Exposition of Colossians, Sermons · Chapter 2 · Verse 23
VER. 23. Which things hauehave indeed a ſhew of wiſedome, in voluntarie religion, and humbleneſſe of mind and in not ſparing the body, neither hauehave they it in any eſtimation to ſatisfie the fleſh.
In this verſe the Apoſtle doth preuent & anſwer an obiection Object. that ſome might make in defence of the decrees heere ſpoken againſt, for happilie ſome might ſaie that the decrees before ſpoken againſt by the Apoſtle ſeemed to be very wiſe and worthie decrees, and therefor not to bee ſo lightly regarded as the Apoſtle would hauehave them.
To this hee anſwers. Firſt, by way of a generall conceſſion, that indeede they had a ſhew of wiſedome. And then hee doth expreſſe in particular wherein that ſhew of wiſedome conſiſted (namely) in three things. In voluntary religion, in humbling of minde, and in not ſparing the body.
In the laſt words of the verſe he anſwers directly to the obiection, and remoues it by force of reaſon: what his argument is I will lay foorth when I come to the words.
Interpretation.Let vsus now ſpeake ſomething of the general conceſſion in the firſt words (which things hauehave indeede a ſhew of wiſdome) that is, which decrees hauehave indeede [1] certainely and truly (a ſhew of wiſdome) to omit other acceptions of the word (ſhew) it heare ſignifies an appearance or colour of wiſdome oppoſed to the truth of wiſdome, and ſo the meaning of the Apoſtle is this.
Which decrees hauehave certainly an appearance of wiſdome, they ſeeme indeede to be wiſe and to be worthy decrees.
We are here to marke that the Apoſtle ſaith the decrees of falſe teachers being as he ſaid the commandements and doctrines of men, hauing no ground in the word of God, yet they had a ſhew of wiſdome: hence then we may eaſily take vp this concluſion.
That things that hauehave no ground in the word of God, Doct. 1 yea things contrary to the word may hauehave a ſhew of wiſdome,Things not grounded on the word of God, yea, things contrary vntounto it, may carry a ſhew of holy wiſedome. yea of holy and religious wiſdome 1. Sam 15.3. we find that when Saul had an expreſſe commandement of God to ſmite Amalek and all that pertained vntounto them, and hauehave no compaſſion on them, but to ſlay both man and woman, infant and ſuckling, both oxe and ſheepe, both camell and aſſe, it ſeemed rather wiſdome to do the contrary, euen to ſpare of the beſt of the ſheepe and oxen, yea godly and religious wiſdome that he might hauehave wherewith to offer ſacrifice. This I might further ſhew by many particulars: and for the ground of this, it is the ſubtilty of Satan as by many meanes to draw to errour, ſo by this as not of the leaſt force, euen by deluding of the mind and iudgment by making that ſeeme wiſdome and goodneſſe, which indeede is full of folly and ſinne.
Our vſe Ʋſe. of this point, is this, we are to take heede wee be not deceiued, and by the ſhew of wiſdome bee brought to doe that which is contrary to the wil and word of God;Wee are to take heed that a ſhew of wiſdome deceiue vsus not, and make vsus doe things contrary to the word of God ſome take liberty to ſinne vponupon this ground, oh, ſay they, many wiſe men doe this or that, and why may not wee alſo doe it; and beeing reprooued for doing ſo, they will not ſticke to ſay to the repoouer, as wiſe men as your ſelfe doe thus; it is indeed a plauſible and powerfull argument yea it is more plauſible and powerfull to ſay, many auncient wiſe men doe thus, therefore why may not I doe it, then to ſay many doe it, and therefore I may doe it. This latter is the argument of ſuch as hauehave no feare of God before their eies, but the other is the argument of ſuch as ſeeme to hauehave ſome religion in them: yea,Note the Deuill knowes the force of this argument, and therefore we find which is worthy obſeruation, Act. 13.50. That hee ſtird vp certaine deuout and honourable women, and the chiefe men of the Citie, and raiſed perſecution againſt Paul and Barnabas and expelled them out of their coaſts that others ſeeing ſuch wiſe, graue, and deuout perſons carried againſt them, they might by their example bee more encouraged to doe the like, and ſo giuegive a greater blow to the cauſe of God; I ſay therefore it is a plauſible and powerfvll argument, to ſay many wiſe men doe ſo, therefore why may not I do it.
But let vsus take heede we be not led by the example of any, be they neuer ſo wiſe, to breake the Sabbath, to vſe gaming, ſwearing, this or that fooliſh faſhion in attire, or any other thing that the word of God doth not allow. And let vsus know that though men doing theſe things be verie wiſe yet that is no part of their wiſdome to do ſo, and why then ſhould we follow them in that in which they are not wiſe.
And remember that their practiſe may lead thee to do as they doe, but it cannot preſerue either them or thee from the reward of that ſinne; therefore looke not who they be that doe this or that, but what warrant they hauehave for the doing of it, and how well they are like to ſpeede for their doing, be not carried away with a ſhew of wiſdome to doe any thing contrarie to the wiſdome and will of God reuealed in his word, let that be thy guide and direction in all things.
Come we to the particulars wherin this appearance of wiſedome conſiſteth, expreſly ſet downe by the Apoſtle in the words following, (namely) Voluntary religion and humbleneſſe of minde, and in not ſparing the body: the decrees of falſe teachers before ſpoken of, ſeemed to bee wiſe and excellent, in that in the practiſe of them there was voluntarie religion, and humbleneſſe of minde, and not ſparing the body.
Interpretation.(In voluntary religion) by voluntary religion, wee are to vnderſtand ſuch religion, and ſuch worſhip of God, as is not willed and commanded by God in his word, but is from the will of man, and may bee called will worſhip, or indeed ſuperſtition, that is, as that word (ſuperſtition) doth ſignifie, ſupra ſtatutum, more then is appointed by God in his word, when men doe that which they are not bound to by Gods commandement; and thinke that in ſo doing they worſhip God, that is, voluntarie religion (& humblenes of mind.) By (humblenes of mind) in this plaec is meant ſubmiſſion, & ſtooping downe lower then Gods commandement, euen a ſubiection to the commandements and decrees of men. (and in not ſparing the body) that is in one word, in hard vſage of the body, in rigorous and ſeuere dealing with the body, in macerating, vexing, and afflicting of the body, by withholding from it neceſſary ſuſtenance, and conuenient regard.
Thus then conceiue we theſe words as if the Apoſtle had ſaid, thoſe decrees of not touching, nor taſting, nor handling, ſeeme to be wiſe and of great worth, in that in the practiſe of them, men giuegive free will worſhip to God, and doe that which they are not bound to doe, yea, more then God hath commanded them to doe, and they ſtoope lower then the Commandements of God, & in humility yeelde obedience and ſubiection to the commandements of men, and they ſticke not, euen to macerate, vex, and afflict, and to deale hardly with their owne bodies.
Now heerein the firſt place, in that the Apoſtle doth grant, that a ſhewe of wiſedome conſiſted in voluntary religion, and that the decrees of men ſeemed to bee wiſe and worthy decrees, for that in the practiſe of them there was voluntarie religion.
We may plainely ſee this concluſion laid before vsus, that Doct. 2 will-worſhip carries with it a ſhew of wiſdome,Will-worſhip carries a ſhew of wiſdome. ſuch worſhip, and ſeruice of God, as is not willed by God, but is wholly from the will of man, ſeemes to be wiſe and worthy ſeruice, and men ſeeme to bee wiſe in offering to God voluntarie worſhip and ſeruice: thus we read, 1. Sam. 13.11.12. That when Saul had raſhly and haſtely preſumed to offer a burnt offering which was more then hee ought to hauehave done; yet it ſeemed to him he had done wiſely, and a good peece of ſeruice to God; yea, hee went about to perſwade Samuel that he had done very well and wiſely, ſaith he, I ſaw the people were ſcattred from me, and thou cameſt not within the daies appointed, and therefore I ſaid, the Philiſtims will come vponupon vsus, and wee ſhall bee forced to ioine battell with our enemies, and hauehave not made ſupplication vntounto the Lord; I was bold therefore, and offered a burnt offering: I was bold therefore, ſaith Saul, as if he had ſaid, it was indeed more then I ought to hauehave done, I was bold to doe it, I did it of mine heade and of mine owne voluntary minde I offered a burnt offering, but I thinke in ſo doing I did well and wiſely, I had great reaſon for it, this no doubt was the drift of Sauls ſpeach: and thus doth will-worſhip ſuch ſeruice of God as men fancie to bee good, many times carrie before it … ſhew of wiſdome, and reaſon; yea, as one ſaith well, many points of ſuperſtition, hauehave ſo much ſhew of reaſon for them, that without Gods commandement to the contrarie, a wiſe man might thinke them verie fit meanes of Gods worſhip, and meritorious; how then may we profit by the knowledge of this point? Surely thus.
Vſe. 1 Firſt, it may teach vsus not to ſtand amazed, nor to wonder at it, that men learned and wiſe, are (as it were) wedded to ſuperſtition.It ought not to trouble vsus that men learned and vviſe are many times vvedded to ſuperſtitiō. The learned among the Papiſts, doe exceedingly dote vponupon their deuiſed worſhip, and their workes as they call them of (ſupererrogation) works not commanded, but ouer and aboue the commandement, as high and excellent ſeruices of God, and ſuch as merit greater glory in heauen, they plead for them, and do wonderfully pleaſe themſelues in them; we are not to maruel at it, for therein they ſeeme to be wiſe; yea, therein they perſwade themſelues, they goe beyond others in profoundneſſe of wiſdome.
Vſe. 2 Againe, is it ſo that will-worſhip ſuch as is not willed by God,We muſt take heed that vvee leane not too much to humane vviſdom and reaſon, in Gods vvorſhip & ſeruice but is meerely from the will of man, doth carrie before it ſuch a ſhew of wiſdome and reaſon: let vsus then take heede, we leane not to much to humane wiſdome and reaſon, in the worſhip and ſeruice of God, if we doe, wee are in danger to bee carried away to ſuperſtition, and to ſerue God not according to his will, but after our own fancy.
Reaſon will tell vsus that any kinde of good ſeruice offered to God out of our owne good meaning and deuotion, is pleaſing to God, for ſo doe ignorant and ſuperſtitious perſons plead for themſelues, that they doe this or that out of a good minde and meaning.
For example, they comming into a Church, not in time of publike worſhip, but at another time, they fall downe on their knees, and pray to the Lord, and they hold that to be an high and holie ſeruice of God, and why? their owne reaſon tels them the place is appointed for the worſhip of God, and they are better put in minde of God in that place, and their praiers are more pleaſing to God in that place then in another; and thus are men carried away with a ſhew of reaſon, to doe that which the Lord neuer required of them.
But it will be ſaid, may wee not pray when wee come into a Church, is it a thing vnlawfull? Object.
No, it is not, we may pray in all places, Anſw. according to the rule of the Apoſtle, 1. Tim. 2.8. I will therefore that the men pray euerie where: but to pray in a Church out of time of publike worſhip, with reſpect had to the place, with opinion that wee are more bound to pray in that place then in another, and with a conceit that God will ſooner heare vsus in that place then in another; that is groſſe ſuperſtition, and vtterly vnlawfull; for the Lords worſhip is not bound to any one place, neither is God neerer, nor more ready to heare in a Church then in another place, out of the time of publike worſhip; as for that they ſay, the place doth ſtricke into them a reuerence of God and better put them in minde of God, that is iuſt as the Papiſts pleade for their images, and therein they notably diſcouer their owne corruption, in that they muſt needs hauehave ſuch helps as God neuer appointed, to put them in minde of God, all theſe are but colourable ſhifts of mans owne reaſon; and wee are to take heed, that we bee not led away by reaſon to offer that to the Lord as good ſeruice which he hath neuer commanded.
Before we paſſe to the next thing,A doubt propounded. a doubt is to bee remooued which happilie may riſe in the mindes of ſome, I will briefelie propound, and reſolue it, the doubt is this.
It is a receiued, and ſound truth, that all true beleeuers are a free and a voluntarie people that yeelde obedience, worſhippe, and ſeruice to God voluntarilie, as if there were no Law to compell them, they hauehave Chriſt liuing in them, and the ſpirit of life raigning in them, Rom. 8.2. and ſo their religion, and ſeruice of God is voluntarie, it may ſeeme then, that men may iuſtlie ſtand on voluntary religion as an excellent thing, and it is not to be taxed as hauing a bare ſhew of wiſdome.
Anſwer vn∣to it. It is true indeed the religion of true beleeuers is voluntary, but how? not in reſpect of the things done by them, becauſe they doe things onelyonly taken vp, and willed by themſelues, to which they are not bound by Gods Law: No, no, they keepe themſelues cloſe to the commandements of God, and their religion, and ſeruice of God is voluntarie in regard of the manner of ſeruing God, becauſe they yeeld obedience, worſhippe, and ſeruice to God willingly, and cheerefullie, they doe ſuch good duties, as God hath commanded them in his worſhip, and they doe them (though in weakeneſſe) yet with a free and a willing heart and minde, as Dauid bids Salomon, …. Chr. 28.9. Thou Salomon my ſonne, know thou the God of thy Father, and ſerue him with a perfect heart and a willing minde, thus is their religon voluntarie, and no otherwiſe.
(And humbleneſſe of minde) In that the Apoſtle ſaith further, that this ſhewe of wiſdome conſiſted in humbleneſſe of minde, it may ſeeme ſtrange, for humbleneſſe of minde is a ſpeciall part of true, and not ſeeming, wiſdome; it is pleaſing to God, who reſiſteth the proud, as wee hauehave it, 1. Pet. 5.5. but wee muſt take the Apoſtles meaning, he vnderſtanding by (humbleneſſe of minde) in this place, ſubmiſſion and ſubiection of minde, to the decrees of men, that hauehave no warrant in the word of God, ſuch ſubmiſſion and ſubiection, hath onelyonly an appearance of wiſdome, and it is no true wiſdome.
Obſerue wee from hence, (I will paſſe by things formerly ſpoken on theſe words, Verſe 18.) obſerue I ſay, that the falſe teachers of the apoſtles time, held it an high point of wiſdome for men to ſubmit their mindes, to their deuiſed decrees, and not lift vp the leaſt thought, or the leaſt conceit of minde againſt them, and ſo the Doctrine hence is this.
It is one note of falſe teachers, to vrge ſubiection, and Doct. 3 yeelding obedience to things deuiſed by themſelues as a matter of wiſdome,It is one note of falſe teachthers that they vrge obediēce and ſubiection to things of their ovvn deuiſing as a matter of vviſdome. that men may doe very well and wiſely, if they ſubmit their minds with reuerence to things taught by them, though they be not able to warrant them from the word of God; and thus much is implied in that expoſtulation of the Scribes and Phariſes with Chriſt himſelfe. Math. 15.2. Why doe thy Diſciples tranſgreſſe the traditions of the Elders, for they waſh not their hands when they eate bread: as if they had ſaid, what reaſon hauehave thy Diſciples ſo to doe: is it not fooliſhly done of them, were it not rather wiſdome in them to obſerue the traditions of our Elders, men that were renouned and in high eſteeme for their grauitie and wiſdome: that ſeemes to be the drift of their ſpeech, thus reaſoning the matter. (Why doe thy Diſciples, &c.
Now, this note cleaues faſt to the teachers of the Romiſh Vſe. 1 Church, they cannot poſſibly ſhift it from them;Popiſh teachers diſcouered to be led vvith a ſpirit of error. for what is more common and frequent in their mouthes then the authority of the Church, that men are beſotted, and poſſeſſed with fooliſh and hereticall pride in that they refuſe to ſubmit to the decrees of holy Churches, without reaſoning againſt them; yea, in that they yeeld not like reuerence to the decrees of their Prelates, that they doe to the word of God, for ſo hath that curſed Councell of Trent ſet downe with (anathema) vponupon it; this plainely diſcouers them to be led with a ſpirit of error and of Antchi…iſt.
Why, but ſay they, Object. will you hauehave the ſheepe to bee Iudges of their Paſtors, and the people of their teachers? that were the moſt fooliſh diſorder in the world.
I anſwer them, Anſw. hearers ought to examine by the Scriptures, as the men of Berea did, Acts 17.11. Whether their teachers doctrine bee true, and to reiect whatſoeuer they finde not prooued by the Scriptures, and yet are not the ſheepe thereeby made iudges of their Paſtors, nor people of their teachers, but the word of God is made iudge of eueryevery doctrine, whether it be true or falſe; men indeed muſt with all reuerence, and humbleneſſe of minde heare their teachers; yea obey them, and be ordered by them, when they finde their doctrine to bee the doctrine of the holy Ghoſt, and not the inuention, or tradition of men. Luke 10.16. Hee that heareth you, heareth mee.
And heerein are many amongſt vsus much wanting, and Vſe. 2 come farre ſhort of their dutie,Reproofe of ſuch as refuſe to ſubmit their mindes and conſciences to the plaine euidence of Gods vvord. they will not in ſome things humble and ſubmit their mindes to the plaine euidence of the word, though they cannot denie but the doctrine taught is agreeable to the truth; yet, they harden their hearts againſt it, and they will not in humility yeeld obedience vntounto it, though they muſt needes confeſſe the thing reprooued to be a ſinne, yet they will not ſubiect themſelues to the reproofe, and ſuffer themſelues to be wrought vponupon and reformed: witneſſe our continued prophanation of the Sabbath, in following after our ſports and pleaſures, and wanton dancing on that day, our continuall belching out blaſphemous oathes, our drunkenneſſe, pride, and the like; yea, our willfull running farre and neere after a cunning man, or cunning woman, (as they are called) but indeed ſuch as deale with ſorcery and witchcraft: our ſeeking to them in time of ſickeneſſe, or weakeneſſe of bodie, though this ſinne hauehave beene often laid before vsus, and ſurely heerein I am perſwaded that ſome perſons, goe not onelie againſt the plaine euidence of the word, but againſt their owne conſciences, and as it were, lay violent hands on their conſciences, they will not ſuffer them to crie out againſt them as they would, and that is a fearefull thing. we know it is a greeuous thing for one to lay violent hands on his owne body, it makes vsus tremble to thinke of it. Oh much more greeuous is it, as it were to ſtrangle thine owne conſcience, and for a time to ſtoppe the mouth-breath of that, for a little eaſe or health of thy body. Well let ſuch as ſtill wilfully runne into this ſin, and into other ſins, though they hauehave often heard to the contrary, let them but remember thus much, that the time ſhall come (vnleſſe they repent) when euen the blinde and ignorant Papiſts, ſuch ss are led hood-winckt in their ſuperſtition ſhall be iuſtified rather then they, though they hauehave a great meaſure of knowledge. For theſe ignorant Papiſts, (I warrant you) with great reuerence and deuotion, yeeld obedience to the deuiſed decrees and doctrines of their teachers, and yet theſe perſons will not be brought to ſubmit themſelues to the truth, and to humble their mindes and conſciences to the plaine euidence of the eternall trueth of God, therfore certainely one day this ſinne ſhall lie heauy on their conſciences, and thoſe blinde Papiſts ſhall riſe vp in iudgement againſt them, and condemne them.
Come we to the third thing, wherein this ſhew of wiſedome conſiſted (namely) (in not ſparing the body) in hard vſage of the body; where firſt obſerue for the grounding of the doctrine, that in the obſeruation of thoſe decrees of not touching, &c. there was hard vſage of the body, the Apoſtle doth grant they ſeemed to bee wiſe, for that in the practiſe of them, there was hard vſage of the body: hence then in the firſt place we may eaſily gather thus much.
That ſuperſtitious perſons in their kind, are not formall and ſuperficiall, but they are laborious and painfull in their Doct. 4 ſuperſtitious worſhip and ſeruice of God,Superſtitious perſons are not formall, but in their kinde they are laborious and painefull. they doe therein ſometimes goe ſo farre, as that they deale hardly with their own bodies. The Prophet ſayth of the wicked in his time, Ierem. 9.5. they took great pains to do wickedly, ſo indeed do ſuperſtitious perſons many times to ſerue God ſuperſtitiouſly. Thus we read of Baals prieſts, 1. Kin. 18.28. that they cut themſelues with kniues and launcers till the bloud guſhed out vponupon them, Micah. 6.7. the hypocrite is brought in demanding, wherewithall ſhall I come before the Lord, &c. I would take any paines, yea, doe any thing euen that which is euen againſt nature, I would lay hands on mine owne childe, and offer my firſt borne childe to ſerue the Lord, and is it not thus among the Papiſts doe not many of them vndergoe much hardneſſe, and endure great paines in their ſuperſtitions? as in wearing hairecloth going wooll-ward, bare footed, whipping themſelues, and the like: we read of ſome Monkes called Flagetans, who went bare foote in linnen ſhirts, leauing an hole behinde on their backes, where they did daily whippe themſeleues before the people till the bloud followed, and many hard vſages of the body we may read of, and happily ſome of vsus may remember wee hauehave ſeene practiſed by ſuperſtitious perſons.
Ʋſe 2 Now then for the vſe of this point, let vsus conſider and thinke of theſe paines taken by men in by paths, and ſuperſtitions, euen to ſtirre vppe our ſelues to greater diligence and paines in the true worſhip of God.The paines taken by men in their ſuperſtitions ought to ſtir vsus vp to greater diligence and paines in the true vvorſhip of God. For why? ſhall ſuperſtitious perſons be ſo painefull in their ſuperſtitions, and ſhall we take no paines in the true worſhippe and ſeruice of God? (for example) ſhall a ſuperſtitious Papiſt riſe earely, and breake his ſleepe to performe his blind deuotion to go to his maſſe, and wilt thou on the Lords Sabboth lie loitering and bathing thy ſelfe in thy bed? it is the faſhion of the moſt, on other daies to riſe earelie, but on the Lords day to take their eaſe, and to riſe onelie to tricke and to trimme vp their bodies, but not to breake one minute of an houres ſleepe to trimme, and prepare their ſoules to meete that Lord in the publicke aſſemblie; well let vsus take knowledge of this to be a fault? Exod. 32.6. it is ſaid when Aaron had yeelded to the people for the making of the golden calfe, the people did riſe earelie in the morning to offer burnt offerings and peace offerings, let then the diligence and paines of ſuperſtitious perſons ſhame vsus and ſtirre vsus vppe to greater diligence in the true worſhippe of God, if it doe not, certainlie it ſhall one daie iudge and condemne vsus; and withall remember that it is a gratious thing to emploie our bodies and all the parts and members of them diligently and painefullie in Gods worſhippe and ſeruice, to breake our ſleepe, and with our eyes to preuent the morning light, as Dauid ſayth, Pſalm. 119.147.148. with our feete to trudge and runne after the preaching of the word with our eares to attend to it, ſtriuing againſt dulneſſe and drouſineſſe, no doubt pains taken in this kinde, will bee a comfort vntounto vsus when wee come to want the vſe of our members, when our eyes waxe dimme, our eares heauie of hearing, and the ſtrength of our whole bodies, through age or ſickeneſſe is much decayed, yet without queſtion it will be a comfort vntounto vsus, and cheere vp our hearts, if wee can remember they hauehave beene heeretofore painefully vſed in the true worſhip and ſeruice of God.
Againe, let vsus a little further conſider the paines of ſuperſtitious Vſe. 2 perſons on this manner:Superſtitious perſons dealing hardly with their owne bodies to ſerue the Lord (as they doe imagine) ought to ſhame vsus if we employ not our wealth and the things without our bodies to the honour and glory of God. ſhall ſuperſtitious perſons not ſpare their owne bodies, but deale hardly with them, therby ſeruing God as they do imagine, and ſhall we ſpare things that are without our bodies, I meane our wealth, and the outward good things of this life, and not employ them to the honour and glory of God, and wherin wee may bee ſure to doe good ſeruice to God, beſtowing them liberally on the members of Chriſt to good vſes? let that bee farre from vsus, how ſhall wee bee able to ſtand before the iudge of all the world, when hee ſhall ſay to vsus, the Idolaters in their ſuperſtitions ſpared not their owne bodyes, and yet you in the way of truth, hauehave ſpared to honour mee with your goods? or how may wee thinke wee ſhall bee able to glorifie God by ſhedding of our bloud (if the Lord ſhould cal vsus vntounto it, if we now be hardly drawen to do him ſeruice with our outward goods? It may bee wee are painefull in prayer, in hearing the word, and in other ſpirituall exerciſes, (and yet the number of them is but fewe, who are painefull in theſe things) but when it comes to this, that we are to doe ſuch duties as cannot be done without coſt, and without charge and trouble.
Oh howe many of vsus ſhrinke and drawe backe, and ſtriue to put others before them, farre vnlike to good King Dauid, who ſayd: 2. Sam. 24 24. I will not offer a burnt offering vntounto the Lord my God, of that which doth coſt mee nothing: as if hee had ſayd, if I ſerue God without coſt and charge, how ſhall it appeare that I doe it in louelove, in obedience, and in conſcience towards God? Thus ought eueryevery Chriſtian to ſay with himſelfe, if I ſerue God in prayer, and in ſpirituall exerciſes, and not in duties of louelove and mercy, euen to my coſt and charge, how ſhall I manifeſt the ſincerity of my faith, and of my louelove towards God? I will therefore ſerue God, not onelyonly in ſpirituall dutie, but in ſuch manner as ſhall bee coſtly and chargeable to mee, and howſoeuer the Papiſts doe this, thinking thereby to merit, yet let vsus doe it reſpecting only Gods glory, for that indeed ought to be more precious & deare to vsus then any merit, and if it be not, our hearts are not right within vsus.
Doct. 5 Obſerue wee further from theſe wordes, (not ſparing the body) in that the Apoſtle ſayth, that in hard vſage of the body, conſiſted a ſhew of wiſedome,Rigorous and hard dealing with the body is but a vaine ſhew of wiſedome. wee may eaſily gather that rigorous, inhumane, and hard dealing with the body, and vexing the body, is but a colour of wiſedome its no part of true wiſedome deriued from the wiſedome of God, reuealed in his word, wee finde it as an approoued rule of nature, and brought in by the Apoſtle himſelfe to perſwade men to louelove their wiues, Epheſ. 5.29. hee brings it as a conſtant rule neuer fayling, no man (ſayth hee) euer yet hated his owne fleſh: no man well in his wittes, not madde or drunke, fooliſh or deſperate, hated his owne body, but nouriſheth and cheriſheth it, euen nature it ſelfe teacheth thus much: let then our aduerſaries, the Papiſts boaſt and bragge of their outſide of holineſſe, ſtanding in not ſparing the body, in ſtrict faſts, canonicall houres, hard fare, bad lodging, courſe apparell Vſe 1 &c,The Papiſts vainly boaſt of their holineſſe ſtanding in hard dealing with their bodies. as glorious and excellent things whereby indeede they inſnare many a ſimple ſoule, but let vsus know that theſe things are but outward ſhewes and ſemblances, there is no true wiſedome in them, indeed we are not to pamper our bodies, it will ſoone bring the ſpirit vnderunder the fleſh, which is a miſerable thraldome, but wee muſt labour to keep vnderunder other corruption of our bodies and ſoules, that is, the beating of our bodies, the Apoſtle ſpeakes of 1. Corinth. Vſe. 2 7.29. and yet are wee not ſo to beate downe our bodies,We are not ſo to beat down our bodies as that we enfeeble them and deſtroy nature and make them vnfit for good duties. withholding from them meat and drinke, & other things needefull, as that we enfeeble them, or deſtroy nature, and make them vnfit for any good duty, thats a greeuous ſinne to deale ſo hardly with the body, and that for many reaſons: our bodies are the worke of Gods hand, as well as the ſoule, they are made to bee inſtruments of our ſoules for many good vſes: euen to the promoting of Gods kingdome, by ſpeech, by adminiſtration and receiuing the ſacraments, and helping of our brethren: they are the temples of the holy Ghoſt, members of Chriſt and ſhall bee glorified together with our ſoules, and therefore, howſoeuer we are to keep vnderunder the corruption both of body and ſoule, yet are we not by any meanes to deſtroy nature and the ſtrength of our bodies, but wee are to hold an euen courſe betweene the exceſſe, and defect, and in one word, our rule in this caſe is this, our bodies are ſo to be vſed, in reſpect of meat and drinke, ſleepe, recreation &c. that they may be fit inſtruments of our ſoules, for the exerciſe of eueryevery good duty, in the way of repentance, in Gods worſhip, and towards our brethren, and to this end wee may lawfully vſe meanes of comfort, and refreſhing, and of preſeruation of the ſtrength and abilities of our bodies, as the Apoſtle bids Timothy, 1. Tim. 5.23. drinke no longer water; but vſe alittle wine for thy ſtomackes ſake, and thine owne infirmities.
Come wee now to the laſt word of this verſe, wherein the Apoſtle doth directly anſwer to the obiection, and remooues by ſtrength of reaſon. Theſe words are diuerſly read, ſome read thus (neither hauehave they it in any eſtimation to ſatisfie the fleſh) with relation to the body, but the originall runnes thus word for word, (are not in any honour to the filling of the fleſh) and ſo (as I take it) they may better be thus read, (but are of no value, ſaue to filling of the fleſh, with reſpect to the decrees (of not touching, nor taſting, nor handling) and that they are of no honour, no eſtimation or value, the reaſon is from the vſe of them, they ſerue but to fill the fleſh, by (fleſh) we are here to vnderſtand the luſt and deſire of corrupt nature, they are of no value, ſaue for the filling of the luſt of corrupt nature.
Where obſerue wee that the Apoſtle hauing ſayd, that in the practiſe of thoſe decrees, of not touching, not taſting, and not handling, there was hard vſage of the body, yet heere hee reaſons againſt them, as tending to the filling of the luſt of the fleſh; the poynt hence offered is this.
Doct. 6 Men may empty the fleſh, and deny the body things that others grant to it,Men may deal hardly with the fleſh, and yet therein be carnall and they may ſeem in their doctrine and practiſe to bee ſpirituall, and yet therein be carnall. and yet be fleſhly, men may deale hardly with the fleſh, and yet therein bee carnall, and the reaſon is plaine, from the words of the Apoſtle: they may in not ſparing the body, ſatisfie the luſt and deſire of their owne ſinnefull hearts, yea, the concluſion is generall, men may ſeeme in their doctrine, and practiſe to be ſpirituall, and yet therein be fleſhly and carnall. 1. Ioh. 4.1. ſaith Iohn beleeue not eueryevery ſpirit, but try the ſpirits, whether they are of God: he cals the doctrine of falſe teachers, (ſpirits) ſeeming indeed to be ſpirituall, and yet he ſaith ver. 5. they are of the world, and this indeed is the myſtery of Antichriſtianiſme, thus is it in the whole body of popery, that religion ſeemes to bee moſt ſpirituall, yet if wee looke into it, and hauehave our eyes opened to diſcerne aright, we ſhall ſee, Vſe. 1 Popiſh religion ſeeming moſt ſpirituall diſcouered to be moſt fleſhly & carnall.it is moſt fleſhly and carnall it turnes ſpirituall ſeruice into corporall, ſtanding in maſſing, pomp & muſick to delight the outward ſences it ſayth, ſinners, muſt hauehave Gods pardon, or they cannot be ſaued, but withall it teacheth they may hauehave it by the power of the keyes for mony, and that they may by merits of other men, and thogh in death men faile of repentance, yet for money they may be eaſed in Purgatory, with a thouſand like things moſt pleaſing to nature, no maruell then though men of their owne accord bee ſo ſtrongly affected to popetie,Note. and once being taken in that ſnare, are ſo hardly drawen out of it, wee are not to maruell at it, and for our ſelues in that it is ſo, that wherein men ſeeme to bee ſpirituall, they may notwithſtanding bee carnall.
Wee are to looke to our ſelues, and to our hearts in the Vſe. 2 practiſe of holy duties,We muſt take heed we be not carnall in our practiſe of ſpirituall dutyes. for as the Apoſtle ſaith 1. Corinth. 13.3. a man may giuegive all his goods to the poore, yea giuegive his body to be burned, and yet want louelove, ſo wee may do holy and good duties, and yet in doing them want louelove to Gods glory, and feare to his name, and doe them to ſatisfie the luſt of our owne carnall hearts, for pride, vaineglory or ſome other ſiniſter and by-reſpect, we are therefore to examine our hearts in the dooing of good duetyes.
One thing more obſerue we, the Apoſtle we ſee reaſons againſt the decrees of men, tending to the ſatisfying of the fleſh, its then a fault to ſatisfie the luſt and corruption Doct. 7 of the fleſh,It is a fault to tisfie the luſt & corruption of the flsſh. the Apoſtle makes it an oppoſite member to the putting on of Chriſt, Romans 13.14. put yee on the Lord Ieſus Chriſt, and take no thought for the fleſh to fulfill the luſts thereof: and is this a fault? then doubtleſſe farre greater is the ſinne of ſuch as vſe meanes to ſtirre vp the luſt and corruption of their owne fleſh, as drunkards vſe to eat ſalt meates, to take Tobacco, and vſe other meanes to whet and ſharpen their thirſt, Vſe. vncleane perſons ſeeke after ſuch meats,There ſinne is exceeding great who vſe meanes to ſtir vp the luſt and corruption of their owne fleſh. Note. as may enflame their luſt, and make ready their hearts like an ouen, as the Prophet ſpeakes, Hoſ. 7 6. without queſtion that is a moſt horrible ſinne, let ſuch perſons as deale thus, know, that in ſo doing they euen tempt the Diuell himſelfe, they diſpoſe their hearts to ſinne, and diſcouer the corruption of them in the ſight of the Diuell, and ſo euen tempt him to tempt them, and allure him as the theefe is allured by the booty to ſet vponupon men, which is a fearfull thing, and ſuch as muſt needs prouoke the Lord to wrath in fearefull manner, and bring downe his heauy iudgements on them that vſe it, let ſuch as are guilty of this ſin thinke on it, and learne to reforme themſelues.