The Danger of Deviating from Divine Institutions.
Colossians ii, 8.
"Beware lest any man spoil you through philosophy and vain deceit,
after the tradition of men, after the rudiments of the world, and not
after Christ."
St. Paul was the apostle of the Gentiles. The care of the churches
gathered among them devolved particularly on him. At the writing of
this epistle he had no personal acquaintance with the church to which
it is addressed.* Epaphras, a bishop of the Colossians, then his
fellow prisoner at Rome, had made him acquainted with their state, and
the danger they were in from false teachers, who, during the absence
of their minister, labored to turn them from the duplicity of the
gospel; and this letter was written, through divine influence, to
guard them against those deceivers, and persuade them to abide in
Christ.
* Verse 1.
To this end he counselled them to keep to the divine directions,
carefully avoiding every alteration, or addition, which might be urged
upon them by uninspired men, though they might come with a shew of
wisdom and humility, and profession of regard to the honor of God and
happiness.
Many of the most successful attacks on God's earthly kingdom have been
made in this way. Open rebellion against God, is found chiefly on
those who have no faith in him; who are therefore devoid of his fear.
Others are tempted mostly to other sins, and induced to make indirect
opposition to the divine government, from them, the tempter hides the
truth, and leads them into error, and thus causes them to pull down
the cause which they aim to build up, and fight against God with a
view to serve him.
So much of God appears in his works, that comparatively few can be
made to doubt his existence, or his providential government. Hence few
are prevailed with to renounce his fear and rise directly against him;
but many are deceived, and consequently engaged to act with his
enemies.
Here a common source of seduction hath been suggesting improvements on
divine institutions--that _this_ and _that_, which God hath not
ordered, would help his cause and promote his interest. Sometimes the
improvements are attempted under pretence of divine order, and urged
with his authority; but this veil is not always spread over endeavors
to change his institutes. They are often urged as means adapted to
help his cause, without pretence to divine order requiring the use of
them; Much, it is alleged, is left to human discretion. This taken
for granted, the rest is easy. It is only to say _these measures_ are
wise and good, calculated to help on the cause of God, and whoever
denies it, is considered as fighting against God.
Thus men are led away from the divine institutions to those of human
invention. Human wisdom is exalted above divine; and all with a view
to glorify God!
Thus was the tempter laboring, through the instrumentality of his
agents, to seduce the Colossians, when this epistle was written, and
it is chiefly intended to counteract their influence, and prevent that
church from being moved away from the hope of the gospel, which they
had received.
In discussing the subject, We shall first _glance at the measures used
by those deceivers_--then consider _the success which hath attended
this mode of fighting against God, and seducing mankind, adding a few
observations on the influence of tradition and the rudiments and
customs of the world_.
The Colossian seducers appear to have been of two kinds--Jewish and
Gentile. The former seem not to have differed from those at Rome,
Corinth, Galatia, and those in Judea. They were Jewish Christians, who
were so attached to the Mosaic ritual, that they wished to continue
it, and graft Christianity upon it, rendering the religion of Christ
only an appendage to that of Moses. They insisted that the ceremonial
law remained in force--insisted especially on the observance of
circumcision; and probably on the traditions so highly valued by the
Pharisees. But the apostle assured this Gentile Church, that they were
complete "in Christ", and needed nothing of this kind to recommend
them to God, or to secure his favor--that "Christ had blotted out the
hand writing of ordinances, and taken it away, nailing it to his
cross"--that the ceremonial law, being only "a shadow of good things
to come," was fulfilled in Christ, and no longer obligatory; and
warned them to stand fast in their Christian liberty, and suffer no
man to judge them respecting such things, or impose such burdens upon
them.
The Gentile seducers were converts from Paganism, and no less eager to
introduce the tenets and rites of their superstition. One of
the errors, which, from the particular mention made of it, they seem to
have urged, was the worshipping of angels, "Let no man beguile you of
your reward, in a voluntary humility and worshipping of angels,
intruding into those things which he hath not seen, vainly puffed up
by his fleshly mind." *
* Verse 18.
Mankind seem, at a pretty early period, generally to have given into
the idea of so vast a distance between God and man, that man is
unworthy to come into his presence, and can approach him acceptably
only through a mediator. But just views of a mediator were never
communicated to the scattered branches of our race, or soon lost
from among them. Most of the heathens offered religious homage to
departed heroes; or to those who had been revered while inhabitants of
earth. To them were their prayers addressed, that they might bear them
to the God of nature, and by their influence render him propitious.
Here was the appearance of humility--So sensible of their unworthiness
that they dared not approach God in their own names, or present their
own petitions--others who had ceased to sin, and been admitted to the
divine presence, must intercede for them. But this was "a voluntary
humility"--not ordered of God--a mere matter of human invention.
A mediator is indeed necessary for man since the fall; but man is not
left to choose his mediator. One every way suitable is provided,
through whom we may have access to God: "There is one God, and one
Mediator between God and men, the man Christ Jesus."
The apostle further observes, that those who directed them to worship
angels, arrogated a knowledge of matters not revealed. God hath given
no intimation of such use to be made of angels, but ordered man to
approach him in the name of Christ. Those who go to God in other ways,
or depending on other intercessors, are said "not to hold the head." *
"The head of every man is Christ." + Such people will lose their
reward. "Let no man beguile you of your reward, in a voluntary
humility and worshipping of angels"--The rewards of grace are promised
to obedience but not to "willful worship, or voluntary humility." The
utmost these can hope is forgiveness.
*Verse 9. + 1 Corinthians xi. 3.
When Paul assured the Colossians that they were "complete in Christ,"
he had reference to the errors of all the deceivers who were laboring
to seduce them. Gentile philosophy is as useless to the Christian, as
Jewish rites. Christ hath the fulness of the Godhead dwelling in him.
We' have only to rely on divine mercy, through faith, in him, and we
shall not be ashamed.
Such we conceive to be the sum of the instructions and warnings here
given to the Colossians. They were only to keep to the divine
directions, and seek salvation agreeably thereto, regardless of _the
traditions of men and rudiments of the world_.
All error is deviation from divine rule. To this men are tempted with
a view to honor God. This is a fruitful source of error. And when
error is once generated, it is often diffused and perpetuated by
tradition, custom, and _the rudiments of the world_.
We proceed to consider _the success which hath attended this mode of
fighting against God--that is, suggesting improvements on divine
institutions and appointments_.
The first attempt to seduce our race seems to have been of this kind.
"The woman being deceived was in the transgression," Made upright,
she could not have been persuaded to disobey God, unless she was led
to believe that she might, some how, honor God in consequence of that
disobedience. But how?--"In the day ye eat thereof, then your eyes
shall be opened; and ye shall be as gods, knowing good and evil"--Then
she could honor God better than while destitute of knowledge which
would liken her to superior intelligences. "And when the woman saw
that the tree was good for food, and that it was pleasant to the eyes,
and a tree to be desired to make one wise, she took of the fruit
thereof and did eat." Thus some suppose the tempter to have prevailed
against her. It may be thought strange that she should expect good to
rise out of evil. Her descendants have often entertained such
expectations; but they are depraved, and their minds are darkened.
Whether this was the sophism by which Satan's victory was obtained, we
presume not to determine. It is however certain that he prevailed by
deception; by persuading our common mother that advantage would accrue
from ceasing to follow the divine directions.
Cain, her eldest son, fell into a sin of the same kind; was induced to
change divine institutions. "Cain brought the fruit of the ground an
offering unto the Lord," instead of the firstlings of the flock. The
fruit of the ground did not typify the sacrifice of Christ, and had
not been ordered of God. It was a mode of honoring him of Cain's
devising. He thought to improve on divine appointments; or dared to
change them to suit his circumstances. "Cain was a tiller of the
ground." The fruits of the ground were the product of his own labors
--"Of such as he had, he would bring his offering. What advantage
would accrue from changing with his brother to procure what God had
required? God needed nothing and could receive nothing from his
creatures."
Abel believed himself under obligation to conform to the divine order,
and in that way to seek the divine favor. Cain had not this faith. He
was confident that another way would do as well; and followed the
dictates of his own fancied wisdom. * Therefore their different
reception. Had Cain been equally obedient with Abel no difference
would have been made. Cain is appealed to, to judge of this matter for
himself--"If thou dost well, shalt thou not be accepted?" TO do well,
is to regulate principle and practice by the divine order; in both
these Cain was deficient. They are commonly united. Error in principle
occasions error in practice.
* These are not mere conjectures--they are intimated by St. Jude, when
he declares the schismatics of his day "have gone in the way of Cain
and Core." Core, or Korah, certainly attempted to change a divine
order by which the functions of the priesthood were appropriated to
the family of Aaron. And the schismatics, who were contemporary with
the apostles, set themselves up for teachers in the church without a
regular, or supernal call to the ministry. These went in the way of
Cain. His sin must therefore have been a departure from divine
institutions.
Not many ages after the deluge idolatry was introduced into the world,
and corrupted and spoiled the worship of God. This seems to have been,
at first, a design to improve on the homage which was paid to the true
God.
Adoration offered to other than God, is idolatry. This is of two
kinds--that offered to angels, and departed spirits, and that offered
to the heavenly bodies and to images. The former is said to have been
originally designed to engage those to whom it was addressed to act
the part of mediators with God. The heavenly bodies were adored as the
supposed residences of Deity. Image worship was intended to help
devotion. It was thought that visible representations would serve to
impress a reverence for the objects of worship on the mind, and
solemnize the heart. With this view, images and paintings were
introduced into temples and places of worship. They appeared to have
effect. The worshippers seemed more devout. A happy discovery, which
had not occurred to Omniscience!
To increase the good effects, further improvements were suggested.
Images were made of the precious metals, and enriched with gems and
costly attire, and art was exhausted to embellish them. They were also
consecrated with magnificent and solemn rites. After consecration, the
celestials to whom they dedicated, were supposed to descend and dwell
in them, and thus to be present with their worshippers, to hear their
prayers, witness their gratitude, and smell a sweet savor in their
sacrifices. And as temples were built, and images consecrated chiefly
to inferior deities, who were worshipped as mediators, the homage
which was paid to them was suited to the conceptions which the
worshippers entertained of the objects of their worship; and being
mostly taken from among men, the offerings were adapted to the
characters which they had respectively sustained while resident in the
body. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus and
others. Thus every abomination was sanctioned, and made an object of
religion!
The use of images was common among the Easterns at an early period,
and communicated to the Hebrews, who were conversant with them, before
their settlement in Canaan. In Egypt, or certainly in the wilderness
it was found among them. They were particularly guilty of this sin
while Moses was on the mount with God. And the use which they then
made of images was the same which hath been mentioned. As soon as the
golden calf was finished, Aaron, who had entered into their views,
made proclamation--"Tomorrow is the feast of the Lord--[of Jehovah."]
Moses, who had greatly helped them in the worship and service of God,
was gone, and the idol was intended to supply his place; to help their
devotion, and excite them to honor the true God! "Up make us Gods--
for this Moses--we wot not what is become of him."
The idolatrous worship of the Romanists in later ages is of the same
kind. Their churches abound with rich images, and are adorned with
exquisite paintings; the likeness of Christ agonising on the cross,
and other affecting representations, designed to impress religious
subjection the heart and excite devotion. Such is the use which they
profess to make of them. And they seem not devoid of effect.
Protestants who have attended their worship, have observed greater
appearances of fervor, and greater moving of the passions, than are
usual in the religious assembles of other denominations of Christians.
And their adoration of angels and departed saints, is only as of
mediators and intercessors, who may present their prayers, and obtain
favor for them--the very idolatry of paganism.
In these things there is a shew of wisdom and humility--wisdom to
devise means to impress a sense of religion, and humility to draw nigh
to God by the intervention of those more worthy than themselves; and
the means seem not destitute of influence; they produce warm zeal, and
all the fervor of devotion; yea, all those feelings and emotions which
are thought by some to constitute the offence of religion.
And why is not all this right? Why are not these ways of honoring God
and exciting devotion commendable, when they render the worshipper
thus fervent in spirit to serve the Lord?
The reason is obvious--they are not required--yea, they are
forbidden of the divine Sovereign. "Thou shalt worship the Lord thy
God, and him _only_ shalt thou serve. Thou shalt not make unto thee
any graven image, or any likeness of any thing that is in heaven
above, or in the earth beneath, or that is in the waters under the
earth--I the Lord thy God am a jealous God."--
Pretending to honor God by direct disobedience is peculiarly
affrontive. Such worshippers "provoke him to his face. Their
offerings his soul hateth. They are a smoke in his nose, and a fire
that burneth all the day." Every thing of this nature, whatever may
be its design, is rebellion against God. Against no other sin hath he
manifested greater indignation.
No instance can be adduced of such homage being accepted, or of good
resulting from such worship. Yea, it hath commonly been followed with
the severest marks of the divine resentment. Witness the evils which
came upon Israel when they made the golden calf, to help their
devotions. Witness those which fell on the family and kingdom of
Jeroboam, when he forsook the appointed worship of God, and the
ministry of the Levites whom God had appointed to wait at the altar.
Jeroboam did not introduce the worship of Baal, or the other heathen
gods. This was done afterwards by the influence of Jezebel. He only
appointed other places of worship, beside that which God had chosen,
and consecrated others to minister who had not the attachments of the
Levites to the house of David and city of Zion, and made images to
help the devotion of his people; and lo! his family perish; a brand of
infamy is set on his name; and because his people walk in his ways,
they are finally "broken and cease to be a people!"
The divine resentment of attempts to change the ordinances of God, or
make innovations in his worship even where they seem _to have been
done out of concern for his honor_, is left on record in his word.
Saul once offered sacrifice. The necessity of his affairs seemed to
require it. He professed to have done it with reluctance, but to have
thought it his duty--"I said the Philistines will come down upon me,
and I have not made supplication unto the Lord: I forced myself
therefore, and offered a burnt offering." But Saul was not of the
family of Aaron, to whom the right of sacrificing solely appertained
by divine appointment. Hence instead of conciliating the divine favor,
his officious zeal offended heaven--for that act of disobedience he
was threatened with deposition; and a repetition of attempting to
improve on divine orders, in sparing the best cattle of Amelek to
sacrifice unto the Lord, confirmed the sentence, * placed another
on the throne, and led to the ruin of the rebellious prince. Uzzah only
put forth his hand to steady the trembling ark, and was struck dead
for his rashness, beside the ark of God. +
* 1 Samuel xiii. 1-14, xv. 15-13. + 2 Samuel vi. 6, 7.
Some spoiled through philosophy and vain deceit, have made changes in
the divine institutions, and attempted improvements upon them, since
the commencement of the gospel day. This hath been a leading trait of
character in the chiefs of the Romish church. Many of the heads of
that communion have signalized themselves in this way. And some of
their alterations have operated to impress what was thought to be
religion, as hath been observed. Another way in which they have
manifested the same disposition hath been the multiplying of holy days.
Under various pretences, nearly half the days in the year have been
consecrated to religion, by order of those gods on earth. Some real,
and many fictitious saints, have days consecrated to their memory.
Here is a great shew of wisdom, and zeal for God, and his cause in the
world; calling men so often from their temporal concerns to attend to
the duties of religion! Who can do other than approve it? Doubtless
many have been deceived by appearances, and considered those as wise
and good who have done these things. But this is far from being their
character. These have been the doings of "Antichrist, the Man of sin
--the Son of perdition! Because of these things cometh the wrath of
God, on the children of disobedience!" All these specious measures are
no better than Saul's sacrificing, Uzzah's steadying the ark, and the
use of images in divine worship! They are opposition to the orders of
the Most High, and rebellion against him.
"Six days shalt thou labor and do all thy work, but the seventh day
is the sabbath of the Lord thy God; in it thou shalt not do any work"
--Whoever takes it on himself to alter this appointment, "thinks to
change times and laws;" which was foretold of him who should "speak
great words against the Most High." *
* Daniel vii. 25.
The Lord's day, is the only day which God hath sanctified under the
gospel dispensation. This infinite wisdom judged sufficient. Had more
been requisite, more would have been consecrated by divine order. But
not a hint of any other holy day is to be found in the New Testament. +
* * * * *
+ Neither the day of Christ's birth, death, resurrection or ascension
appear to have been regarded as holy time, or any way distinguished
from the other days of the year, during the apostolic age. The former
of these is not marked in the scriptures. Whether it happened on the
twentyfifth of December, or at some other season is uncertain. So are
the times in which the apostles and primitive Christians suffered
martyrdom. These events are veiled. Divine providence hath hidden them
from mankind, probably for the same reason that the body of Moses was
hidden from Israel--to prevent its being made an object of idolatrous
worship--or for the same which is supposed to have occasioned our
Lord's seeming neglect of his mother, and his severer reproof given to
Peter, than to any other of his disciples--"Get thee behind me Satan;"
namely, that idolatrous honor, which he foresaw would be afterwards
paid them by some called Christians.
Easter is once mentioned in our translation of the New Testament; but
it is not found in the Greek original. The word there used is "Pasxa,"
the Passover. It is mentioned only to note the time in which Herod
intended to have brought forth Peter and delivered him up to his
enemies. *
* Acts xii. 4.
* * * * *
Occasional calls there may be to fasting and thanksgiving; and we
have scripture warrant for attending them in their seasons. But fixing
on certain days of the year, or month, statedly to call men from their
secular business to attend to religion, and requiring the consecration
of them to religion is adding to the book of God. However well
intended, it goes on mistaken principles, and however specious in
appearance, is affronting the wisdom and authority of heaven.
Most of the errors referred to above, are found among Pagans or
Catholics; but is nothing of the same kind chargeable on Protestants?
"Are there not with us sins against the Lord our God?" And of the
same nature with those we have been contemplating? The knowledge of
other's errors in ay be for our warning; but the knowledge of our own
is requisite to our reformation. Where then are we directed of God,
religiously to observe Christmas, Lent, or Easter? Where to attend the
eucharist only twice or thrice a year; and never without one, or more
preparatory lectures? * Where to add a third prayer at the
administration of that ordinance, when our divine pattern only blessed
the bread before he distributed it to his disciples, and gave thanks
to the Father, before he divided to them the cup? Where are we
directed to attend quarterly seasons of prayer, or to hold weekly
conferences for religious purposes?
* * * * *
* We would not be understood to intend that all religious meeting on
week days are unlawful. Special occasions often require them. But the
Lord's day is the only time set apart by divine order for the stated
attendance. No other hath he consecrated to the business of religion.
Neither would we be considered as denying the legality of ever uniting
to seek the Lord previous to the celebration of eucharist. We may look
to God to assist and accept us in every duty. But if we consider these
preparatory exercises as indispensibly requisite, and as constituting
a part of the duty, we do it without divine warrant.
From an attention to the gospel history, we are induced to believe
that the celebration of that ordinance constituted a part of the
common duties of every Lord's day, while the apostles ministered in
the Christian church; + and that an attendance at the sacramental
table, was not distinguished by any special preparatory exercises,
diverse from those which anteceded other sanctuary duties. No trace of
distinction, in these respects, is to be found in scripture; neither
precept nor example can be adduced to support it. Whence then its
origin?
+ Acts xx. 7.
Did not it derive from Rome? We know the errors of the Romish church
relative to the eucharist; and their tendency to induce a belief that
it is more holy, and requires greater sanctity in communicant, than is
requisite to an attendance on other ordinances. And the same notion is
prevalent and many who have withdrawn from the communion of that
church. Many serious people who attend other religious duties with
pleasure and advantage, are afraid to obey Christ's dying command! Is
not this a relic of popery? When Luther left the papal communion, his
reformation, particularly relative to this ordinance, was but partial.
Many other protestants retain a tinge of catholic leaven. Is not the
distinction respecting the sanctity of divine ordinances from this
source? It is not found in the gospel. If the exercises under
consideration serve to perpetuate this unscriptural distinction, and
to drive men from a plain and important duty, they have a baleful
effect. They may be well intended. Doubtless they are so by the
generality of those who attend them. It is painful to be obliged to
dissent from men whom we receive as brethren, and revere as
Christians. But after much deliberation, such are our views of the
subject before us; and we offer them to the serious consideration of
the followers of Christ.
* * * * *
But these are well intended. So probably was Uzzah's steadying the
ark--But some of these do help on the cause of God, and even more than
the stale attendance on Lord's day duties. So thought those who
introduced images and paintings into churches. [Some indeed attend
those who neglected Lord's day duties.]
Have we then discovered defects in the divine plan! And do we feel
ourselves capable of making emendations in it!--Of "teaching eternal
wisdom how to rule!"--How to effect its purposes of mercy!
Beware _lest any man spoil you through philosophy and vain deceit,
after the tradition of men, after the rudiments of the world and not
after Christ_. Vain man would be wise--He naturally thinks himself
qualified, even to ameliorate divine institutions. Temptation to this
sin coincides with a natural bias in depraved humanity. Many and very
mischievous errors have issued from it. Would we escape the snare, we
must listen to the apostle speaking in the text. The sum of his advice
is to keep to the divine directions, especially in matters of
religion. These are contained and plainly taught in the holy
Scriptures, which we have in our hands, and of the sense of which we
must judge for ourselves; remembering that we are accountable to God
the judge of all.
As some are _spoiled through philosophy and vain deceit_, others are
corrupted by regard to _the tradition of men and rudiments of the
world_. This endangered the Colossians, and eventually ruined the
church at Rome. The leading errors of paganism were thereby introduced
into that Christian church, and rendered it completely antichristian.
Errors which seemed to have been destroyed by Christianity, were again
revived, and the abominations which they had occasioned, were acted
over again with enlargements!
The _traditions of men and rudiments of the world_, have still their
seducing influence. Most men swim down with the current of the times
--adopt the sentiments and conform to the usages of those with whom
they live. The popular scheme of religion, they consider as the
orthodox scheme, and the religion of the land, the true religion.
Therefore is one nation Papists, another Protestants, one Calvinists,
another Lutherans. These differences of sentiment do not arise from
differences in the mental constitutions of nations, but from the
accidental differences of situation.
Few have sufficient independence of mind to "judge of themselves what
is right." Many who "call Christ Lord, receive for doctrines the
commandments of men." Therefore doth religion vary like the fashions
of the world. Was the fashion of the world to be the rule of judgment,
it might be wise to follow it: But "we must every one give an account
of himself to God," and be judged by the rule which be hath given us.
It becomes as therefore to "call no man master, because one is our
Matter, even Christ." To him we are accountable. At our peril do we
neglect obedience to his commands.
It concerns us to do all things according to the pattern drawn out
before us in the Scriptures. Against the natural bias to affect
improvements on divine institutions, and against the prevalence of
fashion and contagion of popular opinion, we should be particularly on
our guard. "For cursed is every one who confirmeth not all the words
of God's law to do them, and all the people shall say, Amen."
* * * * * *