Lectures Upon Colossians, Lecture 20
THE TWENTITH LECTVRE VPONUPON THE EPISTLE OF PAVL TO THE Coloſſians.
COLOS. Chap. 2. verſ. 18.
18 Let no man at his pleaſure beare rule ouer you by humblenes of mind and worſhipping of Angels, aduauncing himſelfe in thoſe things which he neuer ſaw, raſhly puft vp with his fleſhly mind.
THe Apoſtle (brethren) throughout this whole chapter admoniſheth the Coloſſians to beware of falſe teachers, and of mens doctrine and traditions. The traditions he admoniſheth them to beware of, are of two ſorts: the firſt ſort is the olde ceremonies that the Lorde ſometime gaue to bee obſerued by the people of the Iewes, which at Chriſts comming were wholy aboliſhed, and put away; and therefore the receiuing of them againe into the Church of Chriſt, it was nothing elſe but the doctrine of men and not Two ſorts oferaditions.of God.
The ſecond ſort of traditions are ſuch, as God neuer gaue to any people, nor will giuegive to the end of the world to be obſerued: as this: To bid men goe worſhip Angels: to call vponupon Saints: they are ſuch as the Lord neuer knew of, nor gaue to man; he neuer commaunded to worſhip an Angell, nor call vponupon a Saint. Wee heard the laſt day of the firſt ſort of mens traditions; and the doctrine concerning the ceremonies that were aboliſhed by Chriſts comming: Let no man condemne you (ſaith he) in meate or drinke: there is the firſt ſort. The ceremonies of the Iewes, in the which the Apoſtle wils them that they ſuffer not themſelues to be condemned for not keeping them, becauſe they are alreadie aboliſhed.
Now (brethren) in this text preſently read, we are admoniſhed concerning the ſecond ſort of traditions: namely, concerning the worſhipping of Angels. To come then to the purpoſe, and words of the text: Let no man (ſaith he to the Coloſſians) at his pleaſure beare rule ouer you by ſubmiſſion of minde, and worſhipping of Angels. Theſe are the words, Let no man beare rule ouer you. The word is to bee conſidered, in the originall it ſignifieth to play the part of a moderator and of a Iudge; and not that onelyonly, but it ſignifieth to beare rule, not for men and their will, but againſt them, and to their hurt and domage. This is the force of the prepoſition (foreign) as if he would ſay; Let no man beare rule ouer you, that is, against you, and to your hurt and domage. The Apoſtle vſeth ſundrie words, whereby hee expreſſeth the action of falſe teachers and deceiuers. Firſt in the eight verſe of this chapter he ſaid, Let no man ſpoyle you, carrie you away as a pray: Then he ſaies, Let no man condemne you, ſit vponupon you to iudge and condemne you. Thirdly, Let no man beare rule ouer you. What meanes this varietie of words, and eueryevery one worſe then other? All tends to this; to let vsus ſee Falſe teachers deſcribed.that there is no kinde of euill that one man can doe againſt another, but a falſe teacher will doe it againſt man. What thing can any man doe againſt another bodily, but a falſe teacher will doe againſt him ſpiritually? and it is worſe an hundred times to be hurt ſpiritually then bodily. One man wil come to another, and take him and draw him away bodily, but a falſe teacher will draw him away ſpiritually; and that more cruelly then one man will draw away another bodily. This man will giuegive him whom he draweth, leaue to breathe, and to reſt a while: but a falſe teacher, if once hee take a man in his ſnare, he will not giuegive him reſt night nor day till he bring him to damnation. Againe, men will condemne thee bodily, but falſe teachers wil condēne thy ſoule. So in one word, there was neuer a tyrant frō the beginning of the world, that hath done ſo much euill to the world, as the Pope and his Clergie hauehave done. O the ſoules of them that he hath made to periſh! fie on this world, that ſees not this lowne plainly playing the tyrant daily. Alas, worldly tyrants deſtroy the bodies, and goods of men only: but he deſtroyeth the ſoules and bodies of men for euer. Fie on this world, that will not once ſee it. And yet to inſiſt on the word, Let no man beare rule ouer you, that is againſt you. The word that hee aſcribeth to falſe teachers, lets vsus ſee the nature and engine of a falſe teacher. He is ambitious, and ſeekes by all meanes to beare rule ouer all men: not for their weale, but for their woe: woe is them ouer whom hee beares rule. What matter is it if he ſought to beare rule ouer the body and ſubſtance of man onelyonly? but the chiefeſt thing that hee ſeekes, is to beare rule ouer the ſoule: which importeth two things. Firſt, an vſurping of the place of God (for God onelyonly is the Lord of the conſcience and ſoule of man: neuer Angell gate place to beare rule ouer the ſoule & conſcience of man.) Note theſe two things in falſe teachers which deſire to dominiere ouer conſciences.Secondly, it importeth an euerlaſting wracke to the ſoule of the creature, if he be kept vnderunder his gouernment. If thou giuegive thy ſoule to be vnderunder his gouernment and tyrannie in ſuch a cleere light, thou ſhalt be ſure to periſh both in bodie & ſoule. This for the firſt word of this text.
The ſecond word is, At his pleaſure. Let him not beare rule ouer you, and that at his pleaſure; not according to God and his word, but according to his foule affections. A deceitfull villaine lookes neuer to the word of God, but to the foule affections of ſinne. I told you before hee was ambitious; but now he is a tyrant, which is the more perilous in that hee ſeeketh to beare rule ouer the conſcience, after the fancie of his foule affections: and if hee continue with thee, thou ſhalt dye euerlaſtingly.
The next words giuegive vsus to vnderſtand, when he is ſet vp in his throne aboue a man, what lawes he giues out. A Prince or King when he is placed in his throne, hee will giuegive out lawes: the words tell you that firſt hee begins at the ſubmiſſion of minde, lowlines: there is his beginning. A faire preface, and true in generall, that men ſhould be humble and lowly minded. There is no man, no not the trueſt teacher that is, that can hauehave a fairer beginning and entrie of doctrine, then a deceiuer, and can lay downe ſome grounds of doctrine more truly then he: and ſpecially he will begin at that, which is moſt pleaſing to the people: he will begin with humilitie, and in the meane time he will counterfeite ſuch an humilitie, in his eyes, with his hands, with tricking and ducking of his head, and in all that he ſhall ſpeake of, he ſhall ſpeake as an Angel of light. This is faire, but looke to the end, when he hath begun with a faire preface, where goeth he to next? Worſhip Angels. How gathereth he this? Be humble; therfore worſhip Angels. How gathereth The argument which falſe teachers vſe to moue men to worſhip Angels and Saints departed.hee the concluſion? He gathereth it this way: It is a point of pride to paſſe to God immediatly, and to come in before him at the firſt daſh: therefore ſir, worſhip Angels, becauſe they are in the gate betweene thee and God. It is a foule aſſumption; It is pride to goe to God immediatly. Ha, ha, falſe deceiuer: it is no pride to goe to God, and to paſſe by all the Angels in heauen: but it is a point of humilitie, as it is moſt cleere through the whole Scriptures, in the examples of the Prophets and Patriarchs. So to be ſhort, ye ſee what followeth a faire preface; when a deceiuer propoundeth a faire preface, be ſure of a foule end; when the lowne hath commended good vertues, hee will fall out in a filthie concluſion of one thing or other. He will be ſpeaking of things in generall, and will gather a foule particular concluſion: and therfore when he ſpeakes faireſt, ſuſpect him moſt. When a Papiſt propoundeth a point of true doctrine, he is moſt dangerous; ſuſpect him then moſt: when he commends humilitie, and that with many a bowing of the bodie, beware of him, for then hee will ſubioyne, Call vponupon Saints, and worſhip Angels, and doubt of thy ſaluation, it is preſumption to ſay, that a man is ſure of ſaluation, humilitie bids thee doubt. Now fie on thee and thy doubting doctrine both. So if thou heare his preface, hee will come in with this end: cloſe therefore thine eare at his generall; for he is a Sophiſter to allure thee in the end, and to draw thee into the net of deſtruction. Therefore neuer account of his beginning, for the end of it is deceit. Well (brethren) was this point of doctrine concerning the worſhip of Angels in Paules daies? Yes. Then I am enforced to graunt that there are ſome points of the Papiſts doctrine very ancient; yea as ancient as the Apoſtles themſelues. Goe to the Papiſt, hee will ſay it is preſumption to goe the hie way to God; therefore goe to Saints, and Angels. This is very old, and ſo it may be that through Popiſh antiquitie.antiquitie their doctrine is commended. Looke to the ancients, ſay they; yet I ſay, if antiquitie will commend an hereſie, away with thee and thy antiquitie both. Well, well, then all their reaſon from antiquitie is to confirme hereſies, that hauehave been damned in hell. I will not inſiſt to ſhew what hereſies they hauehave raiſed vp againe (for their religion is clouted and patched vp with all hereſies in the world, of Gentiliſme and Iudaiſme) there is little pleaſure to ſpeake of them or their doctrines either. Now to bee ſhort, in the next words the Apoſtle fals to the confuting of ſo foule and falſe a head of doctrine, to wit, concerning the worſhipping of Angels: he condemneth it: let them defend it as they will. The firſt argument he vſeth is from a ſhameleſſe pertnes of the falſe teacher; aduancing himſelfe (ſaith he) in things which he neuer ſaw. The words import a violent entring into another mans profeſsiō, as if he would ſay; where ſaw the deceiuer any Angels? How knew hee that the Angels make interceſsion in heauen, the word of God told him neuer a word of it, who made him ſo wiſe to know that the Angels are mediatours? ſo it may be a ſhameleſſe pertnes that he ſpeakes of the worſhipping of Angels. Marke then (brethren) the Apoſtle notes a falſe teacher with this note, ſhameleſſe pertnes. He rubbeth off all ſhame of his forehead. Nay know ye not? There is the firſt preparation, A note of a falſe teacher.in his chamber before he come out to the people, he rubbes off ſhame from him, and then he comes out with a vizard on his face ſhameleſſe, and then he will ſpeake of things which he neuer knew, heard nor ſawe, and that were neuer written; yea that are impoſſible for men to know in this life, he will ſpeake A notable confutation of all popiſh ſigments.ſo frankly of them, as if he had ſeene them all; he will begin to ſpeake of Angels and of their orders, and tell you there bee ſo many orders of them. Who told you that? and then he will begin to ſpeake of Saints, and he will bid you call on them. Did God commaund him to bid thee doe ſo? and when hee hath done with heauen, he will goe downe to hell, and will tell you of all the chambers and places there, of Limbus Patrum, Purgatorie, with the reſt, as though he had bin there: And againe, with ſuch confidence he will ſpeak of theſe things, as if he had ſeene thē with his eyes. This then tels vsus, yt this doctrine of the Papiſts, is not a new, but an old hereſie; and how like is a new heretike to an old heretike? Well, to be ſhort, let neuer man be curious in that which God hath neuer reuealed. If God Curioſitie.hath not reuealed what the Angels be doing in heauen, what the Saints be doing, queſtion not of it: where hell is, and what parts are in hell, if God hauehave not reuealed it, be not curious to ſearch it, let it be, leaue off queſtioning of things that God hath not reuealed, ſeeing there are ſo many things reuealed which thou canſt not attaine vntounto, if thou ſhouldeſt ſit night and day meditating vponupon them.
Againe, let no man bee bold to affirme the thing that hee knoweth not, whether it be true or not; if thou vſe thy ſelfe to ſhameleſſe pertnes, thou wilt come in the end to confirme lyes. Euer keepe a moderation, and ſpeake according to thy knowledge that, that thou haſt ſeene and heard. And ſpeake (ſeeing it is the office of the Paſtor to ſpeake) ſpeake aſſuredly of ſaluation: for ſurely thou muſt be ſtudious to get the truth, and to ſpeak boldly of it, and to die in the truth of God. There is the firſt argument why the Apoſtle wils the Coloſſians, that no man condemne them for meate and drinke: learne of it to anſwere the Papiſts after this manner. Thou art a pert and ſhameleſſe bodie to intrude thy ſelfe into this point and that point of religion, whereof thou haſt no ſure warrant, and in that thou neuer ſaweſt, heardeſt, nor was neuer reuealed to thee. The ſecond argument is from as euill a ground, euen from pride, and a poore pride, as the words import: for ſo the Apoſtle ſpeaketh, blowne vp, as a bagge with winde; no ſolide ſtuffe. Now after what manner is he puft vp? Raſhly: that is, without cauſe, hauing no matter but onelyonly winde. For ye ſhall vnderſtand, that there is but two ſorts of pride. There is one that is called a poore pride, as we ſay, A proud heart in a poore Two ſorts of pride.breaſt, whē vponupon a vaine conceit men are proud of that which they hauehave not: Such was the pride of the Phariſie, vponupon the conceit of his righteouſnes, & through it he ſcornes the poore man beſides him, who was notwithſtanding more iuſtified then he was. The ſecond ſort of pride is, when one is proud, but hath ſome matter of it, as a rich man for his riches; a man of ſcience for his ſcience, whether the matter of it be outward or inward. Of this the Apoſtle ſpeaketh 1. Cor. 4. 7. What haſt thou that thou haſt not receiued? why then boaſteſt thou, as though thou haddeſt not receiued it? Alas, no gift ſhould make one proud! For where that is, it is a tokē that thou misknoweſt the giuer. If a man hauehave pride with his graces, all his graces are poyſon: for pride is a poyſonable ſeaſoning of them, ſo that they ſhall neuer doe thee good. As for example, hee that hath grace to ſpeake well, if he be proud, he may well doe the people good; but he ſhall neuer be able to doe himſelfe good. A man of law Pride poysons all gifts.that is full of law, euen to the throte, if he hauehave pride with it, he may doe thee and the people good with it; but not himſelf: yea it is a curſe to him. A Preacher that hath knowledge in the Scriptures, and can diſcourſe vponupon them finely, if hee hauehave pride with his gift, all is poyſon; he may well doe the auditorie good, but hee ſhall neuer be able to doe his owne ſoule good. So it is no ſmall grace of God with thy gifts to hauehave humilitie: and grace with humilitie is more worth then many graces that are conioyned with pride. Now to goe to the words. Where from commeth this pride? this miſchieuous pride, that hath no matter to be proud for nothing, it is a thing which is intolerable. Hee ſets downe the ground of it. It comes from the minde: there is the mother of it. It is not without thee: it is not riches, honour and what euer thou haſt, that will make thee to hauehave a conceit of thy ſelfe: it is not theſe things outward, Pride whence it comes.howbeit they will greatly further thee and helpe thy pride, as ye may ſee this day in the perſons of rich and honourable men. What is it then? euen the beſt thing of nature giuen to thee, euen thy minde; the reaſon that is within thee, it poyſoneth al thy gifts. A natural mā wil make a faire diſcourſe in reaſoning, yet with ſuch a pride, that he will not yeeld to any that ſaith againſt him, and his reaſon. So the beſt thing in man is his greateſt enemie. Man hath reaſon, a reaſonable minde, and that is his preferment aboue the beaſt: but I ſay to thee, if that reaſon be not ſanctified by the ſpirit of Chriſt Ieſus, if thou werſt a King, well had it been to thee that thou haddeſt bin borne a dog: yea that thou haddeſt bin created a ſtocke, or a ſtone, if thou be not ſanctified in thy reaſon. This reaſon in the minde hauing pride conioyned with it, beguiled all the Philoſophers, Rom. 1. 21. What a minde is that? a fleſhly minde, ſaith the Apoſtle. If there be any pure thing in man, it muſt be the minde. Yet the Apoſtle calleth it fleſhly, and Roman. 8. verſ. 7. The wiſedome of the fleſh is enmitie against God: I ſay to thee, as the bodie is groſſe and corrupt; ſo the minde is as groſſe and corrupt by nature. So that as the bodie can feele nothing, but that that is groſſe: no more can thy ſoule apprehend ſpirituall things, but groſſe things: So there is the mother of all miſchiefe. That that Paul calleth fleſh, the canker of nature, will ye ſee her daughters? ſhe begetteth vaine diſcourſing. Then when ſhe is in conceit of wiſedome, followeth falſe The daughters of reaſon not ſanctified.opinions of doctrines, as this; that Angels ſhould be worſhipped: and then followeth the laſt childe, Pride. So all tends to this, ſeeke mortification, the ſlaughter of this mother the fleſh, or els ſhe will deſtroy thee: I ſay, if ſhe be not mortified, thou ſhalt die euerlaſtingly. For ſhe ſhall fill thee ſo with wind and puffe thee vp ſo, that when the iudgement commeth, thou ſhalt be burnt vp like ſtubble. Alas, haſt thou not thought of mortification? crie for it, or els thou ſhalt die, and apprehend the death of Chriſt: for it is the death of Chriſt that ſlayeth the fleſh, and takes away the corruption of thy nature.
Now to come againe to the falſe teacher. I gaue you a mark Markes of falſe teachers.of him before, hee is pert, hee is ſhameleſſe, and hath a braſen face; otherwiſe hee durſt not affirme ſuch points of doctrine. Another marke of a falſe teacher; he is proud, as proud as the diuell, as wee ſay; what were it if hee had matter? but hee is proud with the winde of falſe doctrine; for as humble as hee will ſeeme to thee, yet beware of him: his heart is blowne vp with pride. There is not a falſe teacher, but hee is proud; a proud heart in a poore breaſt, he is a poore diuell. I remember a ſentence of Augustine to Paulinus; It is a wonderfull thing that a man ſhould be more proud of humilitie, then if he were openly proud; and I will aſſure thee, a deceiuer will be prouder in his counterfeit humilitie, then he that is openly proud. A ſimple man cannot doe it, and of all the proud men in the world, the deceiuer is greateſt. Another thing I marke; falſe doctrine and pride are companions together: ſo that if thou ſay there is falſe doctrine; I will ſay there is pride alſo. If thou wilt ſay there is falſe doctrine in this heart; I will ſay there is a proud bodie, as a man of a foule ſtomacke will giuegive a foule belch: So a blaſt of falſe doctrine is a puffe of pride, wherewith the heart is filled vp: Therefore it is no marueile, though I ſay a falſe Doctor is a proud man. Be not deceiued with a Ieſuite, when hee commeth with his ſide long cloake and his broad brimbd hat, who is ſo humble as hee? but I ſay hee is full of pride, and thou ſhalt bewaile the time that thou ſaweſt him. Keepe him in thy chambers as thou wilt, hee ſhall ſting thee to death.
The laſt argument of the condemning of this falſe doctrine, is in theſe words; he ſaith, He hath not to doe with the head Ieſus Chriſt. The third argument of falſe doctrine.He vttereth plainly, he neuer wiſt what Chriſt was, and that hee neuer taſted of that power and vertue, which deſcendeth from the head to the bodie: for if hee had taſted of it, O for all the world hee would not hauehave put an Angell betwixt him and Chriſt! VVilt thou put one betweene thee and thy head? An Angell is but a ſtranger to thee in reſpect of Ieſus. Is not a mans head the moſt familiar and beſt thing that a man hath? will he not hauehave recourſe to his head? O would the deceiuer put thee from thy head Ieſus Chriſt! he plainly teſtifieth that Ieſus Chriſt thy head ſtood neuer vponupon his necke. Ieſus ſtood neuer vponupon the necke of a Papiſt: ſpeake of him what he will, for if he were thy head O Papiſt, and haddeſt taſted the vertue that deſcended from him! thou wouldeſt neuer ſeeke to Angels and Saints, to bid them open their mouth to pray for thee. But thou that followeſt after Saints, and hunteſt after Angels, thou ſheweſt that thou neuer taſtedſt of the head Ieſus Chriſt: And therefore thou teſtifieſt that thou art a falſe teacher: and thou that followeſt ſuch a teacher, thou art a falſe profeſſor of Ieſus Chriſt.
Here I end: onelyonly I requeſt you, ſticke to Ieſus, once get him to be thy head, and I ſhall promiſe thee, thou ſhalt neuer long for Angell nor Saint. For thou ſhalt finde ſuch a power and vertue of life to flow out of him to thee, and ſuch a ſweetnes as therewith thy ſoule ſhall be contented: and as thou continueſt with him, thou ſhalt finde thy ſelfe more and more liuely and ioyfull in thy heart; thou ſhalt ſucke continually life and ioy out of him, till at the laſt thou ſhalt ſee him in his Iob. 21. 22glorie, and be filled fully in him; for in his countenance is the ſacietie and fulnes of ioy: And thou ſhalt not ſeeke to Angels and bid one of them goe betwixt thee and him at that day. O then acquaint you with him! for the Angels are but miniſtering ſpirits at his commaund. I ſay, O acquaint you with him, and ſticke by him immutably! and thou ſhalt finde the ioy of thy heart vnſpeakable. To Ieſus Chriſt, with the Father and the holy Spirit, be all honour and praiſe,
Amen.