Commentary on Colossians, Chapter 2
¶ The ſecond Chapter.
1 And I will hauehave you know howe great a contention I hauehave for you, & them which are at Laodicia, and whoſoeuer hauehave not ſeene my face in the fleſh.
2 That their harts may receiue comfort when they are knitte together in louelove, and into all the riches of the certaintie of vnderſtanding, into the knoweledge of the miſterie of God, and of the Father, and of Chriſt.
3 In whome are hidden all the treaſures of wiſedome and vnderſtanding.
4 And this ſay I vntounto you, leaſt any body ſhould deceiue you with perſwading ſpeeche.
5 For although I am abſent in bodie, yet in ſpirite am I with you, reioycing and ſeing your order, and the ſtedfaſtneſſe of your fayth in Chriſt.
AND I will hauehave you know.) He teſtifieth his louelove towarde them, to the ende he maye hauehave 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 louelove 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: becauſe foreign is put, whereas there is contention or reſiſting. With the ſame reaſon he confirmeth, his miniſterie to belong vntounto them. for from whence came ſo earneſt a cogitation or minding of their ſaluation, but becauſe the Apoſtle of the Gentils ought with louelove and care to embrace yea euen thoſe whome hee knew not? And becauſe cōmonly there is no louelove amongſt thoſe that are not acquaynted, he abaſeth the knowledge that is gotten by ſight, whē he ſayth, Whoſoeuer hauehave 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 louelove. 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, vntounto Galatia: wheras that other was the metropolitan or mother citie of Phrigya Paratiana. But vntounto 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 vntounto them: and he ſheweth an affeccion which is truely Apoſtolique. For he affirmeth that none other thing is ſo deare vntounto him, as that they be knit together in faith and louelove. 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 louelove 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 louelove 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 ye ſame with one conſent. For peace & concorde with men floweth out of that fountayn. The riches of the certaintie of vnderſtanding. Becauſe moſt men being content with a ſmall taſte, hauehave 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 louelove 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 foreign: 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 vsus 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 vsus. 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 ye 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 ye cōtrary ſide he knoweth not Chriſt, who is not brought vntounto 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 vntounto 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 vntounto vsus 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 vnderunder the humilitie and baſeneſſe of the croſſe, and vnderunder ſimplicity which is contemptible. For the preaching of the croſſe (as we hauehave it to the Corinthians) is alwayes fooliſhneſſe vntounto 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 hauehave 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) hauehave 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 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 hauehave 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 hauehave 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 louelove 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 and Greekes. It is as much as if he ſhould ſaye, Go on as you hauehave begon, for I know that hitherto you hauehave 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 therfore ye hauehave taken on you Chriſt Ieſus the Lord, walke ye in him.
7 Rooted in him, and builte, and confirmed in fayth, as ye are taught, abounding in the ſame with thankesgiuing.
6 As.) VntoUnto prayſe he ioyneth exhortation, in which he teacheth that it will nothing profite them that they hauehave 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 vntounto vsus, muſt be vntounto vsus 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 ye 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 hauehave begonne. 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 vponupon other ſhores then Chriſt: or elſe who are not ſtronglye founded in him, but hauehave 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 vponupon Chriſt muſte be vnmoueable: and theire courſe or proceeding neuer a whit doubtfull, or endangered vntounto error. and this is an excellent prayſe of faythe by the effecte. Secondlye, ſo long muſte we profite in Chriſt, as vntill wee hauehave taken deepe rooting in him. Wherof we maye gather readyly, that they doe onelyonly 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 vntounto them, to the ende that ſafely and ſurely they might faſten their …oote in that fayth which they had tried. Abounding. He wil not onelyonly hauehave them ſtand vnmoueable, but encreaſe eueryevery day more and more. Whereas he addeth, With thankes giuing, he will alwayes hauehave 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 vsus.
8 Tak… …eede leaſt any robbe you through Philoſophy and vayne deceite, after the tradition of men, after the elements of the world, & not after Chriſt.
9 Becauſe in him dwelleth all the fulneſſe of the Godhead bodily.
10 And ye are fulfilled in him, who is the heade of all principalitie and power:
11 In whome ye are alſo circumciſed with Circumciſion not made with hand by putting off the body of the ſinnes of the fleſh, by Circumciſion I ſay of Chriſt.
12 Being buried together with him by Baptiſme: in whom alſo ye are riſen by the faith of the efficacie of God, who hath raiſed him from the dead.
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 hauehave ſayd: yet had it at that time a peculiar vſe among the Coloſſians, vntounto which it ought to be applyed. Take heede, ſaith he, leſt any robbe you. He vſeth a very fit tearm. for he alludeth vntounto 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. VsUs 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 vsus 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 vsus, 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 hauehave …te… lye thoughte that Paule in this place doeth condemne Philoſophie, it muſt be defined what he meaneth therby. In my iudgement he vnderſtandeth, whatſoeuer men do inuent of their own heads, while they will hauehave 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 hauehave no commendation or ſetting out: but aboute them that deceiue the myndes with a deceitful opinion of wiſedome. Or if any had rather hauehave 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 vsus bere in mynde that Paule vnderunder the name of Philoſophy, hath onlye condemned all forged doctrines, which ſpring out of mans brayn, whatſoeuer colour or ſhew of reaſon (beſides) they hauehave. 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 vntounto Chriſt, who is appoynted to vsus an only Teacher from the Father, to retayne vsus 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 vntounto 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 vsus ſtraight vntounto 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 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, ye 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 hauehave 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 vntounto vsus 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 hauehave in Chriſt, vntounto all other manifeſtations yt euer were. For God hath often exhibited himſelfe vntounto men, but that in part (onelye). but in Chriſt he wholye communicateth himſelfe vntounto vsus. Otherwhere alſo he hath manifeſted himſelfe, but in figures, or power and grace. but in Chriſte hee hath eſſentiallye appeared vntounto vsus. So is fulfilled that, 1. Iohn 2.23. Hee that hath the Sonne, hath alſo the Father. For they hauehave God truly preſent, & altogether hauehave ye fruitiō of him, who hauehave 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 vsus, yt 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], yt 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 yt 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 yt which already they hauehave in Chriſt. Yet Paule meaneth not, that Chriſt his perfection is poured ouer into vsus, but that it is in him wherwith we may be fulfilled, ſo that nothing any more ſhalbe lacking vntounto vsus. 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 hauehave 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 yt he had controuerſie with ye falſe Apoſtles who mingled ye 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 vntounto the fathers, yt it mighte be ye figure of a thing abſent. they therefore that keepe ſtill ye figure now that Chriſt is come, do denie yt to be fulfilled which doth figure. Let vsus remēber than ye 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 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 eueryevery ſide with a ſtack or heape of vices. And as the body is framed and compact of diuers members, all and ſingular which hauehave 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 ye 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 vnderunder the kingdome of Chriſte. For ſome might elſe obiect, Why putteſt thou away Circumciſion vnderunder 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 vsus ſpirituall Circumciſion, that old ſign which was in force vnderunder 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 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 hauehave alſo riſen. He amplifieth the grace which we obtaine in Chriſt, which goeth farre before circumciſion. Wee are not onelyonly 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 vsus agayne to Circumciſion. And he addeth, By the faith. for verily by it we take hold of that which is offred vntounto vsus 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 vponupon them all.
13 And ye when ye were dead by ſinnes, and in the vncircumciſion of the fleſh, hath hee together quickned with him, by forgiuing you al your ſinnes.
14 And hauing put out the handwriting in decrees which was agaynſt vsus, which was contrary to vsus, and that hath he taken out of the way being faſtened to the Croſſe.
15 Spoyling principalities and powers hath led thē along openly, triumphing ouer them in it.
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 vntounto 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 vntounto vncircumciſion, he doth it not as vntounto the cauſe, but as to ye badge or marke [thereof]. as he doth in that other place to the Epeſians, which I hauehave alleaged. And it is often vſed in the Scripture, by priuation of the ſigne, to note the priuation of ye thing, as Ge. 3.22. Leaſt happilye Adam eate of the fruite of life, and liue. For the tree did not giuegive 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 ye cauſe: for ſinnes do ſeparate vsus 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 vsus by onelyonly 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 ye 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 vnderunder 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 vsus as it were bounde, ſo that we cannot denye our guiltineſſe or debt. Nowe he ſayth we hauehave 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 vsus endaungered. This therefore is a true reaſon in diuinitie, to proue the aboliſhing of ceremonies: becauſe if Chriſt hath fully and perfectly redeemed vsus 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 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 vntounto vsus: the aunſwere is eaſie. for two thinges are to be conſidered in the old ceremonies: that whiche was agreeable vntounto the tyme, and than that which lead men vntounto 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 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 vsus 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 onelyonly our ſinnes, but eueryevery hand writing that might teſtifie that we were guiltie and endaungered vntounto God. Eraſmus in his tranſlation hath diſordred and confounded the text ſet down by Paule, while he thus placeth it, Which was contrary to vsus by decrees. Therefore holde faſt, as it is true and naturall, this reading which I hauehave 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 vsus: 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 vponupon him: and therfore he bound them, that they might hauehave no more right and power ouer vsus.
15 Spoyling principallities. Without doubt he meaneth the Deuils, vntounto whom the Scripture ſigneth theſe partes, in that they accuſe vsus before the preſence of God. But Paule ſayth they are vnarmed, ſo that they can bring forth nothing againſte vsus, 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 vsus 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 vsus backe into bondag, but reſtore vntounto 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 hauehave foreign with 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 vnderunder his feete.
16 Therefore let no man iudge you either in meate, or in drinke, or in a peece of a holydaye, or of the newmoone, or of the ſabbothes.
17 Which are a ſhadow of thinges to come, but the body is of Chriſt.
18 Let no man take from you the victorie, meaning to doe it in lowlineſſe and in the ſeruice of Angels, thruſting himſelfe into thoſe thinges whiche hee hath not ſeene, in vayne being pufte vp by the mynde of his fleſh.
19 And not holding the head, whereof the whole body being ſerued or ayded & knit together by ioints and knittings, groweth with the encreaſe of god.
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 vsus ſubiecte to the obſeruation of rites and ceremonies which Chriſte by his death 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 foreign 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 hauehave 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 vntounto vsus: and ſo wee hauehave 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 vntounto vsus 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 calleth back ceremonies to be vſed agayne. Therefore if anye man in the world ſhall vſurpe vntounto himſelfe the office of a iudge in this behalfe let vsus not obay him: ſeing that Chriſt the lawfull iudge hath acquited vsus and ſet vsus 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 vnderunder 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 vnderunder 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, vntounto whome the victorye is on this condition appoynted, if they faynte not in the middeſt of their courſe, or after they hauehave 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. And the place is dilligently to be marked: that all they who leade vsus away from the ſimplicitie of Chriſt, do craftily bereaue vsus of the rewarde of ſupernall calling. Meaning in humilitie. Something muſt be vnderſtoode, and therefore in the Texte I hauehave 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 vnderunder the colour of humilitie and lowlineſſe, commende vntounto you the ſeruice of Ang…ls. For this they purpoſe, that you leauing the onelyonly 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 vsus. But therfore hath Chriſt humbled and debaſed himſelfe, that wee maye goe ſtraight vntounto 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 vntounto men by Angels. for the Deuill vnderunder 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 vnderunder 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 vnderunder 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 vsus awaye from Chriſt alone. among which which is the ſeruice of Angels. Superſtitions perſons hauehave frō the beginning worſhipped and ſerued Angels, that by their help they might hauehave acceſſe vntounto God. The Platonicall Philoſophers hauehave 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 hauehave 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, foreign. 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 vsus 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 foreign, 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 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 vponupon 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 hauehave attayned the mynde and meaning of Paule, and hauehave 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 foreign 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 hauehave followed, but I hauehave 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 hauehave no reuelation or knowledge to come vntounto vsus. 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 vntounto ſpirituall wiſedome which is reuealed vntounto vsus from heauen: according to that ſaying, Fleſhe and blood hath not reuealed that vntounto thee: Math. chapt. 16. ver. 17. Whoſoeuer he is therefore that leaueth to his owne reaſon, becauſe the force of carnall witte doth 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 hauehave 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 vnderunder 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 vsus any whether elſe than vntounto Chriſt, although otherwiſe he were great with heauen and earth, yet is he a vayn and light perſon: and therefore lette vsus 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 vntounto 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 hauehave 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 vntounto all and ſingular members all that they hauehave, may without any lette hauehave the higheſt place. Paule nameth that the Encreaſe of God. whereby he declareth, that not eueryevery increaſe is allowed of God, but that which is directed vntounto 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 body, and a diſordred and il framed heape or pile, which will fall downe vponupon it ſelfe?
20 If therefore ye be dead with Chriſte, from the Elementes of this Wolde: why are decrees preſcribed vntounto you, as though ye liued in the world.
21 Eate not, taſte not, handle not:
22 Which all are into corruption by the abuſe it ſelfe, after the preceptes and doctrines of men.
23 Which in deede hauehave a ſhewe of wiſedome in ſuperſtition, and in lowlineſſe of the minde, and in not regarding of the body: not in any honour to the fulfilling of the fleſh.
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 vsus. 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 hauehave nothing to doe with decrees. Why ſo? for that they are dead with Chriſt vntounto 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 vntounto 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 hauehave 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 foreign among other thinges ſignifieth with the Greekes eſitare to pickle or eate, as I hauehave 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 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 onelyonly to eate, but alſo to eate lightly or a little. After they hauehave 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 hauehave 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 hauehave taken vponupon them like tyrants ouer other mens ſoules, but there are eueryevery day newe lawes put to the olde, and many times there ſtart vp newe decrees. What a playne and euident view may a man hauehave 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 vnderunder 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 followeth, namely that they came from men, and hauehave 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 hauehave 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 eueryevery whit as nothing. For it is aſmuch as if he ſhould ſay, that he wayeth it not that they hauehave 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… foreign: 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 vsus, becauſe they are agreeable to diſpoſition: for eueryevery 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, yt 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 yt is a diſobedient obedience, and a peruerſe and ſacrilegious lowlineſſe or humilitie, which paſſeth ouer ye authority of God vntounto 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 vsus. Fourthlye, that GOD is our onelyonly Lawgiuer. Whatſoeuer maye bee broughte on the contrarye ſide, although it hauehave 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 vsus. 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 eueryevery one ſubmitte himſelfe vntounto 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 vntounto 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 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 hauehave yielded all vntounto 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 hauehave 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. HaueHave no regarde of the fleſhe, ſayth hee, vntounto luſtes. What than doeth Paule note to bee amiſſe in thoſe traditions whereof he ſpeaketh? for that they giuegive no honour vntounto 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.