Exposition of Colossians

In this Verse, the Apostle doth continue his description of false teachers, such as labored to draw the Colossians away from the truth; and he further sets them out to be such, as did not truly acknowledge, nor cleave to Christ the head of his Church, in the first words (And holdeth not the head) and having made mention of Christ under the word of similitude (head) he then descendeth into a description of Christ, as he hath relation and reference to his mystical body the Church, as the head of it, and he describes him to be as an head giving life and growth to his whole Church, and to every member of it, (we taking these words together) whereof all the body increseth, as indeed they are to be taken in the purpose of the Apostle, the words between them (furnished and knit together by joints and bands) are a declaration of the quality and condition of that body to which Christ as an head gives life and growth, that it is a body furnished and knit together by joints and bands, as if the words were read thus. Whereof all the body thus qualified (namely) furnished and knit together by joints and bands increaseth, in the last words is specified what kind of growth and increase it is, that Christ as an head gives to the body his Church, (namely) a divine and spiritual increase, (increaseth with the increasing of God.

Come we to the words of this verse, as they are laid down by the Apostle, And holdeth not the head (that is) acknowledgeth not the head, nor cleaveth to it in his doctrine for the Apostle here speaks of false teachers, such as sought to bring in false doctrine of the worship of Angels, and his meaning is, that they in that their doctrine did not acknowledge nor cleave (as they ought) to the head, (that is) to Christ, who is as an head to his Church: they did not acknowledge Christ to be the only head, and cleave to him as the only head of the Church' (whereof) the original words signify not (of which) with a reference to the word (head) they are not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 of whom with relation to Christ (all) (that is) the whole body (namely) the Church, which is an one body consisting of many members conjoined in one body. Thus then conceive we these words, And holdeth not the head, whereof all the body increaseth.

As if the Apostle had said,

[Doctr. 1] Now here, first observe we that our Apostle doth tax false teachers to be such as hold not Christ the head of his Church, and why? because they taught invocation and adoration of Angels, hence then it is very clear that such as tread in their steps, and now teach intercession and mediation of Angels and Saints, hold not Christ the head; plead what they will, indeed they do not truly acknowledge Christ to be the only head of his Church.

The reason of this is manifest, [Reason.] because Christ is head of his Church as he is mediator, God and man, therefore they that acknowledge other mediators besides Christ, as Angels and Saints, [Use.] set up also other heads, and hold not him to be the only head of his Church.

Let then the Papists say what they will in defense of their invocation of Angels and Saints, they cannot possible avoid the evidence of this text of the Apostle convincing them in respect of that to be such as hold not Christ the head of his Church.

Now in that the Apostle saith, holdeth not the head, meaning Christ, (whereof all the whole body) meaning the Church: We are given to understand thus much,

That there is the same relation and union between [Doctr. 2] Christ and his Church, that there is between the head of a man and the body; and this comparison is often used in Scripture, to set out the relation and union that is betwixt Christ and his Church, Ephe. 1.22. the Apostle saith, God appointed Christ to be the head of his Church, which is his body.

And that we may rightly conceive that the relation and union that is between Christ and his Church, come-Church pared to a head and a body.

Know we first that there being two natures in Christ, his divine and human, Christ is the head to his Church, in respect of both, even whole Christ God and man; for he is so the head, as he is the Savior of his Church▪ These two are conjoined by the Apostle, Ephes. 5.23. Christ is the head of his Church and the same is the Savior of his body. Now Christ is the Savior of his Church, not according to his divine nature alone, nor according to his human nature alone, but whole Christ in his Godhead, and in his soul and flesh; Therefore whole Christ is the head of his Church, and the Church and every true member is united to whole Christ, yet in this order.

First to the flesh and manhood of Christ, and then by that to the Godhead.

Secondly, we are to know that though the union whereby Christ and his Church are conjoined be a true and real union; yet is it not natural, as when two things are joined in one nature, nor personal, as the soul and body are united; nor political or civil, as the Prince and people are conjoined: but it is mystical and spiritual by the bond of the same spirit, and by faith. Thus then stand we this truth, that Christ both God and man in respect of both his natures after a spiritual manner is knit to all the elect of God, called, justified, and sanctified, and so we are to conceive of the relation and union that is between Christ and his Church, compared to an head and a body.

And first of all, this may serve to confirm that truth of Doctrine delivered in our Church.

[Use 1] That as many as truly believe in Christ, they are justified by his righteousness imputed to them; for, there being that relation and union between Christ and his members, that there is between the head and the body; it must needs be that the graces and benefits of Christ do truly and really belong to them, and what Christ did as mediator God and man by the covenant of grace, is truly imputed to them that are one with him, by the bond of his spirit and true faith: we know that what is done by the head in a natural body, is ascribed to the whole body. So what was done by Christ as mediator, and so the head of his mystical body may be truly imputed to all the members of that body.

Let then the Papists scoff at our doctrine of imputed righteousness as absurd, as if one should be said to live by the soul of another, or learned by the learning of another: let us acknowledge and embrace it, as grounded on that near union that is beweene Christ and his members we being so nearly conioind to Christ, that we are of his flesh and bones, as the Apostle saith, Ephes. 5.30. We must needs be just by his righteousness, even his by inherency, and ours, given unto us by God, and apprehended by faith.

[Use 2] Again, is it so that there is the same relation and union betwixt Christ and his Church, as is betwixt the head and the body of a man. Then let this be a ground of patience and of comfort to all true believers in time of any affliction; let them know that their affliction reacheth up to Christ their head; himself hath said it, that when they are hungry, thirsty, a stranger, naked, sick, and in prison, he is hungry, thirsty, a stranger, naked, sick, and in prison, Mat. 25.35.36. Act 9.3. When Saul breathed out threatenings, and slaughter against the Church, he saith, Saul, Saul, why persecutest thou me. Christ bearing part with us in our afflictions, certainly he will, either moderate the weight of them, or give strength to bear them, or he will put an end to them.

Consider then in time of affliction besides this, that afflictions are thy lot and portion inevitable, and Christ hath gone before thee and drunk of that cup, and thou art conformable to Christ in suffering, and they are but for a time; all which may minister matter of great comfort unto thee. Yet consider, besides these things that thy sufferings and afflictions reach up to Christ thine head and thou shalt find it will be a notable means to lift up thy fainting heart in thy greatest affliction; a man will not suffer smart in the least of his members, if he can help it; and shall Christ to whom all power is given, in heaven, and in earth, suffer himself long to be pinched in any one of his members? certainly no, he will not, we have not an high priest that cannot be touched with the feeling of our infirmities, Heb. 4.15. He hath had experience of them, and therefore will, after we have suffered a little season, appear to our comfort, Revel. 6.11. Let us then rejoice, saith Peter, 1. Epist. 4.13. in as much as we are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice, and be made partakers of his glory in heaven.

Before I leave this point, I hold it meet to discover a Popish error. The Papists they teach, that in regard of our union with Christ, the afflictions of believers are meritorious, and do satisfy the justice of God, and purchase his favor.

For, say they, [Object.] we being united to Christ our sufferings receive virtue from him to merit, though in themselves, we confess with the Apostle, Rom. 8.18. They are not worthy of the glory that shall be revealed unto us, yet in that we are members of Christ, they receive influence from him our head, and are raised up to higher estimate, even to merit God's favor. See the craft of these men, to deceive the simple, and their own souls.

[Answ.] I answer them, our union with Christ can be no ground of merit. From thence they can never prove the afflictions of true believers to be meritorious, because our union with Christ is not personal, but mystical; for personal union is the ground of merit, even in Christ himself. His manhood apart could merit nothing, they must then prove, that we believing in Christ, are received into unity of person with Christ, before they can truly conclude, that our afflictions do merit or satisfy; but this they are never able to do, and therefore they build upon the sand, and we are to renounce it as a popish error and untruth, that our sufferings, by reason of our union with Christ, are meritorious.

Mark we further, the Apostle saith, holdeth not the head (whereof or of whom) with relation to Christ (for so we expound the words) he saith, not from whom, but of whom. Hence we are put in mind of a difference between the members of Christ, and such as are not his members.

[Doctr. 3] The members of Christ are of Christ, others are only from him, as are all creatures, for all things that are, are the creatures of Christ, as he is God, and so from him, but it is proper and peculiar to the members of Christ to be of him.

[Use] Deceiue not then thyself, whosoever thou art, if thou be not of Christ, even one with him, by the bond of his spirit, thou art not a member of Christ, and then thou art only in the common condition of all creatures, thou art no nearer heaven then the ox or the horse as yet, for they be the creatures of Christ, as he is God and so, and if thou die in that state, thou art in far worse case then the very toad or venomous Serpent, for their death is an end of their misery, but thine is a beginning of endless woe without ease or remedy.

Observe yet further, it is not to be passed over without observation that the Apostle saith, Christ is the head, of whom all the body, he saith not, of whom the body, but of whom all the body increaseth.

Hence then it is clear, that he is the only head of the universal [Doctr. 4] Church, and it cannot be given to the Pope, or any other: as for the devised distinction of the new Papists, of head imperial and ministerial, it is, both without warrant of the word of God, and foolish; it implies a contradiction, for to be head argues preeminence and superiority, [Use.] and to be ministerial, argues subjection and inferiority, therefore these two can never agree to the same subject.

Hence take we further notice that Christ is the head of [Use 2] all that believe in him, his graces, benefits, and works, as he is mediator belong to them all; yea, as Christ by his gracious dispensation is head of his mystical body, he cannot spare any of his members, but everyone is required to his perfection and fullness: so saith the Apostle, Ephes. 1.23. He is the head to his Church which is the body, even the fullness of him that filleth all in all things, which is an excellent sweet comfort to all true believers, it may give them assurance that they shall never be cut of from Christ: for why? Christ as the head of his Church is not perfect without everyone of his members, and therefore it is not possible that any one of them should be cast off and severed from him. The head of the natural body may be cut off and severed from the body, but Christ the head of his Church being not perfect without everyone of his members, will not suffer any one of them to be cut off from him.

This also duly considered that Christ is the head, of all [Use 3] that believe, may minister great comfort to poor wretches, such as be of low degree in the world, on whom proud rufflers look so big: if they believe in Christ, they have as much interest in all his benefits and merits as the greatest; be not then cast down in respect of thy mean condition in the world, thou art despised and made the foot-stool of proud and great ones in this world; care not for it, believe in Jesus Christ, and thou hast as good part in him, and art as deer and near to him, as the greatest Monarch in the world, he is the head, and therefore as kind and loving, as good and gracious, as bountiful and beneficial to thee, as to any other whosoever, and think on that to thy comfort.

Now we are to come to the quality and condition of that body to which Christ as an head gives life and growth, expressed in the next words (furnished and knit together by joints and bonds) where the Apostle sets out the body of Christ, by two conditions.

[ 1] First, that it is such a body as is not in want but every way furnished.

[ 2] Secondly, that it is a body compacted and knit together, and then he makes known the instruments or means whereby it is furnished and knit together (namely) by joints and bonds.

I will briefly lay forth the meaning of these words (furnished) the original word signifieth, under supplied or, furnished, as the members of the body are under the head, and furniture being a word of relation implying something, wherewithal a thing is furnished, it signifieth supplied or furnished with that which is answerable to the furniture, that comes from the head to the members of the natural body (namely) to the furniture of life, sense, and motion, and particular ability of every member, as of seeing, hearing, smelling, tasting, feeling, concocting, and the like, that as the body is under-supplied with life, sense and motion, and with particular ability of every member needful, from the head, so the body of the Church is under fupplied from Christ the head with spiritual life, motion, ability and grace, both with grace of holiness and regeneration, & with particular grace needful, (knit together) this refpecteth the members themselves, & the word signifieth compacted or conjoined with a most straight & indissoluble band (by joints & bands) the Apostle doth still continue his similitude, that as the parts of the natural body are furnished from the head & knit both to the head, & one to another by joints & sinews, so is it in the mystical body of Christ, the members of that body are furnished with grace & knit both to the head, & one to another, as it were by joints & sinews, & by joints & bands in this place we are to understand spiritual joints & ligaments by which the furniture of grace is conuaid from Christ to his members, & they knit both to him, & one to another and those are three. First the spirit of Christ, Rom. 8.9. if any man have not the spirit of Christ, the same is not his, Ephes. 4, 4. one body one spirit, by his spirit Christ doth communicate his graces to us, and we to our brethren.

Secondly, faith, for by faith we apprehend Christ and are made one with Christ, and by the same we cherish, comfort and stir up one another mutually in good things Ro. 1.11.12. I long to see you (saith the Apostle) that I might bestow among you some spiritual gift to strengthen you, that is, that I might be comforted together with you through mutual faith both yours & mine, for with faith is always joined the band of love & peace, faith worketh by love.

Thirdly, our several callings (not those by which we stand in relation, only to the common-wealth, and may be serviceable only in things belonging to the body as our several trades and occupations) but whereby we stand in relation to Christ, as the calling of the Minister, Father: Master. Husband and the like, for these also are spiritual joints and bands. This then is the full sense and meaning of the Apostle in these words as if he had said.

Being furnished or under supplied from Christ the head of his Church with the grace of holiness and regeneration and with particular grace needful for every member, and the members of it being nearly conjoined one to another, that furniture descending down from the head to the members, & that conjunction of the members both to the head, and one to another being by means of the spirit of Christ, by faith and by several callings in the Church, as by so many joints and bands.

[Doct. 5] Now first from this word furnished ) in that the Apostle saith, that all the body is furnished from Christ the head, we are plainly taught that every member of Christ receiveth virtue from Christ, & is furnished with a measure of grace from him, everyone hath a measure of spiritual life and holiness conveyed from Christ, yea, everyone hath his particular grace, as the wholebody of a man, & every member of the body to the least finger sucks virtue from the head, & the head is powerful to cause it to live, so is it in the mystical body of Christ, there is not a member of that body but it receives some virtue, from the head the Lord Jesus, yea, everyone receives his own particular grace, Christ is effectual in everyone from the highest to the lowest. Eph. 4.16. the Apostle saith, Christ is the head by whom all the body being coupled, and knit together by every joint for the furniture thereof (according to the effectual power, which is in the measure of every part) receiveth increase of the body unto the edifying of it self in love, the Apostle having recounted many gifts & graces of the holy Spirit, ver. 11, concludes thus. All these things worketh even the self same spirit, distributing to every man severally as he will. [Quest.] Now if any ask the question, whether Christ the head of his Church do furnish everyone of his members with like measure of grace or no. I answer [Answ.] no, he gives to some more to some less as every on shall be an instrument of his glory & as everyone hath need either in doing or suffering more or less then others, no doubt Job & other excellent worthies, had a greater measure of patience given then others, that were not to undergo such trials as they did therefore saith the Apostle, Eph. 4.7. to everyone is given grace according to the measure of the gift of Christ, and that we mistake not this point, know we that Christ gives to everyone of his members an equal measure of his grace for their justification, one is not more or less justified then another by the grace of Christ, but not an equal measure of inherent holiness to their sanctification, nor an equal measure of particular gifts & graces, but to some & more some less according to his own good pleasure, and as everyone hath need, and we are not to envy such as have greater gifts then our selves (that by the way) for the point in hand it is clear by that which hath been said, that every member of Christ receives virtue from him, and is furnished with a measure of grace, it is not possible that any that are in Christ should be destitute of grace, and altogether want holiness, and therefore deceive not thyself whosoeuet thou art, if thou be a member of the mystical body of Christ, thou canst not want furniture of grace in some measure, Christ is the head of whom all the body is furnished.

Heereby then try thyself, whether thou belong to that [Use. 2] body or no; everyone will be held a member of Christ & come to the table of the Lord to seal up his union and fellowship with him, but where is that life of grace and holiness conuayd from Christ to his members? can we persuade our selves we are members of Christ, and yet live as many do the life of nature, doing that which is good in our own eyes according to the lusts of our own hearts? for what should I say of our breaking the Sabbath, blasphemous oaths, drunkenness, cursed and bitter speeches and the like? is it possible that an heart so furnished and full of such corruption, is knit to Christ, and a member of Christ? surely we might as well say, that a wooden leg, neither knit hy common bond, nor having heat in it, is a member of a man's body.

[Use. 2] Again, where is that effectual working of Christ that putteth life and nimbleness into his members, in good things. In matters of the world, we have great dexterity we are apt to conceive, fit to contrive for the best advantage, because we savor the things of the world, but in matters of holiness and religion, many of us are frozen and benumb'd, and as it were without life, and can we yet fancy, that we are members of Christ? Surely, if we think so, we deceive our selves, S. John saith, 1. John. 1.6. if we say we have fellowship with God who is light, and yet walk in darkness, we lie: so if we say, we are one with Crhist, and have fellowship with him who is full of grace, John. 1.14. and yet receive not of his fullness, some measure of grace, certainly we have no conjunction with Christ the head of his Church, and then consider what follows on that; if we have not Christ our head in this life, we shall have him our judge and condemner in the life to come: and as in this life we have but a supposed union with Christ. So in the life to come we shall have but an imaginary fellowship with him; and indeed a final separation from him and from his Angels and Saints: And we shall have fellowship with the Devil and his Angels.

In that the Apostle saith further, the body of the Church whereof Christ is the head is knit together.

[Doct. 6] We are given to understand, that such as are of the mystical body of Christ; are as nearly conjoined as members of one body, and this the Apostle teacheth plainly, 1. Cor. 12.12. As the body (saith he) is one and hath many members, and all the members of the body which is one, though they be many, yet are but one body, even so is Christ (that is) Christ mystical or the mystical body of Christ, Romans 12.5. The Apostle saith, that believers being many are not only one body in Christ, but everyone, one another's members even as members one of another. A speech worthy observation, we are so nearly knit together in the mystical body of Christ, that we are as it were a leg or an arm one of another.

Now, before I come to make use of this, a doubt is to be removed. It may seem in that the members of the mystical body of Christ are conjoined as the members of the natural body, and there is as near an union between them, and so doubtless a good agreement of mind, and inward affection among them; it may seem (I say) that unity is an infallible note of the Church, as the Papists teach, and that where there is unity and consent of minds and judgments, there is the Church.

To this I answer: [Answ.] first, the Church is not one body simply considered, by, or in it self, but in relation to Christ, (that is) the members of Christ must be joined with him by his spirit and faith, and then one with another, therefore it is not the consent of men, though never so wise, but only in Christ, and in good things that can demonstrate and point out the Church.

Again, consent is not simply an infallible note of the Church, for it is sometime amongst the wicked, as among Joseph's brethren, and among the Sodomites, and in the kingdom of darkness, Luk 11.21. And dissention may be sometimes among the godly, Paul and Barnabas dissented, Act. 15.39. Paul and Peter, Gal. 2.14. There were schisms in Corinth. 1. Epist. 1.11. Consent therefore, is not simply a note of the Church, unless it be in true faith and doctrine. Let not then a glorious name of consent dazzle our eyes [Use. 1] and make us think the Church is where true faith and doctrine is not found. And for use of the point, it may serve as a ground of persuasion to mutual love, which is, an argument, we have often occasion to speak of, & it cannot be to often urged in these days, wherein men's harts are full of rancor, and malice, and distracted, & drawn asunder one from another: let us therefore consider that we are knit together as members of one body, yea as members one of another and therefore ought to love as members of one body, and to express our love one to another, and that chiefly in two things. First, in communicating the good things we have either inward or outward to others, according to their wants and our abundance as Job saith, he was the eyes to the blind, and the feet to the lame. Job. 29.13. Secondly in a fellow-feeling of the wants one of another, if the foot be hurt the tongue laments it, the eyes weep for it, the head aches, and the heart grieves for it, so must it be with us in respect of the miseries and afflictions one of another, we are to be touched with their griefs, feel the weight of their burdens, be pressed with their bonds, as if we our selves were banished with them.

Now to stir us up to these duties, much might be said, but consider we these two things.

First, consider the state of the body, if one member deny to communicate the good it hath received to another, as if the eye refuse to guide the feet by the sight of it, we know the feet may stumble and endanger the whole body, or if the foot be wounded, and the eyes refuse to look on it, the hands to handle it, danger may come to the whole body, so if we deny to communicate the good we have received to others that stand in need of it, besides this if the Lord may blow on our good gifts, & rise up in judgment against us, we hazard the state of the body whereof we are members,

Again, consider that our communicating good to our brethren, and our sympathy and fellow-feeling of their miseries, is a sure testimony of our union with Christ, for our union with Christ doth nothing profit God, though a thousand worlds were united unto him, he hath set over the profit of that union to others, as our Savior said to Peter, John. 21.16. Peter lovest thou me; then feed my sheep, as if he had said, make it known thou art one with me, and lovest me, by doing good to them that are mine. If then we would not be guilty of so great a sin, as endangering the state of the body whereof we are members, which is a sin against the light and order of nature, and if we would have such testimony as cannot deceive us, that we are one with Christ the head of his Church; let us be stirred up not to love in word and in tongue only, John. 3.18. but to express our love one to another, both by communicating the good things we have one to another, and by a fellow-feeling of the miseries and afflictions one of another, have we wisdom? Let us bestow it to the good of the ignorant, have we holiness? let us make the best of it, to the winning of others, have we plenty of outward things? let us therein communicate to others according to their need and our abundance. Only one thing more I will note from these words (furnished and knit together by joints and bonds) and then descend to that which followeth. In that our Apostle saith, that the body of the Church is furnished & knit together in joints and bonds (that is) by means of the spirit and by faith in Christ, and by several callings, we [Doct. 4] are given to understand, that not only the spirit of Christ, & faith whereof there is no question, but even every man's calling, by which he stands in relation to Christ, is or ought to be as a joint or a sinew not only for conjunction of him with Christ & with the members of Christ, but for conveyance of grace to others; every man's calling by which he stands in relation to Christ (that is) that rank, that order and degree any one hath in the mystical body of Christ, as he is a member of Christ, and is of this or that order in the mystical body of Christ, as a believing minister, father, or the like, even that calling and degree of every believer, by which he hath special relation to other members of Christ is to be as a joint or sinew for the conuayance of grace to them, by that calling and degree, he is to transmit & convey the grace of Christ to those that are next to him, and to furnish them with the grace that he hath received from Christ himself; every calling in the mystical body of Christ, being a iuncture or bond, by which we are joined and bound to others, the Apostle hath taught us, it must be a joint of subministration or under furnishing others with grace, Ephes. 4.16. in the original the words are by every joint of subministration &c. and this truth is grounded on that general exhortation of the Apostle Peter, 1. Epist. 4, 10. let everyone as he hath received the gift minister the same one to another, as good disposers of the manifold grace of God, everyone according to the measure of grace received & according to his ability is to further the good of the mystical body of Christ, & being as a joint or a sinew in that body in respect of some particular calling he is in that calling, to do the office of a joint or sinew, he is to be as the joint is to the body even a means to convey down grace to those to whom he stands in special relation: the father to the children, the husband to the wife, the master to his servants, yea, and one brother to another▪ one fellow-servant to another one neighbor to another, is to be as a joint or sinew for conveyance of grace one to another, which is a duty not known to many in the world. Some are of opinion, and if the question were asked what they think, they would so answer, that it is a duty proper and peculiar to the minister of the word, to be an instrument under Christ for the conuayance of grace to the soul of men; & that it is a thing nothing at all concerning them, they hold themselves exempted and freed from that duty, I appeal [Use 1] to men's own consciences, whether many have not thus thought, learn then whosoever thou art, to reform thy mind & judgment, art thou a father, a master, an husband, a neighbor &c. know it is thy duty to be a means to convey grace to those that are under thee, or to whom thou slandest in any special relation: though principally it concerns the minister to edify the body of Christ. Eph. 4.12. yet the Apostle hath laid it on all Christians as a general duty, 1. Thess. 5.11. edify one another, though the Minister be the mouth of the people to God, yet, S. James hath taught, lam. 5.16. that we are to pray one for another.

Now these duties generally appertaining to all Christians do certainly more nearly concern them, as they have special relation one to another, &c. the father, the master, the husband, the minister, are to edify their children, their servants, their wife, the body of Christ &c. in grace and goodness, and to send up a message to heaven, and to call upon the Lord by prayer for them.

Now then to stir us up in this duty wherein many are much wanting, yea the most are so far from this duty, that they minister nothing but infection to the souls of such as be under them; no child, no servant, no not the wife of their own bosom hath any help by them, to their salvation, their houses are nurseries of cursing, swearing, lying, ribaldrie, and all manner of impiety. And therefore to stir us up to the duty now laid before us, consider we:

First that the want of this duty is one principal cause [ 1] that such as be under us, profit not (as they might) by the public ministry of the word; as in the natural body when there is a stop in the joint, or a conuulsion, and the sinews are drawn up: the parts adioining thrive not, so is it in the mystical body of Christ when such as are as joints in respect of their place and calling, are not means to convey grace to such as are under them, they cannot so well thrive in grace.

Again, the neglect of this duty will one day be most [ 2] grievous to the conscience, when a man shall call to mind, that whereas he ought to have been a means to further the salvation of others, he hath been rather a means to further their damnation; no doubt it will be an heavy burden to his conscience: yea, as one saith, it shall be an aggravation of his torment in hell, when he shall have others that have perished by his default, foaming out continual curses against him, and accusing him forever as the murderer of their souls.

Add to this a consideration of comfort and blessing, [ 3] attending on the careful performance of this duty; as the neglect of it is full of bitterness, so doubtless the practice of it must needs be full of sweetness; and the blessing of it is that which the Lord vouchsafed to Abraham, Gen. 18.17. he will reveal his secrets to such, and will hide nothing from them that may be for their good, and for their comfort, if then we desire that such as be under us, should profit by the public ministry of the word; if we would not have their not profiting as they ought, by our means to be a discomfort to us when we have most need of comfort, if we desire the blessing of the Lord upon us in the revelation of his secrets and counsels: yea, the light of his countenance to our comfort, both in life and death. Let us then be stirred up to the practice of this duty, let us by instruction, counsel, admonition, consolation, prayer, &c. be means to convey grace to those, with whom we stand in any special relation; and remember that we in our several orders and degrees are as joints and sinews, and let us do the office of joints and sinews in the mystical body of Christ.

Come we to the last words of this verse (increaseth with the increasing of God.) In these words the Apostle makes known unto us, that Christ the head giveth growth and increase to the body of the Church. And what kind of growth it is (namely) an increase of God: there is an increase of the Church, when the number of believers increased, whereof we read, Act. 5.47. That the Lord added to the Church from day today such as should be saved, but that is not here meant, the meaning of the Apostle in these words, is briefly this.

Hence we are first plainly taught, that both the beginning [Doctr. 8] and increase of grace is from Christ, of him as of the head, saith the Apostle, all the body of the Church, and every member of that body is furnished with grace, and being furnished increaseth, he gives both the furniture of grace, and the increase of it, they are both his free gifts, freely given not upon any desert of ours, and that is further manifest by the different measure of grace, in that some have more, and some less; for that cannot come from any difference of believers justified, because one is not more justified then another; there is no inequality between them in that respect. Therefore it must needs be from the mere good will and pleasure of Christ, that some have a greater measure of grace, and some a less, and so both the beginning and increase of grace is the free gift of Christ; so saith the Apostle plainly, Eph. 4.7. To everyone is given grace according to the measure of the gift of Christ.

This I note in a word, [Use.] to let us see that it is not for the good usage of any grace, or by our manuring of the gifts of God, as the Papists speak and teach that we merit the increase of them; No, no, both the grace and the increase of it in every member of the Church is from the mere good pleasure of Christ.

They object, [Object.] that which is in the parable, Mat. 25.29. To everyone that hath shall be given, and he shall have abundance, and from him that hath not, even that he hath shall be taken away. Say they, he that hath any talent and useth it well, to him it shall be given, and he shall have abundance, as a remuneration or reward of his good usage of it.

The meaning of our Savior is, [Answ.] that he who useth his talent well shall have a blessing upon it for the increase of it, and not a remuneration for the good usage of it; as may appear by the scope and drift of the parable, which is to stir men up to diligence. Christ gives to his members both the grace and the increase of it freely, he will be good only because he hath been good, and add mercy to mercy: in the next place we may easily see this conclusion laid before us.

[Doctr. 9] That every true member of Christ increaseth in spiritual graces, every true believer increaseth in faith, hope, love, humility, and other graces given, and continually goes from one measure to another.

And hence it is, that their spiritual life is in Scripture compared to the ages of men; some are babes in Christ, some children, and some are of riper age, and their holiness is compared to the morning light, which shines briter and brighter, Isai. 58.8. And it is the exhortation of the Apostle Peter, 2. Epist. 3.18. grow in grace.

[Reasons] The reasons and grounds of this, are these two.

[ 1] First, because the whole work of grace in any member of Christ, is from the will of Christ, which is unchangeable; therefore where he begins any grace, he will more and more perfect it.

[ 2] Again, all the members of the mystical body of Christ are living members, 1. Pet. 2.5. They are said to be living flames; therefore ever growing. For the spiritual life of grace cannot be idle, but is ever going on from on degree to another: and howsoever the members of Christ do sometimes fall of infirmity and sin grievously; yet Christ their head, of his goodness turneth that sin of theirs to good unto them, for they rise again more thankful to him, more humble in themselves, more mild and equal towards their brethren, and more wary over themselves, and they cleave faster to Christ. Therefore they daily increase and go on in grace.

Let this then be a ground of trial to everyone of us, do we persuade our selves we have knowledge, faith, humility, any other grace or sanctification. Let us hereby try our selves, if that grace be truly wrought, certainly it will increase, and if it do not, it is but a counterfeit resemblance of grace: nature can put on the counterfeit of any grace, a man may transform himself into the likeness of any grace; but the difference is, this counterfeit grace will not increase, it is but as a painted tree, it will never grow greater; but grace truly wrought, is like the grain of musterdseed cast into the earth, Mat. 13.32. Small at the first, but when it is grown, it is the greatest among herbs. If then we would not deceive our selves, let us not rest in the beginnings of grace, but as the Apostle exhorts, 2. Tim. 1.6. Stir up the gifts of God which are in us. And by the use of good means, as hearing, reading, and meditating in the word and prayer; and know we that the Sacrament of the Lord's Supper is a principal means that God hath ordained for the strengthening of faith, and increase of grace in us; because it is not only a Sacrament of nourishment and confirmation of faith, but because the remembrance and faith we have in the merit of Christ his passion which is most lively set before us in that Sacrament, is the only thing that gives us strength and comfort against all temptations. Therefore they show themselves graceless, and indeed not the members of Christ, who careleslie neglect that Sacrament.

If we persuade ourselves we have any grace, let us be careful to use this and all other good means that serve for the increase of it, and labor still to go on from on measure of grace to another till we become of ripe age and perfect strength in Christ.

This verse hath relation to that which is immediately foregoing, on this manner; in the verse before the Apostle shows that there is that near union between Christ and his Church, that there is between the head and the body; and what Christ did as mediator the members of his Church did it with him: when he died, they died with him: hereupon the Apostle doth infer in this verse, Wherefore if ye be dead with Christ, &c. In this verse the Apostle begins to deal against the corruption of Religion, and against seducement and drawing away the Colossians from the truth, by means of certain human decrees and traditions, that false teachers sought to thrust upon them, as things necessary to be observed for religion and conscience sake, and needful to salvation: and in this verse is laid down his first argument of confutation of them.

The argument is this.

Some would have the argument in this place to be from the greater to the less. Thus

But as I take it, the argument is not so, but as now I have laid it down. For it is not like that the false teachers of those times sought to impose on the Colossians any other things then such as were either taken from Philosophy, and the learning of the Gentiles, or from the ceremonial Law of Moses, and such were their traditions here spoken of, it may appear by the expressing of them in these terms, touch not, taste not, handle not: which no doubt were imitations of legal rites and ceremonies; and so the argument of the Apostle in this verse is to be conceived, as I have propounded it.

More specially we have laid before us in this Verse; First, the Apostles reason to dissuade the Colossians from submitting to the decrees and traditions of men (namely) this, that they were freed from them by Christ his death, laid down in the proof of it, that with Christ they were dead, and by death freed from them.

Secondly, the inference on that reason, therefore you ought not to subject yourselves to them; delivered by way of interrogation, why are ye burdened with them? amplified by exprobration of the absurdity of such subjection, that it is all one as if they still lived in the world. (Why, as though ye lived in the world, are ye burdened with traditions?)

(Dead in Christ) To be dead with Christ is to have fellowship with him in his death; even to die with him as the members of his body: (from the ordinances of the world) By ordinances of the world we are to understand, Legal Ceremonies, the original words are the same with those, Verse 8. and so to be understood. Now, whereas the Apostle saith, Dead from the ordinances of the world, it is not an usual manner of speaking in the Scripture, to say, Dead from, but rather, dead to this, or that, as dead to the Law, dead to sin; and therefore the meaning is, as if the Apostle had said; Dead, and by death freed from the ordinances of the world, (as though he lived in the world.) To live in the world may betaken two ways.

1 Either to live in the world in respect of bodily life.

2 Or to live after the course of the world, as Ephes. 2.2. Wherein in time past ye walked according to the course of this world.

And in this latter sense we are to take these words (as though he lived in the world) (that is) as though ye were not dead with Christ, and by death freed from the orders of the world, but still lived after the course of the world (are ye burdened with traditions) In the original, we have but one word, it cannot be so expressed in English, it signifieth thus much; Are ye held under the decrees of men, or such things as seem good to men: so this translation (are ye burdened with traditions) may be justified, though the Papists carpe at it. This then is the meaning of the Apostle, in this verse.

Of the first part of this verse (namely the reason of the Apostle, If ye be dead with Christ from the ordinances of the world; much might be spoken, but we have handled the chief things thence offered heretofore, as that there is so near a union between Christ and his members, that when he died, they died with him, of that we spake verse 12. And also of the doctrine offered from those words, ordinances or rudiments of the world, we spake verse 8. I will not now again handle those points only. One thing more we may gather from the reason of the Apostle. And for concluding the point, we are to mark, that the Apostle saith, If ye be dead with Christ from the ordinances of the world, meaning, if ye be freed from them, he puts dead from them, for freed from them; signifying indeed, that they were as free from them as dead men that had nothing to do with them. The point that hence I gather is this.

That death is a freedom, death sets men at liberty from [Doct. 1] the laws and ordinances of men, yea from all hard taxations, from bondage and servitude in the world, and from all miseries they are subject to in this world, that which Job saith of the servant Job 3.19. That death sets him free from his master, is true of all kind of outward servitude, bondage, slavery, or misery that men undergo in this life whatsoever, death frees them from it; the afflictions are but for this life only, Rom. 8.18. Death puts an ende to them; the malice of the Devil, the rage of tyrants, and violence of bloody persecutors can reach no further then this life: they can but kill the body, as our Savior saith, Matth. 10.28. and when that is done they must cease from their tyranny, therefore we are not to fear them. [Use. 1]

Our Savior himself makes this use of it, fear not them which kill the body, and when they have done that can go no further, but fear him which is able to destroy both body and soul in hell.

Again, is it so that death is freedom from all miseries that men are subject to in this world, then be not too much cast down in any outward trouble or calamity that can befall thee, as sickness, poverty, losses, painful labors, [Use. 2] &c. Thy life is but short, therefore that trouble cannot be endless, death shall put an end to it, only let thy care and and endeavor be that thy death be not the beginning of that misery that never shall have end; many persons having no assurance of a better life after this life is ended, but only out of their impatience in respect of aches, and pains, and lingering diseases or other troubles which they endure, long for death, as Job saith, Job 3.21. and say sometimes, oh happy were I if I were dead, then should I be free from my pain and trouble, as if death were an ende of all kind of misery, never remembering that death in sin will not rid them from misery, but is the very gate through which they pass into the gulf of endldsse woe, death indeed puts an end for a time to the aches and pains we endure in the body, yet that is but a thing common to us with the dumb beast, in that respect the sore traveled horse is happy when he dieth, but death in sin is a passage of the souls of men from less misery to greater, therefore never think thyself happy if thou wert delivered by death, from aches and pains which thou endurest in this life, unless thou have assurance of a better life after this life is ended, labor thou to be sure to die in the Lord, which thou shalt do if thou live in the Lord, or rather have the Lord Jesus living in thee, Gal. 2.20 if thou live by faith in the son of God, and repent of thy sins, and have true peace of conscience as the earnest of thy salvation then indeed thy death shall put an end to all thy miseries, thou shalt rest from all thy labors, from all kind of sorrow and suffering, yea, death shall give thy soul an entrance to everlasting joy and glory, if thou hast this assurance, thou lying under some grievous affliction, thou mayst lawfully say with the Apostle, Phil. 1.23. I desire to be dissolved and to be with Christ.

Come we to the inference of the Apostle in the other part of this verse (why as though ye lived in the world are ye burdened with traditions) where first observe we the manner the Apostle useth in bringing in of this conclusion▪ he saith not barely you are dead with Christ from the ordinances of the world, and therefore ought not to submit yourselves unto them, but he brings in his conclusion by way of interrogation, why are ye burdned with traditions) which is very emphatical and powerful, and he amplifies it by laying before them how absurd a thing it were, if they should so do, that it were all one, as if they lived still in the world (why as though ye lived in the world are ye burdned with traditions) as if he had said, if such as live in the world should subject themselves to those ordinances I would make no great matter of it, but you Colossians who prove yourselves to be dead with Christ from the ordinances of the world, and not to live after the course of the world, for shame do not you suffer yourselves to be subject to the decrees and traditions of men. Hence we may take out [Doct. 2] this conclusion, that such as profess themselves to be dead with Christ, and taken out of the corrupt state of the world are by the remembrance of that profession to be kept from doing anything contrary or unbeseeming the same, we find this as a reason of weight often used in the Scripture, either to persuade to some good thing, or to dissuade from some evil, Gen. 13.8, Abraham used it as a special means to quiet matters between him and Lot, that howsoever the Canaanites were at iar and discord one with another, yet it ought not to be so between them, because they were brethren & professed the same true faith and religion Mat. 6.32, After these things seek the Gentiles, 1. Cor. 6.1. the Apostle upon this ground dares the Corinthians, dare any of you having business against another be judged under the unjust and not under the Saints, as if he had said, do not you remember that you are Christians and professing the true faith of Christ, dare you then go to law one with another under unjust and infidel judges and not under the Saints? it is a monstrous shame for you so to do, by these testimonies we see we are to take advantage of that profession we make, & by the remembrance of that to be kept from doing anything unbeseeming. Let all such as profess religion and the fear of God think on it, art thou being a professor of religion troubled and stirred up by the Devil and thine own corruption to covetousness, to rash anger, or to any other known sin? remember thy profession and learn to say, as good Nehemiah said, Neh 6.11. who when he was moved by a falls Prophet, to go into the temple to save his life, said, should such a man as I fly; so say thou, should such a man or such a woman as I be covetous or rashly angry should I that profess myself to depend on God's providence and to seek after other things even things eternal and lasting forever, greedily hunt after the things of this life? no, no, I will not do it, it were a derogation to the glory of my God, whom I profess to be my gracious father; a dishonor to the profession I make, scandalous and offensive to other weak professors: a means to keep back some not yet called a giving advantage to the obstinate and an opening of the mouths of th • wicked Atheists and enemies of the truth, even to speak evil of the professors of the Gospel, therefore far be it from me I will not do it, thus are we to reason and resolve with our selves, in consideration of our holy profession, not to do anything contrary or unbeseeming the same.

We are to mark further, that the Apostle saith, why, as though ye lived in the world (that is) as though ye lived after the course of this world, implying by that speech, that the Colossians did not or a least ought not to live after the course the world.

[Doct. 3] The point of instruction hence arising is, that though we live in the world, yet we are not to live after the course of the world, the Lord will have his children to live in the world, and not to separate themselves from the world, but to live as Lot did in Sodom, in the throng of this sinful world, according to the limits of their particular places and callings. And that for these reasons.

[Reasons] First, that the gifts of grace that they have received may be used for the good of others.

Secondly, that there may be a trial of our strength in resisting the assaults of Satan in evil examples, for that is indeed true resistance of sin, and victory over it is most victorious, when conflicting with many occasions and allurements to it, we strive against it, and overcome it, & he is truly good, who is good amongst them that are evil.

For these causes will the Lord have his children to live among the wicked of the world: but to keep themselves unspotted of the world or any corruption in the world, fashion not yourselves like unto this world, Ephes. 5.11. have no fellowship with the unfruitful works of darkness, but even reprove them rather, Phil. 3.20. our conversation must be in heaven, free from all dregs of all earthly corruption, many other places might be brought to this purpose, but for the use of the point.

This meets with that plea, [Use.] many use in defense of their sin which they are loath to forgo, oh say they many do it and why may not I do it, if we live in the world, we must do as other men do, swear with them that swear, drink with the drunkard, & be profane with them that are profane, or else we shall be counted as nobody in the world, is it so that thou wilt not be persuaded, that this is thy duty, that though thou live in the world, yet thou art not to live after the course of the world, but thou must needs do as other men do, know then that thou shalt one day suffer together with others, the punishing hand of God shall one day overtake both thee and them; yea let me tell thee more, there is no doubt but beastly drunkards, filthy adulterers, and the blasphemous wretches that are in the world, may remember some like to themselves on whom the Lord hath shown his judgments, they may call to mind some that together with their blasphemy have belched out their last breath, or in a drunken fit have belched out their own souls, & that loathsome and incurable diseases have been sent on the bodies of filthy adulterers, and yet wilt thou still go on in the same course? know then that thy punishment shall be greater then theirs, thou having such examples before thee, and yet wilt not be moved by them to break off thy sins by repentance, thy punishment shall one day far exceed theirs. He that slayeth Cain, saith the Lord, shall be punished seven fold. Cain was a murderer, and the Lord's hand was upon him for his sin, and made him an example, he set a mark on him; & if any should be so bold as to commit the same sin, having him marked before him, & to murder him, his punishment should be seven fold, so certainly if thou have an example of God's judgment before thee, & thou canst remember the Lord's hand hath been in fearful manner, upon one like to thyself, and yet thou wilt still go on in the same sin, know that one day thy judgment shall be far greater then his.

Observe yet further this inference of the Apostle together with his amplification of it, he saith why, as though ye lived in the world, are ye held under the decrees of men (that is) why, as though ye were not dead with Christ but still lived in the world, are you subject to men's decrees: Hence we are given to understand thus much.

[Doct. 4] That such as suffer themselves to be held under decrees that either are or seem to be derived from the ceremonial law and to be bound in conscience unto them carry themselves as men that deny the death of Christ, and as such as have no fruit nor benefit, by his death, this is clear from the text, and with this agrees that of the Apostle, Galat. 5.2. if ye be circumcised Christ shall profit you nothing, if ye subject yourselves to circumcision or any of the old legal ceremonies Christ shall profit you nothing, the reason is plain.

[Reason.] Christ by his coming and death put an end to all those ceremonies therefore still to retain any of them, yea, anything that is, or seems thence to be derived as a thing necessary to salvation, [Use.] is to make Christ unprofitable; how then can the Papists justify their decrees of not touching, not tasting, of abstaining from some kind of meats, and from marriage of not handling money and the like, besides the badge of Antichristian apostasy which the Apostle hath laid on them. 1. Tim. 4.3. how can they free those their decrees from being such as euacuate and make void Christ his death? it will not serve their turn to say their decrees are not the same with the legal ceremonies, and that their Church decrees, not abstinence from this or that thing as unclean (though indeed they do, for they place holiness and part of God's worship in such abstinence and so condemn that kind of meat at that time as unclean by their prohibition) but they cannot so shift off the matter, by their decrees of abstinence from meat, and the like, being taken from the ceremonial Law of Moses, [Answ. unto it.] and urged on the conscience, as necessary to salvation, they do, as much as in them is nullify and make void the death of Christ, and they that subject themselves to such decrees, carry themselves as men that deny Christ his death, and thereby prove themselves to have no part nor benefit by his death; yea, if any amongst us superstitiously minded do submit himself to any ordinance or decree of our Church with a mind and opinion of holiness and service of God therein, for example, if any have this conceit, that by that tasting of flesh at times forbidden by our Church, he serves God, & is made more holy in the sight of God, let him know that such a subjection is a denial of Christ his death, & a renouncing of the fruit and benefit of Christ his death. Come we to the 21. verse, where our Apostle speaks in the person of false teachers, and in imitation of them saith thus.

In this verse he doth specify their decrees and express them particularly in their own words, as if he had said, why are ye held under the decrees of false teachers, as namely these, they say unto you, Touch not, taste not, handle not, some expound these words as spoken of diverse things as touch not a dead corps, taste not of this or that kind of meat, handle not holy vessels, and the like, but I take it they may more fitly be understood as all spoken of the same thing (namely) of meats, Touch not, taste not, handle not, this or that kind of meat, for that is more agreeable to the context and to the words of this verse, and that matter of meats did put the faithful of those times both teachers and others to much business and trouble both in regard of the zeal that some had by legal ceremonies, and in respect of continual use of meat and drink (Touch not) the original word translated (touch) signifies either to touch or to eat, yet but a little, and these words (touch not) may thus be understood, eat not, no, not a little, or touch not with thy teeth, or chewe not with thy mouth (taste not) that is a further degree of prohibition, do not so much as taste with thy mouth: then follows a third degree yet higher (handle not) do not lay thine hand on this or that kind of meat, thus then conceive we these words.

Chew not in thy mouth, taste not with thy tongue, nor lay thine hand, on this or that kind of meat.

Now here first we are to mark that the Apostle having said in general in the verse before, be not burdened with traditions, be not held under the decrees of men, in this verse he subjoins their particular decrees of touching meats, and he gives instance and example only of them be not burdened with traditions as (namely) touch not, taste not, handle not, this or that kind of meat, no doubt he might have insisted in many other things, but he thought it most needful to stand against their superstitious decrees concerning meats as most dangerous to the Colossians, and hence we may gather this conclusion.

That as Satan and his instruments do ensnare the souls of men in many outward things, so not with the least danger [Doct. 5] in or about their meats and drinks.

Satan the enemy of our salvation is ever tempting and that dangerously in respect of meat and drink either on the right hand or on the left, either to abstain as did these false teachers, or else to exceed, he began this kind of temptation betimes, our first Parents were no sooner created and placed in Paradise but he presently began to tempt them about meat, and from that time to this he never resteth laying snares to entrappe us, even in, or about our meat and drink, and he knows this temptation to be of great force. Therefore he laid it against him that was most strong thinking to prevail but in vain, even against our Savior himself Mat. 4.3. And the reasons why Satan's temptation in, or about meat and drink is so dangerous, are these. [Reasons.]

First, it is a thing we use and must use daily, and if we want [ 1] it, without the special grace of God, we are ready to use any unlawful means to get it, as the saying is, hunger will break stone walls, it will make men wanting grace to break through the commandments of God, by lying, swearing, stealing, and what not, that they may be satisfied.

Again, if we have it, we are not only prone to abuse it [ 2] in a most high degree; witness the practice of beastly drunkards; who, not only glory in their strength to pour in strong drink, but will bestow much cost on others, to make them of their own wretched condition, even drunk̄ like themselves, that they may sport and laugh at them.

And herein the devil hath prevailed further then in many other sins; who will bestow cost on others to make them sin in any kind, only to make themselves meery? indeed for their profit or credit wicked men will hire others to lie, & to swear falsely for them, but for sport & meeriment only who will be at any great cost in making others to sin, except only in drunkenness. This shows plainly, that the devils tempation, in, or about meat or drink, is exceeding powerful & dangerous, and that he many times prevaileth therein very far in bringing men to an high degree of sin.

Our care then must be to take heed we be not overtaken with sin, [Use.] in things of necessary use as our meat and drink; we are to watch over our hearts, and to have a godly fear in our hearts, in the time of our eating and drinking, Saint Jude doth tax some in his time for want of this, verse 12. They feast with you (saith he) without fear, feeding themselves; and especially, we are to have this fear in our hearts in the time of feasting, when we come to a table furnished with store and variety of meats, it is the counsel of the wise man, Prov. 23.3. That at such a time we be not desirous of the dainty meat, for it is deceivable. To feast together is not unlawful, holy Job suffered his children so to do, but afterward he called them together and sanctified them, and offered burnt offerings for them, for Job thought, Job 1.5. it may be that my sons have sinned and blasphemed God in their hearts, in time of their feastings.

And this are we to have a godly jealousy and suspicion of our own selves, that sin do not intermingle it self with our plentiful eating and drinking, and that then our affections do not settle and rest too much one the sweetness of our meats and drinks, & that we forget not God the giver, that we forget not the hunger and thirst of our poor brethren, Amos 6.6. and that we exceed not measure in eating and drinking: and that our hearts may be possessed with this godly fear and jealousy. Let us remember what a grievous thing it is when our table is a snare to us, it is one branch of that prayer that was made against the malicious enemies of the Church, Psal. 69.22. Let their table be a snare before them: thus it shall be to us unless we watch over our hearts in our eating and drinking, even our meats and drinks shall be snares unto us. Withall we are to remember that we abusing the creatures of God, our meats and drinks, the Lord doth many times secretly turn them even to the hurt of our bodies, those good gifts which he hath ordained for the preservation of nature; being abused, through the Lord's just judgment, are sometimes turned to the choking and ouerturning of nature in us; for it is just with the Lord, wherein men sin, therein for the most part to punish them; it therefore standeth us in hand, if we respect the good of our own souls or bodies, not to let our hearts loose in time of eating and drinking, but to be wary and circumspect, even in receiving our ordinary diet, but specially when we come to a feast, take heed that then forgetfulness of God, or our brethren, excess, or any other sin, do not intermingle it self with our eating and drinking.

In the next place, in that false teachers among the Colossians were not content to say, touch not, or eat not, of this or that kind of meat, but they proceeded further, to forbid the tasting of certain meats: I might show you how restless the minds of superstitious persons are, they are never content with the number of their own devised orders & decrees. Thus it is at this day among the Papists, one order, one decree is ever and anon invented among their Monks, and others of that rabble which they call religious, but I will not stand on that point. Observe we the manner these false teachers used in putting forth their decrees, they put them forth in the singular number, touch not, or thou shalt not touch, thou shalt not taste, thou shalt not handle, that they might reach every particular, and in the negative, which is of more force then the affirmative, they would have them bind as strictly as God's commandments. [Doct. 2]

Hence we are to note their curiosity, I cannot properly call it care, but their curiosity and strictness in providing that their should be no meddling at all with meats, they supposed unclean, that men should not touch them, no not taste of them, nor handle them; and this strictness was not proper to those false teachers alone, but hath been found in all of like sort, in all ages and times, the Apostle saith Gal. 6.12. that false teachers were so earnest and forward in urging circumcision on the Galatians, that they constrained them to be circumcised.

Now, this is not to be passed by without profit to our selves: let us therefore think on it to this purpose, [Use.] are false teachers so strict in causing, if possibly they may, their followers to take heed of the least touch, or least meddling with that they fancy to be unclean; Oh; then how much more ought we to be careful, & if you will curious, in avoiding that which is indeed unclean (namely) all manner of sin: yea, we ought in this respect to be so strict, as we are not to touch any means, or any occasion leading unto it, not to come into the company of such as are notorious wicked persons, more then we must needs in respect of the bond of nature, of office, of place and calling, not careleslie to come into their company, for that is to touch pitch, and it cannot choose but defile us. Peter in bad company denied his Master; and hither too we may truly apply that of the Apostle 2. Cor. 6.17. touch none unclean things; and that also of Jude Vers. 23. hate even the garment spotted by the flesh: it is too much boldness in some who causlessely sort themselves with any company.

[Use. 2] And again, some think they may without danger, attire themselves like wantons, garishly; and may safely use filthy and rotten speech at their pleasure, these they think are things not to be stood on, and it is too much strictness to make conscience of them; but what saith the Apostle, Ephes. 5.3. Fornication, and all uncleanness, or covetousness, let it not be once named among you as it becometh Saints; the Apostle would have us not to touch them with the typpe of our tongues. And there is reason for it, it is a dangerous thing but to put on the counterfeit of sin, and for a man to be but personatus peccator, to play the part of a sinner, as many foolish think; oh they will but dally with sin, they will but make themselves meery with a few ribauld terms, they will but touch sin and put it from them, before they enter into the gross practice of it, such persons as thus speak, or thus think, they are not acquainted with the corruption of their their own nature; they must learn to know that if sin be sweet in their mouths, and they delight to speak of it, certainly they will favor it, and not forsake it till it turn to poison in their bowels as Zophar saith Job 20.12. Yea let them know they might as safely drink up strong poison and prescribe it a measure how far it shall work, for why? whereas they say or think they will but sport themselves with sin for a time, and they will leave it when they please; they must know that sin makes sure work having once seized on them, it will hold them and that fast by the heart, yea their will it self is kept in hold and bondage and cannot be cleansed till the Lord with his powerful hand of grace do deliver it.

Therefore fancy not to thyself, thou wilt but touch sin for a time and then leave it; No, no, learn to fear always, be afraid to come near the borders of sin, fly from it as thou wouldest from one sick of the plague, whose breth thou wilt avoid, and the needless touching of anything about him: be not thou like the fool spoken of, Prov. 14.16. Who rageth and is careless, who hath neither quick sight to espy and foresee the occasions of sin, nor care to shun them, but goes on securely till some heavy judgment overtake him.

In this Verse our Apostle brings two other arguments to dissuade the Colossians from suffering themselves to be held under the decrees of men, of not touching, tasting, or handling this or that kind of meat.

The first, is from the condition of things, about which their decrees were in these words, (which all perish with the using) it may thus be conceived, such decrees as are of transitory things, the observation whereof hath no force nor strength to salvation and to life everlasting, you are not to place holiness and religion in them, but such are these decrees (touch not, taste not, handle not) and that is laid down in the proof of it, these are of things vanishing and passing away with the using of them, they endure no longer, therefore you are not to place holiness and religion in them.

The second argument is from the efficient cause of such decrees of men, that they were the commandments of men, and therefore they should not suffer themselves to be held under them.

Of these in order. (Which all perish with the using) (that is) all which touching, tasting, and handling, together with the things to be touched, tasted, and handled, (perish with the using) the words signify (are to corruption in the use) the meaning is, are consumed in the use, or are corruptible, and endure no longer then the very use of them and both they and the use of them do vanish and pass away with the time.

Now, here first the argument of the Apostle is to be considered, in that he reasoneth thus; that the decrees of false teachers were of things perishing, and passing away with the use of them, and therefore the Colossians ought not to place holiness in them. Hence we are given to understand thus much.

[Doctr. 1] That holiness, religion, and the worship of God, consisteth not in vanishing things, it is not in things that pass away with the using, and are only appointed for our use in this mortal life, as in meat and drink, in days in apparel, and the like; these things of themselves make us not more or less holy in the sight of God. I say, these things of themselves; we may sin, and that grievously, in the use of such things, and we may please God in the moderate and sober use of them; but the things themselves, or actions about them considered by themselves, do not make us more or less holy. 1. Cor. 8 8. The Apostle saith plainly, meat maketh not us acceptable to God; for, neither if we eat, have we the more, neither if we eat not have we the less. The meaning is, more or less piety and religion, or are more or less pleasing to God, Rom. 14.17. The Apostle saith, the kingdom of God is not meat nor drink (that is) religion and the power of it, standeth not in meat and drink, but in righteousness, and peace, and joy in the holy Ghost.

The reason is this, because godliness and religion as the Apostle saith, 1. Tim. 4.8. is profitable, it is of use to all things having the promise, both of this life, and of that which is to come.

Now meat and drink and other outward things, [Reason.] being appointed only for the use and necessity of the body, they reach no further then this life, the virtue and efficacy of them doth not extend it self any further then to this present life; therefore godliness and religion cannot stand in them.

It will be said, [Object.] doth not religion and the worship of God consist in any vanishing thing, in anything that passeth away with the using; what say you then to the washing of water in Baptism, and to eating and drinking at the Lord's Table, do not these things pass away with the time?

I answer, [Answ.] indeed the outward and bodily actions are ended with the time of using, but the force and efficacy of these actions reacheth further; even to signify and seal up grace to life everlasting, they are ordained of God to signify & seal up grace to life eternal and are available to that purpose and therefore not to be esteemed as things vanishing and passing away with the use of them. But for the point in hand, I hope it is clear, that Religion and the worship of God consisteth not in things vanishing and passing away with the time.

And first, this meets with that error of the Papists, who place a principal part of God's worship in the use of outward [Use. 1] vanishing things, they hold it a great part of holiness & religion, to wear this or that kind of habit, to abstain from one kind of meat and to eat another; it is a strange thing that men should be so simple, especially, that men of understanding should be so ouerseen, as to persuade themselves that the very using of this or that outward thing, the abstaining from this or that kind of meat, should make anything to eternal life, that a thing corruprible in it self and consumed in the use, and having no further use, but natural, for the present necessity of the body should anything avail to life everlasting. This is a strange thing but that by the just judgment of God they are given over to themselves.

[Use. 2] For the vsc of the point to our selves, is it so that religion standeth not in vanishing things, in such things as pass away with the using of them: then, I beseech you, let us everyone look that our religion (for we will be held such as have religion, and such as worship God in spirit and truth) Let us therefore look, that our religion be not in things vanishing, transitory, and passing away with the time; there is no doubt, but most of us, if not all of us, can discern the groffenesse of Popery, and cry shame on it, in placing religion in not touching, not tasting, or not handling this or that kind of outward thing; yet we our selves many of us have no other religion, but even that which is found in vanishing things, in things passing away together with the time: for what else is our formal hearing of the word, our receiving of the Sacraments of custom, and for fastiion, our prayers uttered with the mouth, when our hearts are wandering far from God; yea the judgments of God being upon us in plague, unseasonable weather, and such like. Will not we sometimes confess, and say, these things are come on us for our sins, and yet what is such confession in the most of us, but a vanishing thing, a fleting motion, even a thing passing away with our breath, and the speaking of it, we have not any ttue sense and feeling of our sins, neither will we (as we ought) come to any particular sin of our own confessing, that to have deserved such a judgment; what then is this but to place our religion in things vanishing, and passing away with the time: indeed I confess that hearing the word and receiving the Sacraments are not vanishing things in themselves, they have use both in good and bad, in the one sort to life and salvation, in the other to judgment and condemnation, but being formally used they are vanishing things, in respect of their saving and comfortable use, they pass away with the time, in respect of that use we are not bettered by them, we have no profit by them to life and salvation; and if we place our religion in a formal hearing of the word or receiving the sacraments, and think we are religious in so doing, surely, our religion is not sound, it is but hypocrisy, let us take knowledge of it, and let us not think it sufficient, if we come to the Church, hear the word, and receive the Sacraments, unless we find these exercises of holiness, and of the worship of God, powerful in working grace in us, and of comfortable use to our own salvation, yea, let us ever look that our religion be found in things permanent, and such as have use to life everlasting, as in faith, hope, love to God and men, humility, patience, and in works of mercy; for these indeed pass not away with the using, but endure to life everlasting, though the action of them be transient, and pass away with the time, and yet being done by a true believer, one that is in Christ, the good of it remains after the action, yea, the good of it shall follow him when all things in the world forsake him, for they leave him at the grave, but that shall follow him to heaven, as saith the holy Ghost, & that is a notable inducement to stir us up to the doing of good, and to the practice of religion in this manner.

In the next place, from the matter of this reason of the Apostle, in that he saith (which all perish with the using meaning meats forbidden by the Law of Moses, and the touching, tasting & handling of them; we may easily see this conclusion laid before us; that food of the body, corporal meat and drink, and the actions about them in the use of them, namely eating and drinking pass away with the time, and reach no further then the time of this life, I need not spend much time in proving this point, it will easily be confessed to be a truth, Matth. 15.17. our Savior hath set it down as a general conclusion that whatsoever entereth into the mouth goeth into the belly, and is cast into the draught, it perisheth and is consumed, 1. Cor. 6.13. the Apostle saith, meats are ordained for the belly, and the belly for meats, but God shall destroy both it and them (to wit in respect of eating and drinking, and shall cause these actions to cease, and the use the belly hath in time of this life, for in the life to come there shall be no use of meat or drink, we shall be as the Angels of God in Heaven; what is our use of this point?

[Use.] Surely that which our Savior hath taught us John. 6.27. That we labor not for the meat which perisheth, but for that meat that endureth to everlasting life, a duty wherein most of us are much wanting, we labor and toile, and spend the strength of our bodies in seeking only after bodily food, and have little or no care to seek after the food that endureth to eternal life; yea, many are so eager in seeking after the food of their bodies that they will have it though it be with the loss of God's favor, and with the breach of a good conscience, witness that buying of trifles, peares and apples, and such like on the Sabbath day, this argues we care not for any other thing, but that we may have to fill our bellies, let as many as are thus minded, whose belly is their God, Phillip. 3.19. let them know that this sin is highly displeasing to God, yea such a sin as brings down God's curse on all that they have in special manner, for so the Lord hath threatened Ierem. 17, 27. if ye will not hear me to sanctify the Sabbath day, &c. Let us then know that we are no gainers by breaking the Sabbath, we think we get much by it, but the Lord will either consume our goods with fire or send a curse that like an unquenchable fire shall devour all that we have; Let us then learn to keep the Lord's Sabbath holy, and to bestow it in holy exercises, and on that day especially to labor and seek after that meat that endureth to life everlasting, this is that one thing abfolutelie needful spoken of, Luke the 10. and 24. verses, Mary's parte, though the entertainment of Christ was as necessary as any outward business, yet not necessary in respect of this one thing for without this a man cannot be saved, which he may without any thing else having this.

Come we now to the arguments of the Apostle being three in number, by which he diswades the Colossians from submitting themselves to the decrees of false teachers in the words following (and are after the commandments and doctrines of men.)

The first argument is from the efficient cause of these decrees (namely) men, that they were the fruit of men's brains, and therefore they ought not to place religion in the observation of them; now touching this argument, a doubt must be removed before we come to the words of it (namely) this, it may seem by the argument, that the tarditions and decrees of men before spoken of verse the 20. were such as were meerelie invented and devised by the brain of men, and not (as we said) such as were derived from the ceremonial Law of Moses, for then they should not be said to be commandments and doctrines of men.

For removal of this scruple we must call to mind that which we have often heard that the rites and ceremonies of the Law, [Answ.] were to endure but for a time (namely) for the time of the Old Testament, till the coming and death of Christ, he being come in the flesh, their time was out in regard of the observation of them: therefore to deliver things derived from thence as necessary now to be observed, is no precept of God but of man, though before the coming of Christ they were things commanded by God himself, yet now being abrogated to derive anything from thence as necessary to be observed may be truly said to be no precept of God, but of men; we may easily conceive this by the like, it is God's Law that a woman should be bound to her husband so long as he lives and he being dead then to be free from him, so saith the Apostle, Rom. 7.2. Now then if men by their commandments bind her to him after he is dead, and decree that she is still bound to him, and that it is unlawful for her to take another man to her husband, surely, that is not God's Law, but a commandment and decree of men, so is it in this case, the people of God being bound to the things prescribed in the Law of Moses, but for a time, if men decree that they are still bound to them as before, that time being expired, that is not God's commandment, but the commandment and doctrine of men: and so this argument makes nothing against my former exposition, that by traditions we are to understand decrees of men derived from the ceremonial Law of Moses, the words of this argument have no difficulty in them, they are to be conceived according to the proper signification of them, and the meaning of the Apostle in them is.

That the decrees of men of not touching, not tasting, not handling, though they seemed to be decrees derived from the ceremonial Law of Moses, yet indeed they were only the commandments and teachings of men, and had no ground nor warrant from the word of God.

We are in the first place to consider the argument it self in that the Apostle reasoneth thus, that the Colossians should not be held under those decrees of false teachers, of not touching, not tasting, not handling, as things of necessary observation unto their salvation, because they were precepts and commandments of men, having no ground in the word of God; we are plainly taught thus much.

That men can give no precepts nor rules without warrant from the word of God of necessary observation to life everlasting: rules given by men not grounded on God's word in case of religion, in matters of faith and manners are not of any moment, or of any necessity, we are not necessarily bound to the observation of them as things needful to life and salvation.

The reasons of this are manifest. [Reasons.]

First, man's eye is not only dim or bleared, but stark blind in heavenly things; therefore men can give no direction for the way to life eternal.

Secondly, the written word of God contains all things needful to be known, believed or practiced, and is sufficiently able to make wise to salvation. 2. Tim. 3.15. Therefore other rules besides that are needless, and if any be given as needful to salvation, we are not bound to observe them. This I note in a word, to let us see what we are, [Use.] to deem of the unwritten traditions of the Papists, of their rules of abstinence from meat and drink, marriage and the like, which they urge on men as things of necessary observation, and say the breach of them is a damnable and a deadly sin, we are to know there is no necessity in the observation of them, but rather indeed the observation of such decrees and precepts is dangerous, yea, it is damnable & deadly to observe them as the Papists would have men observe them with opinion of necessity, and of merit, and as a part of holiness and religion. Why but say they did not the Apostles, impose it as a necessary law and decree on the Gentiles converted, that they should abstain from things offered to idols, and blood, and that that is strangled, [Object.] and from fornication, they say it seemed good to the holy Ghost and to us, to lay no more burden upon you then these necessary things, the things there spoken of, some of them being ceremonial were abrogated by the death of Christ, and yet they cal them necessary things, they having decreed the observation of them.

They cal them necessary, not because they were by their decree in that manner necessary as they were under the Law, but in respect of the edification of the weak, [Answ.] for charity did require that the Gentiles converted should not use their liberty in eating blood and strangled among their weak brethren the Jews, and thereby cause them to stumble and to be offended: but rather it was necessary that they should abstain from that liberty, for the edification of their brethren, and that is the meaning of the Apostles in saying (these necessary things) and so the Papists have hereby no advantage for maintaining any necessity in their rules and decrees, not warranted by the word of God.

Observe we further that the Apostle in propounding this argument saith not only after the commandments but adds to that (and doctrines of men) no doubt of purpose to avoid an exception that the Colossians might justly make, for if he had said only after the commandments of men, they might have said indeed these decrees of not touching, not tasting, not handling, are the commandments of men, but yet it may be they are the doctrines of God, they are commanded by men we confess, but happily taught of God, now to take away all occasion of such exception, the Apostle saith, they were both the commandments and doctrines of men.

[Doctr. 4] Hence we are put in mind of a difference of men's commandments. Some are the commandments of men, & are also the doctrines of men (as were these decrees of false teachers) and not taught of God at all in his word, either expressly or by necessary consequent, and these we are to renounce, and not to yield obedience unto. Other commandments of men, there be which are also taught of God, and to them we are to yield obedience, for example, it is the commandment of man, that we assemble our selves publicly to hear the word, and this also is a thing commanded of God, and we are bound to submit our selves to this commandment of man, and if we do not the Magistrate may lawfully compel us, as it is said of good King Josiah, 2. Chro. 34.32. he caused all that were found in Jerusalem, and Benjamin even all his subjects to stand to the covenant he had made, yea, ver. 33. it is said, he compelled all that were found in Israel to serve the Lord his God: [Use.] And this meets with that cavil of the Brownists against the constitution and planting of our Church in this land. They say we have no Church truly planted, and why so? because say they, your Church was gathered only by the commandment of the Magistrate, after Popery was put down men were compelled by the Magistrate to make profession of the faith, and their profession was not voluntary.

Answ. [Answ.] It is a mere untruth, to say that the true members of the Church in this land were gathered by the commandment of the Magistrate, and compelled to make true profession of the faith, the Magistrate never took on him that power to compel men to believe or to make true profession of the faith that was wrought by the Spirit of Christ working by the word, indeed the Magistrate did only that he might lawfully do, yea, that which he was commanded to do, that is, command the word publicly to be preached, and men to assemble themselves to the hearing of it, which was a means to make men of unwilling to become willing to believe and to profess the faith; the word preached, was that which from time to time wrought faith in the hearts of true believers: therefore our Church in this land is truly gathered and planted, say the Brownists what they can to the contrary. Come we to verse 23.

In this verse the Apostle doth prevent & answer an objection [Object.] that some might make in defense of the decrees here spoken against, for happily some might say that the decrees before spoken against by the Apostle seemed to be very wise and worthy decrees, and therefor not to be so lightly regarded as the Apostle would have them.

To this he answers. First, by way of a general concession, that indeed they had a show of wisdom. And then he doth express in particular wherein that show of wisdom consisted (namely) in three things. In voluntary religion, in humbling of mind, and in not sparing the body.

In the last words of the verse he answers directly to the objection, and removes it by force of reason: what his argument is I will lay forth when I come to the words.

Let us now speak something of the general concession in the first words (which things have indeed a show of wisdom) that is, which decrees have indeed [1] certainly and truly (a show of wisdom) to omit other acceptions of the word (show) it hear signifies an appearance or color of wisdom opposed to the truth of wisdom, and so the meaning of the Apostle is this.

Which decrees have certainly an appearance of wisdom, they seem indeed to be wise and to be worthy decrees.

We are here to mark that the Apostle saith the decrees of false teachers being as he said the commandments and doctrines of men, having no ground in the word of God, yet they had a show of wisdom: hence then we may easily take up this conclusion.

That things that have no ground in the word of God, [Doct. 1] yea things contrary to the word may have a show of wisdom, yea of holy and religious wisdom 1. Sam 15.3. we find that when Saul had an express commandment of God to smite Amalek and all that pertained unto them, and have no compassion on them, but to slay both man and woman, infant and suckling, both ox and sheep, both camel and asse, it seemed rather wisdom to do the contrary, even to spare of the best of the sheep and oxen, yea godly and religious wisdom that he might have wherewith to offer sacrifice. This I might further show by many particulars: and for the ground of this, it is the subtlety of Satan as by many means to draw to error, so by this as not of the least force, even by deluding of the mind and judgment by making that seem wisdom and goodness, which indeed is full of folly and sin.

Our use [Use.] of this point, is this, we are to take heed we be not deceived, and by the show of wisdom be brought to do that which is contrary to the will and word of God; some take liberty to sin upon this ground, oh, say they, many wise men do this or that, and why may not we also do it; and being reproved for doing so, they will not stick to say to the repoouer, as wise men as yourself do thus; it is indeed a plausible and powerful argument yea it is more plausible and powerful to say, many ancient wise men do thus, therefore why may not I do it, then to say many do it, and therefore I may do it. This latter is the argument of such as have no fear of God before their eyes, but the other is the argument of such as seem to have some religion in them: yea, the Devil knows the force of this argument, and therefore we find which is worthy observation, Act. 13.50. That he stirred up certain devout and honorable women, and the chief men of the City, and raised persecution against Paul and Barnabas and expelled them out of their coasts that others seeing such wise, grave, and devout persons carried against them, they might by their example be more encouraged to do the like, and so give a greater blow to the cause of God; I say therefore it is a plausible and powerfvll argument, to say many wise men do so, therefore why may not I do it.

But let us take heed we be not led by the example of any, be they never so wise, to break the Sabbath, to use gaming, swearing, this or that foolish fashion in attire, or any other thing that the word of God doth not allow. And let us know that though men doing these things be very wise yet that is no part of their wisdom to do so, and why then should we follow them in that in which they are not wise.

And remember that their practice may lead thee to do as they do, but it cannot preserve either them or thee from the reward of that sin; therefore look not who they be that do this or that, but what warrant they have for the doing of it, and how well they are like to speed for their doing, be not carried away with a show of wisdom to do anything contrary to the wisdom and will of God revealed in his word, let that be thy guide and direction in all things.

Come we to the particulars wherein this appearance of wisdom consisteth, expressly set down by the Apostle in the words following, (namely) Voluntary religion and humbleness of mind, and in not sparing the body: the decrees of false teachers before spoken of, seemed to be wise and excellent, in that in the practice of them there was voluntary religion, and humbleness of mind, and not sparing the body.

(In voluntary religion) by voluntary religion, we are to understand 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 be called will worship, or indeed superstition, that is, as that word (superstition) doth signify, supra statutum, more then is appointed by God in his word, when men do that which they are not bound to by God's commandment; and think that in so doing they worship God, that is, voluntary religion (& humbleness of mind.) By (humbleness of mind) in this plaec is meant submission, & stooping down lower then God's commandment, even a subjection to the commandments and decrees of men. (and in not sparing the body) that is in one word, in hard usage of the body, in rigorous and severe dealing with the body, in macerating, vexing, and afflicting of the body, by withholding from it necessary sustenance, and convenient regard.

Thus then conceive we these words as if the Apostle had said, those decrees of not touching, nor tasting, nor handling, seem to be wise and of great worth, in that in the practice of them, men give free will worship to God, and do that which they are not bound to do, yea, more then God hath commanded them to do, and they stoop lower then the Commandments of God, & in humility yield obedience and subjection to the commandments of men, and they stick not, even to macerate, vex, and afflict, and to deal hardly with their own bodies.

Now herein the first place, in that the Apostle doth grant, that a show of wisdom consisted in voluntary religion, and that the decrees of men seemed to be wise and worthy decrees, for that in the practice of them there was voluntary religion.

We may plainly see this conclusion laid before us, that [Doct. 2] will-worship carries with it a show of wisdom, such worship, and service of God, as is not willed by God, but is wholly from the will of man, seems to be wise and worthy service, and men seem to be wise in offering to God voluntary worship and service: thus we read, 1. Sam. 13.11.12. That when Saul had rashly and hastily presumed to offer a burnt offering which was more then he ought to have done; yet it seemed to him he had done wisely, and a good piece of service to God; yea, he went about to persuade Samuel that he had done very well and wisely, saith he, I saw the people were scattered from me, and thou camest not within the days appointed, and therefore I said, the Philistines will come upon us, and we shall be forced to join battle with our enemies, and have not made supplication unto 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 have done, I was bold to do it, I did it of mine head and of mine own voluntary mind I offered a burnt offering, but I think in so doing I did well and wisely, I had great reason for it, this no doubt was the drift of Saul's speech: and thus doth will-worship such service of God as men fancy to be good, many times carry before it • show of wisdom, and reason; yea, as one saith well, many points of superstition, have so much show of reason for them, that without God's commandment to the contrary, a wise man might think them very fit means of God's worship, and meritorious; how then may we profit by the knowledge of this point? Surely thus.

[Use. 1] First, it may teach us not to stand amazed, nor to wonder at it, that men learned and wise, are (as it were) wedded to superstition. The learned among the Papists, do exceedingly dote upon their devised worship, and their works as they call them of (supererogation) works not commanded, but over and above the commandment, as high and excellent services of God, and such as merit greater glory in heaven, they plead for them, and do wonderfully please themselves in them; we are not to marvel at it, for therein they seem to be wise; yea, therein they persuade themselves, they go beyond others in profoundnesse of wisdom.

[Use. 2] Again, is it so that will-worship such as is not willed by God, but is merely from the will of man, doth carry before it such a show of wisdom and reason: let us then take heed, we lean not to much to human wisdom and reason, in the worship and service of God, if we do, we are in danger to be carried away to superstition, and to serve God not according to his will, but after our own fancy.

Reason will tell us that any kind of good service offered to God out of our own good meaning and devotion, is pleasing to God, for so do ignorant and superstitious persons plead for themselves, that they do this or that out of a good mind and meaning.

For example, they coming into a Church, not in time of public worship, but at another time, they fall down on their knees, and pray to the Lord, and they hold that to be an high and holy service of God, and why? their own reason tells them the place is appointed for the worship of God, and they are better put in mind of God in that place, and their prayers are more pleasing to God in that place then in another; and thus are men carried away with a show of reason, to do that which the Lord never required of them.

But it will be said, may we not pray when we come into a Church, is it a thing unlawful? [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 everywhere: but to pray in a Church out of time of public worship, with respect had to the place, with opinion that we are more bound to pray in that place then in another, and with a conceit that God will sooner hear us in that place then in another; that is gross superstition, and utterly unlawful; for the Lord's worship is not bound to any one place, neither is God nearer, nor more ready to hear in a Church then in another place, out of the time of public worship; as for that they say, the place doth stricke into them a reverence of God and better put them in mind of God, that is just as the Papists plead for their images, and therein they notably discover their own corruption, in that they must needs have such helps as God never appointed, to put them in mind of God, all these are but colorable shifts of man's own reason; and we are to take heed, that we be not led away by reason to offer that to the Lord as good service which he hath never commanded.

Before we pass to the next thing, a doubt is to be removed which happily may rise in the minds of some, I will briefelie propound, and resolve it, the doubt is this.

It is a received, and sound truth, that all true believers are a free and a voluntary people that yield obedience, worship, and service to God voluntarily, as if there were no Law to compel them, they have Christ living in them, and the spirit of life reigning in them, Rom. 8.2. and so their religion, and service of God is voluntary, it may seem then, that men may justly stand on voluntary religion as an excellent thing, and it is not to be taxed as having a bare show of wisdom.

[Answer unto it.] It is true indeed the religion of true believers is voluntary, but how? not in respect of the things done by them, because they do things only taken up, and willed by themselves, to which they are not bound by God's Law: No, no, they keep themselves close to the commandments of God, and their religion, and service of God is voluntary in regard of the manner of serving God, because they yield obedience, worship, and service to God willingly, and cheerfully, they do such good duties, as God hath commanded them in his worship, and they do them (though in weakness) yet with a free and a willing heart and mind, as David bids Solomon, • . Chr. 28.9. Thou Solomon my son, know thou the God of thy Father, and serve him with a perfect heart and a willing mind, thus is their religion voluntary, and no otherwise.

(And humbleness of mind) In that the Apostle saith further, that this show of wisdom consisted in humbleness of mind, it may seem strange, for humbleness of mind is a special part of true, and not seeming, wisdom; it is pleasing to God, who resisteth the proud, as we have it, 1. Pet. 5.5. but we must take the Apostles meaning, he understanding by (humbleness of mind) in this place, submission and subjection of mind, to the decrees of men, that have no warrant in the word of God, such submission and subjection, hath only an appearance of wisdom, and it is no true wisdom.

Observe we from hence, (I will pass by things formerly spoken on these words, Verse 18.) observe I say, that the false teachers of the apostles time, held it an high point of wisdom for men to submit their minds, to their devised decrees, and not lift up the least thought, or the least conceit of mind against them, and so the Doctrine hence is this.

It is one note of false teachers, to urge subjection, and [Doct. 3] yielding obedience to things devised by themselves as a matter of wisdom, that men may do very well and wisely, if they submit their minds with reverence 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 Pharisees with Christ himself. Math. 15.2. Why do thy Disciples transgress the traditions of the Elders, for they wash not their hands when they eat bread: as if they had said, what reason have thy Disciples so to do: is it not foolishly done of them, were it not rather wisdom in them to observe the traditions of our Elders, men that were renowned and in high esteem for their gravity and wisdom: that seems to be the drift of their speech, thus reasoning the matter. (Why do thy Disciples, &c.

Now, this note cleaves fast to the teachers of the Romish [Use. 1] Church, they cannot possibly shift it from them; for what is more common and frequent in their mouths then the authority of the Church, that men are besotted, and possessed with foolish and heretical pride in that they refuse to submit to the decrees of holy Churches, without reasoning against them; yea, in that they yield not like reverence to the decrees of their Prelates, that they do to the word of God, for so hath that cursed Council of Trent set down with (anathema) upon it; this plainly discovers them to be led with a spirit of error and of Antchi • ist.

Why, but say they, [Object.] will you have the sheep to be Judges 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 be true, and to reject whatsoever they find not proved by the Scriptures, and yet are not the sheep thereeby made judges of their Pastors, nor people of their teachers, but the word of God is made judge of every doctrine, whether it be true or false; men indeed must with all reverence, and humbleness of mind hear their teachers; yea obey them, and be ordered by them, when they find their doctrine to be the doctrine of the holy Ghost, and not the invention, or tradition of men. Luke 10.16. He that heareth you, heareth me.

And herein are many amongst us much wanting, and [Use. 2] come far short of their duty, they will not in some things humble and submit their minds to the plain evidence of the word, though they cannot deny but the doctrine taught is agreeable to the truth; yet, they harden their hearts against it, and they will not in humility yield obedience unto it, though they must needs confess the thing reproved to be a sin, yet they will not subject themselves to the reproof, and suffer themselves to be wrought upon and reformed: witness our continued profanation of the Sabbath, in following after our sports and pleasures, and wanton dancing on that day, our continual belching out blasphemous oaths, our drunkenness, pride, and the like; yea, our willful running far and near after a cunning man, or cunning woman, (as they are called) but indeed such as deal with sorcery and witchcraft: our seeking to them in time of sickness, or weakness of body, though this sin have been often laid before us, and surely herein I am persuaded that some persons, go not only against the plain evidence of the word, but against their own consciences, and as it were, lay violent hands on their consciences, they will not suffer them to cry out against them as they would, and that is a fearful thing. we know it is a grievous thing for one to lay violent hands on his own body, it makes us tremble to think of it. Oh much more grievous is it, as it were to strangle thine own conscience, and for a time to stop the mouth-breath of that, for a little ease or health of thy body. Well let such as still willfully run into this sin, and into other sins, though they have often heard to the contrary, let them but remember thus much, that the time shall come (unless they repent) when even the blind and ignorant Papists, such ss are led hood-winckt in their superstition shall be justified rather then they, though they have a great measure of knowledge. For these ignorant Papists, (I warrant you) with great reverence and devotion, yield obedience to the devised decrees and doctrines of their teachers, and yet these persons will not be brought to submit themselves to the truth, and to humble their minds and consciences to the plain evidence of the eternal truth of God, therefore certainly one day this sin shall lie heavy on their consciences, and those blind Papists shall rise up in judgment against them, and condemn them.

Come we to the third thing, wherein this show of wisdom consisted (namely) (in not sparing the body) in hard usage of the body; where first observe for the grounding of the doctrine, that in the observation of those decrees of not touching, &c. there was hard usage of the body, the Apostle doth grant they seemed to be wise, for that in the practice of them, there was hard usage of the body: hence then in the first place we may easily gather thus much.

That superstitious persons in their kind, are not formal and superficial, but they are laborious and painful in their [Doct. 4] superstitious worship and service of God, they do therein sometimes go so far, as that they deal hardly with their own bodies. The Prophet saith of the wicked in his time, Ierem. 9.5. they took great pains to do wickedly, so indeed do superstitious persons many times to serve God superstitiously. Thus we read of Baals priests, 1. Kin. 18.28. that they cut themselves with knives and launcers till the blood gushed out upon them, Micah. 6.7. the hypocrite is brought in demanding, wherewithal shall I come before the Lord, &c. I would take any pains, yea, do anything even that which is even against nature, I would lay hands on mine own child, and offer my first borne child to serve the Lord, and is it not thus among the Papists do not many of them undergo much hardness, and endure great pains in their superstitions? as in wearing hairecloth going wool-ward, bare footed, whipping themselves, and the like: we read of some Monks called Flagetans, who went bare foot in linen shirts, leaving an hole behind on their backs, where they did daily whip themseleues before the people till the blood followed, and many hard usages of the body we may read of, and happily some of us may remember we have seen practiced by superstitious persons.

[Use 2] Now then for the use of this point, let us consider and think of these pains taken by men in by paths, and superstitions, even to stir up our selves to greater diligence and pains in the true worship of God. For why? shall superstitious persons be so painful in their superstitions, and shall we take no pains in the true worship and service of God? (for example) shall a superstitious Papist rise early, and break his sleep to perform his blind devotion to go to his mass, and wilt thou on the Lord's Sabbath lie loitering and bathing thyself in thy bed? it is the fashion of the most, on other days to rise earelie, but on the Lord's day to take their ease, and to rise only to trick and to trim up their bodies, but not to break one minute of an hours sleep to trim, and prepare their souls to meet that Lord in the public assembly; well let us take knowledge of this to be a fault? Exod. 32.6. it is said when Aaron had yielded to the people for the making of the golden calf, the people did rise earelie in the morning to offer burnt offerings and peace offerings, let then the diligence and pains of superstitious persons shame us and stir us up to greater diligence in the true worship of God, if it do not, certainly it shall one day judge and condemn us; and withal remember that it is a gracious thing to emploie our bodies and all the parts and members of them diligently and painefullie in God's worship and service, to break our sleep, and with our eyes to prevent the morning light, as David saith, Psalm. 119.147.148. with our feet to trudge and run after the preaching of the word with our ears to attend to it, striving against dullness and drousiness, no doubt pains taken in this kind, will be a comfort unto us when we come to want the use of our members, when our eyes wax dim, our ears heavy of hearing, and the strength of our whole bodies, through age or sickness is much decayed, yet without question it will be a comfort unto us, and cheer up our hearts, if we can remember they have been heretofore painfully used in the true worship and service of God.

Again, let us a little further consider the pains of superstitious [Use. 2] persons on this manner: shall superstitious persons not spare their own bodies, but deal hardly with them, thereby serving God as they do imagine, and shall we spare things that are without our bodies, I mean our wealth, and the outward good things of this life, and not employ them to the honor and glory of God, and wherein we may be sure to do good service to God, bestowing them liberally on the members of Christ to good uses? let that be far from us, how shall we be able to stand before the judge of all the world, when he shall say to us, the Idolaters in their superstitions spared not their own bodies, and yet you in the way of truth, have spared to honor me with your goods? or how may we think we shall be able to glorify God by shedding of our blood (if the Lord should cal us unto it, if we now be hardly drawn to do him service with our outward goods? It may be we are painful in prayer, in hearing the word, and in other spiritual exercises, (and yet the number of them is but few, who are painful in these things) but when it comes to this, that we are to do such duties as cannot be done without cost, and without charge and trouble.

Oh howe many of us shrink and draw back, and strive to put others before them, far unlike to good King David, who said: 2. Sam. 24 24. I will not offer a burnt offering unto the Lord my God, of that which doth cost me nothing: as if he had said, if I serve God without cost and charge, how shall it appear that I do it in love, in obedience, and in conscience towards God? Thus ought every Christian to say with himself, if I serve God in prayer, and in spiritual exercises, and not in duties of love and mercy, even to my cost and charge, how shall I manifest the sincerity of my faith, and of my love towards God? I will therefore serve God, not only in spiritual duty, but in such manner as shall be costly and chargeable to me, and howsoever the Papists do this, thinking thereby to merit, yet let us do it respecting only God's glory, for that indeed ought to be more precious & dear to us then any merit, and if it be not, our hearts are not right within us.

[Doct. 5] Observe we further from these words, (not sparing the body) in that the Apostle saith, that in hard usage of the body, consisted a show of wisdom, we may easily gather that rigorous, inhumane, and hard dealing with the body, and vexing the body, is but a color of wisdom its no part of true wisdom derived from the wisdom of God, revealed in his word, we find it as an approved rule of nature, and brought in by the Apostle himself to persuade men to love their wives, Ephes. 5.29. he brings it as a constant rule never failing, no man (saith he) ever yet hated his own flesh: no man well in his wits, not mad or drunk, foolish or desperate, hated his own body, but nourisheth and cherisheth it, even nature it self teacheth thus much: let then our adversaries, the Papists boast and brag of their outside of holiness, standing in not sparing the body, in strict fasts, canonical hours, hard fare, bad lodging, course apparel [Use 1] &c, as glorious and excellent things whereby indeed they ensnare many a simple soul, but let us know that these things are but outward shows and semblances, there is no true wisdom in them, indeed we are not to pamper our bodies, it will soon bring the spirit under the flesh, which is a miserable thralldom, but we must labor to keep under other corruption of our bodies and souls, that is, the beating of our bodies, the Apostle speaks of 1. Corinth. [Use. 2] 7.29. and yet are we not so to beat down our bodies, withholding from them meat and drink, & other things needful, as that we enfeeble them, or destroy nature, and make them unfit for any good duty, thats a grievous sin to deal so hardly with the body, and that for many reasons: our bodies are the work of God's hand, as well as the soul, they are made to be instruments of our souls for many good uses: even to the promoting of God's kingdom, by speech, by administration and receiving the sacraments, and helping of our brethren: they are the temples of the holy Ghost, members of Christ and shall be glorified together with our souls, and therefore, howsoever we are to keep under the corruption both of body and soul, yet are we not by any means to destroy nature and the strength of our bodies, but we are to hold an even course between the excess, and defect, and in one word, our rule in this case is this, our bodies are so to be used, in respect of meat and drink, sleep, recreation &c. that they may be fit instruments of our souls, for the exercise of every good duty, in the way of repentance, in God's worship, and towards our brethren, and to this end we may lawfully use means of comfort, and refreshing, and of preservation of the strength and abilities of our bodies, as the Apostle bids Timothy, 1. Tim. 5.23. drink no longer water; but use a little wine for thy stomachs sake, and thine own infirmities.

Come we now to the last word of this verse, wherein the Apostle doth directly answer to the objection, and removes by strength of reason. These words are diversely read, some read thus (neither have they it in any estimation to satisfy the flesh) with relation to the body, but the original runs thus word for word, (are not in any honor to the filling of the flesh) and so (as I take it) they may better be thus read, (but are of no value, save to filling of the flesh, with respect to the decrees (of not touching, nor tasting, nor handling) and that they are of no honor, no estimation or value, the reason is from the use of them, they serve but to fill the flesh, by (flesh) we are here to understand the lust and desire of corrupt nature, they are of no value, save for the filling of the lust of corrupt nature.

Where observe we that the Apostle having said, that in the practice of those decrees, of not touching, not tasting, and not handling, there was hard usage of the body, yet here he reasons against them, as tending to the filling of the lust of the flesh; the point hence offered is this.

[Doct. 6] Men may empty the flesh, and deny the body things that others grant to it, and yet be fleshly, men may deal hardly with the flesh, and yet therein be carnal, and the reason is plain, from the words of the Apostle: they may in not sparing the body, satisfy the lust and desire of their own sinful hearts, yea, the conclusion is general, men may seem in their doctrine, and practice to be spiritual, and yet therein be fleshly and carnal. 1. John. 4.1. saith John believe not every spirit, but try the spirits, whether they are of God: he calls the doctrine of false teachers, (spirits) seeming indeed to be spiritual, and yet he saith ver. 5. they are of the world, and this indeed is the mystery of Antichristianism, thus is it in the whole body of popery, that religion seems to be most spiritual, yet if we look into it, and have our eyes opened to discern aright, we shall see, [Use. 1] it is most fleshly and carnal it turns spiritual service into corporal, standing in massing, pomp & music to delight the outward senses it saith, sinners, must have God's pardon, or they cannot be saved, but withal it teacheth they may have it by the power of the keys for money, and that they may by merits of other men, and though in death men fail of repentance, yet for money they may be eased in Purgatory, with a thousand like things most pleasing to nature, no marvel then though men of their own accord be so strongly affected to popetie, and once being taken in that snare, are so hardly drawn out of it, we are not to marvel at it, and for our selves in that it is so, that wherein men seem to be spiritual, they may notwithstanding be carnal.

We are to look to our selves, and to our hearts in the [Use. 2] practice of holy duties, for as the Apostle saith 1. Corinth. 13.3. a man may give all his goods to the poor, yea give his body to be burned, and yet want love, so we may do holy and good duties, and yet in doing them want love to God's glory, and fear to his name, and do them to satisfy the lust of our own carnal hearts, for pride, vain-glory or some other sinister and by-respect, we are therefore to examine our hearts in the doing of good duetyes.

One thing more observe we, the Apostle we see reasons against the decrees of men, tending to the satisfying of the flesh, its then a fault to satisfy the lust and corruption [Doct. 7] of the flesh, the Apostle makes it an opposite member to the putting on of Christ, Romans 13.14. put ye on the Lord Jesus Christ, and take no thought for the flesh to fulfill the lusts thereof: and is this a fault? then doubtless far greater is the sin of such as use means to stir up the lust and corruption of their own flesh, as drunkards use to eat salt meats, to take Tobacco, and use other means to whet and sharpen their thirst, [Use.] unclean persons seek after such meats, as may enflame their lust, and make ready their hearts like an oven, as the Prophet speaks, Hos. 7 6. without question that is a most horrible sin, let such persons as deal thus, know, that in so doing they even tempt the Devil himself, they dispose their hearts to sin, and discover the corruption of them in the sight of the Devil, and so even tempt him to tempt them, and allure him as the thief is allured by the booty to set upon men, which is a fearful thing, and such as must needs provoke the Lord to wrath in fearful manner, and bring down his heavy judgments on them that use it, let such as are guilty of this sin think on it, and learn to reform themselves.

THE THIRD CHAPTER.