Colossians 2:21

I am accustomed in my prescription against all heresies, to fix my compendious criterion (of truth) in the testimony of time ; claiming priority therein as our rule, and alleging lateness to be the characteristic of every heresy. This shall now be proved even by the apostle, when he says: “For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; which is come unto you, as it is unto all the world.” For if, even at that time, the tradition of the gospel had spread everywhere, how much more now! Now, if it is our gospel which has spread everywhere, rather than any heretical gospel, much less Marcion’s, which only dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion’s gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. …

And thus there was a certain ancient time, wherein those shadows or figures were to be used, that meats should be abstained from which had indeed been commended by their creation, but had been prohibited by the law. But now Christ, the end of the law, has come, disclosing all the obscurities of the law, all those things which antiquity had covered with the clouds of sacraments. For the illustrious Master, and the heavenly Teacher, and the ordainer of the perfected truth, has come, under whom at length it is rightly said: “To the pure all things are pure; but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled.” Moreover, in another place: “For every creature of God is good, and nothing to be refused which is received with thanksgiving; for it is sanctified by the Word of God and prayer.” Again, in another place: “The Spirit expressly …

And as in many cases we have to consider the astonishment of the Jews at the words of the Saviour, because they were spoken with authority, so also in regard to the words in this place. Having called the multitudes therefore, He said unto them, “Hear and understand,” etc. And He said this, the Pharisees being offended at this saying, as, because of their evil opinions and their worthless interpretation of the law, they were not the plant of his own Father in heaven, and on this account were being rooted up; for they were rooted up as they did not receive the true vine, which was cultivated by the Father, even Jesus Christ. …

But let no one consider this an undertaking beside the purpose, nor a search of this kind a piece of superfluous curiosity; for the date of the Epistles contributes no little to what we are looking after. For when I see him writing to the Romans and to the Colossians about the same subjects, and yet not in a like way about the same subjects; but to the former with much condescension, as when he says, “Him that is weak in the faith receive ye, but not to doubtful disputations; for one believeth that he may eat all things, another, herbs” ( Rom. xiv. …

Ver. 21, 22 . “Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men.” Ye are not in the world, he saith, how is it ye are subject to its elements? how to its observances? And mark how he makes sport of them, “touch not, handle not, taste not,” as though they were cowards and keeping themselves clear of some great matters, “all which things are to perish with the using.” He has taken down the swollenness of the many, and added, “after the precepts and doctrines of men.” What sayest thou? Dost thou speak even of the Law? Henceforth it is but a doctrine of men, after the time is come. Or, because they adulterated it, or else, he alludes to the Gentile institutions. The doctrine, he says, is altogether of man.

184. Think, then, how he teaches those who enter upon their duties in the Church, that they ought to have contempt for all earthly things: “If, then, ye be dead with Christ from the elements of this world, why do ye act as though living in the world? Touch not, taste not, handle not, which all are to perish with the using.” And further: “If ye then be risen with Christ, seek those things which are above, not those things which are on the earth.” And again: “Mortify, therefore, your members which are on the earth.” This, indeed, is meant for all the faithful. But thee, especially, my son, he urges to despise riches and to avoid profane and old wives fables, allowing nothing but this: “Exercise thyself unto godliness, for bodily exercise profiteth a little, but godliness is profitable unto all things.”

But as the renewal of our soul grows by means of this study, Scripture also will begin to put on a new face, and the beauty of the holier meanings will somehow grow with our growth. For their form is adapted to the capacity of man’s understanding, and will appear earthly to carnal people, and divine to spiritual ones, so that those to whom it formerly appeared to be involved in thick clouds, cannot apprehend its subtleties nor endure its light. But to make this which we are aiming at somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. For it is written in the law: “Thou shalt not commit adultery.” This is rightly observed according to the simple meaning of the letter, by a man who is still in bondage to foul passions. …

Wherefore I also, humble and insignificant as I am in name as in desert, and although I cannot claim a place as Teacher among those illustrious Bishops of Constantinople, yet venture to claim the zeal and enthusiasm of a disciple. For I was admitted into the sacred ministry by the Bishop John, of blessed memory, and offered to God, and even though I am absent in body yet I am still there in heart: and though by actual presence I no longer mix with that most dear and honourable people of God, yet I am still joined to them in spirit. …