Exposition of Colossians, Sermons · Chapter 2 · Verse 8
VER. 8. Beware leaſt there be any man that ſpoyle you through Philoſophy, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Chriſt.
In this verſe the Apoſtle returnes againe to that generall propoſition.
That all things out of Chriſt in the matter of ſaluation are meere deceit and vanity; and here he comes to a more particular handling of it, laying before the Coloſſians the ſpeciall meanes vſed by ſeducers to deceiue them, and to draw them from Chriſt, and to thruſt, vponupon them other things beſides Chriſt, that is the generall matter contained in this verſe.
Now this matter is expreſſed & laid out in theſe particulars. Firſt in a caueat and premonition forewarning to take heede of ſeducement; which ſeducement is ſet foorth by the nature aed force of it, where it takes place, that it is of a corrupting and ſpoyling nature, in theſe words beware leaſt there be any that ſpoyle you.
Secondly, in a ſpeciall mention of ſome particular means wherby ſeducers vſe to deceiue (namely) theſe three
Firſt, philoſophy which is further by way of explication, ſayd to be vaine deceit.
Secondly the traditions of men.
Thirdly the rudiments of the world.
Then in the laſt words of the verſe, the Apoſtle doth oppoſe to all theſe corruptions, a generall refutation, that theſe things muſt needs be falſe, deceitful and of a ſpoiling nature, becauſe they draw men from Chriſt, and from ſeeking happineſſe and ſaluation by Chriſt alone, this is implied in thoſe laſt words (and not after Chriſt.)
Come we to ſpeake of the Apoſtles caueat and premonition, together with the firſt particular meanes of ſeducement, vſed by ſeducers, in theſe words), Beware leaſt there be any man that ſpoyle you through philoſophy, and vaine deceit. Beware, the original word ſignifieth ſee, or look, it is a word proper to the eyes of the body, but heere transferd to the minde; and the meaning of the Apoſtle is, let there bee in you a vigilant care and diligent heedefulneſſe; (ſpoyle you) this word is metaphoricall, borrowed from theeues and robbers, who come vponupon a fold of ſheepe, take and binde the ſheepe, and carry them away as a prey, and the meaning is, beware leaſt there bee any that ceaſe vppon you by impoſture and ſeducement, and binde you, and carry you away from the true faith of Chriſt, as a ſpoyle, as a prey, and a booty; (philoſophie) this word properly ſignifieth louelove or ſtudy of wiſedome, but it is heere put to ſignifie doctrine fetched from Heathen wiſe men and from their bookes and writings containing the knowledge and ſcience of naturall and morall vertues, and leaſt the Apoſtle ſhould ſeeme generally to condemne all ſuch knowledge, both morall and naturall, hee addes further as a reſtraint (and vaine deceit) (that is) ſuch doctrine fetched from Philoſophers and Heathen wiſe men, as is a vaine and pernicious ſeduction, and drawing out of the way, for ſo the word tranſlated (deceit) ſignifies euen a drawing out of the way from Chriſt, & his true doctrine into errors, and in the end to deſtruction, thus then are theſe wordes to bee conceiued, as if the Apoſtle had ſayd.
Let there be in you a vigilant care and watchfulneſſe, least there bee any that by impoſture do ceaſe vponupon you, and carry you away as a prey, or a booty, and that by meanes of ſome corrupt doctrine deriued and taken from Philoſophers, & Heathen wiſe men, which may ſeeme to carry a ſhew of wiſdom, but indeed is a vain & pernicious drawing out of the way from Chriſt, to errour, and to deſtruction.
Doctr. 1 Now from the firſt word of this verſe (beware) wee are taught that heed and circumſpection, is needfull, in reſpect of deceiuers and ſeducers, wee are to take heed of ſuch as goe about to corrupt our faith, and our religion, and to draw vsus into errour,We are to take heed of ſeducers who ſeeke to corrupt our faith and religion and to draw vsus into errou… yea, though wee bee ſuch as are well grounded in the trueth, yet are wee to take heede of ſeducement and drawing away, the Apoſtle witneſſeth of the Coloſſians verſe 5. that they were ſtedfaſt in the faith, yet hee thought it meete to giuegive them this caueat, beware least there bee any that ſpoyle you, &c. Hence it is that hee ſayth, Phillip. 3.1. it greeued not him to write to them of that Church the ſame things, for he knew it to bee a ſure thing, euen a thing tending to their cōfirmation & ſtrēgthning againſt ſeducers, and then he ſubioynes a tripled premonition, Beware of dogs, beware of euill workers, beware of the conciſion: giuing vsus thereby to vnderſtand, how needfull it is euen for ſuch as are well inſtructed, hauing been often taught the ſame things, to looke about them, to take heed of the deceit of falſe teachers, for indeed the Lord who hath the ordering, and doth euer order the malice of Satan, for the good of his Church, doth ſuffer Seducers in the Church, for the exerciſe of the faith and patience of his choſen, and for the manifeſtation of ſuch as be ſound in the truth. 1. Cor. 11.19. Therefore they that be moſt ſound in the truth, are to bee wary and to take heed of ſeducement.
It were eaſie further to ſhew the neceſſitie of this duty, Queſtion. but the queſtion may be, how this is to be done, and how we ſhall take heed of ſuch as ſeeke to draw vsus to error.
To this I anſwere, Anſw. that firſt we muſt learne to diſce…ne and know them.
Alas may ſome ſay, Quest. how ſhall we that are illiterate and vnlearned know them? they can transforme themſelues into the likeneſſe of true teachers, as Satan can change his colour, and transforme himſe…fe into an angell of light, ſo can his miniſters, 2. Cor. 11 14.15. how then ſhall wee know them?
Anſ. Anſ. I hauehave heretofore ſhewed, in a word therefore to recall it, wee ſhall know them by their proper fruites, I meane by their fruits not as they are Chriſtians, but as they are teachers, that is, by their doctrine, if their doctrine be conſonant and agreeable to the written word of God, and grounded on Ieſus Chriſt incarnate, with due reſpect of his glory, and ſet before vsus ſpirituall worſhip of God, agreeable to his nature and will, then is the teacher a true teacher: but if the doctrine either diſſent from the word of God, or any thing derogate from the glory of Chriſt, or vrge vponupon vsus an outward worſhip, ſtanding in outward rites and ceremonies, then is the teacher a falſe teacher, and hauing found him out ſo to be, and diſcouered him, we are in the ſecond place to auoyd him Rom. 16.17▪ I beſeech you marke them diligently, which cauſe diuiſion and offences, contrary to the doctrine ye hauehave lear-and auoyd them, yea, a falſe teacher being knowen to vsus we are to auoyd the very breath of him,We are to auoyd the very breath of falſe teachers. we are to giuegive him no entertainment, Ʋſe. nor receiue him to houſe nor bid him good ſpeede Ioh. 2. Epiſt. 10. wee are to admit no conference, nor ſpeech with him, as ſome fooliſhly do, preſume on their owne ſtrength; for if wee ſo doe, wee breake the commandement of God, who hath ſayd, receiue not ſuch a man to houſe, admit no familiar conference with him, & tanſgreſſing the commandement of God, can we hauehave any aſſurance of preſeruation, that we ſhall bee kept from hurt by ſuch an one? no certainely, wee paſſe the bounds God hath ſet about vsus, we are out of the waye, God hath appoynted vsus to walke in, and wee can hauehave no aſſurance of his protection; let vsus therefore labour to diſcerne and know ſeducers, and when we know them, let vsus bee carefull to auoid the very breath of them, let vsus not ſuffer them to come neere vsus, leaſt ſo doing we not only confirme them in their ſinne but bring our ſelues within danger of infection by them: yea, as the Apoſtle ſayth, to be made a prey or a ſpoyle vntounto them, & conſequently a prey to the teeth of the Lyon, euen that roaring lyon the Diuell, who walketh about ſeeking whom he may deuoure.
The next thing we hauehave heere to obſerue, is the nature and force of ſeducement, where it takes place, that it is of a ſpoyling nature, therefore the Apoſtle ſayth not (Beware leaſt any ſeduce you) but leaſt any ſpoile you; the poynt of Doctr. 2 tnſtruction hence offered, is thi….
That where deceiuers, teachers of errour, faſten vponupon any perſon or people, they ſpoile them,Where falſe teachers faſten vponupon any perſon or people they ſpoil them. they carry them away from the truth, as the beare, wolfe or lyon carry away their prey which is not able to reſiſt them, 2. Cor. 11. The Apoſtle painting out the manners of falſe teachers, and by way of exprobration, reproouing the Corinthians for ſuffering them amongſt them, ſayth thus; yee ſuffer euen if a man bring you into bondage, if a man deuoure
Whence it is cleere that where teachers of errour are ſuffered, they bring men into bondage, they ſpoyle and deuoure them. Act. 20.30. the Apoſtle ſayth to the elders of Epheſus, of your owne ſelues, ſhall men ariſe ſpeaking peruerſe things, to draw diſciples after them; the wordes carry this ſence, that falſe teachers riſing vppe amongeſt them, and ſpeaking peruerſe things, ſhould ſo far preuaile with ſome, as they ſhould make them (as it were, ſweare vntounto their opinions, thus indeede did the Arrians the Donatiſts and other heretickes in ſucceeding times, as might be ſhewed at large.
Firſt, therfore this may ſerue to make vsus ceaſe from maruelling Vſe. 1 that ſome perſons who are ſeduced by deceiuers,We are not to maruell ſome perſons that are drawen to error become of obſtinate in their error. & drawen away to papiſme to browniſm or the like, become wilfull & obſtinate in their errours; heere is the reaſon of it, falſe teachers hauehave ſpoiled them, & made a prey of them & hold them ſo faſt, that a good ſhepheard may happily take out of the mouth of the lyon, two legs, a peece of an care, as the Prophet ſpeakes, Amos 3.12. but the greateſt part they will hold without reſcue or recouery, yea, lamentable experience ſhews, that where deceiuing Ieſuits & popiſh prieſts faſten vponupon poor ſilly ſouls, they ceaſe not only on their minds, in corrupting them with error, but vponupon their very willes, ſo that, talke with them, & you ſhall find thogh they ſeem willing to be reſolu'd, & to learn the truth yet they will not, but when they hear a reaſon, which they cānot anſwer, inſteed of yeelding, they ſay, were ſuch and ſuch heere they could anſwer you, in this caſe, they doe as Pharaoh did, Exod. 7.11. who when himſelfe could not tell what to ſay, to ſo manifeſt a ſigne as was wrought by Moſes and Aaron, yet he perſwaded himſelfe his wiſe men & his enchanters could, and ſend for them hee will, to ſee what they can ſay, rather then yeeld to the worke of God, and thus doe many ſeduced perſons, when they know not what to anſwer themſelues, yet they thinke that ſuch and ſuch can, and ſo they continue willfully blinded and hardened in their errours: Let vsus not therefore maruell when we ſee perſons ſeduced, by popiſh enchanters, hauing beene dealt withall, by ſuch as are able to conuince them, ſtill wilfull and obſtinate in their errours, and hating to bee reclaimed, deceiuers hauehave taken them, and carried them away as a booty, and hold them faſt vnderunder their power, and by their iugglings, hauehave not onelyonly ſhut vppe their eyes, that they cannot ſee the truth, but by the iuſt iudgement of God, hauehave bound vp the power of their willes, ſo as they will not be made to ſee it when they doe ſee it.
Vſe. 2 Againe it being ſo, that where deceiuers faſten on any people or perſon, they ſpoile them; let this teach vsus not onelyonly to auoyd ſeducers, but to affect the truth, and to receiue the truth in louelove of the truth,We muſt not onelyonly auoyd ſeducers but affect the truth and receiue it in louelove of it. for indeed becauſe men receiue not the louelove of the truth hence it is as the Apoſtle hath taught vsus, 2. Theſſ. 2.11. that God ſends them ſtrong deluſions to beleeue lies, euen ſuch deluſions as ſtrongly deceiue them, and ſtrongly hold them, beeing deceiued, for ſo much the words doe import foreign. That the Lord ſends vponupon them ſuch errours as not onelyonly preuaile with them, but are powerfull and ſtrong to hold them, hauing erred, ſo as they hauehave neither power nor will to winde themſelues out, but thinke themſelues in happy caſe and right, when they are moſt wrong, and ſo goe on ſtiffe and ſtubborne againſt the truth, and againſt their owne good, till they periſh and be damned in hell, let this be thought on, and let it ſtirre vsus vp to receiue the truth in louelove of the truth, and to teſtifie our louelove to the truth.
1. Meanes.Let vsus hate and deteſt all contrary errour, as Dauid ſaith he did Pſal. 119.104. hauing gotten vnderſtanding of the truth, he hated alwayes of falſhood.
Come we to the firſt particular meanes heere ſet downe whereby ſeducers vſe to prey vppon poore Chriſtians (namely) philoſophy and vaine deceit, the Papiſts in their notes on this place, charge vsus to be ſuch as aduance philoſophy aboue the due place, and ſay wee hauehave no other argument againſt the reall preſence in the Sacrament of the Lords ſupper, but ſuch as are borrowed from philoſophie, concerning quantity, place, poſition, dimenſions, ſight, taſte and other ſtraites of reaſon, which indeed is a meere cauill and ſtanderous imputation, for we hauehave many other arguments againſt that carnall preſence both out of Scripture and out of ancient Diuines, and againe, we bring no arguments out of philoſophy, but ſuch as hauehave ground in Scripture, the Scripture teaching that Chriſt was truely incarnate, and had a true body like vntounto ours, had all the eſſentiall properties of a true body, we hence conclude according to the rules of philoſophy, that his body is viſible, circumſcribed, locally and preſent only in on place at one Doctr. 3 time the ground of our argument is from Scripture and nor from philoſophy thus far we conſent with our aduerſaries, that a doctrin grounded on philoſophy is a means of ſeduction & drawing out of the way from the truth of religion,A doctrine grounded on philoſophy is a meanes of drawing out of the way from the truth of religion. that is cleare from theſe words of the Apoſtle, & the reaſon of it is manifeſt.
Becauſe the wiſedome of man is blinde in matters of religion, Reaſon. as the Apoſtle ſaith Rom. 1.22. when the Philoſophers, and wiſe men among the heathen profeſſed themſelues to be wiſe in matters of faith and religion, they became fooles; therefore a doctrine grounded on their writings muſt needes be a meanes of ſeduction and drawing away from the truth into error. And this we may eaſily retort and turne backe vponupon the head of our aduerſaries eſpecially the ſchole Diuines amongſt them, who ground many doctrines on Philoſophy as iuſtification by inherent righteouſneſſe, freedome of will and diuers others.
Let the vſe of this bee thus much vntounto vsus, let it teach vsus to looke to the ground of eueryevery doctrine tendred vntounto vsus that it be grounded on the written word of God the foundation of all true faith and learne we to ſuſpect ſpeeches cloathed in philoſophicall habit, vnderunder them many times lies hid much corruption. Let vsus not then receiue things offered vntounto vsus in that manner hand ouer head but with examination. I deny not all vſe of philoſophy, there may be good vſe of it in diuinity.
And I will now briefely ſhew how farre foorth philoſophie is pernicious and hurtfull to religion, and how farre foorth it is not.
Firſt therefore know that philoſophy & the learning of the heathen is hurtfull to religion, in that it puts downe ſome things vtterly falſe and againſt the word of God as the eternity of this world, that chiefe happineſſe is found in ciuill vertue, that vertue is nothing elſe but a mediocrity or moderation of naturall affection without renouation or change of them by grace and ſuch like.
Secondly, it is pernicious to religion, in that ſuch things as hauehave their truth in philoſophy and nature are abuſed to ouerturne or corrupt ſome truth in religion, for example, that of nothing, nothing is made; it is true in nature and reaſon, but it is falſe in diuinity and religion, that teaching vsus that God made all things of nothing, that from a priuation to an habit there is no returne, hath ſome truth in philoſophy, but in religion it holds not true, becauſe from death to life there is a returne, and there ſhall be a reſurrection of the body; that the iuſtice and righteouſneſſe by which a man is iuſt and righteous is formall inherent in himſelfe not in another, as wiſedome or learning is in him that is wiſe or learned is true in philoſophy, but falſe in diuinity, becauſe the iuſtice and righteouſneſſe by which we are iuſt and righteous in the ſight of God, is not inherent in vsus, but it is the righteouſneſſe of Chriſt imputed vntounto vsus, many other inſtances might be giuen, but theſe may ſufficiently cleere it, that philoſophy is dangerous to religion in that ſuch things as hauehave truth in philoſophie are abuſed to ouerturne or to corrupt ſome trueth in religion.
Now on the other ſide,How philoſophy is not hurtfull but rather helpfull to religion. philoſophie and the ſcience of naturall things and morall vertues deliuered by Heathen men is not hurtfull to religion in things there truely deliuered and vſed as a ſeruant vntounto diuinity, and ſo as it may be a meanes to further vsus in the knowledge of God, and of heauenly things, for certainely the knowledge of naturall things and morall vertues may help in the knowledge of things heauenly & diuine, the Scripture it ſelfe doth ſomtimes ſend vsus to the teaching of nature, and of naturall things, 1. Cor. 11.14. ſaith the Apoſtle, doth not nature it ſelfe teach you, that if a man hauehave long haire, it is a ſhame vntounto him, Chriſt himſelfe ſends his followers to the foules of the aire, & to the lillies of the field to learne that excellent point of the prouidence of God, in the preſeruation of them; the booke of Iob is full of arguments from things natural to manifeſt and make knowen the infinite wiſdom & power of God, & there is no doubt, but that Moſes and Daniel being inſtructed in the wiſdome of the Aegyptians and Caldeans they made good vſe of that knowledge, let no man then ſimply condemne philoſophy & all liberall arts & ſciences as ſome fooliſhly do but ſo far forth as philoſophy puts down things vtterly falſe, or as the rules of it are abuſed to ouerthrow or corrupt ſome truth in religion.
Let vsus learne to profit by our knowledge of any naturall thing, let our knowledge of a thing naturall,We are to profit by our knowledge of natural things ſerue as a ſtep to aſcend by, to the knowledge and conſideration of ſome things heauenly and ſpirituall; for example we know that the eye hath a faculty and power of ſeeing. Let vsus thereby be led forward to conſider that heere is an eye in heauen that ſees more.
That in God the creator & maker of the eye, there is a power of ſeeing all things. Thus did Dauid reaſon, Pſ. 94.9. he that formed the eye ſhall he not ſee, he riſeth vp from a conſideration of ſight giuen to the eye, to conſider the all-ſeeing eye of Gods prouidence; we knowing that there is in man a conſcience that doth checke him for notorious knowen ſinnes (as it doth if it be not hardened and caſt aſleepe by cuſtome of ſin.) This ought to lead vsus a long to conſider of a iudgement to come, that there ſhall be a time when God will bring all to iudgement. Euen our meate, drink & apparell, are to put vsus in mind of the neceſſitie of the foode of our ſoules, and the inward hablements and cloathing of the ſoule, yea, the graſſe of the field, and the flowers of our gardens flouriſhing for a time, and then fading away, are to put vsus in minde of the ſhort continuance and fading ſtate of our liues, thus doing wee ſhall walke in earthly things and hauehave heauenly mindes, and make a right vſe of our philoſophy, euen of our contemplation & knowledge of naturall things.
Obſerue with mee one thing further from theſe words (namely) this, that the Apoſtle cals philoſophy, the beſt learning of heathen, thruſt vponupon men in reſpect of true cō fort & ſaluation, not only a deceit, but vaine deceit, a vaine thing, ſuch as hath not in it that ſoundnes of comfort that is happily expected by it, hence we are taught.
Doctr. 4 That the greateſt knowledge a man can reach vntounto in humane learning if he reſt in it, & look for true comfort by it, it will diſappoynt him,The greateſt knowledge in humane learning will diſappoynt a man if hee looke for true comfort by it. if a man think himſelfe happy & lift vp himſelfe in regard of his excellent knowledge gotten by his natural wit, & by ſtudy of the beſt humane learning he deceiues himſelfe, he ſhal vaniſh away in his own ſpeculation, for why? true ſauing & laſting comfort is not there to be found, it is only found in the knowledge of the word of God, which is therfore called, and that by way of excluſion ſhutting out true comfort from any other word, the word of comfort, & the word of life. Hence it is, that the Saints of God hauehave euer found ſuch delight and ſweetnes in the word of God, as they hauehave preferred it before the ſweeteſt things, & made it the very ioy of their hearts.
The knowledge that men of the beſt wits, and by the greateſt ſtudy come to by human learning cannot miniſter to them any true comfort in time of their outward preſſures and in time of their troubles, that lie on their bodies, it can only tell them this or that trouble is to be born with patience, becauſe there is a neceſſity of the bearing of it, being layd vponupon them, there is no remedy but they muſt beare it, or it may be, it can go thus far, as to tell them that God will hauehave it ſo, but their knowledge they hauehave by humane learning cannot ſhew them in that trouble, the good and holy will of God, and the louelove of God euen in that trouble & that God is ſtill the ſame good God vntounto them in afflicting of them that he was before he layd that affliction on them, thus far it cannot go, in regard of outward trouble, much leſſe can it yeeld true comfort in anguiſh of ſoule or perplexity of minde and conſcience.
Now then this beeing ſo, that the greateſt knowledge Vſe. 1 a man can attaine by humane learning will diſappoynt him, if he looke for true comfort from it in time of need,Such as take delight in reading humane hiſtories muſt moderate their delight. let them as many as take delight (I will not ſay in reading of vaine and friuolous tales, but in reading true humane hyſtories of this Kingdome or any other (which I ſpeake not againſt, it is a commendable thing to read them) but this I ſay, let ſuch as take pleaſure and delight in reading of them, learne to moderate their delight, and let them take heed they be not carried away with too much delight in reading of them, it is the corruption of our nature, to be too much tickled with delight, & to place a felicity in reading ſuch hyſtories, and ſo to ſpend all the time wee hauehave to ſpare in reading of them, but let vsus learne thus to thinke with our ſelues, will the knowledge I get by reading thoſe ſtories ſtay mee in the day of my trouble? will it comfort me in the houre of my death? then it is a ſure thing, then is it comfortable indeede, but if vponupon due conſideration wee find it to be vaine and empty of all ſuch comfort, and that if we reſt vponupon it, we wait vponupon a lying vanity and forſake our owne mercy as the Prophet ſpeakes Ionah 2.1. Then let vsus take leſſe delight in turning ouer ſuch bookes & ſeeking after ſuch knowledge, and let vsus labour to hauehave our hearts poſſeſſed with greater delight in reading of Gods book which is the volume of true comfort, & will furniſh vsus with ſuch comfort as wil ſtand by vsus in all times of trouble & diſtreſſe either of body or mind both in life & death
Vſe. 2 Againe, it being ſo, that the greateſt knowledge a man of excellent wit & with great ſtudy hath gotten out of humane writers,There is no true comfort to be found in naturall knowledge. euen out of morall philoſophy which ſeems to teach the way to true happines is not able to yeeld him any dram of true comfort in time of trouble, what comfort then can ſuch perſons finde as reſt in their naturall knowledge I meane in that knowledge they hauehave only by their mother wit, ſome perſons will freely confeſſe they are not book-learned, and indeed they hauehave not any iot either of humane or diuine knowledge which they ought to hauehave, & might hauehave had by the means long continued amongſt them they know not the diſtinction of the perſons in the trinity, or at leaſt cannot diſtinctly tell what any of them hath done for them, they are not acquainted with the properties of God nor with his actions, they know not his truth, his iuſtice, his power, his mercy, & other his attributes as they are made known in his word, happily they know them as they may be known by the light of reaſon, & ſo did the Heathen, as the Apoſtle witneſſeth, but alaſſe that is a comfortles knowledge ſeruing only to leaue them without excuſe, let ſuch as bleſſe themſelues in their naturall knowledge, ſuch as content themſelues to know God & the things of God as they may be knowen by a naturall man, let them conſider that when trouble comes vppon them, they ſhall be left deſtitute & voyd of comfort eſpecially when trouble of minde comes, they ſhall then hauehave nothing to oppoſe to the accuſatiō of a guilty conſcience, nothing to the burning wrath and fearefull diſpleaſure of God, but ſhall ly open to feare, trembling & deſparation to voluntary death, yea, to lay violent hands vponupon themſelues.
Let theſe things bee thought on, and let them ſtirre vsus vp not to reſt in ſuch knowledge of God and the things of God, as we hauehave by the light of nature, which is comfortleſſe, and will then diſappoynt vsus of comfort, when wee hauehave moſt neede of it, but let vsus labour for that knoweledge which is offered and may bee had from the word of God, which will be ſure to affoord vsus true and ſound comfort, euen in the greateſt conflict of minde and conſcience that can befall vsus.
Come we to the ſecond meanes vſed by ſeducers to deceiue Meanes. 2 (n) the traditions of men, through philoſophy and vaine deceit through the traditions of men, by traditions, &c. Interpretation.The Apoſtle in this place meanes ſuch doctrine, rules or precepts as were meerely deuiſed by men either contrary or Doctr. 5 beſide the written word of God, in the caſe of religion,Doctrines meerly inuented by men ſpoyle ſuch as embrace thē. we may find Mat. 15.9. that traditions are called mens precepts or rules, meerly inuented by men, & ver. 3. ſuch as croſſe & thwart the commandements of God, ſuch as be contrary, or at leſt beſides the written word of God, hence then doth the Apoſtle giuegive vsus this concluſion.
That ſuch doctrines in the caſe of religion are as meere inuentions of men hauing no ground in the written word of God, they ſpoyle ſuch as embrace them, and drawe them away from the truth into errour, the reaſon Reaſon. is plaine. becauſe
The written word of God is a perfect rule both of faith & maners, & contains all things needfull to be known, beleeued or practiſed, it is ſuffi…iently able to make vsus wiſe to ſaluation theſe things are written,Ioh. 20.31. that ye might beleeue that Ieſus is the Chriſt the ſon of God, & that in beleeuing yee might hauehave life through his name, and the Apoſtle ſaith,Rom. 15.4. whatſoeuer things were written aforetime were written for our learning, that we through patience & comfort of the Scriptures might hauehave hope: therefore any doctrin added to the doctrine of the word, it being ſo abſolute in it ſelfe, Vſe. muſt needes bee a drawing away from the trueth into errour,Confutation of popiſh vnwritten traditions. now ſuch are the vnwritten traditions of the Papiſts, their doctrine touch…ng their maſſes, trentalles, dirges, halfe communions, inuocation of Saints, adoration of images, hallowing of bread, water, oyle, croſſings, ceremonies & many more of that ſtamp, they are all meer inuentions of men, and ſuch as embrace them, are drawen from the truth to errour; but the Papiſts plead and ſay, theſe things are not ſo to bee taxed as mee…e inuentions of men.
Ob.Becauſe (ſay they) they were not ordained by meere humane power, but by Chriſt his warrant and authority, by ſuch as are placed ouer his Church, of whom he ſayth, hee that heareth you heareth mee, and hee that deſpiſeth you deſpiſe…h mee, they are appointed by the holy Ghoſt ioyning with their Paſtors in the regiment of the Church this is their colour they ſet vponupon them, but to take from them this ſhift.
Anſ. Firſt, they are neuer able to prooue that their teachers hauehave Apoſtolicall power and authority, the ſame that the Apoſtles had, and that they are ſimply to be beleeued in that they teach, that is a priueledge & prerogatiue belonging only to the Apoſtles, the planters and founders of the Church of the new Teſtament.
Againe, it is true indeede, Chriſt ſaith, he that heareth you heareth mee &c. but how? ſo long as they teach nothing but that Chriſt hath taught; hee doth not aſſure vsus, whoſoeuer heareth man being called to teach, heareth him ſimply whatſoeuer he teach, but ſo long as man preacheth Gods word and that appeares Ioh. 14.26. the comforter which is the holy Ghoſt, whom the father will ſend in my name hee ſhall teach you all things, and bring all things to your remembrance, which I hauehave told you Chriſt there promiſeth that his ſpirit ſhall ſuggeſt to the minds of his diſciples all things, which he had taught them, and not any new doctrines, therefore the Church of Rome cannot free their vnwritten verities from being found meere humane inuentions, and we are to auoyd them as things that will ſpoyle and draw vsus away from the truth into error, & embrace only ſuch doctrines, as are grounded on the written word of God, which is perfectly able to make vsus wiſe to ſaluation.
Now to the third meanes vſed by ſeducers to deceiue Meanes. 3 (namely) the rudiments of the world, according to the rudiments of the world, and not after Chriſt.
Theſe words if they be conſidered with the former they hauehave reſpect vntounto them on this manner, that the traditions of men were according to the rudiments of the world according to the rites of the ceremoniall law ſo indeed were the traditions and rules of Phariſies touching waſhing of cups and platters and the like, but theſe words beſides the relation do imply that the rudimēts of the world are hurtfull, and ſo I make them a third meanes vſed by ſeducers to deceiue.
Now the word tranſlated Rudiments doth properly ſignifie elements, and by rudiments or elements,Interpretation. wee are to vnderſtand the legall doctrine of Moſes in the old Teſtament, the rules and precepts giuen by Moſes touching circumciſion Iewiſh ſacrifices, and concerning many rites & ceremonies among the Iewes as the eating of certain meats and abſtaining from other, the obſeruation of daies and times, wearing of this or that kinde of garment. Now theſe legall precepts and rules are called by the Apoſtle, rudiments or elements by way of ſimilitude, either alluding to the foure elements of the world, fire, aire, earth & water, whereof all perfect bodies vnderunder the heauens are compounded or rather indeed, to the firſt elements of the inſtruction of ch…d…en to the letters the A. B. C. or primar, wherein little children are firſt inſtructed and thence led forward to the exerciſe and ſtudy of more excellent learning ſuch were the legall precepts touching circumciſion, Iewiſh ſacrifices and the rites among the Iewes they were but as the A. B. C. the firſt letters wherein the Iewes were trained vp as children for a time till the comming of Chriſt. At which time was reuealed both to them and the whole world a more excellent doctrin, and that this is the alluſion of the Apoſtle appeares plainely, Gal 4.3. where ſpeaking of himſelfe and all the Iewes vnderunder the law, hee ſayth, when we were children, we were in bondage vnderunder the rudiments of the world.
Againe theſe legall precepts are ſayd to be rudiments or elements of the world, becauſe they were concerning outward and viſible things. Thus then are wee to conceiue theſe words of the Apoſtle, According to the rudiments of the world, as if hee had ſayd, according to the precepts and rules giuen by Moſes touching circumciſion, Iewiſh ſacrificies, and many outward rites among the Iewes which were but as a Paedagogie or an A. B. C. to inſtruct the Iews only for a time, till the cōming of Chriſt at which time was reuealed a full and more plentifull doctrine.
Doctr. 6 The law of ceremonies g uen by Moſes is in ſome caſe pernicious to Gods people.Now heere firſt let it bee conſidered of vsus, that theſe wordes of the Apoſtle doe implie that the legall rules and precept giuen by Moſes teaching circumciſion, Iewiſh ſacrifices and and ſeruices vnderunder the Law may be a means to ſpoyle people or perſons, and to drawe them from the truth of religion and from Chriſt to perdition, therefore the Apoſtle giues warning to the Coloſſians to beware leaſt any ſpoile them, not onelyonly by the rules of philoſophy and traditions of men, but through the rudiments of the world, through the paedagogie and childiſh elements of the ceremoniall law theſe being as pernicious and dangerous as the other.
Queſtion. Now it may bee demanded how the rule, and precepts, and the Lawe and ceremonies giuen by Moſes being part of the written word of God ſhould bee dangerous.
I anſwe e, Anſw. when things there preſcribed are thruſt vponupon men as things of neceſſary vſe and obſeruation as needfull to bee obſerued, together with faith in Chriſt, and that appeares both by the context and diſcourſe of this place, and by other places of Scripture, Galat. 5.2. ſaith the Apoſtle; behold, I Paul ſay vntounto you, that if yee bee circumciſed, Chriſt ſhall profit ye nothing. It is a ſpeech full of power, wherein the Apoſtle ſets his authority giuen him by Ieſus Chriſt, againſt the authority of all that teach the contrary, whoſoeuer they be. Behold I Paul who am an Apoſtle, and hauehave authority to publiſh the Goſpell, ſay vntounto you, whoſoeuer ſayth to the contrary, if ye bee circumciſed, if yee thinke circumciſion of neceſſary vſe with faith in Chriſt, in the matter of iuſtification, (for that is the argument there handled by the Apoſtle) I tell you Chriſt ſhall profit you nothing, you ſhall hauehave no benefit nor comforte by his death, paſſion, reſurrection or any thing he hath done; a plaine proofe of this, that the Law of ceremonies giuen by Moſes, is hurtfull and pernicious, when things there preſcribed are vrged, as things of neceſſary vſe to ſaluation together with faith in Chriſt.
And the reaſon Reaſon. of this is, becauſe things there commanded are abrogated and taken away by the comming of Chriſt, not in reſpect of ſignification and Scripture, for they may ſtill inſtruct vsus concerning Chriſt, but in regard of vſe and obſeruation, therefore to hold and vſe them as things of neceſſary vſe, together with faith in Chriſt, is a meanes to make Chriſt vnprofitable vntounto vsus, Vſe. yea to draw vsus from Chriſt to perdition. The knowledge of this point may thus profit, not onelyonly to let vsus ſee that wee are free from the obſeruation of Iewiſh ceremonies, and that there is an abrogation of them, but it may further ſerue to diſcouer vn…o vsus that the holy things of God, ſuch things as hauehave full ground in the worde of God, yea things of diuine inſtitution, beeing extended beyond their right vſe, they become pernitiousHoly things of God euen things of diu…ne inſtitution beeing extended beyōd their right vſe become pernicious. and hurtfull, yea meanes to carry vsus away, as a pray from Chriſt to euerlaſting deſtruction; thus the Sacraments which God hath ordained to be ſignes and ſeales of his couenant of grace, if they be reached out as they are by the Papiſts to further vſe as to bee Phyſicall cauſes of grace to bee things that containe and giuegive grace to the receiuers by the very act and work of receiuing they become dangerous things, and in ſtead of miniſtring comfort they become meanes to make Chriſt the fountaine of all comfort vnprofitable vntounto vsus.
I might yet further inſiſt in the fruits and works of the ſpirit, as prayer, Almeſ-deedes and ſuch like, yea faith it ſelfe extended further then to bee an inſtrument apprehending Gods mercy, and the merit of Chriſt to iuſtification, to be a meritorious and deſeruing cauſe of iuſtification and ſaluation becomes dangerous and deadly, and this is carefully to be obſerued of vsus, for it is a ſubtilty of the Deuill, when hee cannot make men lightly to eſteeme the holy things of God,Note. and to vſe them for faſhion or cuſtome, then to bee tempering with them on the other hand to make them to extend them to further vſe then God hath appointed, thus he dealt with Chriſt our head in his temptations, as appeares Matth. 4. by conference of the third and ſixth verſes, when hee could not weaken his faith in the prouidence of God, and make him diſtruſt, then he laboured with him to extend his truſt in the act of it too farre, euen to preſume on the prouidence of God, and to neglect the meanes, thus no doubt hee will bee dealing with the members of Chriſt, wee muſt therefore labour to know and diſcerne the right vſe of all holy things of God and to take heede that the Deuill or his inſtruments preuaile not with vsus to extend them beyond the ſame for ſo doing we do not only abuſe the holy things themſelues, and make them vnprofitable vntounto vsus, but they become meanes to ſpoyle vsus, to draw vsus from Chriſt and make his death and bloudſhedding, his reſurrection, his victory ouer ſinne, death, and the Deuill, vtterly void vntounto vsus, and yeelding no profit nor comfort vntounto vsus at all. We are further to marke, that the Apoſtle calls the legall doctrine of Moſes rudiments or elements, or the a b c, of the law, and that in reſpect of the more full and perfect doctrine afterward reuealed in time of the Goſpell, hence we may take out this concluſion.
That the teaching vnderunder the Law was nothing ſo Doctr. 7 excellent as the teaching vnderunder the Goſpell,The teaching vnderunder the law was nothing ſo excellent as the teaching vnderunder the Goſpell. they that liued in time of the Law were but as young ſchollers in ſome petty ſchoole, we that now liue vnderunder the new teſtament, are as ſtudents of ſome famous vniuerſity, wee by the teaching of the Goſpell are led forward to more excellent learning, and more is reuealed to vsus, then to them that liued in time of the old teſtament, and this is cleare by many places of Scripture, wee finde it to bee one maine difference betweene the Law and the Goſpell, that the Goſpell is a farre more excellent and glorious light then the Law, 2. Corinth. 3. from the ſixth verſe to the end, the Apoſtle doth preferre the excellency of the teaching of the Goſpell, before the doctrine of the Law in many reſpects.
But happily ſome wil obiect and ſay this ſeems not true for Abraham and the Prophets had more reuealed vntounto them, then the beſt of vsus, Object. yea then the beſt that hauehave liued ſince the comming of Chriſt in the fleſh, excepting the Apoſtles who were immediately taught by Chriſt, therefore they were not abcedaries or young ſchollers in reſpect of vsus?
To this I anſwer it is true indeed, Anſw. if wee compare perſon with perſon, as Abraham with ſome one now or heeretofore liuing ſince the comming of Chriſt. Abraham is not a child in reſpect of ſuch an one, but if we compare church with Church, the Chriſtian Church vnderunder the new teſtament with the Church of the Iewes vnderunder the Law, wee ſhall find that the Chriſtian Church doth farre exceed the Iewes in reſpect of reuelation and excellent knowledge, hence it is that our Sauiour ſaith, Luke 10.24. that many kings and Prophets deſired to ſee the things manifeſted by his comming and ſaw them not, and the Apoſtle, 1. Pet, 1.11.12. ſaith, that the Prophets enquired and ſearched, when or what time the ſpirite which teſtified before of Chriſt, which was in them ſhould declare the ſufferings that ſhould come vntounto Chriſt, and the glory that ſhould follow, vntounto whom it was reuealed, that not vntounto, &c.
This then remaines a true concluſion, that the teaching vnderunder the Law was not ſo excellent as the teaching vnderunder the Goſpell, they that liued in time of the law were but as petties and young Schollers in reſpect of vsus that liue vnderunder the Goſpell. Now then is the teaching vnderunder the Goſpell more excellent then the teaching vnderunder the Law? is more now reuealed to vsus by the Goſpell then to the fathers of the olde teſtament in time of the Law? then certainely our knowledge muſt be anſwerable, Ʋſe. we muſt exceed them in the knowledge of the myſteries of Ieſus Chriſt,Our knowledge of the myſteries of the Goſpell muſt exceede theirs that liued in time of the old teſtament. the rule is generall, to whome much is committed, of him much ſhal be required according to the means vouchſafed, ſo ſhal be our account returned, ignorance now in the cleare light of the Goſpell is a moſt heauy and fearefull ſinne, it might in ſome ſort excuſe them that liued vnderunder the Law, but now it is inexcuſable, now it leaues men voyde of excuſe, ignorant perſons hauehave now nothing to pleade for themſelues, and that the vgly ſhape of this ſinne may further appeare vntounto vsus, conſider wee that ignorance now in time of the Goſpell, it is an argument of hardneſſe of heart, we know that a thing that is often expoſed, and ſet before the bright ſhining of the ſunne, and neither changed nor mollified is of a ſtony nature, ſo ſurely ſuch as liue in the bright beames of the Goſpell; and are neither bettered nor mollified by them, are of a moſt ſtony temper, yea ignorance now doth not onelyonly argue this hardneſſe, but it is more then a probable ſigne of euerlaſting perdition, ſo ſaith the Apoſtle, 2. Corinth. 4.3. If the Goſpell be hidde if the glorious light of the Goſpell doe not enlighten vsus, but wee continue ignorant of it, it ſeales vp a fearefull concluſion againſt vsus, that we are ſuch as are appointed to euerlaſting deſtruction, eſpecially if wee bee wilfully ignorant as many are, who in reſpect of time and meanes might hauehave beene teachers as the author to the Hebrewes ſaith, cap. 5.12. and yet had need to bee taught the firſt principles of chriſtian religion, they are behind the Iewes they know not their letters the rudiments and firſt principles of the worde of God, and can they looke to be ſaued? certainely no, continuing in that ſtate they cannot, their ſtate is worſe then theirs of Sodome and Gomorrha, it is the ſentence of Chriſt himſelfe, Matthew 10.15. Let it then ſtirre them vp to vſe all good meanes to come out of their blindnes and ignorance, yea let ſuch of vsus as hauehave the greateſt meaſure of knowledge learne in reſpect of the cleare light of the Goſpell to bewaile the remnants of ignorance that be in vsus and be carefull daily more and more to increaſe in knowledge, that we may bee anſwerable to our meanes and condition.
Come wee to the laſt words of this verſe (and not after Chriſt.)
Theſe words are appoſed to the three meanes of ſeducement before ſpecified as a generall refutation of them all, and the meaning is briefly this.
That they are not according to the doctrine of Chriſt in the Goſpell, the point of inſtruction that ariſeth hence Doctr. 8 is this.This ought to preuaile with vsus to renoūce eueryevery corruption both of life & doctrin that is not according to the doctrine of the Goſpel.
That it ought euer to bee a probable and ſufficient reaſon to ſway with vsus againſt any corruption either of life or doctrine, that it is not after Chriſt, and that it is not according to the doctrine of the Goſpell, Eph. 4.20. the Apoſtle doth vſe this as a ſpeciall argument againſt the corruptions and manners of the Gentiles to diſſwade the Epheſians now conuerted not to follow their faſhions he ſaith that they had not ſo learned Chriſt meaning that ſuch things were not ſutable to the doctrine of Chriſt, and therefore to be auoyded, and this manner of reaſoning we are to vſe.
Vſe. When wee are aſſaulted by Satan and tempted to any corruption and ſinne,When Satan tempteth vsus to any corruption and ſinne we are to vſe this kind of reaſoning. wee are to thinke and ſay with our ſelues, ſurely this is not according to Chriſt, and if we hauehave truely learned Chriſt, it will be a notable meanes to auoid it, and eſpecially this manner of reaſoning is to bee vſed in time of ſome grieuous conflict of conſcience, when the conſcience wreſtleth with deſpaire, when the law accuſeth, terrifieth and threatneth the wrath of God, then will the Deuill ſet Chriſt before vsus as an angry iudge, ſaying vntounto vsus on this manner, this thou oughteſt to hauehave done, and thou haſt not done it, know therfore that I will take vengeance on thee, wee are then to remember that this is not according to the doctrine of the Goſpell. Chriſt dooth not ſpeake there on this manner to poore afflicted conſciences, hee addes not affliction to the afflicted, hee breakes not a bruiſed reede, but vntounto poore afflicted conſciences, labouring vnderunder the burden of ſinne, and Chriſt himſelfe in the Goſpell ſpeakes moſt louingly and comfortably, and ſaith, Come vntounto mee all yee that are weary and laden, and I will eaſe you, Matthew 11.28. Bee of good comfort my ſonne, thy ſinnes bee forgiuen thee. Matthew 9.2. bee not afraide, I hauehave ouercome the world, Iohn 16.33. we are therefore thus to reaſon in time of conflict of conſcience, and if we be able thus to doe, it will bee a notable comfort and refreſhing vntounto vsus in the greateſt conflict that can be.