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So we now read in our printed Bibles ("profiteth little") but I have reason to think the translation at first was, "profiteth a little:" because in the margent, referring it to time, it is translated thus, " or, for a little time." Which shows they thought there was some profit in bodily exercise, though but little in comparison with the profit of godliness itself. And so it is expressed in the Greek more clearly and fully, "bodily exercise is profitable," wpòs ¿niyor

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a little way," (as it may be rendered,) serves to some purpose, and is useful in its kind. And therefore the apostle doth not speak slightingly of it (as men are apt to understand his words in our translation) but rather commends it; though with diminution, in respect of something else, which was far better and more to the purpose.

Now by bodily exercise I suppose no man is so weak as to imagine the apostle meant such exercise as is necessary for the health, or the pleasure and recreation of the body,

9 As St. Austin (Cap. 33. de moribus Eccl. Cath.) and most of the ancients expound it.

(there being no occasion to speak of such matters) but rather intended such exercises as did afflict and impair the body, and may help a little way to conserve or restore the health of the soul. Such as fastings, watchings, lying on the ground, eating the bread of affliction (as the Scripture calls it) that is coarse food, abstaining from conjugal pleasures, and in general, all ill treatments of the body; which served to humble it, and bring down the pride and wantonness of it. Epiphanius thus reckons them up; when he speaks of the exercises that accompanied their prayers, in the week before Easter.'

1 Χαμευνίαι, ἁγνεῖαι, κακοπάθειαι, ξηροφαγίαι, έυχαι, ἀγρυπνίαι TE, Kai vηotéial. Epiph: Hæres: lxxv.

CHAPTER V.

THE USE OF BODILY EXERCISES.

HAT these exercises are something profi

THAT

table, is the next thing I propounded to be treated of in this discourse. I am sure they are very becoming a great offender, though they be the least that God expects from him, and therefore they ought not to be utterly decried and disgraced; while we teach there is something much beyond them, without which they will do us but little good.

1. For first, they are natural expressions of the sense a man hath of his own vileness and baseness; and may very much conduce to promote it, and make him more apprehensive of it.

2. And they are as natural expressions of the sense he hath, of his abuse of the good things which God allowed him to enjoy; and of his grief and sorrow, which that sad reflection works in him.

3. They declare also a sense of his unworthiness to enjoy those good things any longer: he acknowledging by his fasting and abstinence (for instance) that his daily bread, yea the least morsel of it, is too good for him; and by his throwing off all his ornaments, that he deserves to be stript of all other blessings, which God hath adorned him withal.

4. They are a just acknowledgment likewise of his offences, which have made him thus unworthy and plainly declare also that he looks with detestation upon those evil courses, which have made him not to look like himself.

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5. Further, they are a sign of a man's intention and purpose to alter the whole course of his life; and to become quite another man.

6. Nay, more than this, they are a beginning of self-denial; and some small exercise of it, in things which fleshly nature may very much desire; as we all know, it doth good meat and drink, fine clothes, ease, and all manner of pleasures.

7. And further, they may help also to mortify the evil that is in any of those desires;

and dispose a man to avoid those sins more carefully hereafter, which have procured him so much grief, affliction, and trouble. That is, they are not merely testifications of our grief for sins past, and our detestation of what we have done amiss; which is the first part of repentance; but, if they be rightly used, may prove a means to secure our resolution of amendment (which they also naturally testify) and help to preserve us from revolting to those sins, of which we express so great detestation, and feel to be very afflictive; which is the other and best part of repentance.

8. They may serve also to dispose a man to seriousness in meditation and prayer; by taking his thoughts off from all worldly things, as little or nothing worth.

9. More particularly, they may serve to raise in our mind, a due valuation of the happiness of the other world; when we despise all the enjoyments of this. Which was a doctrine St. Matthias was wont to press (as Clemens Alexandrinus reports his words)

2 L. iii. Strom. p. 436.