¶ The second Chapter.

AND I will haue you know.) He testifieth his loue towarde them, to the ende he maye haue the more credit and authoritie. for willinglye doe we beleue those whom we know to be care­full for our saluation. Neyther is it a com­mon or vulgare signe of loue for that hee was carefull for them in the middest of death: that is to saye, when hee was in hazarde of his life. And to the ende he maye the more set forth the vehemencie of his di­ligence and care, he calleth it a Contention or Strife. I repre­hend n [...]t Erasmus for that he hath translated it Care or Care­fulnesse: and yet the force of the Greeke Verbe is to bee noted: [Page 33] because [...] is put, whereas there is contention or resisting. With the same reason he confirmeth, his ministerie to belong vnto them. for from whence came so earnest a cogitation or min­ding of their saluation, but because the Apostle of the Gentils ought with loue and care to embrace yea euen those whome hee knew not? And because cōmonly there is no loue amongst those that are not acquaynted, he abaseth the knowledge that is got­ten by sight, whē he sayth, Whosoeuer haue not seene my face in the flesh, For among the seruaunts of God there is another sight, than is that which is of the flesh, which winneth loue. Be­cause it is almost by common consent alowed of, that the first E­pistle to Timothie was written from Laodicia: therfore certaine alot this Laodicia, wherof Paule maketh mention, vnto Gala­tia: wheras that other was the metropolitan or mother citie of Phrigya Paratiana. But vnto me it seemeth more likely to bee true, that that is a corrupt & faultie inscription: as in his place shalbe noted.

2 That their hartes may receiue comfort. Now he declareth what he wisheth vnto them: and he sheweth an affeccion which is truely Apostolique. For he affirmeth that none other thing is so deare vnto him, as that they be knit together in faith and loue. He sheweth therefore that hee was moued with no prepo­sterous desire, (as in some it happeneth) to take vppon him so great care for the Colossians and others: but for that the ma­ner of his office did so require. Comfort is taken in this place for the true quietnesse and tranquilitie wherein they rest or re­pose themselues. He affirmeth that than at last they shall obtain the same, if they be knit together in loue and fayth. Here­by appeareth where summum bonum the cheefest felicitie is to be placed, and in what things it consisteth: namely while wee agreeing together into one faith, may be also ioyned together in mutuall charitie: this I say is the perfect ioy of a Godly hart: that is the blessed life. And as charitie or loue is here commen­ded of the effect, in that it sheaddeth true ioy into the myndes of the godly: so agayn the cause thereof is shewed, where he saith. Into all fulnesse of vnderstanding. For this is the bonde of ho­ly vanitie, euen the truth of God, while we embrace y^e same with one consent. For peace & concorde with men floweth out of that [Page 34] fountayn. The riches of the certaintie of vnderstanding. Be­cause most men being content with a small taste, haue nothing but a confused and vanishing knowledge, he doth by name sette downe the riches of vnderstanding: by which worde he meaneth a full and pithie vnderstanding and perceauing. and withall he admonisheth, that according to the measure of vnderstanding, we must profite and goe forwarde in loue and charitie. By the worde, certaintie, he sheweth the difference betweene faith, and thinking or supposing. For he truely and in deede doeth knowe God, that wauereth not or staggereth not by doubting: but that abideth in a stedfast and constant perswasion. Paule calleth this constancie and stedfastnesse oft time [...]: whiche worde also hee vseth here in this place, and ioineth it continu­ally with fayth: so that certaynlie it can no more bee plucked away from it, then heate or lighte canne bee from the Sunne. Deuilishe than is the opinion and doctrine of the Schoolemen, for that, in taking awaye certaintie, they put in place thereof a morall coniecture (as they tearme it). Into the knowledge of the misterie. This peece is to be read appositiuely for he expoū ­deth what that knowledge is wherof he maketh mention: name­lye that it is no other thing but the knowledge of the Gospell. For the false Apostles also doe set out their deceites with the ti­tle of wisedome. but Paule retaineth the Children of God with­in (the compasse) of the Gospell alone: that they maye desire to know nothing else. Why he vseth the worde Mysterie for the Gospell is alreadye sayde. But hereof let vs learne that the Gospell can be receiued, by faith alone, and not by reason, nor yet by the thorow sight of mans mynd or vnderstanding: because otherwise it is a thing hidden from vs. I interprete Mysterie of God, passiuely, as in which God reuealed. For straight after he ioyneth, And of the Father, and of Christ, with which peece he meaneth that God cannot be knowne, but in Christ, as agayne the Father must needes be knowne, where Christ is knowne. for Iohn affirmeth both, He that hath the Sonne hath y^e Father also, he that hath not the Sonne, hath not the Father neyther. Therefore whosoeuer think they know any thing of God with­out Christ, they forge to themselues an Idoll in steed of God. As also on y^e cōtrary side he knoweth not Christ, who is not brought [Page 35] vnto him by the father, and so embraceth whole God in him. It is the while a place worthy to be thought on to proue the God­head of Christ, and that he is of one essence with God. For after he hath spoken afore of the knowledge of God, he doth by and by applye it as well to the Sonne as to the Father. whereof it fol­loweth, that the Sonne is God equall with the Father.

3 In whom are, or, In which are, The peece in quo (which may be englished in whome or else in which) either hath relation vnto all that which is comprehended, touching the knowledge of the mysterie; or else to that only which went next before, that is, Christ. Although there is small difference betweene the one and the other, yet the latter liketh me better, and is more al­lowed and vsed. The sence is than, that in Christe lie hidden all the Treasures of Wisedome and knowledge. whereby he decla­reth that we are perfectly wise, if we know Christ truely: in so muche that it is madnesse, to wishe to knowe any thing sauing him. For seeing that the Father hath made manifest himselfe wholy in him: he meaneth to be wise without God, which is not content with Christ alone. If it like you to expounde it of the Mysterie, the meaning shalbe, that all the wisedome of the God­ly shall be included in the Gospel, whereby God is reuealed vn­to vs in his Sonne. And he saith that the treasures are hidden, because they appeare not out to be seene in great glittering and gallant shewe, but they lye as it were hidden rather vnder the humilitie and basenesse of the crosse, and vnder simplicity which is contemptible. For the preaching of the crosse (as we haue it to the Corinthians) is alwayes foolishnesse vnto the world. Be­tweene Wisedome and Vnderstanding in this place I put no great difference, because doubling of a thing so muche auayleth to augment the matter, as if he should haue sayde there can bee founde else where no iote of knowledge, instruction, learning, or wisedome.

4 This I say least any body. Because the deuises & inuentions of men (as afterwarde we shall see) haue a shew or kynde of wis­dome, the myndes of the Godlye must bee preuented by this per­swasion that the onelye knowledge of Christ is ynough and y­nough. And surely this is the Ray which maye lock vp the gate agaynste all wicked erroures. For what was the cause [Page 36] that men wrapped themselues in so many vngodly opinyons, in so many idolatries, in so many folish speculations, but because they despised the simplicitie of the Gospell, and were bold to as­pire higher? Whatsoeuer errours than is in the papacie, they maye thanke this vngratefulnesse of it, that being not content with Christ alone, they gaue themselues to straunge doctrines. Well therefore doth the Apostle to the Hebrewes, while hee minded to exhort the faythfull that they should not suffer them­selues to be carried away with straunge or new doctrines, vse this foundation firste of all, Christ yesterday, and to daye, and for euer. with whiche worde hee signifieth that they are out of daunger who abide in Christ and that they are laide open to all deceites and subtelties, which thinke not Christ sufficient. So Paule here willeth, that whosoeuer he is that will not be decei­ued, must be armed with that principle, (namely) It is not law­full for a Christian man, to sauour any thing but Christ. Al­though whatsoeuer shall be broughte afterwarde haue neuer so bewetifull a coloure, yet nothing will bee done, it shall worke nothing. To bee briefe there shall be no likelyhoode nor perswading speeche which shall bende but euen the bredth of a finger the heartes of them who haue addicted their myndes to Christe. A place truely to be commended highly. for as he hath preuented or stopped all wicked opinyons and doctrines, who hath taught men to know nothing beside Christ; so the same is the waye, whereby we may at this daye destroy and hurle down the whole Papacie, as that which euidently appeareth compact and made out of the ignoraunce of Christ.

5 For although in body I am absent, yet in spirite am I with you. Lest any man should obiect, that warning or admonishing were skant seasonable from a place so farre distaunt, hee sayeth that his loue towarde them causeth that hee is presente with them in spirite, and iudgeth, as it were of the presente case, what is expedient for them. And by praysing the e­state they presentlye were in, hee warneth them that they slyde not nor bende therefrom. Reioysing, sayeth hee, and seeing, that is to saye, because I see. For the copulatiue hath the force of a causall, whiche is muche vsed of the Latines [Page 37] and Greekes. It is as much as if he should saye, Go on as you haue begon, for I know that hitherto you haue healde a righte course, for the distaunce of the place letteth not that I should not see you with the eyes of my minde. Your order and stedfast­nesse. He putteth two thinges, in which consisteth the perfecti­on of the Church, viZ. order amongst themselues, and fayth in Christ. Signifiing by order as well consent, as, well ordred ma­ners, and the whole discipline. He praiseth their fayth by their constancie and stedfastnesse, declaring that it is a vayne shadow of fayth, whereas the mind wauereth and altereth betweene di­uerse opinions.

6 As.) Vnto prayse he ioyneth exhortation, in which he tea­cheth that it will nothing profite them that they haue once re­ceaued Christ, except they abide continuallye in him. Further­more in that the false Apostles alleage the name of Christe, to deceaue and beguile: he twise preuenteth this danger while he biddeth them go forwarde as they had bene taught, and as they had receaued Christ. For with these wordes he admonisheth, that so constantly must they stick to the doctrine whiche Epa­phras deliuered and they embraced, that they take heede to thē ­selues for (admitting) any other doctrine & fayth. As Esay said, chap. 30.21. This is the way, walke in it. And truelye so must we vse the matter that the truth of the Gospell, after it is mani­fested vnto vs, must be vnto vs a brasen wall, to fende of all de­ceites. And with three Metaphors, doth he set out what maner constancie of fayth he requireth of them. The first is in y^e worde Walke. For he compareth the pure doctrine of the Gospell, as they learned it, to a certayne and playne way: which whosoeuer keepeth, shall be out of daunger of error and going awrie. He exhorteth them then if they wil not go out of the way, that they turne not out of the course or walke which they haue begonne. [Page 38] The second met [...]phor is taken of trees. for as a tree spreading his rootes deape in the ground hath sustentation and defence y­nough to abide all the forces of windes and stormes: so if any bee fixed in Christ deepely and thorowly, as in a strong rote, he can by no subtill deuises of Sathan bee hurled downe from a right state. Contrarywise if any doe not groundfaste his rootes in Christ, hee will easily be caried about with euerye blast of doc­trine, no otherwise than a tree that is defenced with no rootes, at the first blast is turned vp. The third metaphor is of building. for an house which is not supported with a foundation, will quicklye fall. The like happeneth to them who leane vpon other shores then Christ: or else who are not stronglye founded in him, but haue the house of their faith as it were doubtfull and hanging by meanes of their weakenesse and lyghtnesse. These two things are to be marked in the words of the Apostell: viz. that the firmenes of them who rest vpon Christ muste be vn­moueable: and theire course or proceeding neuer a whit doubt­full, or endangered vnto error. and this is an excellent prayse of faythe by the effecte. Secondlye, so long muste we profite in Christ, as vntill wee haue taken deepe rooting in him. Wher­of we maye gather readyly, that they doe onely goe astraye by by wayes and are disquieted hither and thether, that hold not Christ.

7 And confirmed in faith. He repeateth the selfe same with­out figure, whith he had spoken by metaphors: namely the go­inge forward on the way, the defencing of the roote, and shoring or vpholding of the foundation, to be the firmenes and constancy of fayth. And note, in that they were well taught, this reason was set forth vnto them, to the ende that safely and surely they might fasten their [...]oote in that fayth which they had tried. A­bounding. He wil not onely haue them stand vnmoueable, but encrease euery day more and more. Whereas he addeth, With thankes giuing, he will alwayes haue them myndfull whence faith it selfe commeth: that they be not puffed vp with arrogan­cie, but rather that they repose themselues with feare in the gift of God. And certainly vnthankfulnesse is very oftē in fault, why the light of the Gospel, as also other the graces of God are taken from vs.

8 Take heede lest any. Agayn it teacheth them against what poyson the preseruatiue which he gaue them ought to be taken. For although that [I meane a firme fayth] be a common reme­die agaynst all the deceites of the deuill, as I haue sayd: yet had it at that time a peculiar vse among the Colossians, vnto which it ought to be applyed. Take heede, saith he, lest any robbe you. He vseth a very fit tearm. for he alludeth vnto theeues, who whē they cannot violētly steale the whole flock, than do they by sub­tletie driue away some of the Cattel. So maketh he the church Christs sheepefolde, and the hurdles or closures hereof, the pure doctrine of the Gospell. Vs than that are the sheepe of Christe, he declareth to rest in safetie, as long as wee holde the vnitie of fayth, and he maketh the false Apostles like to Theeues whiche carye vs awaye from the foldes. Wilt thou then be reckoned in the flock of Christ, wilte thou abide in his foldes? bende not the bredth of a nayle from the puritie of doctrine. For vndoubtedlye Christ will doe the duetie of a good Pastor Sheaphearde with shielding vs, if we will heare his voyce only, and refuse the voy­ces of others. To be breefe, the 10. chapter of Iohn, is an exposi­tion of this present place. By Philosophie. Because many haue [...]te [...] lye thoughte that Paule in this place doeth condemne Philosophie, it must be defined what he meaneth therby. In my [Page 40] iudgement he vnderstandeth, whatsoeuer men do inuent of their own heads, while they will haue a smack of th [...]ir [...]ne sence: and that not withoute some fayre pretence or colour of reason, that in shew it may be propable. For there is not much adoe a­bout reiecting the inuentions of men, when they haue no com­mendation or setting out: but aboute them that deceiue the myndes with a deceitful opinion of wisedome. Or if any had ra­ther haue it spoken at a word, Philosophie is nothing else but a perswading maner of speech, which insinuateth or shouldreth in it selfe by fayre and plausible reasons into the myndes of men. Such I graunt shal all the slie reasons of Philosophers bee, if they put too ought of their owne to the pure word of God. there­fore Philosophie shalbe no other thing but a corrupting of pure doctrine, if it be mingled with Christ. But let vs bere in mynde that Paule vnder the name of Philosophy, hath onlye condem­ned all forged doctrines, which spring out of mans brayn, what­soeuer colour or shew of reason (besides) they haue. That which followeth next of vaine deceit, I doe thus interprete, Beware of Philosophie, which is nothing else but a vayn deceyte. After the tradition of men. He doth more nighly shewe what Philo­sophie he misliketh: and also in two respects he reproueth it of vanitie: because it is not according to Christ, but according to the rules of men, and is placed in the elementes of the Worlde Note that hee setteth Christe opposite and agaynste both the Elementes of the Worlde, and also the Traditions of men. whereby hee meaneth, that whatsoeuer is forged in the brayne of man, is not agreeable vnto Christ, who is appoynted to vs an only Teacher from the Father, to retayne vs in the simplicitie of the Gospell. And that (simplicitie) is cor­rupted euen with a little leauen of mans traditions. He mea­neth in like manner that all those doctrines are contrarye vnto Christ which place in the elements of the worlde the worship­ping of God, which we know by the rule of Christ to be spiritu­all: which doctrines also entangle the minds of men with those trifles and toyes, whereas Christ calleth vs straight vnto him. But what calleth he Elements of the world? no doubt but hee calleth ceremonies so. for by and by after for an Example hee bringeth forth one kinde of them, namely Circumcision. And [Page 41] why he so calleth them, two reasons are vsuallye brought. some thinke it to bee a Metaphor: so that elemenets are rudimentes meete for Children, which bring not to perfection of doctrine. some take them in a proper significatiō or meaning for outward thinges and such ss are subiect to corruption, which serue no­thing to the kingdome of God. the former exposition doth more like me as also Galat. 4.3.

9 Because in him dwelleth. The reason why those elements of the worlde, whiche are the traditions of men, agree not with Christ. for they are additions to supply defect or want, as they say. But in Christ is perfection, to which nothing can be added. Therefore whatsoeuer men mingle in of their own heades, it fighteth with the nature of Christ because it condemneth him of imperfectiō, and insufficiencie This argumēt alone is ynough to confute all the fained deuises of the papistes. For to what end belōg they but to make vp & bring to perfection, y^e which is be­gon in Christ? but this reproch agaynst Christ is not to be born. They saye in deede that they adde nothing to Christ: because they (I meane elements) are a peece of Christianitie which they haue tied or patched to [...] Gospell. but they escape not with that kynde of Cauill. For Paule speaketh not of an imagined Christ but of a Christ preached, who hath reuealed himselfe by a certayne and sure doctrine. Furthermore where he sayth that, The fulnesse of the Godhed dwelleth in Christe, he meaneth no other thing but that God wholy is founde in him: so that he, longeth after a thing that is better and more excellent than God, who is not content with Christ alone. The summe is that God hath exhibited himselfe vnto vs in Christ fully and wholy. The interpreters doe sundrye wayes expounde the Aduerbe, bodily. I doubt not but that it is put vnproperlye, for substan­tiallie. for he setteth opposite this manifestation which we haue in Christ, vnto all other manifestations y^t euer were. For God hath often exhibited himselfe vnto men, but that in part (one­lye). but in Christ he wholye communicateth himselfe vnto vs. Otherwhere also he hath manifested himselfe, but in figures, or power and grace. but in Christe hee hath essentiallye appeared vnto vs. So is fulfilled that, 1. Iohn 2.23. Hee that hath the Sonne, hath also the Father. For they haue God truly present, [Page 42] & altogether haue y^e fruitiō of him, who haue Christ in professiō.

10 And ye are fulfilled in him. He addeth that that perfect essence of the Godhead which is in Christ, in this respecte doth auayle vs, y^t we should be also perfect in him: as if he shold say, Wheras God wholy hath his abiding in Christ, therefore it is [that he hath so], y^t we obtaining him, may possesse in him a ful and sure possession. Therefore they doe double iniurie to God, who contēt not themselues in Christ alone. for beside y^t that they derogate from the glorie of God, by desiring and seeking after somewhat aboue his perfection: they are also vnthankefull, in that they seeke else where y^t which already they haue in Christ. Yet Paule meaneth not, that Christ his perfection is poured o­uer into vs, but that it is in him wherwith we may be fulfilled, so that nothing any more shalbe lacking vnto vs. Which is the head. He hath againe put in this peece for cause of the Angels, meaning that the Angels also shalbe ours if we haue Christ. but hereof afterwarde. But in the meane while we must thinke on this, that we are vp and downe enclosed with grates, lest our faith should step but euen a little aside from Christ.

11 In whome also ye are circumcised. Hereof appeareth y^t he had controuersie with y^e false Apostles who mingled y^e law with the Gospell, and by that meanes they made Christ as it were hauing two shapes or fashions. And he nameth one kynd for ex­ample sake. He proueth the Mosaicall circumcision not only su­perfluous, but also quite contrarie to Christ, because it destroy­eth the spirituall circumcision of Christ. For to this ende was Circumcision giuen vnto the fathers, y^t it mighte be y^e figure of a thing absent. they therefore that keepe still y^e figure now that Christ is come, do denie y^t to be fulfilled which doth figure. Let vs remēber than y^e outward circumcision is here compared with spirituall (circumcision) no otherwise than the figure with the truth. A figure is of a thing absent. it doth than put awaye the presence of the very thing it selfe. This is it than that Paule contendeth for, because in Christ is fulfilled that whiche was shadowed in circumcision made with hand: (and) that now there is of the same neyther profite nor vse. Than he pronounceth it to be the Circumcision of Christ, which is made in the hart: and therfore that that outward circumcision is not now in any wise [Page 43] required: because that whereas the thing it selfe is extant, that shadowing signe vanisheth, as hauing no place but where the thing it selfe is away. By putting of the body. He calleth that masse or lumpe, which is compact of all vices, a Body, by a fine Metaphor. For as we are closed about with our bodyes: so also are wee enwrapped on euery side with a stack or heape of vices. And as the body is framed and compact of diuers members, all and singular which haue their proper actions and offices: so out of that heape of corruption all sinnes do poure out as mem­bers and partes of the whole. There is the like maner of speeche Ro. 6.13. He taketh fleshe, after his manner for nature corrup­ted. The body of the sinnes of the flesh, than is the olde man with his workes. Only in the maner of speaking there is a di­uersitie: because properly in this place he blaseth out the masse of vices, which spring frō nature being corrupted. This he saith we obtayne by Christ, that regeneration wholy is his benefite. He it is that circumciseth y^e foreskin of our harte, that is, which mortifieth all the concupiscences of the flesh, not with his hande, but by his spirite. Therefore in him is extante and manifest the truth and very thing of the figure.

12 Being buried with him by Baptisme. Hee declareth as yet more plainly the manner of spirituall circumcision. namely for that wee being buried with Christe, are pertakers of his death. Hee doeth by name teache that wee obtayne that by Baptisme that it may the better appeare, that there is no vse of Circumcision vnder the kingdome of Christe. For some might else obiect, Why puttest thou away Circumcision vnder this pretence, because the effecte thereof is in Christe? Obiection. was not Abraham circumcised also spirituallye? and yet this lec­ted not but that he should adde a signe to the thing? outwarde Circumcision therefore is not superfluous, although the inwarde (Circumcision) be geuen by Christ. Answer. Paule preuenteth suche manner of obiection, by making mention of Baptisme. Christ, sayth he, worketh in vs spirituall Circumcision, that old sign which was in force vnder Moses not comming in place, but Baptisme. Baptisme than is the signe of the thing exhibited and plainly set out which Circumcision did figure while it was ab­sente and awaye. It is an argument taken of the gouernment [Page 44] which God hath ordayned. for they that hold still circumcision, deuise a way of dispensation and gouernmente cleane contrarye to that which God hath appointed. In that he saith, We are bu­ried with Christ, is more than to be cruci [...]ed (with him). for burying setteth out a perpetuall progresse or continuaunce of mortification. Whereas he teacheth this is done by Baptisme, as also he doth, Rom. 6 4. he speaketh as he is wont, attributing efficacie to the Sacrament, left in vayne it shoulde signifie that which is not. By Baptisme than we are buried with Christ, be­cause Christ doth therewithall effectually performe mortifica­tion which in Baptisme he signifieth: that the thing maye bee ioyned with the signe. In whome ye haue also risen. He ampli­fieth the grace which we obtaine in Christ, which goeth farre before circumcision. Wee are not onely grafted into the death of Christ, sayth he, but we rise agayne also in newnesse of life. wherefore the more iniurious are they against Christ, which as­say to bring vs agayne to Circumcision. And he addeth, By the faith. for verily by it we take hold of that which is offred vnto vs in Baptisme. But what fayth? (forsooth) of his Efficacie or working. whereby he meaneth that fayth hath here foundation in the power of GOD. But because Fayth rometh nor straieth not about in a confused and (as they saye) an indefinite contemplation of the power of God: he setteth out what efficacie they ought to respect, namely that wherewith he hath raised vp Christ from the dead. And he taketh it as graunted; because it is vnpossible that the faithfull should be pulled away from their hedde, that that power which hath shewed forth it self in Christ, should in like maner be proued out vpon them all.

[Page 45] 13 And ye when ye were dedde. That whiche in generall wise he hath discoursed, he admonished the Colossians, to cōsider in themselues: which is a very effectuall maner of teaching. Fardermore seing they were Gentils when they were conuer­ted vnto Christ, he therby warneth them how strang a thing it were to skippe ouer from Christ to the ceremonies of Moses. Ye were, sayth he, dead in vncircumcision. This word may be taken ether in a proper signification or else metaphorically. if you take it properly, the sence shall be, Vncircumcision is a symboll or badge of estrangement from God, for where the co­uenaunt of grace is not, there is vncleannesse, and thereof com­meth the curse and damnation. But God hath called you from vncircumcision to himselfe: and therfore from death. So should he make vncircumcision not the cause of death: but a testimony and witnesse that they were straungers from God. And wee know that men liue not any otherwise, than while they cleaue to their God, who alone is their life. Whereof it followeth that all the vngodlye, while they seeme in their owne conceits to be very liuely and fresh yet are they spiritually deade. By this meanes this place would agree with the seconde chapter to the Ephesians verse 11. where it is sayd, You must remember that in time past when you were Gentils, and called vncircumcision of that Circumcision which is made with hande in the flesh, at that time you were without Christ, seperated from the gouern­ment of Israell, and straungers from the promises. But Meta­phorically it should be an allusion to naturall vncircumcision: but yet Paule should speake here of the stubbornnesse of mans hart agaynst God, and of nature distained with naughty affec­tions or motions. I rather hold the former exposition, because it agreeth better with the texte. For Paule maketh mention that vncircumcision was no let but that they should be partakers of the lyfe of Christ. Whereof it followeth, that Circumcision de­rogateth or taketh from the grace of God, that which alreadye they had obtayned. In that he ascribeth death vnto vncircumci­sion, he doth it not as vnto the cause, but as to y^e badge or marke [thereof]. as he doth in that other place to the Epesians, which I haue alleaged. And it is often vsed in the Scripture, by pri­uation of the signe, to note the priuation of y^e thing, as Ge. 3.22. [Page 46] Least happilye Adam eate of the fruite of life, and liue. For the tree did not giue life: but after it was taken awaye it was the sign or badge of death. Paul in this place hath breefely set forth both, he sayth they were dead through sinnes. this is y^e cause: for sinnes do separate vs frō God. He putteth too, In the vncircum­cision of the flesh. This was the outwarde vncleannesse, a te­stimonie of spirituall death By forgiuing you, God in deede doth not quicken vs by onely forgiuenesse of sinnes: but in this place he doth peculiarly make mention thereof: because free re­conciliation with God, whiche ouerthroweth righteousnesse of workes, doth specially belong to y^e present cause, wherein he dis­courseth about abrogating & doing a way of ceremonies as more largely he hath treated in the Epistle to the Galathians. For the false Apostles in establishing ceremonies, did binde the con­sciences with a snare, from which Christ hath loosed them.

14 Hauing put out the handwriting. Now doth he hande to hande cope with the false Apostles. For this was the state of the case, Whether the keeping of ceremonies were necessarye vn­der the kingdome of Christ. But Paule contendeth, that cere­monies were abolished, and that he may proue it, hee compareth them to a handwriting, whereby God holdeth vs as it were bounde, so that we cannot denye our guiltinesse or debt. Nowe he sayth we haue so bene deliuered from guiltinesse, that the handwriting also hath bene put out, that it shoulde not be extant in memorie.We vse to sub [...]ribe our name or marke with our hand wher­by we rati­fy the bond or writing, and that here is ter­med Hand­writing. For we know that in all thinges while the hand­writing remaineth the bond or Obligation is of force: but after the handwriting is rased, or torne in peeces, the debter is free and acquited. Whereof it followeth that all they doe diminishe the benefite of Christ, which as yet vrge ceremonies: as though we were not by him acquited and set free. for they restore to the handwriting the force which it had, that they maye still keepe vs endaungered. This therefore is a true reason in diuinitie, to proue the abolishing of ceremonies: because if Christ hath fully and perfectly redeemed vs from guiltinesse and out of daunger, he ought also to take away the memoriall of the Obligation, whereby the consciences may be at peace, and quiet in the sight of God. for these two are annexed and tied together. Whereas [Page 47] the interpreters doe expounde this place diuersly, there is none of them doth satisfie me. Some doe thinke that Paule speaketh simplye of the morall Lawe: but vntruely. for Paule is accusto­med to call that portion (of the lawe) which is placed in ceremo­nies, decrees: as in the Epistle to the Ephesians, and a little after. Speciallye the place to the Ephesians chap. 2. ver. 15. manifestlye proueth, that Paule in this place speaketh of Ceremonies. And therefore better doe they whiche restrayne it to Ceremonyes: but in this poynte they also are deceyued, that they adde not a reason why it is called a hand-writing, or rather they alleage or assigne a cause that is contrary to the true cause indeede: neither yet doe they aptelye applye this similitude to the Texte. But the (true) reason is, that all the ceremonies of Moses hadde with them some confession of guiltinesse, which bounde the followers of them as it were with a more straight bande before the iudge­ment of GOD. As for example, What other thinges were the washinges, but a testimonie of filth and vncleannesse: As ofte as any sacrifice was offred vp, did not the people that stoode by, beholde in the same an image or representation of their own death? For when men didde place in their steede a harmelesse beast, they confessed that they themselues deserued that death. To be breese, looke how manye rites or ceremonies there were, so many shewes of mens guiltinesse, and handwritinges of obli­gation were there. If any obiect and say, that they were sacra­mentes of the grace of God: as at this daye Baptisme and the Eucharist are vnto vs: the aunswere is easie. for two thinges are to be considered in the old ceremonies: that whiche was a­greeable vnto the tyme, and than that which lead men vnto the kingdome of Christ. Whatsoeuer was than done, did shewe forth nothing else but an obligation or binding. Grace was af­ter a sorte suspended and deferred, till the comming of Christ. not that the fathers were excluded from the same, but they had no present shewe thereof in their ceremonies. For they did see nothing beside the blood of beasts in sacrifices: and in their washings they did see nothing but water. Therefore as concerning the present vewe or shewe, guiltinesse remay­ned: naye rather the ceremonies themselues didde seale vp [Page 48] and signe guiltinesse. After this maner also speaketh the Apo­stle in all the Epistle to the Hebrues: because he setteth Christe directly opposite and agaynste the ceremonies. But howe is it now? The Sonne of God by his death hath not only deliuered vs from condemnation of death, but to the end our acquiting and discharge might be the more certayne, hee hath abrogated and done away those ceremonies, that there should appeare no re­membraunce or monument of Obligation or building. This is ful and perfect libertie, that Christ by his blood hath wiped out not onely our sinnes, but euery hand writing that might testifie that we were guiltie and endaungered vnto God. Erasmus in his translation hath disordred and confounded the text set down by Paule, while he thus placeth it, Which was contrary to vs by decrees. Therefore holde fast, as it is true and naturall, this reading which I haue set down. He hath taken out of the way, Hauing fastned it to his Crosse, He sheweth the way whereby Christ hath rased the handwriting. for as he fastned to his crosse our curse and malediction, our sinnes, and paynes also due to vs: so hath he done in like maner that bondage of the Law, & what soeuer belongeth to the bynding of our consciences. For being fastned to the crosse he toke all thinges vpon him: and therfore he bound them, that they might haue no more right and power ouer vs.

15 Spoyling principallities. Without doubt he meaneth the Deuils, vnto whom the Scripture signeth these partes, in that they accuse vs before the presence of God. But Paule sayth they are vnarmed, so that they can bring forth nothing againste vs, the witnesse and testee of our guiltinesse being done away. And he addeth this by name, wherby he may declare that the victory which he hath gotten for himselfe and vs ouer Sathan, is defor­med and blotted of the false apostles: and that we are bereft of the commoditie thereof, whensoeuer they (goe about to) restore the old ceremonies. For if our libertie be the spoile, that Christ hath taken away from the Deuil, what doe other who wil bring vs backe into bondag, but restore vnto Sathan the spoiles, whereof he was cleane stripped? Triumphing ouer them in it. The greeke speech will abide that we maye reade In himselfe. naye rather the greater number of bookes haue [...] with [Page 49] an aspiration: but the circumstaunce of the place doth altogea­ther require, that we reade it otherwise. for that which shoulde but coldly be spoken of Christ, is aptly and freelye referred to the crosse. For as before he compared the crosse to a noble Mo­nument of victorye, or to the pompe of a triumphe, in whiche Christ lead about his enemies: so also now doth he make it like to a triumphant chariot, in whiche hee hath bene seene ouer all the company. For although in the crosse there was nothing but a curse: yet it was so swallowed vp through the power of the sonne of GOD, that after a sorte it putte on a newe qualitie and nature. For no iudgement seate was so honourable, no princely throne so stately, no pompe of triumphe so notable, no chariot so loftie, as that gallowtree on which Christ hath sub­dued death, and the deuill the prince of death, and therefore hath vtterly trodden them vnder his feete.

16 Therefore let no man. That which afore he spake of Cir­cumcision, hee nowe extendeth to the difference of meates and dayes. For Circumcision was the first order or degree towarde the obseruing of the lawe: and then other thinges followed. To iudge, in this place signifieth to make one guilty of a fault, or to laye on religion, so that we may not any longer be free. He deni­eth it than to be in the power of men, to make vs subiecte to the obseruation of rites and ceremonies which Christe by his death [Page 50] hath taken away, and hath plucked our necks from the yoke of them, that we should not suffer our selues to be enwrapped with the lawes which they make. And he doth couertly set Christ op­posite and agaynst all m [...]n, lest any should so boldly and rashlye extoll himselfe, that he would assaye to take awaye that whiche was giuen by him. In a peece of a holiday. Some take [...] for participation or partaking. Chrysostome supposeth that therefore he sayde a Peece, because they kept not all the festiual dayes or holydayes: neither yet did they exactly keepe holyday according to the prescription & appoyntment of the law: which (prescription) was put out. Consider whether it may not be ta­ken for segregating or parting. for they that make difference of dayes, doe as it were deuide one day from an other. Such parti­cion became the Iewes, that they should keepe holye the dayes commaunded by parting them from other. Among Christians such deuidinges are ended. But some man will say, We doe as yet retayne some obseruation of dayes. I aunswere, Wee keepe not dayes, as though there were any religion in holydays, or as though it were not lawfull then to labour: but to haue regarde to policie or gouernment and order, and not to the dayes. And that is it which by and by he ioyneth.

17 Which are a shadow of things to come.) Therefore doth he set at freedome Christians from keeping them, because they were shadowes at what time Christ as yet after a sort was ab­sent. For he setteth shadowes opposite to reuealing or manife­sting: and absence or beeing awaye to exhibiting or shewing forth. They than which as yet follow those shadowes, doe euen like, as if one woulde consider the shape or fashion of a man by his shadowe, when as he hath the man himselfe before him to looke vppon. For Christ is already made apparaunt vnto vs: and so wee haue the fruition of him as beeing present. The bodye, sayth he, is of Christ, that is to say in Christ. For the substaunce of those thinges, which the ceremonies in time past did figure, is sette forth vnto vs before our eyes in Christe: for that he contayneth in himselfe, whatsoeuer they signed or signi­fied to come to passe. Therefore eyther he ouerthroweth the ma­nifest shewing or manifestation of Christ, or else robbeth Christe of his power and vertue, & as it were maketh him empty whiche [Page 51] calleth back ceremonies to be vsed agayne. Therefore if anye man in the world shall vsurpe vnto himselfe the office of a iudge in this behalfe let vs not obay him: seing that Christ the law­full iudge hath acquited vs and set vs free. For where he sayth Let no man iudge you, hee speaketh not to the false Apostles: but hee forbiddeth the Colossians that they put their neckes vn­der an vniust yoke. In deede of it selfe to abstayne from swynes fleshe, hurteth nothing at all: but the bynding to doe it is per­nicious and hurtful, because it maketh voyd the grace of Christ. If any man will demaunde, What shall we thinke then of oure Sacramentes? I aunswere that they differ farre from the ce­remonies. For as Paynters doe not paynte forth at the firste draught the Image with liuely colours or picture like, but first doe drawe vnwroughte and diffusde lynes out with a cole: so vnder the lawe the representation or manifesting of Christe, was vnpolished and as it were of the first hand: but in our Sa­cramentes he is behelde as set forth liuelye. Although Paule did fetche the matter further of: for he setteth opposite the bare sight of the shadow agaynst the firmenesse of the bodye: and admonisheth that it is the token of a doting or franticke person, to take holde of vayne shadowes, when hee may with his hands handle the firme and solide bodye. Furthermore our Sacra­mentes doe so figure Christ beeing absente as touching sighte and distaunce of place, that they testifie that he was once exhibi­ted and shewed, and nowe also doe offer him to bee enioyed. They are not therefore bare shadowes: but rather badges and tokens of the presence of Christ. for they contayne that Yea and Amen of all the promises of God, whiche is manifested in Christ.

18 Lest any take from you.) He alludeth to rumors of wrest­lers, vnto whome the victorye is on this condition appoynted, if they faynte not in the middest of their course, or after they haue begon to wrestle. Hee putteth them in mynde than that the false Apostles goe aboute nothing else but to take from them the victorye: because they leade them awaye from the rightnesse of their course. whereof it followeth that they are to be shunned no otherwise than most contagious plagues. [Page 52] And the place is dilligently to be marked: that all they who leade vs away from the simplicitie of Christ, do craftily bereaue vs of the rewarde of supernall calling. Meaning in humilitie. Something must be vnderstoode, and therefore in the Texte I haue put in To doe it. For he sheweth a kynde of daunger, that they ought to take heede of, as if he should saye, They mean to deceaue you of the victory, whatsoeuer they are that vnder the colour of humilitie and lowlinesse, commende vnto you the seruice of Ang [...]ls. For this they purpose, that you leauing the onely marke should wander cleane out of the way. I reade low­linesse and the seruice of Angels, ioyning them together. for the later of these followeth the former. As at this daye the Pa­pistes, while they deuise like Philosophers about worshipping of Sayntes, doe pretende the same. For they gather their rea­son from the debasing or humbling of man, therefore wee must (saye they) seeke Mediatours, that may helpe vs. But therfore hath Christ humbled and debased himselfe, that wee maye goe straight vnto him, although we be miserable and wretched sin­ners. I knowe that seruice of Angels, is otherwise expounded of many: namely for such seruice as is deliuered vnto men by Angels. for the Deuill vnder this tytle doth alwayes sette out his iuggelinges and deceites. The Pope at this daye boasteth all the trifles, wherewith he counterfeyteth the pure seruice of God, to be reuelations. Euen likewise in olde tyme didde the Cleargie auouche to bee by hande giuen them of the Aungels, whatsoeuer superstitions they like lying Marchantes tolde of or taught. And so they thinke that in this place are reprehended all fayned and forged seruices or worshippinges, whiche are falsly commended and sette forth vnder the Authoritie of Aun­gels, but in my iudgement he doth rather reprehende the deuise or lye of seruing the Angels. For which respecte so diligentlye did he enforce himselfe to this euen by and by after the begin­ning of the Epistle, that he brought the Angels vnder subiecti­on, that they might not darken the brightnesse of Christ. To be short as he in the first Chapter made his way to take away cere­monies: so did he in like maner to take away al impedimēts and lets which plucke vs awaye from Christ alone. among which [Page 53] which is the seruice of Angels. Superstitions persons haue frō the beginning worshipped and serued Angels, that by their help they might haue accesse vnto God. The Platonicall Philoso­phers haue infected the Christyan Church also with this error. For howsoeuer Augustine sharpely inueieth agaynste them in his tenth booke of the Citie of God, and doth greatly condemne whatsoeuer they reason and dispute concearning the seruing of of Angels: Yet we see what hath come to passe. If any man conferre the writinges of Plato with the Popish diuinitie, hee shall finde that they haue drawne from Plato altogether those thinges which they prattle concearning the seruice of Angels. This is the summe, Angels must be honoured, suche as Plato calleth Demones, [...]. that is, Be­cause of their happy or lucky intercession. This sentence he put­teth downe in Epinomide: and confirmeth it in Cratylus, and many other places. And what doe the Papistes differ at all from the same? But they denye not (say you) the Sonne of God to be a Mediator. No more doe they with whom Paule contendeth. but while they did fayne that by the helpe and ayde of Angels, they came to God, and that therefore some seruice must be done to them: in so doing they did place the Aungels in the seate of Christ, and decke and sette them out with the office of Christe. Let vs than know that Paule in this place doeth condemne all forged and deuised seruice and worshippinges, which are giuen eyther to the Angels or to the dead, as though after Christe, or with Christ, they should be helping mediatours. For euen so much doe we depart and withdraw our selues from Christe, as we do set ouer the lest portion of that which is proper and belon­ging to him to any other, whether the same be Aungels or else men. Thrusting in himselfe into these thinges which he hath not seene. The Verbe [...], the participle wherof Paule vseth in this place, hath sundrye significations or meaninges. Whereas Erasmus following Ierome hath translated it, Go­ing loftily or proudly, it would not amis agree (with the text), if in any allowed authour there were an example of this signifi­cation. For we see dayly with how great boldnesse, and with what a maiestie and pride rash headed persons doe define or de­termine about thinges vnknowne. And surely in the presente [Page 54] cause whiche Paule hath in hande, there is apparaunt a nota­ble doctrine. for when the Sorbonicall Diuines doe trifle a­bout the intercession or meditation of Saynts or Angels, they doe as it were oute of an Oracle pronounce that those that are deade knowe and see our necessities, because they see all things [as they saye] by meanes of a light that respecteth or shyneth back from God vpon them. And yet what is lesse certayne? naye rather what is more obscure doubtfull and intricate? But such forsooth is their masterlike licentiousnesse, that boldlye and without feare they auouche that which not onelye they them­selues knowe not, but that whiche cannot bee knowne of men. The meaning than would well agree, if that signification of the worde were any thing vsed: but simplye with the Greekes it is taken for Jncedere. i. to goe or to goe on it sometyme signi­fieth also to enquire or seeke after. If it like you so to take it in this place, Paule then reproueth foolish curiositie, in searching after obscure and darke matters, and suche thinges as are hidden and farre aboue our vnderstanding. But in my conceyte I haue attayned the mynde and meaning of Paule, and haue truely and faythfully translated it, after this maner, Thrusting himselfe into those thinges which he hath not seene. For the common signification of the Verbe [...] is, to enter so­lemnlye into an inheritaunce, or to vsurpe possession, or to sette in foote to a place. Therefore Budeus hath thus translated this place, setting in foote, or entring on the possessiō of those things which hee hath not seene: whose authoritie I haue followed, but I haue chosen out a more proper and fit worde. For in very deede such fellowes breake through and thrust themselues into secretes and hidden thinges, whereof God as yet will haue no reuelation or knowledge to come vnto vs. A place to be marked to reproue the rashnesse of such as enquire and search after more than they ought. In vayne puf [...]ed vp by the mind of the flesh. He calleth the mynde of the fleshe the thorow sight of mans wit, how great soeuer it be. For he setteth it opposite vnto spirituall wisedome which is reuealed vnto vs from heauen: according to that saying, Fleshe and blood hath not reuealed that vnto thee: Math. chapt. 16. ver. 17. Whosoeuer he is therefore that lea­ueth to his owne reason, because the force of carnall witte doth [Page 55] wholye, and throughly flourish in him, Paule sheweth that hee is puffed vp in vayne. And surely it is but puffing and wynde, whatsoeuer wit it be that men haue of themselues. nothing than is firme but in the worde of GOD, and by the illumination of the Spirite. And note, that they are called pufte vp, who thrust in themselues into fauour vnder the shewe of humilitie. For it falleth out (as Augustine doth elegantly write to Paulinus) by wonderous meanes in the soule of man, that it is more puffed vp and swelleth for false and dissembled humilitie, than if open­ly or manifestly it were proude.

19 Not holding the head.) In one word he condemneth what­soeuer is not referred to Christ. And hee confirmeth his opinyon for that all thinges flowe and depende thereof. Therefore if any call vs any whether else than vnto Christ, although otherwise he were great with heauen and earth, yet is he a vayn and light person: and therefore lette vs bee bolde to bidde him farewell. But marke of whome he speaketh, namelye of those who didde not openlye refuse and denye Christ, but suche as not well vn­derstanding his office and power, soughte out other helpes of saluation and meanes, (as commonly they call them) and were not firmely rooted in him. Whereof the whole body. This hee simply meaneth, that the Church abideth and standeth no other­wise, than while all thinges are ministred vnto it by Christ the hedde: and therefore that all the safetie thereof is contayned in him. The body in deede hath his sinewes, his beames, & ioynts, or knittings: but yet al these haue no strength or force but from the head, so that the whole knitting and binding of them toge­ther commeth of it. What is than to bee done? [forsooth] the constitution or whole order of the body shall be right, if the head alone, which ministreth vnto all and singular members all that they haue, may without any lette haue the highest place. Paule nameth that the Encrease of God. whereby he declareth, that not euery increase is allowed of God, but that which is directed vnto the heade. For wee see that the kingdome of the Pope is not alone tall and bigge, but that it swelleth with a monsterous greatnesse. But seeing it is not there to bee seene that Paule in this place requireth in the Church: what shall we say of it, but that it is a knobbye and crookebacked [Page 56] body, and a disordred and il framed heape or pile, which will fall downe vpon it selfe?

20 If ye be dead. He sayed afore that the decrees or ordinan­ces were fastned to the Crosse of Christ: now he vseth another figure or fashion of speaking, viz. that we are dead to them. as Galathins cap. 2.19. he teacheth that we are dead to the Lawe and the law in like maner is dead to vs. The word Dead signi­fieth abrogating or doing away: but when he sayth Dead it is more liuely and effectually spoken. He sayth than that the Co­lossians haue nothing to doe with decrees. Why so? for that they are dead with Christ vnto decrees, that is to say, after they are dead with Christ by regeneration, by his benefite they are deliuered from decrees: so that the same belong not any more at all vnto them. Hereof he concludeth, that they are not bounde by decrees, whiche the false Apostles assayed to laye vppon them.

21 Eate not, taste not.) Vntill this tyme they haue transla­ted it, touche not. but whereas by and by followeth another word that signifieth the same thing: there is none but he seeth, how colde and straunge a repetition it would be. Furthermore the verbe [...] among other thinges signifieth with the Greekes esitare to pickle or eate, as I haue translated it. Plu­tarche in the life of Cesar vseth it, when he sheweth that his souldyers in extreme scarcitie of all things, did eate such things as were not before meete to be eaten. And this order once is na­turall, and also very fit for the circumstaunce of the place. For [Page 57] Paule doth in vsing and immitating their own wordes, paynte forth, how farre their waywardnesse is accustomed to proceede, who by their lawes do intangle the consciences. Euen from the beginning they are more rough than needes. Therefore they begin with forbidding not onely to eate, but also to eate lightly or a little. After they haue got that which they woulde, than goe they beyonde that commaundemente: so that afterwarde they pronounce it to bee a great euill to taste that whiche they will not haue eaten. At least for a manne but to touche it, they make it a Purgatorie matter, to deserue the paynes of Purga­torie. To bee briefe, there is no ende when menne haue taken vpon them like tyrants ouer other mens soules, but there are euery day newe lawes put to the olde, and many times there start vp newe decrees. What a playne and euident view may a man haue hereof in the Papacie. Therfore excellently well doth Paule who warneth that mens traditions are a Labyrinth or mase, whereby the consciences are more and more enwrapped: nay rather snares, which doe so bind in the beginning, that in processe of time they will at length strangle.

22 Which all are into corruption. With a double argument he confuteth the decrees wherof he spake: first for that they put religion in outwarde and frayle thinges which belong nothing to the spirituall kingdome of God: secondly because they are of men, and not of God. He contendeth with the first argumente also. Ro. 14.17. The kingdome of God is not in meate & drinke. Also 1 Cor. 6.13. Meate for the belly, and the belly for meates, God will destroy both of them. And Christ in himselfe [sayth], Whatsoeuer entreth into the mouth, defileth not a man. Math. 15.11. because it goeth downe into the belly, and is cast forth. The summe is, that the seruice of GOD, true godlynesse and the holynesse of Christians consisteth not in meate, & drink, and apparaile: which are things that passe awaye, are vnder corrup­tion, and perish by abuse. For abuse is properly saide [or meant] of such things as vse corrupteth or mareth. Therefore naught worth are precepts or decrees touching those things which are sette out to laye religion vppon the consciences. But in the Papacie you shall scarce finde anye other holynesse sauing in trifling obseruations of corrutible things. The other confuta­tion [Page 58] followeth, namely that they came from men, and haue not God their authour or beginner. with which flash of lightning he hurleth down and consumeth all the traditions of men. And why? This is Paules maner of reasoning, They doe iniurie to Christ, and make voyde his death, that bring agayne the consci­ences into bondage. For whatsoeuer is of mans inuenting, byn­deth not the conscience.

23 Which in deede haue a shew.) It it a preuention, in which while he doth yeelde to his aduersaries that which they mighte alleage, he doth withall account it euery whit as nothing. For it is asmuch as if he should say, that he wayeth it not that they haue a shew of wisedome. But shew is opposite or contrarye to truth. for it is an appearaunce, (as commonlye they speake it) while beguileth because of likelyhoode. And marke of what co­loures this shewe consisteth after the mynde of Paule. He na­meth three, a choyse in seruing or worshipping, lowlinesse or humilitie, and a neglecting of the body. Superstition with the Greekes is calle [...] [...]: which word Paule vseth here in this place. But he had respect to the etemologie and naturall signification of the word. For Ethelothrescia word for word is voluntarius cultus, a voluntarie seruice, which menne of their owne choyse or determining doe appoynt & choose to themselues without the commaundement of GOD. Mens traditions doe therefore like vs, because they are agreeable to disposition: for euery man in his owne brayne will deuise and inuente formes and figures of them. this is the first colour. The seconde is low­linesse, because obedience both to God and man is pretended: so that menne maye not refuse, no not vniust and wrong­full burthen. And for the most part this is in these maner of tra­ditions, y^t they seeme to be maruaylous good excercises of low­linesse. They are wel liked also in the third colour, because they seeme to auayle very much toward the mortifiing of the fleshe, while there is no regarde had of the body. But Paule biddeth farewell to these shewes and coloures. for euen that whiche is high before men, is often times abhomination before God more­ouer y^t is a disobedient obedience, and a peruerse and sacrile­gious lowlinesse or humilitie, which passeth ouer y^e authority of [Page 59] God vnto men. and the neglecting of the bodye is not so muche worth that that it ought to be set out as a seruice of God. But some man wil maruel why Paule toke no more paynes in pluc­king off these visars. I aunswere, Firste that he contented him­selfe with the onelye worde Shewe, and it was inoughe. For those principles whiche hee had taken from the contrary parte, are inuisible, [namelye] that the bodye is in Christ. and that therefore they did nothing else but mocke sillye poore men, in that they did set before them shadowes. Moreouer that the spirituall Kingdome of Christe is not occupyed a­boute frayle and corruptible elementes. Thirdlye that by the death of Christ suche obseruations are deade, that they shoulde not a whit belong to vs. Fourthlye, that GOD is our onely Lawgiuer. Whatsoeuer maye bee broughte on the contrarye side, although it haue some fayre shewe or bright­nesse, yet is it a vanishing and frayle shewe. Secondlye he accounted it inough to monishe the Colossians that they were not deceaued with the shewe of vaine and emptye thinges: and it was not nedefull to stande longer about the disprouing of them. It ought to bee as commonly knowne as is a pro­uerbe, among all godly persons, that the seruice of GOD must not bee measured after our thoughte and meaning: nor yet that any seruice is legitimate or lawfull, for that it liketh vs. This also ought to be as well knowne, that this is the humili­tie and lowlinesse we owe to God, that wee simplie obeye that which he biddeth, that we leane not to our owne wisedome. &c. And that this is the boundes of lowlinesse towarde men, that by charitie euery one submitte himselfe vnto others. And whereas they contend that the wantonnesse of the fleshe is kept downe by abstinence of meates, the aunswere is easye: wee maye not therefore abstaine from any certayne kinde of meate, as being vnclean, but we must sparingly eat those things which we feede of: as well that we may soberly and measurably bestow & order the guifts of God, as also that we lie not entangled in much ea­ting and drinking; and forget those thinges that belong vnto God. Wherefore it was inough for him to say these were visars and shewes: that the Colossians being warned might arme thē ­selues against a false and coloured pretence. So at this daye [Page 60] the Papistes lack no faire shewes, wherewith they maye com­mende and set out their lawes, though partly they be vngodlye and tyrannicall, partly vayne and trifling. But whan we haue yielded all vnto them: yet this confutation of Paule must a­bide, which is ynough and ynough alone to discusse all their va­nities, and yet I will not speake howe farre differente they are from that so honest a shew, which Paule describeth. The princi­pall holynesse of the Papacie at this day is in Monkerie, but what that is, I am ashamed and agrieued to speake of, leaste I shoulde stirre so foule a stinke. Furthermore it is worth while here to consider, how readily, nay rather how hastily and head­dilye mans nature and disposition is caried into fayned and deuised worshippinges and seruice. For in this place the Apo­stle liuely and skilfullye paynteth out the state of olde Monke­rie: whiche within an hundred yeares after his death didde so muche preuayle as though hee hadde neuer made worde of it. Therfore the heate of men was wonderous madde to superstiti­on, which could not be brideled with so plain a lesson of God, but that it would breake out, as the histories doe testifie. Not in any honour. Honour signifieth regarde or care, after the vse of the hebrew tongue. Honour widdowes: that is to say haue regard of them. And Paule doth dislike that, that they teach to caste a­way the care for the bodie. For as God forbiddeth that we shold out of measure cherish the bodie: so he commaundeth to geue it as much as is necessarie. Therefore Paule Rom. 13.14. doeth not simply condemne care for the fleshe, but suche a care as ser­ueth for the lustes. Haue no regarde of the fleshe, sayth hee, vnto lustes. What than doeth Paule note to bee amisse in those traditions whereof he speaketh? for that they giue no honour vnto the bodie for enlarging the fleshe: that is to say ac­cording to the measure of necessitie. For fullfilling in this place, signifieth a mediocritie or meane vsage, which restraineth it self to the bare vse of nature, and so it is vsed as the contrary to plea­sure and all superfluous dellicacie. for nature is content with a few things. Therefore to denye that which nature requireth to sustayne the necessitie of life, is no lesse contrary to pietie, than voyde of humanitie.

¶ The thirde Chapter.

HE setteth against those vayne excercises which the false Apostles did vrge, as though perfection were placed in thē, true excercise wherewith it becommeth true Chri­stians to be occupied: whiche doth not a little make for the cause. For while wee perceaue what God woulde haue vs doe, wee doe easilye afterward sette nought by the inuentions of men. Whilest it appeareth that that which God setteth out for vs is farre more high and noble, than that which men beate into our heades, wee leaue men, and our mindes grow more and more readie and willing to follow God. Paule in this place exhorteth the Colossians to the considerati­on and practise of a heauenlye life. But what doe his aduersa­ries? they would detayne them in childish rudimentes. This doctrine then causeth ceremonies to bee more little sette by. Whereof it appeareth that Paule doth so exhort in this place, that he confirmeth his former doctrine. For in describing firme or sounde Godlinesse and holinesse of life, hee directeth his talke to this poynt, that those vayne shewes of mens traditions maye wast and weare away. He doth withall preuente an Obiection wherewith the false Apostles might burthen him, What then? haddest thou rather that men should be idle then to giue them­selfe [Page 62] to these excercises, what kind of ones soeuer they be? Whē as therfore he biddeth Christians to applye themselues to farre more excellent studies, he cutteth of occasion from this malici­ous surmise, nay rather he chargeth them with no smal spite, for that with things of nought they call away, and hinder the right course of the godly.

1 If ye are risen. Ascending followeth rising agayne, if then we be the members of Christ, we must ascende into heauen: because that he being raysed from the dead, is taken vp into heauen, that he might draw vs with him. And we seeke those thinges which are aboue, while in our mindes we are truely pilgrimes in this worlde, and are not tied to the same. The worde, thinke on, doth more expresse a paynefulnesse in taking care, and a vehe­mencie: as if he shoulde saye, Meditate this wholy: apply your witte to this, applye your minde to this. But if wee oughte to thinke on nothing but that which is heauenly: for that Christ is in heauen: how much lesse shall it be meete to seeke Christ him­selfe on the earth? Lette vs remember than that this is a true thinking on Christe, and an holye, whiche forthwith rauisheth vs vp into heauen, that we maye worshippe him there, and that our minds may dwell with him. As touching that which belon­geth to the right hand of God, it is not shut vp in heauen: but it filleth the whole world. Furthermore Paule made mētion ther­of in this place, that he might shew that Christ embraceth vs by his power: lest wee shoulde thinke the distaunce of place to bee a cause of separation or diuorce betweene vs and him: and that withall, his maiestie might wholy rauish vs into the reueren­cing therof.

2 Not which are vpon earth. Hee doth not vnderstande, as afterward he doth, vicious desires whiche raigne in earthlye men: neyther yet riches, or Fieldes, or houses, or whatsoeuer things else belonging to this present life, which we must vse as though we vsed them not: but he followeth as yet his disputatiō concerning ceremonies which he maketh like vnto trifling lets, which constrain vs to creepe on the ground. Christ, sayth he, cal­leth vs vp vnto him: but those leade you downeward. For it is a conclusiō & an expositiō of those maters which lately he touched [Page 63] concerning the dying of ceremonies by the death of Christ. as if he should say, Therfore are ceremonies dead to you by the death of Christ, and you vnto them, that beinge lifted vp into heauen with Christ, ye should thinke onelye vpon heauenlye thinges. Therefore let goe earthlye thinges. I will not contend a­gaynst other who think otherwise: but certaynelye mee thinkes the Apostle doeth so proceede steppe by steppe orderly, that first and formost he setteth opposite traditions touching trifling mat­ters, vnto the meditation of an heauenly life: and after that pro­ceedeth further, as we shall see.

3 For ye be dead.) He cannot rise agayne with Christe, who first hath not died with him. Therefore hee bringeth his argu­ment, from rising agayne to dying, as from the consequente to the accedent, signifiing that wee must bee deade to the Worlde, that we maye liue to Christe. Why hath hee taughte that wee must seeke the thinges that are aboue? because the life and con­uersation of the godly is aboue. Why doth he teache that those thinges are now to be let passe, which are vpon the earth? be­cause they are dead to the world. as if he shoulde saye, Death goeth before that rising againe which I haue spoken of. Ther­fore both of these must be seene in you. This is worth the mar­king, that our life is hidden: least wee repyne or complayne, if oure life beeing vnder the ignominie of the Crosse, and buried vnder manifolde sorrowes, differ nothing from death: but that we must paciently expect and waight for the day of reuelatiō or appearaunce. And that our waiting be not painful and greuous, let vs note the parcels, In God, and with Christ: which declare, that our life is out of daunger, although it appeare not. For euen God is faythefull and trustye, and therefore hee will not denye that whiche was layde vp with him,The La­tine is do­positum, which also signifyeth a guage or pledge. nor deceaue in that hee tooke to keepe: and the societie and felloweshippe of Christe bringeth yet more securytie and assuraunce. For what is more to bee desyred, than for our lyfe to remayne with the verye wellspring of lyfe? Wherefore there is no couse whye wee shoulde bee terryfied, if while wee looke aboute on euery side, we see lyfe on no side. For by hope we are safe. But those things which are now sene to the eyes, are not [Page 64] hoped for. Neither yet doth he teach that our life is hidden after the opinyon of y^e world only, but also according to our own mea­ning or vnderstanding: because this is a true and necessary ex­periment and triall of our hope, whiles we as compassed aboute with death, doe seeke life else where than in the worlde.

4 But when Christ shall appeare.) A pleasaunte and godlye comforte, that the comming of Christ shalbe the manifestation and appearaunce of our life. And withall he admonisheth howe preposterous the desire of the life to come is, if a man refuse to suffer patiently euen vntill that daye. For if our life be shut vp in Christe, vntill hee shall appeare, it muste needes bee hid­den.

5 Mortifie therefore.) Hitherto he hath spokē of the contempt of the world: now he goeth farther, and intreateth to an higher (kinde of) Philosophie, concearning the mortification of the fleshe. That this may be done the more playnly, let vs note that mortification is twofolde or double. the first respecteth those thinges that are about vs, of which he hath entreated hetherto. the other is inward: namelye of the disposition and will, and of our whole nature corrupted and infected. And he reckeneth vp certayne vices, which he vnproperly calleth members, but yet elegantly. For he imagineth our nature (to be) as a masse or sowe cast out of many vices. They are then our members, which sticke vnto vs as close as it were, as burres. He also calleth them earthly, alluding to that which he spake, in the second verse, viZ. [Page 65] Not which are vpon the earth, but yet in another sence. This kinde of speaking is as much as if he had sayde, I haue warned you that earthly thinges are not to be regarded: yet must you trauayle about this that you mortifie the vices whiche detayne you in the earth. And he meaneth that we as long as the vices of the fleshe doe florishe in vs, are earthly: but we are made hea­uenlye by the renuing of the Spirite. After whoredome hee putteth Vncleannesse, by which worde he putteth all kinde of wantonnesse, wherewith lecherous men defile themselues. Vn­to these is added [...] that is in latine Mollities, whiche is englished inordinate affection, which comprehendeth all the allurementes of Lecherie. Although this word doeth otherwise signifie perturbations or trouble of the mynde, and vntempe­rate motions contrarie to reason: yet to this place doth well a­gree mollities. Why couetousnesse is called the worshipping of Images, seeke out of the Epistle to the Ephesians, lest I should doe one thing twice.

6 For which commeth. I reproue not Erasmus for transla­ting it, is wont to come. Yet because the present tence is in the Scripture often taken in place of the future tence, according to the manner of the Hebrew tongue: I chose rather to leaue you the reading that was the meane, whiche might bee fitted to ey­ther sence. Therefore he warneth the Collossians eyther of the vsitate iudgementes of God, which are dayly seene: or else of the vengeaunce which once he hath denounced to the vngodlye, and which hangeth ouer their heades: and yet shall not bee ma­nifested before the last day. Although I willingly allow that former sence and exposition, that God who is the perpetuall iudge of the world, is accustomed to punish the wickednesse wherof he speaketh. And by name he sayth the wrath of God shall come, or is wont to come, vpon vnbeleeuers & disobedient persons, rather then threatneth to them such a matter. For God had rather wee shoulde see his wrath in the reprobate, that feele it in our selues. When the promises of grace are openly pronounced, euerye one of the godlye ought no otherwise to embrace them, than as pro­perlye appoynted for themselues. And so lette vs feare the threatninges of wrath and destruction, that that which is allot­ted [Page 66] which is alotted to the reprobate, may bee vnto vs a document or lesson. In deede God is often sayde to be also angry with his Children: and sometime hee doth sharpely chasten their sinnes. But in this place Paule is in hande about eternall destruction, the viewe or Spectacle whereof appeareth in the onelye repro­bates. In summe, as often as GOD threatneth hee doeth as it were trauerslye set out vnto vs the payne, that wee behol­ding the same in the reprobate, maye be feared awaye from sin­ning.

7 In which ye did walke.) Erasmus did ill for that hee refer­red it to men, translating it thus, amongest whome. for Paule without doubt meant it of vices: in which he sayth the Colossi­ans were conuersant, at what time they liued in them. For Li­uing and Walking differ one from another, as abilitie to doe, and doing: Liuing goeth afore, and Walking followeth. Ga­lathians the 5. chapter and 25. verse, If you liue in the spirite, walke also in the Spirite. By these wordes he declareth that it is an heynous thing, if they being any longer addicted to vices, to which they are dead by Christ, are giuen ouer vnto thē. Loke the 6. chapter to the Romaynes. It is an argument taken from the priuation or taking away y^e cause, to the priuation or taking awaye the effect.

8 But now. &c. That is seeing you haue ceased to liue in the fleshe. For this is the force and nature of mortification, that all corrupt affections are quenched in vs, so that hereafter sinne engendereth not in vs his accustomed fruites. Whereas I haue translated it fuming, in greeke it is [...], which word signifi­eth a more hastie or heady kinde of heate, than is [...]. And here he reckoneth vp kindes of vices that are contrary to the former, as you may readily see.

9 Lye not. When he forbiddeth lying, he condemneth all ma­ner of subteltie, and all euill practises of deceite and falshoode. for I doe not take it as meant of slaunders onely, but generally I make it contrarye to sinceritie and true dealing. therefore I might more briefely thus translate it, and I cannot saye whe­ther also better, Lye not one to another. And hee prosecuteth that his argument of the societie or fellowshippe whiche the faythfull haue with the death and resurrection of Christe: but he vseth other manners of speaking. The Olde man signifieth that whatsoeuer it is that wee bring out of our mothers wombe, and whatsoeuer we are by nature. Such put off him as are renewed by Christ. contrariwise the new man is hee whiche is reformed and fashioned agayne by the Spirite of Christe in­to the obedience of righteousnesse: or else it is nature resto­red into true soundnesse and integritie by the same Spirite. And the olde man in order goeth before the newe, because wee are firste borne of Adam, after that wee are borne a­gayne by Christe. And as that which wee haue of Adam, waxeth olde, and enclyneth to ruine and decay: so that whiche we obtayne by Christ, remaineth perpetually, is not frayle or mortall, but rather is caried vnto immortalitie. This place is to be marked, because out of it may be gathered a definition of re­generation or newe byrth. For it comprehendtth two partes, the putting off of the olde man, and the buildinge vppe of the newe of both which partes Paule here maketh mention. [Page 68] And it must be marked, that the old man is discerned and iudged by his workes, as the tree by the fruites. whereof it follo­weth, that vnder the name of the olde man is meant the wic­kednesse that is bredde in vs.

10 Which is renued into knowledge. Firste hee sheweth that newnesse of life consisteth in knowledge: not for that na­ked and simple knowledge is sufficient, but hee speaketh of the illuminating of the holye Ghost, which is liuely and effectuous, so that not only it doth lighten beeing kindled with the light of truth, but doth transforme and newlye fashion the whole man. And this is that whiche straightwaye hee addeth, that wee are renued after the Image of GOD. And the Image of GOD hath residence in the whole soule, when not reason a­lone, but also the will is righte. Hereof also wee learne, as well what is the ende and finall cause of our regeneration, that is to saye that we maye bee made like vnto God, and that his glorye may shine out in vs: as also what the image of God is, whereof mention is made in Moses Gen. 9.6. namely the right­nesse and integritie of the whole soule, so that man doeth repre­sent the wisedome, righteousnesse & goodnesse of God as it were a loking glasse. Hee doth speake somewhat otherwise to the Ephesians, but in the same sence: see the place cap 4.24. And withall Paule monisheth, that there is nothing more excellent whereunto the Colossians may aspire, because this must bee our highest perfection and blessednesse, (viZ) to beare the Image of God.

11 Where there is no Iewe. This hee added of sette pur­pose, that hee mighte agayne drawe awaye the Collossians from Ceremonies. For thus sounde the wordes, Christian per­fection needeth not a whit these outward obseruations. naye ra­ther they are things vtterly cōtrary to it. For vnder y^e differēce of Vncircumcision and Circuncision, of Iewe and Greeke, hee comprehendeth all outwarde thinges by the figure Synecdoche. Synecdoche, is whē part of a thing is vsed for the whole thing These wordes whiche followe, namelye, Barbarian, Scy­thian, Bondman, Freeman, are added to amplifie the matter. Christe all thinges, and in all thinges, That is to saye, Christ alone holdeth boeth foreshippe and poupe, (as they [Page 69] saye) beginning and ende. Furthermore by Christ he vnderstan­deth the spirituall righteousnesse of Christ, which abolisheth ce­remonies, as afore is seene. They are therefore in true perfec­tion superfluous: insomuch that they oughte to haue no place, for else Christe were offred iniurie, as though it were neede­full to call foorth these helpes to supplye his defecte and want.

12 Put on therefore. As he hath reckoned vp some partes of the olde man, so now also doth he recken vp some partes of the newe. Than, saytth he, shall it appeare that yee are renewed by Christ, if you shall bee mercifull and gentle. &c. For these are the effectes and testimonies of renouation or beeing a newe man. The exhortation than dependeth of the seconde member: and therefore he retayneth a metaphor in the worde put ye on. In the first place he putteth bowels of mercy, by which kinde of speach, he noteth an earnest and entire affection of mercye. Secondlye he putteth Courtesie (For so it liketh me to translate [...] (wherewith wee are made amya­ble and beloued. Next to this he ioyneth Humilitie: because no man will be curteous and tractable, but he who hauing put a­waye pride and hautinesse of mynde, hath submitted himself vn­to modestie, challenging nothing to himselfe. Kindnesse which followeth, extendeth largelier than Courtesie. for courtesie is principally in the countenaunce and speeche: and kindnesse is also in the inwarde affection. But in as much as it falleth out oftentimes that we happen vpon wicked persons and vnthanke­full: pacience is needefull, which may nourish in vs gentlenesse or kindnesse. At length he expoundeth what hee hath meant by long suffering: namely that with mercy we imbrace one ano­ther, and forgiue also when ought shalbe done amisse. But be­cause it is an harde and difficulte matter, hee confirmeth his doctrine by example of Christ, and teacheth that the like is re­quired at our hands: that we, as being so ofte and so exceeding faultie are notwithstanding receaued of Christe into fauour, should shewe the like kindnesse to our neighboures, forgiuing them whatsoeuer they haue committed agaynst vs. Therefore he sayth, If any haue a controuersie against another. Where­by he meaneth, that not euen iust reuenge according to mans o­pinion [Page 70] is to be persued As the elect of God. In this place I take elect for them that are segregate or set apart. as if he shold say, God hath chosen you vnto himselfe on that condition, & sanc­tified you, and taken you into his fauour, that you shoulde bee mercifull. &c. He that hath not these vertues, doth in vayn boast himselfe holy and beloued of God: in vayne doth he recken him­selfe among the number of the faithfull.

14 For all those things. Whereas some haue translated it, Beside all those things, in my iudgment it is coldlye done. It would better accord to doe it thus, Before all these things. But I haue rather chosen the vsed signification of the word [...]. For seeing that all those thinges which he hath reckoned vp hither­to, doe spring out of charitie: hee doeth rightlye nowe ex­horte the Colossians, that they mayntayne Charitie among themselues, for those thinges sake: that is to saye that they maye bee mercifull, kynde, and easie to forgiue. as if hee shoulde saye, that then they shoulde bee suche if they haue cha­ritie. For where as charitie is missing, in vayne are all those thinges required. And to the ende hee maye the more sette it out, hee calleth it, The bonde of perfection: whereby hee sig­nifieth that the whole company of all vertues are comprehended vnder it. For this is the very rule of the whole life and of the whole deedes, after whiche whatsoeuer is not ruled out, it is [Page 71] faultie and naught, whatsoeuer fayre shewe otherwise it hath. That is the cause why in this place it is called the bande of per­fection, because nothing in our life is well framed that is not directed vnto it: but whatsoeuer wee take in hand it is a meere scattering. But the Papistes are to bee laughed at, who a­buse this testimonie to builde vp iustification by workes. Cha­ritie, saye they, is the bond of perfection, but perfection is righ­teousnesse; therefore by charitie we are iustified. It is aunswe­red two wayes. for Paule reasoneth not here how men are made perfecte before GOD: but how they maye liue perfectlye a­mong themselues. For this is the naturall and true exposition of the place, viz. that the other thinges shall fall oute well con­cerning our life, if charitie florish and growe amongest vs. But if it be graunted that charitie is righteousnesse, in vayne and childishlye doe they out of that contende, that wee are iustified by charitie for where shall perfect charitie be founde? And we doe not therefore say that men are iustified by fayth onlye, be­cause to obserue the Lawe is not righteousnesse: but rather, that whereas we are all transgressors of the Law and without righteousnesse of our owne, we are are compelled to borrowe righteousnesse of Christe. Therefore the onelye righteous­nesse by fayth remayneth, because charitie is in no wise per­fect.

15 And the peace of God.) Hee nameth that peace whiche God hath ordayned and established among vs, as shall appeare by that which followeth, and that will he haue to raigne in our hartes. But he vseth a Metaphor that is very fit. for as among wrestlers, he that hath ouercome all others, carieth awaye the palme or victorye: so will he haue the peace of God to be supe­riour ouer the affections of the flesh, which cary vs away often­times to contentions, disagreements, braules, and priuie grud­ges. He forbiddeth then to giue the bridle to suche naughtie af­fections. But because it is a harde matter to holde them backe, hee also sheweth a remedye: [that is] that the victo­rye maye bee in the handes of the peace of GOD: because it must bee a bridle, wherewith all the affections of the fleshe maye be helde backe. Therefore he sayth in your hartes, because in them we feele very often great battailes, whilest the fleshe [Page 72] lusteth agaynste the Spirite. This peece, To whiche you bee called, declareth what maner of peace this is: namely an vnity which Christ by his guidaunce and authoritie hath consecrated and established among vs. For God hath so reconciled vs vnto himselfe in Christ, that we should liue among our selues and be of one mind and one accord. And he addeth In one body. Wher­by he signifieth y^t we can no otherwise accord with God, vnlesse we agree together amonhst our selues, as mēbers of one bodye. Wheras he biddeth vs be thankfull, I do not so much refer it to the minding of good turnes, as to the mildnesse of maners, ther­fore to take away doubtfulnesse [in the morning] I had rather haue it thus, Be you louing, or, Shew your selues louing: and yet I confesse, if thankfulnesse possesse our sences, it cannot bee but we shall be very ready to nourish loue towarde one another among our selues.

16 Let the word of Christ dwell in you.) Hee will haue the doctrine of the Gospell to be well knowne vnto them. whereof wee maye gather with what spirite they are led at these dayes, who bitterly forbid the same to the people, and keepe a seditious and ruffling stir, (saying) that no pestilence is more to bee shun­ned, than that the common people should reade the Scripture. For in very deede Paule in this place speaketh to men and wo­men of all sortes. neither will he haue them onely take a lighte taste of the word of Christ, but he biddeth that it dwell in them: that is to say that it haue a sure seate (in thē) & that largely, that they may haue a desire to encrease dayly more & more. But be­cause there is in many a preposterous desire or affection in lear­ning, whilest they abuse the word of God to serue their own am­bition, or else vayne curiositie, or else do falsifie the same by some maner of meane: therefore he ioyneth withall, In all wisdome. That we being taught thereby, may tast and sauour that which we ought. Furthermore he defineth briefely this wisedome or taste, (namely) That the Colossians teache themselues. Tea­ching in this place is taken for profitable erudition or instruc­ting, which auayleth to edifiing, as Rom. 12.7. Hee whiche tea­cheth (let him doe it) in teaching. Also 2. Tim. 3.16, All Scrip­ture is profitable to teache. This is the true vse of the worde of Christ. Nowe because sometime doctrine or teaching [Page 73] of it selfe is colde: and (as he sayth) while it is but only shewed what is right, Vertue is praysed and is full ill a colde: he doth withall put too an admonition, which is as it were a confirma­tion of his doctrine, and a prick to prick them forwarde. Ney­ther meaneth he that the word of Christ ought to profite only e­uery singular person of them, so that they shoulde teache them­selues, but he requireth at their handes that they should teache and warne one another.

In psalmes and himnes. He restraineth not the word of Christ to these specialties, but hee doeth rather expresse that all our speaches ought so greatly to be framed to edification, that euen those that doe serue to mirth, may sauor of nothing that is vain. as if he should say, Leaue vnto vnbeleeuers this folishe delight, which they take of vayne and trifling sportes and iestes. As for your speeches not onelye which are graue, but also euen suche as be glad and merrye, let them contayne in them some profite. In steede of their bawdie, or at least immodest and light and ioy­ish songes: Hymnes and songes which may sound out the praise of God become you. Furthermore vnder these three names, hee hath comprehended all kynde of Songes. which they common­ly do thus distinguish, that a Psalme may be that vnto whiche in singing some musical instrument beside the tongue is ioyned. A Hymne maye bee properlye a Songe of prayse, whe­ther it bee song with a loude voyce or otherwise. A Song doeth not onelye contayne prayses, but admonitions too, and other matters. But hee will haue the spirituall songs of Christians, not suche as bee endited of friuolous trifles, and things of naught. For this hath relation to the argument. This peece In grace, Chrisostome diuerslye expoundeth: but I take it simply, as also afterward in the 4. chap. 6. vers. when hee sayth, let your speeche be poudered with salte, in grace. that is to say, poudered with suche a dexteritie or [...]somnes as maye bee gracious or acceptable, and by the commoditie and pro­fite thereof maye please the hearers: that it maye bee con­trarye to scoffing or knauerye or like Follies. Singing in your hartes. This belongeth to the affection, for as we oughte to stirre vp others, so also must we singe from our hart, that it bee not an outward sounde of the mouthe onelye. Although [Page 74] it be not so to be taken, as though he bad euery one sing inward­ly to himselfe: but he wil haue both ioyned together, so that the hartes go before the tongues.

17 And whasoeuer you doe.) These wordes and that which goeth before, I haue already expounded in the Epistle to the E­phesians, where is the same almost worde for word. Because hee had now begon to discourse of the partes of a Christian life, and had touched only a fewe preceptes: and that it was to long by peecemeale to runne thorowe the rest: therefore in a grosse summe hee concludeth, that our life is so to be ordred, that whatsoeuer wee saye or doe, it maye bee all ruled by the gui­daunce of Christ, and may haue respect to his glorye, as to the marke. For wee shall fitlye comprehende both these in this worde: namely that all our studies and indeauoures haue their beginning at inuocating or calling vpon Christ, and sue to his glorye. Out of inuocation followeth the blessing of God: which ministreth matter and occasion of thanksgiuing vnto vs. And it is to be noted that he teacheth that thankes must be giuen to the Fathe by Christ, as by him we obtayne whatsoeuer good it is that God bestoweth vpon vs.

18 Wiues. &c.) Now follow particuler dueties, as they cal them, whiche depende of euerye ones vocation: in handling of whiche it were superfluous to bestowe many wordes: because I haue already in the Epistle to the Ephesians spoken almoste as much as was needefull. Yet in this place I will breefly adde such thinges as are properly agreeble to the opening of the pre­sent place. He commandeth women that they be subiect. This is playne: but that which followeth is doubtfull, [that is] as is comlye in the Lord. For some doe thus construe it, Bee ye subiecte in the Lorde as is comelye. Yet I doe rather o­therwise construe it, [that is] As is comelye in the Lorde, that is, according to the institution of the Lorde: that hee maye confirme the subiection of women by the authoritie of the Lord. Of the husbandes he requireth loue, and that they be not bitter: because it is dangerous least they abuse their authoritie & rule in becomming tyrants.

20 Children obay your Fathers and mothers.) He enioi­neth vnto Children that they obey their parents without excep­tion. But what if their Parentes would driue them to doe a­ny thing that is vnlawfull: shal they than without choice or re­garde obay them also? But surelye it were more then heynous, setting God at naught, y^t the authoritie of men should preuaile. I aunswere, that here also must be vnderstoode, that whiche is expressed, Ephe. 6.1. namely in the Lorde. But to what pur­pose is the vniuersall note, All things? I answere agayn, that he mighte shewe, that they must obaye not onelye their righte and iust commaundements, but also such as are wrong and vn­iust. For many doe so forsooth shew themselues obedient to their parentes, if it bee not a burthen or disprofitable vnto them. But children oughte to remember this one thing, whatsoe­uer Parentes they bee that they haue, that yet they happened vnto them by the prouidence of God, who hath by his ordinance made subiect the children vnto their Parentes. In all thinges than is, that they refuse nothing, although the same be harde or [Page 76] greeuous: In all things, [is] that in things indifferent they yelde to their person: In all things, is that in seeking what be­longeth to themselues, and in debating or beeing at variaunce, they take not vppon them that which is their right: but yet all this muste be alwayes as farre as religon will pirmitte. Hee forbiddeth vnto parents ouer much sharpenesse, least so the chil­dren be feared awaye from abiding any liberall or conuenient correction. For we see by dayly experiēce, of what force naturall and kinde education is.

22 Seruaunts obay. Whatsoeuer is here reade concearning seruauntes, needeth no exposition: because it is already opened Ephe. 6.1. except these two thinges, for you serue the Lorde Christ, And, he that shall doe vniustly, shall receiue the re­warde of vniust dealing, By the former sentence hee meaneth thus, that they must so serue mē, that Christ neuerthelesse must holde the souerayntie in the Lorde, and that hee may be the hed Lorde. An excellent comfort truely to all that are in subiection, whilest, for that they willingly serue their maisters, they heare their obedience as acceptable to Christ, as though it were done vnto him, whereof also Paule gathereth that they shall receiue a rewarde of him: euen the rewarde of inheritaunce. whereby he signifieth that the selfe same thing that is repayde for works, is freely geuen vs of God. for the inheritaunce is by adoption. In the latter sentence he doth agayne comforte seruauntes, for that, if they be oppressed with the vniust crueltie of their may­sters, God himselfe wil reuenge it, nether yet will he passe euer such iniuries as are done to them, because they be seruauntes: seeing that with him there is no respecte of persons. For this cogitation or thought might kill their hartes, if they thoughte that there were none or no greate reckoning made of them in the sight of God, or else that their miseries were not regarded. Moreouer it happeneth often that seruauntes themselues will begin to take vpon them the reuenging of euill and vncourte­ous handling. He therefore preuenteth this euil, when he admo­nisheth that they must tarry for the iudgement of God with for­bearing.

¶ The fourth Chapter.

MAisters giue to your. &c. Hee putteth, that which is iust, in the first place, by which he meaneth that humanitie whereof hee gaue commaundement Ephe. 6.8. But for be­cause that the state of Seruauntes is viewed of maysters as it were from alofte, so that they thinke themselues to be bounde by no Lawe: Paule bringeth them into course and order: because both of them alike are vn­der the imperie and commaundement of God. and hereof com­meth this equalitie or rightnesse whereof he maketh mention. And mutuall or like equabilitie, or indifferencie. Some doe otherwise expound it: but I doubt not but Paule in this place put [...] for right that is aunswerable from one partie to an other, or that which one party giueth to another: as to the E­phesians he vsed [...]. For maysters haue not so their ser­uauntes vnder them, but that they in like maner owe some duty vnto them: as conuenient and proportionable righte and equall dealing ought to bee in force among all sortes of persons.

2 Be instaunt in prayer. He returneth to generall exhorta­tions, [Page 78] in which we may not looke for an exact and stricte order: for if we did, hee shoulde beginne with prayer: but Paule hath not greatly respected that [viZ. order]. Furthermore in this place he setteth out two thinges in prayer, first continuance or often vse thereof, after that readinesse or an earnest intente. For when he sayth, Be instaunt, he exhorteth to perseueraunce. Hee setteth Watching opposite vnto coldnesse and carelesnesse. Hee putteth to thankesgiuing, because that in such wise God is to bee prayed too for our present necessitye, that in the mean while we forget not those benefites which we haue alreadye receiued. Moreouer we ought not to be so importunate, that wee repine and bee displeased, if straighte waye GOD fulfill not our de­sires and prayers, but with patient myndes to receyue whatso­euer he shall giue. So there is two maner of thankesgiuing ne-necessarye. Of which poynt something hath bene also sayde Phi­lippians. 4.6.

3 Praye you in like maner for vs. Hee doeth not counterfeite this: but because he knewe his owne necessitie, he did in earnest wishe to be helped with their prayers, and hee was perswaded that the same would do him good. Who now dare then set light by the intercessions of the bretheren, of which Paule confesseth himselfe to haue neede? And certaynlye the Lorde hath not in vayne ordayned this excercise of charitie among vs, that one of vs should pray for an other. Therefore euerye one oughte, not onely to praye for the bretheren, but interchaungeablye also to desire ayde earnestlye of other folkes prayers also, as oft as the matter so requireth. But childish is the argument or reason of the Papistes, who gather thereof that the dead are to bee called vpon, that they may pray for vs. For wherein is it like? Paule commendeth himselfe to the prayers of the bretheren, with whom he knew that by the commaundement of God he had mu­tuall communication, but who will not say that this reason (of mutuall communicating) ceaseth in the dead? Therfore letting passe such follies, let vs returne to Paule. as we haue in Paule a notable example of modestie, in that hee calleth vnto others to ayde and assist him, so also are we admonished that it is a mat­ter full of great difficultie, constantly to abide in the defence of the Gospell, specially when daunger doeth vrge. And not [Page 79] without cause doth he desire the Churches in this cause to ayde him. And withall consider his ardent zeale how meruailous it is. He is not carefull for his owne sauegarde, hee desireth not that prayers bee poured forth by the Churches for himselfe, that hee may be deliuered from the daunger of death. Hee is content with this one thing, if he abide inuincible and vnfeare­full in the profession of the Gospell. so securely and vnfearefully doth he preferre the glorye of Christ, and the spreading abrode of the Gospell before his owne life. But by the gate of speeche, he playnely meaneth that which he calleth Ephe. 6.19. the ope­ning of his mouth: and that which Christe calleth Mouth and Wisedome. For this maner of speaking differeth nothing at al from that former in meaning, but onely in fashion. For with an elegant Metaphor hath he in this place shewed playnelye, that it is neuer a whit more easie for vs, to speak boldly touching the Gospell, than to breake thorowe a gate that is shut and barred. For this is truelye the worke of God, as also Christe did saye, It is not you that speake, but the Spirite of youre Father whiche speaketh in you: Math 10.10. Hauinge therefore sette forth the difficultie thereof, he pricketh forth the Collossians the more to praye, when he testifieth that hee cannot otherwise speake rightly, except his tongue bee directed of the Lord. Secondly he draweth his argument from the wor­thinesse of the things, when he calleth the Gospell the mysterie of Christ. Neither must we slightly labour or take payns in so great a matter. Thirdly he maketh mention also of his danger.

4 As I ought. This peece augmenteth the difficultie: for hee meaneth that it is not a vulgar or common thing. To the E­phesians hee addeth, that I may boldly behaue my selfe. Whereof appeareth that hee wished to himselfe an vnfeare­full boldenesse and confidence, such as becommeth the maie­stie of the Gospell. Furdermore where as Paule doeth nothing here, but that hee wisheth grace to bee giuen him to fulfill his office: let vs remember that it is a rule in like manner prescribed vnto vs, that wee geue not place to the furye of the aduersaries, but that wee labour and striue euen to the death to sette forthe the Gospell. And because that is aboue our abillitie and power, it is meete that wee bee instaunte [Page 80] in prayers, that the Lord leaue vs not destitute of the Spirite of boldnesse.

5 Walke wisely. He setteth them without, or forreyners, op­posite to them that are of the houshold of fayth. For the Church is like a Citie, whose inhabitants are all faythfull, knit togea­ther with a mutual kindred or neighbourhood among thēselues: and forreyners are the vnbeleeuers. But why will Paule haue these respected before the faythfull? There are three causes. First that to the blinde there be no stumbling block layde. be­cause nothing is more ready than for vnbeleeuers by our vnwa­rinesse to be made worse, and to haue their myndes wounded, so that they dayly more and more abhorre religion. Secondly that there be no cause and occasion giuen them to slaunder the Gos­pell, and so the name of Christ be layde forth to be mocked, they are made worse, and turmoyles and persecutions raysed. Lastly that while we keepe company with them at meate and other af­faires, we be not stayned with their spotts, and by a little and a little waxe prophane and holye. To whiche purpose belongeth that which followeth, Redeemyng the tyme. Because the con­uersation of such is daungerous, for Ephe. 5.16. he sheweth the reason, because the dayes are euill: as if he should saye, In so [Page 81] great corruption of the world the occasion of well doing must be taken, and me must striue with those things that are lets. Ther­fore with how many the more stombling blocks our waye is en­closed, so much the more attentiuelye must we beware that oure feete stumble not, or that we through slouth sitte not still idlely.

6 Let your speeche. He requireth pleasantnesse of speeche, which may by the commoditie thereof allure the bearers. for hee doeth not condemne only such speeches as are apparantlye wicked or vngodly, but also such as are of no accounte or idle. Therefore he biddeth that they be poudered with salte. Pro­phane persons haue their saltes or wittie sayinges and conceits, but he spea [...]eth not of them: nay rather because pleasaunt and wittie conceates are plausible, and for the most parte winne fa­uour, he declareth after a sort the faithfull from the vse and cu­stome of them, For he counteth it vnsauery, whatsoeuer it bee that edifieth not. In the same sence is the worde grace, put: that it may be contrary to scoffing, and all kynde of fables and toyes which eyther hurt or else are vayn. That you may know how, He that hath accustomed himselfe vnto circumspecte spee­ches, shall not fall into many absurdities and inconueniences, into which those that are ful of words, and bablers many times doe fall: but by continuall vse hee will gette himselfe know­ledge how to aunswere well and directly. As agayne it muste needes be that blabbe tongue fellowes doe sette oute and offer themselues to be mocked and laughed at as oft as they bee as­ked a question of any thing, wherein they suffer iust punishment for their foolish babling. Neyther doth he say only What, but also How (we must speake): nor yet to all indifferentlye, but to euery (and singuler) person. For this is not the worst poynte of prudencie and skill, to haue a consideration of euery one.

9 Myne affayres. To the end the Colossans may knowe what great care he hath ouer them, he doth confirme and assure them as it were with a pledge geuen. For whereas he was in prison, and in hazarde of his life, without hauing regarde of himselfe, he seeth to them, by sending Tychicus vnto them. wherein ap­peareth as well the singular zeale of the holye Apostle, as his [Page 82] prudencie and wit. for this is no small matter, that whilest he is helde prisoner, and is in extreame perill for the Gospell, yet hee ceasseth not but giueth his diligence to promote and sette for­warde the Gospell, and hath a care for all Churches. So his body iwis is shut in prison, but his hart which is carefull, to doe as much as may be, spreadeth it selfe farre and wide. It is pru­dencie and wit, in that he sendeth a meete and discreete person that maye confirme and establish them as muche as is needefull and that maye resist and withstande the wilinesse of the false Apostles: moreouer for that hee keepeth still with him Epa­phras, vntill they shall trie what and how greate a consente in doctrine were among all the true teachers: and that they shall haue hearde the same of Tychicus that before they had learne [...] of Epaphras. Lette vs diligentlye consider of these examples, that they maye stirre vs to the immitating of the like studye and zeale. He putteth in Onesimus also, to the ende the message maye haue the more waight. Although it bee vncertaine who this Onesimus was. for it is scant credible, that this is that Seruaunt of Philemon, because the name of a Theefe and a runne awaye had bene in hazard reproche and misliking. He setteth them both out with honest titles, that they maye doe the more good among them: and Tychicus specially who was to vseth office of teaching.

10 My prison fellow. Hereby appeareth, that other came vnto Paule, after he was brought to Rome. And it is credible that his enemies at the first earnestly laboured, to feare awaye by punishing them as they did him, all the godly from helping him, and that this preuayled for a time: but afterward some, ta­king harte vnto them, not to haue regarded whatsoeuer terrour was layde b [...]fore them. That you receaue him. Some bookes haue, Receaue him, in the imperatiue moode: but wrong for he expresseth that kinde of commaundement which the Colossians had receaued: namely that it was the commendacion of eyther Barnabas or Marke: which latter is more probable. In the greeke it is the infinitiue moode, but yet it must be so resolued as I haue done it. And let vs marke that they were diligent in giuing testimonye: that they mighte discerne good men from false brethren, from dranes, from deceiuers, and many that were straggelers and wanderers about. Which diligence and care is at these dayes more than necessarie: ether for because vertuous teachers haue cold entertainment: or else for that folishe persons and such as are light of beleefe or ouer liberall bent and endaun­gered to deceiuers.

11 These alone were workers. That is of them which were circumcised: for he nameth others afterward, but those vncir­cumcised. He meaneth than that there were fewe Iewes at Rome which shewed themselues helpers to the Gospell: but ra­ther that the whole nation was aduersarye to Christ. Although by Workers he vnderstandeth them only which excelled in ne­cessary giftes to further the Gospel. But where was Peter at y^e tyme? Surely either he was shamefully passed ouer here, and not without iniury: or else they fable that holde he was then at Rome. Furthermore he calleth y^e gospel the kingdom of God. [Page 84] for it is euen the scepter whereby God raigneth ouer vs, and by it we haue the adoption into life euerlasting. But of this more is spoken in another place.

12 Alwayes striuing.) An example of a good Pastor, who by meanes of distaunce of place doth in no wise forget the Church, but carieth the care thereof with him ouer the sea. And note the force of the prayer, whiche is expressed in the worde, Stri­uing. For although in this place Paule meante to note the vehemencie of affection, yet withall hee monisheth the Co­lossians, that they account not the prayers of their Pastor to be in vayne: but rather that they account them to bee no small helpe to them. Lastly let vs gather out of Paules wordes, that this is the perfection of Christians, while they st [...]e fulfilled and in the will of God: lest that they builde their purpose of life vpon any other thing else.