Exposition of Colossians, Sermons · Chapter 2 · Verse 20
VER. 20. Wherefore if yee be dead with Chriſt, from the ordinances of the world, why? as though ye liued in the world, are yee burdened with traditions.
This verſe hath relation to that which is immediately foregoing, on this manner; in the verſe before the Apoſtle ſhewes that there is that neere vnion betweene Chriſt and his Church, that there is betweene the head and the body; and what Chriſt did as mediator the members of his Church did it with him: when hee died, they died with him: hereupon the Apoſtle doth inferre in this verſe, Wherefore if yee be dead with Chriſt, &c. In this verſe the Apoſtle beginnes to deale againſt the corruption of Religion, and againſt ſeducement and drawing away the Coloſſians from the truth, by meanes of certaine humane decrees and traditions, that falſe teachers ſought to thruſt vponupon them, as things neceſſary to be obſerued for religion and conſcience ſake, and needfull to ſaluation: and in this verſe is laid downe his firſt argument of confutation of them.
An argument confuting humane decrees and traditionsThe argument is this.
Yee are freed by Chriſt from the rites and ceremonies of the Law, therefore you ought not to be ſubiect to mens decrees and traditions that ſeeme to be deriued from thence.
Some would hauehave the argument in this place to be from the greater to the leſſe. Thus Yee are not now ſubiect to the rites and ceremonies of the Law being freed from them by Chriſt, therefore much leſſe ought you to bee ſubiect to rites and ceremonies that are inuented by the braine of men.
But as I take it, the argument is not ſo, but as now I hauehave laid it downe. For it is not like that the falſe teachers of thoſe times ſought to impoſe on the Coloſſians any other things then ſuch as were either taken from Philoſophy, and the learning of the Gentiles, or from the ceremoniall Law of Moſes, and ſuch were their traditions here ſpoken of, it may appeare by the expreſſing of them in theſe termes, touch not, taſte not, handle not: which no doubt were imitations of legall rites and ceremonies; and ſo the argument of the Apoſtle in this verſe is to bee conceiued, as I hauehave propounded it.
More ſpecially wee hauehave laid before vsus in this Verſe; Firſt, the Apoſtles reaſon to diſwade the Coloſſians from ſubmitting to the decrees and traditions of men (namely) this, that they were freed from them by Chriſt his death, laid downe in the proofe of it, that with Chriſt they were dead, and by death freed from them.
Secondly, the inference on that reaſon, therefore you ought not to ſubiect your ſelues to them; deliuered by way of interrogation, why are yee burdened with them? amplified by exprobration of the abſurdity of ſuch ſubiection, that it is all one as if they ſtill liued in the world. (Why, as though yee liued in the world, are yee burdened with traditions?)
(Dead in Chriſt) To bee dead with Chriſt is to hauehave fellowſhip with him in his death;Interpretation. euen to die with him as the members of his bodie: (from the ordinances of the world) By ordinances of the world wee are to vnderſtand, Legall Ceremonies, the originall words are the ſame with thoſe, Verſe 8. and ſo to be vnderſtood. Now, whereas the Apoſtle ſaith, Dead from the ordinances of the world, it is not an vſuall manner of ſpeaking in the Scripture, to ſay, Dead from, but rather, dead to this, or that, as dead to the Law, dead to ſinne; and therefore the meaning is, as if the Apoſtle had ſaid; Dead, and by death freed from the ordinances of the world, (as though he liued in the world.) To liue in the world may betaken two waies.
1 Either to liue in the world in reſpect of bodily life.
2 Or to liue after the courſe of the world, as Epheſ. 2.2. Wherein in time paſt ye walked according to the courſe of this world.
And in this latter ſenſe we are to take theſe words (as though he liued in the world) (that is) as though ye were not dead with Chriſt, and by death freed from the orders of the world, but ſtill liued after the courſe of the worlde (are yee burdened with traditions) In the originall, wee hauehave but one word, it cannot bee ſo expreſſed in Engliſh, it ſignifieth thus much; Are ye held vnderunder the decrees of men, or ſuch things as ſeeme good to men: ſo this tranſlation (are yee burdened with traditions) may bee iuſtified, though the Papiſts carpe at it. This then is the meaning of the Apoſtle, in this verſe.
If yee as members of Chriſt be dead with him and be as free as dead men from the Ceremonies of the Law, why? as though yee ſtill liued after the courſe of the world, are yee held vnderunder the decrees and traditions of men, which ſeeme to be deriued from the braine of men.
Of the firſt part of this verſe (namely the reaſon of the Apoſtle, If yee be dead with Chriſt from the ordinances of the world; much might bee ſpoken, but wee hauehave handled the chiefe things thence offered heeretofore, as that there is ſo neere a vnion betweene Chriſt and his members, that when he died, they died with him, of that we ſpake verſe 12. And alſo of the doctrine offered from thoſe words, ordinances or rudiments of the world, wee ſpake verſe 8. I will not now againe handle thoſe points onelyonly. One thing more we may gather from the reaſon of the Apoſtle. And for concluding the point, we are to mark, that the Apoſtle ſaith, If ye be dead with Chriſt from the ordinances of the world, meaning, if yee bee freed from them, he puts dead from them, for freed from them; ſignifying indeed, that they were as free from them as dead men that had nothing to doe with them. The point that hence I gather is this.
That death is a freedom, death ſets men at liberty from Doct. 1 the lawes and ordinances of men, yea from all hard taxations, from bondage and ſeruitude in the world,Death ſets men free frō the Lawes of men and from all hard taxations in the world. and from all miſeries they are ſubiect to in this world, that which Iob ſaith of the ſeruant Iob 3.19. That death ſets him free from his maſter, is true of all kind of outward ſeruitude, bondage, ſlauerie, or miſerie that men vndergoe in this life whatſoeuer, death frees them from it; the afflictions are but for this life onelyonly, Rom. 8.18. Death puts an ende to them; the malice of the Deuill, the rage of tyrants, and violence of bloudie perſecutors can reach no further then this life: they can but kill the body, as our Sauiour ſaith, Matth. 10.28. and when that is done they muſt ceaſe from their tyranny, therefore we are not to feare them. Ʋſe. 1
Our Sauiour himſelfe makes this vſe of it, feare not them which kill the body, and when they hauehave done that can go no further, but feare him which is able to deſtroy both body and ſoule in hell.Wee are not to feare them only who can kill the body but him who can deſtroy both body and ſoule.
Againe, is it ſo that death is freedome from all miſeries that men are ſubiect to in this world, then be not too much caſt downe in any outward troubleWe are not to be two much caſt downe in our outward troubles. or calamity that can befall thee, as ſickeneſſe, pouerty, loſſes, painefull labours, Ʋſe. 2 &c. Thy life is but ſhort, therefore that trouble cannot be endleſſe, death ſhall put an end to it, onelyonly let thy care and and endeauour be that thy death bee not the beginning of that miſery that neuer ſhall hauehave end; many perſons hauing no aſſurance of a better life after this life is ended, but onelyonly out of their impatience in reſpect of aches, and paines, and lingring diſeaſes or other troubles which they endure, long for death, as Iob ſaith, Iob 3.21. and ſay ſometimes, oh happy were I if I were dead, then ſhould I bee free from my paine and trouble, as if death were an ende of all kinde of miſerie, neuer remembring that death in ſin will not rid them from miſery, but is the very gate through which they paſſe into the gulfe of endldſſe woe, death indeed puts an end for a time to the aches and paines we endure in the body, yet that is but a thing common to vsus with the dumbe beaſt, in that reſpect the ſore trauelled horſe is happy when he dieth, but death in ſinne is a paſſage of the ſoules of men from leſſe miſery to greater, therefore neuer thinke thy ſelfe happy if thou wert deliuered by death, from aches and paines which thou endureſt in this life, vnles thou hauehave aſſurance of a better life after this life is ended, labour thou to be ſure to die in the Lord, which thou ſhalt doe if thou liue in the Lord, or rather hauehave the Lord Ieſus liuing in thee, Gal. 2.20 if thou liue by faith in the ſonne of God, and repent of thy ſins, and hauehave true peace of conſcience as the earneſt of thy ſaluation then indeed thy death ſhall put an end to all thy miſeries, thou ſhalt reſt from all thy labors, from all kinde of ſorrow and ſuffring, yea, death ſhall giuegive thy ſoule an entrance to euerlaſting ioy and glory, if thou haſt this aſſurance, thou lying vnderunder ſome greeuous affliction, thou mayſt lawfully ſay with the Apoſtle, Phil. 1.23. I deſire to be diſſolued and to be with Chriſt.
Come wee to the inference of the Apoſtle in the other part of this verſe (why as though ye liued in the world are yee burdened with traditions) where firſt obſerue we the manner the Apoſtle vſeth in bringing in of this concluſion▪ hee ſayth not barely you are dead with Chriſt from the ordinances of the world, and therefore ought not to ſubmit your ſelues vntounto them, but he brings in his concluſion by way of interrogation, why are ye burdned with traditions) which is very emphaticall and powerfull, and he amplifies it by laying before them how abſurd a thing it were, if they ſhould ſo do, that it were all one, as if they liued ſtill in the world (why as thogh ye liued in the world are ye burdned with traditions) as if he had ſaid, if ſuch as liue in the world ſhoulde ſubiect themſelues to thoſe ordinances I would make no great matter of it, but you Coloſſians who proue your ſelues to be dead with Chriſt from the ordinances of the world, and not to liue after the courſe of the world, for ſhame doe not you ſuffer your ſelues to be ſubiect to the decrees and traditions of men. Hence wee may take out Doct. 2 this concluſion, that ſuch as profeſſe themſelues to be dead with Chriſt, and taken out of the corrupt ſtate of the world are by the remembrance of that profeſſion to be kept from doing any thing contrary or vnbeſeeming the ſame,The remembrace of our chriſtian profeſſion ought to keepe vsus from doing any thing contrary or vnbeſeeming the ſame. we find this as a reaſon of waight often vſed in the Scripture, either to perſwade to ſome good thing, or to diſſwade from ſome euill, Gen. 13.8, Abraham vſed it as a ſpecial means to quiet matters betweene him and Lot, that howſoeuer the Canaanites were at iar and diſcord one with another, yet it ought not to be ſo between them, becauſe they were brethren & profeſſed the ſame true faith and religion Mat. 6.32, After theſe things ſeeke the Gentils, 1. Cor. 6.1. the Apoſtle vponupon this ground dares the Corinthians, dare any of you hauing buſines againſt another be iudged vnderunder the vniuſt and not vnderunder the Saints, as if hee had ſayd, do not you remember that you are Chriſtians and profeſſing the true faith of Chriſt, dare you then go to law one with another vnderunder vniuſt and infidel iudges and not vnderunder the Saints? it is a monſtrous ſhame for you ſo to do, by theſe teſtimonies we ſee we are to take aduantage of that profeſſion we make, & by the remembrance of that to bee kept from doing any thing vnbeſeeming.Vſe True profeſſors of religion are to gather ſtrength againſt temptations to ſin by remembring that holy profeſſion. Let all ſuch as profeſſe religion and the feare of God thinke on it, art thou being a profeſſor of religion troubled and ſtirred vp by the Diuell and thine own corruption to couetouſneſſe, to raſh anger, or to any other knowen ſin? remember thy profeſſion and learne to ſay, as good Nehemiah ſaid, Neh 6.11. who when he was moued by a falſ Prophet, to go into the temple to ſaue his life, ſayd, ſhould ſuch a man as I flie; ſo ſay thou, ſhould ſuch a man or ſuch a woman as I bee couetous or raſhly angrie ſhould I that profeſſe my ſelfe to depend on Gods prouidence and to ſeeke after other things euen things eternall and laſting for euer, greedily hunt after the things of this life? no, no, I will not doe it, it were a derogation to the glorie of my God, whom I profeſſe to be my gratious father; a diſhonour to the profeſſion I make, ſcandalous and offenſiue to other weake profeſſors: a meanes to keepe backe ſome not yet called a giuing aduantage to the obſtinate and an opening of the mouthes of th… wicked Atheiſts and enemies of the truth, euen to ſpeake euill of the profeſſours of the Goſpell, therefore farre bee it from me I will not doe it, thus are we to reaſon and reſolue with our ſelues, in conſideration of our holie profeſſion, not to doe anie thing contrarie or vnbeſeeming the ſame.
We are to marke further, that the Apoſtle ſaith, why, as though ye liued in the world (that is) as though yee liued after the courſe of this world, implying by that ſpeech, that the Coloſſians did not or a leaſt ought not to liue after the courſe the world.
Doct. 3 The point of inſtruction hence ariſing is, that though we liue in the world, yet we are not to liue after the courſe of the world,Though we liue in the world, yet we are not to liue after the courſe and faſhion of the world. the Lord will hauehave his children to liue in the worlde, and not to ſeparate themſelues from the worlde, but to liue as Lot did in Sodome, in the throng of this ſinfull world, according to the limits of their particular places and callings. And that for theſe reaſons.
Reaſons Firſt, that the gifts of grace that they hauehave receiued may be vſed for the good of others.
Secondlie, that there may be a triall of our ſtrength in reſiſting the aſſaults of Satan in euill examples, for that is indeed true reſiſtance of ſinne, and victory ouer it is moſt victorious,Note. when conflicting with many occaſions and allurements to it, we ſtriue againſt it, and ouercome it, & he is truelie good, who is good amongſt them that are euill.
For theſe cauſes will the Lord hauehave his children to liue among the wicked of the world: but to keep themſelues vnſpotted of the world or any corruption in the world,Rom. 12.2. faſhion not your ſelues like vntounto this world, Epheſ. 5.11. hauehave no fellowſhip with the vnfruitfull workes of darkeneſſe, but euen reprooue them rather, Phil. 3.20. our conuerſation muſt be in heauen, free from all dregs of all earthly corruption, many other places might bee brought to this purpoſe, but for the vſe of the point.
This meetes with that plea, Vſe. many vſe in defence of their ſinne which they are loth to forgo, oh ſay they many do it and why may not I doe it,It is a vaine plea, to ſay, many doe this or that and therefore why may not I doe it. if we liue in the world, we muſt do as other men doe, ſweare with them that ſweare, drinke with the drunkard, & be prophane with them that are prophane, or elſe we ſhall be counted as no body in the world, is it ſo that thou wilt not be perſwaded, that this is thy duty, that though thou liue in the world, yet thou art not to liue after the courſe of the world, but thou muſt needes doe as other men doe, know then that thou ſhalt one day ſuffer together with others, the puniſhing hand of God ſhal one day ouertake both thee and them; yea let me tell thee more, there is no doubt but beaſtly drunkards, filthy adulterers, and the blaſphemous wretches that are in the world, may remember ſome like to themſelus on whom the Lord hath ſhewed his iudgements, they may call to mind ſome that together with their blaſphemy hauehave belched out their laſt breath, or in a drunken fit hauehave belched out their owne ſoules, & that loathſome and incurable diſeaſes hauehave been ſent on the bodies of filthy adulterers, and yet wilt thou ſtil go on in the ſame courſe? know then that thy puniſhment ſhall be greater then theirs, thou hauing ſuch examples before thee, and yet wilt not be moued by them to breake off thy ſins by repentance, thy puniſhment ſhall one day farre exceed theirs. He that ſlayeth Kaine, ſaith the Lord,Gen. 4.15. ſhall be puniſhed ſeauen fold. Kaine was a murderer, and the Lords hand was vponupon him for his ſin, and made him an example, he ſet a mark on him; & if any ſhould be ſo bold as to commit the ſame ſin, hauing him marked before him, & to murder him, his puniſhment ſhould be ſeuen fold, ſo certainly if thou hauehave an example of Gods iudgement before thee, & thou canſt remember the Lords hand hath beene in fearfull manner, vponupon one like to thy ſelfe, and yet thou wilt ſtill goe on in the ſame ſinne, know that one day thy iudgment ſhall be farre greater then his.
Obſerue yet further this inference of the Apoſtle together with his amplification of it, he ſayth why, as though yee liued in the worlde, are yee helde vnderunder the decrees of men (that is) why, as though yee were not dead with Chriſt but ſtill liued in the world, are you ſubiect to mens decrees: Hence we are giuen to vnderſtand thus much.
Doct. 4 That ſuch as ſuffer themſelues to be held vnderunder decrees that either are or ſeeme to bee deriued from the ceremoniall law and to bee bound in conſcience vntounto them carry themſelues as men that deny the death of Chriſt,Such as ſubiect themſelus to decrees that either are or ſeeme to be deriued from the ceremoniall law carry themſelues as men that deny the death of Chriſt. and as ſuch as hauehave no fruite nor benefite, by his death, this is cleere from the text, and with this agrees that of the Apoſtle, Galat. 5.2. if yee bee circumciſed Chriſt ſhall profite you nothing, if ye ſubiect your ſelues to circumciſion or any of the old legall ceremonies Chriſt ſhall profit you nothing, the reaſon is plaine.
Reaſon. Chriſt by his comming and death put an end to all thoſe ceremonies therefore ſtill to retaine any of them, yea, any thing that is, or ſeemes thence to bee deriued as a thing neceſſarie to ſaluation, Vſe. is to make Chriſt vnprofitable; how then can the Papiſts iuſtifie their decrees of not touching,Many popiſh decrees euacuate & make void the death of Chriſt. not taſting, of abſtaining from ſome kinde of meates, and from marriage of not handling money and the like, beſides the badge of Antichriſtian apoſtaſie which the Apoſtle hath layd on them. 1. Tim. 4.3. how can they free thoſe their decrees from beeing ſuch as euacuate and make voyde Chriſt his death?A popiſh cauill. it will not ſerue their turne to ſay their decrees are not the ſame with the legall ceremonies, and that their Church decrees, not abſtinence from this or that thing as vncleane (though indeed they doe, for they place holineſſe and part of Gods worſhip in ſuch abſtinence and ſo condemne that kind of meat at that time as vnclean by their prohibition) but they cannot ſo ſhift off the matter, by their decrees of abſtinence from meat, and the like, being taken from the ceremoniall Law of Moſes, Anſw. vntounto it. and vrged on the conſcience, as neceſſary to ſaluation, they do, as much as in them is nullifie and make voyd the death of Chriſt, and they that ſubiect themſelues to ſuch decrees, carry themſelues as men that deny Chriſt his death, and thereby proue themſelues to hauehave no part nor benefit by his death; yea, if any amongſt vsus ſuperſtitiouſly minded doe ſubmit himſelfe to any ordinance or decree of our Church with a minde and opinion of holineſſe and ſeruice of God therein, for example, if any hauehave this conceit, that by that taſting of fleſh at times forbidden by our Church, he ſerues God, & is made more holy in the ſight of God, let him know that ſuch a ſubiection is a deniall of Chriſt his death, & a renouncing of the fruit and benefit of Chriſt his death. Come wee to the 21. verſe, where our Apoſtle ſpeakes in the perſon of falſe teachers, and in imitation of them ſayth thus.