Forty-nine Sermons upon Colossians, Part 2 · Sermon 31
THE XXXI. SERMON.
COL. II. Verſ. XXIII.
Verſ. XXIII. Which have yet ſome ſhew of wiſdom, in voluntary devotion, and humility of ſpirit, and in that do they not at all ſpare the body, and have not any regard to the ſatisfying of the fleſh.
DEar Brethren; It is a truth, acknowledged by the Sages, both of the Church, and of the world, that Man puts not forth his affections, but to things, that ſeem to him to be good; whether they be ſuch in effect, or through error of mind, he judge them ſuch, when in reallity, they are not. Examine the motions of your own ſouls, and the deſigns, and deſires of your neighbours, as far as you can penetrate them. You will find without doubt, and diſcover without difficulty, that neither your ſelves, nor they, do love, or purſue any thing, but what you account to be good, that is, tending to your benefit, and capable, …ther of yielding you ſome pleaſure, or affording you ſome profit, or acquiring y… ſome honour. Hence it is, that the Philoſophers defined good, by this its ref… to our affections, and by the vertue it hath to move, and attract our deſires, … Good is that which all deſire. And hence it comes, that Impoſtors, who … trade of ſeducing men, have alwaies taken a great deal of care, to give their … vain inſtitutions, ſome ſhew of goodneſs; being not ignorant, that witho… …, they ſhould not be able, to gain any mans affections, and much leſs, to have any train of followers in the world. This is to be ſeen, particularly in religion; into w…n never was hereſie, nor ſuperſtition introduced, but under the favour of this in poſture; though ſpirits of different capacities having medled in the matter, there ha… been accordingly, a great difference between their coſenages. For as thoſe that would make a falſe ſtone paſs for a Diamond, or an Emerald, or a Ruby, do endeavour, as farr as cunning is able to counterfeit the truth, to give it the colour, the ſhape, the luſtre, the ſparkling, and other qualities thereof, that by ſuch a feigned reſemblance, they may deceive ſimple, and unexperienced perſons: So they, that have ſet themſelves upon the corrupting of Religion, to the end they might make the opinions, and ſervices they promoted, be received for ſound doctrines, and diſciplines, have above all things taken a great deal of pains, to guild over their merchandize, and to colour it with ſome fair, and ſpecious pretexts, fit to dazle the eyes of men, and hide the defects of their doctrine, and give it the ſhew of what in ſubſtance it is not.
It is this, that the Apoſtle S. Paul doth obſerve here in the documents, and commandments of thoſe Seducers, whom he undertook in this Chapter. For having ſolidly, and admirably refuted that ſuperſtitious diſcipline, which they had ſet a foot, and which conſiſted in a religious worſhipping of Angels, and in a ſcrupulous abſtinence from certain meats, and in the obſervation of certain feſtival days; for a concluſion, he diſcovers in this laſt verſe, the falſe colours, wherewith they did in vain dawb it over. He acknowledgeth, that it had, its true, ſome ſhew of wiſdom; but denies, that this was ſufficient to cover its defects, or to oblige the faithful to receive it. Their Ordinances (ſaid he afore) are commandments, and doctrines of men: Which yet (he now adds) have ſome ſhew of wiſdom in voluntary devotion, and humility of ſpirit, and in that they do not at all ſpare the body, and have no regard to the ſatisfying of the fleſh. It is evident, that he ſpeaks of thoſe humane doctrines, which he had been mentioning, in the verſe immediately foregoing; and he ſays, firſt, that they have a ſhew of wiſdom: Next, he repreſents particularly three things, which give them this falſe ſhew, voluntary ſervice, humility of ſpirit, and rough treatment of the body, which they did not at all ſpare. Theſe are, as it were, the three colours, which being mingled together by the artifice of the Seducers, compoſed that paint, which rendred their doctrine plauſible, and gave it this falſe ſhew of wiſdom, that beguiled the eyes of the ſimple. In compliance with this diſtinction, we ſhall treat of three points in this action, voluntary ſervice, humility of ſpirit, and little care for the body, and then conſider, how error, and ſuperſtition have always made, and ſtill to this day make uſe of them, to gloſe their inventions. GOD grant us to beware duly of them, and pleaſe for this end, ſo to guide and aſſiſt us, by His Spirit, in diſcourſing of them, as we may all bear away ſome Edification and Conſolation.
The name of wiſdom is great, and honourable in the opinion of all people in the world. For whereas other Sciences have reſpect but to natural, or humane; the relation of wiſdom is to Divine things. And whereas other knowledges, are for the moſt part, unprofitable to him, who poſſeſſeth them, that of wiſdom, is ſalutiferous: it ſignifying the skill of conducting ones way aright for the attainment of happineſs, by the light of ſome choice, and excellent verities. Whence it follows, that this title of wiſdom doth not properly belong, but to the knowledge of GOD, which, He hath given us, by His Son, in the Goſpel, the only light, that is capable of conducting us to ſupreme felicity. Accordingly you know, it is the name, that S. Paul does ordinarily give it; as when he willeth, that the word of GOD dwell richly in us in all wiſdom; and when he ſaith elſewhere, that he ſpeaks wiſdom among them that are perfect, calling the ſame a little after, the wiſdom of GOD in a myſterie, the hidden wiſdom; and ſo often elſewhere. Now though the doctrine of thoſe, who corrupt the Goſpel, as theſe Seducers did, who S. Paul oppoſeth in this Chapter, be nothing leſs in reality, than wiſdom, yet ſo it is, that its authors gave it the name, and would have it paſs in the belief of men, for a rare, and a beneficial knowledge, more worthy of heaven, than earth, and capable in fine of rendring thoſe that follow it, perfect, and happy. The Apoſtle acknowledgeth, that the doctrine of the Seducers of his time, had this ſhew of wiſdom; but by his very granting them the ſhew, h… denies them the truth of it; and his meaning is, that that doctrine of theirs had nothing but a falſe, and a deceitful colour of wiſdom, not the ſubſtance, and reality of the thing.
Voluntary ſervice is the firſt particular, that gave theſe doctrines of the Seducers ſuch a ſhew. They have, ſaith the Apoſtle, ſome ſhew of wiſdom in voluntary ſervice, that is, by reaſon, or becauſe of the voluntary ſervice, they taught, and ſet a foot: the obſervances, and inſtitutions, which theſe men enjoyed, as abſtinence from certain meats, the worſhipping of Angels, and the like being nothing elſe, but voluntary ſervices. A ſervice may be called voluntary, two manner of waies. Firſt, when he that performs it unto GOD, doth it with affection, and a good will; without torment, and conſtraint. The love, he bears this great and ſoveraign LORD, ſweetly bringing his ſoul under His yoke, and diſpoſing him to account, whatſoever He hath commanded, to be good, and delectable. In this ſenſe, that free, and ſincere obedience, which true believers render unto GOD, according to the Goſpel, may be ſtiled voluntary; becauſe it proceeds, not from a ſpirit of bondage, as theirs doth; who do ſerve, only becauſe they are afraid; but from a ſpirit of Love, and of Adoption, crying in their hearts, Abba Father. Wherefore the Prophet termeth the new people, who render this frank and filial ſervice unto GOD, Pſal. 110.3.under the Goſpel of the Meſſiah, a voluntary or willing people. Thy people (ſaith he, ſpeaking to Him) ſhall be a voluntary people, or a people of frank willingneſs, in the day, that thou ſhalt aſſemble thine army, in holy pomp. It is not in this ſenſe, that the Apoſtle underſtands, the voluntary ſervice; he ſpeaks of in this place. For firſt, though the terms voluntary ſervice, which are taken up in the French, to expreſs what S. Paul hath ſet down, may be ſo underſtood; yet true it is, the Greek word he uſed in the Original text, is never ſo taken, as the intelligent do know. Again this kind of Voluntary ſervice doth conſiſt in things, which GOD hath expreſly commanded: but the Service here meant by the Apoſtle, not ſo.
We are to know then, that the Voluntary ſervice, he ſpeaks of is worſhip, which GOD did not, by His word, oblige men unto; nor ever commanded them; but they preſent it Him, meerly of their own will, ſubjecting themſelves, and others to it, becauſe it ſo pleaſes them, without any neceſſity impoſed, on GOD'S part, who demanded no ſuch thing of them. It is Voluntary, not in regard of the manner, after which it is performed; (for in this ſenſe, as we have ſaid, the Service of true Children of GOD, may be alſo termed Voluntary;) but in regard of it's inſtitution; the principle, that ſets it up, and preſſeth the performance of it, being not the Law, or the authority of GOD, but ſingly the will of men, who of their forwardneſs, undertake to do things, to the honour of GOD, and for His Service, which He for His part, never gave order for. Whence it comes, that the word is, in the language of the Greeks, ordinarily taken in an ill ſenſe, as importing Superſtition; becauſe it is the property of this vice, to invent divers Services of it's ſelf, and pretend, to pay off the Deity with them.
But the Apoſtle, pointing here, at the thing, that gave the Seducers doctrine, the ſhew, and luſtre, which it had, it cannot be doubted, but he means their Service its being Voluntary, and not its being ſuperſtitious, though indeed it were ſo too. For Superſtition being generally decried, and known to be a vice, 'tis clear, that in that quality, it is not a thing capable of recommending any ones doctrine; nor were there ever found Seducers ſo groſs, as to profeſs, that their worſhip was ſuperſtitions: much leſs to vant of it, and pretend to render it recommendable thereby. But Voluntary ſervice doth charm men, and pleaſe their carnal ſenſe. And falſe Teachers for the moſt part, do not forbear to glory in it, and alledge it for a mark of the ſublime wiſdome of their doctrine. There are of it two ſorts; the one groſs, and ſhameleſs to the higheſt degree, which would make that paſs for Service of GOD, which He not only hath not commanded, but even expreſly prohibited; as when the Idolaters in the wilderneſs, counted the feſtival they kept before their Golden Calf, and the honours they gave it, things which GOD had expreſly interdicted, for worſhip performed to the LORD their GOD. Such alſo in effect was that Religious Serving of Angels, which the Apoſtle taxed afore; though it may not be doubted, but the Seducers who introduced it, did endeavour, by divers ſubtilities, to elude thoſe paſſages of Scripture, in which we are forbidden to do Religious Service unto any creature whatſoever. The other ſort of Voluntary ſervice, hath a little more ſhamefac'dneſs, and modeſtie, then the former; when a man ordeineth, and if we may ſo ſay, erecteth into the title of a Divine ſervice, the obſerving of certain things, which verily GOD hath not commanded, but which neither hath He forbidden, as abſtinence from certain meats, and the obſervation of certain dayes; things, which, it ſeems, GOD hath neither commanded nor forbidden. It is properly to this rank, we muſt aſſign that Voluntary ſervice, which the Apoſtle intendeth in the Text. For even they, who inſtitute ſuch Services of the firſt ſort do not yet own them to be ſo; but pretended, that GOD hath not forbidden, what they command, gloſſing thoſe paſſages, in which He forbids it, and ſo artificially changing the true, and genuine ſenſe of them, as they make it believ'd, that the objects of their Service are not comprehended in it.
Now that this gives their Inventions a ſhew of wiſdome, as the Apoſtle here ſayes, and a luſtre, fair, and plauſible in the eyes of carnal men, is very clear. For firſt, it ſeems magnifique, and Heroical, to be uncontented with what GOD hath commanded us, for His Service; and to have the reſolution to exceed it. That which He hath commanded, being evidently due, and of indubitable equity; it ſeems a ſmall mater, to do but this; becauſe it is ſimply nothing elſe, then the diſcharging of what a man ows; which does ſeem to be a vertue not ſo exceedingly recommendable; For whoever heard Panegyriques made in ones praiſe, becauſe he duly payd his debts? Accordingly you ſee, that preſumptuous young man, who is mention'd in the Goſpel, made no great account of all this. For when our Saviour, told him ſimply, what GOD commands us in His Law, he anſwers diſdainfully, Matt. 19.20.that he had kept all thoſe things from his youth; as if he had ſaid, that was his ordinary, his daily practice, and that he expected a quite other thing, from ſo great a Teacher. But when a man doth, what he is not bound to do, he is admired; as we much more eſteem him, who gives what he doth not owe, then him who ſimply makes puctual payment of what he doth owe. Beſides, it ſeems an act of a great and extraordinary love to GOD, to ſubject that very thing to Him, which He hath left free to us. The fear of the Cudgel of times makes a Slave do all, that his Maſter hath commanded him; but it ſeems, that nothing, but love, can oblige him to do more. Again, this very hardineſs, of daring to ſet up ſome certain ſort of actions, in the Service of GOD, hath a kind of, I know not what, grandeur in it becauſe common ſenſe dictating to us, that to ordein Service for Him, is properly the act of a Divine authority, we preſently take them for Divine men, who enterpriſe ſuch a thing. It may alſo be, then that character of an humane Spirit, which appears in theſe Voluntary ſervices, makes them to be the more eſteemed by men; every one naturally loving his own productions, and favouring his own works.
Be it for theſe reaſons, or for others, once certain it is, that Voluntary ſervices, are ordinarily eſteemed, and admired by men. And you ſee it clearly, by experience of what is done, in the communion of Rome. For though conſidering things throughly, no man can doubt, but Innocence, Charity, and Juſtice, are much more excellent, then thoſe Voluntary obſervances, which are practiſed among them; yet it is evident, that much more account is made of theſe, then of the others. For the one they call ſimply, good works. But the others exceed it. They are works of ſupererogation. There was need to forge this new word, our common languages having none loſty enough, to expreſs the extraordinary altitude of their merit. Hence it comes, that Monks, if you believe them, are Angels, and Demi-gods. They are look'd upon, as ſo many Heavenly Jewels; ſo many Starrs, and Luminaries; as the only Ornaments of the Earth, and of their Church. But they ſet at this rate, none of thoſe, who without Frock, and without little band, and without particular rule, do lead an honeſt, and irreprehenſible life in a ſecular habit. The reaſon of this difference is that the former do exerciſe themſelves in ſuch Voluntary ſervices, as Francis, and Dominick, and Bruno, and Loiola, have preſcribed, them; whereas the latter do addict themſelves to that which GOD hath commanded them: though indeed no man can deny, but that to oblige men, right the oppreſſed, ſuccour the needy, aſſiſt the Widow, and the Fatherleſs (the things that GOD hath commanded) be incomparably better, and more excellent, then to put on a Capouche, or go with bare feet, and ſhaven crown, or ſcourge ones ſelf twice or thrice a week, which are things that men ordein. In like manner you ſee, that in that communion, none are commonly canonized, (which is the higheſt point of honour they do to piety) but ſuch as have regularly faſted, and Diſciplin'd themſelves, and liv'd in coelibat, and (as they ſay) done Miracles; things all, which GOD hath not at all commanded in His Word. As for thoſe, who content themſelves with the Religion, and vertues which GOD hath ordeined, nor do affect Voluntary ſervices; they muſt not pretend to be ranked among the Saints of Rome. But I think, there is yet another ſecret reaſon, which hath as much, or more efficacy, then all the reſt, in making Voluntary ſervices to be ſo well receiv'd by men; namely, that great averſion, which they naturally have for thoſe things, that are commanded of GOD: from obligation whereunto, they hope to redeem themſelves, either in whole, or in part at leaſt, by means of humane Services. For what countenance ſoever they make, of finding the obedience of GOD's commandments very eaſie; yet in reality there is nothing to which they ſubmit, ſo unwillingly, and with greater pain; ſo as all the auſterity of Voluntary ſervice is pleaſant, in compariſon of it. Being then p…ſſeſs'd with this falſe prejudice, that by abſteining from what GOD permits, or by ſubmitting to what He doth not command, they ſhall in reaſon oblige Him, to diſpence with for what He doth command, upon hope of this exchange, they gladly take up Voluntary ſervice, which alſo, you know, they do indeed hold to be ſatisfactions, that is, a kind of ranſom, at the price whereof they are delivered from the puniſhment they did incurr, for not having ſerved GOD, as He commandeth. Thus you ſee, Dear Brethren, that Voluntary ſervice gives a luſtre, and a vain ſhew of wiſdome, to humane doctrines, and traditions.
The ſecond head of things, that contributes to this effect, and that renders the ſame hugely recommendable, is humility of Spirit; the Apoſtle hath already noted heretofore, the affectation, and ſhew of this pretended humility, in one of the doctrines of theſe Seducers particularly, to wit, their teaching the Service of Angels: which they did with pretence, that the putting of the faithful in ſubjection to thoſe bleſſed Spirits, was to humble them. Here he ſpeaks of it more generally. For beſides, that all the outſide of falſe Teachers is commonly painted over with the colours of a great, and deep humility, their diſcourſe, and all their procedure being full of ſubmiſſions, and of an high profeſſion of renouncing the advantages of vain glory; beſides this, I ſay, their inſtitutions, and Diſciplines themſelves, do alſo promiſe humility, and ſeem to be ſo many exerciſes of it. And this is the thing, in my opinion, which the Apoſtle does particularly conſider, in this place. Look back, I pray, on the Diſciplines of thoſe Seducers, whom he oppoſeth; I mean, on thoſe abſtinencies from certain meats, and the obſervations of certain dayes; doth it not ſeem, that this was an exerciſing of men unto humility, ſince it was a bounding of their liberty, and a degrading them from the power they had; to diſpoſe of theſe things at their pleaſure? Adding withal, that in general, whoever ſubjecteth man to a law of his, doth humble, and abaſe him, putting a new yoke upon his neck, whatever the thing, that he commandeth, in other reſpects be. The ſame mark of humility does appear, in the greateſt part of the Voluntary devotions, that are in vogue, whether it be among Pagans, or among Turks, or among Chriſtians themſelves. For they all in a manner, do reduce, the habit, and feeding of their Devoto's to a low, and an abject form, and ſuch as is of ſmall eſteem among men; and oblige them to things, that ſeem to vilify, and in ſome ſort diſgrace our nature. Homer. Idad. II. v. 235.For the moſt part, they give them naſtineſs, and filth for trimming; as the ancienteſt of the Heathen Poets ſayes expresſly of certain very devout Prieſts, called Selli, or Sellians: that they alwayes had foul feet, and ſlept on the bare ground. They caſt down their countenances, and make them of a ſad look; Mat. 6.16.as our Saviour ſayes expresſly of the Hypocrites of His time, that they disfigured their faces. And as for habits, who can recount all the diverſities of them? It may ſuffice to obſerve in general, that both for the matter, and alſo for the form, and faſhion, theſe Zealots have alwayes in a manner choſen thoſe, which are not only courſe, and of ſmall account, but ſuch as have alſo ſomewhat unuſual, and ridiculous in them. Their food doth wear the ſame livery; and you know, there is at this day an infinit number, who to deſcend unto the loweſt degree of meanneſs, do bind themſelves by an expreſs vow to mendicity, or beggery; though GOD by expreſs order forbad it his people; Deut. 19.….theſe men deſiring rather to violate His command, then deprive themſelves of ſo rare an humility. It's ſufficient for their deſign, that this ſtrickes the eye, For there being nothing more natural unto man, than the deſire of honour, and the paſſion of braving, and appearing, and of ſhewing every way, both in perſon, and in cloathing, and in dyet, the marks of ſome eminency, and advantage above others: one can hardly look, without admiration, upon people, who ſeem to renounce all this; eſpecially, when they are perſons, born, and bred in ſuch conditions, as afforded them the means of poſſeſſing all theſe advantages at their deſire. This without doubt Creates a great prejudice for their Doctrine, and makes it to be favourably received; it ſeeming not poſſible, either that perſons, who ſo voluntarily deveſt themſelves, of what others moſt earneſtly ſeek after, ſhould not be moved by a good Spirit; or that Doctrines, which tend to humble our haughty, and proud nature, ſhould be other, than holy, and ſalutiferous.
The remains the laſt of thoſe three colours, that enter the compoſition of the paint of humane Doctrines, which is, in a manner, the deepeſt, and gives them the greateſt gloſs; namely, that (as the Apoſtle ſaith) they do not at all ſpare the body, and have not any regard to the ſatisfying of the fleſh. It is clear, and confeſſed on all hands, that he ſpeaks of the Auſterity, and Rigour, which theſe Seducers made ſhew of, as well in their lives, as in their Doctrine, beating down their bodies, and giving them hard uſage, without having any great care to content their deſires. All are at accord, that this in groſs, the Apoſtle's ſcope, and ſenſe; as indeed his words do neceſſarily, and clearly ſignifie. But when it comes to the ranking of them, and the conſtruing of each of them in particular, there doth ſome difficulty appear, which hath cauſed diverſity of thoughts among Expoſitors. The difficulty doth preciſely reſpect the latter clauſe alone, and have not any regard to the ſatiating of the fleſh, inſtead whereof, it is in the Original, rendring word for word, not in any honour for the ſatiating of the fleſh. Some good, and eminent ſervants of GOD, do ſever the word honour, from the reſt, interpreting the Apoſtle, thus, they do not at all ſpare the body, in that which is for the ſatisfying of the fleſh. The honour of the body, in the Apoſtle's language, is its purity and honeſty, as he plainly teacheth elſewhere, 2 Theſ. 4.4.ſaying, The will of GOD, even our ſanctification is, that each one ſhould know how to poſſeſs his Veſſel in Holineſs, and Honour. And to this honour he oppoſeth, in another place, Rom. 1.26.all the ordures, and impurities of Luxury, which he calls paſſions of diſhonour, or infamous affections, as the French Bible hath tranſlated it. Therefore it is, Heb. 13.4.that he ſtileth Marriage, which was inſtituted of GOD, for the conſervation of this honour of our bodies, honourable among all. The Apoſtle then, according to the ſentiment of theſe Interpreters, doth oppoſe this honour to the Seducers pretended mortifications. For to preſerve this honour, it is true, we ought not to ſpare our bodies, but religiouſly abſtain from all, that's contrary to the ſame, denying our fleſh all the pleaſures of impurity. It's for this end alone, that an ill uſage of our bodies is permitted us: whereas theſe Seducers their abſtinences were of another nature. For the rigour they uſed towards their bodies, was to abſtain, not from pleaſures incompatible with Sobriety, Temperance, and Chaſtity; but from certain ſorts of meat, the uſe of which no way defiles the body, nor violates, in any manner, the holineſs it ought to be kept in. This expoſition, you ſee, is good, and godly, and ſuiteth well enough with the Apoſtle's terms.
Our French Bible hath followed another, no leſs pertinent, as taking the Greek word, that properly ſignifies Honour, or Reſpect, for Having regard, they do not at all ſpare the body, and have not any reſpect, or any regard, for ſatisfying of the fleſh. For a man regards, what he doth honour, whence it comes that to honour, is often put, in Scripture, for the having a care of; as when S. Paul would command Timothy to have a care of Widows, 1 Tim. 5.4.he ſays to him; Honour the Widows, that are Widows indeed: and ſo frequently elſewhere. In like manner therefore, he ſaith in this place, that theſe Teachers did not at all ſpare the body, and took no care of it; not valuing at all the things, that are requiſite, for the feeding, and ſatisfaction of the fleſh. I think, we may hold to this Expoſition, as the ſimpleſt, and eaſieſt; and indeed it is the commoneſt, and moſt followed. Theſe falſe Teachers then made, this their contempt of the body, and the ſmall care they took to nouriſh it, according to its appetites, to be ſounded out aloud; referring thereunto thoſe abſtinences from ſome kind of meats, which they enjoyned; proclaiming that this was to mortifie their fleſh, and keep it in an wholſome diſcipline. What could be ſaid more plauſible? For as nothing is more unworthy the high deſignes of piety, than a ſticking to the things of the Carkaſs, and the Kitchin; ſo it ſeems, that there is not any thing more worthy of the things of Heaven; then contempt of this baſe, and wretched nature. And the more paſſionate ordinary men are for their fleſh, even to the making it their GOD, ſo much the more do they admire thoſe, who beat it down, inſtead of adoring it, as themſelves do. Accordingly evident it is, that moſt Seducers have abuſed this colour, to paint over their inventions, and impoſtures. We read, how the old Idol-prieſts did cut all their faces with Lancets, 1 King. 18.28.and other Pagans rend their Children, and Pages with ſtripes, before the Altar of their feigned Deity: nor can one think without horrour, upon the Cruelties, and Barbarities, which the moſt part of their Prieſts, and Votaries did, and do yet to this day, exerciſe on their own perſons, in places where Paganiſm bear ſway. Their Abſtinences alſo were extream; and there were Sects, yea whole Nations, that ſcrupled to eat of any thing, that had had ſence. The Faſtings, and Auſterities of the Encratites, the Montaniſts, and Euſtathians, ancient Hereticks of the Chriſtian Profeſſion, are famous in the Writings of Antiquity. Not ſo much as the Mahumetans, the moſt ſenſual, and moſt carnal of all Infidels, but do make ſemblance of not ſparing their bodies. I paſs by the prodigious, and incredible auſterities of their Votaries, of whom, ſome go almoſt ſtark naked, and ſo little ſpare their fleſh, that they wound, and gaſh it, both with Inciſions, and inuſtions; others neither eat, nor drink, but very ſeldom. Even all Mahometans in general do moſt devoutly obſerve every Year a kind of Lent, which they call Ra…edan, Faſting daily an whole month from Morning untill night, without taking any thing at all, untill the Starrs appear. Every one knows alſo, how ſcrupulouſly they all abſtain from Wine, one of the pleaſingſt, and moſt prized refreſhments of the body.
But for theſe people, who are without any knowledge of the Apoſtle's Authority, Beloved Brethren, it is no wonder, they ſhould ſuffer themſelves to be ſeduced by ſuch vain ſhews. Our amazement, and grief is on the occaſion of our Adverſaries of the Roman Communion, that this falſe luſtre, ſo loudly decryed here by an Apoſtle, whom they profeſs to acknowledge, and reverence, ſhould yet be ſufficient to recommend unto them Doctrines purely humane, and cauſe them to receive them for Divine. For I may truly ſay, that all their errours, or wanting very few, have been introduced, by favour of three falſe colours, which the Apoſtle doth here ſo roughly reject: to wit, voluntary ſervice, humility, and mortifying of the body. And they are not aſhamed to recommend them ſtill by theſe very things, alledging, for the defence of their doctrines, ſuch ſhews, as Pagans, Hereticks, and Infidels have heretofore painted over their impieties, and ſuperſtitions withall, and the Apoſtle expreſly remarked, and condemned the abuſe of. It's by this, that they defend, the worſhipping of Images, and the Invocation of Saints, and the exorbitant ſubmiſſion they live in unto the Prelats, and particularly to the Biſhop of Rome, and the celebration of ſo many Feſtivals, and a multitude of other abuſes. Not being able to found them on the Scriptures of GOD, they plead to us, that they are voluntary ſervices, which are performed with a good intention and do tend to humble the Spirit. Their Faſtings and Abſtinences, their Watchings, and Pilgrimages, their Whippings, and Diſciplines, and all the odd exerciſes of their Monks, are not in the leaſt commanded of GOD. But what skills it? The more voluntary they are, (ſay they) the more meritorious; and then on the other hand, they mortifie the body, which they ſpare not at all, having no regard to the ſatisfying of its deſires. There's nothing, but they might make paſs for good and godly, with this ſpecious pigment. I might juſtly plead againſt theſe vain pretexts; that GOD's will ought to be the rule of ours, and that it is dangerous to truſt our intentions in matter of Religion; ſeeing it often comes to paſs, that GOD hath that in abomination, which does moſt pleaſe our thoughts: as alſo that it is a proud, and an extravagant humility, to give men a power over our Conſciences, which it is the prerogative of GOD alone to have; and that if the not ſparing of the body, do ſerve for the mortifying of it, it follows not, that we muſt place divine ſervice therein. I might alledge theſe, and many other things, and found them by the Scripture, to demonſtrate the vanity of their pretexts. But for this time, I content me with the Apoſtle's example, and authority. He acknowledgeth, that the Doctrines of thoſe Seducers, whom he doth oppoſe, had theſe three very colours; and that the ſame gave them a ſhew of wiſdom. And yet for all this, he doth not forbear to reject them, making ſo little account of that ſhew of theirs, that he vouchſafes not to ſpend one word upon the refutation of it. How ſpecious ſoever their Doctrines be, it's enough for his condemning them, that they were inſtituted, and taught by men, and not by the LORD; clearly preſuppoſing by this procedure of his, that all Chriſtians ſhould hold it for an undoubted maxime, that Religious ſervice muſt be meaſured by the will of GOD, and not by ours; by His order, and not our phanſie; and that the foundation of our humility is, the reſpect we owe him, not to ſubmit our Conſciences to any beſides Him. Let then the Traditions of Rome, in other regards, be of what quality you pleaſe; let them have all the colours of wiſdom; let them be voluntary, and humble, and meet to mortifie the fleſh. You will do much by ſetting all this pompous ſhew in view. You will gain much, by laying it forth before mine eyes, and declaiming to me of the advantages of thoſe things. I cannot receive them, except you ſhew me, that it is GOD hath inſtituted them, and not the will of man. The Apoſtle hath taught me, to make ſo little account of theſe kind of reaſons, as that I ſhould not vouchſafe ſo much, as to amuſe my ſelf to conſider them. After having heard you, it ſufficeth me to tell you, as he ſaith here to the Seducers of his time, that if your Doctrines have this ſhew of wiſdom, which you attribute to them, they are in concluſion, but humane things, ſince GOD hath not at all commanded them in His word.
Yet upon thorough examination, it will be found, My Brethren, that the moſt of their inventions do want, not the reality alone, but the colour, and the very ſhew of wiſdom. For, I beſeech you, what ſhadow of wiſdom is there, in this Lent for inſtance, which they began the other day, after the ordinary Preface of their Carneval? What reaſon, or common ſenſe is there, that can affirm, if it be free, that it is wiſdom, after licenſe taken for all kind of debauches, and fooleries, to imagine an handful of aſhes will efface it all? That it is wiſdom to believe, the eating of Fiſh is faſting? That it is wiſdom to think, the eating Herbs, or Salmon, or Green-fiſh, is a ſanctifying ones ſelf? and that to taſte but a bit of Bief, or Mutton, during theſe forty days, is to defile ones ſoul with a ſin mortal, and meriting eternal fire? as if the whole nature of things were changed in a moment, and the living Creatures of the earth, from being good, and wholſome, as they were but four dayes ago, became contagious, and deadly? Is it wiſdom, to tye up Chriſtianity to an obſervance, which hath ſo little reaſon in it, and to ſay, as they do, that ſuch, as eat any fleſh, within this time are not Chriſtians? There is no underſtanding how ordinary ſoever, but may eaſily judge, that all this hath no ſhew of wiſdom in it, to ſay no worſe. And it is to no purpoſe, to tell us, that it's not the nature of the things themſelves, but the commandment of their Church, that makes them be of this opinion. For if theſe things be not true in themſelves, their Church does ill to authorize them, and beſides that it contravenes the rules of wiſdom, evidently violates thoſe of charity alſo, as ſtraitning the way to Heaven, and augmenting the difficulty of entring there, and damning men for things, which without its commandment, would be free, and indifferent.
Let us lay aſide then, I beſeech you, my Brethren, all theſe humane Commandments, which are ſo far from being juſt, and neceſſary, that they have not, for the moſt part, ſo much as that vain ſhew of wiſdom, which the Apoſtle granted, the Doctrines of the Seducers of his time, had. Hold we to the Sacred, and ſaving inſtitututions of our LORD JESUS; which all are juſt, all reaſonable, all full of deep, Mat. 16.11.and truly Divine wiſdom. Let us believe, as he hath taught us, that 'tis not what enters in at the mouth, that doth defile a man, but what cometh out of the heart: and that the Kingdom of GOD, Rom. 14.17.is not meat or drink; but righteouſneſs, peace, and joy of the Holy Ghoſt. Serve we Him, according to His own rule, and not according to the imaginations of men. Let our will be bound up to His; let it count it ſelf happy in following the ſame, and not preſume to guide it ſelf. Let it learn of Him, what it oweth Him,; not be ſo arrogant, as to define it after its own phanſie. The task, He hath given us, is great enough, for our employing all the time, and ſtrength we have, without diverting ought of the ſame any other way. It's in this, that true humility conſiſts, even in ſubmitting abſolutely to JESUS CHRIST; in refuſing no particular of what He would have; in attempting nothing beyond His orders. He it is clear, would have us to love GOD with all our heart, and our Neighbour as our ſelves: and that denying ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in the preſent world, looking for His glorious appearance. This Beloved Brethren, is the rule of the Iſrael of GOD, that was delivered by JESUS CHRIST; Preached by His Apoſtles, confirmed by their Miracles, and by the Converſion of the World. Peace, and Mercy be to all that ſhall follow it. Amen.
The End of the Second Part.
SERMONS OF MR. JOHN DAILLE, ON THE EPISTLE OF THE Apoſtle ST. Paul TO THE COLOSSIANS.
THE THIRD PART.
CONTAINING An Expoſition of the two laſt Chapters, in Eighteen SERMONS.
LONDON; Printed for Tho. Parkhurſt, 1671.