PAVLE the apostle of Iesu Chryste by the wil of God and Timothe his brother, to the Sanctes that are at Colossa and to the faith­full brethren in Christe: Grace bee with you, and peace from God the fa­ther and our lorde Iesus Christe.

Sainct Paule the true Apo­stle of Christe Iesu, kepeth the maner vsed in Epistles written: First he saluteth thē with a chri­stian salutacion, then he sheweth [Page] his matter. And firste he setteth his awne name, that the writter of this Epistle might be knowē the Epistle more estemed and loued, and had in more auctho­ritie of al them, to whō it should come and be red emonges them, and that thei should knowe it to be written of no false Apostle se­kyng his awne glory & profite, but of a true Apostle of Christe Iesu, that aboue all thynges soughte Christes glory, and the health and saluacion of other.

2 Apostle of Iesu Christe.) Paule here sheweth his office y^t he was called to, that he was A­postle sent, not of man, but of God Gala. i. not to please mā but God, sent to preach, not mennes pleasures phantasies, or drea­mes, inuencions, tradicions, or [Page] decrees of men, but he was the Apostle of Iesu Christe, that he should preache Christe and his doctryne, puerly and syncerely, onely sekyng the glory of God, and to please GOD, and to de­clare Gods wil vnto the people by the pure preachyng of Gods worde, & by it to bryng to Christ and to eternall life, by true faith in Iesu Christ: And in this that Paule saied, he was the Apostle of Iesu Christe, he reproueth all false Apostles, and al them that studie to please men more then God, that be more earnest to set­furthe mannes lawe, then Gods lawe, & more sorer will punishe the transgression of mānes lawe then the transgression of Gods lawe, ye, this place reproueth al thē that seketh more their awne [Page] glory, pleasure, and profite then the glory of Christe Iesu, or the profit of their neighbor: ye, this place cōdempneth all them that preacheth or speaketh onely for their bely sakes, lookyng onely to themselfes, and caryng for no man els, caring neither for God ne man, so thei bee well themsel­fes, liuyng in al carnall pleasu­res and deliciousnes.

3 By the will of God.) These wordes he addeth to shewe that he was an Apostle of Christ, not by his awne will, merite, or de­seruyng, but by the will of God and not of man, that he should geue all glory to GOD, for his vocacion and conuersion from his naughtines, and not to hym self. And in these wordes, he tea­cheth vs twoo thynges, to come [Page] of God, and not of man, the one is, that true Apostles come vn­to vs, not by will of man, or whē man thinketh it good, but by the will of God, that all laude and praise with thankes, might bee geuen to God for true Apostles, sent vnto vs to deliuer vs, from all fables, lies, errors, heresies, supersticiōs and Idolatrie, and to bryng vs into the waye of truthe, in the whiche wee maye walke to life eternall. The other thyng is, to knowe the goodnes of God, that will not suffre his electe people, to lacke faithfull preachers or ministers, of Gods holy will and pleasure, for the whiche thynges, greate thankes are to be geuen to God.

4 Timothe his brother.) The Apostle in this salutacion, ioy­neth [Page] with hym Timothe (whom he calleth brother, both by crea­cion and adopcion, and also in settyng furthe of Gods worde) that these thynges he writeth to these faithfull Collossiās, might bee regarded more and had in more aucthoritie, better beleued and better loued of them all: for the true record of many faithful maketh muche with the simple Christian, and maketh men be­leue better, if many beare like recorde or witnes, of the thyng spokē: so sainct Paule, although his worde should haue been be­leued to bee true, without other witnes, because it was the word of the holy ghoste, whiche spake by the mouthe of Paule. i. Cori. xiii. Seke you saieth he, a profe of him that speaketh in me, whi­che [Page] is Christ: yet he ioyneth with hym Timothe, that these Col­lossians should the better beleue his wordes, esteme them and re­garde theim better, so oft tymes dooth the preacher or teacher of Gods worde, vse the testimonie of other, that his wordes should better be beleued and estemed.

5 To the sainctes & to the faithfull in Christ, that are at Colos­sa.) Nowe he sheweth to whom he wrote this Epistle, he wrote it to the sāctes, that is, to the faithfull in Christ Iesu, suche the ho­ly scripture calleth sainctes, al­though thei bee a liue, liuyng in this world, and not canonized of the Bishoppes of Rome, whiche wil none other to be called sain­ctes, but suche as thei haue allo­wed for sainctes, well payed for [Page] their labors and paines, and yet some of theim allowed for sain­ctes, do not appere to be sainctes before God, sanctified by Chri­stes blood, and by true faithe in Christe, and good woorkes ap­proued of God. So wee see that holy scripture calleth good men liuyng in this worlde sainctes, and these sainctes he would wee should, desire to praye for vs here, and we for them.

6 Grace bee to you and peace from GOD our father and our Lorde Iesu Christ.) Here is de­clared, what thyng the Apostle desired and wisshed to theim: he wisshed to them no euil thynges but good thynges, not worldely honours or riches, pleasures or volupteousnes of the fleshe, not kyngdōs or high Empires, di­gnities, [Page] high honors, or promo­cions in the worlde, as carnall men desire to their carnall fren­des, but he desireth spirituall gooddes, as grace and fauor of God, peace with God in their conscience, whiche thinges com­meth of God our father, & not of our selfes, merites, or of digni­ties of our woorkes, but of God the father alone, and of our lord Iesu Christ. In this salutacion the apostle sheweth, what maner of salutacion Christians should vse, one to another in their wry­tynges, and what thynges thei should desire, and of whom.

Wee geue thankes to GOD and the father of our Lorde Iesus Christ, alwaye for you when we [Page] praye, for we haue heard your faith in Iesu Christ and your charitie towar­des all sainctes, for the hope layed vp for you in heauen.

Now the Apostle beginneth to shewe the cause wherefore he wrote to them, and first of all, he geueth thankes to god for their hope and charitie, and other gif­tes of God, geuen to these Co­lossiās, onely of gods mere mer­cie and goodnes, desiryng God to encrease these gyftes, euery daie more and more in them. By this example wee bee taught to geue thankes to god, for his be­nefites geuen to other, and to be glad with other for these diuine [Page] giftes, and to desire theim to bee euery daie more & more increa­sed. And in these woordes he re­proueth them, that thanketh not God for his holy gyftes, geuen to thē and to other, ye, he repro­ueth thē, that enuie Gods good­nes in other, and be sory that o­ther be riche, cōnyng, learned, or haue more knowlege then thei, such there is many now a daies, whom it greueth muche, to se so greate knowlege of Gods holy worde and truthe, shewed to the worlde as now is, for the whiche thyng, thei should geue thankes to GOD for it: as here the holy ghost teacheth vs, and not to be sory for it, or to murmure or spurne agaynste the pricke, as many wisshyng all these new mē of the newe doctrine (as thei call [Page] it, when it is in verie deede the olde doctryne of Christe, and of his Apostles) in a fire or at the deuil, condempnyng themselfes to the deuill and to hell fire, cal­lyng or thynkyng Christes do­ctrine error and heresy, and con­dempnyng it for euill, whiche is good and wholesome, and true doctrine able to saue our soules. Iacob .i. Let menne therefore be­ware, and condempne not truthe for falsed, and call not good euil or euill good, light darkenes, & darkenes light, least wo euerla­styng fall vpon them, for so do­yng and calling. Take hede you ignoraunt men, that you fal not into this daungier of eternall dampnacion, threatened by the Prophete. Esaye .v. to all theim that call good, euill, & euil good, [Page] light, darkenes, and darkenes light, swete, sower, & sower swete, &c. Learne that the holy ghoste in Paule, moueth vs in our pra­yers, to geue thankes to GOD for his benefites geuen to vs, & specially for the gyfte of faithe, and of charitie. Secōdly, he she­weth what is the office of Chri­stians to do, when thei here faith and charitie geuē to men of god, that thei should geue thākes to God for them. Thirdly, we se the office of faithe and of charitie: a true faith hath charitie annexed, & worketh by charitie at all op­portunitie, geuē in tyme conue­niēt: charitie sheweth her self, by helpyng and releuyng the poore faithfull: Finally faith & chari­tie, bee the twoo chief thinges of Christes religion, for the whiche [Page] we should geue thākes to God, as giftes most necessary for our saluaciō, without the whiche, we cannot please god, nor be saued.

2 For wee haue heard of your faithe in Iesu Christe, & of your Charitie to the poore sainctes.) Here is declared the cause why Paule gaue thankes to God, it was that he heard their faith in Christe Iesu, and their charitie to the poore, to be spred abrode, for vertue vsed cannot bee hid long, but it wil shewe it self, so a true and a liuely faith cannot be hid lōg, but it will burst vp into good woorkes: as here Paule heard their faithe, and yet faithe cannot bee heard nor sene (for it is an inuisible gifte of God) nor yet shewed, except it shewe it self by good workes, whiche declare [Page] faithe, and sheweth where it is, that it may be knowē and heard where it is, for a true faithe in God, is not idle or dedde: in that he nameth firste faithe, and then Charitie, he sheweth that faithe muste goo before charitie, or els that woorke of Charitie, that spryngeth not out of faith, plea­seth not God, for it is vnpossible to please GOD without faith. Heb. ii. Faith is towardes God, charitie to God & to our neigh­bor: charitie doth consist in wor­kes and dedes, & in feruētnes of hart & mynd, to worke when po­wer and habilitie will not serue, nor is power geuen to worke.

3 For the hope laied vp for you in heauen.) This place is of au­cthors diuersly expounded, some make it agre with that that goth [Page] before, after this maner: Wee haue heard of your faith, and of your Charitie to the poore sain­ctes, & faithfull christians, doen to theim for no other cause, but for Christes sake, not lookyng for any praise, glory, or profite, to you, of manne, for these woor­kes, but onely for Gods sake, and because of hope of immor­talitie, and glory with God, that you trusted to bee partaker of, not for the worthines of youre woorke, or almose dooen to the poore by you, but onely of the promise of God, whose free gifte is life euerlastyng, and not for the worthines or dignitie, of any worke or dede, doen by any mor­tall man. And this sence saincte Peter. i. Peter .i. dooth appere to allowe: saiyng thus. Blessed bee [Page] God, and the father of our lorde Iesu Christe, whiche after his greate mercie, hath regenerated vs, into a liuely hope, by the re­surreccion of Iesu Christe from death. So for hope of eternall life, we must do good woorkes, surely trustyng to come to that life, onely of Gods mercie and goodnes, and not of dignitie or worthines of workes, for the fre gift of Gods life eternal. Roma. vi. Other referreth this place, to the woordes that goeth before, that is to these: Wee geue than­kes to GOD for you, that you haue not put your trust & hope, in worldly thynges, or in corru­ptible riches, but in heauenly thynges, lokyng more for hea­uenly treasure, then any world­ly dignities or riches, onely to [Page] be geuen to you of Gods mercy, for Christes sake, for whom you suffre muche trouble, and aduersitie in the worlde, that ye might be partaker of Christes glory in heauē, accordyng to that whiche is promised, that if wee suffre with Christ, we shal reigne with hym. Rom. viii. Whiche you su­rely trust and hope for, nothyng doubtyng, but GOD will per­forme his promes, and for that hope, you willyngly, gladly, and of loue, shewe Charitie to the poore, and helpeth them to your power, not lokyng for a reward of men, but onely of god. Some other by hope, vnderstandeth GOD and his glory hoped for whiche glory is called hope, be­cause it is sure keped, as Iob saieth .xix. This hope is put in [Page] my bosome, that is the thyng lo­ked for by hope. i. res sperata. O­ther some thinketh by hope, may be vnderstād God alone whiche is the rewarder of all that hope in him, and will reward al good workes dooen for his sake, loue or commaundement alone, without all other respect, trustyng to Gods promises. And here pera­uenture some will aske a questi­on: whether we should do good deedes, for hope of eternall life, or no? To this question maie be made answer thus, that we must do good workes, appoynted vs of GOD to do, principally for God and for his loue, because we are his creatures, made to do good woorkes, and to walke in them, lookyng for that rewarde that he hath bothe frely promi­sed, [Page] will frely geue, accordyng to his promise, to all thē that with a sure faith and constaunt hope, do perseuer and continue in the wayes of the Lorde, kepyng his commaundementes. Seconde­ly, for the rewardes sake prom­sed vs of God, we must do good workes, so that in all oure wor­kes, we muste moste chiefly and aboue all thynges, looke to the will, pleasure, loue, and glory of GOD. Thirdely, to our pro­fite, glorie, or life to come, wee muste so in all our workes loke for the glory of God, that skarce once wee should remembre oure profit or glory to come: for if we seke more our awne profite and glory, then the glory of God, we bee but mercemarii hirelynges, vnworthy that glory & immor­tall [Page] life, in the worlde to come with Christ, whiche glory, cānot bee bought by woorkes of vs, but we muste come to it onely of the free gifte of God, and of his mercie and grace. Roma. vi.

Of the whiche before you harde, by the true word of the Gospel whi­che is come to you, as to all the worlde, and as it fructifieth throughout y^e whole worlde, so it doeth emonges you, since that daie you heard and haue knowen, the grace of God by the truthe. And as you haue learned of Epaphras, our welbelo­ued [Page] seruaunt, whiche is for you a faithfull mini­ster of Christ, which she­wed to vs youre loue in the spirite.

The Apostle shewed before, their mercifulnes to the poore sainctes, and faithfull in Christ for hope of reward, layed vp for them in heauen: now he sheweth how thei gotte that hope, that it was by the true preachyng of the Gospell, whiche Epaphras preached vnto thē. Learne here how hope of heauenly rewarde, and life commeth, that it com­meth by preachyng of the Gos­pell of Christe, whiche is cal­led here, the true woorde of the Gospell, and the truthe it self. If hope of heauenly rewarde, com­meth [Page] by y^e preaching of the Gos­pell, as it dooeth in deede, then what hope of heauenly rewarde can thei haue, where as the word of the Gospel is not peached? or what hope of heauenly life haue thei, that will not here the worde of God preached? That contem­pneth and despiseth it, and este­meth it no better, then a foolishe tale of Robyn Hoode, Guye of Warwicke, or Beuis of Hamp­ton, surely no hope at al. Learne here also, how necessary a thyng for our saluaciō, is the preachig of Gods worde, that without it, seldom be geuen, faithe, hope or charitie. For faithe commeth by hearyng, & hearyng by the word of God. Roma. x. And hope com­meth by the true woorde of the Gospell, as here is shewed, and [Page] Charitie spryngeth out of true faithe, and sure hope. The Apo­stle garnisheth the Gospell, with his due laude and cōmendacion callyng it the true woorde, that deceiueth no man, & the truthe it self, that none should doubt of it but that euery man that loueth the truth, should be glad to here the Gospell, preached or taught, because it is the truth, and put­teth away all falsed, lies, errors, and heresies.

2 And as it fructifieth throughout the whole worlde, so it doeth emōges you.) He saith, the Gos­pell to fructyfye and encrease throughout all the whole world as emōges thē, that thei should more reioyse and be glad, as all good menne reioyseth, when the Gospell gooeth forwardes and [Page] fructifieth, and euill men be sory that the Gospell is purely and sincerely preached, receiued, and beleued: but thei geue thankes to God for it. Here we learne to be our office, to bee glad to here the Gospell of God, to bee prea­ched sincerely, and to geue God thankes for it.

3 Sence that daie you harde and haue knowen the grace of God, by the truthe.) He sheweth how long the Gospell, hath fru­ctefied emōges them: euen sence that daie, thei heard the grace of God, and knewe it by the true preachyng of the Gospell. And here we maie lerne diuerse good lessons: First, that faithe is sure and firme, that commeth by the worde of truthe. Secondly, that the sincere preachyng of the gos­pell, [Page] not to bee vain or frustrate, although it is not knowen, how it dooth fructifie, and in whō at the first, to hym that preacheth, yet it goeth not away in vain, as the Prophet Esaie saieth. Thir­dely, the benefites or the grace of God, bee knowen by the pure preachyng of y^e Gospell of truth and not of mē, or of a multitude of men, that call theimselfes the church, when it maie be doubted of, whether thei bee any membre of the churche or no, seyng their workes be so contrary, to Chri­stes true Churche. Fourthely, learne that the grace of GOD, and his benefites is surely kno­wen, by the truth of gods word. And here it semeth, that saincte Paule would haue vs, to learne and know Christ, and the grace [Page] of God, by no other thyng, but by the truth, and to iudge euery thyng, by the truthe of Goddes holy worde, for the holy ghost is the moste surest declarer of hymself. Learne also that Christ, and the grace of GOD, and Gods benefites is there vnknowen, where as the woorde of God is not preached, and how can God be loued, feared, or dread, where as he is not knowen? Or howe can there be any health, or eter­nall saluacion, where as is no loue, feare, ne dread of God? And if it bee life eternall (as it is in deede, witnes sainct Ihon. xvii.) to knowe GOD the father, and his sonne Iesus Christe, then it muste nedes followe, that it is death, not to knowe God the fa­ther, and his sonne Iesus Christ [Page] and Gods benefites to vs, for Christes sake, these benefites be vnknowen, where as the worde of God is not taught, therfore se how necessarie it is for oure sal­uaciō, to haue the worde of God plenteously preached, and truly taught, that God might be kno­wē, loued, feared, and dread, and his wil and pleasure fulfilled of al men. Finally, learne here how farr be thei from health, life, and saluacion, that will not here the worde of God, but contempneth to here it, ye, dispiseth it, and the true preachers of it, slaunders, backebites, persecutes, and as muche as in them lieth, goeth a­boute to let, hinder, and vtterly to stoppe and quenche the word of God, and to bryng to deathe, the faithfull ministers of Gods [Page] holy worde, the necessarie foode of our soule, and yet of the igno­raunt, it is thought poyson, and death of the soule: God turne the hartes of suche, and make theim his seruauntes.

4 And as you haue learned of Epaphras, our welbeloued ser­uaunt, whiche is for you a faithful seruaunt of Christ.) Now he sheweth who it was, that firste preached the gospel, to these Co­lossians, not Paule hymself, but it was Epaphras, a disciple of Paules, and a true minister of Christe, in the sincere preachyng of Christes Gospel, and this E­paphras, returnyng agayne to Paule, in prison for the Gospel­les sake, shewed to Paule of the faith, hope, and of the charitie of these Colossians, for the whiche [Page] thynges, Paule commēdeth thē, not that thei should bee proude, but that thei should increase daily more and more, in these holy vertues and giftes, with thākes to God. Nā uirtus laudata crescit. Vertue commendeth increases. Learne here what seruauntes, or chapilaines, should Bishoppes haue aboute thē, surely suche as this Epaphras was to Paule, one that loued his Master, in al goodnes, and Godlines, and for the truth sake: a man that loued God and his woorde, that was glad, when he hard the worde of God, to bee purely preached a­brode, and to bryng furth God­ly fruites, as faithe, hope, and charitie, and of greate gladnes, shewed these fruictes to other, that other mighte glorifie God, [Page] and geue thankes to GOD, for the Gospell preached, & to make other to followe these Colossiās in faithe, hope, and charitie, and in other Godly vertues. I feare me that all Bishoppes and no­ble men, hath not alwaie suche seruaūtes, or chapilaines about them and with theim, that be fa­uorers and louers, of Gods ho­ly word, but rather enemies and aduersaries to it, ye, haters of it, slaunderers, liers, and euill re­porters of faithfull ministers of Gods woorde, reportyng suche euil vpō preachers, as the prea­chers neuer did speake, nor thoughte, ye, parauenture suche thynges, as true preachers hath and dooth, euer abhorre and de­test: Ye, parauenture suche thyn­ges, as the preachers hath spo­ken [Page] again, and forbiddyng to be doen, spoke or thought: and such euill toungues, liyng to please their Maisters, by their false li­yng hath broughte, many good and faithfull preachers, to bee had in hatered, and euil estemed of many Bishoppes, and noble men, whiche of ignoraunce hath persecuted, ye, parauenture put to death faithfull ministers of Christes Gospell, whose innocēt bloud, shed for Christes Gospel sake, God will punishe, excepte thei repent and amende, and to cal to God for mercy and grace. Therefore lette bishoppes, and al noble men, and noble women, bee not hastie of credence, to re­port, euill or preachers, and mo­nishe their seruaūtes, to beware what thei reporte of preachers, [Page] and that thei reporte no other thyng of them, then that thei can proue by honest menne, as thei would haue their masters fauor or profites by their Maisters, then should euill reportes, and false slaūders, cease of true prea­chers of Goddes woorde, then should faithefull Ministers of Christes Gospell bee knowen, frō the false ministers, and true preachers fauored and estemed of men, as thei bee worthie, then should God bee the more glori­fied, his word better trusted and beleued, God better knowē and loued, and so come into health, & to eternall saluacion by Christ, whereas now the contrary doen and suffred, many worketh their awne and euerlasting death and dampnacion, persecutyng Chri­stes [Page] faithfull Ministers, thyn­kyng parauenture, then to do a sacrifice pleasaunt to God, whē thei do persecute Christe, in his membres, as Paule did, before he was conuerted, as it is writ­ten. Actes. ix. Philip. iii. I praie God thei maye be cōuerted with Paule, & to plaie Paules parte, that thei maie be preachers, tea­chers, and setters furth of Gods holy woorde, as earnest as euer holy sainct Paule was, and seke Gods glory, and the saluacion of other, as Paule did.

Therfore, and we sēce the daie wee harde, haue not ceassed do praye for you, & to desire that you might bee fulfilled with the knowlege of his will [Page] in all sapience and wise­dome, & spirituall vnder­standyng, that ye mighte walke worthelye, plea­syng God in all thynges, fructifiyngi al good workes, and increasing in the knowlege of God, stren­gthened with all strēgth after the power of the glory of hym, to all tolle­rance and pacience, with ioye, geuyng thankes to the father.

Nowe the Apostle goeth for­ward, in his praier he had begō and saieth: that he geueth than­kes to God, and hath not ceased to praie to God for theim, that [Page] thei might be fulfilled, with all godly wisedō, & spiritual know­lege, that thei might walke wor­thily, pleasyng God, and bryng furthe all good workes, increa­syng in the knowlege of God. In this praier, the Apostle tea­cheth vs, one to praie for ano­ther, and to geue thākes to God for his benefites geuen to men, and specially for faith, hope, and charitie, as here Paule did. Se­condly, here we maie learne, not to ceasse from praier, to God for other. Thirdely, this place tea­ceth vs, what wee should desire to other, aboue al thynges, sure­ly this thyng, that thei mighte haue knowlege of God, and of his benefites, whiche is so neces­sary, that no man can bee saued [Page] without it. Fourthly, hereis she­wed, for what ende and purpose Godly wisedō is necessary, that it is ordeined for this ende, that men should walke worthily, ac­cordyng to their vocacion, euery man in his state and degre, that he is called vnto of God. Alway studiyng to please God, and not hymself, the worlde, or the fleshe, the multitude of the people, but God alwaye. For he that se­keth to please men, high or lowe, hymself or the worlde, he cannot please God. Non potest quisquā duobus dominis seruire: No man can please twoo Masters, of cō ­trary affecciōs and myndes: Fi­nally, Godly wisedome is ordi­nated, that men should fructifie in all good workes, that is: doo all good workes, whiche thyng [Page] thei cānot do, till thei be taught which are y^e good woorkes that pleaseth God, & how thei should do thē, and for whose sake, & for what ende good workes should be dooen. This place reproueth al thē, that bee sory that there is so muche knowlege, of gods ho­ly worde, had emonges the peo­ple as is, saiyng: it was a merie worlde, when euery manne, wo­man, or child, could not prate of Gods word, and sence that time there was neuer no mery world, curssyng, and banning, and wis­shyng to the Deuill, suche as brought in this newe learnyng, as thei call it: so by theimselfes you maie see, and by their awne wordes it is plain, thei cal gods woorde newe learnyng, and the preachers and setters furth of it [Page] heretiques, worthy fire and a fa­gotte to burne them, saiyng: thei would go .xx. mile bare foote, to burne suche heretiques, so by i­gnoraunce, thei speake & worke their awne dampnaciō. And as Christe saied to the Sadduces. Math. xxii. So maie men saie to them, erratis, ignorantes scripturas, you erre, and fal into errors and heresies, deceiuyng your selfes and other, because you are igno­raunte of the holy scriptures: althoughe you call other hereti­ques and deceiuers, yet you bee the heretiques in deede, and de­ceiuers of y^e people, worthy that punishement, that you wisshe to other, excepte you repent and a­mende, and reforme your iudge­mentes, wordes, and deedes, and call to God for mercy and grace [Page] and seke for better, & more truer knowlege in Gods veritie and truthe, and haue a better mynde to it, and to the true preachers and setters furthe of it. This place also reproueth, all thē that do abuse Godly knowlege, and vse it for their carnall libertie, sensuall pleasure, worldly honor and dignitie, ease, reste, profite, and for their belie sakes, such do not serue God, but their belies, whose ende is deathe, and their glory here, shalbee in tyme to come, to their confusion, shame, and euerlastyng death. Phili. iii. if thei do not repent and amend, for Godly wisedom is geuē, that thei should serue and please god and not theimselfes, or their be­lies. And suche bely beastes, bee the cause, that the worde of God [Page] is euill spoken on, because thei doo abuse their knowlege, and turneth it to their carnall plea­sures, proffites, or glory. But suche, let theim put awaie igno­raunce, and take vnto thē God­ly wisedome, and knowlege, and study to liue after Godly know­lege, or els their knowlege, shal­be to their more condempnaciō, as Luke sayeth, the seruaunte knowyng the will of his Mai­ster, and not doyng it, is worthy greate punishement, and many plagues to bee laied vpon his backe.

2 Fructifiyng in all good wor­kes.) Godly wisedō here desired willeth vs to fructify in al good woorkes, that is: It would wee should bryng furth, al maner of good workes, & not one worke [Page] alone, as some there bee, that thynke it sufficient for theim, to haue doen one good woorke, as some to haue builded a Chaūtry some an Abbay, some a house of Fryers, some a Nunnery, some an Hermitage, some a Guylde, some a Candle, some a Torche, euer to burne in suche a churche before this Image, or that I­mage, whiche be workes not cō ­maunded of God, nor yet requi­red of man, to the which, no pro­mise of rewarde, is promised of God: but Godly knowlege, takē out of scripture, teacheth mē not onely to do one good worke, but to do all maner of good workes appoynted in holy scripture, to be doen. This place doeth seme to declare, that holy scripture is able to shewe, all maner of good [Page] workes, & that there is no worke to bee called good, excepte it bee commended, and also commaū ­ded to be doen in holy scripture. And this saiyng of sainct Paule reproueth those men, that thyn­keth the holy scriptures, cannot teache all necessarie truthes, suf­ficient for our saluacion: & those men sainct Paule .ii. Timothe. iii reproueth, saiyng: the holy scri­ptures to be able, to instruct mē in righteousnes, that he maie be made perfite, and ready to do al maner of good workes: He exce­pteth none. If y^e holy ghost had thought other workes, then ho­ly scripture speaketh of, to haue been necessary for our saluacion and that suche workes of neces­sitie ought to be doen, he would not haue said (I thinke) the holy [Page] scripture to instructe vs, and to make vs ready to doo all good workes.

3 Increasyng in knowlege.) The Apostle would wee should bee fulfilled, not onely with all wisedome, and spirituall vnder­standyng, but also he would we should increase in knowlege, & euery daie bee better and better learned: and haue more & more knowlege of Gods holy worde. Here we maie se, that euery man bee he neuer so well learned be­fore, yet he maie learne, more wi­sedome and knowlege, of Gods holy worde. Ye, we se it is euery mannes duetie, euery daie to learne of Gods holy word, more and more knowlege, and to in­crease in the same. This place sharpely reproueth all men that [Page] wil not learne knowlege of goddes holy woorde, and specially priestes, that will not learne, but rather spend their tyme idlely, at Cardes or Dise, then thei will loke vpon the newe Testament, or of the old Testament, and wil bee no better learned, then thei wer the first daie, thei wer made priestes: Ye, this place reproueth all them, that will not heare ser­mons, Lectures of diuinitie in Englishe, or in Latyn, or in that tongue thei vnderstand, ye, this place cōdempneth all them, that thynke it is enough for the rude people, to saie their Pater noster, and Aue Maria, and the Credo, and with them to bee contented, and needeth to learne no more knowlege, when saincte Paule would we should, euery daie in­crease [Page] more and more, in know­lege, and spiritual wisedom: and as thei increase in knowlege of God, so he would thei should in­crease in Godlines, & in vertue, that thei might be strengthened with al Godly power & strength able to beare all aduersitie paci­ently, geuyng thankes to God in their state, liuyng vprightly in their vocacion.

whiche hath made vs able to the felowship of sainctes in light, whiche hath deliuered vs from the power of darkenes, and hath trāslated vs in­to the kyngdō of his wel beloued sonne, by whom we haue redempciō, and [Page] by his blood, forgeuenes of synnes.

Now the Apostle turneth hym to the chief matter and cause, for the which he wrote this Epistle, that it was to shewe health, and eternall life, to be geuē to vs all frely, by Christ, without respect, merite, or dignitie of our woor­kes, or of any thyng that is in vs. And first, he sheweth part of the benefites, that we haue receiued by Christ: Firste, y^t when we wer vnable to thinke, to will or to do any good worke or deede, he made vs able, and did geue vs power to thynke, will, and do good. Of the whiche wee maie learne, that all power to thynke, will, or do good, commeth not of our selfes, but of GOD, the au­cthor of all goodnes, as saincte [Page] Iames saieth. Iames .i. Second, we be made partakers of the in­heritaunce, of sainctes in lighte, that is: of that heauenly inheri­taunce, that holy sainctes be of, in light and in glory, and thus wee bee made, not by our selfes, but by Christ, when we were be­fore, farr frō it, hauyng no right ne title, to chalenge or clayme, y^e heauenly glory, for our inheri­taunce. Now by Christ we haue right title, to claime it for our inheritaūce. He addeth in light, as he would saie, our inheritaunce was before in darkenes, now it is in light, of the father of light, by Christe. Thirdly, God hath deliuered vs, from the power of darkenes, and translated vs in­to the kingdō of his welbeloued sonne, Iesus Christe, for whose [Page] sake alone, we wer deliuered frō all power of darkenes, that is of the deuill, the aucthor of darke­nes, and from al workes of dar­kenes, as from synne, death, hell and from euerlastyng dampna­cion: also the father of heauen, hath takē vs awaie frō all dar­kenes, and blyndnes of igno­raunce, of Gods holy word, and brought vs into his truthe, and into the lighte of the veritie, of Gods holy woorde, now openly preached and shewed, thankes be to God. We wer some tymes as saieth sainct Paule. Ephe. ii. The children of the Ire of God and of darkenes, but wee are now made the children of God, by adopciō and of light, as chil­dren of light, let vs walke in all iustice, veritie, and goodnes, be­fore [Page] wee were in darkenes, and did walke in darkenes, in much Idolatrie, supersticion, and fei­ned holines, thynkyng that wee pleased God very well, when we highly displeased God, commit­tyng Idolatrie, and muche su­persticion, goyng & wanderyng about, from one Image, to ano­ther, puttyng truste and confi­dēce in them, & sekyng health of body, or of soule, of ded stockes & stones, wherein was no health nor holines: but from this Ido­latrie and darkenes, God hath deliuered vs, and translated vs, into his Kyngdome, and made vs iunct heires with Christe, to bee partakers of his glory, and that not for our merites or de­seruynges, but onely for the me­rites of Christe Iesu, that suffe­red [Page] for vs: By whom wee are re­demed, from all captiuitie and thraldom of the deuill, frō death or hell: thus Christe Iesus, oure onely sauior and redemer, payed that raūsom for vs, that we wer neuer able to paie .i. Timothe. ii. And by Christes bloud shed for vs wee haue remission, and for­geuenes of our synnes: and not by the Bishop at Romes Par­dons, bulles, or indulgence, pil­grimages to Peter of Rome, or to Iames at Cōpostella, Tho­mas Becket at Cantorbury, or to Etheldrede at Ely, the Ima­ges of our Lady at Walsynghā or at Ipswyche, or to any suche like pilgrimage, erected and ke­ped for filthy lucre sake, to the dishonor of God, & to the greate hurt of them, that trusted health [Page] saluacion, or life, in suche pilgri­mage, I will not speake of the greate Idolatrie, there commit­ted. Note that remission of syn­nes, is onely by Christes bloud, and by nothyng els. sāguis Chri­sti nos mundauit, ab omni iniqui­tate. .i. Iōis .i. The bloud of Christ hath washed vs frō our synnes. and saincte Ihon. Apocalipsis .i. saieth, that Christ hath wasshed vs frō our synnes, in his bloud, so redempcion and remission of synne, is onely by Christe.

whiche is the Image of the inuisible God, first begotten before all crea­tures, for by hym wer all thynges created, whiche are in heauen & in yearth [Page] able to bee sene, or not a­ble to bee sene, whether thei be thrones, or Lord­shippes, or pollicies, or Potestates, all thynges by hym, and in hym, are created, and he is aboue al thynges, and all thyn­ges are by hym.

Nowe the Apostle describeth very plainly, what Christ is, by whom we haue redempcion, and by whose bloud we are purged, from our synnes. He saieth that Christe is the liuely Image of God the father, that cannot bee sene of corporall iyes, and that he is the brightnes, of the glory of the father, and the true image of the substaunce of the father, [Page] Hebre .i. That is, he is equall to the father in deitie, power and substaūce, and in all thynges as he is God. Phili. i. To the which Christ, the father hath geuen all thynges, and in hym are layed vp, all the treasure of the wisedō of the father. This Christ, is the first begotten of all creatures, y^t is, he was before all creatures: for the sonne was in the begin­nyng, & the sonne was with God and God was the sonne, and all thynges was made by hym, and w^tout hym was nothyng made, Ihon. i. And this sonne, was in glory with the father, before the world was made, as sainct Ihō saieth .xvii. speakyng of Christ. Whiche speaketh to his father after this sorte. Father, glorifie me with the same glory, that I [Page] had, before the worlde was crea­ted. Christ is called the first be­gottē sonne of the father, not be­cause he was the first borne, and other borne after hym, but be­cause he was before all other creatures, and by whō, all other was created, and hath their bee­yng, whether thei bee in heauen, as Angelles, Archāgelles, thro­nes, and other Potestates and powers, or thei be in the yearth, in the water, or vpon the yearth able to be sene, or not able to bee sene: al thei haue their creacion, and beyng by Christe, the onely natural sonne of God the father therefore of duetie, all thynges created, are bound to be obediēt to our sauiour Iesu Christe, by whom we haue our creaciō, our beyng, redempcion, iustificaciō, [Page] sanctificacion, iustice and righ­teousnes, and all other mightes and powers, that be good in vs, for his sake onely, and not of our merites or deseruynges.

And he is the hed, of the body of the Churche, whiche is the beginning first begotten of the ded, that he should bee in all thynges the chief. For in hym it hath pleased the father, all fulnes to dwel and by hym to reconsile all thynges towardes hym, and by the bloude of his Crosse, to pacifie al thynges, whether thei [Page] were in yearth, or in hea­uē: that he should make peace through hymself.

The Apostle goeth furth, she­wing vs what Christ is, he saith he is the hed of the body of the Churche, from whence do come all goodnes to the body that is, to the whole congregacion, and flocke of Christe, and that he is the sauer, keper, and defendor, of the whole body of the Churche, and the prouider for all necessa­ries to y^e body, and that by hym, is distributed to euery parte of the body, necessary foode, & that without hym, all membres doo perishe, that bee not fed by hym, and in hym, that doo not receiue health and life of hym, that bee not preserued & keped by Christ [Page] and defended by Christ, the true hed of the churche. So Christ is the hed of the Churche, and not the bishoppe of Rome, as he na­meth hymself, & would be so cal­led, whiche thyng is high blas­phemy to god, not to be suffered emōg Christians, that any mor­tall man should, make hymself equall with Christe, and would be called by that name, that is e­quall to God. God saieth: I wil geue my glorie to none other. What other thyng doth the bi­shop of Rome go about, callyng hymself the hed of the Churche, but to take awaie from Christe, his honor and glory, and would haue it geuen to himself? whiche thyng god wil not suffre. Ther­fore let Bishops of Rome, cease from that name, and call theim­selfes [Page] no more, hed of the Chur­che, for that is Christe onely, as here Paule teacheth, and all o­ther let them beware, to call Bi­shoppes of Rome, hed of the v­niuersall Churche of God, least thei offende God, and displease God, prouokyng God to poure vpon theim, his Ire and venge­aunce: & smite them with eternal death, due to suche trāgressors.

2 He is the beginnyng, first be­gotten of the ded.) The Greke saieth, he is the beginnyng, and the firste begotten of the ded, as you would say, he is beginnyng firste fountain and aucthor, of our life, health, resurreccion, and saluaciō, hauyng al goodnes in hymself, and distributyng it to other, and therefore not without a cause, he is chiefest in al thyn­ges, [Page] to him is due, the chief place in all thynges, for he is equal to the father, in deitie, substaunce, and effecte, in power and might, and in all thynges.

3 For it hath pleased the father that all fulnes, in hym should dwel.) Now he sheweth by what meanes, Christ is called the hed, of the body of the Churche, that in Christ doth inhabite & dwell, al fulnes of the goodnes of god the father: and by Christe, we re­ceiue of Gods goodnes, as our redempcion, reconciliacion, re­mission of sinnes, iustice, & righ­teousnes before GOD, eternall life and felicitie, & all other gif­tes of God, we receiue by Christ onely of Gods mere mercie and grace, and not of our merites or deseruynges, or of our workes, [Page] merites, or peticions of sainctes. Al fulnes of y^e father, is called to dwel in Christ, not y^e Christ now hath receiued y^t thyng, y^t he had not before, for all goodnes of the father, he had before, as Ihon .v. saieth: As the father hath life in hymself, so he hath geuen to the sonne, to haue life in hymself, as the father raised ded men to life, so doth the sonne. And. Iho. xviii. Christ said to his father, glorify me with thy selfe, with the same glory, that I had before y^e world was created: but all fulnes of the father is called, to dwell in Christ, y^t all men should knowe, all the goodnes thei haue, to come of God by Christe to thē, y^t all that beleueth in Christ, shuld not perishe, but bee saued, and should haue life euerlastyng by [Page] Christ with the father.

4 And by hym to reconsile all thynges.) He goeth forwardes, describyng what benefites, wee haue receiued by Christ: he saith that al thynges, whiche wer out of Gods fauor, to bee reconciled again, to Gods fauor and loue: as all mē whiche either for their originall sinne, or for their actu­all synne, were out of Gods fa­uor, and had offended GOD, should by Christe onely, bee re­conciled to Gods fauour: and haue remission of their synnes, and be made partakers, of euer­lastyng life, and that onely by Christe. So by Christ alone, all thinges in yearth, or in heauē, be brought again to Gods fauor.

And you whiche was farre of, and enemies in [Page] mynde and in euill wor­kes, now he hath recon­ciled you again, in the body of his fleshe, by death that he should make you without fault, & without all spottes in his sight.

Before the Apostle shewed in parte, what Christe was, now he turneth his sermon to these Co­lossiās, and sheweth what bene­fite thei haue receiued by Christ and that thei should loue Christ the better, bee more thankefull, and geue more thankes to God, for their health, life, and saluaci­on, he sheweth what thei wer be­fore thei receiued Christes be­nefite: then thei were farre from life and saluacion, from God a­lienated, [Page] by many vices and sin­nes, bothe originall and actuall in harte, mynde, will, iudgement and in many euill workes, as in Idolatrie, supersticion, fornica­cion, adultery, errors and here­sies, for lacke of knowlege, and of Goddes grace, and by their naughtie liuyng, in the whiche thei wer brought vp in, and ac­customed, from their young age that thei committyng, great and abhominable sinnes, in the sight of God, thei thought themselfes not to synne, for thei knewe not, what was synne, nor the daun­gier of synne, nor yet God their creator and maker. Suche ther be many in the worlde, brought vp in ignoraunce, and blindnes supersticiō and Idolatrie, thyn­keth supersticion and Idolatrie [Page] to please GOD well, the cause whereof, is euill bringyng vp of their parentes, without knowe­lege of God, and of his will, and not taught to knowe God and his pleasure to bee dooen, of vs his creatures, and seruauntes, as we haue promised in our ba­ptisme, by our Godfathers, pro­misyng for vs. And here he she­weth, some parte of their states, Firste, that thei were farre from God, from life, healthe, and sal­uacion, by reason of their igno­raūce, and euill bryngyng vp, in vice and synne, from their yong age, vnto that daie, thei harde the worde of God preached vn­to thē. And here wee maie learne not to sticke much to those thin­ges, wherein wee haue been brought vp, from our yong age, [Page] whiche parauenture, haue been coumpted vertue, and worship­pyng of God, yet the truth kno­wen, thei haue been supersticion and Idolatrie, as was Pilgri­mage, deckyng, giltyng of Ima­ges, settyng vp of candelles be­fore images: also again thei wer farre from GOD, and from the house of Israel, hauyng no title to claime or chalenge any parte of life, or saluacion, ye, nothyng knowyng or myndyng life, and health, to perteine to theim, that wer Gentiles, as is more decla­red at large. Ephe. ii. But these that were farre of, Christe hath made theim partakers of life, and of heauenly ioye, blisse, and eternall felicitie with God. Se­condly, thei wer enemies to God & to their awne saluacion, bothe [Page] in mynde, and in euill woorkes, thei had their myndes infected and poysoned, with euill opini­ons, errors and heresies, euill and wicked iudgementes, and full of euill woorkes: Seruyng not the liuyng GOD, true and iuste, but many false Idolles, ded Images, stockes and bloc­kes, and ofte tymes thynkyng themselfes, to serue the true and liuyng GOD, when thei liued in al supersticion and Idolatry: but these enemies, Christe hath reconciled again, to the fauor of GOD the father, in the body of his flesh, by death, that by death of the Crosse, whiche he suffered in his humain body, for the re­dempcion of al, bothe Iewe and Gentile, that will beleue in him. And thus Christes death, was a [Page] full and sufficient satisfacciō, for the synnes of the whole world, & for all theim, that shalbe sancti­fied and saued. Hebre. x.

2 That he should make vs ho­ly and blameles, and without spottes in his sight.) Here is shewed, for what ende and purpose, Christe reconciled vs to the fa­uor of the father, that we should returne again, to vice, synne, and to our old naughtie liuing? No no. But that wee should be holy, and liue Godly and verte­ously, knowe Gods will & kepe it: And that we should bee faut­les, that no notable faute, crime, or synne might be iustely impu­ted, to vs of menne, and that we should so beare & behaue our selfes, in all oure affaires, that wee might be without reprofe, & that [Page] our faith, should be so pure and stedfast, garnished with all ma­ner of good workes, that we ded frō synne, should liue to iustice, as sainct Peter saieth. i. Peter .ii. Here wee maie learne, how pure & holy a life, all men should liue not onely the Bishoppe, Pastor, and prieste, but also all laie men that desireth to bee felowes of saluacion, and glory by Christ.

If you remain in faith groūded and stable, and will not bee remoued frō the hope of the Gospell, whiche you haue harde, that was preached to all creatures vnder heauen, of the whiche, I Paule am made a minister.

[Page]Nowe he sheweth, howe thei shalbee blameles, without faute and spott, in the sight God, that is, if thei shal abide in true faith and by no affliccion, persecuci­on, prosperitie, or aduersitie, de­cline or shrynke from true faith, but bee constaunt, and stable in it, founded vpon Christ, the true foundaciō, and corner stone, cle­uyng vnto Christe, and to his doctryne. And here the Apostle reproueth al vnfaithfull, that be doubtfull, inconstaunt, and wa­ueryng in faith, moued and tos­sed, hether and thether, with eue­ry wynde and blast, and tempest of wether, of threatenynges of men, or hope of fauor, or pleasu­res of men. And specially here is reproued, all suche as will be fa­uorers of Gods worde, as long [Page] as hope of fauor, pleasure, pro­fite or commoditie, doo come by the word of God, and when that hope is gone, thei shrynke from the Gospell, are ashamed of it, leaue it, and forsake it, follow­yng men, the world, and their be­lies, ye, and al the knowlege, thei haue by the Gospell, thei turne it to a carnall libertie, and to a worldly commoditie, makyng the Gospell to bee as a cloke, to their coueteousnes, pompe, pleasure, insaceable myndes, to gette riches, landes, and possessions, and to make themselfes riche, in worldly possessions, and suche there is many nowe adaies, as Christ saieth. Math. xiii. Multi ad tempus credunt, & in tempore tentationis recedūt. Many for a time doth beleue, but in tyme of tem­ptacion, [Page] thei shrynke from faith from God, but these be not thei, that bee blameles, and without faute in Gods sight, but thei bee worthy blame, and bee spotted with many vices and synnes, & shall not escape punishemente, excepte thei repent and amende, and be constaunt in faithe. Here is two thynges required of vs, y^t wee should be without blame or spotte, in Gods sight: the one is, that we should bee constaunt in faithe, the second, not to shrinke from the hope of these heauenly treasures, promised by the Gos­pell, preached to all creatures vnder heauen. See the mightie power of GOD, that made his worde to bee preached through­out all the worlde, in the spite of all enemies to the Gospell, and [Page] magre to their tethe, and there­fore the Apostle was not asha­med, to call hymself, not a lorde, but a Minister of the Gospell, called of God. And here he re­proueth, those bishoppes or hye prelates, that will be called lor­des, and yet thei be no ministers of the Gospell of Christe: seldom or neuer preached Christes Gospell.

Now I ioy in my suf­ferynges for you, and fulfill that whiche are be­hynde, of the affliccions of Christ in my fleshe, for his body sake, whiche is the Churche, of the whi­che Churche, I am made a Minister, accordyng to [Page] the ordinaunce of GOD whiche is geuen to me e­monges you, to fulfil the worde of God: A mistery hid from the worlde, and from generacions, but now shewed opēly to his sainctes, to whom God would make it knowen.

The Apostle, because he she­wed before, that the Gospel was preached, throughout al y^e world and that he was a minister of it, by the ordinaunce of God: now he sheweth that he suffered ma­ny affliccions for it, and for the health of them, to whom he preached it, and that he was not sory for his afflicciōs, but rather did reioyse in theim, for the Gospel­les [Page] sake, and for the health of o­ther, saiyng: now I reioyse in my sufferyng, and suffre mine afflic­cions gladly, for the Gospelles sake, and for you Colossiās, and other of the Gentiles, knowyng by that meanes, God woorketh your saluaciō. And in these wor­des Paule maketh answere, to carnall men, that would obiecte to hym after this maner. If this doctryne that thou preachest be true, and come of God frō hea­uen, of the whiche commeth life, and eternall felicitie, as thou saiest, how can it bee that these, that be preachers & setters furth of it, bee moste miserable of all men, leaste estemed or regarded, cast in fetters and in prison, bee called heretiques, lollers, decei­uers of the people, sedicious mē [Page] and suffre some times, shameful death for his doctryne sake? To these carnall men, saincte Paule maketh here answere, saiyng: that he suffereth slaunder, chec­kes and rebukes, imprisonment and fetters, not for his sinnes or euill dooynges, but for the Gos­pelles sake, and for their sakes, to whom it was preached, which came to healthe, by the Gospell preached, and therefore it was no shame to suffre for the Gospell, but rather commendable, & that these affliccions was not hurte­full, to thē that suffered vniuste­ly, but to thē that afflicted other thei were dampnable: and that God suffered euill men, so to af­flict the good, that the iudgemēt to the euill, should bee the more greater, and that y^e good should [Page] by muche tribulacions, enter in­to ioy & blisse, after the example of Christ, & that the euill should be confounded, seyng thei could by no affliccions, hynder or lette the word of God to be preached, or to hynder it or lette it, that it should sprede abrode & increase: for the more the euil goth about by affliccions, persecucion or death, to stop the worde of God, the more it goeth forwardes, by that meanes, God will not haue his woorde, altogether stopped and hid, and oft tymes it chaun­ceth, that by euil men, the worde of God is promoted and setfor­wardes by that meanes, by the whiche euill men, went about to hynder it: example in Christes death, and in the death of many other, for Christes Gospel sake.

[Page]2 I fulfill that whiche are be­hind, of the affliccions of Christ in my fleshe, for his body sake.) This place hath of some euill men, been wrested oute of tune, and from his true sence, to the greate contumely of Christes bloud, as thei would saie: that Christes bloud was not a full satisfaccion, for our redēpciō, forgeuenes of our synnes, but that to it some thyng lacked, whiche by our woorke, deede, merite, or affliccions, should bee fulfilled and satisfied, as thei should saie that Christes passion was not sufficient, to take awaie the syn­nes of the whole worlde, and as Christe had not fully satisfied, for the sinnes of all men, whiche thyng to thinke or saie, is greate blasphemie to Christ, and to his [Page] holy bloud: God forbid that any any man, should thinke so or say it. For Christ by his death, once for all, hath fully and perfitely satisfied, for the synnes of al mē, and by one oblacion, made them perfite that shalbe holy. Hebr. x. He entred once into y^e holy place called sancta sanctorum, & found eternall redempcion. Hebre. iiii. Wherfore this is an vndoubted truthe, euer to bee beleued of all christiās, y^t Christe by his passiō and death, hath taken awaie, all the synnes of the worlde, with­out our workes, deedes, or meri­tes, for he nedeth not our woor­kes, merites, or affliccions, to purge man frō synne, as saincte Ihon saith. i. Ihon .i. The bloud of Christe hath purged vs, from all our synnes: and Ihon in the [Page] Reuelacion: he hath wasshed vs from oure synnes, in his bloud. Of these scriptures it is certain, that thei bee iniurious to the bloude of Christe, and blasphe­mers of Christ, that thynke our workes or affliccions, to purge vs from our synnes, or to satisfy for synnes, for these bee offices, onely perteinyng to Christe a­lone: And for our afflicciōs, thei bee not worthie the glory, that shall bee shewed to the electe of God. Roma. viii. What blasphe­mie canne bee more to Christes bloude, then to thinke that oure litle nothyng, can make perfite, that Christ left vnperfite, or can satisfy or fulfil, that Christ hath not fulfilled, and fully satisfied, without our woorkes, merites, dedes, or satisfacciō? What can [Page] we doo, that could pacifie Gods Ire and displeasure, or deserue life euerlastyng? surely nothing. And where as Paule saith here, I fulfil that are behynd, or that dooth remain, of the affliccions of Christe, is nothyng els, but that sainct Peter saith i. Peter .ii. where he saith, that Christ hath suffered for vs, leauyng to vs e­xample, that we should followe his footsteppes: that is, that we should suffre afflicciōs, after the example of Christ, and the affliccions that we suffre, Christ saith that he suffereth theim, because we be membres of his body, and Christ suffereth when his mem­bers suffereth. Actes .ix. GOD spake to Paule. Saule, Saule, quid me persequeris? Why doest thou persecute me? And so Christe is [Page] called to suffre twoo waies: one way in his awne naturall body, as when he suffered vpon the crosse: another way, when he suf­fereth in his misticall membres, in the bodies of his elect people After the firste waie, nothyng was left vnperfite, as touchyng the mēbres that remaineth, that Christe in theim should suffre, vnto the worldes ende, and that thei by pacient suffryng, should entre into the kyngdom of glo­ry, and so sainct Paule here meaned, saiyng: I fulfill that which is behind, of the passiō of Christ that is: Christe did suffre, bothe to take awaie oure synnes, and also for our example, to suffre, so I do nowe, suffre affliccions for the Gospels sake, to geue other example, to suffre paciently such [Page] affliccions, as shal chaunce vn­to theim, here in this worlde, for the truthe sake, and for the com­forte of other, as he testifieth of hymself. i. Corin. i. Saiyng, whe­ther we are punished, or that we suffre, it is for your comfort and health. So Paule suffered af­fliccions, for the example of the whole Churche of God: that all should learne of Paule, to suffre paciently for Christes sake, for his worde, and for his Gospell. And so this is behynde of the Passion of Christe, not that any thyng remayned vnperfite, in Christes passion, whiche by our suffrynges, should be made per­fite: But that as Christe in his awne body here suffered, hun­ger, cold, thurst, many afflicciōs and death, so he doth dow suffre [Page] in his members, and that thyng the Passion of Christe sheweth, that we should so do, suffre with Christ, and arise with hym. So as parteinyng to our redempciō iustificacion, and saluacion, no­thyng remaineth, that was not fulfilled, in the passiō of Christ, but as touchyng the sufferyng of Christe in his membres, this remaineth to be fulfilled, in eue­ry one of theim: as sainct Paule saieth. Omnes qui uolunt pie ui­uere, in Christo Iesu, persecutio­nem patientur. All that will liue godly in Christ, must suffre per­secucion and affliccions, here in this worlde.

3 A misterie hid from the world and from generacions, but now shewed opēly to his sainctes, to whom God would haue it kno­wen.) [Page] Paul saied, he was made, not of man, but of God, and by the ordinaunce of God, a mini­ster of the Gospell, whiche Gos­pell was hid from the Gentiles, and from a greate parte of the world, of a long tyme: From the beginnyng of the worlde, vnto Christes tyme, a fewe of the Gē ­tiles excepted, to whom it plea­sed God, of his especial grace, to shewe his Gospell, his will and pleasure, and so did geue to thē faith also, by the whiche thei wer saued. For what causes, GOD would not haue had his worde, openly preached to the Gentiles vnto Christes tyme, it is not of vs to bee curiously searched, nor inquired, it is enough for vs, to knowe that, that was his will, & for his glory, as holy scripture [Page] telleth vs, whether it was that thei had by their synnes deser­ued, their blyndnes and dāpna­cion (as thei had in very deede) or it was that God knewe, the hardnes of their hartes, & their stiffeneckes, and that thei would not haue receiued it, before Christes comming, if the Gospel had been preached vnto them, or that God reserued that misterie, vn­to the commyng of our sauioure Christ, that by hym all goodnes should be knowē, to come to vs by Christ, and in Christ, and all misteries, by Christe to bee ope­ned and shewed, to oure profite and commoditie, and that onely of the goodnes of GOD, of his mere mercie and grace, and not of our workes, merites, or deser­uynges. And here we maie lerne [Page] two thynges, the one is: that the misterie of the Gospell, to bee o­penly shewed emonges the Gentiles, was hid from the begin­nyng, and was not openly prea­ched, to theim in Paules tyme: Therfore thākes is to be geuen to GOD, of whose grace it was shewed so now in our daies, that the veritie of Gods holy worde, is plainly opened to vs, more then it was in our fathers daies the cause is not of manne, but of Gods goodnes to vs, not of our wisedom, pollicy, connyng, lear­nyng, goodnes, but onely of Gods grace, and because it hath so pleased hym, to shewe to vs that truthe, that was hid from ourfathers, that we should more thanke, and glorifie God for the same, and vse the light of Gods [Page] truthe shewed to vs better, and liue accordyng to the Gospell, opened to vs now in our daies. Another thyng wee maye here learne, that GOD sheweth his truthe, and openeth the light of his Gospell, & of misteries long hid, when it pleaseth him, and to whom it pleaseth hym, and not at the will or pleasure of manne, that none should thynke, he may vnderstand the holy scriptures, whē yt pleaseth himself, or of his awne might or power. Learne y^t the knowleg of holy scriptures, and of misteries hid, cōmeth of God onely, & not of man, God vsynge our diligēce & labors, as meanes by y^t which, God vseth to geue his giftes, of sciences & knowlege of holy scriptures.

whiche as the riches [Page] of the glorie of this mi­sterie, emonges the Gen­tiles, whiche is Christ in you, the hope of glorye whom wee shewe, moni­shyng euery manne, and teachyng all men, in all wisedom, that we should make euery man perfite in Christe Iesu, for the whiche thyng, I labour with all force, after the might of hym, workyng in me by strength.

Now y^e Apostle sheweth what was that misterie, that was hid from the worlde, that it was the riches, of the glory of Christe, e­mong the Gētiles, that is Christ [Page] in you, that is: that the Gentiles receiued Christe by faithe, and saluacion by Christe, was vnto the Gentiles, suche riches & glo­ry, as passed all other riches and glory, that no toungue could tel it, nor harte thynke it: that was Christ to bee with theim, and all benefites of Christe, to come to the Gentiles, by true faithe in Christe, whiche is the hope of e­ternall glory.

2 The hope of glory.) He she­weth that Christe is our hope of glory, and none els, neither his mother, Ihon, ne Iames: & here is declared, the effecte of sainct Paules doctryne, that it was, that all menne should put their hope and trust of glory to come, in no other, but in Christe Iesu, not in circūcision, in no sacrifice, [Page] ceremony, or worke of the lawe, in no deedes of men, not in meri­tes of sainctes departed, not in masses of Scala caeli, but in Christ alone our sauior.

3 That wee should make euery manne perfite in Christe Iesu.) Loke to what ende sainct Pau­les doctrine doth extende, that it was to make euery manne (as muche as in hym lied) perfite in Christe Iesu, & that thei should lacke nothyng, that perteined to eternall life and felicitie, & that thyng to be doen, by the woorde of GOD, that he preached and taughte. This place maketh a­gainst all them, that would kepe men still, in their infirmitie and weakenes, and would haue thē alwaies weakelynges, and not perfite men, ye, not to increase to [Page] perfite men, but to bee children waueryng with euery blaste of doctryne, nowe ready to receiue this doctryne, now that, and not able to iudge themselfes, in ma­nifest truthes, cōtrary to the do­ctryne of saincte Ihon: biddyng vs to proue the spirites, whether thei be of God or no?

4 For the whiche I labor with al might.) The Apostle labored with all his power and diligēce, to bryng al men, to perfeccion in Christ, & to a full perfite know­lege of Christe, and of his bene­fites, that al men should knowe perfitely their health, life, & sal­uacion, to come to theim, onely by Christ, and that there was no health, without Christ. And this he did, by the mightie power of God, workyng in hym, or by the [Page] ministracion, of that woorkyng Godly woorde, whiche he prea­ched: for God by his worde, pu­rely and sincerely preached doth worke: therefore it is called a li­uely woorde, for it geueth life. And here wee maie learne, that the doctryne of saincte Paule, and of other that wrote the holy scriptures, not to bee of man (al­though thei that wrote or prea­ched them wer men) but of God, and of his holy spirite, by whose inspiracion thei wrote, as Peter saieth. ii. Peter .i. Learne to attri­bute to God, all thynges that be dooen well of vs, and not to our selfes, as Paule did here to God workyng in hym, and by hym.

[Page] FOR I woulde you knew what care I had for you, and for thē that are of Laodice, and as many as hath not sen my persone in the fleshe, that their hartes mighte take cōfort, seyng thei be ioyned in charitie, & in al riches of certain perswa­sion of vnderstanding in to the knowlege of the misterie of God, and the father, and of Christe, in whō are hid all the trea­sures, of the wisedō and knowlege of God.

[Page]The Apostle here getteth the fauor, of these Colossians, and of the Laodicenses, shewyng his hartes desire, was to confort the hartes of them, that had not sene hym corporally, by the spirite of God, and that thei should agre, and cleaue together as mēbres in the body surely, by a true faith knowyng that all treasures of wisedom, and knowlege of God are laied vp in Christe, whom if thei should haue, thei should lacke nothyng, whō if thei lac­ked, thei should haue nothyng, whatsoeuer they had wythout Christ. This place teacheth one of vs, to be carefull for another, that we might haue cōforte by y^e holy ghost, and by Gods worde as Paule was for these Colossi­ans, and Laodicenses: and it re­proueth [Page] all theim that care not for other, whether thei flete or sinke, whether thei haue knowlege of Gods worde or no, whe­ther thei bee saued or dampned. Ye, this place reproueth al them that bee haters of Gods worde, that care not for it, but contēpne and despise it, that bee contenci­ous and vncharitable, caryng not what chaūce to other, so thei be well theimselfes, liue in welth and pleasure. Learne, it is the office of a true pastor, to edifie, not to destroye, to feede, not to bryng to deathe, to conforte mennes hartes in Christe, not to discomfort and discorage theim, from Christe, or from his holy worde and Gospell.

2 When thei shalbee ioyned in Charitie.) In these woordes is [Page] shewed, how their hartes shalbe cōforted: that is, when thei shall be compacted and knit together, so in charitie, that one of theim, cannot bee seperated from ano­ther, that thei be as sure one, coupled to another, as membres in the body, bee ioyned together, & that thei all thynke and saie one thyng, and that also, when thei bee ioyned together, with a true faithe, whiche he calleth here ri­ches, of the sure perswasion in the knowlege of the misterye of GOD. And here me thynketh saincte Paule, declareth what faithe is, that it is riches of sure perswasiō, in knowlege of God­des woorde, and that knowlege to bee so sure, that it cannot bee false, or brought in doubte, for faith knoweth the truth of god­des [Page] woorde and promises, to the whiche it staieth surely, and will not be moued from it. And here he sheweth, that those men, that bee doubtfull in their doctryne, inconstaunt, or waueryng, haue not faythe. For true faythe, commeth of sure knowlege of Gods worde, and hath annexed to hym, hope, and charitie, and obedience, to do Gods cōmaun­dementes, al respectes of world­ly riches, fauor or pleasure, well or wo, set a parte, example in A­brahā, Isaac, Iacob, and other holy fathers.

3 In Christ bee all treasures of wisedome and knowlege, laied vp in score.) As he would say, he that hath Christ, he hath al thynges, necessary for his saluacion, as all wisedome, knowlege, ver­tue, [Page] holines, health, and life, he wanteth nothyng, he hath a well of all goodnes, euer spryngyng and flowyng ouer, he hath trea­sures, that cānot be spent or wa­sted. Here the Apostle reproueth arrogant men, and proude Phi­losophiers, that thynketh hu­main learnyng, and knowlege of mannes learnyng, to bee pre­ferred, aboue the learnyng of Christe. Ye, here he checketh all theim, that bee more studious of humain sciences, then thei bee of Gods holy diuinitie. Ye, all thei be reproued, that will spend, da­yes, nightes, & yeres, in the stu­die of humain Philosophie, and will not geue more studie, to the knowlege of Gods holy worde, by the whiche, Christe is gotten by faithe, and keped by faithe. [Page] and he that hath Christ, hath all thinges, & he that lacketh Christ hath nothyng, haue he neuer so muche humaine learnyng, Phi­losophie, or Poetrie: as Tully and Demostenes, was found in thende, as thei had had, no lear­nyng, because thei lacked Christ and Godly doctryne, for al lear­nyng, muste geue place to Chri­stes doctryne, as moste chief, far excellyng all other learnynges.

This I saie, that none should deceiue you with entisyng woordes, al­though I am absent frō you in the flesh, yet in the spirit, I am present with you, ioyyng & seyng your ordre and stedfastnes of [Page] your faithe in Christe.

Now he sheweth for what end he said all treasures of wisedom and knowlege of God, to be hid in Christe, that it was, that thei should not suffre theimselfes to be deceiued, by no intisyng wor­des of Rethorique, or of mannes lernyng, or by no other doctrine had it neuer so greate pretense of holines, or apparaunce of wise­dome, and by it to be brought to the degrees of humain Philoso­phy, from the pure & clere spring and fountain, of liuely water of the word of God. And he exhor­teth thē, to abide and sticke sure, to that faithe thei had receiued, by Gods woorde, and that in no wise, thei should turne from it, to Iewishnes, or to the lawe, to the sacrifices, or Ceremonies of the [Page] lawe, as to thinke thei cannot be saued without theim: when by Christ, thei haue all thynges ne­cessarie for saluacion: nor yet it is not necessary, to ioyne with Christ any other thyng, as lear­nyng of Philosophie, workes of the lawe, Ceremonies, Tradici­ons of men, as without them, no man can be saued: For Christ is a sufficient sauior, without all these thynges: nor it is not nede­full to saluacion, to ioyne any o­ther thyng with Christe, as ne­cessary for saluaciō, without the which, saluacion cannot be had. This place doth reproue theim, that saith, menne cannot vnder­stāde holy scripture truly, with­out humain Philosophie, and therefore, thei say, that Philoso­phie is necessarie, and that yong [Page] men, brought vp in the Vniuer­sities, must nedes learne Philo­sophie: thei will not suffre theim to studie diuinitie, before thei haue spente, three or foure yeres in Philosophy, in Aristotle, or in Platoes woorkes: that by Phi­losophie, thei maie bee hable to iudge of diuinitie, and so it ofte tymes commeth to passe, that di­uinitie is iudged by Philoso­phie, and as the Heathen Philo­sophier, hath thought and iud­ged of diuinitie: so many young mennes iudgementes be, and so the studious youth in Vniuersi­ties, bee poysoned by humain Philosophie, in their firste stu­dies: for as it is ofte tymes sene, that the vessell will kepe lōg the smell of that liquor, that was firste putte in it: so the studious [Page] youth, first brought vp in Gen­tile learnyng, kepe long the Gē ­tiles iudgementes and maners: of these Gentile aucthors, thei haue red in their youth, and it is a greate grace, if euer thei bee brought from theim, and that is a greate cause, why so many brought vp in Gētile aucthors, haue more swetenes and plea­sure, in Gentile learning, then in the learnyng of Christe, and of Goddes worde, whiche thei con­tempne and despise, for Gentile learnyng. Therefore I thinke it moste expedient, for Gods glory to be sprede abrode, & for the sal­uaciō of many, and for true iud­gement to be had, that all youth should bee verteously broughte vp, after the knowlege of Gods word, that thei might haue their [Page] iudgementes, truly formed and directed, after the knowlege of holy scripture, & that thei should be taught, by sobre, discrete, and learned men, the true science of scripture, and howe thei should take it, and come to the know­lege of it, with what humblenes and mekenes, oft times, geuyng themselfes too faithful praier, de­siryng the knowlege of holy scriptures of GOD, to the glory of GOD, to their saluacion, and to the commoditie of other.

2 Although I am absente in fleshe, yet I am present with you in the spirite.) Note what affec­cion Paule had, to these Colos­sians, he was present with them in spirite, although he was ab­sent in his body from theim, he exhorted thē to continue in faith [Page] hope, and in Charitie, and not to shrynke from thē, one here brede so he studied to profite them, and to teache them the way to salua­cion: and that is, to bee present with them in spirite.

3 Ioiyng and seyng your ordre and surenes of your faithe in Christe.) He commendeth theim for twoo thinges, and was glad to se in them stedfastnes: the one was, that he reioysed to see the good & semely ordre, vsed emon­ges theim: a good ordre in doo­yng of thynges, emonges Chri­stians, is to be commended, and where is no ordre, there is con­fusion: sainct Paule. i. Cori. xiiii. Would all thynges should bee dooen, after a semely ordre, and after a decent fassiō, and here he commendeth a good ordre, and [Page] reproueth those, that kepe no or­dre nor comelines. He commen­deth theim also, for their surenes of their faithe in Christ, that by no craft, or intisyng perswasion thei shrynked from Christ, or frō true beleue in Christe. He repro­ueth here, inconstaunt men, and suche as will bee moued, with e­uery blast or doctryne. He com­mēdeth thē, not that thei should bee proude, but that thei should more and more, go forwardes in vertue, for vertue commended, increaseth muche more.

As you haue receiued Christ Iesus our Lorde, so walke in him, that you maie bee rooted in hym, and buylded in hym, and made strōg by faith, and [Page] as you haue learned, a­boundyng in hym, with geuyng of thankes.

The Apostle exhorteth theim to go forwardes, and increase e­uery daie more & more, in know­lege, in faithe, in hope, in chari­tie, as thei haue receiued Christ, and faithe in hym, and all trea­sures of perfeccion and saluaciō to be had in Christ, by the prea­ching of the Gospel: so he would haue them, increase in knowlege and in all vertue, euery daye more and more, and not to ceasse from wel doyng, & good workes appoynted of God to be doen.

2 So that you might be rooted in hym, and buylded and made strōg by faith.) The Apostle re­quireth constancie, and surenes [Page] in them, that thei should not bee moueable, with euery wynde of doctryne, but that thei should haue sure faithe, constaunt hope and bee perfite in charitie, in the knowlege of God, and of Christ and as a tre, surely rooted in the ground, cannot well be plucked vp, so sure he would haue theim rooted in faithe, and that thei should buylde vpon Christe, the sure foundacion, and not vpon menne, mennes phantasies and dreames, tradicions, religions of menne, or vpon mennes good intentes, without Gods worde. Christe is the true foundacion, that will not bee moued, by no winde nor wether. i. Cor. iii. Vpō Christe we should buylde suche workes, as bee mete for Christe the foundacion: and thei bee the [Page] woorkes, commaunded in holy scripture, by gold, siluer, and precious stones, signified. i. Cor. iii. And not voluntary woorkes, si­gnified by woode, haye, stobble, whiche tried by the fire, will not stande, but either smodder as haye, or els burne as woode and stobble: but yet thei that hath doen these workes, shalbe saued if thei repent and amēde, and cal to GOD, for mercie and grace, and do the workes of the spirit.

3 As you haue been taught a­bundyng in knowlege, with ge­uyng of thankes.) He moueth men to increase in knowlege of Christe, and in true faithe, and Charitie, and in these to excell, but alwaie with geuyng than­kes to God, whiche hath geuen thē power, to do good, that none [Page] should ascribe the good workes he dooeth to hym, to his mighte and power, but to God the au­cthor of all goodnes. Iames .i. Learne that it is not enough, to haue knowlege of Christ, and of his benefites, but all men muste increase, in the knowlege of god whiche knowlege commeth by Gods worde. This place repro­ueth thē, that loueth not to rede the holy scriptures, that wil not suffre theim to bee red, ye, scarse will suffre the Bible, to bee in their Parishe Churches, muche lesse in their houses.

Take hede that no mā deceiue you by Philoso­phy, and vain deceipt, af­ter the tradicions of men after the elemētes of the [Page] world, & not after Christ. For in hym doth dwel al fulnes of the godhed cor­porally, and you are in hym fulfilled, whiche is the hed of rule & power.

Now Paule sheweth thē what thei should escheue and flee, that thei should escheue all psudoa­postles, & false deceiuers, which by subtile crafte, went aboute to deceiue theim, and to plucke thē from Christ, and from true faith in Christ, to errors heresies, euil and pernicious doctryne, & that by probable reasons, and per­swasions, taken of mannes do­ctrynes, of the wisedome of the fleshe, of tradicions of menne, of Ceremonies, and of other vain, [Page] thynges, so wee knowe, it is the office of a good pastor, not one­ly to teache good thynges, and to exhorte to the same, with all perswasions, but also to monish men, to be ware of euill thynges as of euill doctors, and euill do­ctrine. As first, he willeth to take hede, that no man catche theim, as their praye, and steale vpon them, as vnwarned of false & de­ceiptfull iugglers, that by craf­tie and subtile meanes, go about to deceiue theim, and by carnall wisedome bryngeth theim, from the truth to falshed, form veritie to fables and lies, errors, here­sies, euill opinions, and corru­pte iudgementes, and so plucke you from Christe, to the deuill, from light to darknes, from life to death. And here the Apostle [Page] alludeth to suche, as lye priuely in watche, to take and snare o­ther vnwares, and so thei take theim and cary them awaie, and make theim, their praye and bonde men or prisoners: euen so do these false teachers, seducers of other, deceiue the symple, by faire flatteryng wordes, preten­dyng greate holines, but (the truth knowen) they teach no ho­lines at all, but muche Idolatry and supersticion, false trust, and vain hope, lies for truthe, and death for life, sekyng health and saluacion, where none is to bee founde: suche were thei, that did not ascribe to Christe, fully our whole iustificacion, sanctifica­cion, redēpcion, remission of syn­nes, and life euerlastyng: that made men to runne, hether and [Page] thether, to seke sauiours, rede­mers, and helpers, & not to God alone, and suche be all thei, that seke to come to the father of hea­uen, by another waie, then by Christe alone.

2 Lette no man deceiue you by Philosophie, & vain deceiuyng, after constitucions of men, after the elementes of the worlde, and not after Christe.) Now he she­weth foure thynges specially, by the whiche, pseudoapostles, false preachers deceiued theim. The firste he saieth, it was by Philo­sophie, of the Heathen Philoso­phiers, inuented and excogita­ted by manne, contrary to Gods Lawe and will, measuryng all thynges, by naturall reason, and worldy witte, and that to bee of no truthe, that naturall reason, [Page] could not attein vnto. And here he dooth not reiecte, all Gentile Philosophie, for there is many thynges in Gentile philosophie, that bee not repugnaunt to holy scriptures, but agre very well to it, and those doctrines, are not to be cōtempned: but that doctryne is to be refused and contempned that is contrary to holy scriptu­res, that plucketh mē frō Christ, and from the studie of holy scri­ptures, and from the true iudge­ment of holy scriptures. The A­postle would wee should, forme our iudgemētes, after holy scri­ptures, and our maners to fo­lowe holy scripture, and not that we should iudge, after the Hea­then Philosophiers, & haue ma­ners like to the Heathen, but he would haue vs rectifie our iud­gementes, [Page] after Christe and his doctryne, & to gather good ma­ners, in al veritie and truthe, iu­stice, and righteousnes, of the veritie it self, and not of that do­ctryne, where as falsed is. And therefore I thynke thei do euill, and not after the counsaill of sainct Paule, whiche thei theim selfes do, and willeth other to do so, & specially studious youthe: first to rede and studie, humain Philosophie, & by statutes byn­deth all youth, to studie three or foure yeres Philosophie, & then after, to geue their study to diuinitie: but this is a preposterous order in study, and doeth muche hurte, to many young men stu­dious, and peruerteth their iud­gementes and maners, and ma­keth Heathen and Gentile ma­ners, [Page] to bee so graffed in youth, that scarse thei can bee plucked our again, and some will neuer forget their Gētile maners, thei haue learned of the Gentile phi­losophy, in their youth: and some be so geuē, to the loue of Philo­sophie, that for it, thei contēpne diuinitie, and thynke the know­lege of Gods holy woorde, but a rude knowlege, and nothyng so greate learnyng, as is the lear­nyng of Philosophie, for y^e whi­che, thei forsake all other lear­nyng, & sticketh still to Philoso­phie, and in it cōsumeth all their life: as some be drouned in Tul­ly, some in Plato, some in Sene­ca, some in one Philosophiers doctryne, & some in another, y^t no learnyng sauoreth in his mouth but that smelleth of this, or that [Page] philosophier, in whose learnyng he hath been brought vp, in stu­die of it, and will scarse by pluc­ked, from the sauor of his wyne, put first in newe and young bot­telles: and this is the cause of muche inpietie, error and heresie corrupt iudgement, ignoraunce and blyndnes, in the knowlege of Gods worde. For if the studi­ous youthe of the Vniuersities, were as diligently, vnder sober, sad, discrete, and learned menne, brought vp in the earnest studie of Gods holy woorde, as thei be in Aristotiles, Plato, and Cice­ros woorkes, there should bee muche more Godly learnyng, better iudgementes, and better maners, and muche more better liuyng, then there is. What is y^e cause of errors, but ignoraunce [Page] of scripture, as Christ said to the Sadduces. Math. xxii. Ye erre, not knowyng the scriptures, so do many erre, because thei know not the holy scriptures, and the truthe of Goddes will, and the cause is thei bee brought vp frō their youth, not in y^e true know­lege of Gods woorde, will, and pleasure. Therefore me thynke, that hye Maiestrates and Ru­lers, to whō perteineth, as wel to procure the health of y^e soule, as of the body, of their obedient subiectes, not onely that they should bee learned, in holy scri­ptures, to beare good affeccion and mynde, to holy scriptures, and to see these thynges to bee doen, bothe in themselfes, and in their subiectes, that holy scri­pture willeth euery man, to doo [Page] in his vocacion, but also that their subictes should haue, suf­ficient knowlege in holy scriptures, that thei might iudge righ­tely, and liue Godly, and that at no tyme, thei should declyne from Goddes woorde and com­maundement, whiche euery man muste kepe, that shalbee saued, and come to saluacion and life by Christ. The secōd, to beware thei be not deceiued, and that is vain decepcion, what learnyng so euer it be, that deceiueth men, and bryngeth them frō the truth of Christe, and from the veri­tie of Gods worde: that doctrine is called vain deceipt, for it bringeth into errors, heresies, false doctryne, whether it be Logique Philosophie, Rethorique, or any other wisedom of the fleshe, or of [Page] the world, that hath appearaunce of truthe, or of holines, and doo not bryng truthe with it. This place reproueth all errors, here­sies, lies, falsed, and all supersti­cious doctryne, that prouoketh men alwaie, from Christes do­ctryne, and from the truthe of Gods woorde. The third thyng to bee ware of, that by it thei bee not deceiued: is the tradicions of men, by the whiche, pseudoa­postles went aboute to deceiue men: saiyng, tradicions of men, are either to be preferred aboue Gods word & commaundemen­tes, or at the least, equall with theim. Ye, thei would haue men­nes lawes and decrees, kepte and obserued, aboue Gods la­wes, and for the obseruacion of mānes lawes, thei breake God­des [Page] commaundementes, to whō Christe threatneth woo euerla­styng. Math. xv. Saiyng: woo be to you Hypocrytes, that haue broken Gods commaundemen­tes, for your tradicions. Secōd­ly, thei taught tradicions, as ne­cessary to saluacion, & that with­out the kepyng of theim, thei could not bee saued. Thirdly, thei thought it dedly synne, to o­mit mannes tradicions and Ce­remonies, and as like offence to breake mannes tradiciōs, as to breake Gods commaundemen­tes. Fourthly, thei thought tra­dicions of men, to purge menne frō sinne, ye, to satisfie for sinnes and to bee full satisfaccions for synnes. Fiftly, thei compted tra­diciōs and ordinaunces of men, to be holines, to make men holy [Page] and good, to take awaie synne, to deserue the grace of GOD, to bryng holines to the doers, ye life and saluacion. Thus decei­uers and pseudoapostles, wente about to deceiue these Colossiās and other, by tradicions of men, which are not to be obserued, as necessary for saluacion, purgers of synne, or satisfaccion for sinne bringers of holines, or of eternal life: But as thynges indifferent, not to bee compared with Gods commaundemētes, but to be ob­serued, as far as thei bee helpers to the keping of Gods cōmaun­dementes, and the fulfillyng of Gods will and pleasure, and for good ordre and quietnes. The fourthe thyng to bee ware of, is the Elementes of the worlde: by the Elementes, some vnderstāde [Page] the Sūne, the Mone, the Ster­res, or the other elementes, thin­kyng that there was emonges the Colossiās, some that did worship these Elementes, as Gods, and desired health and salucaiō of theim, puttyng trust and con­fidence in them, praiyng to them and desiryng of thē prosperous thynges, and of the dispocicion of these Elementes, Prophesied thynges to come. The Apostle here biddeth them bee ware, thei phantasie none suche thyng, by these Elementes, whiche are no Gods, nor are not to be worshipped as God, but as the creatu­res of God, made and ordinated for the behaulfe and commodi­tie of man, in this world: Other some vnderstandeth by Elementa mundi, the Ceremoniall, and [Page] Iudiciall lawes, of the old Te­stament, thynkyng thē to be ne­cessary for saluacion, & that none could be saued, without y^e obser­uyng of theim, as some thought Act. xv. And emonges the Galathians. Gala. iiii. But Peter and Iames, and the residue of the A­postles of Christ, thought legall Ceremonies and sacrifices, not necessarie for saluacion, but sal­uacion mighte well enough bee had, without them, ye, & without al Ceremonies. For Ceremonies now vsed in the Churche, bee no holy thynges of themselfes, thei make no manne holy, thei bee no workers, nor workes of our sal­uacion, thei be ordinated, to sig­nifie and represēt, other thynges signified by theim. And here the Apostle biddeth them beware, of [Page] suche as did call thē to the lawe and not to Christe, to the Cere­monies or woorkes of the lawe, and of man decreed, and not of God commaunded: and here he willeth theim to beware, of all theim that exhort men to Cere­monies, old customes, volunta­rie woorkes, lawes, statutes, de­crees, tradicions of men, rather then Gods commaundementes.

3 For in Christ dwelleth al ful­nes of the Godhedde corporal­ly.) Now he sheweth the cause, why he moued theim too fol­lowe Christ and his doctryne a­lone, and none other doctryne, contrary to this doctrine: it was because all fulnes of God, as of holines, vertue, wisedom, grace, mercie, peace, goodnes, iustice, and of al perfeccion, did remain [Page] in Christ abundauntly and per­fitely, that it should not nede to require, of any other, any good­nes, holines, iustice, or righte­ousnes, but of Christe onely and alone, of whom is all goodnes, by whom, and in whom, equall to the father in substaunce, deite might and power. By whō thei are fulfilled, with all goodnes, iustice, and righteousnes, that thei haue no neede to seke any good thyng of the lawe of woor­kes, of the lawe of Ceremonies, or of tradicions of men, for thei haue Christ in their hartes, roo­ted by true faithe, in the whiche, is all the treasures of the wise­dom of God the father laied vp for vs, and in hym doth dwel all fulnes of God the father, and he hath fulfilled all thynges, bothe [Page] the law, and the imperfeccion of the law, he hath taken it awaie, and made it perfite, and vs by hym to performe the lawe.

By whom you are cir­cumcised with circumci­sion not made by handes when you put awaie the bodye of synnes of the fleshe, by the circumcisiō of Christe, buried toge­ther with hym by Bap­tisme, in the whiche also, with hym, you haue risē by faith of the woorke of God, whiche hath raised hym from the dedde.

The Apostle sheweth these Colossians, although thei were [Page] Gentiles, to be Circumcised by Christe, not after the Circumci­sion of the fleshe, but by the cir­cumcision of the spirite of God, without the handes of manne, whiche he thought not necessary for theim, but that without the exterior Circūcision of the fleshe the Gentiles might be saued, as well as the Iewes, that was circumcised in the fleshe. And here he sheweth two circūcisions, the one outwardes, made in the flesh by mennes handes, cuttyng a­waie a round pece of the skynne of the secrete members: and this circumcision, was not necessarie to saluacion, after the Gospell was opēly preached, after Chri­stes passion, but was abrogated and left as indifferent, & not ne­cessary to saluaciō: theother cir­cūcision, [Page] was the inward circumcisiō, by the spirit of God, by the whiche, the whole body of synne, was mortified & put awaie, cle­rely by the spirit, and by faith in Christ, and this circumcision is necessarie to saluaciō: that is, by the spirite of God, to dye from synne, and no more to returne a­gain to synne, as Christe died once, and dieth no more, so wee should dye from sinne, and sinne no more, but walke alwaies in a newe life, and put on Christ, ve­ritie, truthe, iustice, and holines, and walke alwaie in these ver­tues, followyng Christe in all goodnes, and Godlines, in veri­tie and iustice, and in cuttyng a­waie from the harte, all euill de­sires, thoughtes, carnall affecci­ons, lustes, and concupiscenses, [Page] whiche did arise of the flesh, and not of the spirite of GOD, and this is the Circūcision of Christ whiche is our Baptisme, by the whiche, we bee wasshed from all our sinnes, by the workyng of y^e holy Ghoste in it, accordyng to the promise of God, and therfore baptisme is called, the wasshyng of regeneracion, and renewyng of the holy ghoste, to Tite .iii. In the whiche baptisme, we be pur­ged from all our synnes. Ephe. v By God inwardly workyng by his spirite, that cutteth from the harte all euil thoughtes, carnal lustes, and affeccions: and this is called the circumcision of the harte, signified in the olde lawe, by the outward Circumcision of the flesh. And this our baptisme is come to vs, in the stede of cir­cumcision [Page] to the Iewes, and is as necessarie, and more profita­ble to vs, then was Circumcisiō to the Iewes, in the tyme of the old law. And as it was necessary by Gods cōmaundement. Gene. xvii. That all young men chil­dren, should be Circumcised the eighte daie: So it is no lesse ne­cessarie, that all young children should be Baptised: for without Baptisme, none can bee saued. Ihon .iii. Math .xxviii. Marke .xvi. Therfore the Anabaptistes, are greatly to bee blamed, y^t would not haue young children, Chri­stened, or Baptised in the water, and in the holy Ghost. Of Bap­tisme of young children, I haue spoken. Ephe. iiii. Therfore I do not speake of it, in this place any more.

[Page]And you whē you wer ded by synne, and by the vncircūcisiō of your flesh together with hym, he hath quickened you aga­in, forgeuyng to you all youre synnes, and put a­waie that hand writyng, that was against vs, conteined in the lawe writtē with the decre, that was contrary to vs, and that toke he clere awaye, and fastened it to the crosse, & hath spoyled Rule and power, and hath made a shewe of theim openly, [Page] and hath triūphed ouer thē, in his awne persone.

The Apostle here sheweth, y^e thyng that he shewed, more at large. Ephe. ii. That is, what we are of our selfes, mightes, and powers, & what we be by Christ. By our awne nature, receiued of Adam, we wer ded by synne ori­ginall, and of our selfes by actu­all synne, but by Christe alone, we be restored again to life, and God hath forgeuen vs our syn­nes frely, without our merites, or deseruinges, for Christes sake onely, and where we wer Genti­les, vncircumcised, now bee Cir­cumcised in oure hartes, haue cutte awaie from our hartes, all carnall affeccions, lustes, & ap­petites, contrary to the spirite of [Page] GOD. And where as the hande writyng was against vs, that is where as the law written, called hand written, did conuince vs of synne, that wee could not deny, but we wer synners, and for our synne, had deserued death, and we wer worthie death: yet it pleased God, onely of his mere mer­cie and grace, to forgeue vs our synnes, and to make vs heires of the heauenly inheritaūce, and partakers of his glory, by Iesus Christe. Also, where as the lawe did condempne vs, for our syn to death, it pleased God of his mercie, not onely to forgeue vs our synnes, but also to take a­waie that hande writyng, that condēpneth vs for synne to deth and that writyng was the lawe of God written, that shewed all [Page] men to be synners, in the sight of GOD, and no man to bee iuste (Christe onely excepted) in the sight of God, and for sinne wor­thie death. The Apostle here v­seth a Metaphor, of a writyng or of an obligacion made, where men be bound to fulfill the wri­tyng, or obligacion made. This writing is the lawe of God, it re­quireth that all men should ful­fill the lawe: no manne fulfilled the lawe (Christ onely excepted) wherefore al men was found by the lawe gyltie, & worthie death, because thei fulfilled not y^e law, that thei were bounde to kepe. This lawe, Christ not onely for himself, but for all them that be­leue in hym, or shall beleue in hym, to the worldes ende, did fulfill, that it shall not bee imputed [Page] to theim, that beleue in Christe, any trasgression of the lawe, for Christ is the fulfiller of the law, and we by hym, & in hym, Christ is the perfeccion of the lawe, to al thē that beleue in hym. Ro. x.

2 He hath fastened it to the crosse.) Now he sheweth when he deliuered vs from synne, and brake in peces the Obligacion, that condempneth vs to death, for synne: it was whē he suffered death vpon the crosse for vs, and toke our synnes vpon his backe Esay. liii. And in that suffryng he ouercame the deuill, and all our enemies, synne, death, and hell, and the deuill, and all wicked spirites, whom he calleth here, rule and power, and in token of victorie, he sprede abrode ban­ners of victorie, and the spoyles [Page] of enemies diuided, and did tri­umph noblely ouer his enemies and that by no other power or mighte, but by his awne power and might, and strength, that al honor and glory, should be geuē to God alone, and to none other for all victories had ouer our e­nemies, to declare vnto vs, by whom, and in whose name and power, wee shall ouercome oure enemies, the deuill, the worlde, and the fleshe, that is, in y^e name of Christe, and by Christe alone, and not by holy water sprynke­lyng, or by the sound of an holy bell, by a palme crosse, holy can­dle, or other sorcery or witcherie, as some folishly and superstici­ously hath thought: for these cā ­not driue awaie the deuill, but rather the deuill is kepte, and [Page] mainteined, by suche false tru­stes, vain hope & lies: for Christ droue not away the deuill, when he was tēpted of the deuill. Mat. iiii. With holy water, holy can­dle, palmes, or crosses, but by the woorde of GOD, resistyng all temptacions of the deuil, and so by the woorde of God, muste we resist and ouercome the deuill. Ephesi. vi.

Therefore, let no man iudge you in meate or drynke, or in parte of the holy daie, as the newe Moone or Sabboth da­yes, which are shadowes of thynges to come, the body verely is of Christ.

The Apostle semeth here, to [Page] gather a conclusion, of the wor­des and sentences goyng before after this maner: forasmuche as Christ hath restored you ded, to life again, and hath circumcised your hartes, and forgeuen you all your synnes, and takē awaie that hande writyng, that condē ­pned you to death, for sin in you ye, and also hath ouercomed all your aduersaries, y^t was against you, or would haue accused yon, and hath had victorie ouer thē. And also you in Christ haue all iustice, holines, wisedome, forge­uenes of synne, redempcion, sal­uacion, life, and all perfeccion, fredom from al captiuitie of the deuill, synne, death, or hell fire: from all seruitude and bondage of the lawe, and that by Christe onely, that you hauyng and possessyng [Page] Christe, by true faithe, haue no nede of the lawe, or workes of it, that you should not thynke the lawe necessary to sal­uacion: that is, that you should not thynke, that without you kepe the lawe, and all the Cere­monies of it, you could not bee saued, as some thought, no man could be saued, without he were Circumcised in the fleshe, accor­dyng to the old lawe. Gene. xvii. Commaunded to Abraham, and his posteritie, duryng the tyme of the law: but against that opi­nion, saincte Paule throughout all his Epistles, laboreth and sheweth plainly, that Circumci­sion is not necessary to saluaciō, but that without Circumcision, and workes of the lawe, such as beleue in Christe, shalbee saued, [Page] although thei neuer were Cir­cumcised. Ye, also he declareth plainly, the lawe and the woor­kes of the lawe, as Ceremonies, and Iudicialles, not to bee kept vnder the pain of dampnacion, and as necessarie to saluacion, as without theim, no man could bee saued, whiche saincte Paule here improueth, and willeth that no man should iudge another, good or bad, for meate or drinke forbidden in the Lawe of Mo­ses, or for kepyng of holy daies, or not for kepyng holy daies, as Sabboth daies, feastes of newe Moones, or other holy daies, cōmaunded by the lawe, whiche if thei bee kepte as indifferent thynges, thei make no manne good, iust, or holy, for kepyng of them, nor yet thei condempne no [Page] man, if thei bee necglected or o­mitted, and lefte vndoen: there­fore no man should iudge ano­ther, good or euill, for dooyng or omittyng these workes, abroga­ted by Christe, and left to vs as workes indifferent.

2 Lette no manne iudge you, in meat or drynke.) Now he taketh away all holines, from meate or drynke, willyng that no manne should coumpt holines, to be in meate and drynke, or in abstey­nyng from the same, for the kyn­gdom of GOD, is not meate or drinke, but iustice, peace, and ioy in the holy ghost. Rom. xiii. And here he would no manne should iudge another good, for abstey­nyng from meate or drynke, or euill, for eatyng of meate, and drinkyng of drynke. This place [Page] doth shewe, that by Gods lawe, meate and drynke are not for­bidden, to bee eaten of any man, nor GOD careth not, what maner of meate a man eate, so he eate it with sobrietie, with ge­uyng of thākes to God for it, as to the onely aucthor and geuer of all meate, to all creatures for the necessities of manne, to fede the body, that it maie be able to serue God, and to do the workes of the spirite. Learne, that it is not the meate, that entereth into a manne, that defileth hym, but that goeth out frō man, defileth man, as euill thoughtes, wordes and deedes, adultery, fornicaciō murther. &c. Mat. xv. Also, learne here, that there is no maner of meate, forbidden Christians, to eate by Gods lawe, so thei eate [Page] with sobrietie, and with thankes geuyng to God: yet Christians may not vse alwaie, this their li­bertie, for three or foure causes. Firste, the ordinaunce of hye po­wers, whiche hath decreed some daies of absteinēce, from this or that kynde of meate, to this or­dinaunce of hye powers, it becō ­meth euery one to bee obedient, and to kepe their ordinaunces, as long as thei would haue thē kepte, as thynges expedient for the commō wealth, peace, iustice and good ordre, or for good pol­litique endes. As the absteinēce from fleshe, the tyme of Lente, whiche is an ordinaunce admit­ted of manne, and of hie powers and rulers, for many good cau­ses and consideracions, & when it shall pleace the hie powers, to [Page] abrogate and take awaie, that ordinaunce of the faste of Lent, the hye powers maie lawfully take it away, as thei shal thinke mete and expedient, for the com­mon wealth, and yet no parte of Gods lawe taken awaie. Many causes I thynke did moue the rulers of the common wealth, to institute abstinence, from fleshe in Lent tyme. First, because that that time of the yere, fleshe is for the more parte out of season, and not wholesome for mannes bo­die, and for the more health of mē in their bodies, after Easter, when thei shal eate fleshe again. Secōdly, that men should more chastice their bodies, that thei beyng fastyng or kepyng absti­nence, should with more earnest, and inwarde affeccion, praie to [Page] God for thēselfes, and for other: for ful belies, seldō geue feruent praier to God, or thākes hartie, frō his harte, to God for his be­nefites. Thirdly, that by absti­nēce, men should the better mor­tifie, & ouercome al carnal affec­cions. Fourthly, because this time of Lēt, is a time for beastes to brede in, & thei should be spa­red that tyme, y^t more store of cattell should be al the yere after, & so of more store & plentie, cattell should bee better chepe. Fifthly, that by abstinence of Lent, men should mortifie their carnall af­fecciōs, and be made more pure, and cleane in conscience, against Easter, y^t thei mighte at Easter, receiue worthely, the body and bloud of Christe. For these and many other causes, expedient for [Page] commō wealthes, I thynke this time of Lent was instituted, of y^e old fathers of the churche, & not that the fast of Lēt, should iusti­fie any mā, make them holy and good, take away sinnes, or satis­fie for synnes, or that the eatyng of fishe should make a mā better before god, then y^e eating of flesh by y^e outward worke in it self, as some hath taughte, condēpnyng them for heretiques and lollars that eate but white meate in Lēt season, neuer generally forbid­dyn by any lawe, to bee eaten in this Realme: for in the Northe partes alwaie, the people did eate white meate in Lent season, without any prohibiciō, to them by the lawe. But this false iud­gement of Lente, that it should be, by Gods lawe commaunded [Page] or that it was a Tradicion of Christe, or of his Apostles, that it was necessarily to bee obser­ued, vnder the pain of dampna­cion, that it iustified menne, toke awaie sinnes, made men holy, or better then other, was a false o­pinion of Lent, not grounded v­pon holy scripture: But this is come to ignoraūt men, by igno­raūce of holy scripture, mete and worthie to be improued, and spoken again, of all true preachers, pastors, and Curates, and of all men. And although God hath not appoynted to vs, any diffe­rēce of meate in daies, but saith, that all maner of meate is pure, to theim that bee pure, and that doth eate with genyng of than­kes, to the lorde for their meate. i. Timo. iii. And that it is not the [Page] meate, that entereth into a man, that defileth a mā, but it is that goeth out of the mouth, that de­fileth a man. Math. xv. Yet there is three or foure thynges, that prohibeth men, to vse their libertie in meate and drinke. First, is the ordinaunce of the high po­wers, to whom it becommeth e­uery subiect, to be obedient in al lawfull ordinaūces, and causes, not contrary to Goddes lawe. The seconde, is the infirmitie or weakenes, of our brethrē, whom we may not offēde, by our meate and drinke. Ro. xiiii. The third, is a conscience erronious, thyn­kyng not lawfull to eate meate, and yet against his conscience doth eate: that man that so doth, offendeth God. Nam qui contra conscientiam edit, peccat. Ro. xiiii. [Page] i. Corin. viii. His conscience erro­nious, should bee rectified, and then let hym eate with a streight conscience, rectified after true knowlege of Gods worde. The fourth, maie be for health of mā ­nes body, to preserue it from sic­kenes. Fifthly, to mortifie car­nall affeccions, lustes, and desi­res, and to make the bodie, obe­dient to the spirite of God, and to doo the workes of the spirite. This is alwaie to be noted and obserued, that no man vse his li­bertie, in meate, drynke, and in other indifferent thinges, to ful­fill the desires of the fleshe, whi­che thyng many doeth, by whom the worde of God, suffreth euill, and is euill spoken of, emonges Heathen, ye, emonges christiās, and many be offended, iudgyng [Page] other with them. And suche peo­ple iudge some to do euill, when in eatyng thei doo not euill, but that thei maie dooe lawfully, by Gods lawe, and thei that euill iudgeth, offendeth God, and not thei that eate, with a rectified cō ­science, geuyng thankes to God knowyng all meates pure to the pure.

3 Or in part of the holy daie, or new Moone, or of Sabboth da­yes.) He forbiddeth one to iudge another, for kepyng of the holy daie, or not for kepyng of it. Of the Sabboth daie, it is written. Leuiti. xxiii. and for what intent thei were institute: thei were or­dinated, that the people should rest, from all their bodily labors and come together, in a mete and conuenient place, to here the [Page] woorde of GOD, to learne to knowe God, and theimselfes, to glorifie God, to praie vnto God one for another, to geue than­kes to God, for his benefites, to them and to other, to receiue the benefites, of the sacramentes of God, and that these daies speci­ally, men should ceasse from all seruile workes: that is, from all sinne, and to serue GOD truly, after that sort, as God hath ap­poynted to bee serued, honored, and worshipped of all menne, in his holy scriptures. But alacke for pitie, no daie God is serued worse, then vpon the holy daie, in many places, what eatyng, drynkyng, riotyng, and surfe­tyng, cardyng and disyng, swea­ryng, and blasphemyng the holy name of God, is vpon holy da­yes, [Page] it greueth euery good man to here it, see it, or to speake of it, whiche is vsed more vpon the holy daie, then vpon the woorke daie. I will not speake of the drūkennes, of the vnthriftie spē ­dyng, of mennes substaunce, v­pon the holy daie, ye, more then thei can get, the whole weke be­fore: ye, parauenture some thyng of the weeke folowyng, shalbee spente, or it bee gotten, and that when no nede requireth. It is no merueill, though God doth suf­fre suche vnthriftes, some tyme to neede necessarie thynges, in punishment of their synnes, and yet parauenture, suche vnthrif­tes and drunkers, thynketh thei kepe the holy daie well, if thei abstein frō handie labors. I wil not speake of adulterie, fornica­ciō, [Page] slaundryng, backbityng one another: of craft, falshed, deceipt vsurie, periurie, contencion, and debate, vsed vpon the holy daie, by the whiche, the holy daie is broken, rather then by handie woorke, necessarie to be doen, v­pō the holy daie, and yet the ho­ly daie not brokē, but kept: God graunte that the holy daie maye be spente, as Gods woorde wil­leth and commaundeth. Also he willeth, that no man shall iudge another, for feastes of new Mo­nes: Feastes of newe Moones, was celebrated euery monethe, assone as the newe Moone did appere: for it doeth appere, that these Colossiās, worshipped the Moone as a GOD, and gaue Godly honor to it, whiche thyng the Apostle forbiddeth, and wil­leth [Page] thē not to honor the Moone as a God, for it is no God, but the creature of God, ordinated for the commoditie of man: nor to kepe holy daies, to honor the newe Moone, nor yet to doo any sacrifice, to any Idolle, as the Heathen did. Al suche false wor­shippyng of creatures, for God, is here forbidden, as thynges vnlawfull, displeasyng God: or to kepe holy daie in their names or for their sakes, to do sacrifice to theim, to honor theim, or wor­ship theim.

4 Which are shadowes of thin­ges to come, the body verely of Christe.) As he should saie, dif­ference of meates in daies, ke­pyng of holy daies, as of y^e newe Moone, of the Tabernacle, of Pasche, of Pentecoste, and suche [Page] like, are but shadowes of thyn­ges for to come, and whē the bo­dies do come, of whiche thei wer shadowes, then ceaseth the sha­dowes: when the thing commeth it self, then ceaseth the figure, the thyng it self is come, lette vs care no more for the figure, wee haue the body, fare well the shadowe: These figures and shadowes in the old lawe, thei figured Christ the sauiour of the worlde to come thei figured y^t he should, spryn­kle his bloud vpon the Crosse, for the redempcion, and salua­ciō of the world, Christ is come, and hath shed his bloudde for our redempcion, and by hym a­lone, we be saued: therefore sha­dowes and figures, muste nowe cease, and no more be coumpted, as necessarie to bee kepte, to our [Page] saluacion, for without theim, we be brought to saluacion, that is, by the mercie, grace, and good­nes of God the father, for Chri­stes sake alone, and not for oure merites, or deseruynges.

Let no man make you shote at a wrong marke, after his awne chosyng, walkyng in humblenes and supersticion of An­gelles, in those thynges which thei haue not sene goyng vainly, puft vp, of the mynde of their fleshe, not obeiyng their hed, of whiche the whole bodie by ioyntes, and couples, fixed and ioyned, recei­ueth [Page] nourishement, and doeth increase by the in­creasement of God.

Now more at large he moni­sheth theim, to bee ware of pseu­doapostles, & craftie deceiuers, whom he setteth furthe in their colours, mouyng theim to bee ware of thē, that study to plucke awaie from theim, their rewarde thei looke for, and to geue theim pain for ioye, shadowes for the thynges, figures for the veritie, darkenes for lighte, shadowes for the bodies, yearthly thynges for heauenly thynges, carnall thynges, for spirituall thynges. Note here how false Apostles, & deceiptfull iugglers, go aboute to deceiue theim, and turneth a­waie from men, their heauenly [Page] reward: suche be thei, that teache Moses for Christ, workes of the lawe, for the Gospell, and woor­kes of the spirite, for true faithe in Christ, Ceremonies, and mā ­nes ordinaunces, and tradiciōs of like necessitie to Gods com­maundementes, to be obserued, or els of more necessitie. And in this, these false Apostles, are more to be blamed, that thei doo it of a set purpose and mynd, ad­uisedly intendyng, to deceiue o­ther, and in this their malice, is more to bee noted and reproued, that thei studie to deceiue other, and to plucke other from the ve­ritie, of y^e Gospell, into heresies: suche bee thei, that stifly defende workes of the lawe, to be kept of necessitie of saluacion, as Cir­cumcision, Ceremonies, and o­ther [Page] mennes tradicions, to be obserued of like necessitie, as the commaundementes of GOD, & more esteme mannes tradicions then Gods commaundementes, those bee thei, whiche Paule in this place, biddeth vs beware of, for thei goo aboute to plucke away from vs, our heauenly re­warde.

2 By humilitie and supersticiō of Angels.) Here he sheweth by what meanes thei went aboute to deceiue them: that was, by hu­militie, pretendyng great humi­litie and mekenes, contempte of the worlde, of worldely honors and promocions, contēpt of car­nall pleasures and riches, in ha­bite, countenaunce, and goyng, sad and deuoutely, pretendyng great holines and perfecciō, and [Page] nothyng els but holines, they would be sene to menne to haue, and yet thei were inwardly, Hy­pocrytes, dissemblers, full of ha­tered, malice, and enuie, full of pompe and pride, coueteous and vainglorious, ye, verie greedy Wolfes, clothed in shepes skyn­nes, that thei might, by that meanes, the soner deceiue the simple: as y^e deuill trāsfigureth hymself, into an Angell of lighte, that he should deceiue the soner, the simple: so the Wolfe commeth clo­thed in a shepe skinne, and so so­ner deceiue the shepe, then if he came openly, as a Wolfe in a Wolfe skynne: So fained holi­nes, and pretensed sanctite, deceiueth many. Also, pseudoapostles went about, to deceiue these Co­lossians, by religion of Angels, [Page] as the olde translacion hath: E­rasmus, by supersticion of An­gels. What saincte Paule mea­neth here, I cannot well tell, ex­cepte he meane, that false Apo­stles, phantasied some hye honor and worship, to be geuen to holy Angelles, if thei kepte the lawe, geuen by the ministracion of ho­ly Angels: and those to displease the Angelles that kepte not the lawe, geuen by Angels: and ho­ly Angels to honor thē, that ob­serued the Lawe so thei taught: the Angelles of God, to venge their iniuries and displeasures, in thē that did not kepe the lawe of Moses. So these pseudoapo­stles taught it, to bee a worship­pyng of Angelles, to obserue the lawe, and the workes of the law as necessarie to saluaciō, whiche [Page] thyng, sainct Paule coumpteth here, no honor nor worshippe of Angels, but supersticion of An­gels, a pretense to honor Angels and do dishonor them, and most rebuke to Angels, that can bee doen. Or els this place, maye be otherwise expounded, after this maner, that some pseudoapo­stles, emong these Colossians, studied to deceiue them: saiyng, thei were the Angelles of God, sente from God aboue, and that thei had receiued, certain visiōs of angels, and of holy spirites in some oracles, wherein thei were shewed the will and pleasure of God, and what god would haue doen of menne in the yearth, and that was, that thei muste nedes kepe the lawe of Moses, and the woorkes of it, or els thei saied, [Page] thei could not bee saued, whiche thyng, sainct Paule improueth, in all his Epistles, but moste plainly it is improued, and con­dēpned of the Apostles of Christ Act .xv. Suche pseudoapostles, was emōges vs some tyme, that said, holy Angels, holy spirites, and soules of men departed, to haue appered vnto thē, that thei should goo this pilgrimage, or that pilgrimage, to this Image or that image, in suche a place, y^t thei should cause to bee saied or song so many Diriges, so many Masses found suche a foūdaciō for Masses for prescript praiers purchase suche pardons, & suche indulgences: and many like Re­uelacions, hath been shewed to men, as pseudoapostles saied, by the whiche meanes thei deceiued [Page] many, of a long tyme, but than­kes be to God, their deceipte is knowen, in a maner to all men, how vain and foolishe it was, & how vngodly, and how perilous and cōtrary to mannes saluaciō and how it came not of God, but of the deuill, & was inuented of men, & mainteined for lucre sake.

3 In those thynges, whiche thei haue not sene.) As he would say, this deceiuer feineth hymself, to haue sene in vision many thyn­ges, whiche he hath not sene, and to haue heard many thynges, whiche he hath not heard, and to haue larned many thynges, whiche he hath not learned, as some haue feined them, to bee in a traunce, and in it to haue sene, the ioyes of heauen, the peines of purgatorie (as thei liyng, cal­led [Page] it) and of hell, and by what meanes, men should haue been deliuered out of purgatory, whē thei did see, or heard none suche thynges. And for this ende, thei feined suche sightes, for lucre sake, and that thei should bee coumpted of men, not as mortal men, but rather as Goddes, and men worthie that holy Angelles should come to theim, and speke to theim Goddes will and plea­sure, and that thei were worthie, to be canonized for sainctes, and of all menne estemed holy men: and yet sainct Paule, calleth thē here deceiuers, and to go proud­ly, as those that plaie in stage plaies, Princes, or Kynges, or Goddes, beyng no suche thyng, as thei pretende to bee. In this place, the Apostle semeth to me, [Page] to make an answere, to the sai­yng of pseudoapostles, seeyng that thei bee the Angelles, and messengers of god, and that thei do exhorte men to those thynges, that God commaundeth by his holy Angelles, that is, to the ke­pyng of the lawe, and of workes of the Lawe, and that thei that kept the law, did honor Angels, and the breakers of the lawe did not honor, but dispised Angels, and God also, whose messengers the Angelles was, and that thei were sure, their doctryne to bee true, because thei had it of the Angelles of GOD? To this sainct Paule answereth, saiyng: that thei exhorte men, vnto that thyng thei knowe not, whiche thei nether haue seen, nor harde, for thei knowe not (saieth he) the [Page] law, and the workes of the law, to be shadowes and figures, ge­uen for a tyme, till the body and veritie did come, & then to cease and to bee no more, as necessarie to saluacion: now the body and veritie is come, whiche is Christ our sauior, whiche these shado­wes and figures did represente. Therefore, the lawe is not now to be kept of necessitie, to salua­ciō, and that is the chief matter, that sainct Paule here laboreth, so diligently to teache, & to haue it perswaded to al men. Se how earnestly euill men, went aboute in Paules tyme, to teache false doctrine, and how thei saied, thei had it of Angelles, and the true worship of God and of Angels to be in it, and God and his holy Angelles to bee dishonored, if [Page] their doctryne were not kepte. Paule saith, thei knew not what thei spake, and that thei walked vainly, and to no profit, and yet thei were proude men, proude of their doctryne, auauncyng them selfes of it. Like to theim hath been in oure daies, teachers of pilgrimages, of Masses of scala caeli, patrons of purgatorie, ma­inteiners of worshippyng of I­mages, & defenders of them, thei wer thei of whō Paule speaketh i. Timo. i. Thei knewe not what thei spake, and affirmeth to bee true, which thei knewe not to be true, nor of what foundacion, it hath his truthe: all suche decei­uers, sainct Paule here sharpely reproueth. He saieth, thei goo proudly, bearyng an hye coun­tenaunce, as all the worlde were [Page] theirs, as all learnyng should hang at their sleues, & thei onely and none els, to be defenders of faith, and of al godly learnyng, and yet sainct Paule saieth, thei go in vain, thei profite neither thēselfes, nor other, thei be pufte vp, with the wisedō of the fleshe, and thynke thēselfes to haue all learnyng, when thei do not vn­derstande, those thynges they speke of and affirme, with great audacitie & boldnes as thei wer in Goddes bosome: thei seke not the glory of God, but their awne glory and profite, and thei fein them to haue had, visions of an­gels, of holy sainctes, reuelaci­ons, for pilgrimages, Pardons, paintyng of stockes and bloc­kes, suche was the holy maide of Kent, whose craft and deceipt, [Page] is knowen almoste to all menne how she deceiued many.

4 Thei doo not obtein the hed, in whō the whole body by ioyn­tes, and couples ioyned, increa­seth by the increasemēt of God.) Here is y^e cause shewed, of their deceipte, the cause is, that they haue not Christe, thei seeke not Christe, the hed of the Churche, thei haue not Christ, alwaies before their iyes, thei seke not his glory, but their awne glory, thei referre not all thynges thei haue receiued to Christ, but to other, as to angelles, to spirites, to thē selfes, their merites, or to the merites of other, and not to Christ, whiche is our whole health, life, perfeccion, and saluaciō, in whō is all goodnes laied vp for vs, and without whom, there is no [Page] goodnes commyng to vs, and in Christ all good thynges increa­seth, to a ful perfecciō, and with­out Christe, no good thyng in­creaseth, or cōmeth to perfecciō.

wherfore, if you be ded with Christ, from the E­lementes of this worlde, why as liuyng in the worlde, are you holden with such tradicions, as though you liued in the worlde? Thou shalt not touche, thou shalte not taste, nor handle, whiche all thynges doo hurte to mā, because of the abuse, of the cōmaundementes [Page] and doctrines of menne, hauyng a pretense of wi­sedom, by supersticiō and humilitie of mynde, and dāmage of the body, and not by honor, to the satis­fiyng of the fleshe.

Paule moueth these Colossiās to returne no more to thinke, the lawe or woorkes of it, necessarie to saluacion, or dampnable to omit it, after this maner. If you be ded with Christe, from the E­lementes of the worlde: that is, from the lawe, and from the Ce­remonies, sacrifices, and Iudi­ciall commaundemētes, why as you were vnder the lawe, do you so muche regarde the lawe, and thynke you shalbee dampned, if you kepe not the Lawe? Hath [Page] not Christe redemed you? And broughte you to healthe, to life, and to saluacion, and to all per­feccion, that you nede no help of the lawe, to obtein any holines, goodnes, or any perfecciō? The lawe brought you to no holines nor could geue you no holines, why wil you then forsake Christ the aucthor of whō all goodnes commeth, & runne vnto the law, and require of it iustice, & righ­teousnes, that cānot geue to you those thynges? Therefore, for as muche, as the lawe is abrogated by Christe, why will ye turne to it again, and thynke it necessary for saluacion? For by Christe, is life and saluacion, without all helpe of the lawe. As Paule here reproued y^e Pseudoapostles: sai­yng, no manne could bee saued, [Page] without the lawe, and the woor­kes of the lawe, and those thyn­ges that were commaunded in the lawe: so he reproueth those men that saie, men cannot be sa­ued, excepte thei kepe mannes tradicions, as necessarie for sal­uacion, as Gods commaunde­mentes, whiche thyng, Christ re­proueth in the Phariseis. Math. xv. Callyng theim Hypocrytes, breaking Goddes commaunde­mentes, for their tradiciōs, whi­che thei preferred, aboue Gods commaundementes, or els made thē equall, with Gods commaū ­dementes. Paule here dooth not condempne, Ciuill ordinaunces and statutes, that proueth Gods woorde and glorie, that causeth peace, and concorde, equitie, and iustice, and a good ordre, emon­ges [Page] the people of God, and that moueth men, to vertue and god­lines, all suche lawes or Tradi­cions, he approueth, but he will that no Ordinaunce of manne, should be preferred, aboue God­des Lawe, or made equall with Gods commaundementes, nor iustice, holines, righteousnes, to be required of mannes Lawes, Tradicions, or of Ceremonies, inuented and made by man.

2 Thou shalte not touche, thou shalte not taste, thou shalte not handle.) Paule speaketh here, in the persone of Pseudoapostles, whiche studie to bryng, Christi­ans from Christe, to Ieweshnes again: saiyng, thou shalte not touche vncleane thinges, as ded bodies, or leprose (by the whiche is signified in the lawe, synnes, [Page] or vncleane vices, y^t thei should not be committed, thou shalt not tast this meate, for it is vnclene, and forbidden to be eaten. Meates of themselfes, was neuer vn­cleane: But thei were called vn­cleane, for twoo causes, the one was, that the lawe did forbid, to eate them, and so thei wer called vncleane: the other was, for si­gnificaciō of an vncleane thyng that was signified by it: But nowe, no maner of meates, is vncleane, to them that be cleane Tite. i. omnia munda mundis. All thynges are pure and cleane, to theim that bee cleane, and are to be receiued, with geuyng of thā ­kes to God, except Maiestrates do commaunde the contrary, or the infirmitie or weakenes, of oure brother, or oure erronious [Page] conscience do will the contrary, for these causes, a man must ab­stein from his libertie in meates and not vse it at all tymes. Men should not put holines, in absti­nence from meate, or sinne in ea­ting soberly, with geuyng of thā kes to God, for the kyngdome of God, is not meate and drynke, but iustice, peace, and ioye in the holy Ghost. Rom. xiiiii. Euen so it was with vs, in tymes paste. Was it not forbidden, to touche this holy vessell, vnder pain of suspension, or dedly synne? And to eate meate permitted of God, was it not coumpted worse, then to breake Goddes commaunde­mentes? As vpon the Fridaie, to eate white meate, as egges, but­ter, and Chese, was estemed as greate an offence, as Thefte [Page] murder, adulterie, these was not coumpted so greate an offence, before God, as to eate fleshe, v­pon the Fridaie, or in Lēt tyme, although he y^t did eate flesh, was sicke, or by Maiestrates licēsed, that was coūpted such a great & abhominable offēce, before God that GOD could not, or rather would not, forgeue that offence, and suche was more abhorred of menne, then he that had com­mitted thefte, murder, and adul­terie: but thankes be to God, for right knowlege now geuen, and let euery one vse their knowlege and Christian libertie, to Gods glory, to the profite of their nei­ghbors, & not to satisfie the car­nall appetites, lustes, and desi­res of the fleshe, for if we liue af­ter the fleshe, we shal dye. Ro. viii [Page] But if we shall mortifie, the af­feccions of the fleshe, by the spi­rite of God, we shal liue. Ro. viii And optein life eternall. Gala. vi.

3 All these do perishe in the vse, after the preceptes and doctrine of men.) He speaketh of meates, whiche after thei be eaten do pe­rishe: that is, thei go into the be­ly, and some parte fedeth the bo­dy, and other part goeth into the excrementes, and those meates, bryng in synne, and death, if thei be eaten, or absteined fro, as ne­cessary for saluacion, or coūpted dedly synne, to eate theim nowe, after the Gospell shewed, for it is not the preceptes, or doctryne of man, that maketh a man holy or vnholy, but it is the kepyng of Goddes commaundementes, that maketh a man acceptable [Page] to God, whiche no man can doo, without Gods fauor and grace. Meate is abused, if men do put holines, iustice, vertue, righteousnes, life, & saluacion, in meates, or in absteinyng frō thē, or think synne in eatyng theim soberly, with thankes to God: as some hath put, greate holines in fishe, and synne in eatyng of flesh, whē as holines before GOD, is no more in eatyng of fleshe, then of fish, so he that eateth, do not con­tempne any ordinanunces, of hye powers, and without offence, of the weake in knowlege, and for to serue God, with all goodnes: so thynges that bee indifferent, of theimselfes, if thei bee taught as necessary to bee kept for sal­uacion, or that it is dedly synne, to omitte them, then thei are cal­led [Page] to perishe. For then thei doo hurte, then thei are not taken, as thei should bee taken: and there­fore the Apostle saieth here, that thei doo perishe, because thei are not taken, as thinges indifferēt.

4 Whiche hath a pretence of wisedom, by supersticiō and hū ­blenes of mynde, and by hurt of the body.) He saieth, that the do­ctryne of Pseudoapostles, had a similitude, or likenes, or appa­raunce, of holines, but not holi­nes in deede, & that apparaunce it had, by three thynges special­ly. That was, of supersticion, of humblenes of mynd, & of greate punishement of the body. Su­persticion, was, when thei feined to theimself, a waie of holines, whiche thei followed, makyng theim holy, followyng that vo­luntary [Page] Religion, or Godlines, inuented by theimselfes, by men or by mannes Tradicions, Do­ctrynes, or Ceremonies, thyn­kyng y^t to bee, a more truer wor­shipping of god, then to worship God, as was appointed, to wor­shippe God, in holy scriptures. And of this sort, there was verie many, that were coumpted holy, and more holy then other was, onely for kepyng of mānes tra­dicions and ordinaunces, as of this sorte, was many Religious men, called holy, rather then for kepyng of Goddes commaun­dementes, whiche thei skarcely knewe, and yet thei were coum­pted holy men, before the world: but this holines, was no holines before God, but plain supersti­cion, & to this holines, I would [Page] saie supersticion, men was more ready to, then to bee holy before God, in kepyng Goddes com­maūdemētes. The second cause, why the doctryne of pseudoapo­stles, appered holy, was because thei that preached, appered hū ­ble and meke, before the worlde, and contempners of the worlde, and of worldely honors and ri­ches: dispisers of carnall plea­sures, and lustes, was thoughte to care for no worldly thing, but for God, and for heauenly thyn­ges, and yet thei were inwardly, vain glorious, and would bee coumpted holy, and good, iuste, and righteous, that had deser­ued heauen, and heauen to bee their awne, for their merites, and deseruynges, and onely for ke­pyng, of mannes tradicions, ce­remonies, [Page] and other inuencions of man, of the whiche, commeth no holines before God, but su­persticiō. The third thyng, wherby Pseudoapostles appered ho­ly, was by their greate pain, la­bors, and abstinence thei tooke in their bodies, as by greate fa­styng, long praiyng, and greate watchyng, risyng at Midnight, or Cocke crowe, long Matyns, and Euensonges, and other ma­ny Ceremonies, by the whiche, their bodies wer castigate, & tormented many waies, with harde beddes, and litle time restyng in them, wearyng heire clothe, next their skynnes, yron aboute their middle, beatyng themselfes oftetymes, with whippes, & scorges and suffre other, to scorge theim with whippes, y^t thei might suf­fre [Page] pein in their bodies, that by that meanes, thei might deserue heauen, and be worthie, the glo­ry eternall: but by that meanes, thei could not come to eternall glory, with God the father, whi­che requireth none suche thyn­ges, at their handes, to come to heauen: But GOD requi­reth, that thei should bee follo­wers of Christe, and suffre paci­ently affliccions, that God sen­deth to them, or chaunce to them in the worlde, and to haue a sure faith, and trust in Gods mercie, grace, and fauor, and onely by the mercie of GOD, to come to saluacion, for Christes sake onely, and not for their awne woor­kes, deedes, or merites, or other their punishmentes, had in their bodies, by the which, thei obtein [Page] no iustice, holines, nor perfecciō before God y^e faither, although, parauenture before the worlde, thei were coūpted holy, for those thynges. But what haue these pseudoapostles, obteined before God? Any iustice, holines, God­lines, by their supersticion, fey­ned humblenes, and by muche maceraciō of their bodies? Su­rely no holines, nor iustice with God, nor yet no honor in Gods sight, but rather dishonor, sinne, and wickednes, for thei haue soughte holines, where no holi­nes was to be gotten, as of mea­tes, drynkes, holy daies, Cere­monies, of mennes Tradicions, phantasies, and inuencions, of chastyng the body, out of mea­sure, contrary to Gods lawe, for thei do not geue the body, suche [Page] moderate sustenaunce, as was necessary for it, to preserue it in health, to serue the spirit of God and to bryng furthe, the workes of the spirite.

THerefore if you haue rysē with Chryste, seke those thynges that are aboue, where Christe is sittyng, on the right hande of GOD. Care for those thynges, that are aboue, and not vpon yearthly thynges. For you be ded, and your life hid with Christe in God: when Christe shall [Page] be shewed your life, then you with hym, shalbe shewed in glorie:

The Apostle exhorteth these Colossians, and in them, al chri­stians, to all holines, and Godly conuersacion of life, and that of the resurrecciō of Christ, willing all men to dye with Christe, & to arise with Christ. As Christ died once, he dieth no more, so should al men die, frō all syn, & no more to returne again to sinne. To a­rise with Christ, is to arise from syn, by true penance, & to walke in a new life: a new life, knoweth no old sinnes, no carnall affecci­ons, no woorkes of darkenes, it abhorreth hypocrysy, and super­sticion, and all Idolatrie, all fil­thie lustes, desires, or pleasures, [Page] it doth seke iustice, not of y^e lawe nor of the workes of the law, nor of ceremonies, or Tradicions of menne, of mannes Religion, nor yet in these thynges, putteth any holines, or iustice, nor thynketh not Goddes honor or worship, to stande in outwarde thynges, but GOD to bee a spirite, and would be worshipped in spirite, and in truthe, by true faithe in Christ, and not only with a wor­shippe, appoynted to worshippe God, of man, & not of god alone.

2 Seke those thynges, whiche are aboue, where Christe is sit­tyng, at the right hand of the fa­ther.) If you be risē with Christ it is youre duetie, not to seeke yearthly thynges, as worldely honors, and promocions, digni­ties, or worldly riches, but a­boue [Page] all these thynges, to seeke those thynges that are aboue, that is, the heauenly ioye, and blisse, life, and eternall felicitie, and the waies to come to theim, that is, by true faithe in God, by sure hope, and perfite Charitie, and by other Godly workes, ap­poynted of God, to be doen of al thē, that shall come to that place where as Christe is sittyng, on the right hande of God the fa­ther, to certifie vs, that all thei, whiche shall arise with him, shal come to y^t place, where as Christ is, and that by Christe onely.

3 Seke heauenly thynges, and not yerthly thynges.) That thei should more earnestly, sette their mindes, vpon heauenly thinges more then vpon those thynges, that are vpon the yearth, or par­tein [Page] to this presēt life, by yearthly thynges, he vnderstandeth all the lawe, workes of the lawe, as Circumcision, Sacrifices, Ce­remonies, diuersties of meates, daies, apparell, and all the wor­kes of the lawe, cōmaunded vn­der pein of death, to bee kepte, whiche thing, sainct Paule doth not admit. Finally, by yearthly thynges, he vnderstandeth all thynges, in this present life, that plucketh mennes hartes & myn­des, from God, and maketh thē, to set more by them, then by God or by his worde, or by heauenly ioye, and the waie to come to the heauenly ioye.

4 For you bee dedde, and your life hid with Christe.) Nowe he sheweth the cause, why they should seke thynges aboue, and [Page] not beneth, or yearthly thynges, for thei are ded from yearthly thynges, that thei should liue to Christ, by true faithe, and God­ly conuersacion of liuyng, for their lifes are hid in Christ, and with Christe shall appere, when he shall come in greate glorie, companied with all the holy an­gelles of heauen, to iudge the quicke and the ded. Therfore in Christe, let all our truste be put, and desire of hym onely, healthe, life, and saluacion. And if any should moue you, to despaire of the life to come with Christe, for affliccions, or aduersitie, that should chaunce to you in this life, remembre that your life, is hid in Christe, and doth not ap­pere, to bee called a life, but ra­ther a misery, bothe for the shor­tenes [Page] of it, and also for the tran­sitorie pleasure of it, but then it shalbee shewed, in the glorious cōming of Christ, as a rightous iudge, both of quick & ded. Now ye se that the life of the faithfull is hid here in Christ, and is kept by humblenes of the Crosse, as the faithfull had no life, but in the last daie, it shalbe shewed, to be a ioyfull and blessed life, whi­che nowe appereth not blessed. This place maketh men sure, of the life to come in another world whiche, carnall and worldly mē, thynketh not of, nor yet beleueth to come, and it moueth men, to haue sure faithe, and constaunt hope in Christe, and of the glory to come in Christ, and by Christ. Also it teacheth the life, of faith­full men to appere, here in this [Page] worlde, to be nothyng lesse then a life, ye, good menne dooth here appere, as thei were vtterly for­saken of God, and abiectes of al menne, and yet God hath reser­ued for theim, a glorious life in the worlde to come, & for hope of that life, here all aduersities, are to be borne paciently.

Therfore, mortify your members, whiche are v­pō the yerth, as whordō, vnclēnes, vnnatural lust euill concupiscence, and coueteousnes, whiche is the worshippe of Idols, for the whiche, the ire of God is wont to come, v­pō al vntractable childrē [Page] emonges whō, you wal­ked some tyme, when you liued emonges them.

Now he moueth theim, to kill and mortifie, all vice and synne, that vertues might bee sette in their places: and first, he willeth theim, to mortifie their yearthly members, that is, all the workes of the fleshe, whiche be rehersed. Gala. v. Worthy to bee eschewed for thei exclude menne from life, and bryngeth death to the doers excepte thei repent, and call to God, for mercie and grace. And first, he willeth men to put away whoredome, aduoutrye, fornica­cion, and all vnclennes of the body, for these vices displease God, prouoketh God to powre, his Ire and Vengeaunce vpon [Page] men, and vpon the world. Gene. vi. Ephe. v. Thei kill the body, bryng to it many incurable sic­kenes and diseases, & thei bryng shame to men in the world, losse of goodes, riches, & inheritaunce ofte tymes death of the body, by whores, and finally, thei shutte out men from heauen. These vi­ces are mortified or killed, when we forsake theim, and flee theim, and al occasions of them, be put awaie from vs, and wee geue no place to them, nor yet to no occa­sion of theim, but that we morti­fie theim, by litle and litle, by the workyng of the spirite of God, whiche maketh that synnes, al­though thei be in vs, and we can not be without theim .i. Iho. i. Yet thei reigne not in vs, nor we bee not obedient to the desires of [Page] synne, and that not of our selfes, but by the spirite of God. But what thyng shall moue men, to forsake synne, and mortifie the desires of syn? Surely nothyng more moueth, to abhorre synne, then the remembraunce, how fil­thy a thyng synne is, how it dis­pleaseth almightie God, what shame, confusion, & pein, sorowe, and woo euerlastyng, it bryn­geth with it, howe it destroyeth, both body and soule, what ven­geaunce of God it prouoketh, to be powred vpon y^e whole world: for God is the God, that willeth no synne to be doen, nor will suf­fre no synners, to dwel with him in his tabernacle. Again, to re­member, what ioy, what blisse, & what eternall felicitie, commeth to them, that killeth all synne in [Page] them and abhorreth it, and stu­dieth to liue Godly, in all good­nes. Synnes are to be mortified firste, by true penitence, and re­pentaunce for synne, forsakyng synne, and abhorryng it, and ne­uer intendyng to returne again to syn. Secondly, by true faithe in God the father, trustyng sure­ly, in his mercie and grace, that he will forgeue hym his synnes, not for his deedes, woorkes, or merites, but onely for Christ Ie­sus sake. Thirdly, by walkyng vnfeinedly, in a newe life. Who­redome is here rekened, firste, to be mortified, because it is moste daungerous, y^t vice, hihgest pro­uoketh God to powre his ven­geaunce vpon men, because men oft tymes estemeth it, as least of all synnes, and yet moste of all [Page] synnes, it sonest killeth both bo­dy and soule, & shutteth out men from heauen. i. Corin. vi. Gala. v. And God will punishe fornica­tors, and adulterers, Hebre. xii. So he will that al maner of ad­uoutery, and fornicacion, should be clerely put awaie, and all oc­casions of them. He willeth also that men should mortifie, all co­ueteousnes, and all vnsaciable desire of money, of worldly ri­ches, and goodes, & would not that any should loue money, more then GOD, nor make his God of his money, as the coue­teous man doth, settyng all his mind and harte, vpon the good­des of the worlde, louyng theim better then God, takyng more pein, to gette the gooddes of the worlde, then the true knowlege [Page] of God, and of his holy woorde, rather forsakyng God, then his riches, and more sory, for losse of worldly riches, then for losse of God. Suche coueteous men, vnmerciful, shal not possesse y^e kyn­gdō of heauen, for thei loue dar­kenes, better then light, and therfore thei shall goo to darkenes, and to euerlastyng pein.

2 For the whiche, commeth the vengeaunce of God, vpon al in­tractable children.) Marke here for what thynges, commeth the vengeaunce of God vpon men, not for white meate eatē in Lent season, or for egges eaten vpon the Fridaie, but for fornicacion, aduoutery, vnclennes, euill lu­stes, and concupiscences, couete­ousnes, and such like, forbidden by Goddes lawe, whiche prouo­keth [Page] the Ire God, and his ven­geaunce. Learne that pein fol­loweth synne, that none thynke, that thei may lawfully synne, or that thei shall escape vnpuni­shed for synnes, for God loueth no synne. Psalme .v. And he will not suffre syn to be vnpunished.

3 Emonges whom you walked when you liued emonges them.) He sheweth that these Colossiās was poluted with those greate vices; some time when thei liued as Heathen Gentiles, knowyng nothyng of God, but nowe thei are wasshed, and purged from their synnes, by Christe alone, and not by their workes, deedes or merites. Here we maie learne those that was some tyme euill, and filthy synners, nowe to bee good and iust men, to condēpne [Page] the olde saiyng: once euill & euer euil, for if y^t saying should be al­waies true, none of vs al should be good, for we wer al once euil, by nature we are the children, of the Ire and wrathe of God, and the children of darknes, now by Christe, we are made the welbe­ued children of God, through his mercie and grace, for Chri­stes sake alone.

Now truly put awaie all ire, indignaciō, malice euil speakyng, filthy spe­kyng from your mouth, lie not one to another, af­ter that you haue put of, the old man with his de­des, and haue putte on a newe man, whiche is re­newed [Page] to knowlege, and his Image whiche hath made hym, where as is no Gentile or Iewe, Cir­cumcision, or vncircum­cisiō, Barbarous or Si­thian, bonde or free man, but all in all is Christ.

Here the Apostle moueth men to put awaie al sinnes, that ver­tue may be sette in their places. And first, he willeth all ire, indi­gnacion, malice, rancor, enuie, slaunderyng of other, filthy spe­kyng to clerely to bee banished, from mēnes mouthes &, that no communicacion, should be had emonges men, but suche as be­commeth sainctes. Eph. v. That GOD might bee glorified, and [Page] other edified.

2 Lie not one to another.) Here is forbidden all liyng, craft, fals­hed, or deceipte, in byyng and sellyng, in the whiche, is vsed muche craft and deceipt, and v­sed of so many, and so ofte, as it wer a lawfull thyng, and not a­gainst Gods law, one to deceiue another, in byyng and sellyng. It is no small vice, that bryn­geth men to hell, and to death: liyng, crafte, and deceipte, bryn­geth to death. Therfore, thei are to bee eschewed, and fledde of all christians, how so euer proffita­ble thei bee, or appere to bee to men. And this thyng, is greatly to bee lamented, emonges Chri­stians, that after such knowlege of Goddes truthe, had emonges vs, that so many haue delight in [Page] liyng, in crafte, and falshed, for lucre sake, ye, this is more to bee lamented, that suche euil men be not ashamed, to confirme their lye, craft, or falshed, with an oth, callyng God to witnes, of their lyes, crafte, or falshed.

3 After that you haue putte of, the olde man with his deedes.) Now he sheweth the cause, why thei should eschewe synne & vice because thei haue put of, the old man, withal his concupiscences, lustes, and desires, by true faith in Christ, that thei should walke no more, after the old man, & his affeccions, but that thei should, put one a newe man, that is, the spirite of God, and walke after hym, and bryng furthe the wor­kes of the spirite, euery daie by all their life tyme, hauyng their [Page] hartes and myndes, ruled by the same spirite.

4 Whiche is renewed to know­lege, and to the Image of God, that hath made hym.) Here is shewed, how we shall put on the newe manne, and be renewed in hym, it muste be by knowlege of GOD the father, whiche, hath made vs, like to his Image. Gene. ii. Whiche regardeth not persons, nor careth not whether, he be a Iewe or a Gentile, Scot or an Englisheman, seruaunt or Master, a man or a woman, but Christ is all in all thynges, that is, he that hath Christe, hath all thynges, as all holines, iustice, and righteousnes. If the newe man bee put on, by knowlege of God, whom put thei on, whiche knowe not God, nor his worde? [Page] If men be renewed in the spirite of God, by knowlege of God, in whō are thei renewed, that kno­weth not God? But in the spirit of the deuil, how can thei folowe Christ, and do his commaunde­mentes, that know not God, nor yet his will by his worde? Gods will and pleasure, is knowen by his worde, therefore, learne how necessary a thyng it is, to knowe God by his worde, for the salua­cion of manne consisteth, in this true knowlege of God. Iho. xvii.

Put you on as elect of God, holy and welbelo­ued, the bowels of mercy gētlenes, modestnes, me­kenes, softnes, sufferyng one another, and mutual [Page] forgeuing one another, if you haue any cōplaint a­gaīst any, & as christ hath forgeuen you, so doo you.

The Apostle moueth these Co­lossians, and in them all Christi­ans, to haue the same vertues, that the electe of God to eternall saluacion hath, and in theim to walke, and increase euery daie, more and more, & these vertues sheweth to vs, who be elected of God, and who not, as farre as manne can iudge, by outwarde thynges. The elected of God, to euerlastyng ioye and blisse, thei fle and hate all vice and synne, thei loue vertue, and Godly li­uyng, and in it do walke, al their life tyme, by true faith, and wor­kes of the spirite.

[Page]2 Bowelles of mercie, gentle­nes.) He sheweth what vertues, the elected of God should putte on: he willeth them to put on, the bowelles of mercie, that is, that thei should haue like pitie and compassion, as hath mothers, to­wardes their children. The in­ward partes of mothers, be mo­ued to helpe, when thei here or se their children, wante necessaries, and thei wil helpe their children to their powers: so should euery one of vs, be affected one to ano­ther, as the mother to her childe. This place reproueth all cruell menne, that be vnmercifull, that care not for other, so thei be well themselfes, and liue in all welth and pleasure. Also he willeth that thei shouldbe gentle, meke, modest, sober, descrete, soft, hum­ble, [Page] and lowly to all menne: and here is rebuked stubburne, stur­dy, froward, ouerthwarte, cruell, and all froward maners.

3 Sufferyng one another.) He moueth theim, to suffre all iniu­ries and wronges paciently, and one to beare with another, and readie to forgeue displeasures and iniuries dooen one to ano­ther, and not to geue checke for checke, or taunt for taunt, nor to auenge hymself of iniuries, but to forgeue, and to prate for them that do vs iniury or wrong, af­ter the example of Christ: but of these thynges, more largely is spoken. Ephe. iiii.

Aboue al thinges haue Charitie, whiche is the bonde of perfeccion, and [Page] the peace of God, maie triumph in your hartes, in the which you are cal­led in one body, and bee you thankefull.

Emonges all vertues, Chari­tie excelleth, for it is the bond of all perfeccion, and knitteth all vertues together, & by the which Christians bee knit together, by suche a bonde of charitie, as can neuer bee losed: for as membres bee knit in the body, by ioyntes, so Christians by Charitie, and one cannot be separated from a­nother, for it byndeth members of Christe together, and it ma­keth perfite the whole body. A­gain of the contrary, ire, hatered enuie, debate, strief, and conten­cion, plucketh the body in peces [Page] where as by Charitie, all mem­bers are made perfite.

2 And the peace of God, maie triumphe and haue vyctory in youre bodies.) That is y^e peace of God, maie ouercome in you, al ire & enuie, hatred or malice, iniury or wronges, and let hym thynke he hath victorie, that is, in peace with his enemies, and aduersaries, that hath doen him iniurie or wrong, not desiryng any vengeaūce of him, but prai­yng to God, that he maie repent, and amend his naughtie life, re­mittyng all iniuries frely, from his harte: and this is the peace, not of this world, nor of the flesh but it is y^e peace of God, whiche God worketh in peaceable men, whiche shalbe called the childrē of GOD. Math. v. And to this [Page] peace we bee called of God, that we should thinke al one thing, & that after Iesus Christe, & that wee should bee one, thankefull, kynde, and louyng to another.

The worde of GOD maie dwell in you abun­dauntly, with al wisedō. Teache and monish one another, with sōges and praisynges, and spiritual Psalmes, with thankes, syngyng in youre hartes to the Lorde. And what soeuer you shall dooe, in worde or in deede, do all thynges in the name of our Lorde Iesu, geuyng thankes to God, and the [Page] father by hym.

The Apostle moueth theim, that thei should receiue the do­ctrine of God, and that it should not, onely of theim bee learned, but also, that it should dwell in them abundauntly, and be sure­ly fixed in harte and memorie, & that one of thē, should teach another. And here Lyra saieth, that it is required of vs, y^t we should haue all vnderstandyng of holy scriptures. Glosa interlinia. But how or when, will thei haue the vnderstandyng of holy scriptu­res, that will not rede holy scri­ptures, nor yet here them red, or skarse can suffre, that other rede holy scriptures. This place re­proueth theim, that would not haue laye men, to rede holy scri­ptures, that thei might vnder­stande [Page] them: If it be not lawfull for laye menne, to rede the holy scriptures, nor yet to study them when shall the worde of GOD, dwel in them abundauntly? For the true knowlege of scripture, is gotten by readyng, studiyng, hearyng thē rede and declared: and here he speaketh, aswell to laye menne, as to priestes, for he would haue all menne perfite, in the knowlege of the truthe, that thei might liue after the truth.

2 In all wisedō, teachyng and monishyng thēselfes and other, in all wisedom, necessary for sal­uacion. Here note what diligēce the Apostle requireth, that one should teach another, in the true wisedome, and euery one accor­dyng to his vocaciō, with great reuerēce, honor, and Godly feare [Page] The worde of God is to bee in­treated, & handeled, with greate wisedome and sobernes, and not rashly, foolishly, boldly, or vn­discretly, and therfore, he addeth with all wisedom, bothe of God and of man: the woorde of God seyng it is holy, and sheweth vnto vs, the eternall will of GOD it requireth a man, all dedicated to God, whiche maie vse ofte ty­mes, feruent praier to God, and the whiche hath the feare of god before his iyes alwaie, willyng at no time to do that thyng, that should displease God, in woorde or in deede. Twoo thynges the apostle requireth of vs, doctrine and monicion, but there be some that bee called and appoynted, and thei openly maie teache, and monishe, exhorte in publique cō ­gregacions [Page] of men. Other there bee, that bee not openly called to be preachers or teachers, & thei priuatly may teache, and admo­nishe, and opēly in their priuate houses, to their wife, childrē, and seruauntes.

3 Teache and admonishe, one another.) Those thynges saieth S. Ambrose, should be taught, whiche sounde Christe, whiche smell Christe, and setteth furthe his glory and doctryne, and this not onely sung or said by mouth but also in the harte, with a fer­uent zeale to GOD, and that in songes, praisynges, and in spiri­tuall hymnes, with thankes ge­uyng to God, for his benefites. But how should laye men, syng spirituall songes, laudes, Psal­mes, and Hymnes, to GOD in [Page] their hartes, excepte thei should learne them, or rede the holy scriptures, theimselfes? This place sheweth, that it is lawful for lay men, to rede holy scriptures, and to learne, that thei might reherse spiritual songes, whē thei worke vpon their handie labors: and it condēpneth all them, that thyn­keth it is not lawfull, for laye men and laie women, to rede ho­ly scriptures, and haue theim by hart, that thei might syng, laude praise, and thankes to God.

4 What soeuer you do, in word or in deede, do all thynges in the name of our lorde Iesus.) Now is declared for what end, should all our woordes and deedes bee dooen, that thei muste be for the glory of God, that the name of God, might bee glorified in all [Page] men, and thankes geuen to God for his benefites. This place re­proueth all hypocrytes, and dis­semblers, that seketh their awne glorye, more then the glorye of God, that study to please menne more then God.

You wiues obeye your awne husbandes, as it is mete in the Lorde. You mē loue your wifes, and be not bitter again to thē

Of y^e mutuall duetie betwene man and his wife, I haue spokē at large. Ephe. v. What bee the causes of Godly Matrimonie, and what is the duetie, of either of them, to the other. Now sainct Paule saieth, it is the office or duetie of the wife, what estate or degree so euer she bee, to be obe­dient [Page] to her husband, in al law­full and honest causes, and that willyngly and gladly, studiyng alwaie to please hym, in the lord withoute all murmuryng, or grudging against him, and that for the ordinaunce of God, whi­che hath ordeined, that wifes should be obedient to their hus­bādes, whatsoeuer thei be, poore or riche, noble or vnnoble. If a­ny would thynke to be Master, ouer their husbandes, by reason of their noble stocke and kynred of their riches, landes, or posses­siōs, let them knowe that Gods lawe and ordinaunces, byndeth theim to obedience to their hus­bandes, and he that resisteth the ordinaunce of God, taketh vnto hymself iudgement. Roma. xiii. Therefore, let euery one beware [Page] that thei breake not Goddes or­dinaūce, for thei that breake his ordinaunce, thei shall not escape vnpunished, if thei here in this worlde do not repent, and cal to God for mercie, and forgeuenes of their synnes, in true faithe.

2 You menne, loue your wifes, and bee not bitter in ire against thē.) The duetie of the husband is to loue his wife, as his awne body, and as Christ hath loued vs: then no man should hate his wife, for he hateth not his awne body, not to hastie, angry, or checke, or bitter in woordes, or deedes, or dooe that thyng, that should iustly anger, or displease her, and to ouer se, and wynke at many fautes in his wife, & study with gentlenes to reforme, that he proueth to be amisse, for so he [Page] would his wife should dooe to hym, and so to beare the infirmi­ties of the weaker vessels, & not to be churlishe, frowarde, ouer­thwarte, or with bitter woordes, soundyng to the dishonestie of his wife, and of hymself, to pro­uoke his wife to anger, to greue or vexe her, or otherwise to dooe not his duetie to her, to put her awaie, and take an whore, and vse company with a drabbe, and a harlot, contrary to Gods lawe and will, whiche thyng God wil not suffre, long vnpunished, bee thei neuer so stoute, or hye in the world. But of the duetie of man and wife, one to another, I haue babled very largely, accordyng to Gods woorde. Ephe. v. as I truste, and therefore I passe it lightly, here in this place.

[Page]Children, obeye youre fathers and mothers, in all thinges, this pleaseth God. Fathers, discorage not your children, not to muche, least thei be ama­sed, and can geue you no answere for feare.

He teacheth the duetie of chil­drē, to their parentes, and again of parentes, that is of fathers & mothers, to their childrē. It perteineth to childrē, to be humble, lowly, gentle, and obediēt to fa­thers and mothers, in all thyn­ges lawfull and honest, and in all thynges, that be not contrary to Goddes law, and in nowise to resist, to speake again thē, except parētes require vnlawful thyn­ges, [Page] it is the duetie of children, to honor their fathers and mo­thers, to help, succour them, and releue theim, if thei maie better then father or mother, when any occasion shalbee geuen to their children, to be an helper and cō ­forter, to their fathers and mo­thers: and this thyng pleaseth God better, then al pilgrimages makyng, giltyng of Images: ye better then all the Bishoppe of Romes liyng Pardons, for this is the commaundement of God, the other bee not of God, but of members of Goddes aduersary, that is, of the deuill.

2 Fathers, discorage not youre childrē to muche.) It is the due­tie of fathers & mothers, not to discorage their childrē to muche or by their threatenyng wordes, [Page] beatyng, bunchyng, knockyng vpon them, to dawe their childrē and to make theim dawe pates, so fearfull and amased, that thei dare not speake a woorde, nor geue a right answere, and all for feare of their parentes, to fearse ouer their children. For as to muche pamperyng & cherishyng of parentes, bee the destruccion to their children, so bee destruc­cion to children, to muche fearsenes of parentes, to their childrē: therefore fathers and mothers, must vse a moderate meane, not to fearse, nor yet to softe, but if their children do offende theim, or do a faute, let them be correc­ted with admonicions, and pro­mises of rewardes, if thei will a­mende, and faute no more, for if children should not be corrected [Page] for their fautes, thei would be to wanton, to shrode, curssed, and vnhappie, and full of all euill, therefore it is true, that Sala­mon saieth. Qui parcit uirge odit filium. He that spareth the rod, hateth the child. And the Philo­sophier saith, that an euil, in the beginnyng, maie sone bee reme­died, but if it haue long conti­nued, oft tymes it is vncurable: therefore, resist an euil at the be­ginnyng of it, and so it maie the soner be healed, but of these due­ties, that is, of the parentes to their children, and of children to their parentes, I haue shewed my mynde more largely, in the Commentarie to the Ephesiās. Ephe. vi.

Seruauntes obey by al [Page] thynges, them which are Masters after the fleshe, not with seruice, lowely before their iyes, as you studie to please men, but with simplenes of harte, fearyng God. And what soeuer you shall do, do it of an hartines, as you serued God and not manne, knowyng that you shall receiue of God, a reward of inheritaunce, for you serue our Lorde Christe. Furthermore, he that hath synned, shall beare his synne, and there is no [Page] respect of persones before God. Masters geue equi­tie and equalnes, to your seruaūtes, knowing that you haue a Lorde in hea­uen.

In the former parte of this texte is taught, the duetie of ser­uauntes, to their Masters, whō thei serue in this life, whom thei serue, whether it bee for meate, drynke, apparell, and wages, or for those, & for learnyng, of some honest science, or for other neces­sary causes: And in this latter part is declared, thoffice of Masters, to their seruauntes. The duetie of seruauntes is, to obeye their Masters, in all lawful, and honest thynges, to vse them low­ly [Page] and mekely, to their Masters and to haue their Masters in re­uerence, with all diligent seruice studie to please theim, not onely in their iye sight, with faithfull, trustie, and profitable seruice, studie to please their Masters, but also in their absence, & when their Masters, dooe not ouer see them. This place reproueth ma­ny negligent seruauntes, which will bee faithfull, iuste, true, and diligēt, in their Masters labors and busines, as long as their Master is presēt, and doth loke on them: but if their Masters be absent, or awaie from theim, or do not ouer se them, thei care not how litle worke thei do, thei care not, who dooe more then thei, ye, thei will bee pickyng, and stea­lyng, and liyng, all suche be here [Page] reproued by the holy ghost, speakyng here in saincte Paule, and Ephe. vi. More at large: suche negligente seruauntes, deceiue not onely their Masters, but al­so theimselfes, for thei displease GOD highly, for seruauntes should serue their Masters here in this worlde, as faithfully, iu­stely, and truely, as if thei serued God, for in deede thei serue God that serue their Masters, as here is commaunded, that is, to serue theim, in all veritie, and truthe, faithfulnes, and iustice, with all diligence, in all humblenes of harte, and mynd, in woorde and deede, fearyng GOD, and their Masters, dooyng alwaie their Masters busines, to the mooste profite & pleasure, of their Ma­ster in GOD, knowyng surely [Page] that thei so doyng, serue GOD and if thei dooe not so, that thei displease God, when thei do not their busines, as thei should do, but parauenture will murmure and grudge, to dooe that their Master commaundeth theim, or will geue hym again a froward answere, and make ouerthwarte wordes, froward and stubburne or when thei go from their Ma­sters, with a dogs pater noster, murmuryng with theimselfes, I cannot tell what, against their Master, patteryng, thynkyng their Master, to put thē to great peines & labors, suche euill ser­uaūtes there be with other, that will picke, steale, and lye, & haue many naughtie cōdicions, whi­che, all are to be amended in ser­uauntes, that seruauntes might [Page] serue and please GOD, doyng their Masters lawful commaū ­dementes, and receiue of God a­reward, better then any gold or siluer, landes, or possessions, life eternal: Whiche God geueth as well to seruauntes, as Masters without respecte of persones.

2 For you serue youre Lorde God.) This thyng should make all seruauntes, to thynke all la­bors or peines, that thei bee put to in their Masters seruice, to be easy, that thei seruyng their ma­ster, and doyng with al gladnes and faithful diligēce, their Ma­sters commaundement, that thei serue God, the father of our lord Iesu Christe, what tyme soeuer it bee, by daie or by nighte. And who should bee werie, in the ser­uice of God: this is his true ser­uice: [Page] as for the other seruice of God (called Goddes seruice, di­uised by manne, let other iudge whether it be Goddes seruice or no) this I am sure, that the ser­uaunte, occupied faithfully and iustely, is occupied in Gods ser­uice: And again, thei that do not their Masters lawful commaū ­demēt, shall be punished of God whiche, both rewardeth and pu­nisheth, without respecte of per­sone. Let euery seruaunt, do his duetie to his Master, and so is God pleased.

3 Masters, do you equitie and al equalnes to your seruaūtes.) You Masters, doo your dueties to your seruaūtes, let them haue sufficient meate and drynke, and other necessaries, let them not be idle, but set theim to some honest [Page] woorkes, laye not to muche lode vpon their backes, more then thei are able to beare, remember that thei with you, shalbee felo­wes in the heauenly inheritaūce Se more if you please. Ephe. vi.

BE instaunt in prayer, watche in it, with ge­uing of thā kes, pray also for vs, that GOD might open to vs, the doore of his woorde, that wee mighte speake the misterie of Christ, for the whiche I am bound, [Page] that I might shewe it as it becōmeth me to speke.

Of praier, he hath spoken of before in the first Chapiter, how thei should praie, to whom thei should praie, what thei should desire in their praiers, & of whō, and for whose sake, thei should be heard. Now he moueth theim to be constaunt in praier, and in theim vs all, and to watche in praier, with geuyng of thankes to God, for his benefites, of whō commeth al goodnes, and final­ly, he desireth theim to praie for hym. This place moueth vs to praier, and to be instaūt in pra­yer, and to praie oft tymes, with feruent mynde and hartie desire, and that wee should desire other to praie for vs, beyng a liue, as [Page] Paule here was, and it repro­ueth our slothfulnes in praier, and suche as loue to pray litle, & will not other to praie for them, the praier of a iust man, is much worthe with God, for it is harde if no impediment be in hym, for whom praier is made, or if it bee desired of GOD, accordyng to his will.

2 That God might open to vs the doore of his word. For what thyng he desired theim, to praye for hym, it is shewed, that God, should open his mouthe, that he might speake the woorde, not of manne, but of God, as it did be­come hym to speake. Here wee learne twoo thynges, the one is, that to speake the worde of God as a manne should doo it, is the gifte of God, and not mannes [Page] will and pleasure: the other, that it muste be desired of GOD, by faithful praier, both of the prea­cher, and also of the auditors, and that no manne of his awne might and powers, can speake the worde of God, as he should do, excepte that God shall firste open his mouthe, and geue hym grace to speake, as he should do, to the glory of God, and to the profite of other.

3 For the whiche, I am bound.) Paule was in prison, when he wrote this Epistle, to these Co­lossians, and he was not asha­med, to name his fetters & bon­des, he was in, whē he wrote this Epistle, for it was not for his awne sake, but for the Gospels sake. These bee the swete delica­tes, that true preachers, and set­ters [Page] furthe of Gods holy worde should looke for in this worlde, but in the world to come, is eter­nall delicates prepared for them if thei stād sure, to the holy Gos­pell of GOD, and shrinke not from it, by no affliccion or per­secucion.

walke wisely toward straūgers, redemyng the tyme: youre communica­cion, let it bee alwaie fa­uourable, seasoned with salt, that you maie know howe it behoueth you to answere to euery man.

The Apostle geueth them mo­nicion, to walke as it becōmeth, towardes straungiers, that is, wisely as it becommeth wisemē, [Page] in God, in all truthe, iustice, and righteousnes, not as vnwisemen but as wisemē. Ephe. v. So that straūgers, or foreiners, can haue no iuste cause to speake euill of you, nor of your maners, rede­myng the tyme, diligētly sekyng oportunitie, to doo good to all mē, or if in tymes past, you haue been euill, now be no more euill, from hencefurthe, studiyng al­waie to profite other.

2 Let your communicacion, be alway with fauor, seasoned with salt.) What their wordes should bee, here is shewed. First, he wil­leth, that their wordes should be alwaie with fauor, that be plea­saunt, gentle, meke, and with so­brietie, that thei maie be thank­full to the hearers, that setteth furth Goddes glory, promoteth [Page] his woorde, that bryng the loue and feare of GOD, and that be profitable, and confortable in God, and in all goodnes, to the hearers. This place reproueth, all idle speakynges, and talkyn­ges, of the whiche, commeth no profite to man, nor glory to God it checketh vain speakynges, e­uill speakynges, and all spea­kynges, that tendeth to the hurt or damage to other.

3 Let your wordes be seasoned with salte) Salt was cōmaūded to be had, in all sacrifice. Leui. ii. (By y^e which, was signified hea­uenly wisedom.) Salt seasoneth all meates, it draweth out cor­rupt bloud & humors, it perceth to the bone, it is a sharpe eager thyng, gnawyng sore. So must oure woordes bee seasoned with [Page] salte, that is, spirituall wisedom, that seasoneth all thynges, and maketh euery man sauery, and good, willyng, & glad, to please God, and to seke those thynges, that bryngeth to heauen, so it be commeth our wordes, to bee sea­soned, that thei maie sounde no­thyng els, but Godlines, Godly wisedō, Godly honor, and glory the loue of GOD, the feare of God, with geuyng thankes to God, for his benefites to vs, so our woordes should alwaie de­clare, that we be Christians, de­sirous to knowe Christ, and his doctryne, and to folowe it in our liuyng, & to moue other, by oure good example, bothe in woorde and deede, to bee followers of Christe. This place reproueth, foolishe and vain wordes, rashe [Page] talkyng, withour wisedome, by the whiche, ofte tymes commeth muche hurte.

4 That you maie knowe, howe it becommeth you to answere to euery manne.) Now is declared, what he meaneth by salte, surely nothyng els, but that he would haue men, to haue that wisedome that thei might knowe, how thei should answere to euery manne, that their wordes might be thā ­kefull and profitable: otherwise menne must answere to princes, then to subiectes, that not one answere, is mete at all tymes, to the weake, and to the strong in faithe, the weake muste be fedde with milke, the strōg with strōg meate, but alwaie lette your an­swere be, to the glory of GOD, and to the profit of other. Lerne [Page] that of holy scripture, whiche is signified by salte, you maie lerne all wisedome, how you shall an­swere euery man, in al Godlines and goodnes.

Of all thynges pertei­nyng to me Lychycus, shall certifie you of them our welbeloued brother, and faithfull Minister, & seruaunte in the Lorde, whom I haue sent vnto you for this purpose, that he might know how you do, and comfort you har­tes, and with hym One­simus a faithfull brother which is of you: of al thinges thei shall shewe you [Page] what are in doyng here.

Paule cōmendeth to these Co­lossians, twoo menne: the one is Tichicus, thother is Onesimus whiche, some tyme was an vn­profitable seruaunt (for he stale his Masters goodes, and ranne awaie from his Master Phile­mon) but now he is a profitable seruaunte, and a brother in the Lorde, and a faithfull Minister vnto me. By these twoo as ap­pereth, Paule sent his Epistle to these Colossians, and he saieth, the Tychicus should certifie them of all thynges, perteinyng to his awne state, & why he was cast in prisō, and for what cause, and how he was vsed in prison. Also Tychicus doth come, that he might knowe your actes and dedes, & commend your workes [Page] and reproue, if any thyng bee a­misse, and shewe you howe, you should leue euill doyng, and do well, and also that might cōfort your hartes in God, in al good­nes and truth: And as for One­simus, some tyme an euill ser­uaunt, to his Master Philemō, it is long sence, that he was sory for his offēce, and euersence that tyme, he hath been a good man, a faithfull seruaunt in Christ, a true Minister vnto me, in the Gospell, and how vnprofitable, soeuer he was before, now he is a profitable seruaunte, and will recompense, all that was amisse dooen by hym. Learne here, that GOD is mercifull, to penitent synners, and that he forgeueth their synnes, callyng in true faithe, for mercie to God. Also [Page] that the cōmon prouerbe is false that is, he that is once euill, is e­uer euill, whiche saiyng is euill, and worthie reproche. For this Onesimus was once euill, but now good: So we all were once euill, but now by Christe, we bee made good. Rom. v.

Aristarchus my felow (in prison and bondes) sa­luteth you, and Marcus the susters sonne to Bar­nabas, of whō you haue receiued commaundemē ­tes, if he shall come vnto you, receiue hym, and Iesus whiche is called Iust, which are Iewes. These onely be workers [Page] with me, to the kingdom of GOD, whiche haue been to my conforte.

That remaineth of this Epi­stle, Paule occupieth it with sa­lutacions, and here he saluteth theim, in the name of three speci­ally, that was of Aristarchus (of whom it is written. Actes .xix.) Of Marcus the susters sonne of Barnabas, and of Iesus, and these three, was of the Circumci­sion, that is, of the Iewes, whi­che he commendeth aboue all other, at this present tyme, bothe for the faithfulnes, in helpyng forwarde Goddes woorde, and also for conforte to hym in pri­son, that thei visited hym in pri­son, and also did geue to hym all necessaries.

[Page]2 Marcus the susters sonne of Barnabas, saluteth you.) He sa­luteth them in the name of Marcus susters sonne to Barnabas, desiryng thē to receiue hym gen­tely, with al humilitie, into their company, and take hym as one, very welcome to theim. Behold, Paule did not forgette his fren­des, but commendeth theim to his frēdes, desiryng kindenes to be shewed for kyndenes, and be­nefites doen in this worlde, and specially he willeth, kyndenes and benefites to bee shewed, to the faithfull preachers, and set­ters furthe of Goddes holy, and blessed worde.

3 Onely these be workers with me, to the kyngdome of GOD, whiche haue been to my cōfort.) These three, Aristarchus, Mar­cus, [Page] and Iesus, nothyng fearing the cruelnes of enemies to God­des woorde, did visite Paule in prison, or was with hym priso­ners, for the Gospell, as Paule was: thei cōforted Paule in pri­son, thei helped hym, thei proui­ded for hym necessaries, and so thei were confortable to hym, and also woorkers with hym, to the kyngdom of God, that was, in promoting Gods holy worde to the vttermost of their powers with all faithfulnes & diligence. Marke howe fewe did embrace the Gospelll, and did sticke to Paule in prison, or to his do­ctryne, of the whiche we gather, the aucthoritie and veritie of doctryne, not to bee estemed of the multitude of men, that beleue it, or openly without al feare of mā [Page] or losse of gooddes, or fauor of mē, do professe it, for here Paule speaketh but of three that was workers, to the kyngdō of God and yet Paules doctrine was of God, and of eternall veritie.

Epaphras saluteth you whiche is of you, a ser­uaunt of Christe, alwaie earnestly labouryng for you in praiers, that you maie stande perfite and cōplete, full in al the will of God. I beare record to hym, that he hath greate care for you, and for them that are at Laodice, and for theim whiche are at Hierapole.

[Page]Paule goeth furthe, with his salutaciōs, and now he saluteth theim, in the name of Epaphras a prisoner with Paule, by whose labours and preachynges, these Colossians heard the Gospell, & beleued it. This Ephaphras cea­sed not, to praie for these Colos­sians, that thei might be perfite, and filled in all the will of God, after true knowlege. This Epa­phras sheweth thoffice of a true pastor, that it is his office to preache the worde of God, pure­ly & sincerely to his flocke: Se­condly, to pray to God earnestly for theim, that thei might stande sure, against all assautes of the deuill, the worlde, and the fleshe, and that thei might be fulfilled, in all knowlege of the will of God, and doo it: and as he was [Page] carefull for his flocke: so should other pastors bee carefull, for their flockes cōmitted to theim.

Lucas a phisiciā (derely beloued) saluteth you, and Demas. Salute the brethren, which are at Laodicia, and Nimphā and the cōpany that are in her house. And when this Epistle shalbe rehersed of you, loke that it be redde in the Churche of Laodice, and that which is written from Laodice loke that you reade it.

Paule remembreth here Lu­cas, whiche was a continuall fe­lowe [Page] with Paule, in all his Pil­grimage, and progresse of his preachyng, and a perpetuall fe­lowe of his bondes, as Paule writeth. ii.. Timo. iiii. Where he saieth, that Lucas is with me a­lone. Marke, that when all for­saked Paule, Lucas remained with hym alone, that he should be to vs, an example of constan­cie, and of sure faithe, that wee should not forsake the faithe of Christe, for affliccions, prison­ment, and bondes. This Lucas is he, that wrote the Gospel, cal­led the Gospell of saincte Luke, and the Actes of the Apostles. Learne here, what felowes and Ministers Paule had, that wee maie know that it helpeth much to true Godlines, & to gett good maners, to haue company, with [Page] good & Godly men, of whom no­thyng is heard, but that is good and Godly, soundyng alwaie to goodnes.

2 Demas saluteth you.) This Demas, when Paule wrote this Epistle to these Colossians, doth here appere, not as yet to haue shrynked awaie from Paule, or from his doctryne. Therefore in the Epistle to Philemon (whiche dooth appere, to haue been writ­ten of Paule, whē he wrote this Epistle) he calleth Demas an helper to hym, but when Paule was cast in prison, and in daun­ger of his life, for the Gospelles sake, then al left Paule, and this Demas conueighed hymself, a­waie from Paule, as it is writtē ii. Timo. iiii. Saieth Paule, De­mas hath forsaken me, imbraced [Page] the present worlde, and went to Thessalonica. Learne in Demas that there be many now a daies like to hym: as long as with Paule all thynges was prospe­rous, he was a faithful minister to Paule, and a faithful disciple of Christe, but when he sawe Paule caste in prison, he forsoke Paule and his doctryne, and fo­lowed the worlde, suche there be in the worlde, that will be fauo­rers of Goddes worde, as long as pleasure, profite, fauor of mē, honor, glory, and riches, do fol­lowe the worde of GOD, but if affliccion, persecucion, losse of gooddes, riches, landes, possessi­ons, or suche other aduersitie should followe the fauoryng of Gods worde, then many shryn­keth away from it, and foloweth [Page] the worlde, as this Demas did, of suche speaketh Christe. Math. xiii. Many for a tyme dooth be­leue, but in tyme of tribulaciōs, thei shrynke awaie. Therfore he that standeth, let hym looke that he fall not, let hym not truste to muche, to his awne mighte or power, for if he doo, he shall de­ceiue hymself, and haue a fall as Demas had.

3 Salute the brethren, whiche are at Laodice.) He desireth thē to salute in his name, the brethrē that are at Laodice, and Nym­pham, and the whole congrega­cion or company, in her house, whiche, he calleth a Churche: for a small congregacion, of faithe­full Christians, maie be called a Churche. Note that the whole house for the moste parte, do fa­uor [Page] the Gospell of God, where as the chief of the house doo fa­uor it, as this good Nimpha did fauor the Gospell, with all her housholde.

4 And when this Epistle shalbe redde of you, loke that the Epi­stle, written from Laodice, maie be redde emonges you, and this of the Laodicenses.) The Apo­stle will this Epistle, first, to bee redde emonges the Colossians, and then to the churche of Lao­dice, that all might here it redde, and be edefied by it, & take some of the Godly lessons, taughte in it, and he willeth it to bee redde, bothe to the church of y^e Colossi­ans, and of Laodice: of the whi­che we may gather, the holy scri­ptures, not to be communicated onely, to one cōgregaciō of peo­ple, [Page] but to bee mete for all Chri­stians, that thei might come to saluacion, by faithe in Christe, Also, where as Paule here wil­leth, an Epistle of the Laodice, to bee redde emonges these Co­lossians, some thynketh that he would, the Epistle that he wrote to the Laodiceans (whiche Epi­stle I haue sene in Print) to bee redde to these Colossians. Other thynke, that he would haue red, emonges the Colossians, the E­pistle that he wrote at Laodice, and that thei saie, was the secōd Epistle to Timothe.

And tell Archippus, loke that thou take hede of that Administracion, that thou haste taken in the lorde, that thou maie [Page] fulfill it.

Now last of all he monisheth them, to admonishe Archippus, the Bishop of these Colossians, that he would loke diligenty v­pon his cure, that he had taken in hande, that he should knowe, that it was the Lordes busines, that was committed to him: and that of it he should geue a coūpt to the Lorde, in the laste daie. Learne that Archippus was a Bishop, appoynted to these Co­lossiās, rather then to other, and not as Paule was a Bishoppe, hauyng like cure ouer all peo­ple. And as it was Archippus duetie, to haue cure and care for all his people, and diligently to watche, to doo his duetie, and to minister euery thyng in due or­dre, to the glory of God, and to [Page] the profite of other, so it was the duetie of these Colossians, to mi­nister to Archippus, all necessa­ries for his liuyng. i. Corin. ix.i. Timothe. v. Matth. x.

Salutacion by the pro­per hande of Paule: Re­membre you my bondes. The grace of GOD bee with you. Amen.

Paule shutteth vp his Epistle sealyng it with a salutaciō, wri­ten by his awne hand, as menne writyng Epistles vseth to dooe, sealeth the Epistle, setting to his awne hand writen, that it might bee knowen, who wrote that E­pistle, and be the better loued.

2 Remembre you my bondes.) In these wordes he signifieth to theim, that he suffered bondes [Page] for their sakes, that thei should walke in the waie of the Lorde, and obtein eternall life, and that thei should not bee ashamed for his bondes, whiche was to the glory of God, and to the healthe of Christians. And in these wor­des, he moueth theim to pitie o­uer him, and that thei should of­fre vp feruēt praiers, to the lord for him, and that thei should not suffre hym, to want necessaries, seyng he was in bōdes for their sakes and health.

3 The grace of GOD bee with you. Amen.) Laste of all, he desi­reth the grace of GOD, and of our Lorde Iesu Christ, to be al­waie present with theim. In de­siryng grace of God, he beganne his epistle, and with desiryng of grace to theim, he endeth his E­pistle, [Page] signifiyng, that without the grace of God, wee can begyn no good woorke, nor yet finishe it well, but by the grace of God, whiche would haue euery man saued, and come to the knowlege of y^e truth. To God the fa­ther, and to his sonne Iesus Christe, with the holy ghoste, bee all honor, and glory, now and euer. Amen.