Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	body_n	spirit_n	worship_v	2,550	5	9.5500	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05999	A commentarie vpon the first and second chapters of Saint Paul to the Colossians Wherein, the text is cleerly opened, observations thence perspiciously deducted ... Together with diuers places of Scripture briefely explained. By Mr. Paul Bayne. B.D.	Baynes, Paul, d. 1617.; Stubbs, Justinian, 1604 or 5-1681.	1634 (1634)	STC 1636; ESTC S101082	229,900	390

fasteth Quest and refrayneth some things and the other doe the same There is great difference in the antecedents Answ and manner of doing it and effect A Papist and naturall man conceiveth of lustings as rebelling to reason and hindering morall vertue and the free contemplation of mind not as sins but a thing indifferent capable of vertue or vice as obeyed or otherwise thus the Papists also after a manner But Gods children resist them as sinfull inclinations and whoorish lustings which hinder them in loving their God yea are enmity to him and fight against their soules They differ also in the ends which moove the one and the other to refraine Naturall men they doe it to vaunt themselves of more perfection then others have attayned to purchase themselves a naturall liberty of mind in such considerations as by Nature it reacheth Sometime for politique respects because hee is not counted fit for government who is subject to sensuall passion The Papist he doth it as a part of perfection as a thing in it selfe pleasing God as a point of merit with God But a good Christian hee doth refraine for the kingdome of heaven how not to deserve it by such course but that by this course done in faith he may subdue his lusts and kill them for it is their death not to be obeyed and that hee may have more freedome in Gods service For the manner of doing it the one doth it out of Nature sometime for as Christ saith of Eunuchs some are by nature so the same may be said of abstinence Some by Nature are averse from that liberty in dyet which others affect But all besides true Christians doe it out of their owne strength whereas a true believer he doth it by the spirit of GOD bewayling his weakenesse seeking to Christ for his strength to crucify these things to him and him to them 2 A Christian doth not absteyne for the thing simply prophaning that but from lust simply that he resisteth the thing so farre forth as his lust taketh occasion by that which is in it selfe good Now unbelievers looke not to inward lusts so much nor cry not downe them as they vilifie the things themselves desired Hence is a third difference the faithfull doe not make a set exercise upon stinted times onely to refraine or totally at once renounce the touching them but daily as they feele themselves tempted they resist eating with thankesgiving when they feele themselves not indangered by them Lastly they so refraine that they know their refraining it selfe doth not commend them to GOD for if not eating and drinking were in it selfe more holy than eating and drinking Iohn Baptist should have been more holy than CHRIST but as through the working of GOD's Spirit it is to them being weake a meane of their more firme cleaving to GOD. Now all other extoll the thing it selfe and rest in it as a matter of great perfection In the effect following they may be distinguished for the one have by their exercise greater confirmation of an externall morall habit the other true sanctification viz. death of sinne and life of grace promoted in them To teach us that we bee not beguiled Vse 1 nor yet have these externall exercises in admiration which such as know not the power of godlinesse abound in often yea we must be wise to distinguish things that differ for the Divell in his will play the Ape and imitate what GOD doth worke soundly in the hearts of His chosen This must provoke us to fight in right order against sensuall lusts Vse 2 Shall naturall men and others led in error be thus abstinent and in their fashion subdue their sensuall appetites and shall wee who have CHRIST with us our sanctifier lye downe as conquered of them Plato superstitious Popish wretches will condemne many Christians who feed their hearts in whatsoever they desire And so much for these words Now if you take the end of it sounding to the first sense Obs 1. That exercises much regarded with men Doct. are of no esteeme with GOD Circumcision nor uncircumcision are nothing much lesse meat eating or not eating commend not to GOD but a new creature many things great and glorious in the eyes of man are abominable before GOD which if the Papists considered they would not extol the rules of their Monkish orders the life of Anachorets nor yet cry downe with such base termes those that use their liberty in CHRIST as CHRIST and Abraham the Father of the faithfull have given them example 2 From the reason why they are in no price with GOD because they are occupied about the body the filling of it Doct. Observe therefore in generall that Bodily externall things are not of worth with GOD He is a Spirit worship in spirit and truth is His delight for a Synecdoche must here be marked one kinde put for the generall seeing there is the same disproportion in them to God the same in one that is in another even as in Nature like joyeth that which is like it So here GOD being a Spirit doth delight in that which is spirituall like Himselfe And as to a creature which liveth a pure sensible life reasonable delights are as nothing to it tell a horse a story never so pleasant it affects him not So to a pure spirituall nature sensible matters give no contentment In which the Papists had need to consider who follow GOD too too much with sensible things and thinke they take Him because they affect us FINIS LECTVRES PREACHED VPON THESE TEXTS OF SCRIPTVRE By Mr. PAUL BAYNE Esay Chap. 5. v. 12. Psal 50. v. 21 22 23. 1 Pet. Chap. 1. v. 17. Psal 119. v. 1. to v. 32. Luke Chap. 13. v. 24. 1 Pet. Chap. 4. v. 18. 2 Cor. Chap. 7. v. 1. Luke Chap. 2. v. 14. Philip. Chap. 2. v. 12 13. Hebr. Chap. 3. v. 13. 1 Tim. Chap. 2. v. 2. 2 Tim. Chap. 1. v. 9. 2 Tim. Chap. 1. v. 12 13 15 16.

moved what a whole worldfull of them speake for they have no knowledge in things spiritually discerned Beside to give any regard to them is to animate them in folly and make them imagine themselves as wise In humblenesse of minde Observe hence Doct. That wicked deceivers will seeme to stand for vertue and challenge those who are truly godly as wanting in it These lewd impostours took upon them to condemne those who in conscience of their sinne knew there was no sufficient Mediator for them in heaven or earth but Christ alone they doe passe judgement against these in matter of humility that is they condemne them as not humble Lying and tyranny are the Divels weapons wherewith he fighteth now to his lying this branch belongeth of his counterfeiting that he will turne himselfe into an Angell of light thus it is in his children bearing his image they will sometime goe in sheepes clothing make semblance as if they were meeke lowly harmelesse this we exemplified in the Pharisies who were gulses of pride and yet did gull the people with their fasting prayers as if they had been lowly Saints Nay they doe take up Christ and His Apostles as transgressing the ordinances of antiquity and the Commandements of GOD as when His Disciples did gather the eares of corne on the Sabbath day Thus the Papists doe with us they challenge us of pride in this very point of dishonour to the Saints because we will not make gods of them of Presumption we beleeve the promise of GOD made to all penitent ones and therefore to us being penitent Of all licentiousnesse in life because we will not allow that good workes shall in strict justice merit with GOD Of all intemperancie because we allow not their lawes of superstitious fasting Of incontinencie and irreligion because we like not their monstrous machorets their orders of religion falsly so called their imposed vowes of chastity which become a snare to consciences and an occasion of all filthy uncleannesse there is no end of repeating all of this kinde Yea naturall men amongst us doe they not condemne such as walke before them in ungodlinesse as proud and fingular Men that think none like themselves none holy to themselves enemies of Christian liberty and of peace and neighbourly agreement Let us not then be over credulous to Iudge all ungodly Vse who are challenged of it for who then can be innocent nor yet all good men who seeme to stand for it and to condemne others only for the want of it for even the Divell is an Angell of light but let us wisely marke on what ground the sentence is passed and whether the thing in which this or that is placed be vertuous in the kinde truly as is by some conceived of it as in this fact the Colossians are condemned as not humble why they gave no worship to Angels to become intercessours as if the not doing of this did prejudice humility Hee is a proud man saith one why he is not promiscuously sociable hee is still reproving some thing or other he will not be content to walke as his neighbours doe c. Alas as if humility lay in these things And in worship of Angels First in the coherence may be marked Doct. Vnder what pretence the adoration of Angels and so of Saints marketh even under the vizard of holinesse This was the old philosophicall reason taken our of politike observation Doe men goe forth-right to the King Doe they not get some Noble-men about him to breake their matters and procure their favourable accesse And shall men presume to goe upon the great GOD and not take the helpe of Angels and Saints to the intent they may speed the better and testifie their submisnesse To which Saint Augustine was wont to answer My thoughts saith GOD are not yours c. by the same pretence and under shew of glorifying GOD in His Saints the Papists perswade it at this day yea under this shew of humility they bring in their doctrine of doubting of our salvation Let us therefore be wise Vse and let us take heed that wee swallow not deadly doctrines basted with shew of humility Of which more in the last Verse Observe secondly Doctr. That all religious worship of angels or Saints is unchristian Passe not you who doth give sentence against you in the religious worship of Angels that is as not yeelding to the service of Angels To understand this we must know that the religious invocating of Angels was obtruded upon the Colossians from whence it is doubtfull Theodoret relating the Councell of Lacdicea on this place he saith That such as defended that Law did likewise put upon them the invocation of Angels as a matter full of humility the rather because the Law was given through Angels by their ministery Another guesse is that this came out of the Philosophy Schoole for the Platonists we know did worship Angels yea and soules departed of such as had beene Worthies amongst them they worshipped at the monuments of them To which as Eusebius testifieth the worship done to Martyrs at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was correspondent Now this I take to be the truth because though the Nazarites and such after heretikes might joyne this point though it is not read of them and inforce this reason for adoration of Angels yet these in the Apostles time that stood for the Law did no such thing For beside that the second Commandement of worshipping GOD alone was held with them so that Moses himselfe was not invocated yea the being of them by some addicted to the Law as the Sadduces was called into question Besides these things it is like in other Epistles if they that contended for the Ceremonies had brought in this doctrine with them it is likely that the Apostle would have confuted it and encountred it as well as the other I doubt not therefore but it is to be reduced to the Philosophie above named Now this being in practice with them they condemned the Christians in it as not using it in their going to GOD. The Christians as is probable listened to it such was the learning of the Patrons it had more than was meet and were somewhat damped the Apostle therefore doth stirre up their Christian fortitude exhorting them not to care what any judge against them in that matter for they are in the right that yeeld not unto it the LORD only is to be worshipped religiously and wee have no mediatour to Him but IESUS CHRIST Epiphan Contr. Collyrid Her 79. doth condemne all adoration of creatures Which serveth to confute the Papists Vse they religiously worship Angels and Saints call upon them trust in them But they except they doe not worship them with the highest worship but with an inferiour though a religious service But alas did these hereticall spirits with the Colossians worship Angels with the highest worship No but with an inferiour using them onely as intercessours unto him whom they counted the

mouth and looke as demurely as a grave matrone with a face more sober than many an honester woman So falshood and vice will put on an appearance as if they were true and vertuous yea will seeme more true than truth it selfe take this example of Iewish rites was it not to have examined it by flesh and bloud more likely that they should stand still in force than be abrogated seeing God Himselfe had given them Moses the Man of GOD delivered them seeing God did so miraculously testifie to them by His answering by Vrim and Thummim seeing all ages had observed them So to carnall reason doth it not seeme more probable that to honour with sumptuous and stately Temples more glorious than Kings have in that kinde to beautifie the worship of God with pompous solemnities as all is in the Church of Rome is more pleasing to Nature than to performe all in naked simplicity without any thing to the eye glorious For even as men give poyson in wine that it drunke downe in such liquor may kill more forcibly So the Divell doth in shewes of vertue and probabilities of truth conveigh his errours that they may be taken more easily and affect us more deepely To admonish us that we be wary that no false vizards beguile us Vse wee would be loath to take a counterfeit peece of money for that which is right Let us be wise here and not judge after the eye and externall appearance all is not gold that glisters yea we must the rather arme our selves against this because we live in the last dayes wherein the outward figure and show of godlinesse is in many the power in few In will worship Observe hence Doctr. That will worship hath a plausible shew of wisdome In civill things to be able when a thing is begun to adde to it and perfect it more and more argueth a wise man So here in the matter of GOD to take up these Iewish solemnities which may further adorne and set it forth as glorious to the eye seemeth an invention of great understanding Thus the Pharisies washed pots hands would pray at corners of streets c. and who were thought wise learned holy in comparison of them But this seemeth so only for it is the hightest folly what greater folly than to charge GOD with folly But he will presume to adde to His ordinances doth say that God was not wise enough to frame the thing so perfectly as at the first it might and by his fact speaketh as much as if hee were able to mend GOD's institutions So though it seeme devotion yet it is nothing but toying superstition to put upon GOD worship he requireth not GOD infinite in wisdome is able to prescribe all things which are pleasing to Him and Hee loveth obedience better than sacrifice that whosoever goeth before Him doing things commanded that so hee may please Him doth hereby most heavily provoke Him Thus the Pharisies washing hands with a religious reference In vaine saith CHRIST you worship mee who hath required these things at your hands He that stayed the Arke ready to fall being a person not of that Tribe which was by God's institution to serve in such things how did God's anger breake out against him the bare and empty shew of wisedome and devotion are shrewd bates to beguile In humility of minde Obs Doct. That lowlinesse of minde argueth wisdome It is thus gathered these by a counterfeit humility made a shew of wisdome now the shadow of it could not make a shew of wisdome if the substance of it were not a token of wisdome yea wisdome it selfe This property Saint Iames ascribes to wisdome it hath lowlinesse accompanying her inseparably shee is gentle easie to be entreated For the wiser every man is the more he knoweth his wants and miseries which begetteth a lowly minde and when we will set a phraze on Pride wee say there goeth a proud foole noting thus much that Pride is a certaine proofe of folly by law of contraries then this is proved which we gather The Vse of it is to confute such as doe thinke it folly and basenesse of mind not to put themselves forth Vse and crow downe others As it must make us the more to love submission seeing seducers themselves are glad to counterfeit it that they may be reputed wise 2 Marke hence Doct. What is a thing false teachers will make a shew of even humility This is the sheeps fell in which they have wrapped themselves to the end they might seeme to the sheepe more lovely and so make them a prey more securely thus the Pharisies did in shew give such honour to their fore-fathers as if they had beene made of submission such praying fasting c. when they cared not for GOD's Commandements when they despised poore humble ones in comparison of themselves Thus the Papists charge us with Pride as if wee contemned Antiquity themselves professing I know not what dependencie upon their Consent as Arrius Eunomius and Dioscorus did before them Ego dogma ab electis secundum fidem Sanctis rectigradis Dei discipulis accepi Ego saith Eunomius non multorum incertas opiniones sed sanctorum in omnibus doctrinam tueor Ego Dioscorus habeo testimonia sanctorum Patrum Athanasii Gregorii Cyrilli in mult is locis The Pope he pretended himselfe Servus servorum But as Aven lib. 7. Ser●us servorum est dominus dominorum So what is more humble to shew than a Monk and a Frier the embleme of holinesse to see to in their habit manner of life but they are sinkes of spirituall pride for they thinke none holy to them thinke they merit heaven it selfe by their fond hypocrisie To teach us that we doe not let our selves be ensnared with the hypocriticall shew of this vertue Vse Looke at the end they have in these things See if their course otherwise agree with the lowlinesse they pretend trie it well before you trust it And in not sparing the body Obs 1. That he saith there is a shew of wisdome in this Doct. That to keepe the body in subjection is a thing which argueth wisdome This counterfeit mortification of theirs could not make shew of wisdome if it were not a wise part to doe it in truth which indeed it is To escape the flattering of some enticing concubine or wife so as not to be much swayed with it is great wisdome So the body which is since sinne rather a concubine than a wife not to listen to it but keepe it downe is a point of great understanding this was heavenly wisedome in Saint Paul that he did make his body a servant and did buffet it downe to keep it in subjection Not to be overcome of foolish pity but to chasten a childe and keepe him under argueth a wise man how much more not to dote in love of our owne flesh but to use it with wholesome severity Which may confute such Epicures as doe even count it wisdome