Commentary Upon Colossians 1 and 2, Chapter 2 · Verse 18
VERSE 18. Let no man at his pleaſure beare rule over you by humbleneſſe of minde, and worſhipping of Angels, advancing himſelfe in thoſe things which he never ſaw, raſhly puft up with His fleſhly minde.
NOw he commeth to the ſecond dehortation, which doth further illuſtrate what his meaning was in bidding them above take heed of Philoſophie. In the dehortation three things muſt be noted: the former two being branches of the duty it ſelfe; the latter infoldeth reaſons inforcing it.
The firſt is, that they would not ſtand unto mans arbitrement, nor paſſe for mans arbitrary judgement in the matters following, Let no man determine upon you.]
The ſecond is the points wherein they were not to yeeld themſelves to the arbitrement of any, viz. in ſetting downe what was humbleneſſe of minde, and what was the right way of ſeeking to God, and condemning you as not humble, and not ſpeeding in that you ſeeke; becauſe you doe not worſhip Angels, and uſe their mediation to God.
The third intimateth reaſons taken from the deſcription of thoſe moderatours who would judge in theſe caſes, which ſeem to prevent the Coloſsians in their thoughts: thus ſhall we not regard their determining againſt us.
Why, Object. they deliver many very hidden things.
They tell you of points in which they have no underſtanding, Anſw. theſe are matters above their element.
I, Object. but they ſtand for that which hath a ſhew of humility in it.
It is their ſecret pride, Anſw. which maketh them take upon them in theſe matters. And this their fact in uſing mediation of Angels doth teſtifie that they hold not the head IESUS CHRIST. Now hence may be framed a three-fold reaſon; but the former words are doubtfull, requiring ſome further canvaſe, that the reaſon of interpretation may be better diſcerned.
Let none beare rule over you] The Greeke word [foreign] is borrowed from thoſe who ſit as judges of ſports;foreign. as when there is running of tilt before the King, there is ſome that ſit by with white wands or ſtaves, who marke how every one breaketh and hits, according as the law of the ſport requireth, and therafter give ſentence with or againſt the Champions: So we muſt remember that Prayer is a ſpirituall wraſtling with God: for the due manner of it, it is to be done in all humility through Him who is our Mediatour to God: this is a law of this heavenly wraſtling; the foreign, the recompence of this ſtrife is, that God beareth us, and will give us what we aske in the Name of His CHRIST. Now theſe falſe ſeducers take upon them as judges in this caſe, and determine againſt the Coloſsians, that they did not ſtrive or ſerve GOD in humility, neglecting to worſhip Angels, and to uſe them as interceſſors to GOD; and in this regard did make all their wraſtling in vayne, judging from them their reward, becauſe this law was neglected by them.
foreign Willing] that is, at His pleaſure, it is fitlieſt reduced to that former: Now followeth the difficulty.
In humility and worſhip of Angels] Theſe words may have, as I conceive, a threefold accommodation: (1) They may note inſtruments wherewith thoſe falſe Apoſtles ſeduced, and the matter whereupon they grew thus cenſorious: Let none deprive you of your reward, or take upon him to judge you through humbleneſſe of minde. (2) The ſecond ſenſe, they may be joyned with the words following; thus: Let none at his pleaſure play the judge over you, entering into things he neve ſaw, through ſhew of ſubmiſſion, and through worſhip of Angels. The third ſenſe: Theſe words may ſignifie the matter, as I have noted, in which they judged Chriſtians defective, and therefore ſeeking in vaine to GOD, thus: Paſſe not you, nor yeeld not to the ſentence of any who doe condemne you in humility, that is, as wanting humility, and in worſhip of Angels, that is, judge againſt you, as not uſing any mediation of Angels, or interceſſion to them. The firſt opinion I admit not, for theſe Reaſons.
1 As hee ſaid above, Let none ſeduce you by Philoſophie, foreign, ſo he would here have uſed the ſame particle rather than another.
2 I ſee not how a fained humility is fitly made a ground or pretence of uſurping judiciall authority.
3 The Greekes put little difference betwixt this word [foreign] for the ſimple is here put for the compound foreign. Now [foreign] did note there the matter about which their cenſure was occupied. The ſecond interpretation I like not neither: 1. Our common Proſodie diſ-joyneth them, making the former part of the ſentence all one Complexum. 2. Shewing the meanes and ground of their going into things they never ſaw, he telleth us, it was their being puffed up with fleſhly wiſedome. Wherefore with beſt correſpondence this noteth out the matter, as foreign, in the former Verſe; the matter (I ſay) in regard of which the falſe teachers condemned them, becauſe herein they were not conformable to themſelves. Now to the Doctrines.
Marke firſt, Doct. That falſe teachers are led with a ſpirit of arrogancie, which maketh them uſurpe judgement over others: This was apparant in the Scribes and Phariſies, who judged of CHRIST and His doctrine as a ſeditious noveltie, who excommunicated all that would profeſſe His Name: Thus the wiſe Gentiles judged the Goſpell to be nothing but folly: This having alwayes been the practice of lewd hereticall ſpirits to ſpeake evill of things they know not, Iude v. 10. And herein the Papiſts excell, who challenge to their Pope fulneſſe of power to determine of truth, impoſe lawes, to accurſe all that come againſt his determination in matter of religion, to tranſlate Crowns, to open and ſhut Heaven, and all at their pleaſure.
But you will ſay; Object. Doth not the true Church take upon her to condemne doctrines, which if ſhee doe, how can this be made an hereticall guiſe?
She doth, Anſw. but miniſterially pronouncing that condemnation which ſhee heareth the Scripture paſſe of this or that, as contrary to Gods truth, before her: but it is otherwiſe with theſe erroneous ſpirits, who out of their owne hearts, or ſelfe-willed pleaſures doe paſſe ſentence againſt that they receive not.
Let them not at pleaſure beare rule over you] This is the property of the naturall man, hee will take upon him to judge and condemne whatſoever doth not agree with him: much liarning makes thee madde (ſaid Feſtus to Paul) and doe not carnall men account thoſe that walke more conſcionably than themſelves, proud, hypocrites, ſchiſmatickes, ſeditious perſons, what not? For looke as fooles and diſtracted perſons will have a fling at every thing which doth not humour their crazed phantaſies, whence we ſay, A fooles bolt is ſoone ſhot: So here &c.
This may ſerve further to informe us touching the manner of carnall men, Vſe that it is their kinde to breake out in this manner, and therefore we muſt not be diſmayed when we ſuffer it at their hands.
A ſecond thing may here be added, that the Apoſtle giveth them ſuch a caveat againe and againe, Let none condemne you] Let none take upon him as a judge over you:] for in repeating theſe, He doth not only ſhew our duty above noted, Doct. but bewrayeth our ſoftneſſe and pufillanimity, which doth make us ſubject too much to take to heart ſuch ſiniſter judgements. A quicke horſe need not be ſpurred, and if we were not prone to yeeld too much in this nature, hee need not againe and againe to dehort us: Even as children, though they know and conceive things aright, yet great words facing downe the contrary, and calling them children and fooles to thinke thus, doe ſo amate them, that they cannot tell what to ſay: So we through childiſh weakneſſe, the things which wee have truly learned, and quietly alone have received them into perſwaſion, when wee heare others cry them downe, condemn them as hereſie, ſchiſme, call us reprochful termes for holding them, we let it ſinke ſo with us, that wee cannot tell what wee may thinke of the matter.
Seeing then there is ſuch infirmity in us, Vſe let us arme our ſelves againſt it: Shall we let the ſentence of carnall men ſhake us in things we have learned of GOD? Why they know not theſe things, that they condemne them of folly, falſhood, wickedneſſe, ſhould confirme us in the contrary. A little childe come to any underſtanding ſo farre as to know a foole by his habit, as his motley coat, his woodden dagger, if twenty ſuch ſhould ſay any thing againſt that he thinketh, he would not beleeve it, but would ſay, theſe are fooles, I know them well enough: So if you doe but know naturall men of corrupt mindes by their outward fruits, never be 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. VnderUnder 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 foreign, 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 onelyonly as interceſſours unto him whom they counted the ſupremum numen. Yet the Councell of Laodicea condemned it in them; and what did the King in Daniel require? to be eſteemed the higheſt GOD? No, but to have a divine worſhip more than humane, which yet Daniel would rather dye than yeeld unto. Religious worſhip is not capable of ſubdiviſions; as but one GOD, ſo but one religious worſhip, all other worſhip is Charitatis (as Saint Auguſtine ſaith) not Servitutis; ſuch as we worſhip one another with, not religious. Saint Auguſtine doth not diſtinguiſh religious worſhip into foreign and foreign, as two kindes of it, but worſhip in generall into religious, every degree whereof is Latria, and into humane, which he calleth Dulia, Servitus corporis non animae, ſuch as ſubjects give their Prince, ſervants their maſters, who are over them; but according to the fleſh, therefore can have but an externall worſhip done to them.
In the ſecond place, Vſe 2 let us not religiouſly adore any Creatures;Revel. 19.10. the moſt excellent are but our fellow ſervants. If any ſubjects doe looke at ſome noble perſonage about the King with honour and acclamation a little more than uſuall, though farre leſſe than that the King receiveth, is it not derogatory to the higheſt Majeſty? Even ſo we cannot enter the leaſt degree of honour above that which is civill, due to fellow Citizens with us, but ſo much as is above proveth detracted from the LORD's glory, to whom all religious worſhip entirely belongeth.
Intruding into theſe things he hath not ſeene] This hath the force of an argument: Hee that voucheth matters hee hath no knowledge in, you are not to paſſe for ſuch a ones ſentence: But theſe doe ſo. Obſ. then: Doct. What is the property of a falſe deceiver, to ſpeake that he hath not certainely knowne: The Apoſtles of Chriſt, they often interlace this as a circumſtance winning credit, and teſtifying their fidelity, The things wee have ſeene, doe wee ſhew unto you: Thus Saint Iohn in his firſt Epiſtle Chap. 1.1. So Saint Peter, … Pet. 1.20. Yea, our SAVIOUR telleth them, that he ſpake nothing, but what he had ſeene and heard from the Father: So all the ſervants of GOD teſtifie nothing which they doe not by faith diſcerne in the Word of GOD. But falſe teachers will broach the ſpeculation of their owne braines, tell things (as CHRIST ſpeaketh) in their owne name, which they have not received and learned from GOD: But as thus it is generally erred of falſe teachers: So they then runne into this fault principally, when through curioſity, and metaphyſicall ſpeculation, they will runne into deſcants of their owne imagination, in nice points, not contenting themſelves to be wiſe within thoſe bounds which God hath revealed in His Word: To which vice the Popiſh ſchoole is exceedingly addicted: for what hidden point of the divine Trinity have they not determined? What things about offices, gifts, order of Angels, have they expreſſed, as if they had been amongſt them, as they are called Scraphicall, and Angelicall. What is in Heaven or Hell, that they have not particularized, I, ſo farre as to ſet downe the ſmells, the dinnes, the nature of the fire; as if they had come thence locally.
But you will ſay, Object. when may we know that a man ſpeaketh things he hath not knowne nor ſeene?
When he voucheth any thing in GOD's truth or worſhip, Anſw. any matter of beliefe or practice without the Word of GOD: for then he is, and needs muſt be in the darkneſſe of his owne naturall reaſon, which diſcerneth not things ſpiritually perceived. As theſe vouched a point of worſhip which GOD's Word had not taught: As no man knoweth what is in another Countrey, unleſſe hee goe to it, or have true information from it: So no man can tell what is in Heaven, till GOD take him thither, or ſend word hither to informe us, for here is no third.
Not to let ungrounded ſubtilties dazle our eyes, Vſe 1 ſeeing the truth is, they have no being, but in the phantaſie of thoſe who imagine them.
Let us be wiſe, Vſe 2 not ſo much to looke what is ſaid by falſe teachers, as to conſider how they prove it.
Let us take heed of this arrogancie in God's matters, Vſe 3 and not ſpeake that we have not ſeene by faith in His Word. Not that we may not ſpeake things which wee know but weakely; but wee muſt not ſpeake any thing which in ſome meaſure wee have not warrant for from the truth of God; for Saint Iohn preached of CHRIST, when he knew Him not ſo fully as afterward he did.
Paſſed up by his fleſhly minde] Obſ. What is the cauſe of vouching, Doct. yea, of diving into hid things, viz. Pride: Let none be high minded, let none be wiſe above that which is written. But one may aske, in what ſtandeth this Pride? Anſw. In leaving the direction of GOD's Word, and following the dictamen or ſuggeſtion of our owne reaſon: How doth he condemne himſelfe that taketh upon him, being a novice to make concluſions of an art he never entered? And what a Pride is it, for ſome ignorant ſchollar to put by the direction of his Tutor or Schoole-maſter? So for us in theſe things which are onelyonly taught of God; not to reſpect the Lectures read to us in His Word, or by His Vſhers in whom He teacheth; for us who are borne altogether rude and ignorant of the Kingdome of heaven, that is, as ignorant of ſaving knowledge in heavenly matters, as any beaſt is in civill affaires, for us to ſet downe determinations beyond our element.