Commentary on Colossians, Chapter 3
¶ The thirde Chapter.
1 Therefore if you hauehave riſē with Chriſt, ſeeke thoſe things that are aboue, where Chriſt is ſitting on the righte hand of God.
2 Thinke vponupon thoſe thinges that are aboue, & not which are vponupon the earth.
3 For you be dead, and your life is hidden with Chriſt in God.
4 But when Chriſt your life ſhall appeare, then alſo ſhall ye appeare with him in glory.
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 hauehave vsus doe, wee doe eaſilye afterward ſette nought by the inuentions of men. Whileſt it appeareth that that which God ſetteth out for vsus 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 giuegive themſelfe 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 vsus 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 vsus remember than that this is a true thinking on Chriſte, and an holye, whiche forthwith rauiſheth vsus 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 vsus by his power: leſt wee ſhoulde thinke the diſtaunce of place to bee a cauſe of ſeparation or diuorce betweene vsus and him: and that withall, his maieſtie might wholy rauiſh vsus into the reuerencing therof.
2 Not which are vponupon 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 vntounto trifling lets, which conſtrain vsus to creepe on the ground. Chriſt, ſayth he, calleth vsus vp vntounto him: but thoſe leade you downeward. For it is a concluſiō & an expoſitiō of thoſe maters which lately he touched 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 vntounto them, that beinge lifted vp into heauen with Chriſt, ye ſhould thinke onelye vponupon 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, vntounto 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 vponupon the earth? becauſe they are dead to the world. as if he ſhoulde ſaye, Death goeth before that riſing againe which I hauehave 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 vnderunder the ignominie of the Croſſe, and buried vnderunder 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 vsus 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 eueryevery 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 hoped for. Neither yet doth he teach that our life is hidden after the opinyon of ye 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 your members which are vppon the earth, fornication, vncleanneſſe, inordinate affectiō, euill concupiſcence and couetouſneſſe, whiche is Idolatrie.
6 For which the wrath of God commeth vponupon the childrē of diſobedience.
7 In which you alſo walked in time paſt, when you liued in them.
8 But now put you away alſo al wrath, fuming, maliciouſneſſe, curſed ſpeaking, filthie communication oute of your mouth.
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 vsus note that mortification is twofolde or double. the firſt reſpecteth thoſe thinges that are about vsus, 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 vntounto vsus as cloſe as it were, as burres. He alſo calleth them earthly, alluding to that which he ſpake, in the ſecond verſe, viZ. Not which are vponupon the earth, but yet in another ſence. This kinde of ſpeaking is as much as if he had ſayde, I hauehave 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 vsus, 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. VntoUnto theſe is added foreign 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, vponupon 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 vsus feare the threatninges of wrath and deſtruction, that that which is allotted which is alotted to the reprobate, may bee vntounto vsus 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 vntounto vsus 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 vntounto thē. Loke the 6. chapter to the Romaynes. It is an argument taken from the priuation or taking away ye cauſe, to the priuation or taking awaye the effect.
8 But now. &c. That is ſeeing you hauehave ceaſed to liue in the fleſhe. For this is the force and nature of mortification, that all corrupt affections are quenched in vsus, ſo that hereafter ſinne engendereth not in vsus his accuſtomed fruites. Whereas I hauehave tranſlated it fuming, in greeke it is foreign, which word ſignifieth a more haſtie or heady kinde of heate, than is foreign. And here he reckoneth vp kindes of vices that are contrary to the former, as you may readily ſee.
9 Lye not one to another, ſeing you hauehave put off the olde man with his deedes.
10 And you hauehave put on the new man whiche is renewed into knowledge, after the image of him which created him.
11 Where there is no Greeke nor Iewe, Circumciſion nor vncircumciſion: Barbarian, Scythian, bondman nor freeman: but Chriſt all thinges, and in all thinges.
12 Put on therefore as the elect of God, holy and beloued the bowels of compaſſion, courteſie, humility, kindneſſe, long ſuffering.
13 Forbearing one another, and forgiuing if any hauehave a controuerſie againſt another, as Chriſt hath forgiuē you, ſo [doe] you alſo.
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 onelyonly, 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 hauehave 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 hauehave 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 vntounto 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. 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 vnderunder the name of the olde man is meant the wickedneſſe that is bredde in vsus.
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 vntounto God, and that his glorye may ſhine out in vsus: 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 vnderunder ye 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 thingTheſe 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 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 hauehave 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 foreign (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 vntounto 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 vponupon wicked perſons and vnthankefull: pacience is needefull, which may nouriſh in vsus 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 hauehave committed agaynſt vsus. Therefore he ſayth, If any hauehave a controuerſie againſt another. Whereby he meaneth, that not euen iuſt reuenge according to mans opinion 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 vntounto 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 thinges ſake, put on charitie, which is the bond of perfection.
15 And the peace of God obtain the victory in your harts to the which you are called alſo in one body, and be you thankefull.
16 Let the word of Chriſt dwell with you aboundantly in all wiſedome, in teaching and warning your ſelues in Pſalmes, Hymnes, and ſpiritual Songs with grace, ſinging in your harts to the Lord.
17 And whatſoeuer you ſhall doe in worde or deede, do it all in the name of the Lord Ieſus, giuing thankes to God and the Father by him.
14 For all thoſe things. Whereas ſome hauehave 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 hauehave rather choſen the vſed ſignification of the word foreign. 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 hauehave 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 vnderunder 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 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 vntounto 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 vsus. 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 vsus, as ſhall appeare by that which followeth, and that will he hauehave 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 hauehave the peace of God to be ſuperiour ouer the affections of the fleſh, which cary vsus away oftentimes to contentions, diſagreements, braules, and priuie grudges. He forbiddeth then to giuegive 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 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 vsus. For God hath ſo reconciled vsus vntounto 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 yt we can no otherwiſe accord with God, vnleſſe we agree together amonhſt our ſelues, as mēbers of one bodye. Wheras he biddeth vsus 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 hauehave 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 louelove towarde one another among our ſelues.
16 Let the word of Chriſt dwell in you.) Hee will hauehave the doctrine of the Goſpell to be well knowne vntounto 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 hauehave them onelyonly take a lighte taſte of the word of Chriſt, but he biddeth that it dwell in them: that is to ſay that it hauehave a ſure ſeate (in thē) & that largely, that they may hauehave 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 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 eueryevery 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 vntounto 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 vnderunder theſe three names, hee hath comprehended all kynde of Songes. which they commonly do thus diſtinguiſh, that a Pſalme may be that vntounto 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 hauehave 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 it be not ſo to be taken, as though he bad eueryevery one ſing inwardly to himſelfe: but he wil hauehave both ioyned together, ſo that the hartes go before the tongues.
17 And whaſoeuer you doe.) Theſe wordes and that which goeth before, I hauehave 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 hauehave 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 hauehave their beginning at inuocating or calling vponupon Chriſt, and ſue to his glorye. Out of inuocation followeth the bleſſing of God: which miniſtreth matter and occaſion of thanksgiuing vntounto vsus. 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 vponupon vsus.
18 Wiues be ſubiect to your own huſbands, as is comly in the Lord.
19 Husbands louelove your wiues: and be not bitter againſt them.
20 Children obay your parents in all thinges. for this pleſeth the Lord.
21 Fathers prouoke not your Children, leaſt they bee diſmayed.
22 Seruauntes obay in all poyntes thoſe which according to the fleſhe are your Mayſters: not with giuing obedience before their eyes, as ſeeking to pleaſe men, but in ſimplicitie of the harte, as you whiche feare God.
23 And whatſoeuer you ſhall doe, doe it from the hart, as vntounto the Lord, and not vntounto men:
24 Knowing that of the Lord you ſhal receaue a reward of inheritance, for ye ſerue the Lord Chriſt.
25 But hee that ſhall doe vniuſtly, ſhall beare the rewarde of his iniquitie: and there is no accepting of perſons.
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 hauehave 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 louelove, 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 vntounto 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, yt 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 vntounto them. But children oughte to remember this one thing, whatſoeuer Parentes they bee that they hauehave, that yet they happened vntounto them by the prouidence of God, who hath by his ordinance made ſubiect the children vntounto their Parentes. In all thinges than is, that they refuſe nothing, although the ſame be harde or 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 vntounto 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 vntounto 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 vsus 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 vponupon 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.