Exposition of Colossians, Sermons · Chapter 2 · Verse 4
VER. 4. And this I ſay leſt any man ſhould beguile y… with entiſing words.
In this verſe is laid downe the ſecond generall propoſition handled in this chapterThe ſecond generall propoſition handled in this chapter. (namely) this.
That all things out of Chriſt are meere deceit and nothing worth.
And this propoſition is deliuered together with the Apoſtles purpoſe in propounding of the former, that he laid before the Coloſſians the former propoſition to this end, that they might not bee deceiued by any thing tendered vntounto them out of Chriſt, all things out of him being meer… deceit, the connexion is this.
I tell you that in Chriſt is to bee found full and perfect knowledge of all things needfull to ſaluation, and thi… I ſpeake to this end, that you may be kept from ſeduce … of deceauers, ſuch as goe about to thruſt vponupon you any thing out of Chriſt in the matter of ſaluation, I tell you their wordes are but entiſing flattering wordes, their p… poſe is to beguile you, this I ſay leaſt any ſhould beguile you, &c.
So then in this verſe wee hauehave the end of the propounding of the former propoſition, that it was to keepe the Coloſſians from beeing deceiued by ſeducers, together with the manner and meanes whereby falſe impoſtors, and falſe teachers commonly vſe to deceiue (namely) by entiſing words, ſomethings are to bee cleered in the words of this verſe, the word tranſlated (beguile) doth properly ſignifie to deceiue the ignorant, and ſimple in reaſoning with them, thruſting vponupon them an error by falſe and deceitfull arguments, and reaſons (with entiſing words) (that is) with colourable ſpeech, probable and plauſible, carrying a ſhew of truth, when indeede there is no truth in it, and hauing in it a power to perſwade.
Thus then the words are to be conceiued.
This I ſay leaſt any man in reaſoning with you cunningly and deceitfully ſhould deceiue you, and impoſe errours vponupon you, and that by m…anes of his faire probable and deceitfull ſpeech.
Firſt, we are heere to marke, that the Apoſtle taught the Coloſſians, that in Chriſt is found full and perfect knowledge of all things needfull to ſaluation, not onelyonly to this end, that they might know this and beleeue it, but that they might by the knowledge of it be kept from errour, that they might thereby be armed and made able to ſtand againſt cunning ſeducers, ſuch as ſhould goe about to beguile them, and to corrupt them with errour, vnderunder colour of truth by faire, ſlattering, plauſible ſpeeches. This obſerued the concluſion following hence is this.
That ſound knowledge of the truth, is not only good in Doct. 1 it ſelfe, but alſo an excellent preſeruatiue againſt the deluſions of ſubtill ſeducers,Sound knowledge of the truth is not onelyonly good in it ſelfe, but it is alſo an excellent preſeruatiue againſt the deluſions of cunning ſeducers. and a notable meanes to keepe vsus from being deceiued by ſuch as labour to corrupt vsus with errour. We finde it worthily expreſſed by Solomon, Prou 2.10.11.12. When wiſedome entreth into thine heart, and knowledge delighteth thy ſoule.
Then ſhall counſell preſerue thee, and vnderſtanding ſhall keepe thee.
And deliuer thee from the euill way, and from the man that ſpeaketh froward things, (that is) from the man whoſe mouth vttereth error, falſe doctrine, or enticement to ſin, Eph. 4. the Apoſtle ſhewes that Chriſt gaue gifts to men, ſome to be Apoſtles, & ſome Prophets, & ſome Euangeliſts & ſome Paſtors & teachers, ver. 11. for the building vp of his body the Church, in faith & knowledge, & then ver. the 14. he ſhewes the vſe of that knowledge (namely) this that wee henceforth be no more children wauering, & carried about with eueryevery wind of doctrine, by the deceit of men & with craftineſſe, whereby they lay wait to deceiue. But that we might bee prouided againſt the deceit and craftineſſe of men, which is a plaine proofe of the point in hand, that ſound knowledge is a notable means to preſerue vsus from being ouertaken by the craft of Seducers; and the reaſon Reaſon. and ground of this is, that we find Heb. 5.14. ſuch as hauehave ſound knowledge of the truth, hauehave their wits exerciſed to diſcerne betweene good and euill, betweene light and darkeneſſe, they carry a light within them (which is index ſui & obliqui, whereby they are able to diſcouer what is agreeable to the truth, and what is erronious and contrary to the truth, and ſo cannot be ouer-reached and circumuented by ſuch as goe about to deceiue them with errour; would we then in theſe dangerous dayes wherein ſo many lie in wait to ſeduce, Ʋſe. and wee ſee ſome drawen to popery, ſome to Browniſme, ſome to one errour, and ſome to another, would we be preſerued and kept vpright in the truth in the middeſt and throng of many deceiuers gone out purpoſely to deceiue, who compaſſe ſea and land to make a childe of the Diuell like to themſelues; then let vsus labor for ſound knowledge of the truth,If we would be kept vpright in the truth in the throng of many deceiuers we muſt labor for ſound knowledge of the truth. vſe with diligence the ordinances of God appointed to that end to beget knowledge, it is a reaſoning of the fleſh, and a beguiling argument forced vponupon ſome men by ſtrong deluſion of Satan, to ſay thus, there be many ſeducers, many that goe about to deceiue, therfore we wil neither hear one nor other, or if we heare we will beleeue neuer a Preacher of them all, this is not the way to keepe our ſelues from being deceiued, no, this is the way to make vsus a fit prey for ſeducers, to ſeaze vponupon, ſuch men as vſe thus to ſpeake will heare and beleeue prophane and filthy perſons, ſuch as will lead th…n to luſt and lewdneſſe, to drunkenneſſe and all exc…ſſe of riot, they will heare and beleeue ſuch as will fill their eares with falſe tales, and ſlanderous reports, and poyſon their hearts with malice againſt their brethren, but they hold it dangerous to heare and beleeue ſuch as labour to inſtruct them in the truth; as if there were no danger of contagion but from them, it is all one as if they ſhould thus ſpeake, there is none more ſubiect to be drawen out of the way, then ſuch as vſe the beſt meanes to know the right way, or there is much poyſon ſcattered in many places, therefore at any hand take heed of preſeruatiues againſt it, for what is it but ſound knowledge of the truth, gotten by carefull, and conſcionable attending on the meanes, that will deſcry the venome of peſtilent opinions, and preſerue vsus from infection by them, and make vsus able to try all things and to hold that which is good, let vsus then labour for ſoundnes of knowledge.
But will ſome ſay, alas, Objection. I am a poore ſimple man or woman, who will euer offer to ſeduce me? popiſh inchanters or other ſeducers will neuer meddle with mee, they will rather deale with ſuch as are eminent in place or quality, ſuch as bee of ſome note in Church or Common-wealth.
Indeed, Anſw. the Diuell will eſpecially labour to corrupt ſuch perſons, knowing that their ſeduction is a matter of conſequence, and that it will draw with it many others, yet thou whoſoeuer thou art, be thou neuer ſo poore or ſimple, haſt a ſoule to ſaue, as precious to the Lord as the ſoule of the greateſt, therefore thou haſt iuſt cauſe to looke to thy ſelfe, the Diuell by his inſtruments will be tempering with thee, to corrupt thee with errour; whom do lurking corner creepers ſo much prey vponupon as thoſe that be ſimple? the Apoſtle ſayth, 2. Tim. 3.6. that deceiuers creepe into houſes, and lead captiue ſimple women, laden with ſinnes, and led with diuerſe luſts, plead not therefore thy ſimplicity as ſufficient to protect and ſheild thee from the aſſault of ſeducers, but labour thou for ſoundneſſe of knowledge, that thou mayſt be armed againſt their deteſtable errours, and for encouragement remember the comfortable call of wiſedome, Prou. 9.4. who ſo is ſimple let him come hither, &c.
The next thing we hauehave heere to marke is, that the Apoſtle ſayth, not leaſt any ſhould force, or by violence driue you from this truth, but leaſt any ſhould beguile you, and vnderunder the colour of reaſon deceiue you, and leaſt any by paralogiſme and deceitfull reaſoning with you, ſhould draw you to errour, hence ariſeth this concluſion,
Doct. 2 That in matters of faith wee hauehave greater cauſe to feare deceit and ſeducement then violenceIn matters of faith and religion there is greater dāger from ſeducement then frō violence. in matter of religion there is greater danger of corruption by ſmooth deceiuers, then there is of hurt by open perſecutours, 2. Cor. 11.2. the Apoſtle fayth, in this regard hee was iealous ouer the Corinthians, and verſe 3. he feared leaſt the Serpent beguiled Eue through his ſubtilty, ſo their mindes ſhould hee corrupt from the ſimplicity that is in Chriſt, hee ſheweth the reaſon of that iealouſie and feare verſe 13.14.15. becauſe falſe Apoſtles were deceitfull workers, transforming themſelues into the Apoſtles of Chriſt, and no maruell ſayth the Apoſtle, for Satan, whoſe miniſters they are, i… transformed into an Angell of light, and therefore it is no great thing, though his miniſters bee ſo, the reaſon of the Apoſtle ſtands thus, which is alſo a reaſon and proofe of the point in hand.
Reaſon. Falſe teachers and deceiuers carry before them a ſemblance, and make ſhew of the truth of religion, of piety & of goodnes, & by that means do eaſily get within mens boſoms, and ſeat themſelues vponupon their hearts without reſiſtance, the opinion that is had of their piety and goodnes, giues eaſie paſſage to their coloured poyſon, to enter into the very bowels of mens ſoules, but as for open perſecutours they hauehave no ſuch aduantage their malice and madneſſe is euident to eueryevery man, and may better be auoyded, and therfore they are leſſe dangerous then cunning deceiuers, it is a maxime and knowen truth, taught by common experience, that a kiſſing & embracing enemy is far more dangerous then a threatning, open and profeſſed fo…, the Scripture is full of examples of this kinde, Ioab 2. Sam. 29.9. Iudas and many others.
Now this being ſo, that in matters of religion, there is Vſe. 1 greater danger of corruption from ſeducers,We muſt warily auoyd the peſtilent breath of deceiuers in matters of religion. then of hurt by open perſecutors, it muſt teach vsus to be moſt wary that the peſtilent breath of deceiuers neuer infect vsus. Let vsus keepe our eares from harkening to their ſmooth perſwaſions, as we would refraine from one that had ſome infectious diſeaſe vponupon him, and let vsus follow the counſell of our Sauiour, Mat. 7.15. beware of falſe Prophets, which come to you in ſheepes cloathing, but inwardly they are rauening woolues.
How ſhall we know falſe teachers?Ob.
Our Sauiour hath taught vsus in the next verſe, Anſ. yee ſhall know them by their fruits. And that this rule of diſcerning falſe teachers bee not miſtaken, as it is of many, we muſt know the proper fruit of a Prophet or Teacher, as he is a Prophet, is his doctrine, it is not his life and conuerſation, for that may deceiue vsus, if Saint Paul a perſecutour was vnblameable, touching the righteouſneſſe which is in the Law, Phil. 3.6. and he demeaned himſelfe, ſo as no man could iuſtly taxe him, then doubtles a deceiuer, who puts on a viſard of holineſſe, of purpoſe to deceiue may ſeeme to vsus to excell in holineſſe, if we iudge of him by that appearance we may be deceiued, it is therefore the proper fruit of a Prophet as he is a Prophet (namely) his doctrine by which we are to iudge of him, & this is cleere by the like ſpeech, Luk. 6.44. eueryevery tree foreign, if then the doctrine bee good, the teacher as hee is a teacher is good, for he muſt not onelyonly be a teacher, but a patterne of good works, with vncorrupt doctrin, with grauity and integrity, Tit. 2.7. if then we would know a true teacher from a falſe, let vsus looke to his doctrine, and as S. Iohn ſayth, 1. Epiſt. 4.1. try the ſpirits (that is) the doctrines of men, if we finde them conſonant and conſenting with the word of God, founded on Ieſus Chriſt incarnate, and propounding ſpirituall worſhip of God, agreeable to his will and nature, then is the teacher a true teacher, but if otherwiſe we finde his doctrine, either diſſenting from the word, or not grounded on Ieſus Chriſt incarnate, or as the Apoſtle ſaith, Gal. 6.12. making a faire ſhew in the fleſh; then let vsus take heed of him, and not ſuffer ſuch an one to diſgorge his venome into our boſomes, there is greater danger from him then from an open and profeſſed enemy of religion; and that wee may yet further ſee the danger that comes by deceiuers, conſider we this one thing,
Note.He that is violently forced, and by terrour ouercome, and by extremity of tortures and paine made to deny the knowen truth ſinnes greatly, yet he may retaine the knowledge of the truth, and afterwards he may repent and riſe againe, and come to confeſſe it, but hee that is drawen away by impoſters and deceit, not only falles from the confeſſion of the truth, but loſeth the knowledge of the truth and emb…ceth errour in ſteed of truth, & at length comes to this, that the truth hee before loued and confeſſed hee now hates, and doth perſecute with bitter enmity and oppoſitions againſt it, examples of this kind we hauehave in Scripture as Himineus and Philetus, Hermogenes and Alexander the copper ſmith.
Vſe. 2 Let this then admoniſh vsus to take more then ordinary heed of deceiuers,We muſt warily auoyd the infection of deceiuers alſo in matters of life & maners. and in that deceiuers are ſo dangerous we are to thinke vponupon it further, and it muſt teach vsus moſt warily to auoyd the infection of deceiuers, not onelyonly in matters of faith, but in matters of life and manners, for doubtleſſe as Salomon ſayth, Prou, 11.9. an hypocrite with his mouth hurts his neighbour, he doth not onelyonly corrupt his minde with erroneous opinions, but many time ſtirre vp his heart to ſinnefull luſts, and peruert his wayes to vngodly behauiour: In plaine termes we are moſt heedfully, and warily to auoyd ſuch as perſwade vsus to any ſinne, vnderunder colour of pleaſure, profit or preferment, and ſo ſeeke to beguile vsus, they are more dangerous enemies of our ſoules, then ſuch as goe about to force vsus to ſin, and we are in ſpeciall manner to take heede of our owne inborne beguiling enemy, I meane our naturall corruption, the ſerpent that lies in our owne boſome, that is a deceiuing enemy, the greateſt enemy wee hauehave, euen greater then the Diuell though he bee a ſeducer to ſinne,Note. the Diuell could neuer preuaile to bring vsus to any ſinne but by meanes of that, it may ſeeme ſtrange that any man ſhould play the Sophiſter with himſelfe, yet thus men doe, by meanes of their owne inborne corruption, for example, ſuch as are onelyonly hearers of the word, & not doers of it, they through their owne corruption thinke all is well enough with them and ſo play the Sophiſters with themſelues, Iam. 1 22. be ye doers of the word and not hearers only deceiuing your owne ſoules, this beguiling enemy our owne corruption▪ makes men many times thinke they hauehave faith, when indeed it is nothing but pride and preſumption, and that that they repent when it is nothing but a deceitfull counterfetting and hypocriſie, we muſt therfore eſpecially take heed of this beguling dangerous enemy.
Some may ſay, how is that to be done? Objection.
I anſwer, Anſw. firſt together with the examination of our own harts, with a ſearch made to find out the depth and deceit of our owne corruption, wee are to pray for ſtrength of grace againſt it, and neuer reſt till wee receiue the Lords anſwere to Paul, 2. Corinth. 12.9. my grace is ſufficient for thee.
Secondly, wee are to carry, and cheriſh in our hearts an vniuerſall hatred of all and eueryevery ſinne, Pſal. 119.128. I eſteeme all thy precepts moſt iuſt, and hate all falſe waies; and not to giuegive libertie to our owne corruption, to breake out into any knowne ſinne, we cannot but ſinne as long as we are in this life, but let it be againſt our purpoſe, and if we thus ſearch and finde out owne corruption, and be inſtant with the Lord for ſtrength of grace againſt it, & carry in a vniuerſall hatred of eueryevery knowen ſinne, we ſhall be able, in ſome meaſure, to decline the deceit of our owne beguiling corruption.
Come we to the manner and means whereby falſe teachers vſe to deceiue in the wordes following (with entiſing words) That which is offered vntounto vsus from hence, is this.
Doct. 3 That falſe teachers hauehave for the moſt part ſweet tongues,Falſe teachers for rhe moſt part h…ue ſweet tongues as the Lord ſaith by his Prophet Ierem. 23.31.32. Behold I will come againſt the Prophets, ſaith the Lord, which hauehave ſweet tongues &c. deceiuers commonly bring probable reaſons and perſwaſiue arguments, and as the Apoſtle ſaith, Rom. 16.18. with faire ſpeech they deeiue the ſimple, Reaſon. and the reaſon of this is. Becauſe the Diuell knowes the force of this weapon, the power of a flattering perſwaſiue ſpeech, he vſed it himſelfe in his firſt temptation ye ſhall be as Gods, &c. and preuailed; therefore hee ſends foorrh his Miniſters furniſhed with this power, that as true Teachers come in the euidence of the Spirit of God; ſo falſe teachers in demonſtration of the ſpirit of Satan, with all deceiueableneſſe both of word and deed.
Vſe. This may ſerue, not onelyonly to let vsus ſee, whence it is that many at this day are deceiued by Popiſh ſeducers,We are not to eſteeme of aany ſpeech in matters of faith by the outward hebit and forme of words. becauſe they come prouided with intiſing and gloſing ſpeaches, and hauehave taught their tongues to ſpeake lies, &c. Ierem. 9.5. And vnderunder glorious titles of Church, of Councels, Fathers, Antiquity, Conſent, &c. hauehave inſnared many a ſimple ſoule: but it ſerues alſo, to teach vsus, not to eſteeme of any ſpeech, eſpecially in matters of faith, by the outward habite and forme of words, and as it is clothed with likelyhood, or probability, for ſo wee may bee deceiued, for example, when the Papiſts ſay, it is not likely that our prouident Sauiour Ieſus Chriſt, in the inſtitution of the Sacrament of his Supper, would deliuer it in obſcure and ambiguous termes, becauſe that might cauſe much ſtrife, and contention, and the miſtaking of it might breed Idolatry, th…t we worſhip for Chriſt, that which is not Chriſt, or impiety, that wee ſhould not giuegive to it, beeing Chriſt, God, and man, diuine honour, heere is a probable ſpeech, but indeed no truth in it, if we looke beyond the probability of it, for Chriſt did not deliuer his mind in the inſtitution of the ſacrament in obſcure termes, but after the manner of the Scripture in ſuch termes as were vſuall and common to ſacraments, as might be proued, againe their inference that the miſtaking of it might breed idolatry, is groū ded on a meere deuice of their owne, for there is no worſhip due to the ſacrament, & ſo no danger of idolatry, thus then we ſee we are not to eſteem of any ſpeech by the likelyhood, but we are to examine the ſubſtance of it, yea, let vsus neuer meaſure any doctrine by the outward manner of deliuering of it: it is iuſt with the Lord to make ſuch as heare men in reſpect of eloquence & outward ornaments, to heare without profit, becauſe they depend vponupon the wit of men, and not vponupon the wiſdome of God, who only doth create the fruit of the lips to be peace Iſay. 17.19. a ſpeech worthy marking, it is as proper to the Lord to giuegive peace and comfort by the ſpeech of man, as to giuegive being and forme to a creature, and therefore as man is not able to do the one, no more can he doe the other, ſo it is iuſt with the Lord let them heare without profit who depend vponupon the wit and eloquence of man.