An Exposition Upon Colossians, Biblical commentary 2 · Chapter 2 · Verse 8
VERS. 8.
Beware lest there be any man that spoile you through philosophie and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.
The order of the rest of the chapter.Hitherto of the exhortation. From this verse to the end of this chapter is conteined the dehortation, wherein the Apostle labours to disswade the Colossians from receiuing any corrupt doctrine, or any vaine obseruations, either borrowed from philosophie, or from humane traditions, or from the abrogated law of Moses.
The dehortation hath three parts.
1. He setteth downe the matter from which he doth dehort. vers 8.
2. He giues 7. reasons to strengthen the dehortation, to v. 16.
3. He concludes against the things from which he dehorts, and that seuerally, from v. 16. to the end.
In this verse he dehorts from three things.
1. From Philosophie, that is, doctrines taken out of the bookes of Philosophers, not agreeing to the word of God, which though it had a shew of wisdome, yet indeed was but very deceit.
2. From traditions, .i. obseruations and externall rites and vaine superstions, concerning either ordinarie life, or else Gods seruice, deuised by men whether learned or vnlearned, and imposed as necessarie vponupon the consciences of men.
3. From the elements of the world, .i. from the ceremonies of Moses now abrogated, and so from Iudaisme.
In generall, we see in the Church of God, men must beare the words of dehortation, as well as of exhortation: men are in a strange case, that louelove to eat poyson, and yet cannot abide to receiue any antidot.
Againe, from the coherence we may note, that the best way to be sound against the hurt of corrupt doctrines or traditions, is, so to cleaue to the doctrine of the Gospell, as we grow setled in the assurance of faith, and experienced in the way of a holy life; he cannot be hurt that mindes holinesse and assurance.
Beware] When wee finde these caueats in the Scripture, wee must thinke of them as more then bare notes of attention, for they shew some great euill or deceiuings, and withall it imports, that we of our selues are inclinable to fall; as in this place, this [Beware] imports, that men naturally are inclined to falshood more then truth, to euill more then good, to wise men more then the wise God, to traditions more then the written word, to their owne deuises, more then Gods precepts, to false teachers, more then the true Apostles, to ceremonies, more then the weightie things of the Law.
Any man] See here the vanitie and leuitie of mans nature: many men either by word or example cannot reduce vntounto order, or vntounto truth, yet any man may seduce vntounto sinne and error. All sorts of men may be fountaines of euill, but in case of returning, an obstinate sinner or superstitious person, is vsually wiser then seuen men that can giuegive a reason.
Spoile you] This word is various in signification;foreign. it signifieth as some take it, to make bare, or to prey vponupon, or to circumuent, or to deceiue, or to driue away as a prey, or to lead away bond and captiue, or as here, to spoile; it is so to seduce, or to carrie away as a spoile: for the matter expressed in this word, we may note.
1. That a Christian stands in danger of a combat, and if he looke not to himselfe, may be spoiled and caried captiue. for the word seemes to be a militarie word, and so imports a battell.
2. That there are worse losses may befall vsus, then the losse of goods or children, a man is neuer worse spoiled then when his soule suffers spirituall losses. Iobs losses by the Sabaeans was great, yet theirs were greater. 1. That lost the good seed sowne in their hearts aMath. 13.. 2. That had those things taken away that sometimes they had in spirituall things bMath. 13.. 3. That lost their first louelove cReuel. 2.. 4. That lost the kingdom of God in losing the meanes of the kingdome dMath. 21.. 5. That lost what they had wrought e2. Ioh. 10.. 6. That lost the presence of God fHos. 5. vlt.. 7. That lost vprightnes and sinceritie. 8. That lost the taste of the powers of the life to come gHeb. 6.. 9. That lost the ioyes of their saluation hPsal. 51.. And lastly, much more theirs that lose their crowne iReuel 3.11..
3. We may here see, that corrupt opinions may marre all, and spoile the soule, and make it into a miserable prey to euill men and angels.
4. That matters, that seeme small things and trifles, may spoile the soule, & bring it into a miserable bondage, such as those traditions might seeme to be.
You] This word noteth the persons spoiled, and so giues vsus occasion to obserue 2. things.
1. That we may be in the sheepfold of Christ, and yet not be safe. You, yea you Christians. The Diuell can fetch booties euen out of the temple of Christ.
2. When he saith you, not yours, it shewes that howsoeuer it be true, that most an end false teachers, seeke theirs not them, that is, seeke gaine, not the soules of the people; yet it sometimes fals out, that euen the most dangerous and damned seducers, may be free from seeking great things for themselues. It is not any iustification to the popish Priests, nor proofe of the goodnesse of their cause, that they can denie their owne preferments and liberty on earth, to winne Proselites to their religion. There hauehave alwaies beene some euen in the worst professions of men, that hauehave at least seemed outwardly to care for nothing but the soules of the people.
Through Philosophy] This is the first kinde of corruption heere condemned.
Quest.But is Philosophy naught and heere reiected?
Answ.It is not simply condemned, but in some respects: namely, as it doth not containe it selfe within his bounds, or is not to the glory of God: or as it is, vaine deceit. foreignSo that vaine deceipt may bee heere added interpretatiuely: it explaines the sense.
Quest.But how became philosophy to be vaine deceit?
Answ.It is vaine deceit foure wayes. 1. When it propoundeth and teacheth diuellish things,How Philosophy becomes vaine deceipt. as the philosophy of the Pagans did: As in their Magickes, when they taught the diuers kindes of Southsayings, coniurings, casting of natiuities, and a great part of Iudiciall Astrologie. 2. When the placets and opinions of Philosophers that are false, are iustified as true. As their doctrine of the worlds eternity, or the soules mortalitie, or the worship of Angels, or their Stoicall fate and destinie, or their vilde opinions about the chiefe good. 3. When the principles of philosophie, that in the ordinarie course of nature are in themselues true, are abused to denie things propounded in the Gospell aboue nature. As those maximes, that of nothing nothing is made. And that of a priuation to a habit there is no regression, and that a Virgin cannot conceiue. The first is brought against the creation of God, wheras it is true of the second cause only. So the second is brought against the resurrection, whereas it is true only in the ordinary course of nature. 4. When the truest and best things in philosophie are vrged, as necessarie to saluation, and imposed as meet to beioyned with the Gospell.
Philosophy may yet be vsed, so as shee be content to be a seruant not a mistresse. If when Gods word reueales any thing absurd in her, that then shee will humble herselfe, and acknowledge her blindnesse, and bee admonished by diuine light. And on the other side, men may be corrupted with philosophie, and that diuers wayes.When men are corrupted by philosophy. 1. If men vse any part of philosophy that is diuellish, as too many doe. 2. If men neglect the study of the Scriptures, and spend their time onelyonly in those humane studies. 3. When men measure all doctrine by humane reason and philosophicall positions. 4. When men depend not vponupon God, but vponupon second causes. 5. When men striue to yoake mens consciences with the plausible words of mens wisedome. Hence also we may note, that false doctrine may be supported with great appearance of wisdome and learning, as was the corruption of those false teachers. We may not thinke that Papists are fooles, and can say nothing for their religion: but if the Lord should let vsus fall into their hands to trie vsus, wee must expect from diuers of them great shewes of learning & colours of truth.
Thus of Philosophie.
The diuers acceptation of the word, Tradition.After the traditions of men.] The word Tradition hath been vsed 3. wayes. Sometimes to expresse the doctrine of Gods seruants by authority from God, deliuered to the Church by liuely voice, but afterward committed to Scripture: so the doctrine of Christ, and the Apostles, and of the Patriarches before the Law, was first deliuered by tradition. Sometimes to signifie such opinions as are in Scripture, but not expressed: they are there but not spoken therein, that is, are drawen but by consequence or impliedly. Sometimes to expresse such obseruations, as were neuer any way written in the word, but altogether vnwritten in the Scripture,Not foreign but foreign. as being deuised meerely by men. So it is taken ordinarily, and so traditions are to be condemned.
There is another distinction about traditions,A distinction about tradition. and that is this. 1. Some things are founded vponupon Scripture, and did alwaies tend to further godlines, and are therefore Apostolicall and to bee obserued: as all the doctrines of the word, and the publike assemblies of prayer and preaching. 2. Some things were founded in Scripture, and were sometimes profitable, but now are out of all needfull vse: and therefore though they be Apostolicall, yet they binde not, as the tradition of abstaining from things sacrificed to Idols, and strangled and bloud. 3. Some things hauehave not foundation in the word, yet may further pietie, if vsed without superstition, and therefore not vnlawfull, as the obseruation of the feast of the Natiuitie of Christ, and such like. 4. Some things hauehave no foundation in Scripture, nor doe at all further piety, but are either light or vnnecessarie, or repugnant to the word, those are simply vnlawfull.
Traditions were both in the Church of the Iewes,Traditions in the Church of the Iewes. and in the Churches of the Gentiles; the Iewish traditions were called the traditions of the elders, not because they were enioyned them by their Sanadrim or Colledge of Elders, but because they were brought in by their fathers after the captiuity, the most of them after the rising of the sect of the Pharisies. For among them was that distinction, of the Law written, and the law by word of mouth: this Law by word of mouth is the Cabalisticall Theologie, Cabalisticall Diuinity.a Diuinity so greatly in request amongst the Pharisies; but how well our Sauiour Christ liked those traditions may appeare. Matth. 15.
The traditions in the Churches of the Gentiles may bee considered two waies.Traditions in the Churches of the Gentiles. 1. As they were in the times of the primitiue Church. 2. As they were in the times after, vnderunder Antichrist.
In the primitiue Church they had by degrees one after another a great number of traditions: such as these; To stand and pray eueryevery Sabboth from Easter to Whitsontide; The Signe of the Crosse; to pray towards the East; the annointing of the baptized with oyle; the canonicall houres; Lent and diuers kindes of fasts; the mixing of water with wine; the addition of diuers orders in the Church, as Canons, Exorcistes, Ostiaries, Holy-dayes; to sing Halleluiah at Easter but not in Lent, and such like.
Now if any aske what we are to thinke of those and the like traditions then in vse.Quest. I answer.Answ. 1. That the Church had power to appoint traditions in indifferent rites, so that the rules of the Apostles for indifferent things were obserued, as that they were not offensiue, nor against order, or decency, or edification. As to appoint the time and place of publike praier, to set downe the forme of it, to tell how often the Sacraments should bee administred, &c.
2. We must vnderstand that the word Traditions vsed by the Fathers,Traditions in the times of the Fathers in the primitiue Church. did not alwaies signifie these and such like things deuised by men, but sometimes they did meane thereby, such things as were warranted by Scripture, though not expressely. As the baptizing of Infants, the obseruation of the Sabboth, &c.
3. There were some Traditions in some Churches, in the first hundred of yeere, that were directly impious, as the Inuocation of Saints and Images.
4. Someother things were then vsed that were not eueryevery way impious in their owne nature, and yet not greatly iustifiable in their vse, and such were diuers of the aforenamed obseruations.
5. That diuers things at the first brought into the Church with good intents and to good purpose, afterwards grew into abuse: as for example; In the Primitiue order of Mounks.
6. The worser traditions were brought in by false teachers, and too pertinaciously obserued by the people, the Fathers bewailing it, and sometimes complaining of it.
7. The Fathers themselues in some things shewed leuity and vnconstancy of iudgement: sometimes to please the people, approouing things; and againe, sometimes standing vponupon the sole perfection of the Scriptures.
Lastly, it cannot well bee denied, but that the libertie taken in the primitiue times to bring in traditions, opened a doore to Antichrist.
Traditions in Popery.Now concerning the traditions in Popery vnderunder Antichrist, their doctrine is abhominable, for they say that the word of God is either written or vnwritten; and they say their vnwritten verities are necessary as well as Scripture, yea that they are of equall authority with Scripture. And those traditions they would thus exalt,Scriptures against traditions. are for number many, for nature childish, vnprofitable, impious and idolatrous. But that we may be fully settled against their impious doctrine of traditions, we may profitably record in our memories these Scriptures, Deut. 12.32. Reu. 22.18. Matth. 15. 1. Pet. 1.18. Galat. 1.9. Isay 8.20. 2. Tim. 3.16. Ier. 19.5. Col. 1.28. Luke 16.29. 1. Cor. 1.5.6.7.
Ob. 1.Ob. But our Sauiour told his disciples, I hauehave many things to say vntounto you, but yee cannot beare them now, but the spirit when hee is come shall lead you into all truth aIoh. 16.12.13. Ergo, it seems there are diuers truths of Christ which were not reuealed in Scripture, but by the spirit vttered by tradition after.
Sol.Sol. This may be vnderstood of the gifts of the Apostles, and of the effects therof, and not of doctrine: for of doctrine he had said in the chap. before, all things that I hauehave heard of my father, I hauehave made known vntounto you bIoh. 15.15.. 2. If it were vnderstood of doctrine, yet he doth not promise to lead them into any new truths, but into the old, and those Christ had already opened, which should be brought to their minde, and they made more fully to vnderstand them. For so he saith of the Comforter in the 14. chapter, he shall teach you all things and bring all things to your remembrance, whatsoeuer I hauehave sayd vntounto you cIoh. 14 26.. 3. Be it he had not reuealed all as yet, what did he therfore neuer reueale it? why, the very text is against it, for hee said, I hauehave yet many things to say vntounto you dIoh. 16.12., therefore he did say them, namely after his resurrection eAct. 1.3.. 4. Let it bee noted that he saith, ye cannot beare them now: the things he had to say they could not then beare, why should we thinke that they could not then beare these graue traditions, as the Annointing and Christening of bels and such like? Lastly, let them prooue it to vsus that those toies are the things Christ promised to reueale, and then they say somewhat.
Ob. 2.Ob. But in the 20. of Iohn he saith, fIoh. 21. vlt. & 20 30.there were many things which were not written which Iesus did. Answ. He saith that the things which are written are to this end written, Sol.that we might beleeue, and beleeuing might hauehave eternall life, so that what is needefull to faith and eternall life is written. 2. Hee saith there were other things not written, he saith other things, not things differing from these: other things in number, not in substance or nature, much lesse contrary things.
Ob. 3.Ob. But the Thessalonians are charged to hold the traditions they had beene taught. Sol. The Scriptures were not then all written. 2. The Apostle vnderstands not traditions as the Papists doe. For in the same place hee calleth the things written in Scripture, Traditions, as well as those were not yet written.
To conclude this discourse concerning traditions, we must further vnderstand, that the traditions in any Church though they be things indifferent in their owne nature, become vnlawfull, if they be such as be taxed in these eight rules.
1 If they be contrary to the rules of the Apostles concerning such things ecclesiastically indifferent.8Wayes any tradition growes euill. 2. If they bee vrged and vsed with superstition. 3. Or as any parts of Gods worship. 4. Or with opinion of merit. 5. Or as necessary to saluation. 6. Or if they bee equalled with the Law of God; or the weighty things of the Law, neglected, and those more vrged. 7. If they be light and childish. Lastly, if by their multitude, they darken and obscure the glory of Christ in his ordinances. Thus of the second thing.
The third thing from which hee doth dehort is the Rudiments of the world.
The Rudiments of the world]
By the Rudiments of the world hee meaneth the lawes of Moses, What hee meanes by rudiments.especially, concerning meats, washings, holidaies, garments, and such like ceremoniall obseruations.
Those lawes were called Rudiments or Elements,Why called rudiments. as some thinke, because the Iewes and false Apostles held them as needefull, as the foure elements of the world: or else because in their first Institution they did signifie the most choice and fundamentall principles of the Gospell, that were necessary for all to know that would be saued; but it is most likely they are called so by a Gramaticall Relation to the Abcedaries, that as little children beginne at the Alphabet and so goe on to higher studies, so did the Lord giuegive those lawes, as the A. B. C. of the Iewes, to bee their Paedagogie, in the infancie of the Church.
Now they might be said to be of the world, Why of the world.because they were externall rites and subiect to the sight and sense: and because they consisted of a glory that was more worldly then spirituall, and because worldly men doe most stand vponupon that which is externall.
Tis the drift of the Apostle to disswade from the obseruation of those rites, because now the law of Moses was abrogated. Abrogation is a plausible doctrine in popular estates; Proclamation concerning immunities from tributes and taxations, or concerning Isonomie, that is, indifferent libertie for all to be competitors for honors or free for profits of a common-wealth, those were wont to be wonderfull gratefull to the multitude, and such is the doctrine of abrogation in Diuinitie: yet because it may be abused by Epicures, it is to be more carefully opened.
The Law may be said to be abrogated diuers waies.The law abrogated 4. wayes. 1. When it is antiquated or obsolete, so as men are neither bound to dutie nor punishment: and thus the ceremonies are abrogated. 2. When the punishment is changed, onelyonly the obedience still remaining in force, as in the law of stealth. 3. It is abrogated to the guiltie, when the punishment is transferred on an other, so as the law cannot exercise her force vponupon the guilty person. 4. It is abrogated, when it is weakned and eneruated by transgressors: to breake the law is to loose or dissolue the law; thus wicked men by their liues abrogate it.
Quest. But is the whole law of Moses abrogated? Answ: No; for though Moses be said to giuegive place to Christ, that doth not import a change of the law, but of the Law-giuer. Moses gaue three kinds of lawes, Morall, Iudiciall, Ceremoniall.
For the morall Law,How the morall law is abrogated. Rom 8.1.2. it may in some sort be said to be abrogated, as 1. In respect of the curse and malediction, as it did worke anger and made execrable: for so there is no condemnation to them which are in Christ Iesus, in as much as the law of the spirit of life hath freed them from the law of sinne and death. 2. In respect of the inexorable rigour and perfection of it:Rom 6.14. for we are not now vnderunder the law but vnderunder grace. 3. In some sense it is abrogated in respect of iustification: for now it is no more required of the godly, that they should seeke iustification by the law, but by Iesus Christ. Againe, we must distinguish of the persons: for the law still lyeth on the necke of the vnregenerate, but in the former respects is abrogated to the faithfull, for against them there is no law,Gal. 5 23. 1. Tim. 1.9. How the Iudiciall Lawes are abrogated but the law is giuen to the vnrighteous.
Now for the Iudiciall lawes of Moses, they were as it were ciuill lawes, concerning Magistrates, Inheritance, order and processe of Iudgments, contracts, mariage, bondage, diuorce, vowes, vsurie, and trespasse between man and man.
These Iudiciall lawes must be considered two waies. 1. As they binde the Iewes, as they were men, that is, in a common and generall right, and so those lawes are perpetuall in the nature and equitie of them. 2. As they bound the Iewes as they were Iewes, in a personall, nationall, or singular right: And thus where the reason of a law is particular, there the law is so, and binds not other people, but as it may fit their Common-wealths.
The Ceremoniall lawes did concerne sacrifices, and sacraments, and other holy things, and rituall obseruations. Diuines hauehave a saying, that the Iudicialls are dead, but the Ceremonialls are deadly. That the Ceremonies are abrogated, was signified by the renting of the vaile of the Temple, yea the Temple it selfe is destroyed, as will more fully appeare when I come to the 15. verse.
And thus of the rudiments of the world; Hithervnto also of the matter of the dehortation: the reasons follow.
And not after Christ.]
These words conteine the first reason against philosophie, traditions and ceremonies: they are not after Christ, and therefore to be auoided, lest our soules be spoiled. These things were not after Christ, 1. because they no way tended to the furtherance of heauen & reconciliation with God, which in Christ we should principally looke to. 2. Because they were no way warran…ed, or approued, or commanded by Christ: Christ when he came imposed no such things. 3. Because they doe now no way lead vsus after Christ, but from him rather, in as much as we rest in those works done, and neglect the commandement of God. Lastly, they feed the humors of carnall men, and draw away mens mindes from the spirituall worship of God in Christ.
Hence we may note an answer to that question, whether the Gentiles may not be saued without Christ by philosophie? The Apostle determines that the soule is spoild by philosophie, if it be not after Christ.
Againe, hence we may learne a note of tryall concerning the truth of religions: that religion which is not after Christ, is a false religion. for this is a foundation, that euerlasting happinesse must be expected from Christ alone.
Lastly, here we may note, that sinnes against Christ will be accompted for, though they were not forbidden in the morall law. we hauehave now another law in the Gospell, so as whatsoeuer is not after Christ is a great transgress…ion: neither may we thinke that we sinne not against Christ but only by traditions and ceremonies: for there are many other waies of offending against him, as, To liue without Christ and communion with him aEphes. 2.12.. To be an enemie to the crosse of Christ bPhil. 3.18.. To make the doctrine of redemption an occasion of libertie to the flesh c1. Pet. 2.16.. To liue after the lusts of men and not after the will of Christ d1. Pet. 4.1.2.. To harden our hearts against the doctrine of reconciliation e2. Cor. 5.20.. To hold false opinions concerning the person or office of Christ. To peruert the Gospell of Iesus Christ fGal 1.7.. To persecute or despight Christ in his members gMatth.. To trust in the merit of our owne works hRom. 10.3.4.. To denie him before men iMat. 10.33.. To reproch the seruants of Christ kH…b 11.26.Not to beleeue the report of his messengers lEsay 53.1. Rom. 10.16.. Not to imitate his graces mMat 11.29.. To offend one of Christs little ones nMark. 9.42.. To make diuision or schisme o1. Cor 1.12.. Not to discerne his bodie in the Sacrament p1. Cor. 11.28. To build againe things destroyed qGal. 2.17.18 19.. To breake our vowes r1. Tim 5.11.12.. To fall away from the doctrine of Christ s2 Ioh 9.. To grieue the spirit of Christ tEph…s 4.30.. To be beguiled from the simplicitie that is in Christ Iesus u2. Cor. 11.3.. To cast away their confidence *Hebr. 10.. Or to fashion our selues to the lusts of our ignorance x1. Pet. 1.14..
Thus of the first reason.