Forty-nine Sermons upon Colossians, Part 2 · Sermon 20
THE TWENTIETH SERMON.
COL. CHAP. II. VER. VIII.
Ver. VIII. Beware leſt any man make prey of you through Philoſophy, and vain deceit, after the tradition of men, after the rudiments of the world, and not after CHRIST.
OUR LORD JESUS CHRIST, comparing the ſociety of his faithful ones, in the tenth Chapter of S. John, to a Flock of Sheep, doth advertiſe us, that there are Thieves, who coaſt about this myſtical Fold; and do come only to ſteal, to kill, and to deſtroy; as alſo, that there are Wolves which take away and ſcatter the Sheep. You are not ignorant, dear Brethren, that under the names of theſe ſpiritual Thieves and Wolves, he doth repreſent unto us evil Spirits, and the falſe Teachers whom they ſet on work; who both together earneſtly promote the ſame deſign, though by divers means, namely, the debauching and alienating of the faithful from the Communion of JESUS CHRIST, their only Paſtor; getting them, and appropriating them to themſelves, as the Thief, who takes what is another's, and makes it his own. Whence enſues their death and deſtruction. For as the Wolf kills the Sheep he hath ſeized, ſo theſe Miniſters of Satan do bereave of life thoſe whom they pull away from the Flock of Chriſt, out of whoſe communion there is nothing but death and perdition. But theſe wretched workers do employ (as I ſaid) many different means to compaſs their cruel and bloody deſign. Some they take away by downright force, making them leave the boſome of the Church, by the violence of perſecutions; or drawing them into the world, by the pleaſures of the fleſh; and do bring them, even to a renouncing of the very Name of JESUS CHRIST the Prince of Life. Againſt others, they make uſe of fraud, training them forth, and diſtancing them by little and little from JESUS CHRIST, under fair and plauſible pretences; ſo as in the end, they have nothing of his left them but a name; and a vain unprofitable profeſſion, remaining indeed under the power, and in the poſſeſſion of his Enemy. It's againſt theſe myſtical Thieves, and Robbers, that the Apoſtle doth awaken the Coloſſians, in the Text we have read, exhorting them to take heed of 'em. Before, he prayed them, to eſtabliſh, to build up, to root themſelves more and more in the Communion of the LORD JESUS, acknowledging with humble gratitude the excellency of his gift m…de them. … enſure this Treaſure to them, he adviſeth them to watch againſt th… … ambuſhes of their Enemies; who ſought to ſurpriſe them, and pluck, by … tifice of their ſubtilities, and fair diſcourſes, JESUS CHRIST out of their hearts, and render themſelves Maſters of them, and of their life. Beware (ſaith he) leſt any man make prey of you, &c.
For it is the duty of a good Paſtor, ſuch a one as the Apoſtle was, not only to ſeed the myſtical Sheep, which the chief Shepherd hath committed to his care, by giving them the pure and wholſom doctrine of the Goſpel, the only paſture of ſouls; but alſo to preſerve them, with all his power, from the paws of Wolves, and the hands of Robbers; advertiſing them of the danger, and dextrouſly delivering them out of it, by the ſaving-tone of his voice. But as your Paſtors are obliged to this care, ſo you ſee, dear Brethren, that it is your duty to watch for your own ſafety; to open your eyes and ſenſes, that ye may diſcern a ſtranger from a domeſtick, a thief from the ſhepherd, the hand of a robber from that of a friend. Beware, ſaith the Apoſtle to you. He would not have the faithful be ſilly ſheep, that let themſelves be led away by the firſt commer, and indifferently embrace all that is offer'd them. His will is, that we have our ſenſes exerciſed and habituated in diſcerning between truth and falſhood; able to prove all things, that we may hold faſt what is good, and not ſuffer our ſelves to be ſurpriſed, either by the dignity of a Robe, or the blaze of Wit, or ſome appearances of Deportment; ſeeing, that Angels of Satan do ſometimes clothe themſelves with light. The prudence of the Beraeans is praiſed by the Holy Ghoſt, Acts 17.11.who examined S. Paul's preaching, comparing what he had ſpoken to them, with the Scriptures, that they might aſſuredly know the ſtate of the matter. The ſalvation of our ſouls is too precious for us to truſt any other than GOD in it. Whence appears, how dangerous that ſecurity of implicit faith, as they call it, is; which, without any ſcruple, receives all that its Teachers deliver; and is ſo far from examining it, that it vouchſafes not ſo much as to underſtand it; believing it true, without knowing it; provided only that the mouth which publiſheth it, hath been opened by the Pope's hand. If the queſtion were only of a title, thoſe of whom the Apoſtle adviſeth the Coloſſians here to take heed, were Teachers; and he conteſteth not with them about their dignity, in any part of this Epiſtle: He deals with them only about their Doctrine. Accordingly the caſe is concerning Doctrine, whether we ought to believe it, or no; and whatever may be the hand that delivereth it to us, if it be falſe, it will not fail to deſtroy us; as poyſon doth not forbear to kill, though he that preſcribed it, hath taken his degrees with all the formalities requiſite. S. Paul too elſewhere, with one word overthrows all the prepoſſeſſions that might be for any Preachers, upon any ever ſo eminent quality of their perſons, when he proclaims twice together, If we our ſelves, Gal. 1.8.or an Angel from heaven, do preach another Goſpel to you, beſide what we have preached, let him be an Anathema. Be you all that you will, you cannot be more than S. Paul, or an Angel of Heaven. Since their Doctrine ought to be examined by the Goſpel, for its having reception, or being accurſed, as it ſhould be found conform, or contrary thereto, it will be no wrong done you, if yours be put to the ſame trial.
But conſider, I pray, with what emphaſis the Apoſtle recommendeth to us the importance of this duty. Beware (ſaith he) leſt any man make prey of you. He could not, more to the life, or with greater elegancy, expreſs the danger of ſuch as ſtand not on their guard, than by this word, which ſignifies properly to carry away the booty that a man hath taken. It is not without cauſe (ſaith he) that I give you order to uſe all your abilities, and to defend your ſelves againſt Error with utmoſt vigilancy. For no ſmall matter depends upon it. It is as much as your ſouls, your ſelves, and the nobleſt part of your beeing, your underſtandings, your affections, your heart comes to. The Wolves, and the Thieves, againſt whom men watch with ſo much care, do aim only at their Sheep, or their Purſe. Thoſe, againſt whom I animate you, aim at your Perſons. An Enemy, againſt whom Cities and States do ſet guards, doth threaten only their Goods, or their Lives at moſt. He againſt whom I require your watching, ſeeketh your ſouls, and the ſhare they have in eternity. You are the Workmanſhip, and the Jewel of the LORD of Glory. You will be a prey to Satan and his Miniſters, if you fall into their ſnares. They will not be content with having taken you; they will bring you into bondage; and the redeemed of JESUS CHRIST, whoſe liberty he hath bought at the price of his Divine Blood, will become ſlaves of men, and which is worſe, of Devils. Good GOD! how piercing was the eye of that Heavenly Spirit, which guided the Pen of this Apoſtle! How clearly did it ſee the nature and the qualities of all the things whereof he ſpeaketh! Obſerve how Error …iumpheth over thoſe whom it infecteth: See the Trophies it ſets up of their ſpoils; the F…tters wherewith it loadeth thoſe whom it ſeduceth; the yoke which it puts upon their neeks, and the captivity into which it brings them; and you with confeſs, that the e…lects of its falſe and damnable conqueſts, could not p…ſſibly be more truly and more naturally repreſented to us, than by ſaying, as S. Paul doth here, that it makes a prey of Chriſtians, or carries them away as booty. For Error is ever inſolent; and whereas Preachers of the Truth do ſerve thoſe whom they teach, and ſtile themſelves their Miniſters, as this Apoſtle heretofore did; the Teachers of Falſhood uſurp dominion over thoſe whom they have corrupted, and vaunt, that they are their Judges, their Maſters, and their Lords. S Paul noted it long ſince of the ſeducers of the Corinthians, who, as he ſaith, 2 Cor. 11.20.enſlaved them, devoured them, and exalted themſelves over them, and ſmote them on the face; that is, did put all kind of indignities upon them. And the falſe Teachers among the Galatians, Gal. 6.13.he ſaith, did glory in the fleſh of their miſerable diſcriples. They are blind that do not at this day obſerve the ſelf-ſame thing in the carriage of thoſe men that reign over all the multitude whom they have deceived; and rear up lofty Trophies of every poor ſoul that they have made prey of. Dear Brethren, if you love the liberty which the LORD JESUS hath purchaſed for you; if you abhor the ſervitude of men; if you deſire the fruit of the one, which is immortality; and deteſt perdition, the inevitable ſequel of the other; in the name of GOD, take heed that no man make prey of you. The Doctrine of truth is encloſed within the LORD's ſheepfold. Abide there, if you would be in ſafety. Stray you thence but ever ſo little, and you will fall into the hands of Wolves and Robbers. Hearken not unto their babble. Be not taken with their countenance. Let any thing among them that may promiſe fair, be ſuſpected of you, ſince their ſeeking only is, to withdraw you from the ſimplicity of the Goſpel.
Now the Apoſtle points at three things here, which he adviſeth us to take heed of in particular; namely, The vain deceit of Philoſophy: The traditions of men: and, The rudiments of the world: Becauſe theſe were the three ſources from which thoſe falſe Apoſtles, that then attempted the Coloſſians, drew all the heads of their Doctrine, and the means which they uſed to colour it, and give it that vain luſtre which was needful for the beguiling of the ſimple and unlearned. For, Col. 2.23.as we ſhall ſee more particularly in the ſequel of this Chapter, they enjoined the worſhipping of Angels; a matter they had taken, in all likelihood, out of the Sinks of the Platonick Philoſophers, who ſtoried divers things of theſe higher ſpirits, and of their interpoſition, and mediation between GOD and us, for the purifying of us, and the rendring us capable of ſupream happineſs; as we ſee even at this day, in thoſe remains which we have of their Writings. Again, Col. 2.23.they introduced divers voluntary devotions, which did not ſpare the fleſh, and ſeem'd full of humility; but were indeed only traditions of men, without any foundation in the word of GOD. Finally, it is alſo evident, that they preſſed the obſervation of days, and the diſtinction of meats, according to the ordinances of the Moſaical Law, which are likewiſe ſtiled Elements of the World. Now though theſe three points do particularly reſpect the falſe Teachers at Coloſs, yet they are common well-nigh to all ſuch as ever ſet themſelves to alter and ſophiſticate the Goſpel; the moſt part of their impoſtures having iſſued from one of theſe three ſprings. We will conſider them therefore briefly and diſtinctly, by the will of God; and after them, the character or mark which S. Paul giveth them, to wit, that theſe things are not after CHRIST.
Among theſe things, of which we are to beware, he gives the firſt place to Philoſophy. It's name is very honourable; Philoſophy, if you weigh the word, ſignifying the love and purſuit of wiſdom. But the corruptneſs of thoſe men that gave their Profeſſion this name among the Grecians, did diſgrace ſo worthy a term, and made it to be the name of a Tool of Error and Impoſture, rather than of an Inſtrument of Science and Truth. For the common ſort of thoſe that ſtiled themſelves Philoſophers, amuſed themſelves altogether in vain Speculations, in a trade of ſubtilty and ſyllogizing, and in endleſs diſputes, that yeelded men no true profit. They thought they had attained the End of their profeſſion, when they had got a faculty to ſpeak of all matters, with ſome colour and probability, ſo as to dazle the eyes of the ignorant, and win the admiration of the half-witted. This vanity rendred them odious, firſt among the Pagans themſelves; where they went, among the people, for extravagant perſons, and were in little better eſteem among the greater part of the better ſort. And for as much as of all Profeſſions ſcarce any did more fiercely oppoſe the Goſpel of our Saviour; thence it came to paſs, that the firſt Chriſtians alſo conceiv'd a very ill opinion of them; which encreas'd, when it did appear that Hereticks did ordinanarily fetch from theſe mens Forges, the Arms they uſed to offend the Faith of the Church, and to defend their own Inventions. Tertullian.This induced one of the moſt ancient Chriſtian Writers, to call them the Patriarchs of Hereticks; and to ſay, that all Hereſies are maintained by their rules, and animated with their ſpirit, and do lodg in their thickets and buſhments, as in their ſtrong hold. He calls them Animals of glory: and all Chriſtian Antiquity treats them very courſly, as we underſtand by what is left us of the Books or that time; wherein the commerce of Philoſophy is accounted ſo dangerous, that it hath been charged upon ſome as a great crime to have but look'd into Ariſtotle's Books, and learned his Logick. On the other ſide, we meet with Fathers alſo, who have high eſteem of Philoſophy; and it cannot be denied, but that even they that blame it, do make uſe of it, and many times with good ſucceſs, and much to purpoſe. It's not my deſign to break up this queſtion, or to produce here all that may be ſaid, either for Philoſophy, or againſt it. The holy Apoſtle doth not oblige me to it; as who blameth here, not the ſubſtance thereof, but the ill uſe of it which falſe Teachers made, employing it either to the inventing, or the defending of their errors: this he evidently ſheweth, by that having ordered us to take heed that none make prey of us by Philoſophy, he adds immediately, and by vain deceit; by theſe words limiting, what he had generally uttered; and giving us to underſtand, that he rejected not the uſe of Philoſophy, but when it was made to ſerve Error and Impoſture. We muſt therefore here, as in all other ſubjects, carefully diſtinguiſh the abuſe from the thing it ſelf, and the ſubſtance from what is acceſſary to it, and the truth from that error which is ſuperadded thereto by the wickedneſs or weakneſs of men. For there is not a thing in the world ſo good, and ſo laudable in its own nature, but our Vices do foul it, in handling the ſame. Intemperance hath defamed Wine, Meats, and Spices: Luxury, Gold, Silver, Precious Stones, Silk, and Perfumes; all of them Creatures of GOD, very good, and very excellent. Cruelty, Murther, and Parricide, have defiled Iron, a moſt neceſſary inſtrument of our life; and Fire, which we cannot be without, hath often ſerved the rage and the injuſtice of Tyrants. What is there more admirable than Beauty, among the ornaments of the body? and then Eloquence, among the ornaments of the mind? Yet they frequently become, through the corruption of men, means of debauchery and ſeduction. Not ſo much as the Scriptures themſelves, the moſt ſalutiferous effect of the goodneſs of GOD, but are ſometimes profaned by error and vice; ignorance and levity wreſting them to mens own ruin, and wretchedly turning that to deſtruction which was not given but for our ſalvation. It is not meant, that upon this pretence we ſhould caſt off a due uſing of any of the works of God, who, being infinitely wiſe, hath made nothing but is uſeful. By this account it would not be lawful to make uſe of any thing, ſince there is nothing which viciouſneſs and ignorance doth not abuſe. I ſay the ſame of Philoſophy. If its Authors among the Pagans, if Hereticks among Chriſtians, have made it ſerve the intereſt of error, it follows not, that it muſt be totally rejected; nor ſhould we do as the man, that rooted up his Vines, becauſe having taken too much of the fruit of them, he was overcharged with it; or as he, who would have his Roſe-buſhes burned, becauſe he had been ſometimes prick'd in gathering their Flowers. All that may be thence concluded, is, that this plant muſt be diſcreetly handled; the fruit enjoyed, but with moderation; the flowers gathered, but with heed taken of the thorns. This is all the Apoſtle forbids us in it, even deceit, and not inſtruction; that in it which is vain, and not what is found to be ſolid; Error and Sophiſtry, not Science and Ratiocination. Philoſophy it ſelf doth waſh its hands of its Diſciples faults. It diſavows their Errors, and renounceth all that they have brought forth, without its direction, by ill arguing, how great ſoever otherways their reputation be. It is ſo far from defending them, that it ſelf affords us weapons wherewith to combat them, and offers us its lights to diſcover the weakneſs of their falſe diſcourſes. For it hath obſerved and taught the rules of legitimate Reaſoning, with ſuch admirable skill, that there is no falſhood to be met with, but it gives us a conviction of. So as if error be in the diſcourſes of men of this profeſſion (as without doubt there is no ſmall meaſure) it is certain, that in this unhappy production they have ſwerved from their own rule; it being impoſſible that a falſhood ſhould ever be duly and rightly concluded from truth Whence it follows, that no error or doctrine contrary to truth, is, to ſpeak properly, Philoſophy, it is an abuſe of it. It may well be an imagination, and an extravagance of the Phil ſopher; not a part, or a true fruit of Philoſophy. And when the Apoſtle ſaith here, that Hereticks make a prey of men by Philoſophy; that is (as he addeth) by a vain deception: he takes the word Philoſophy, as the vulgar doth, for the accuſtomed and ordinary diſcourſes of Philoſophers, and not for true Philoſophy, and that which is properly ſo called. As long as the Philoſopher carefully keeps within the bounds of his faculty, and tranſgreſſeth them not, he inſtructeth, and doth not deceive. The bounds of Philoſophy, which it hath ſet it ſelf, are, the things that may be known by the light of natural reaſon. While it keeps this road, it travels ſecurely; and, I confeſs, what it teacheth in this kind, may do good ſervice to the Goſpel; ſo far would it be from claſhing with it. For who ſees not, that its diſcoveries of the nature of Plants, of living Creatures, of Metals and Meteors, of the tranſmutation of Elements, the motions of the Heavens, of Times and Seaſons, of the concatenation of inferior Cauſes with the ſuperior, and the Concluſion it raiſeth from this Contemplation, That there is above the Univerſe an Inviſible, Eternal, moſt Wiſe, and Almighty GOD, upon whom it all depends; who ſeeth not, I ſay, that this is laudable, and excellent, and nothing in effect but a report of the handy-work of GOD, and a demonſtrating of his Divinity? If the Philoſopher had ſtaid him there, and deduced nothing thence but this clear conſequence, That the ſame Supream Beeing, whoſe ſootſteps and whoſe glory he had perceiv'd in his works, ought to be ſupreamly adored, ſerved, ſought, and loved; never had the Apoſtle ordered us to be afraid of Philoſophy; for he himſelf makes uſe of ſuch diſcourſe, Acts 14. & 17.when he ſpeaks to the Gentiles, as you may ſee in his Oration to the Lycaonians, and the Athenians, in the Acts; and he doth elſewhere evidently confirm it, when he ſaith, That GOD hath made manifeſt unto men, what may be known of Him; Rom. 1.19, 20and that His eternal Power and Godhead, inviſible in themſelves, are yet viſibly ſeen by the creation of the world, they being conſidered in His works. But the miſery is, that the Philoſophers, being carried away with that vanity and curioſity, which was natural to them, broke thoſe bounds, and would needs define things which are beyond that compaſs; and about which Reaſon, in the ſtate we now are, ſees not one jot. And here it is, they neceſſarily fell into error and extravagancies; as perſons born blind would do, ſhould they intrude to diſcourſe to us of colours. Such are the Fancies of Plato and his Scholars, concerning the eſtate of the ſouls of men departed from their bodies, concerning the purifications he deviſed to convey us near the Supream Good: concerning the interpoſition of Daemons (is he calleth them) that is Angels (as the Scripture terms them), to preſent our ſupplications to GOD; and concerning the ſervice which he ordained to be done them, in conſequence of this good office; and a thouſand other ſuch like things. Such alſo was the miſtake of Ariſtotle, when not content to underſtand the preſent eſtabliſhment of the World, he would know what it was in the beginning, wherein he had no light at all; concluding, becauſe in the ſtate things now are, of nothing nothing is made, that therefore it was never otherwiſe; and thereupon affirming for a certainty, that the World is eternal. As if we muſt needs judg of the firſt beginning of a thing, by thoſe Laws under which it lives after its ſettlement; and ſhould limit the power of a free Agent, to the meaſure of the effect wrought; that is, as if, becauſe GOD, in this frame of the World, doth make now nothing without Matter, therefore it followed, that abſolutely he could make nothing another way; which is as impertinent a reaſoning, as if you ſhould inferr, that becauſe a Painter hath wrought his pieces with three or four colours only, it were impoſſible for him to draw, or repreſent any thing any otherways. In this particular Philoſophy hath offended by exceſs, undertaking more than it could compaſs. It often erreth likewiſe by defect, when it rejects the revelation of GOD, as reſolved to admit nothing that is above its own ſenſe and reaſon; as if a man that had never ſeen any other than the ſhining of our Fires, and our Candles, ſhould conteſt, there was no other light in the world. Pride hath made the greateſt part of the old Philoſophers to fall into this impiety. It ſeemed to them an abaſing of their glory, to acknowledg there was another School more knowing than theirs; and that it was an injury to tell them, GOD had diſcovered ſecrets to others, which he had hid from them. It was this vanity that ſpurr'd them on ſo violently againſt the Goſpel of our LORD and Saviour at the beginning. If Philoſophy do modeſtly keep its rank; if it be content with its bounds, and not thruſt away nor injure divine Revelation; if it acknowledg it as its Miſtris, and be ſubject to it, as Agar yerwhile was to Sarah, welcom be it; it may be received, and may abide with us. But if it uſurp, if it will needs be Miſtris, and command in a Family, where it hath only the quality of a Bond-woman, let it depart, and be treated according to Sarah her ſpeech to Abraham; Drive out the bond-woman and her ſon. GOD hath vouchſafed to reveal unto us by his Prophets, and in the laſt times by his own Son, all the Articles of Religion. Philoſophy ought to adore them with us. It hath nothing to enjoin us in the matter. From the mouth of GOD, not from the mouth of Philoſophy, do we receive Religion. As often therefore as Teachers of Error ſhall uſe the authority or artifice of the Philoſophers, to render their inventions plauſible or probable in our eyes, let us boldly deſpiſe all their ſubtilty. Let not the names of Ariſtotle and Plato make us afraid; let not their petty ſubtilties dazzle our ſight. We may hear them, when queſtion is only of men, and of nature. When GOD and his ſervice is concern'd, we ought to give ear to none but GOD, and the Son of his love, about whom he hath proclaimed from Heaven to us, This is my beloved Son, hear him. It's this the Apoſtle doth intend, when he ſaith here, Let no man make a prey of you by Philoſophy. But, provided the Doctrine of our Lord and Saviour do remain ſound and entire, without diminution, without augmentation or mixture, we are not prohibited the ſervice of Philoſophy; but may employ its Phyſicks, and its Ethicks, to confirm and illuſtrate, as far as they can, the truths of the Goſpel; its Logick, to defend them againſt the Sophiſms and Sleights of gain-ſayers; and, in ſum, to adorn and embelliſh them, we may uſe ought of worth that Philoſophy doth afford; as the Iſraelites heretofore adorned the Sanctuary of GOD, with the Gold, and Silver, and Jewels of Egypt. Whence you may ſee, how in the diſputes of Religion which we have with thoſe of Rome, they for their part do evidently abuſe Philoſophy; whereas we duly employ it, they abuſe it: For, not to ſay, that they make Ariſtotle reign in their Divinity-School, regarding his Edicts, and cheriſhing much jealouſie of his reputation, as if he were a Pillar of Religion; they found Articles of their Faith upon the authority of the Sages of the world; as when they prove their Purgatory by the teſtimony of Plato; and the veneration of Images by the cuſtom of Nations; and Free-will, by Philoſophy: and divers other things of like nature; which being not to be found in the Scriptures of GOD, they go ſeek them in the Writings of men. As for us, it is evident, we have no poſitive Article in our Faith, but what is in the Goſpel. Only when our Adverſaries urge their Tranſubſtantiation upon us; having ſhewed, that GOD hath no where revealed it to us in his word, but even clearly contradicted it, we call in Philoſophy its ſelf to our ſuccour, to evidence the abſurdity thereof: We produce its teſtimony in a caſe which clearly is of its cognizance; namely, the nature of an human body, the place it takes up, the quantity to which it is extended, the quality of ſubſtantial mutations; of which kind they pretend this is, Whether a body made and formed Sixteen hundred years ago, may ſtill be every day ſubſtantially produced.
But it is high time to come to the two other Sources of the deceits of falſe Teachers. The ſecond is the Tradition of men, as the Apoſtle calls it. Take heed (ſaith he) that none do make prey of you by Philoſophy and vain deceit, after the traditions of men. The Scripture commonly gives the name of Traditions to thoſe inſtructions which we receive from ſome other. And it frequently uſeth the word deliver (whence, in the Latin Tongue, that of Tradition is derived) for to inſtruct or teach. I received of the LORD (ſaith the Apoſtle) that which I delivered unto you; that is, taught. It therefore calls thoſe Doctrines Traditions of men, which have men only for their authors, which come from men, and not from GOD. I confeſs, that errors derived from that Philoſophy, whereof he ſpake even now, may alſo bear the ſame name, ſince they ſlowed from the ſpirit of man, and had no other ſource than his imagination; yet the Apoſtle diſtinguiſheth the one from the others, for two reaſons, as I conceive. Firſt, Foraſmuch as theſe had ſome colour of abſtruſe wiſdom, being ſprung from ſpeculations, in ſhew, ſublime and excellent; though, in reality, vain and frivolous; whereas the Doctrines which he here calleth Traditions, had no foundation at all, but the authority of thoſe that ſet them up, and the uſage of thoſe that practis'd them; they being otherways far from all Philoſophical reaſons, not only true and ſolid, but alſo probable. Secondly, Becauſe they had had ſome ſucceſſive continuance among the people of GOD, having been deliver'd by the Phariſees, and other Zealots of Judaiſm, from father to ſon, in a ſeries of no ſmall length; whereas that which he calls the deceit of Philoſophy, was not deliver'd in that manner, but lately invented by theſe new Teachers, and taken from the dreams of ſome Philoſophers. Whence it doth appear, that no productions or inſtitutions of an human ſpirit, are receivable in Evangelical Religion; neither thoſe that are ſupported by ſome pretended reaſons; nor thoſe that are founded upon uſe and antiquity. They are all of them nothing but folly and vanity in the ſight of GOD, with what colour ſoever they be painted over. And though men boaſt of their utility, they are extreamly hurtful, as peſtring Conſciences, and buſying them about things which GOD hath not ordained; and turning them aſide from his pure ſervice, to matters of nought. Accordingly you ſee, that our LORD JESUS CHRIST rejects, and roughly thruſts away all the traditions of the Phariſees, how much eſteem'd ſoever they were for their antiquity, and pretended uſe; reproaching them, that by holding faſt thoſe Traditions of men, they did let looſe the Commandments of GOD, and applying to them thoſe words of the LORD in Iſaiah, Mark 7.8. Iſa. 29.13.In vain do they honour me, teaching Doctrines, which are the commandments of men. As indeed its an unſufferable preſumption, that man ſhould attempt to preſcribe the form of GOD's ſervice; eſpecially after the declaration, which himſelf hath vouchſafed to make of his holy will; nor is there one among men, that would endure his ſervant ſhould treat him in that manner; and inſtead of obeying his Orders, and cauſing others to diſpatch them, fall a Philoſophiſing in his houſe, and giving his Family a new rule to obſerve, as if he were wiſer than his Maſter: I know well, the authors of theſe Traditions, and thoſe that follow them, are not without fine reaſons to palliate their temerity. But it is evident, that they do the very ſame, for ſubſtance; neither is it to be doubted, but a ſervant that ſhould be culpable of ſuch a vanity, would alledg likewiſe his motive and deſigns, to any that would give him audience. But common ſenſe dictateth to the meaneſt capacities, that ſuch undertaking-ſpirits merit not ſo much as to be heard; eſpecially where GOD is concern'd; in compariſon of whom, they, with all their ſufficiency; are but poor worms of the earth. Hold we firm therefore this foundation of the Apoſtle, That the Traditions of men ought to have no place in Religion. It concerns me not to inform my ſelf of their age, whether they be the traditions of men ancient or modern. It ſufficeth that I know they are Traditions of men. Having the Apoſtle's advertiſement, we ſhould not be moved with any reaſon, or ſplendor, or antiquity they may come clothed with. If you would have me receive them, ſhew me, that they are Preſcriptions of GOD, Inſtitutions of his CHRIST, Doctrines of his Scriptures. Without this, how ſpecious ſoever you make them appear to me, I ſhall ever believe, it is but to make prey of me; and your diligence ſhall have no effect, but the making me ſuſpect them ſo much the more.
In fine, the Apoſtle addeth a third Source, whence the Seducers drew both their Doctrine, and the means to colour it; namely, that which he calls the Elements of the world. I paſs by the opinion of thoſe, who refer theſe words to the Elements of Nature, Water, Air, Earth, and Fire; as if the Apoſtle here did tax theſe falſe Teachers, of reducing the ſervice of them which was then in full vogue among the Heathen; theſe wretched Idolaters having yerſt deified all the parts of the Univerſe. There is not a word in S. Paul's Writings, either here, or elſewhere, that leadeth us to ſuch a conceit; and it is not very likely, that the perſons he here aims at, ſhould authorize ſo brutal a kind of Idolatry; perſons, who covered themſelves with the Name of JESUS CHRIST, and made profeſſion, at leaſt in ſhew, of retaining his Goſpel. It is clear, that the Apoſtle in other places, doth mean, by the Elements of the world, not theſe primigenial, and more ſimple ſubſtances, out of which all natural generations are framed; but the ceremonies and carnal ſervices of the Moſaick Law, under which the ancient people lived, until the revelation of the Meſſiah. When we were children (ſaith he; Gal. 4.3, 9.and you know he calleth all that time the Childhood of the Church, wherein it was under the Pedagogie of Moſes) we were in bondage under the elements of the world; and a little after, in contempt, he ſtileth them, poor and weak elements, whereto the Galatians would embondage themſelves. Now it is evident, the error of the Galatians was, that they would ſtill be ſubject to the Ceremonial Law. Here, beneath the Text, he uſeth the ſame word in the ſame ſenſe: If you be dead with CHRIST (ſaith he) unto the elements of the world, why are you burden'd with Ordinances? There is then no doubt, but that in this place he doth, in like manner, ſignifie ſtill the ſame thing, by theſe words, that is to ſay, the obſervations and devotions of the Ceremonial Law. And in effect, we ſhall ſee hereafter, that theſe ſeducers whom he combateth in this Chapter, would hold faſt that Law, either in whole or in part, ſubjecting the faithful to circumciſion, and divers regulations about meats and days. S. Paul calleth them, Elements, or (as our Bibles have rendred it in ſome places) the rudiments of the world; becauſe they were the firſt and the loweſt leſſons the Church had, during the time of its Childhood; they were as its Alphabet. For the word [Elements] is often ſo taken; namely, for the firſt leſſons, wherein they are taught to know their Letters; which are alſo call'd Elements, becauſe in ſpeech words are made up of them, even as natural bodies are formed of thoſe firſt and more ſimple ſubſtances, which we properly call Elements. And he calls the Jewiſh Church, the World; becauſe its eſtate, and its worſhip, was groſs, and terrene, and in ſome ſort worldly, in compariſon of that of the new Iſreal, whom the LORD formed to worſhip GOD in ſpirit and in truth. Whence it comes, that he calls all the knowledg of the Jewiſh Rabbies, 1 Cor. 2.6, 8.the wiſdom of this generation; and thoſe Rabbies themſelves, the Princes of this generation; that is, of this world. Thus, how hoary-headed and venerable ſoever the age of theſe rudiments of the world was, the Apoſtle would not that the faithful ſhould ſuſſer themſelves to be taken, under that pretence, by thoſe ſeducers that advanced the obſervation of them. Behold, what were thoſe three colours wherewith theſe men be-painted their Doctrine; The vain ſpeculations of Philoſophy; The antiquity of Tradition; and, The authority of the Moſaical Ceremonies!
To which the Apoſtle adds, and not after CHRIST. By theſe very few words, as with one blow, he beateth down all the ſpeciouſneſs of theſe ſtrange Doctrines: Let men trick them up (ſaith he) as much as they will; let them colour them with the ſubtilities of Philoſophy; let the practiſe of them be authorized by Tradition; let them be recommended under the name of Moſes, and by the reſpect we owe to the rudiments of the former world; all this hinders not, but that we ought to deſpiſe them, not only as unprofitable, but even as dangerous, ſince they are not after CHRIST. He ſaith, they are not after CHRIST; Firſt, Becauſe the LORD JESUS hath told us nothing of them in his Goſpel; whence it appears, that we have good ground to reject from our belief all that is not found in the Scriptures of the New-Teſtament. Secondly, Becauſe the Doctrine of JESUS CHRIST is wholly ſpiritual and celeſtial; whereas thoſe traditions and legal obſervations were groſs and carnal. And laſtly, Becauſe, beſides their having no correſpondency with the nature of the Goſpel, they do turn men aſide from the LORD JESUS, cauſing them to ſeek ſome part of their ſalvation otherwhere than in Him; in whom it is ſo entirely ſeated, as not the leaſt drop of it is to be had in any other. And what ſhew ſoever ſuch as follow theſe Traditions do make, of being reſolv'd to retain JESUS CHRIST, experience lets us ſee, that they do but very ſlightly ſtick to him; buſying themſelves wholly in the performance of their own devotions, and placing the greateſt part of their confidence in the ſame; which comes from hence, even that theſe are more grateful to them, both for their novelty, and for their being voluntary, and indeed of leſs difficulty; it being much eaſier to the fleſh, to acquit it ſelf of ſome external and corporeal obſervances, than to embrace JESUS CHRIST with a lively faith, dying to the world, and living unto him alone.
Thus you ſee what we had to ſay to you upon this advertiſement of the Apoſtle's. It is addreſſed to you alſo, dear Brethren, ſince you have adverſaries, who ſollicite your belief in the ſame manner as thoſe men did at firſt combat the faith of the Coloſſians. They propoſe unto you the ſame errors, and paint and gild them over after the ſame method, with the vain colours of Philoſophy, with the plauſible name of Tradition, with the authority of Moſes. They are either Doctrines drawn forth from the ſpeculations of Philoſophers, as the invocation of Angels, and of Saints departed; the veneration of Images, the eſtate of ſouls in Purgatory and ſuch like; or humane Traditions, as prayer for the dead, Quadrageſimal obſervances, the Hierarchy, the Primacy of the Biſhop of Rome, Monkery, Single-life, and others, all crected by men, without any foundation in the word of GOD. Or laſtly, they are Elements of the world, ceremonial obſervances, ſometime inſtituted by Moſes, but aboliſhed by JESUS CHRIST, as the diſtinction of Meats, Feſtivals, Unctions, Conſecrations, Sacrifice, Fixation unto certain places; and of all that we reject in our Doctrine, there is not a particular but referrs to one of theſe three heads. Remember therefore, when they ſet upon you, that the Apoſtle ſtill to this day calls aloud from Heaven to you, Take heed that none do make booty of you by Philoſophy, and vain deception, after the tradition of men, after the rudiments of the world, and not after CHRIST. Under theſe fair appearances there is hidden a pernicious deſign. Men would take you away from JESUS CHRIST, and make you a prey to, and the Vaſſals of men. Oppoſe to all their Artifices this one ſaying of the Apoſtle's, That whatever the things which are enjoined you, may be, they are not after CHRIST; they are not found in that Teſtament, wherein he hath declar'd his whole will; they have no conformity with the nature of his Goſpel, and do turn away the minds of men from that Soveraign LORD, in whom alone is our wiſdom, and our righteouſneſs, our ſanctification and redemption. But, Faithful Brethren, as the Apoſtle's leſſon ſhould defend you from error, ſo ſhould it preſerve you from vice. Let that JESUS, whom he ſo aſſiduouſly preacheth to you, ſill up your manners as well as your faith. Love none but him, as you believe in none but him: Renounce the cuſtoms and vices of the world, as well as its Religion. Let the leaven of Philoſophy have no more place in your actions, than in your belief. Receive the manners of men into your communion, no more, than the traditions of men. If you be above the rudiments of the world, be alſo above its infancy, and its low and childiſh paſſions and affections; they were ſometimes pardonable in that childhood, but are inexcuſable in perſons whom JESUS CHRIST hath advanced unto perfect men, and ſuch as by his illumination he hath brought un… fulneſs and maturity of age. Let your ſouls henceforth have thoughts and a… ctions noble and heavenly, and worthy of thoſe high inſtructions which JESUS CHRIST hath given you. Let your whole life be referr'd to him, paſſing by the world, and its elements; this preſent generation, and its luſts and idols, with which the LORD JESUS doth not participate in any thing. He hath crucified all thoſe things for us, and diſplayed before our eyes a new world, brought forth out of the boſome of Eternity; a world incorruptible, and radiant with ſuch glory, as can neither be ſullied, or made to fade. 'Tis hither, Faithful Brethren, that you ſhould elevate your deſires. This ſame is true Chriſtian Diſcipline, to dye with JESUS to this old world, having no more ſentiment or paſſion for its periſhing-benefits; and to live again with the ſame JESUS in that new world whereinto he is entred for us; to breathe after nothing but its glory; to think of nothing but its purity; to rejoyce in nothing but in its peace, and in the hope of its eternal pleaſures. To forgo for ever that which is paſſed; and to tend with all our might towards the mark and price of our ſupernal calling; juſtifying the verity of our Religion by the ſanctity of our converſation; ſo as there appear no more among us, either ambition, or hatred, or avarice, or any of thoſe loathſome defilements that do disfigure the whole life of worldlings. The LORD JESUS, who hath given us this excellent Divine Doctrine, who hath founded it by his death, and ſet it up by his reſurrection; who alſo hath in theſe latter times purged it afreſh both of the vanities of Philoſophy, and of the traditions of men, and of the elements of the world, pleaſe to confirm us in it for ever by his good Spirit, and to make it ſo efficacious for the ſanctification of our life, that after we have finiſhed this earthly pilgrimage, we may receive one day, at our going forth of this vale of tears, from his merciful hand, the Crown of immortality, which he hath promis'd and prepar'd for all true obſervers of his Diſcipline. Amen.