An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 18
VERS. 18.
Let no man beare rule ouer you by humblenes of minde, and worshipping of Angels; aduancing himselfe in those things he… neuer saw: rashly puft vp with his fleshly minde.
19.
And holdeth not the head, whereof all the body furnished and knit together, by ioints and bands, increaseth with the increasing of God.
In these two verses he concludes against philosophie, and therein specially against Angell-worship, a deuise like the old doctrine of the Platonists, concerning their daemones tutelares. The Diuines also that first broached this apostaticall doctrine, in the primitue Church were Philosophers: and if the Papists will persist in Angell-worship, they must beare it to be accounted better Philosophers then Diuines.
The Apostle makes foure obseruations vponupon these that bring in this worship of Angels. 1. That they attribute that to themselues, which is proper to God; namely to beare rule ouer the consciences of men in matters of religion, though they pretend to bring in those things, because they would hauehave men thinke humbly of themselues. 2. That they thrust in for oracles, not things they hauehave seene and heard, but deuised of themselues. 3. That those things were founded on no other foundation then the opinions of men immoderately pleasing themselues in their owne deuises. 4. That this course tends to the high derogation of the honor of Christ, who onelyonly deserues all glorie, and by whom alone all the suits of the Church are dispatched. The men then that vrge these things are, 1. Hypocrites, they pretend one thing and intend an other. 2. They are ignorant persons. 3. They are proud and insolent in selfe-conceit. 4. They are prophane without Christ.
foreign.Let no man beare rule ouer you] The originall word, hath troubled Interpreters: but is for the most part, rendred, either beare rule ouer you, and so play the part of a iudge or rector; or else, defraud you of your prize, it is granted by all, to be a word taken from the manners, in the olympiads or other-where, who ranne for prizes: among whom there was one they called Brabeutes, that is, one that by appointment did sit as iudge, and gaue the prize to the winner.
If it be taken in the first sense, viz let no man beare rule ouer you; then the Apostles meaning is to warne them for the reasons aboue rehearsed, and herewith adioyned, not to suffer their teachers to lord it ouer them in their consciences; as before he had charged them, not to let them carrie away their soules as a prey vers. 18. or to condemne them vers. 19. This may teach the ministers of the Gospell, to know and keepe their boundes, and the people likewise, not to suffer any to beare rule ouer their consciences, with their own deuises. It condemnes also the hellish pride, and imperiousnes of the popish clergie, in playing the iudges ouer mens consciences at their owne pleasures: seeing we hauehave no iudge nor law-giuer but only Iesus Christ to whom the father hath giuen all power.
Quest. But hauehave not the Ministers of the Gospell power vponupon obseruation of the runners to be as iudges to assigne the crowne to them that runne well▪
Answ. They hauehave, and therefore are called the disposers of Gods secrets, and watch-men, and ouerseers: but yet they must be true ministers, and they must giuegive iudgement by warrant from the word.
Let no man defraude you of your prize] That is seeing you hauehave begunne to runne so well, and hauehave runne so long, let no man now beguile you of your prize, the crowne of glorie.
The Church is like a feild, the race is Christian religion, the runners are Christians: the feete are faith and louelove; the goall or marke is death in Christ, the brabium or prize is the possession of eternall life. Now the doctrine hence implied is.
Doct. That men may runne and come neere the goall, and yet loose the prize. Many runne yet one obtaineth a1. Cor. 9.24. Many receiue the grace of God in vaine b1. Cor. 6.1.. Many come neere the kingdome of God with the Scribe, and yet loose cMark. 12.34. Many loose what they hauehave wrought d2. Ioh. 10.. Hence that exhortation, let no man take away your crowne eReuel. 3.11..
The vse may be first for reproofe of such as doe wronge (either the iudges or standers by) by a wrong applause, such as giuegive away the honors of Gods children to such as neuer ranne in the race, or not aright, and giuegive the titles of the Church and Christianitie to wicked men: but especially this reproueth those men that hauing runne well fGal. 5.7.for a time, suffer themselues to be hindred, and so loose the prize.Lets in running. Many are the waies the diuell hath to hinder men in running; sometimes by raising vp aduersaries gPhil. 1.29., and outward molestations hReuel. 2.10.; sometimes he casts shame in their way, and names of reproach i1. Thess. 2.2. Act. 18.; sometimes he iniects tentations kIam. 1.12.; sometimes he leauens them lGal. 5.7.9.by keeping them in bondage, to the defence or louelove of some lesser superstitions or smaller sins, as the world accounts; sometimes he hinders them by the domesticall enemie the sinne that hangeth so fast on mHeb. 12.1.; sometimes he casts men into a dead sleepe, and they lie all along in the middle of the race.What we must shunne in running.
2. This may serue for instruction to teach vsus with all heedfulnesse to looke to our selues after we set out in the race of Christian profession, that no man take our crowne; and to this end we must consider, both what to shunne, and what to follow. If we would not loose our crowne, we must shunne, 1. The sinne that hangs on so fast oHeb. 12.1.. 2. Prophane bablings and opositions of science falslie so called p1. Tim. 6.20.. 3. Scandall qPhil. 2.15 16. 4. The profits and pleasures of the world, so as our hearts be not set vponupon them r1. Cor 9.25.. 5. Selfe-louelove and trust in our owne iudgement, when we thinke our selues wise inough to order our race without aduicesGal. 2.2. 6. Vncertaine running t1. Cor. 9.26.. Now for the second, that we may run successefully, diuers rules must be obserued, 1. We must watchfully stop the beginnings of sinne,What wee must obserue. and when we feele our selues begin to halt, wee must seeke an healing, least we be turned out of the way uHeb. 12.13.. 2. We must follow peace with all men, so farre as may stand with godlinesse *Heb. 12.14.. 3. Wee must keepe the faith. 4. We must labour for the louelove of the appearing of Christ. 5. We must continue and resolue not to giuegive ouer till we hauehave finished our course. These three rules may be gathered out of 2. Tim. 4.8.9. 6. Wee must pray that the Gospell may runne more freely x2. Thes. 3.1.; for that like a mightie winde helpes wonderfully in the race. 7. We must order riches so as they bee no hinderances y2. Tim. 6.18.. 8. We must vse the aduise of the best that can be had for skill or experience zGal. 2.2.. 9. We must faithfully discharge the duties of our calling a1. Pet. 5.4.. Wee must so resolue vponupon the race, that we labour to be vndaunted and eueryevery way resolued against all afflictions and trials whatsoeuer, that may befall vsus, accounting it all happinesse to fulfill our course with ioy bAct. 20.24., arming our selues with this minde that we will take vp our crosse, and endure any hardship c2. Tim. 2.5. Iam. 1.11..
At their pleasures] This is added as an aggrauation;foreign. the word notes they did it not ignorantly, or by frailtie, but they did wrong the conscience of men, with desire, willingly, wilfully; it doth greatly increase the guilt of sinne, when men do it willingly and wilfully, where men do it because they will do it. So some men go to law because they will go to law dMath. 5.40.; so some will be great eMath. 20.26; Some will doe the lusts of their father the deuill fIoh. 8.44.. Thus are men daily doing the wills of the flesh gEphes. 2.3.. The like way wardnesse may be obserued in the negatiue. Men will not be gathered hMat. 23.37. Men will not come to the wedding iMath 22.3.. In some things they willingly knew them not k2. Pet. 3.5.; & it is charged vponupon the idle they will not worke l2. Thess. 3 10. Hence those conditionall speeches, if yee will receiue it mMat. 11.14.; and if any man will saue his soule nMat. 16 15..
The vse may be for terror to stubborne offenders, God takes notice of it that they sinne at their pleasures, they sinne because they will sinne, and therefore let them be assured he will be froward with the froward oPsal. 18., and therefore he will hauehave his will vponupon them vnresistably. Hence these threatnings, hee wil… take accounts pMat. 15.23, he will quicken whom he will qIob. 5.21.. he will giuegive to the last as to the first rMath 20.14.; It shall not bee after the wills of the flesh sIoh. 1.13., the spirit shall blow where he will tIoh. 3.8., the mysterie shall be made knowne to whom he will uCol. 1.27., and he will not hauehave sacrifice *Heb. 10.5..
Secondly, comfort is here implied; for if there be so much infection in a will to sinne, then there is hope God will accept a will to be and doe good, he will accept of the will in prayer xIoh. 15.7., and the will to resist corruption of nature yRom. 7.15.16.17., and of the will to liue honestly zHeb. 13.18. Ioh. 7.17..
Hitherto the Apostle hath charged them generally, now in the words that follow, he inforceth his speech more particularly, both for matter, pointing out Angell-worship, as the doctrine he would conclude against, and for manner noting foure things in those that brought in that worship. 1. That they brought it in hypocritically, pretending humblenes of minde. 2. That they did it ignorantly, aduancing themselues in things they neuer saw. 3. That they did it proudly, rashly puffed vp &c. 4. That they did it dangerously, not holding the head, &c.
Worshipping of Angells] The maine matter the Apostle striues to beate downe, is the worship of Angells: as a philosophicall dreame, as a superstition that defrauds men of heauen, as an hypocriticall and ignorant worship, charging them to be proud and fleshly persons that vse it; yea he auoucheth they cannot hold the head which is Christ, if they maintaine or practise such a worship. All these reasons are in the text and coherence against it.
Which may serue for confutation of Papists, who at this day still maintaine it, not onelyonly without commandement or any approued example, in scripture, but directly against the prohibition of the scriptures, as in this place, and so Reuel. 19. the Angell forbids Iohn to do it.
The Papists offend three waies about their Saints and Angells.The Papists offend in their doctrine about Saints ad Angells three waies. 1. In giuing vntounto them what may be attributed onelyonly to Christ and to God. 2. In adoring them. 3. In inuocating and praying to them; and all three contrarie to scripture.
For the first, they attribute vntounto them, 1. Intercession. 2. The knowledg of all things that concerne vsus; they rob Christ of his intercession, and God of his omniscience; now in all this we hauehave a sure word of God to trust to. For, for intercession it is plaine, we hauehave none in heauen with him aPsal. 73.25.; there is one mediator betwixt God and man, the man Christ b1. Tim. 2.; we offer vp spirituall sacrifices acceptable to God by Iesus Christ c1. Pet. 2.5.; Let vsus therefore saith the Apostle by him offer the sacrifices of praise alwaies dHeb. 13.15.. Note the words, by him and alwaies. And whereas they obiect the Angell, Reuel. 8. that offred the prayers of the Saints; we answer, that Angell was Christ, who onelyonly hath the golden censer, and who onelyonly is meete to bring incense to offer vponupon the golden altar; the indeauour of Peter for their good after his decease, was performed while he liued, as is apparant by comparing the 13. verse, with the 15. of 2. Pet. 1.
And whereas they giuegive the knowledge of all things vntounto them, they rob God of his glory, who only is the knower of the hearts of men, 2. Chron. 6.30. and it is granted Isai: 63.16 that Abraham knew them not, and Israel was ignorant of them. And whereas they obiect that Abraham in the 16. of Luke, is said to know that they had Moses and the Prophets bookes, we answer that that is spoken parabolically not historically; they may as well say that Lazarus had fingers, and Diues a tongue, &c. but were that granted, yet it followeth not, that because the doctrine of the Church was reuealed vntounto him, therefore he knew all things.
The second thing they giuegive is adoration, contrary to the flat prohibition of the Angell himselfe, in the Reuelation, who chargeth worship me not, Reuel. 19.10. and without all example in scripture, or the least sillable of warrant for it; besides we see here Angell-worship in expresse words condemned.
The third thing is inuocation, praying to them, which likewise is contrary to scripture, for how shall we call on them on whom we hauehave not beleeued eRom. 10.14.; and we are exhorted to go boldly to the throne of grace, with the help of our high Priest, to obteine merciemercy and finde grace to helpe in time of need fHeb. 4.16.; for Christ is the propitiation for the sinnes of the whole world g1. Ioh. 2.2., why then should we giuegive his glory to any other? and inuocation is a part of the forbidden worship of Angells, as well as adoration.
In humblenes of minde] It was the practise of Satan and pretence of false Teachers, to thrust in this corruption of Angell-worship vnderunder this colour, that it tended to keep men in humilitie, and to make men to know their duties to the great maiestie of God, and to acknowledge their gratitude to the Angells for their seruice: this hath been the deuills wont to hide foule sins, vnderunder faire pretences, and vice vnderunder the colours of vertue.
This may serue notably for the confutation of the Papists, about their Saint and Angell-worship; for is not this their smoothest pretence, to tell vsus by comparison, that men will not goe to great Princes directly with their suites, but will vse the mediation of some Courtiers, and so they say they must doe to God. This you see was the old deceit in the primitiue Church, and therfore worthily we may say to the people, let none of the popish rabble defraud you, through humblenes of minde.
Againe, is the deuill ashamed to shew sinne in his owne colours? doth he maske it vnderunder the colour of virtue? Then where shall those monsters appeare that declare their sinnes as Sodom, and are not ashamed of open villanies and filthinesse? Such are they that will constantly to the alehouse, and neuer be ashamed of it: such are our damned swearers: such are those filthy persons, that know they are knowne to liue in whoredome, and yet neuer blush at it, nor learne to repent: such are these in this Citie that liue in open contention, who care not against apparant right to maintaine continuall suits and wranglings, though they know all men detest almost the very sight of them for their wicked profanesse, and vniust contentions: yea though the hand of God be apparantly vponupon them, and they know not how soone the Lord may turne them into hell. Such also are the open and wilfull Sabbath breakers, and many more of all sorts of presumptuous offenders.
Againe, if vice masked in virtues colours can so please, and allure men, how much should virtue it selfe rauish vsus? If counterfeit humilitie can be so plausible, how should true humilitie winne to the admiration and imitation of it?
Lastly, this may warne men to auoide counterfeit gestures, and all pretended insinuating shewes of deuotion, such as are open lifting vp of the eyes to heauen, sighing and all pretended tricks that are vsed onelyonly to pretend what is not. And thus of their hypocrisie, their ignorance followes.
Aduancing themselues in things they neuer saw] Two things are here to be noted. First, Their ignorance in things they neuer saw. And secondly, vaine-glorious selfe-liking, which the word foreign expresseth.
For the first, there are some things cannot be seene with mortall eyes, while we are on earth; as the nature of God, Angells, and what is done in heauen. 2. There are some things, we ought not to see though we might: & therefore he prayed, Lord turne away mine eyes, from seeing vanitie. 3. There are some things we may and ought to see, as the glory of God in his works. 4. There are some things we may and so ought to see, as it is a great curse if we see them not, as the fauour of God and spirituall things: in respect of which to be blinded in heart is a miserable iudgment;Esay 6.10 of the first sort are the things done in heauen.
There is a contrary waywardnes in the nature of wicked men; somtimes, men are wilfull and will not be perswaded, euen in the things which yet they see; sometimes, men are stiffe hearted and will not be remoued in opinions about things which they neuer saw, and so here.
Ignorance is of diuers kindes. There is a naturall ignorance, and that is of two sorts. For there is an ignorance of meere negation, and so Christ knew not the day of iudgment, and so it is no sinne in an Husbandman, if he be ignorant of Astronomie or Phisicke, &c. There is a naturall ignorance which is of corrupt disposition: as to be blinde in our iudgments in spirituall things from our birth; this is sinfull, but not here ment.
There is a profitable ignorance, and that is likewise of two sorts. For it is either profitable absolutely and simply, or but only in some respects. It had been simply profitable and good for the Iewes, if they had neuer knowne the fashions of the Gentiles; so it had been good for Sampson if he had neuer knowne Dalilah. But it had been profitable for the Pharisies but in some respects, not to hauehave seene or to hauehave had so much knowledge.I…h. 9.41. 2. Pet. 2 21. So the Apostle Peter saith it had been good for Apostataes if they had neuer knowne the way of truth. &c.
There is a willing ignorance, and that is of two sorts; of frailtie, or of presumption. Of frailtie, when men neglect the meanes by which they should know, either in part or in some respects. Thus men faile that see a wide doore set open for comfort and direction, and yet through carelesnes, or willing slacknes, neglect great riches of knowledge, which might hauehave been attained if they had made vse of oportunities. Presumptuous ignorance, is when men not wittingly only but wilfully contemne true knowledge, They will none of the knowledge of Gods waies.
Iob 21.14.Presumptuous ignorance, is likewise of two sorts. 1. When men refuse to know Gods reuealed will needfull to their saluation gProu. 29.30. Luk. 19 41.. 2. When men wilfully imbrace fancies, and superstitions in opinion, especially in such things as they neither doe nor can vnderstand; and such is the ignorance here condemned.
Doctrine.But the maine doctrine is, That it is a great sinne and a hatefull vice to be rash and aduenturous, to venture vponupon opinions in matters of Religion, either that concerne worship or practice, where men are not first well informed in iudgment by true grounds of knowledge. Hence men are aduised to take heed how they heare, and to try the spirits, and to be wise to sobrietie hRom. 12.3., and to beware of fables i2. Tim. 2.16.23. & 4.3 4. 1. Tim. 1.4. & 4.6.7. & 6.20. Tit. 1.14. & 3.9. 2. Pet. 1.16.. This condemnes the strange coyning of opinions without all warrant of the word, in the Papists, that so confidently tell vsus of the roomes in hell, and of the Queene of heauen, and how many orders there be of Angells, &c. And withall it may restraine such as professe the feare of God, and reformation of life, to be well aduised in their opinions, and not pitch resolutely vponupon opinions, in things the word doth not warrant. Blinde zeale hath no more allowance then superstition hath to coyne opinions to tye mens consciences withall.
foreign.Aduancing himselfe] The word signifieth to take possession, and to goe proudly, and to search hidden things with deep insight: as it is here applied, it may note in their sin three things. 1. A deep insight or out-reaching into a thing beyond ordinarie knowledge. 2. A mightie approbation, or very posses…ing of a mans selfe in a peculiar content arising from his owne inuention. 3. An externall aduancing or vaine glorious priding of a mans selfe in hi… fancie. There is a strange corruption in the nature of all sorts of men, a secret inclination to deuises, and reaches both in opinion and life; the scripture giues warning of the doctrines of men kMath. 15.9.; of opposition of science l1. Tim. 6.20., of the deepnesse of Satan mReu. 2.24., of transformation in euill Ministers, into Ministers of light n2. Cor. 11.14, &c. And thus are men in their practice: though they commit the same foule euils they condemne in others, yet they hauehave such deuises with which they please themselues, that they are called counsells oPsal. 5.10., and they are said to seeke deepe to hide their counsells, &c. They hauehave their turning of deuises pEsay 29.15.. EueryEvery man almost thinks he hath some conceit which others hauehave not, &c. such as these: Either they may doe it though others might not, or the manner is different, or the issues will not be alike, or he will repent at such a time when he hath tried so farre, or he will make amends, or it shall not be knowne, or God is mercifull, or his fault is not so great as others, or the Scripture doth not condemne it in expresse words. These and such like conceits in themselues are dull and sillie. But where the louelove of sinne hath warmed the heart, and the deuill hath put life into them, it is incredible to conceiue, how miserably pertinacious men will shew themselues to be; and so do men approue of their owne deuices, that vsually there is no error or sinne so vile, but men can blesse themselues against any terror, or threatning, and if men finde their deuises to hauehave any entertainment, they will aduance themselues wonderfully, and not only swell in great thoughts of themselues, but outwardly vaine-glory will ouerspread their cariage, words, and actions.
The consideration hereof should teach vsus to trust more in God, and lesse in men qPsal. 92.8.9., and to labour for plainenesse of heart, and simplicitie rProu 12.5. & 21.8., and to long to heare God speake, and shew vsus the secrets of his wisdome sIob 11.56., and to suspect our selues when we feele a selfe-liking or an inclination to boast of our deuice: especially we should pray that the Lord would keep vsus from desire of vaine-glory t, and accordingly we should endeuour to doe nothing through strife or vaine-glory u, but rather set our glory and boasting in knowing God *, and in the crosse of Christ x, and in the hope of the glory of the sonnes of God y, daily examining our selues, and prouing our owne works, lest we thinke our selues something when we are nothing z. Thus of their ignorance.
R…shly puffed vp] These words are a taxation of their swelling pride, described 1. by the nature of it, puffed vp. 2. by the effect, in vaine, or rashly. 3. by the cause, in the minde of their flesh.
Puffed vp] What is pride but a winde? a winde to fill, and a winde to torment. Men may be spiritually swelled both in life and opinion. There is a swelling for abundance of riches a, there is a swelling behauiour in mens cariages b, there is a swelling in sinne, but here is a swelling for opinions c. Oh that wee could learne to abhor pride and swelling, by considering how much the Lord abhors it, as many Scriptures shew, Prou. 8.13. & 16.5.19. Iob 40.6. Hab. 2.5. Mal. 4.1. and many such like. Oh that wee could be in louelove with a meeke and quiet spirit in the hid man of the heart. But let vsus obserue the effects of pride.
Rashly] The word is foreign, and it signifies either rashly, or, in vaine. Sure it is a great fault to be rash, light, sudden, in opinion or practise. It is a great fault to be rash in reprouing, in praising, in dispraising, or taking or mistaking doctrine, in iudging or censuring; and we should pray that the Lord would giues vsus astayed spirit, and a minde not easily hurried into distemper.
Pride is in vaine in three respects.If we read it in vaine, it notes fitly that pride alwaies is in vaine. In vaine I say, First, In respect of God who resisteth it, Iam. 4.7. Luk. 1.51. Secondly, In respect of other men who will not regard it, Prouerb. 11.2. Psalm. 101.5. Thirdly, In respect of themselues, who inherit nothing by it but follie, Prou: 14.18. 1. Tim. 6.4. Our hearts desire then should be that the Lord would hide our pride, and mortifie our naturall corruption herein.
In the minde of the flesh] Here he shewes whence all this stuffe and swelling comes, it came from the minde of the flesh, euen from the fairest part of the soule. The minde of the flesh is that acumen, that sharpnes of wit, that perspicacie that is in men, and so we may see that wit, sharpnes of vnderstanding, carnall reason, is in vaine, (whatsoeuer men sauour of themselues,) a meere puffe of winde, a very vanitie, whether it be in opinion or in life; the very wisdome of the flesh is enmitie with God, our owne very minds are so defiled and corrupt. Which should teach vsus to gird vp the loynes of our mindes, and restraine that selfe-conceit might arise from the pride of our owne mindes or carnall reason, we should as the Apostle shewes, become fooles that we might be truly wise d1. Cor. 3.18.. Againe, it should teach vsus not to rest vponupon the wisdom of men, nor to thinke of any aboue what is written, or be puffed vp one against another e.
Thus of the third thing.