Lectures Upon Colossians, Lecture 21
THE XXI. LECTVRE VPONUPON THE EPISTLE OF PAVL to the Coloſſians.
COLOS. Chap. 2. verſ. 19. 20.
19 And holdeth not the head whereof all the bodie furniſhed and knit together, by ioynts and bands, encreaſeth with the encreaſing of God.
20 Wherefore if ye be dead with Chriſt from the ordinances of the world, why, as though ye liued in the world, are ye burdened with traditions?
YE heard (brethren) the admonition of the Apoſtle, that the Coloſſians ſhould not ſuffer themſelues to be abuſed by falſe Apoſtles: eſpecially with the rites and ceremonies that ſometimes were giuen to the people of the Iewes, and after aboliſhed by Chriſts comming. Secondly, that they ſhould not ſuffer themſelues to be abuſed by no other kinde of traditions, which God neuer gaue to any people: as the worſhipping of Angels, whereon wee inſiſted the laſt day. This kinde of tradition it came in vnderunder the pretence of Coherence.humilitie, and it was refuted, and condemned by the Apoſtle, as ye heard by three arguments: firſt it comes of ſhameleſſe pertnes of men, pretending to hauehave a knowledge of that they neuer ſaw, nor heard. Where ſawe they the Angels, and their interceſsion they make in heauen? where heard they of it? and ſo it is a falſe doctrine to propound any thing, whereof they hauehave no warrant. The ſecond argument is taken from the pride that is in them; for this doctrine concerning the worſhipping of Angels, it commeth of pride without any cauſe or knowledge; and ſo it is no more but a blaſt of a foule proud ſtinking heart. The third argument, which is in the beginning of this verſe, is from the want of Chriſt the head. Theſe doctors neuer taſted that Chriſt was their head: for if they had, they would neuer hauehave ſought, nor bidden ſeeke to Angels to bee mediatours betwixt them and God. So briefly, there be theſe three arguments, whereby this falſe doctrine is refuted, and taken away. Yet the Papiſt defendeth it by the ſame arguments that the falſe Apoſtles defended it. It commeth of humilitie to vſe them as mediatours that are moſt familiar and conuerſant with God. Alas, a new heretike is wondrous like to an old heretike! So it is but a damned doctrine that they hauehave raiſed vp in theſe daies. Now the Apoſtle hauing ſpoken of the head Ieſus Chriſt, hee falleth out into a deſcription of him from the relation to the bodie, and from the effects of the bodie which is the Church, all to this end to ſhew the falſe teachers and their followers, of how great a good they had depriued themſelues. Ah, woe to all falſe teachers, and woe to them that doe depriue themſelues of ſuch an head, and make the Pope their head!
But to come to the words: he ſaith, He holdeth not the head: that is, the falſe Apoſtle. Then he ſubioynes, whereof, that is out of the which head (the Lord Ieſus) through ioynts and bands the whole bodie is knit, and compacted together and furniſhed. Whereof, it importeth not onelyonly that Chriſt the head is the efficient and worker of all grace that comes to the bodie: but more, Chriſt the head of the Church.that out of him as out of a ſtorehouſe, and not elſewhere, all grace and vertue doe flow vntounto man. So the word hath a great force: for as out of the head of a man flow all the vertues, mouing, life and ſenſe that is in the bodie (take the head away, no vertue is in the bodie) euen ſo from this head the Lord Ieſus, to his myſticall bodie, flow all power and mouing, that the bodie, that is, his Church, and eueryevery member thereof, hath. Thou haſt nothing but that that floweth from him. Therefore the Apoſtle ſaith, in him dwelleth all fulnes: and againe, in him are all treaſures: and againe, in him dwelleth the Godhead bodily: and againe, in him wee are compleate: To let you ſee that Ieſus Chriſt is the ſtorehouſe of graces. Goe thy way to heauen, thou ſhalt not finde one iot out of thy head the Lord Ieſus. Thou ſhalt ſeeke all thy time, and thou ſhalt not get a droppe without him. Then he ſaith, that by ioynts and bands the whole bodie is furniſhed, not a part, but the whole bodie, and eueryevery member, neuer a one being excepted, neither rich nor poore. But to inſiſt in the compariſon: euen as the whole bodie of a man, and eueryevery member of the bodie to the finger and toe, ſucketh vertue from the head; and the head is powerfull to cauſe eueryevery ioynt to liue: it is euen ſo with this myſticall bodie. There is neuer a member of this bodie, but it receiueth ſome vertue from the head the Lord Ieſus: yea the ſillieſt bodie of them all receiueth it owne grace, and Ieſus Chriſt is effectuall in eueryevery one from the higheſt to the loweſt. If it be in the bodie it cannot want grace: It is impoſſible that any that are in Chriſt Ieſus can want grace, but the Lord muſt be powerfull in them. Runne then and ioyne thee with the bodie; for if thou be not of this bodie, I giuegive thee this doome, thou Ioyne thy ſelfe with the Church if thou wilt be in Chriſtſhalt neuer ſee grace, nor get the ſpirit of Ieſus, which is the worker of this grace in Ieſus. 1. Cor. chap. 12. 7. he ſaith, To eueryevery one is giuen the manifestation of the ſpirit to profit withall. And Epheſ. 4. 7. likewiſe he ſaith, To eueryevery one is giuen grace according to the meaſure of the gift. This importeth that Ieſus Chriſt is not onelyonly full of grace, but that there is ſuch a varietie of grace in him, that there is not onelyonly one or two graces in him, but he is full of varietie of graces. There is not a member but he hath gotten a different grace: I hauehave gotten mine, thou haſt gotten thine, and eueryevery one hath gotten his owne different grace. So looke what varietie there is of the faces of men, Varietie of graces in Christ.as great varietie there is of the graces of Chriſt; and ſo there is no grace out of Chriſt; ſeeke grace in him, or els thou wilt neuer finde it. To goe forward; the firſt thing that euer commeth downe from the head to the bodie, what thinke ye it to bee? What is the firſt thing that commeth downe from the head of a man? It is yee know the ſinewes, as the firſt thing: for the head by them is bound to the bodie; euen ſo the firſt thing that commeth from Chriſt, he calleth it bands or ligaments, that goe downe from him as from the head. So that there is not a member of the bodie of Chriſt, but there is a ſinew, a band comming from Ieſus Chriſt the head to it. Ye will aske what The bands which knit vsus vntounto Chriſt.are theſe myſticall ſinewes? The firſt of them is the ſpirit of Ieſus Chriſt. God himſelfe is the maſter ſinew, without that ſinew thou ſhalt neuer bee conioyned with the head. The ſecond band, is faith: for when that ſpirit commeth, he is not idle in the perſon in whom he is, but hee worketh faith in him. There is the other ſinew, whereby thou takeſt hold of him: he taketh hold firſt of thee, and then thou takeſt hold of him. The third and laſt band, is louelove to thy neighbour, a branch as it were ſtriken out from faith; where faith is, louelove will ſtrike out from it as a branch ſtriking out from the maſter ſinew; ſo theſe are the three bands: The ſpirit entring into vsus, faith riſing from vsus, and our louelove riſing from our faith, whereby we mutually embrace one another. I neede not to inſiſt to proue by the Scriptures theſe points, ye ſee in this Epiſtle chap. 3. 14. LoueLove is called the band of perfection. Now brethren, ye muſt know this moreouer, eueryevery one of theſe bands muſt extend to eueryevery member. There is not a member of Chriſts bodie, but firſt he muſt hauehave the ſpirit of Ieſus: next, faith: and thirdly, louelove; otherwiſe thou canſt not be a member of Ieſus Chriſt. For if thou want but this louelove, which is the laſt, thou canſt not be one of Chriſts: I ſay, and affirme, thou haſt not the ſpirit, nor faith, and ſo art not conioyned with the head. It is true that eueryevery one hath his particular gift, different from other: but I aſſure you, a man may not want one of theſe three. Thou maiſt want the gift of tongues, miracles, and ſuch others: but thou muſt not want the ſpirit, faith, nor charitie. Want what thou wilt, and if thou hauehave not theſe three, thou canſt not ſtand in the bodie: thou haſt not to doe neither with Chriſt nor with his bodie; therefore if thou haſt the ſpirit, faith, and charitie, and doeſt find thy ſelfe to hauehave them; then thou maiſt be ioyfull.
Now to goe thorow: after he hath ſet downe the bands, he ſets downe three effects that proceede from Chriſt by theſe Three effects proceed from Chriſt to eueryevery member.bands downe to the bodie. The firſt effect is a furniſhing of the bodie; wherewith? not with earthly furniture, but with ſpirituall furniture; otherwiſe it cannot ſtand. For as when the bodie is knit with the head by ſinewes, and then downe through theſe ſinewes, as thorough certaine conduits doe flow vertue and power to the bodie (cut off thy head, thy bodie nor no member thereof hath any power to moue or ſtirre:) euen ſo this myſticall bodie being ioyned to Chriſt by theſe ſpirituall meanes, the ſpirit, faith, and louelove, there commeth downe through theſe conduits to vsus that water of life: and that is the furniture that Paul in the Epiſtle to the Epheſ. 4. 16. ſpeakes of. For this cauſe calleth he them the bands of furniſhing, becauſe their office is to furniſh grace, life, mouing, and whatſoeuer How the water of life proceeds from Chriſt.ſpirituall thing, to the bodie. To make this plaine, there are two ſorts of furniſhing; there is one which is common, that eueryevery man hath: as for example, life and mouing. This thou muſt hauehave, or elſe thou canſt not be a man: ſo if thou want a ſpirituall mouing by the ſpirit of Ieſus, thou canſt not be in the bodie. And there is not a naturall bodie, but it muſt receiue life, ſenſe, and mouing from the head: ſo there is not a ſpirituall member of the bodie of Ieſus Chriſt, but it muſt receiue from the head Ieſus, through his ſpirit, ſpirituall life, ſenſe and mouing: and if thou ſtand in the bodie, this furniture muſt flow to thee from the head. This is the firſt ſort of furniſhing.
There is another ſort, which is of other particular graces, conueighed into men and women by this ſpirit, faith, and louelove; and yet of great varietie. I will get a particular grace; thou wilt get another particular grace; another man will get the third: ſo that it is not needfull that thou hauehave this whole furniture. Seeke not all graces, ſeeke them not: for there is none that hath all graces. Hath the eye all graces? Nay, the EueryEvery man muſt not hauehave all gifts of the ſpirit.foote hath a grace, that the eye hath not. Seeke then for grace, but ſo that it be without an ambitious deſire of the grace of others. Be euer prouiding that ye want not ſome of this furniture; ſtriue to excell in the grace of regeneration with all the world; but in other graces ſtriue not. Then ye ſee this firſt effect of furniſhing. It followeth, vponupon the ioynts and bands, ſo that if thou hauehave not the ioynts and bands, thou canſt not hauehave the furniture of grace. Therefore looke that thou hauehave the ſpirit, otherwiſe thou ſhalt get no life, ſenſe, mouing nor ſanctification. I repeate it againe; looke thou hauehave the bands, or els thou ſhalt not be in the myſticall bodie of Chriſt.
So to the next effect flowing from theſe ioynts and bands, it is the knitting together of the bodie, and eueryevery member thereof one with another: as the ſpirit of Ieſus is the band that The ſpirit is the band vvhichwhich knits vsus with Chriſt and his members.knits vp the members with the head; ſo hee is the band that knits the members among themſelues; that knits thee with thy neighbour, and makes a mutuall band of louelove among the members. This effect is wrought by the head, who bindes all ſo ſurely together, as is vnſpeakable: nay, no man can expreſſe that ſure coniunction this band will make. The force of the word importeth a compact coniunction: there was neuer ſo compact a coniunction as this is. Thou ſhalt neuer binde any thing ſo ſtreightly, as the members of Ieſus be bound to the head, and mutually together among themſelues. The word alſo ſignifieth a decent compacting together; ſo that there is no coniunction ſo well fauoured as this is. Therefore the Apoſtle to the Epheſ. 4. 16. vſeth a word ſignifying a harmonie and comely ſituation of the parts: when thou ſeeſt that bodie thou ſeeſt a moſt pleaſant ſituation. To inſiſt in this effect of knitting: this effect it goeth before the other. Firſt, things muſt be knit together; and then commeth the furniture; ſo marke this order. If firſt there muſt be a compacting, and then the furniture, I giuegive thee a leſſon: looke neuer to get grace, except thou be conioyned in the bodie; for then that ſpirituall grace ſhall flow to thee. Let not one that is not knit in the bodie, ſeeke for grace. A lowne will ſcorne when he is cut off from the body by excommunication: well I ſay, go & ride where he will, he wants the ſpirituall life of Ieſus, and ſhall not get it till he come to the bodie againe.
To come to the third effect: the third effect is growth; and followeth the other two. For after once by ſinewes the members are knit, and then receiue furniture, of neceſſity the members muſt grow, and the whole bodie muſt grow according to the portion of grace giuen. Reade Epheſ. 4. 16. looke how hee ſetteth downe there the manner of the growing: he ſaith, eueryevery member groweth according to the meaſure of grace giuen. Thinkeſt thou that thou canſt not grow, except thou grow in all graces? wilt thou hauehave thy hands growing as thy feete, to goe as thy feete? No, no: but eueryevery member groweth EueryEvery one growes in his owne gifs.as is giuen to it, eueryevery one groweth in his own gift: and thank the Lord for the growth in thy owne gift. Then hee ſaith, the bodie groweth as effects to the bodie, as if he would ſay, the bodie groweth in all graces: the member groweth in one grace. So as eueryevery member groweth to the growth of the bodie in all graces: ſo the bodie groweth in all grace when the members growe in their particular graces. Then eueryevery one ſhould ſet their minde, that for their part, they may build vp the bodie of the Lord Ieſus. This is the counſel of the Apoſtle, if thou carrie not ſtones to build vp the building, thou ſhalt neuer get to be of that building whereof the Lord Ieſus is the head.
Now laſtly marke this of the order: firſt there is the compacting of the bodie with the head, by bands and ioynts. Secondly, there is the furniſhing thorough ſinewes and bands. Thirdly, there is the growing; and then the building groweth to a full ſtature. But howſoeuer thou getteſt it not here fully, yet grow in him daily and neuer reſt, and then thou ſhalt come to the ſtature of a perfect man. And as there cannot be a compacting of the members without the bands; ſo without the furniture thou canſt not grow. Therefore crie euer for the furniture, that thou maiſt grow vp in Ieſus Chriſt. Firſt compact thy ſelfe in the bodie, and then aske graces night and day: I Note this order.ſhall then promiſe that thou ſhalt grow in thy owne grace night and day, till thou meete with Ieſus Chriſt, in whom ſtands full bleſſedneſſe.
In the laſt words he ſhewes, what kinde of growth is this? to wit, the growth of God; it is not common, not naturall, but it is a diuine growth, God giueth it. Paul may plant, and Apollo may water; but it is God that giueth the growth and encreaſe, 1. Cor. 3. 7. none can giuegive thee growth, but onelyonly hee: and therefore when thou art watered by the Goſpell, euer ſeeke growth at his hand onelyonly: for all the Angels in heauen hauehave no power to make thee grow a hand breadth. It is the ſpirituall worke of God, as the creature is of God, euen ſo the bodily growth of the creature is of God: and how much more is that ſpirituall growth in Ieſus Chriſt, of God? Therefore ſeeke it of him. He calleth it the growth of God, becauſe the furniture is of God: for where the furniture is of God, there muſt be the growth of God. As the naturall furniture maketh the naturall growth; euen ſo where the ſpirituall furniture is, it maketh the ſpirituall growth: and as the one failes, ſee that the other grow daily. Endeuour to grow ſpiritually, otherwiſe this life is moſt miſerable, and a wofull death will abide thee. Therefore hauehave a greater reſpect to the ſpirituall growth, then to this temporall. If it be a great corſiue to this life to be bereft of viſible and earthly things; what a ſore ſting ſhall it be, to be depriued of the life to come, and the ioyes of heauen, and the ſight of the ſpirituall things there? There muſt bee ſorow of ſorrowes, the greateſt and wofulleſt ſorrow that euer was.
Further I ſee, there is ſet downe here an oppoſition betwixt this growth of God, and the ſwelling vp of the falſe Apoſtles. Where Ieſus is the head, and furniture ſent downe from him, Where Chriſt is.there is the growth of God: where he is not, and no furniture from him, there is no ſolid growth there. There may well be one blowne vp, with a vaine winde of poyſon, as a bodie that will ſwell foote and hand: he may well ſwell vp in the wombe of ſinne; but if there be not a furniture from Ieſus, thou ſhalt neuer grow truly, either in knowledge, or ſanctification: thy eſtate ſhall be as the women learning, but neuer come to the knowledge of the truth. Our Noblemen will take in Ieſuites into their chambers, and will giuegive eare to them: but I ſay to thee, heare as thou wilt, there is no ſolid growth to be had of his ſpeech. There is no ſound ſpirituall growth in the kingdome of Antichriſt. It may be ye thinke it growes, becauſe the world followeth it (for the kingdome of the truth of Ieſus is in a narrow bound) but I ſay vntounto you, there is no good growth in that kingdome of Antichriſt: therefore flye from them, flie from Babylon; for Babylon ſhall be deſtroyed, flie away then from them. Shame ſhall befall them that ioyne with them. This for the deſcription of Ieſus, and the growth in him.
In the next verſe hee returneth to his admonition, and he ſaith, be not burthened: alas, theſe traditions are a burthen of Traditionsſuch weight, that whoſoeuer will take them on, they ſhall preſſe them downe to hell and damnation! The argument that he vſeth, ye are dead with Chriſt, and by his croſſe he hath freed you; if (ſaith he) ye be dead with Chriſt, why ſhould ye ſuffer your ſelues to be burthened with ſuch trifles, as the falſe Apoſtles would hauehave you berthened with? as if he would ſay, it is a great indignitie done to Chriſt, if ye doe ſo. He ſaid before, they were buried with him, now he ſaith, they are dead with Christ: Who euer thou be then, that haſt any part with Ieſus, thou muſt be dead with Ieſus. There is none but they muſt be dead in this world with Ieſus, if they would hauehave any part with him. A man that is quicke in this world, giues a token that he hath no part with Ieſus. But heare this death deſcribed: Yee were dead (ſaith hee) with Chriſt, then hee hath a companion: that is a bleſſed death that hath the fellowſhip of Ieſus. It is better to die with Ieſus, then to liue with all the world. The word which he vſeth, imports further: To die by vertue of his death, ſo it is his death that maketh vsus to die. O there is a double happines! bleſſed is that ſoule that dieth by vertue of the death of Ieſus. So then it is not ſo much thou that dieſt, as it is ſinne that dieth in thee, by vertue of his death.
Yet more, he ſaith, ye were dead with Chriſt. Where from? from the ordinances, or elements, that is, the groſſe rudiments of Religion, that imported a ſubiection and a thraldome to the law. Looke if this be a burthen or not? So in a word, there is the greateſt happines to die with Chriſt: for to die with him is to be freed of the law, and of ſinne: So, wouldeſt thou hauehave a bleſſed death? dye this death with Chriſt, for it bringeth to thee a faire libertie. It is better to dye with Chriſt, then to liue a ſlaue with ſinne. And if thou wouldeſt liue a free man, leaue Libertie.ſinne, and ſeeke the libertie that is in Chriſt. He ſaith, if ye be dead with Chriſt, why are ye burthened with traditions? ſomewhat ſharply and angerly: Fie ſhame, fie ſhame on thee that goeſt to put thy necke vnderunder traditions, wherefrom thou waſt once freed: fie on thee man that makeſt defection to Papiſtrie, why goeſt thou to be burthened with ſuch vanities? Now he lets them ſee that it was a miſchieuous thing that they caſt off Chriſt, to liue to this life. This is a miſerable caſe with the wofull and ſinfull life in this world. O thou Papiſt! woe is thee that makeſt this choice, thou that haſt dyed with Chriſt, thou wilt begin to liue with the Pope and his vaine traditions. It ſhall neuer make thee to hauehave life, no not in this world, as quicke as thou ſeemeſt to be. I inſiſt ſo much the more in this, that ye that ſtand, ſhould be moued to ſtand ſtill: and not to be chaunged from your Chriſt, as many doe when they goe to theſe parts of the Popes dominions. O it will be a blacke day to you, if ye ſtand not faſt euer by Chriſt and his truth! Be ioyfull that ye are crucified with Chriſt, and be not wanton with the world; but be ſorie: for ſinnefor if ſinne liue in you, ye ſhall dye: but if thou leaue it in the teares of repentance, thou ſhalt liue for euer. I louelove not a wanton ſinner, be therefore buried and dead with Chriſt, that ye may liue with him. To whom with the Father and holie Spirit bee euerlaſting praiſe and glorie, for euer and euer,
Amen.