Commentary Upon Colossians 1 and 2, Chapter 2 · Verse 19
VERSE 19. And not holding the head from which all the bodie by joynts and bands having nouriſhment miniſtred, and knit together, encreaſeth with the encreaſe of GOD.
NOw he commeth to the third Argument.
Such as hold not CHRIST the Head, you are not to ſtand upon their condemning of you:
Theſe that teach you worſhip of Angels, hold not Him who is ſufficient for all the body of His Church:
Ergo.
The verſe containes two things:
1 The ſtate of theſe Sect-maſters, in as much as they did not hold CHRIST.
2 The deſcription of CHRIST our Head from His efficacie in all His members: In which three things are ſet downe.
1 What groweth in CHRIST the Head, viz. the whole body.
2 How it commeth to grow, viz. being furniſhed and coupled by joynts and ligaments unto the Head.
3 The growth it ſelfe, groweth with the encreaſe of GOD.
Before we enter the verſe, obſerve thus much: That looking to the Creatures for helpe and grace, Doctr. doth make us fall from CHRIST: Such as are worſhippers of Angells hold not CHRIST; if (ſaith Saint Paul) ye will be juſtified by your owne working, CHRIST will profit you nothing, He is dead in vayne: And this is moſt true in the Roman Church, where amongſt Saints and Angells, CHRIST can have little roome, little reſpect in compariſon: It is with faith, and religious ſervice ſo, that they cannot be lent unto any other, but they are made one with it, and are withdrawen from CHRIST: So that as a Wife yeelding her love, and conjugall benevolence to another cleaveth no longer to her husband, is one fleſh no more with him: So a ſoule beſtowing the religious adoration of it here or there, doth joyne it ſelfe with the thing ſo worſhipped, and leaveth God.
This is to be marked againſt them that are reconcilers, Vſe 1 that thinke, why may they not doe thus and thus, and yet cleave to CHRIST well enough? yea this doth detect the wicked judging of Papiſts, that will perſwade us that this leadeth us unto CHRIST, to go to Saints, and that honouring them in religious manner, we honour Chriſt in them.
2 We muſt keepe onelyonly to God in Chriſt.
Thus much from this, that theſe religiouſly worſhipping Angells, held not Chriſt.
For underſtanding the verſe: We muſt open ſome concluſions concerning the head and Naturall body.
1 The head is the ſupreame part in a humane body, from which commeth outward direction and inward influence of ſenſe and motion into every member: So Chriſt hath both the ſoveraignty of outward directing, and by his powerfull influence he quickeneth and mooveth all that are his.
2 No member hath any thing from the head, which is not by joynts and ſinewes coupled to the head, and by the ſame bands and joynts furniſhed from the head: So we have nothing from CHRIST, till by faith and love, we are knit with Him and His body and by the ſame … furniſhed from Him with ſpirituall grace, and heavenly nutriment.
3 We muſt know that the ſoule from the head doth … forth a nutritive faculty, a vitall faculty which nouriſheth, and augmenteth every member, as the nature of it requireth: The firſt continueth as long as life, augmentation till wee come to that perfection of growth which nature affordeth: Being come to this, augmentation ceaſeth about thirty ſixe yeares: So the quickning ſpirit from Chriſt our head, doth by all holy meanes nouriſh every believer, and make him grow as his condition requireth and that till he come to be a perfect member of one perfect man in Ieſus Chriſt.
4 The laſt thing to be marked is, that a Naturall body groweth up in every part proportionably, the hand for a hand, the legge with the growth of a legge, the toe with the growth of a toe: So here all the body thus coupled, furniſhed, and wrought upon with the quickning ſpirit, groweth to that perfection in every member which Chriſt hath appointed.
The ſumme is. They keepe not to Chriſt, who is an all ſufficient head, by whoſe efficacy all that believe on Him, being coupled to Him receive all grace needfull, and take encreaſe growing up till they come to perfection with ſuch a growth which God Himſelfe cauſeth in them.
That wee have not many but one head, Doct. not holding the head, not Chriſt and Saint Peter: the Scripture knoweth but one head, neither was any of His Apoſtles a head of the Churches, for all had alike, and the chiefe authority. Now if any were a head above others, He muſt have the chiefe alone, no other having it with Him: thus the Paſtor that ſucceeded Peter at Rome ſhould have beene head over Saint Iohn the Evangeliſt, who lived long after Peter. But we neede no better argument then this in the Text. If CHRIST be one head, (and it is monſtrous for a body to have two) then the Church hath no other: But CHRIST is the head: and for one body to have two, is monſtrous: therefore the Church hath no other then Chriſt.
The Papiſts ſay, that a miniſteriall and ſecondary head may be with a principall, and it is not monſtrous: As there may bee a Viceroy under a King; yea they ſay, it maketh with the union of the Church to have a viſible head, and doth no more derogate from Chriſts glory, in being our head, then when men are called lights, GODS, Apoſtles, foundations from Chriſt, who is called the light, GOD, the foundation, the Apoſtle of our profeſſion.
For anſwer: Firſt this diſtinction of a ſecondary miniſteriall head, it is contradictory, for it is ſuch an eſſentiall property of a head to be principall and have rule, that what is not thus, is not a head.
2 Who ever heard of any ſecondary head in a naturall body without deformity? now it is a naturall body with which CHRIST doth compare Himſelfe in this reſpect.
3 That which is a miniſteriall head muſt doe the worke of a head, but that none can doe: The worke is double, internall or externall influence: regiment, or direction. Of the firſt, it is granted: for the other of regiment, the Scripture denyeth it to any but CHRIST, the Prince of Paſtors, leaving to all other a power miniſteriall onelyonly to ſerve the Churches, as ſuperior unto them.
Againe the truth is, no direction which is dependent is the direction of a head; as the hand leading and drawing up the foote directeth it, but is not a head to it, becauſe the direction of the hand commeth from the principality of the head reported unto it. As for thoſe inſtances: Firſt a Viceroy is in a body politique; but CHRIST in calling Himſelfe a head of his body, doth draw the compariſon from a body Naturall. Againe the proportion is not kept; for to have a Viceroy under a King in ſome Province is one thing, but to have a head under a head is another: For a head is to the body as a King to the kingdome: Now to have another King in a kingdome under the Chiefe, is a thing unheard of. The union of the Church the Scripture teacheth to depend on CHRIST and His ſpirit, not on a viſible head. Yea the Grecians continew to this day their rent from the Church, and all for the pride of this head. Men have many names properly attributed to them, and theſe above repeated, but improperly: but the names of head and husband the Scripture and all ſound antiquity appropriate unto Chriſt: Kings may ſuffer men to be called Noble, Wiſe, Rich, but to be called Kings within His Kingdome, is not permitted: for there is nothing more derogatory from the glory of his Crowne: ſo here &c.
Let us then cleave to this head CHRIST IESUS, Vſe and renounce ſuch moſt lewd uſurpation as is detected in the Pope: Woe to that body which hath a third thing thruſt in betwixt the head and it, ſo that they meete not to cloſe each to the other: So it is with the Papiſts, for betwixt Chriſt and them, the Pope hath thruſt in, ſo that their immediate conjunction with Chriſt is hindered, and his beneficiall influence intercepted. Oh how abſurd is it that any but Chriſt ſhould bee thought head of the Church! It is as if the King ſhould put his Queene under the power of a Subject, or a mans wife ſhould be made an underling to a ſervant, which never was: the Apoſtles themſelves though in their meſſage from Chriſt, they might command the Church in His Name; yet in regard of their perſons, they were under the Churches: as a ſervant who delivereth to his maſters ſonne Commandes from his maſter; he bringing his meſſage, doth command her, and yet his condition is inferior to her.
The whole body] For opening the true meaning: Firſt wee muſt know what is meant by the [Whole body] Secondly, in what regard the Church is ſayd [the body.]
To the firſt, a whole body ſometime is put abſolutely, conteyning the head under it as well as other members.
Secondly, a whole body, is put reſpectively, for that whole frame of the body which conſiſteth of all members beſide the head: and thus alwayes it is uſed in the Scripture; for the body is ſpoken of, as diſtinguiſhed by oppoſite relation, from the head: now when the body is ſpoken of as a diſtinct thing from the head, the head cannot then be comprehended under it: thus here the whole body increaſeth. Chriſt our head hath all fullneſſe, Chriſt therefore is not meant in the whole body. Againe, Chriſt is not head of the whole body conſiſting of Himſelfe and His members, for Chriſt is not His owne head, but God. GOD is the head of Chriſt. 1 Cor. 11.3This is to be marked againſt ſome Papiſts, that ſay they make not the Pope head of the whole body, but of the myſticall body which ſtandeth of men, Chriſt excepted, and this they thinke not abſurd. But Chriſt Himſelfe is not the head of the whole body in that former acception, but onelyonly of His body myſticall, beſide Himſelfe.
Some againe thus reaſon:
He that is head of a whole body, he is head of a body having a head beſide him: for elſe (ſay they) it were not a whole body: But Chriſt is head of a whole body beſide Himſelfe. The firſt part is falſe, or the ſecond, if not rightly underſtood according to the diſtinction above named. Chriſt is head of a whole body not abſolutely called (whole) as comprehending a head within it; but reſpectively ſo called, becauſe it is whole, for a body diſtinguiſhed apart from the head. For the ſecond thing, a body may be ſayd the body of one two wayes.
1 In reſpect of the whole Perſon in whom it had or hath being: thus we ſay of one buryed, here lyeth ſuch an ones body, meaning the whole body that had the perſonall being of it in ſuch a man.
2 The body is ſayd to be the body of one in regard of reference it hath to the head, as a diſtinct eminent part diſtinguiſhed from it: thus we ſay, ſuch a man is dangerouſly wounded in his body, but his head is not touched: Now though we have our myſticall being from Chriſt, yet the Scripture calleth us his body for the reſpect we have to Him as our head; as being another more eminent part; who with us maketh up that whole myſticall man Chriſt Ieſus: And therefore Chriſt is as properly ſayd to be our head as we His body. Now though this or that body may be ſayd ſuch a perſons body; yet the perſon cannot properly be ſayd the head of ſuch a body. Theſe things being premiſed, to exclude Popiſh errors, and to helpe us in the true conceaving of this matter, wee will come to the doctrine.
Firſt then we ſee: Doct. That in Chriſt mysticall there is nothing but the head giving growth, and the body receiving growth from him: This is to be marked: for where is the Pope found the head, giving growth? he is not his owne: men grant that he cannot infuſe any grace, he hath no influence of this nature; then he is not the head in which the Church groweth: for the body of the Church growing, he will not be of the body: for he that will be the head of a body, is not of the body: To ſay a head is properly a head of a body, and properly a part of the ſame body, is a contradicton; as no ſubject can bee truely made a King, and yet remaine a ſubject; he muſt then bee found in that body whereof the Divell is head, for here is no roome for him.
2 Marke hence: Doct. That even for the whole multitude of believers there is ſufficiency in Ieſus Chriſt: the whole body, thoſe who lived in all times before us, have found him every thing unto them: Abraham ſaw his day afarre off, and rejoyced; what place ſoever they live in, his virtue reacheth them.
Alas then, Vſe what meane any to looke unto others then Chriſt? Shall not hee who hath brought all the Saints from the beginning of the world to that growth they have attained, that doth quicken every believer through the face of the earth, ſhall not he be ſufficient for thee? It is as abſurd, as if the little finger (for by fiction we will lend it reaſon) ſhould thinke that ſoule not enough to quicken it, which not withſtanding did give to the whole frame of the body beſides it. The not beholding this with the eye of faith doth make ſo many reſt unſatisfied in Chriſt.
3 By joynts and bands furniſhed and knit together] Obſer. That before we can take ſpirituall growth from Chriſt, Doct. we muſt be knit unto Him, and furniſhed from Him. Even as the naturall members of the body can receive no growth if they be not coupled to the head, and if it have not ſupply of nutriment, and that faculty of nouriſhing and encreaſing ſent forth into it: So if we bee not ſo knit to Chriſt, and have not his Word outwardly, and His virtue inwardly to make us grow by it, we can never take increaſe in Him. Life is in Chriſt, ſaith Saint Iohn: 1 Ioh. ….12.but when we come to have Chriſt, we have this life. Wee muſt firſt have CHRIST, get into him by faith: true it is, that there are branches in Chriſt which are dead and fruitleſſe, but as I ſayd before, they are not ingrafted into Chriſt by true faith, but tyed on him by the ſtring of an outward profeſſion.
Wherefore wee muſt hence bee exhorted to get into Chriſt, as ever we looke for benefit by Him. Vſe
4 Marke hence: Doct. That every true believer groweth up in Chriſt; He doth not ſtand at a ſtay, or goe backe, 1 Pet. ….….but groweth from faith to faith. 2 Pet. ….18.As new borne babes deſire the ſincere milke of the Word, that yee may grow thereby. We muſt grow in grace. Let him that is righteous, bee more righteous ſtill; and he that is holy, let him be more holy ſtill. Having ſuch promiſes, let us grow up to perfect holineſſe. 2 Cor. 7.1. Even as in Nature, ſhe groweth from that which is leſſe perfect to that which is more perfect: So in grace, the LORD doth leade us by degrees on to perfection. What a deformity is it in Nature, when one is a dwarfe, and groweth in yeares, but not in ſtature? So here before GOD, an old Chriſtian in yeares, but a babe in knowledge and grace.
Wherefore ſuch as fall from their firſt love may ſuſpect themſelves, Vſe 1 ſuch as count it a part of commendable conſtancy, ſtill to be the ſame, and eſteeme it greene-headed new fangleneſſe to come on in things which ſometime we thought not on: ſuch as thinke men know not what they would have, when they ſtill call on them to be more forward.
2 Hence we muſt exhort men to forget what is paſt, and ſtrive to perfection, he is the beſt Chriſtian that is ever finding ſome want in himſelfe, and hungering and thirſting. What man would willingly have his ſtocke kept at one ſtay, not caring to grow in wealth? No, men will caſt up their bookes, and ſee how they come on worldward: So muſt we never be weary of ſeeking more grace, and examining our ſelves what we profit; which might be made a third uſe.
Laſtly, that hee ſaith with the increaſe of GOD] The Hebrewes call the moſt excellent and choyce things, the things of GOD; as Nineveh, a Citty of GOD; Trees of GOD; but here it noteth the Author of this increaſe; for as hee faith after Chapter 3.3. Our life is bid with CHRIST in God; and it is GOD in Chriſt that bringeth us on.
Obſerve hence: Doct. Who doth make us as beginne, ſo grow in grace, it is GOD. 1 Theſsalo. 5.23. The very God of peace ſanctifie you throughout, that is, in every part perfectly for the degree of grace: all the ſtrength of man cannot adde one cubit to the ſtature of his body; how much more doth GODS power alone give the growth of the ſoule? He that knew what ſickneſſes, and enmities the ſoule hath to keep it down, will the eaſilier grant it.
To teach us whither we muſt goe, Vſe 1 when we find we grow not on, even to our GOD,2 Cor. 9.8. who is able to make all grace to abound toward you; praying Him to purge us and make us more fruitfull, and happily to leads us out of our infancy.
2 It letteth us ſee, to whom wee muſt aſcribe our comming on, viz. Wholly to GOD, who is the Author and Finiſher of our faith: For as the ſame Sunne which firſt bringeth the light of the day, doth after increaſe it, and bring it to full ſtrength: So the ſame God that beginneth the light of grace, doth, continuing his gracious preſence, bring it to full ſtrength and perfection: It is not in mans power that which he hath, much leſſe to augment it.
3 The Papiſts hence are confuted, that put perſeverance, and growing up, in the power of our will: for ſome of them thinke, that looke as in fire, a man cannot make fire where there is none; but give him ſome few ſparkes he can keepe them in and increaſe them; So here: the firſt working of grace is from God after a more ſpeciall manner, but the continuance is otherwiſe.