Commentary Upon Colossians 1 and 2, Chapter 2 · Verse 8
VERSE 8. Beware left any ſpoile you through Philoſophy, and vaine deceits, after the tradition of men, after the rudiments of the world, and not after CHRIST.
NOw the Apoſtle commeth to ſecondary exhortations, which are aſſiſtant unto the great one, of walking in Chriſt; they are of two ſorts. 1. Cautionary prohibitions, warning from ſuch things as draw us from Chriſt, to the end of this ſecond Chapter. 2. Precepts of Practice which muſt bee obſerved, that wee may goe on in Chriſt, from the beginning of the third Chapter unto the eighteenth Verſe. The firſt ſort beginning in this Verſe, is firſt ſet downe generally to the ſixteenth Verſe, after more ſpecially to the end. In the generall prohibition we firſt ſee the dehortation: after the reaſon. The dehortation containeth two things:
1 The evill they were to avoid.
2 The meanes of breeding the evill.
The firſt, Let none make a prey of you; that is, carry you away who are the ſheepe of Chriſt, from His fold, the true Church, into their owne, which are Synagogues of Satan, that is the force of the Word. The meanes tending hither are two:
Firſt, Philoſophie, which doth Synechdochically note all humane wiſedome unſanctified, with the doctrine it teacheth, and the ſhew it maketh.
Secondly, Vaine deceit, which might ſignifie ſophiſticall Logicke: but this is a principall part of Philoſophie. Some thinke it to be thus meant, Philoſophy, which is vaine deceit; but the conjunction doth ſhew that here a diſtinct thing is meant: therefore I take vaine deceit here for all religious rites which carnall wiſdome inventeth, and obtrudeth, called ſo; firſt becauſe they miſſe the end of pleaſing God, at which they ayme: Secondly, they are empty of that grace being not ſanctified by GOD, which they ſeeme to have, and therefore are empty deceits; in which regard Saint Paul calleth theſe rites diſanulled by God, and affected by men, foreign, beggerly elements; not having a jot of true grace of the Spirit going with them, and no doubt but this is here meant: For the Apoſtle ſpeciſying the things after which are foreign, Verſ. 20.22. he hath the interceſſion of Angels, and the Iewiſh rites, which ſome would have put upon them, foreign; the reaſon taken from the originall quality of theſe things, which is ſet downe adverſatively thus: Theſe things come from man, they are carnall and worldly, not after Chriſt, that is, having Him their Author, not ſpirituall. And firſt theſe words doe ſeeme to intimate whence theſe things come to have ſuch efficacie of deceiving; even from hence, that they are countenanced with humane authority, and are for their quality carnall and worldly things. 2. Here is a reaſon included thus: Thoſe things which are not after the rule of Chriſt, we muſt not follow, who have received Him, and profeſſed that wee will walke in Him: But Philoſophie and empty rites of religion, are after mans wiſdome and the world, not after Chriſt; therefore wee muſt not let any deceive us with theſe things. In the Verſes following, to the ſixteenth Verſe, is a double proſyllogiſme proving the firſt part of this reaſon (for the ſecond is paſſed over as evident) it ſtands thus:
That which is not after Him in whom is all the God-head perſonally, that you muſt not receive:
In CHRIST is all the fulneſſe of the God-head perſonally:
Ergo, &c.
Secondly; that which is not after Him through whom, and in whom you come to receive the fulneſſe of ſpiritual gifts, as the removall of guilt, and blot of ſin, and quicknance with the life of GOD, freedome from the yoke of the Law, victory over ſpirituall wickedneſſe: what agreeth not with Him in whom yee have ſuch benefits, that yee muſt not receive, unleſſe you would forſake theſe unvaluable bleſſings: Now admit that; unleſſe you will leave Him, and forgoe theſe great benefits yee have in Him: this is the diſpoſition of the argument to the ſixteenth Verſe.
Now to returne, obſerve firſt from this eight Verſe: Doctr. That to yeeld to erroneous doctrines which corrupt reaſon teacheth, doe take us from Chriſt. See you be not made a pray, led away captive, as thoſe that are vanquiſhed in battell: therefore it is plaine that the yeelding to ſuch things, doth make a man a ſpirituall captive, and lead him from Chriſt: this is it that maketh the Apoſtle ſay, Gal. 5.2. If yee be circumciſed, and ſeeke ſalvation by the Law, you are cut off from Chriſt, Chriſt ſhall profit you nothing: For looke as evill weeds doe ſuffocate good corne, and Ivie killeth the heart of Oake: So hereſies and falſe worſhip will kill grace, if they ſhould be fully entertained; which maketh Saint Paul ſay of Hymenaus and Philetus, who denied the Reſurrection, that they had ſubverted the faith of ſome who attended unto them; prevailing againſt their faith, they could not but withdraw them from CHRIST, with whom we are coupled by faith onelyonly.
But two things may be objected:
1 That much ſtubble may be builded on the foundation, and therefore CHRIST and ſuch things ſtand together.
2 That true grace cannot be prevailed againſt.
Anſw. To the firſt, it is true, many opinions may be received, and erroneous rites uſed, and yet CHRIST be held:
But,
1 It muſt be done ignorantly.
2 With a minde teachable, and ready to give place when light doth evince it.
3 In points not directly fundamentall, that is, ſuch as are ſo maine, that without them there is no ſalvation; or of ſo cleere conſequence from them, that who ſo truely is perſwaded of the one, cannot but ſee the other: As that CHRIST is both GOD and perfect man in one Perſon, is a point fundamentall: That Chriſt hath two wills diſtinct, is of cleere conſequence; for who ſo is GOD, hath a moſt free and almighty will as GOD, and who is perfect man, hath a humane will like man. For as not every wound killeth a man, but if the heart or braine be pierced, life periſheth: So it is here; if the ſoule in things fundamentall be truely touched, it is divorced from Chriſt. It is anſwered then to the firſt, that ſtubble may ſtand while it is admitted ignorantly, with a prepared minde to diſclaime it, if it be found ſuch not directly croſſing the foundation: Now it is not fully received in a minde thus qualified; It is ſeene in experience that a man going where the plague is, not witting of any ſuch thing, taketh no hurt often: So in this matter.
To the ſecond, it is manifeſt, that as thoſe who have that precious faith of the Elect, which faileth not, cannot be prevailed againſt: So GOD doth never leave them to yeeld unto any herefies directly fundamentall, or wittingly and willingly againſt eviction, to perſiſt in them.
This is to be marked againſt ſuch as thinke it no ſuch danger to reconcile in many points with Papiſts: Vſe A little leven is perillous: if any ſhould offer a farre off to filtch away our earthly ſubſtance, we would betime ſtand on our keeping; let us be more ſhie of the pearle of the Goſpell.
Againe, wee ſee hence what to thinke of the Papiſts Church, the ſtate of it is dangerous; ſo that though God hath a remnant knowne to Himſelfe; yet the generall eſtate of that Church, cannot but be comfortleſſe: becauſe ſince Luthers time, and the Councell of Trent, the pillars of that Church repreſenting the whole, have againſt moſt cleere light withſtood the truth, and have joyned ſuch pertinacie to errour, that they anathematize whatſoever ſhall be brought againſt them.
2 Marke, Doct. What hath beene an engine of Satan againſt the faith, even the wiſdome renowned of the great of the world, Philoſophy: This kept many from entering the faith: When Saint Paul diſputed of the Reſurrection, the Athenians mocked him. This made many, brought to the faith, ſtagger, when they could not anſwer the plauſible ſophiſmes, they were dazled with the curious ſubtilty that did ſhine forth in it; this drew many from the faith, and be got hereſies (for hereſie is an errour held with pertinacie by them who ſometime have beene beleevers.) Hierom ſaith, Philoſophi ſunt primogeniti Aegypti: and other of the Ancient doe brand it bitterly. No wonder; for then it was generally received as the wiſdome of the world, every quarter of the earth, as it were, having their Philoſophers, whom as Sect-maſters they followed: then there were Peripatecians, Platoniſts, who, as it is likely, troubled theſe Coloſſians, Stoicks, Epicures. What bred hereſie in the article of the Reſurrection, but this? What in the point of the Trinity, three Perſons, and one Eſſence? What in the Perſon of Chriſt, why not two Natures in one Perſon, the one being an Eſſence without being, foreign, this or that thing ſubſiſting by it ſelfe, becauſe the like is not in all Nature. What made Arrius ſow his conceit? prefidence in his Logicke, for he was foreign, as ſtory reporteth. Finally, what maketh the Papiſt he will not beleeve that a man is formally righteous before God, by righteouſneſſe in Chriſt's Perſon onelyonly imputed? Even this, becauſe in all Nature every thing is that it is formally by ſomething inherent in it ſelfe. No man wiſe with anothers wiſdome, &c. this is the fruit that Scotus exclaimeth on, Doctores theologiae Philoſophiam cum theologiae maximo cum fructu miſcuerunt. If Saint Paul would ſhew what this fruit is, he would doubtleſſe anſwer, much error; which Trithemeus well-witneſſeth, Sacra Theologia Saecular is Philoſophiae mutili curioſitate faedatur: This is ſufficient to ſhew that this humane wiſedome if unſanctified hath alwayes beene a Moabitiſh minion, whoſe aſpect is ſo amiable to a carnall mind, that he hath woone unto himſelfe by it not a few; and no wonder, for the wiſedome of the fleſh is enmity to GOD, and the reaſon of it ſo farre as corrupt, muſt be captivated to Chriſt.
But ſome may ſay, Object. may we not have Philoſophie in regard, or is all knowledge dangerous and of no uſe?
Philoſophie is double, that which is truly, Anſw. or that which is falſly ſo called: that which is true Philoſophy, is that which man, agreeably with his darkeneſſe, but reliques of ſight conceaveth, and that often not without ſome more then common illumination of God. Philoſophy, falſely ſo called, is what men, not as men, but ſingular perſons erring, have broached as truths. Now this laſt is at all hands utterly to be abandoned. For the firſt, this alſo in men unregenerate, not of it ſelfe, but through their corruption, is an enemy to grace. Secondly, this is of it ſelfe good, and through grace, ſanctified to good uſes. Firſt it helpeth grace better to apprehend, and more fitly, to teach others the things it knoweth. Secondly, it doth helpe and exceedingly further every believing man, that with it he groweth more confident; for though I believe not for reaſon, yet ſeeing the conſent of reaſon, my beliefe is furthered; as we that love God for Himſelfe, yet enjoying His benefits, doe more ardently affect Him; this uſe Chriſt gives us to underſtand; Spirits have not fleſh and bones as I have: Doct. and we abhorre the tranſubſtantiation of the Papiſts more confidently doth pre-ground, that by good reaſon it is eviced. … nothing but evinceth and better ſilenceth Heretiques religion, whereby their owne ſword killeth them: Thus Saint Paul evinceth the Corinthians out of nature, who through naturall reaſon impugned the reſurrection of the dead. To know the creature, is of it ſelfe good, a ladder to heaven, a ſpectacle wherewith heavenly things may be better diſcerned; yet our corruption abuſeth this, priding it ſelfe therein, as if there were no higher, fixing it ſelfe on this beauty it diſcerneth, neglecting to goe to the top, while it lodgeth it ſelfe with delight and admiration in the workemanſhip of the ſtayres by which it ſhould aſcend. Sometime by knowing the excellency of the creature, it doth grow to thinke that there is no higher happineſſe then to poſſes it and the delight of it. As a beautifull complexion is the good creature of God, yet oft miſleads a corrupt eye: So this mentall Helene (if I may ſo call trueſecular knowledge) doth too much enamor our carnall underſtanding.
The uſe of this is firſt (though we muſt not reject the ſeeking, Vſe nor all applying of this knowledge, which out of prophane philoſophie is learned) to reproove ſuch as do too highly extoll it, yea account of Ariſtotle, as if he were a fore-runner of Chriſt, and a pillar of the Goſpell, and of Philoſophicall ſciences, as if a man could not be a good Theologue that were not skillfull in them: as if ſupernaturall divinity ſtood in neede of philoſophy, as the underſtanding doth of inferiour ſenſes; whereas it is nothing ſo: for the ſupernaturall guifts of the ſpirit inlightning by the word of God that makes a divine, not any humane literature: and therefore we reade of few wiſe of the world converted, when babes and the fooliſh ones in compariſon were inlightned this way: Beſides the Apostles themſelves were this way not trayned, as Ambroſe ſaith, Credimus piſcatoribus, non dialecticis, this is an extreame as well as the other. Yea often the Lords children may too much ſtand upon it; for our underſtandings being more naturall then ſpirituall, are ready too too much to incline to that which is connaturall unto them, I meane an object proportioned to their naturall forces. Hence in the primitive Churches the Chriſtians were too much dejected in the want of it, and too little prized their owne knowledge, for the ſimplicity which to carnall judgement ſeemeth to be in it. Even as Chriſtians in poore bodily rayments are not ſo much comforted in the clothing of their ſoules, as dejected in the meane attyre of the outward man, withall too much eſteeming the pompous rich apparell in which others ruffle: So in the mind; for the ſoule is cladde with light of knowledge, as the body with bodily rayment. When it wanteth this ſecular glorious rayment of Philoſophicall ſciences, it is more often caſt downe then it ſhould, and too much eſteemeth the preſence of it in others. Yea hence ſometime they grew to bee weakened in faith, when they could not anſwer thoſe difficulties which the wiſedome of the naturall man objecteth, whereas they ſhould have counted the voyce of Angells (if oppoſite to the Goſpell) utterly accurſed. True it is that grace turneth this complementall knowledge to the further confirming of us; but it is as true, that the ſame ſpirit doth make the want of it an occaſion alſo of greater affiance: even as all earthly meanes of working this or that, helpe a heart ſanctified in beliefe, ſo the abſence of all meanes occaſion faith to be more intenſively ſet on God, from whom commeth our helpe.
And vaine deceit] Obſerve hence: Doct. That Sathan by empty ſhowes of religion, ſtanding in vaine rites, doth prevayle againſt many. For this vaine deceit is nothing but the empty, and deceiveable practice of religion, whereby he drew many from the ſimplicity of the Goſpell. How did he enſnare thoſe primitive Churches, but with obtruding upon them beggarly elementall ſervices and bodily auſterities which profited nothing? And how hath he brought the Papiſts to this paſſe in which they are, but by foyſting in all kind of empty toyiſh rites that either Iudaiſme or Paganiſme could affoord, and by magnifying ſuch canonicall auſterities to which their Monks and Anachorets were addicted? There is nothing to be ſeene but ſuch empty deceitfull toyes in all their ſervice of GOD, their maſſe, their preceſſions, Palme branches, aſhes ſprinkled, their whippings, hayre clothes, holy water, cenſings, pilgrimages, adoration of reliques, &c. For look as children will be quickly woone with fine puppets and babies, and joy in theſe things more then in ſubſtantiall matters: So theſe who are without all heavenly wiſedome, or have but infantlike underſtanding, ſuch ware as this is very ſaleable in their eyes, and doth eaſily enſnare them.
Wherefore let us, Vſe knowing our owne weakeneſſe, and the Divells malicious ſubtlties, knowing likewiſe the nets he layeth, let us be wiſe and not bite at ſuch vayne baytes as theſe are, which he caſteth in for us.
2 Obſerve hence: Doctr. All religious obſervances contrary to the word of GOD, are but deceitfull vanity: vaine deceite. In vayne doe you worſhip, Mat. 15.9.framing religion, after the precepts of men; ſaith Chriſt.
For firſt, they have not any grace accompanying of them; as enlightning the mind, confirming the faith, ſtirring up devotion: for theſe things accompany outward ſervices by force of Gods ſpirit working in them, not of themſelves: now Gods ſpirit doth not worke in any other then the Lords Ordinances.
2 They goe for religion, but are not ſo indeed; for true religion, the ſoule of it, is not ſimply to doe this act, but to doe it with relation to GOD commanding; now this cannot bee in things God requireth not.
3 They miſſe the end which is pretended in them, for they pleaſe not GOD; wherefore as we ſay of wares deceitfull, which looke well, but want the ſubſtance, ſuch are al things intrinſecus defectuoſae, as they are called; as for example, counterfeit mony, wch hath the colour, ſtampe and touch ſometime, yet is inwardly no ſuch thing, we may ſay ſuch things are vayne deceite, for they are but ſhowes that mocke ſuch as they are put upon: So in this matter; even as the Papiſts confeſſe it of their falſe reliques which are not ſuch as they are affirmed; So wee may truely ſay of all their religious practice in a manner.
The uſe is therefore to make us wary that we be not cheated and beguiled this way. Vſe We would be loath in any commodity, or if we received mony, to take a ſlippe amongſt it: but how wary ſhould wee be not to bee beguiled in matters of ſo great conſequence as theſe are?
According to the tradition of men] Obſerve hence: That the authority of man in matter of doctrine, and religious obſervance, is not to be reſpected, againſt the Word of GOD. Doct. Men of eſtimation have alwayes beene of ſome regard, ſo farre that their opinions have beene entertayned becauſe they were theirs. This made the Iewes ſo erroneous, the authority of their great Rabbines; and traditionary divinity was ſo imbraced by them, as CHRIST ſayth, It was ſaid of old, but I ſay: So likewiſe concerning matters of rites, their waſhing hands with ſignification, they call it a conſtitution of their fathers; this was in the Primitive Church continued, that many were ſo addicted to ſome men, that they would receive the things fathered upon them, though diſcrepant from the Evangelicall doctrine: So that in Tertullians time many did defend that the Apoſtles did not write all truth for us to know, but that there was a more perfect divinity, which was traditionary;Lib. 1. cap. 23, 24. yea in Ireneus time before Tertullian. For this is the property of Heretiques, to calumniate the perfection of the Scripture, neither doe they ever fly to it, but onelyonly to the barke of the outward ſyllables, that they may ſo avoyd the ſubſtance and matter of it, which is moſt manifeſt. And ſo Arrius did fly from the wholeſome phraſes and manner of ſpeaking in the fathers, to the expreſſe ſyllables of Scripture, in which he would have foreign ſhewed him quoad foreign; and the authority of antique tradition is ſo forcible that it beguiled ſome of the Fathers, drawing them to uſe ſome ceremonies utterly ungrounded in the word, as milke, and honey in baptiſm, giving the Euchariſt to children, not kneeling, from Easter to Whitſunday. But how did Tertullian then ſhew that traditions were not to be regarded which were beſide the authority of the Word, in matters of faith and manners? even thus: The Apoſtles were ſent by Chriſt; If therefore they did not publiſh things faithfully, either they wey were unable, or not ſincere, and Chriſt blameworthy that would ſend thoſe ſo qualified: we may ſay either they could, and would not, would, but could not, or elſe were willing and able, but might not.
That they could not is abſurd, who had the guifts of the Holy Ghoſt ſo abundantly.
That they would not, is unlikely, who were ſo faithfull, and who ſuffered all things, yea death it ſelfe for the Churches good.
That they might not, leaſt holy things and that more perfect ſhould be too much divulged, and ſo Pearles caſt before Swine; for Chriſt bid them ſpeake all things they heard from Him (yea though in ſecret) upon the houſe toppes. And as for Dogges and Swine, there is no feare; for the Bible, though open, is a claſped booke to them: as for others, all the counſell of God belongeth to them. Thus you may ſee the truth of this, that humane authority hath beene a backe to error, and an allurement from the faith.
Let them not deceive you with things after the tradition of men.
Firſt then by this we come to diſcerne the deceived eſtate of the Romane Church; Vſe 1 for one egge is not liker another, then they to thoſe old Heretiques, and the Principall part of their beliefe and practice hath no better ground then tradition, without the Word.
2 This muſt teach us not to ſtand too much upon the bare authority of men, as to pinne faith upon their opinion: Omnes patres, & tota ſchola are not the Old and New Teſtament. We all incline to ſpeake as they. Which of the Rabbins and Doctors of the law believe in Him? and to reject that which commeth not uſhered in with humane teſtimonies; whereas we ſhould not receive any thing becauſe men affirme it, nor deny any thing in this regard ſimply, becauſe greate Clerkes are of another judgement; though we muſt not on the other extreame paſſe by Antiquity and moderne judgements, upon a ſelfe willed fancy, as if they were not to be heeded.
You will ſay then, what uſe are we to make, Object. how are wee to be diſpoſed to them?
Say I conceite this or that opinion, but I ſee, Anſw. as it is told mee, ſuch are againſt me in it, of worthy note: knowing this;
1 I am ſo farre to reſpect this, not as therefore to diſcard it, and judge of it as erroneous; but onelyonly not to precipitate any determination againſt them.
2 I am to have the more jealouſie of that which by opinion I conceive.
3 I am to excite my ſelfe to the more full inquiry, to ſee what grounds they had, what veriſimilitude at leaſt for their ſentence.
4 If I find my ſelfe in the truth, I am with the more humility and thankefulneſſe to imbrace it, when I ſee that even men of greater parts had it not ſhewed unto them. So on the other ſide the Fathers ſay this unanimi conſenſu; I doe not therefore beleeve it, this were humane faith; but I account it a preſumption, that the thing is true. Secondly, I ſearch the grounds of it with more alacrity and confidence. Thirdly, I having grounded my faith on GODS Word, am in this regard, more confident in my perſwaſion.
Laſtly this muſt teach us to adore the fulneſſe of the Scripture, Vſe according to the which who ſo ſpeaketh not in the things of God, ſpeaketh without underſtanding; for whatſoever any knoweth out of his naturall wiſedome is fooliſhneſſe in Gods matters; but what he knoweth without the Word he hath it out of his own wiſedome: there is no ſhift unleſſe we will ſay there is place for revelation, without the meanes of the Word; therfore what he thus ſpeaketh is fooliſhneſſe: the Word conteyneth all things, if not in ſyllables yet in ſenſe, that are needfull for faith, and manners, yea directions for all indifferent things, which are variable.
According to the elements of this world] Obſerve firſt: What maketh error, Doctr. and falſe worſhip ſo infectious, even becauſe they are carnall ſavoring of the fleſh; and after the faſhion of this world; like lipps love like lettice: now we are by nature in error, and therefore Saint Paul ſaith that hereſie is a worke of the fleſh. Againe we are ſenſuall, and therefore delight in ſuch faſhion of worſhip as is not ſpirituall, but feedeth the ſenſe, and hangeth us ſo up by the ſenſes, that we aſcend not to ſpirituall contemplation. Many mervaile why ſo many profeſſe and daily fall to Popery; but they might as well marvaile why frogs love the fennes: for the truth is, it is naturall to the corrupt man, all is ſenſuall, and of this World: Such a Prince-like Clergy, ſuch ſumptuous Temples, and goodly pictures, heavenly muſicke, odoriferous incenſe, al exerciſes ſuch as their owne ſtrength may undertake, every thing of this world: the world cannot but love his owne; and therfore unregenerate men cannot but affect theſe things; yea we neede no better confirmation then that petitioner, who did preferre this as one motive for tolleration in commendation of their religion, that it was ſenſuall; it had to pleaſe the ſenſe in it, and is the reaſon why the ſincereſt reformed Churches, that have cut off all theſe fleſhly ſervices, are by all ſorts of worldly men the moſt maligned, becauſe they have the leaſt with them to feed the ſenſes; nay nothing but that which CHRIST hath left, which becauſe it is commanded, is therefore odious.
The uſe is, Vſe that we would take heed of worldly faſhions and ſuch things as pleaſe the carnall underſtanding, and naturall man: this is a preſumption againſt them, that they are not right; for as Saint Paul ſaith of men, ſo we may ſay of religious obſervancies: if they then pleaſe corrupt men, and ſuite with their corruption, they are not the ordinances of CHRIST. Yea even hence they are to be reſiſted, becauſe they are after the guiſe of this world. The Primitive age kept it, that they would not admit the leaſt Pagan rite or Iewiſh ceremony; they would not have a Sermon on Saturday, and allowed a kind of trading on Sunday; out of exerciſes on this ground: Ages following were not ſo cautelous.
Againe, ſeeing theſe words doe not onelyonly point at that which maketh theſe deceits effectuall, but alſo give a reaſon to us that are in CHRIST why we ſhould beware of them, Doct. note hence: That upon this ground we are to reſiſt all falſe ſuperstitious rites of religion, becauſe they are after the faſhion of this world. The things of this world are enmity to GOD: and in this that exhortation taketh place, Rom. 12.2. Faſhion not your ſelves to the World: The not obſerving of this rule hath brought all miſeries upon the Church: when men to gaine the Gentiles would take up their rites a little altered, when they would come to the world a little, thinking they ſhould never meete till they yeelded a little. Thus many now a dayes thinke it wiſedome to retaine ſome things, though altered, common with the Papiſts, that we might gaine them more commodiouſly. But though there be place for ſome indulgence this way, and therefore for a while tolleration and practice of ſome thing more indifferent, yea and ſo far as edification and avoyding offence, a law made for ſuch things, yet this muſt be in indifferent things onelyonly, and that for a time onelyonly, leaſt they plead themſelves as perpetuall by a kind of preſcription; which was the ground of the Nazarites hereſie, as S. Auguſtine thinketh.
Wherefore when we would heale men, Vſe let us not be ficke with them, for this is folly: But remember that ſafe maxime, contraria contrarijs curantur. Let us recover them with giving them an example of ſpirituall worſhip; leaſt admitting a little poyſon, we hurt our ſelves more then with all our good beſide, we can helpe them. You that will walke in CHRIST, be not deceived with things after this world.
Laſtly marke by the oppoſition: Doct. That what is meerely grounded on tradition, and what is carnall and ſenſuall in Gods ſervice, is contrary to CHRIST. In CHRIST all things are new, the old carnall worſhip is changed into a ſpirituall, according to that Iohn 4. and for all pure humane traditions in GODS matters, they are accurſed. Gal. 1 9.
Which is to be marked againſt the Papiſts, Vſe who reconcile humane traditions, and make them according to Chriſt, who will alſo have all their carnall rites agreeing with Christ.