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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17389	An exposition vpon the Epistle to the Colossians Wherein, not onely the text is methodically analysed, and the sence of the words, by the help of vvriters, both ancient and moderne is explayned: but also, by doctrine and vse, the intent of the holy Ghost is in euery place more fully vnfolded and vrged. ... Being, the substance of neare seauen yeeres vveeke-dayes sermons, of N. Byfield, late one of the preachers for the citie of Chester.	Byfield, Nicholas, 1579-1622.	1615 (1615)	STC 4216; ESTC S120678	703,664	509

in sinne doe not lie still rotting in the graues of iniquitie but rise so soone as thou hearest the trumpet of the Gospell the voice of Christ sounding in thine eares and pierce thy heart 4. Lastly here is consolation implied vnto weake Christians If thou canst feele thy miserie and struggle in any measure of true constancie against the corruption of nature and the transgressions of thy heart and life thou art not dead there is some breath of life in thee there is motion and therefore life Thus of their actuall sinnes Their miserie in respect of originall sinne is exprest in these words And in the vncircumcision of the flesh These words be diuersly interpreted some thus In the vncircumcision of the flesh that is in the flesh which is vncircumcision that is a thing hatefull vnto God Some make these words to be the signe of their death in sinne as if he would say your very vncircumcision that is in your flesh which are Gentiles is a token that you are strangers from the life of God Some thus And you hath hee quickned which were dead in respect of your sinnes and carnall life which ye liue in the vncircumcision that is in your estate of gentilisme Some make these words expresse the cause of their death in sinne Thus in the vncircumcision of the flesh that is for your fleshly vices which caused that death in sinne But I thinke with those that vnderstand by the flesh originall sinne and by the vncircumcision their miserie in respect of it implied in the allusion to the circumcision literally taken Originall sinne is called flesh because the flesh is the instrument by which it is propagated 2. Because it is the subiect in which it is 3. Because it is the end it driues vs to viz. to satisfie the flesh and to seeke fleshly things This originall sinne here called flesh is a spirituall kinde of disease gall leauen and poyson which daily diffuseth it selfe throughout the whole man and still infecteth it though this be not the whole nature of the sinne for to speake distinctly in originall sinne there are three things 1. The guiltines of Adams fact deriued vnto vs by iust imputation 2. The want of that originall iustice was in vs in the creation 3. The deprauation and corrupt disposition of our natures Here the word vncircumcision imports our miserie in respect of our very corruption of nature for it imports 1. That we are hatefull to God children of wrath 2. That we haue no portion in the heauenly Canaan 3. That we haue no fellowship in the communion of Saints 4. That we haue no part in the promised Messias for all these were shadowed out by the want of circumcision in the time of the Law The vses follow First from hence wee may informe our selues in diuers things as first we may see why the faire works of wicked men as their almes prayers teares sacrifices prophecyings preaching fasting and professing are not accepted of God for the fountaine is poysoned the flesh infects all it puts to either ill ends or ill effects or ill meanes besides that it keeps the person still loathsome to God Oh what cause haue ciuill honest men to know that though they come to Church and pay euery man his owne and be no drunkards nor adulterers c. yet their case cannot be good for though they liued neuer so honestly outwardly yet the very vncircumcision of the flesh makes them miserable the inward corruption of nature is an abomination to God who searcheth the heart and reines yea what cause haue all men to be humbled and abased in themselues considering how vncleane a beginning they haue how can men be so quiet and yet be so diseased with so filthy a leprosie as is originall sinne if this disease were in the bodie as it is in the soule how would men lament their distresse Hence also may we see what a wofull estate all wicked men are in that take care for the lusts of this leprous flesh and sow to it What should I say may we not see hence the necessitie of regeneration assuredly except we be borne againe we can neuer enter into the kingdom of heauen this impure poysoned nature of ours may not enter into Gods holy place Secondly we may here discerne the fountaine of all actuall transgressions when we fall into euill courses we must not cry out of our ill fortune or of ill companie or of the deuill only but especially we must lay the fault vpon our ill natures t was thy wicked disposition made thee so to sinne Lastly from hence we may learne to know our selues and accordingly to keep a narrow watch ouer our wretched natures and daily striue and struggle against this infectious corruption and disease that hangs so fast vpon vs yea we should by confession and contrition indeuour the daily crucifying of our wicked flesh with the lusts thereof condemning our selues by a daily verdict and sentence as we are men according to the flesh so suffering in the flesh that we may cease from sinne yea we should learne constantly to denie our selues and not to giue way to the reasons or obiections or desires or excuses or delaies of the flesh yea and to this end we should be willing to suffer afflictions and to endure any hardship rather then the flesh should preuaile in vs. You hath he quickned Hitherto of mans miserie and the state of corruption now of Gods mercy in the state of grace In two things is their happinesse here described 1. In their quickning 2. In their forgiuenes We are quickned two waies 1. In Christ. 2. In ourselues when our head Christ Iesus was raised from the graue we were quickned in him In our selues we were quickned three waies 1. Sacramentally in baptisme 2. By inchoation in our conuersion 3. Perfectly by hope of perfection in heauen by baptisme by conuersion by hope The quickning he here speaketh of is the quickning of conuersion when we are begotten to God This life is called the life of God the life of grace the life of Iesus the life of immortalitie It is begotten in vs by the whole Trinitie the Father calleth vp these generations the Sonne giueth this life so doth the Spirit quicken also The meanes by which we are quickned is ordinarily only the word and that preached also which is therefore called the word of life Psal. 19.8 1. Pet. 1.22 Phil. 2.15 Ioh. 5. The necessitie of this quickning is such as without it wee cannot possibly enter into the kingdome of heauen Ioh. 3.5 They that are thus quickned and conuerted are stiled by diuers names or titles they are called the holy seede the called of Iesus the children of the most high the brood of immortalitie they that follow Christ in the regeneration and the heires of eternall life Many are the singular prerogatiues of such as are conuerted

or couenant of works lieth vpon the backe of euery man that liues in sinne without repentance For the law is giuen to the lawlesse and disobedient as the Apostle shewes to vngodly and sinners to whoremongers and liers and to all that liue in any sinne contrary to wholesome doctrine Fourthly are not strange punishments to the workers of iniquity is not destruction to the wicked what portion can they haue of God from aboue and what inheritance from the almighty from on hie the hearts of holy men that haue considered the fearefull terrors of God denounced in scripture against the vices of men haue euen broke within them and their bones haue shaken for the presence of the Lord and for his holy word Fiftly Christ will be a swift witnesse against all fearelesse and carelesse men that being guilty of these vices or the like make not speed to breake them of by repentance Lastly know ye not that the vnrighteous shall not enter in to the kingdome of heauen be not deceiued for these things the wrath of God commeth vpon the children of disobedience Now I come to the words particularly Therefore This word caries this exhortation to something before If it be referred to our rising with Christ v. 1. then it notes that we can neuer haue our part in Christs resurrection till we feele the vertue of his death killing sinne in vs. If it be referred to the meditation of heauenly things then it notes that we can neuer set our affections on things that are aboue till we haue mortified our members that are on earth The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things And as any are more sinfull they are more vnable thereunto If the word be referred to the appearance of Christ in the former verse then it imports that mortification is of great necessity vnto our preparation to the last iudgement and will be of great request in the day of Christ. Mortifi● To mortifie is to kill or to apply that which will make dead The Lord workes in matters of grace in the iudgement of flesh and blood by contraries Men must be poore if they would haue a kingdome men must sorrow if they would be comforted Men must serue if they would be free And here men must die if they would liue Gods thoughts are not as mans but his waies are higher than mans waies as the heauens are higher than the earth Which may teach vs as to liue by faith so not to trust the iudgement of the world or the flesh in the things of God But the manifest doctrine from this word is this that true repentance hath in it the mortification of sinne And so it implies diuerse things First that we must not let sinne alone till it die it selfe but we must kill sinne while it might yet liue It is no repentance to leaue sinne when it leaueth vs or to giue it ouer when we can commit it no longer Secondly that true repentance makes a great alteration in a man Thirdly that it hath in it paine and sorrow men vse not to die ordinarily without much paine and sure it is sinne hath a strong heart it is not soon killed it is one thing to sleep another thing to die many men with lesse adoe get sinne asleepe that it doth not so stirre in them but alas there must be more ado to get it dead by true mortification Fourthly true repentance extinguisheth the power of sinne and the vigour of it It makes it like a dead corps that neither it stirs it selfe nor will be stirred by occasions perswasions commandements or st●oaks It is a wonderfull testimony of sound mortification when we haue gotten our old corruption to this passe and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vs especially if we striue with God and be earnest with spirituall importunity watching the way of our owne hearts to wound sinne so soone as we see it beginne to stirre Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne that it should not bee in him at all nor that hee should euer bee stirred with the temptations or entisements or occasions of euill But my meaning is that in some measure and in the most sinnes a Christian doth finde it so and in euery sinne his desire and endeauour is daily to haue it so And his desire is not without some happy successe so as sinne dieth or lieth a dying euery day But heere a question may arise Did not the Apostle grant they were dead before and if they were dead to the world they were without question dead to sinne also how then doth he speake to them to mortifie sinne doth it not imply they had not beene mortified before I answer the Apostle may well vse this exhortation for diuerse reasons First many of them perhaps were dead but in appearance they professed mortification but were not mortified Secondly it might be some of them had begun to vse some exercises of mortification but had not finished their mortification sure it is and we may see it by daily experience that many being wonne by the word and smitten with remorse haue sometimes the pangs of sorrow for their sinnes but quickly are a weary of seeking sorrow in secret for sinne they giue ouer before they haue soundly and sufficiently humbled their soules But may some one say how long should we continue our sorrowes or how long should we iudge our selues in secret for our sinnes I answer thou must not giue ouer thy sorrowes First till the body of sin be destroyed That is till that generall frame of sinfulnesse be dissolued till I say thou haue set some order in thy heart and life so as the most sinnes thou diddest before liue in be reformed Secondly it were expedient thou shouldest still seeke to humble thy soule till thou couldest get as much tendernesse in bewailing thy sinnes as thou wert wont to haue in grieuing for crosses till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne Thirdly thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated Fourthly thou doest not well to giue thy sorrowes ouer till thou finde the testimony of Iesus in thy hart that is till God answer thy mournfull requests of pardon with some ioyes in the holy Ghost and the dewes of heauenly refreshings But will some one say must we lay all aside and do nothing else bu● sorrow till we can finde all those things Ans. I meane not that men should neglect their callings all this while or that they should carry an outward countenance of sorrowing before others or that they should all this while afflict their hearts

say they shall haue none at all or else are vanquished with thoughts of Atheisme iniected which many times preuailes so strongly that they can hardly be recouered againe to any care to labour for Faith till eyther bitter crosses or feare of Death or Hell awaken them Lastly Closenesse is a great cause of want of Faith when people will not discouer their doubts and feares especially to their Pastors being wise and mercifull and yet know not what to doe and cannot get information from publike hearing Here may be taken vp a iust complaint of the strangenesse betweene the Shepheards and the Flockes the one thinking hee hath done enough if he preach to them and the other if they heare him There remaines two Vses of this Doctrine of Faith First seeing there are diuers sorts of Faith and that many benefits may be had by a true Faith and seeing that on the other side there are wofull effects of the want of Faith c. It should teach vs to try whether wee haue Faith or no and that this may be knowne we must vnderstand First that before Faith can be wrought the heart must be mollified by afflictions by the continuall dropping of the word of God by the knowledge of our miserie by Legall feare or lastly by terrors from God Secondly before Faith can appeare Repentance will shew it selfe and that especially in two things First in godly Sorrow for sinne past Secondly in the change of the thoughts affections and life As for godly Sorrow it may not be denied but that it may be without terrours in some but neuer so easie in any but these three things are true 1. That they grieue because they cannot grieue 2. They hate their speciall sinnes 3. They reforme both inwardly and outwardly Thirdly Faith after the softning of the heart and Repentance shewes it selfe in sixe things First in an honourable opinion ready to beleeue all the word of God though it make neuer so much against our pleasure or profit Secondly by the Combate betweene the flesh and spirit Thirdly by the holy Desires after remission of sinnes and holinesse of life witnessed by constant Prayers and diligent vse of the meanes Fourthly by a fixed Resolution reposed vpon the way of God though they finde not comfort presently Fiftly by the forsaking of the world and pleasures of sinne Lastly by the purging out of the euils of the thoughts and affections As for Ioy Peace Thankefulnesse Admiration Loue and Desire to conuert others c. they belong to Faith growne not so apparantly to Faith begunne Lastly here might iustly be taxed the defects and wants that are found in the common Protestant The Faith of the Protestant at large is faultie First because hee knowes no time of spirituall birth and yet he can tell to a day when he was borne in nature Secondly they seeke not vnto the meanes spirituall to get Faith Thirdly they rest in other things in stead of Faith as Knowledge Hope c. Fourthly their Faith is commonly eyther Historicall or Temporarie for eyther it is enough to beleeue that Christ dyed for sinners or else if they beleeue the Articles of the Creede to be true and be no Papists but sound in the matter of Iustification and receiue the Sacrament especially when they are sicke all is well or if they beleeue the word of God to be true or especially if they can be willing to heare Sermons c. Fiftly they regard not Gods promises to apply them nor to liue by Faith they hold both to be absurd Sixtly they want the iudgement that Diuines call the Iudgement of goodnesse Lastly they doe not beleeue that application is of the nature of Faith Heard of In that their graces are heard of and by seuerall relation the fame of them is spread foure things may be obserued 1 It is hard to haue any sauing grace but it will be perceiued and obserued and that for diuers causes First Grace cannot be without fruit externall and by their fruit yee shall know them Secondly God doth not ordinarily giue sauing Grace but it is gotten in or after some great affliction A man may get much generall knowledge and goe farre in a temporary Faith without any great paine or perplexitie but the paines of trauaile doe vsually accompany the birth of any sauing Grace Neyther is there any such hearkening after a childe borne in nature as there is after an afflicted conscience now ready to be deliuered of any eternall Grace Thirdly Grace cannot be receiued but it workes a great change and alteration of disposition and practise of affection and carriage it will worke an alteration generall inward and outward Now all this stirre in reforming is lyable to obseruation Fourthly the Diuell vsually lyeth still whiles men please themselues with the effects of Historicall and Temporary Faith because they feed presumption but so soone as Iustifying Faith is got in the least measure and workes by purifying both the heart and life from beloued sinnes though it worke neuer so weakely he bestirres himselfe and his agents by carnall counsell temptations reproaches slanders difficulties and a thousand deuises to make this birth painefull and if it were possible abortiue the Flesh boyles the Diuell darts fire by iniection the World hatefully pursues and wonders at the sodaine restraint and retyring if Men runne not into the same excesse of riot Hee that restrayneth himselfe from euill maketh himselfe a prey Lastly the Graces of God are like Lampes on a hill in a darke night and like shining Pearles and therefore cannot be hid Vse is first for confutation of their resolution that will serue God but it must be secretly they will be sincere but they like not to doe it so as euery body may note them they will goe to heauen but for ease it must be in a fether-bed and for closenesse it must be out of their Closets these men meane to steale their passage and these kinde of people commonly thinke that the true cause why others are so talked of is their indiscretion and rash and needlesse thrusting out of themselues into obseruation but in the whole businesse they deceiue themselues for it is not possible to be friends with God and the World to haue GOD his Word People and Spirit to witnesse to vs and to haue the World to praise and applaud vs. And for Indiscretion it is a preiudice let fall by the Diuell and taken vp by carnall men without considering that reproachfull obseruation hath beene the lot of the wisest and holiest Saints that euer liued yea the portion of the Prince of the Saints Secondly it may be an especiall comfort to all the Seruants of God that finde their names encountred with straying reports and the World sodainely bent against them round about when yet many times they rather finde purposes then practises of Grace I say they may gather comforts diuersly first it is the portion of all Gods

word praier and holy liuing this chariot is followed with the applause of Angells and the approbation of the Saints the place is in the new Ierusalem on earth in the temple of their God The chariot is drawne with white steeds sincere teachers it is prouoked and driuen on by the spirit of God and the effect of all is a heart inspired with heauenly ioies and refreshings 3. As it begun in Christ and is continued in the life of a Christian so this triumph shall be perfitted in death and consummate in the resurrection to the eternall dissolution and confusion of all wicked men and diuels Now for vse of this what lust cause is thereto take vp bitter lamentations for the wonderfull frowardnesse of the natures of the most men who had rather be miserable and serue the diuell still then be made glorious by conquest in repentance for their sinnes they had rather be his prisoners then such princes rather slaues to Sathan then sonnes to God rather dragged into captiuitie with the diuell then carried in the chariot of triumph with the Saints 2. If such honors be done to Christians and such ioyes had in a Christian estate Oh then let it be the praier of euery godly man daily to God as Psal. 106.4 Remember me O Lord with the fauour of thy people visit me with thy saluation c. Lastly how should it excite in vs a desire to walk worthy of such a victory yea how should it inspire vs with spirituall magnanimitie to resist Sathan and with a holy scorne to disdaine his filthie tentations and in all estates to demeane our selues so as might become men that know and beleeue that Christ hath spoiled principallities and powers for vs c. 4. For the meanes of this victorie it is added in these words In himselfe So it is read in the greeke and in the most interpreters and his in himselfe either it notes his misticall body or else it notes Christ himselfe alone and in this latter sense it is continually taken and so we may here learne that it is the Lord Iesus Christ alone euen himselfe alone that hath wrought this victory for vs there was none other able to stand in the feild against the aduersary there is no name else vnder heauen by which wee can be saued and therefore we should giue all the glory to Christ alone and not to any man or Angels for they neuer fought for vs nor were they able to ●and in this battle of our redemption VERS 16. Let no man therefore condemne you in meat or drinke or in respect of an holy day or of the new Moone or of the Sabbath daies 17. Which are but a shaddow of things to come but the body is in Christ. Hitherto of the seuen reasons of the dehortation The conclusion followes in these words and the rest to the end of the chapter and it hath three branches For 1. he concludes against Iudaisme in these words 2. Against philosophie vers 18.19 3. Against traditions vers 20. to the end In these words is contained both the conclusion it selfe vers 16. and the reason vers 17. and the drift is to shew that the ceremonies of Moses are abolished and therefore they should not receiue them or hold themselues bound vnto them This was foretold Dan. 9.17 it was signified by the renting of the vaile and these ceremonies were solemnly and publickelie laid downe in the first councell which was held by the Apostles at Ierusalem Act. 15. And they were then so laide downe that the Apostle after giues order to the Church that those ceremonie● should neuer be vsed nor any other deuises but such as might be to edification order and decencie and were without offence The ceremonies named in the text are the difference of meates and drinkes and the obseruation of times concerning which he writes more sharpely Gal. 3.1.3 4.10 5.9 6.12 In the law there were three sorts of meates that legallie were required 1. The meate offrings 2. The shewe bread 3. The cleane beasts The meate offring was a type of Christ our nourishment The shewe bread was a type of the Church in her mysticall vnion And the cleane beasts knowne by chewing the end and diuiding the hoofe were types of the Christians both meditation and discretion in the meanes of his holy conuersation And for the confirmation of this place the Apostle elsewhere shewes euidently that the difference of meates is taken away 1. Tim. 4.1.2.3.4 The difference of times in the law is here said to be threefold of daies of monthes of Sabbaths In respect of an holy day The originall and most translations word for word haue it thus in part of an holy day but in diuers senses some say in part of an holy day First in partition of a festiuall day from a not festiuall day aswell in daies as in monthes or Sabbathes Some say in part for they could not obserue all ceremonies being absent from Ierusalem Therefore the Apostle would haue them to receiue none at all seeing they could not receiue them all Some say in part of an holy day that is in that part of them which concernes daies c. but it is more plainly as it is here rendred Or of the new moone They did obserue the Calends or first daies of euery month Or of Sabbath daies There were diuers sorts of Sabbathes of daies of yeares or seuens of yeares The Sabbathes of daies were either morrall viz. the seuenth day which God did chuse or ceremoniall the ceremoniall Sabbathes were either more solemne such as were the three great feasts passeouer pentecost and tabernacles or lesse solemne such as were the feasts of blowing the trumpets and the feast of expiation The Sabbath of yeares was euery seuenth yeare The Sabbath of seuens of yeares was the Iubile which returned euery fiftie yeares We see here then that the Apostle shewes that we are deliuered from the bondage of the obseruation as before of meates so now of Sabbathes Obiect But is the Sabbath day that was morrall abrogated Sol. No the Apostle speakes here of the ceremoniall law not of the morrall and of ceremoniall Sabbathes not of the morrall Sabbath the word is in the plurall number The manner of propounding the conclusion is to be obserued Let no man condemne you These words may bee referred either to Gods children or to false teachers in the first sense it is thus let none condemne you that is doe not shew such loue to these ceremonies hereafter that thereby you incu●re iustly the blame and censure of Gods children And if they bee referred to false teachers then it is thus let no man whatsoeuer perswade you that you are condemned or iudged of God for omitting the obseruation of the ceremonies care not for their censures neuer trouble your consciences about it Which are shaddowes of things to come Here the Apostle with full saile driues into the hauen by shutting vp with this

so it is cursed speaking and a kinde of blasphemie to repine at Gods works to reproch Gods sabothes or messengers or his word Also there is a cursed speakinge which is against righteousnesse in the second table and thus it is cursed speaking When Subiects curse the king When Masters threaten their seruants When Parents prouoke their children When Husbands are bitter to their wiues When wiues braule and chide with their Husbandes When great men lord it ouer the poore and the like Cursed speaking is either before the face and so it is strife of words or behinde the backe and so it is backbiting or whispering It is cursed speaking to mocke and scorne it is cursed speaking to iudge and censure it is cursed speaking to slaunder and disgrace it is cursed speaking to be euer complayning in all places Finally it is cursed speaking when men speake euill of any man and there is a speciall kinde of it in speaking euill of godly men and this properly is blasphemie in the second table for the Lord for the honor he beares to his people is pleased to afford the name of blasphemie to their reproches as importing that he takes it as if he were reproched himselfe We should all of vs take heede of cursed speaking of what kinde soeuer for it ariseth of ill causes as enuie or malice and it hath effects for it is certaine thou werest as good peirce others with a sworde as smite them with thy tongue And therefore a bitter and cursed tongue is often compared in the Scripture to the stinge of adders and to a sword yea a sharpe sword to a razar and to arrowes and the like besides the hurt ●t doth to thy selfe for if thou bite and deuoure take heede thou be not deuoured And it is just with God thou shouldest be iudged and censured that accus●omes thy sel●● 〈◊〉 iudge and censure And though thou speake euill neuer so secretly ye●●od doth many times wonderfully discouer the shame of it before others and if man would not iudge thee for thy euill tongue yet it is certaine God will And it is many times seene that men and women of distempered and spightfull tongues are made a very abhomination amongst men so as all men are wearie of them and shunne them Lastly scornefull and cursed speaking proues a notable hinderance to the successe of the word and that these kinde of people might obserue when they come to heare they receiue not a blessing and why But because blessing is so farre from their lippes as they loued cursing so it commeth to them The vse of all may be to exhort vs to put away far from vs a froward mouth and peruerse lippes and that nothing be done through strife but rather that all things be done without murmuring or reasonings or brawlings or reuilings And herein such as feare God should striue to giue good example seeing they are as lights in the middest of ●rooked and peruerse people Q. But what are the remedies of cursed speak●ng Answ. If we haue sinned through bitternesse we should obserue two rules 1. Let thy owne words greiue thee that is labour by praier and godly sorrow to beate downe the power of thy peruersenesse without defending excusing or extenuating of thy frowardnesse 2. Keepe thy heart with all diligence Looke to the first risings of thy passions For bitternesse is first in the heart before it can come into the tongue Now for preuenting of euill speaking in others the only rule is to giue them no occasion either by words or iniurious and wicked life Ob. But they will raile and reuile without a cause Answ. Then obserue these rules 1. Betake thy selfe to praier so did Dauid 2. It is good oft-times to bee as a dumbe man that heareth not 3. Be sure thou be carefull thou wrong not the names of others else though thou bee innocent in the thinges imputed yet thou art iustly scourged with the like euill 4. The constantest and surest medicine for railing is a holy continuance in godly conuersation for though for the present it seeme not to profit the railer yet in time to come it may I adde also Salomons rule namely with an angrie countenance to driue away a backbiting biting tongue For that is many times the bellowes to kindle the fier of bitternesse and fierce speaking Filthie speaking This is another of the wretched vices of the tongue to be with all care and conscience auoided by a Christian. And therefore the Apostle in the fifth to the Ephesians also aswell as here puts it into the Catalogue of euils he would most seriously diswade them from and out of that Chapter we may gather diuers reasons against it 1. Wee are deare vnto God and therefore should follow him as deare children Now of all thinges we neuer saw any colour of this in God Angrie speaking indeede is sometimes for our capacitie giuen to God but neuer filthie speaking or any the least glimpse of it 2. Our loue should bee as Christs was Now his was to profit not to infect and it was pleasing to God not as hatred as this filth of wordes must needes be 3. It is a shame and vncomelinesse and dishonor to a Christian. 4. If any would obiect it is but a small matter the Apostle would soone answere men ought not to be deceiued with vaine words for it is sure that because of this and such like things commeth the wrath of God vpon the children of disobedience 5. This is a froth of filthinesse that should onely be found in vnregenerate men that lie in darkenes and it is a worke of darkenesse to speake filthily aswell as to do filthily 6. If wee be children of the light we should shew it by our fearefulnesse to speake or do any thing that were vnpleasing to God And we should shew it by reproouing such filthinesse in others for such filth if it be not reproued is not regarded but a Christian reproofe will make manifest in some measure that it is not good nor agreeing to truth and righteousnes and goodnesse 7. Men are in some degree of a lethargie that vse this sinne 8. A Christian ought to walke exactly strictly precisely or circumspectly it is no more then he is bound to do to make conscience of the least filthy word aswell as of filthy actions and therein to take notice of Gods will And this of the second vice of the tongue Vers. 9. Lie not one to another seeing that yee haue put of the old man with his workes Lie not one to another This is the last vice in the Catalogue lying is giuen oftentimes to the dumbe creatures and so Images lie and teach lies and so the wonders of Antichrist are lying wonders But it is most vsually and properly ascribed to man and so he lies either in nature or in worke or