AN exposition in English upon the Epistle of. S. Paul, to the Colossians, wherein the letter is purely declared, with many good exhortations to flee vice, and to take virtue, as shall appear clearly to the faithful reader throughout all this Epistle: written by Lancelot Ridley of Cantorbury.  
Anno salutis humanae. M.D.XLVIII.  
CUM PRIVILEGIO AD IMPRIMENDUM SOLUM   

¶ The preface to the Reader.  
GRace, mercy, and peace, from GOD our father of heaven, be unto all them that loveth GOD and his word, and be true setters forth & promoters of Gods holy Gospel. Amen.  
Because the word of God is the spiritual food of our soul Matth. iiii. and as necessary for the soul to feed it, as corporal food is to feed the body, ye more necessary, because it feedeth the soul, a more plenteous thing than is the body, and giveth life eternal with GOD the father, whereas the food of the body feedeth the body for a short time and bringeth not eternal life with God the father. And this spiritual food for the most part lieth hid, in the letter of holy scripture, unknown to many that readeth scripture, because they do not understand that thing they read, although they do understand English, and the scripture in many plain places, yet there be in the holy scriptures, many dark places and hard sentences to be understand, which requireth more help than the bare text in English, either by diligent searching out the true translation of that place, out of that tongue that it was first written in, that is, out of the Hebrew or the Greek tongue, in the which the holy scriptures was first written: either by comparing of one place of holy Scripture with another, and expounding one place by another, or by diligent observing the circumstances and sentences, going before and coming after, or by help of some learned author, or godly learned man in holy scriptures, to whom more knowledge was given of GOD, both by great study, and also by humble prayer, made in faith for the same to God the author of all wisdom and divine knowledge, by which means, the mysteries of holy scripture, be known and showed to man of God.  
That the spiritual food of this Epistle to the Collossians should not be hid, but part of it made more open and plain to the simple, not learned in the Latin tongue, I as one of the least in learning (quid em̄ musca cum Elephantis) have set forth this rude exposition in this Epistle of saint Paul to the Collossians as it hath pleased God to give me grace and knowledge, as I did before in the Epistle of saint Paul to the Ephesians, and to the Philippians, studying always to profit all men (if I could) and to hurt no man, as knoweth God the judge of conscience, and of all secret thoughts: And to excite other better learned than I, and of more health of body than I have, to apply their study & wit, to set forth in English some part of holy scripture, that the simple people might be moved more to read the holy scriptures, and take more profit of them, than they do now by reading only of the letter, and not understanding the true meaning of that they read, but rather ready to take it amiss, then after the true sense of the holy ghost: & so by taking the scriptures amiss, cometh great error and heresies, evil and preposterous judgements, false trusts and vain hopes, and all for lack of true knowledge of holy scriptures, as Christ said to the Sadduces Mat. xxii. Erratis, ignorantes scripturas, you err, not knowing the scriptures: So ignorance hath been and yet is, the cause of many errors and heresies, and that men run into damnation judging evil good, and good evil, sweet sour, and sour sweet light darkness, and darkness light, to whom the Prophet Esai did threat woe everlasting saying. isaiah .v. Woe be to them that call good evil, & evil good light darkness, and darkness light. etc. So ignorance is yet the cause of these evils, although the Bible be in English, suffered to every man and woman to read at their pleasures, to honour GOD, to edify themselves and other with all, ye, commanded to be read every day at Matins, Mass, and Evensong, yet there remaineth great ignorance, corrupt judgements, blindzeales, not after the knowledge of God, and will remain still (except I be deceived) and except the holy scriptures be made more plainer to the lay people unlearned, by some commentary, exposition, or annotation, that the lay people may understand the holy scriptures better and know the will and pleasure of GOD, by them opened and plainly declared.  
Therefore let ignorance the mother of all errors and heresies superstition and Idolatry, be clearly put a way, by knowledge of God's holy sacred word truly opened and declared, by some exposition made by sober, sad and discrete learned men, that of holy scriptures truly expounded, nothing may be gathered, but spiritual food to feed the soul, or else I fear greatly, that many will gather poison for meat, and errors for truth, interpreting the holy scriptures after their own mind and affection, and not according to the mind of the holy ghost, by whom it was written: But now I trust that all ignorance Idolatry, and superstition, and blind zeal, shall fall away by little and little, the causes of them take away, and the true knowledge of God's word had, and such Godly Homilies, showing so much Godly wisdom, and true knowledge of necessary verities for our salvation, as was never showed before our days, to the people of this realm: for the which, glory is to be given to GOD, laud and praise to the kings Majesty, and to his most prudent and honourable counsel, that so tendereth the health and the salvation of the people of this realm, that they would have all Idolatry, superstition, and feigned religion taken away, and Christ's true honour and glory set forth and grounded, that all men might honour and worship God truly, with that honour that he would be honoured, appointed not of man but of God, in his holy scriptures given to us, to know God, to love God, and to fear God, to know our duty to God, and to our neighbour, and to do it in deed the better, according to the will and pleasure of God, to whom with the son, and the holy ghost be all honour and glory now and ever. AMEN.   

¶ The argument of the Epistle:  
THE Apostle after his Christian salutation, giveth GOD thanks for these Colossians, that they were come to the true knowledge of Christ by the word of God, preached to them by Epaphras, and had received faith hope, and charity, as their works declared: he prayeth to God for their increacement in spiritual knowledge and Godly living, showing the benefits of Christ the head of the Church, to them and to all men, willing them to stand sure grounded upon Christ the sure foundation, and that they would not shrink from Christ and his doctrine, by no crafty means of pseudo-apostles that craftily went about to deceive them by false doctrine, by superstition of Angels, by Philosophy, by traditions of men, by elements of the world mixting the law with the Gospel, affirming Christ not to be only the author of health, nor the way to the father, to be made by Christ but by Angels, superstitiously observing the Son, the moon, and the Stars. Therefore the Apostle, monisheth them to beware of these pseudo-apostles, and of their deceivable doctrine and to stick to Christ and to his true doctrine, as a sufficient doctrine to bring to health and salvation, by Christ alone, with out help of the Angels, of the law, or of any other thing. He exhorteth them to remember Christ's death and his resurrection, and to die from sin and evil manners, and to walk in a new life, showing to diverse states and degrees of men, their offices and duties, exhorting them instantly to fervent prayers, ending his Epistle (which he would should be red aswell to the Laodicians, as to the Colossians) with christian salutations, wishing the grace of of God ever to be with them AMEN.   

¶ The first Chapter to the Colossians.  
PAUL the apostle of jesus christ by the will of God and Timothe his brother, to the Sanctes that are at Colossa and to the faithful brethren in Christ: Grace be with you, and peace from God the father and our lord jesus Christ.  
Saint Paul the true Apostle of Christ jesus, keepeth the manner used in Epistles written: First he saluteth them with a christian salutation, than he showeth his matter. And first he setteth his own name, that the writer of this Epistle might be known the Epistle more esteemed and loved, and had in more authority of all them, to whom it should come and be red amongs them, and that they should know it to be written of no false Apostle seeking his own glory & profit, but of a true Apostle of Christ jesus, that above all things sought Christ's glory, and the health and salvation of other.  
2 Apostle of jesus Christ.) Paul here showeth his office that he was called to, that he was Apostle sent, not of man, but of God Gala. i. not to please man but God, sent to preach, not men's pleasures fantasies, or dreams, inventions, traditions, or decrees of men, but he was the Apostle of jesus Christ, that he should preach Christ and his doctrine, poorly and sincerely, only seeking the glory of God, and to please GOD, and to declare God's will unto the people by the pure preaching of God's word, & by it to bring to Christ and to eternal life, by true faith in jesus Christ: And in this that Paul said, he was the Apostle of jesus Christ, he reproveth all false Apostles, and all them that study to please men more than God, that be more earnest to setforth man's law, than God's law, & more sorer will punish the transgression of man's law then the transgression of God's law, ye, this place reproveth all them that seeketh more their own glory, pleasure, and profit then the glory of Christ jesus, or the profit of their neighbour: ye, this place condemneth all them that preacheth or speaketh only for their belly sakes, looking only to themselves, and caring for no man else, caring neither for God ne man, so they be well themselves, living in all carnal pleasures and deliciousness.  
3 By the will of God.) These words he addeth to show that he was an Apostle of Christ, not by his own will, merit, or deserving, but by the will of God and not of man, that he should give all glory to GOD, for his vocation and conversion from his naughtiness, and not to himself. And in these words, he teacheth us two things, to come of God, and not of man, the one is, that true Apostles come unto us, not by will of man, or when man thinketh it good, but by the will of God, that all laud and praise with thanks, might be given to God for true Apostles, sent unto us to deliver us, from all fables, lies, errors, heresies, superstitions and Idolatry, and to bring us into the way of truth, in the which we may walk to life eternal. The other thing is, to know the goodness of God, that will not suffer his elect people, to lack faithful preachers or ministers, of God's holy will and pleasure, for the which things, great thanks are to be given to God.  
4 Timothe his brother.) The Apostle in this salutation, joineth with him Timothe (whom he calleth brother, both by creation and adoption, and also in setting forth of God's word) that these things he writeth to these faithful Colossians, might be regarded more and had in more authority, better believed and better loved of them all: for the true record of many faithful maketh much with the simple Christian, and maketh men believe better, if many bear like record or witness, of the thing spoken: so saint Paul, although his word should have been believed to be true, without other witness, because it was the word of the holy ghost, which spoke by the mouth of Paul. i Cori. xiii. Seek you saith he, a proof of him that speaketh in me, which is Christ: yet he joineth with him Timothe, that these Collossians should the better believe his words, esteem them and regard them better, so oft times doth the preacher or teacher of God's word, use the testimony of other, that his words should better be believed and esteemed.  
5 To the saints & to the faithful in Christ, that are at Colossa.) Now he showeth to whom he wrote this Epistle, he wrote it to the sanctes, that is, to the faithful in Christ jesus, such the holy scripture calleth saints, although they be a live, living in this world, and not canonised of the Bishops of Rome, which will none other to be called saints, but such as they have allowed for saints, well paid for their labours and pains, and yet some of them allowed for saints, do not appear to be saints before God, sanctified by Christ's blood, and by true faith in Christ, and good works approved of God. So we see that holy scripture calleth good men living in this world saints, and these saints he would we should, desire to pray for us here, and we for them.  
6 Grace be to you and peace from GOD our father and our Lord jesus Christ.) Here is declared, what thing the Apostle desired and wished to them: he wished to them no evil things but good things, not worldly honours or riches, pleasures or voluptuousness of the flesh, not kingdoms or high Empires, dignities, high honours, or promotions in the world, as carnal men desire to their carnal friends, but he desireth spiritual goods, as grace and favour of God, peace with God in their conscience, which things cometh of God our father, & not of ourselves, merits, or of dignities of our works, but of God the father alone, and of our lord jesus Christ. In this salutation the apostle showeth, what manner of salutation Christians should use, one to another in their writings, and what things they should desire, and of whom.  
We give thanks to GOD and the father of our Lord jesus Christ, alway for you when we pray, for we have heard your faith in jesus Christ and your charity towards all saints, for the hope laid up for you in heaven.  
Now the Apostle beginneth to show the cause wherefore he wrote to them, and first of all, he giveth thanks to god for their hope and charity, and other gifts of God, given to these Colossians, only of gods mere mercy and goodness, desiring God to increase these gifts, every day more and more in them. By this example we be taught to give thanks to god, for his benefits given to other, and to be glad with other for these divine gifts, and to desire them to be every day more & more increased. And in these words he reproveth them, that thanketh not God for his holy gifts, given to them and to other, ye, he reproveth than, that envy God's goodness in other, and be sorry that other be rich, cunning, learned, or have more knowledge than they, such there is many now a days, whom it grieveth much, to see so great knowledge of God's holy word and truth, showed to the world as now is, for the which thing, they should give thanks to GOD for it: as here the holy ghost teacheth us, and not to be sorry for it, or to murmur or spurn against the prick, as many wishing all these new men of the new doctrine (as they call it, when it is in very deed the old doctrine of Christ, and of his Apostles) in a fire or at the devil, condemning themselves to the devil and to hell fire, calling or thinking Christ's doctrine error and heresy, and condemning it for evil, which is good and wholesome, and true doctrine able to save our souls. jacob i Let men therefore beware, and condemn not truth for falsed, and call not good evil or evil good, light darkness, & darkness light, least woe everlasting fall upon them, for so doing and calling. Take heed you ignorant men, that you fall not into this danger of eternal damnation, threatened by the Prophet. Isaiah .v. to all them that call good, evil, & evil good, light, darkness, and darkness light, sweet, sour, & sour sweet, etc. Learn that the holy ghost in Paul, moveth us in our prayers, to give thanks to GOD for his benefits given to us, & specially for the gift of faith, and of charity. Secondly, he showeth what is the office of Christians to do, when they here faith and charity given to men of god, that they should give thanks to God for them. Thirdly, we see the office of faith and of charity: a true faith hath charity annexed, & worketh by charity at all opportunity, given in time convenient: charity showeth herself, by helping and relieving the poor faithful: Finally faith & charity, be the two chief things of Christ's religion, for the which we should give thanks to God, as gifts most necessary for our salvation, without the which, we cannot please god, nor be saved.  
2 For we have heard of your faith in jesus Christ, & of your Charity to the poor saints.) Here is declared the cause why Paul gave thanks to God, it was that he heard their faith in Christ jesus, and their charity to the poor, to be spread abroad, for virtue used cannot be hid long, but it will show itself, so a true and a lively faith cannot be hid long, but it will burst up into good works: as here Paul heard their faith, and yet faith cannot be heard nor seen (for it is an invisible gift of God) nor yet showed, except it show itself by good works, which declare faith, and showeth where it is, that it may be known and heard where it is, for a true faith in God, is not idle or dead: in that he nameth first faith, and then Charity, he showeth that faith must go before charity, or else that work of Charity, that springeth not out of faith, pleaseth not God, for it is unpossible to please GOD without faith. Heb. two. Faith is towards God, charity to God & to our neighbour: charity doth consist in works and deeds, & in ferventness of heart & mind, to work when power and ability will not serve, nor is power given to work.  
3 For the hope laid up for you in heaven.) This place is of authors diversly expounded, some make it agree with that that goth before, after this manner: We have heard of your faith, and of your Charity to the poor saints, & faithful christians, done to them for no other cause, but for Christ's sake, not looking for any praise, glory, or profit, to you, of man, for these works, but only for God's sake, and because of hope of immortality, and glory with God, that you trusted to be partaker of, not for the worthiness of your work, or almose done to the poor by you, but only of the promise of God, whose free gift is life everlasting, and not for the worthiness or dignity, of any work or deed, done by any mortal man. And this sense saint Peter. i. Peter i doth appear to allow: saying thus. Blessed be God, and the father of our lord jesus Christ, which after his great mercy, hath regenerated us, into a lively hope, by the resurrection of jesus Christ from death. So for hope of eternal life, we must do good works, surely trusting to come to that life, only of God's mercy and goodness, and not of dignity or worthiness of works, for the free gift of God's life eternal. Roma. vi. Other referreth this place, to the words that goeth before, that is to these: We give thanks to GOD for you, that you have not put your trust & hope, in worldly things, or in corruptible riches, but in heavenly things, looking more for heavenly treasure, than any worldly dignities or riches, only to be given to you of God's mercy, for Christ's sake, for whom you suffer much trouble, and adversity in the world, that ye might be partaker of Christ's glory in heaven, according to that which is promised, that if we suffer with Christ, we shall reign with him. Rom. viii. Which you surely trust and hope for, nothing doubting, but GOD will perform his promise, and for that hope, you willingly, gladly, and of love, show Charity to the poor, and helpeth them to your power, not looking for a reward of men, but only of god. Some other by hope, understandeth GOD and his glory hoped for which glory is called hope, because it is sure keeped, as job saith xix This hope is put in my bosom, that is the thing looked for by hope. i. res sperata. Other some thinketh by hope, may be understand God alone which is the rewarder of all that hope in him, and will reward all good works done for his sake, love or commandment alone, without all other respect, trusting to God's promises. And here peradventure some will ask a question: whether we should do good deeds, for hope of eternal life, or no? To this question may be made answer thus, that we must do good works, appointed us of GOD to do, principally for God and for his love, because we are his creatures, made to do good works, and to walk in them, looking for that reward that he hath both freely promised, will freely give, according to his promise, to all them that with a sure faith and constant hope, do persever and continue in the ways of the Lord, keeping his commandments. secondly, for the rewards sake promsed us of God, we must do good works, so that in all our works, we must most chief and above all things, look to the will, pleasure, love, and glory of GOD. thirdly, to our profit, glory, or life to come, we must so in all our works look for the glory of God, that scarce once we should remember our profit or glory to come: for if we seek more our own profit and glory, than the glory of God, we be but mercemarii hirelings, unworthy that glory & immortal life, in the world to come with Christ, which glory, cannot be bought by works of us, but we must come to it only of the free gift of God, and of his mercy and grace. Roma. vi.  
Of the which before you hard, by the true word of the Gospel which is come to you, as to all the world, and as it fructifieth throughout the whole world, so it doth amongs you, since that day you heard and have known, the grace of God by the truth. And as you have learned of Epaphras, our well-beloved servant, which is for you a faithful minister of Christ, which showed to us your love in the spirit.  
The Apostle showed before, their mercifulness to the poor saints, and faithful in Christ for hope of reward, laid up for them in heaven: now he showeth how they got that hope, that it was by the true preaching of the Gospel, which Epaphras preached unto them. Learn here how hope of heavenly reward, and life cometh, that it cometh by preaching of the Gospel of Christ, which is called here, the true word of the Gospel, and the truth itself. If hope of heavenly reward, cometh by the preaching of the Gospel, as it doth in deed, then what hope of heavenly reward can they have, where as the word of the Gospel is not peached? or what hope of heavenly life have they, that will not here the word of God preached? That condemneth and despiseth it, and esteemeth it no better, than a foolish tale of Robin Hood, guy of Warwick, or Bevis of Hampton, surely no hope at al. Learn here also, how necessary a thing for our salvation, is the preachig of God's word, that without it, seldom be given, faith, hope or charity. For faith cometh by hearing, & hearing by the word of God. Roma. x. And hope cometh by the true word of the Gospel, as here is showed, and Charity springeth out of true faith, and sure hope. The Apostle garnisheth the Gospel, with his due laud and commendation calling it the true word, that deceiveth no man, & the truth itself, that none should doubt of it but that every man that loveth the truth, should be glad to here the Gospel, preached or taught, because it is the truth, and putteth away all falsed, lies, errors, and heresies.  
2 And as it fructifieth throughout the whole world, so it doth amongs you.) He saith, the Gospel to fructyfye and increase throughout all the whole world as amongs them, that they should more rejoice and be glad, as all good men rejoiceth, when the Gospel goeth forwards and fructifieth, and evil men be sorry that the Gospel is purely and sincerely preached, received, and believed: but they give thanks to God for it. Here we learn to be our office, to be glad to here the Gospel of God, to be preached sincerely, and to give God thanks for it.  
3 Sense that day you hard and have known the grace of God, by the truth.) He showeth how long the Gospel, hath fructefied amongs them: even sense that day, they heard the grace of God, and knew it by the true preaching of the Gospel. And here we may learn diverse good lessons: First, that faith is sure and firm, that cometh by the word of truth. Secondly, that the sincere preaching of the gospel, not to be vain or frustrate, although it is not known, how it doth fructify, and in whom at the first, to him that preacheth, yet it goeth not away in vain, as the Prophet isaiah saith. thirdly, the benefits or the grace of God, be known by the pure preaching of the Gospel of truth and not of men, or of a multitude of men, that call themselves the church, when it may be doubted of, whether they be any member of the church or no, seeing their works be so contrary, to Christ's true Church. fourthly, learn that the grace of GOD, and his benefits is surely known, by the truth of god's word. And here it seemeth, that saint Paul would have us, to learn and know Christ, and the grace of God, by no other thing, but by the truth, and to judge every thing, by the truth of God's holy word, for the holy ghost is the most surest declarer of himself. Learn also that Christ, and the grace of GOD, and Gods benefits is there unknown, where as the word of God is not preached, and how can God be loved, feared, or dread, where as he is not known? Or how can there be any health, or eternal salvation, where as is no love, fear, ne dread of God? And if it be life eternal (as it is in deed, witness saint Ihon. xvii.) to know GOD the father, and his son jesus Christ, than it must needs follow, that it is death, not to know God the father, and his son jesus Christ and God's benefits to us, for Christ's sake, these benefits be unknown, where as the word of God is not taught, therefore see how necessary it is for our salvation, to have the word of God plenteously preached, and truly taught, that God might be known, loved, feared, and dread, and his will and pleasure fulfilled of all men. Finally, learn here how far be they from health, life, and salvation, that will not here the word of God, but condemneth to here it, ye, despiseth it, and the true preachers of it, slanders, backebites, persecutes, and as much as in them lieth, goeth about to let, hinder, and utterly to stop and quench the word of God, and to bring to death, the faithful ministers of Gods holy word, the necessary food of our soul, and yet of the ignorant, it is thought poison, and death of the soul: God turn the hearts of such, and make them his servants.  
4 And as you have learned of Epaphras, our well-beloved servant, which is for you a faithful servant of Christ.) Now he showeth who it was, that first preached the gospel, to these Colossians, not Paul himself, but it was Epaphras, a disciple of Paul's, and a true minister of Christ, in the sincere preaching of Christ's Gospel, and this Epaphras, returning again to Paul, in prison for the Gospels sake, showed to Paul of the faith, hope, and of the charity of these Colossians, for the which things, Paul commendeth them, not that they should be proud, but that they should increase daily more and more, in these holy virtues and gifts, with thanks to God. Nam virtus laudata crescit. Virtue commendeth increases. Learn here what servants, or chapilaines, should Bishops have about them, surely such as this Epaphras was to Paul, one that loved his Master, in all goodness, and Godliness, and for the truth sake: a man that loved God and his word, that was glad, when he hard the word of God, to be purely preached abroad, and to bring forth Godly fruits, as faith, hope, and charity, and of great gladness, showed these fruits to other, that other might glorify God, and give thanks to GOD, for the Gospel preached, & to make other to follow these Colossians in faith, hope, and charity, and in other Godly virtues. I fear me that all Bishops and noble men, hath not alway such servants, or chapilaines about them and with them, that be favourers and lovers, of God's holy word, but rather enemies and adversaries to it, ye, haters of it, slanderers, liars, and evil reporters of faithful ministers of God's word, reporting such evil upon preachers, as the preachers never did speak, nor thought, ye, peraventure such things, as true preachers hath and doth, ever abhor and detest: Ye, peraventure such things, as the preachers hath spoken again, and forbidding to be done, spoke or thought: and such evil tongues, lying to please their Masters, by their false lying hath brought, many good and faithful preachers, to be had in hatred, and evil esteemed of many Bishops, and noble men, which of ignorance hath persecuted, ye, peraventure put to death faithful ministers of Christ's Gospel, whose innocent blood, shed for Christ's Gospel sake, God will punish, except they repent and amend, and to call to God for mercy and grace. Therefore let bishops, and all noble men, and noble women, be not hasty of credence, to report, evil or preachers, and monish their servants, to beware what they report of preachers, and that they report no other thing of them, then that they can prove by honest men, as they would have their master's favour or profits by their Masters, than should evil reports, and false slanders, cease of true preachers of God's word, then should faithful Ministers of Christ's Gospel be known, from the false ministers, and true preachers favoured and esteemed of men, as they be worthy, then should God be the more glorified, his word better trusted and believed, God better known and loved, and so come into health, & to eternal salvation by Christ, whereas now the contrary done and suffered, many worketh their own and everlasting death and damnation, persecuting Christ's faithful Ministers, thinking peraventure, then to do a sacrifice pleasant to God, when they do persecute Christ, in his membres, as Paul did, before he was converted, as it is written. Acts. ix. Philip. iii. I pray God they may be converted with Paul, & to play Paul's part, that they may be preachers, teachers, and setters forth of God's holy word, as earnest as ever holy saint Paul was, and seek God's glory, and the salvation of other, as Paul did.  
Therefore, and we sense the day we hard, have not ceased do pray for you, & to desire that you might be fulfilled with the knowledge of his will in all sapience and wisdom, & spiritual understanding, that ye might walk worthily, pleasing God in all things, fructifiyngi all good works, and increasing in the knowledge of God, strengthened with all strength after the power of the glory of him, to all tolerance and patience, with joy, giving thanks to the father.  
Now the Apostle goeth forward, in his prayer he had begun and saith: that he giveth thanks to God, and hath not ceased to pray to God for them, that they might be fulfilled, with all godly wisdom, & spiritual knowledge, that they might walk worthily, pleasing God, and bring forth all good works, increasing in the knowledge of God. In this prayer, the Apostle teacheth us, one to pray for another, and to give thanks to God for his benefits given to men, and specially for faith, hope, and charity, as here Paul did. Secondly, here we may learn, not to cease from prayer, to God for other. thirdly, this place teacheth us, what we should desire to other, above all things, surely this thing, that they might have knowledge of God, and of his benefits, which is so necessary, that no man can be saved without it. Fourthly, hereiss showed, for what end and purpose Godly wisdom is necessary, that it is ordained for this end, that men should walk worthily, according to their vocation, every man in his state and degree, that he is called unto of God. Always studying to please God, and not himself, the world, or the flesh, the multitude of the people, but God alway. For he that seeketh to please men, high or low, himself or the world, he cannot please God. Non potest quisquam duobus dominis servire: No man can please two Masters, of contrary affections and minds: Finally, Godly wisdom is ordinated, that men should fructify in all good works, that is: do all good works, which thing they cannot do, till they be taught which are the good works that pleaseth God, & how they should do them, and for whose sake, & for what end good works should be done. This place reproveth all them, that be sorry that there is so much knowledge, of gods holy word, had amongs the people as is, saying: it was a merry world, when every man, woman, or child, could not prate of God's word, and sense that time there was never no merry world, cursing, and banning, and wishing to the Devil, such as brought in this new learning, as they call it: so by themselves you may see, and by their own words it is plain, they call gods word new learning, and the preachers and setters forth of it heretics, worthy fire and a faggot to burn them, saying: they would go twenty mile bare foot, to burn such heretics, so by ignorance, they speak & work their own damnation. And as Christ said to the Sadduces. Math. xxii. So may men say to them, erratis, ignorantes scripturas, you err, and fall into errors and heresies, deceiving yourselves and other, because you are ignorant of the holy scriptures: although you call other heretics and deceivers, yet you be the heretics in deed, and deceivers of the people, worthy that punishment, that you wish to other, except you repent and amend, and reform your judgements, words, and deeds, and call to God for mercy and grace and seek for better, & more truer knowledge in God's verity and truth, and have a better mind to it, and to the true preachers and setters forth of it. This place also reproveth, all them that do abuse Godly knowledge, and use it for their carnal liberty, sensual pleasure, worldly honour and dignity, ease, rest, profit, and for their bely sakes, such do not serve God, but their bellies, whose end is death, and their glory here, shallbe in time to come, to their confusion, shame, and everlasting death. Phili. iii. if they do not repent and amend, for Godly wisdom is given, that they should serve and please god and not themselves, or their bellies. And such belly beasts, be the cause, that the word of God is evil spoken on, because they do abuse their knowledge, and turneth it to their carnal pleasures, proffites, or glory. But such, let them put away ignorance, and take unto them Godly wisdom, and knowledge, and study to live after Godly knowledge, or else their knowledge, shallbe to their more condemnation, as Luke sayeth, the servant knowing the will of his Master, and not doing it, is worthy great punishment, and many plagues to be laid upon his back.  
2 Fructifiing in all good works.) Godly wisdom here desired willeth us to fructify in all good works, that is: It would we should bring forth, all manner of good works, & not one work alone, as some there be, that think it sufficient for them, to have done one good work, as some to have builded a Chantry some an Abbay, some a house of Friars, some a Nunnery, some an Hermitage, some a guild, some a Candle, some a Torch, ever to burn in such a church before this Image, or that Image, which be works not commanded of God, nor yet required of man, to the which, no promise of reward, is promised of God: but Godly knowledge, taken out of scripture, teacheth men not only to do one good work, but to do all manner of good works appointed in holy scripture, to be doen. This place doth seem to declare, that holy scripture is able to show, all manner of good works, & that there is no work to be called good, except it be commended, and also commanded to be done in holy scripture. And this saying of saint Paul reproveth those men, that thinketh the holy scriptures, cannot teach all necessary truths, sufficient for our salvation: & those men saint Paul ii Timothe. iii reproveth, saying: the holy scriptures to be able, to instruct men in righteousness, that he may be made perfit, and ready to do all manner of good works: He excepteth none. If the holy ghost had thought other works, then holy scripture speaketh of, to have been necessary for our salvation and that such works of necessity ought to be done, he would not have said (I think) the holy scripture to instruct us, and to make us ready to do all good works.  
3 Increasing in knowledge.) The Apostle would we should be fulfilled, not only with all wisdom, and spiritual understanding, but also he would we should increase in knowledge, & every day be better and better learned: and have more & more knowledge of God's holy word. Here we may see, that every man be he never so well learned before, yet he may learn, more wisdom and knowledge, of God's holy word. Ye, we see it is every man's duty, every day to learn of God's holy word, more and more knowledge, and to increase in the same. This place sharply reproveth all men that will not learn knowledge of gods holy word, and specially priests, that will not learn, but rather spend their time idly, at Cards or Dise, than they will look upon the new Testament, or of the old Testament, and will be no better learned, than they were the first day, they were made priests: Ye, this place reproveth all them, that will not hear sermons, Lectures of divinity in English, or in Latyn, or in that tongue they understand, ye, this place condemneth all them, that think it is enough for the rude people, to say their Pater noster, and ave Maria, and the Credo, and with them to be contented, and needeth to learn no more knowledge, when saint Paul would we should, every day increase more and more, in knowledge, and spiritual wisdom: and as they increase in knowledge of God, so he would they should increase in Godliness, & in virtue, that they might be strengthened with all Godly power & strength able to bear all adversity patiently, giving thanks to God in their state, living uprightly in their vocation.  
which hath made us able to the fellowship of saints in light, which hath delivered us from the power of darkness, and hath translated us into the kingdom of his well beloved son, by whom we have redemption, and by his blood, forgiveness of sins.  
Now the Apostle turneth him to the chief matter and cause, for the which he wrote this Epistle, that it was to show health, and eternal life, to be given to us all freely, by Christ, without respect, merit, or dignity of our works, or of any thing that is in us. And first, he showeth part of the benefits, that we have received by Christ: first, that when we were unable to think, to will or to do any good work or deed, he made us able, and did give us power to think, will, and do good. Of the which we may learn, that all power to think, will, or do good, cometh not of ourselves, but of GOD, the author of all goodness, as saint james saith. james i Second, we be made partakers of the inheritance, of saints in light, that is: of that heavenly inheritance, that holy saints be of, in light and in glory, and thus we be made, not by ourselves, but by Christ, when we were before, far from it, having no right ne title, to challenge or claim, the heavenly glory, for our inheritance. Now by Christ we have right title, to claim it for our inheritance. He addeth in light, as he would say, our inheritance was before in darkness, now it is in light, of the father of light, by Christ. Thirdly, God hath delivered us, from the power of darkness, and translated us into the kingdom of his well-beloved son, jesus Christ, for whose sake alone, we were delivered from all power of darkness, that is of the devil, the author of darkness, and from all works of darkness, as from sin, death, hell and from everlasting damnation: also the father of heaven, hath taken us away from all darkness, and blindness of ignorance, of God's holy word, and brought us into his truth, and into the light of the verity, of God's holy word, now openly preached and showed, thanks be to God. We were some times as saith saint Paul. Ephe. two. The children of the Ire of God and of darkness, but we are now made the children of God, by adoption and of light, as children of light, let us walk in all justice, verity, and goodness, before we were in darkness, and did walk in darkness, in much Idolatry, superstition, and feigned holiness, thinking that we pleased God very well, when we highly displeased God, committing Idolatry, and much superstition, going & wandering about, from one Image, to another, putting trust and confidence in them, & seeking health of body, or of soul, of dead stocks & stones, wherein was no health nor holiness: but from this Idolatry and darkness, God hath delivered us, and translated us, into his Kingdom, and made us iunct heirs with Christ, to be partakers of his glory, and that not for our merits or deservings, but only for the merits of Christ jesus, that suffered for us: By whom we are redeemed, from all captivity and thraldom of the devil, from death or hell: thus Christ jesus, our only saviour and redeemer, paid that ransom for us, that we were never able to pay i Timothe. two. And by Christ's blood shed for us we have remission, and forgiveness of our sins: and not by the Bishop at Rome's Pardons, bulls, or indulgence, pilgrimages to Peter of Rome, or to james at Compostella, Thomas Becket at Cantorbury, or to Etheldrede at Ely, the Images of our Lady at Walsynghan or at Ipswyche, or to any such like pilgrimage, erected and keeped for filthy lucre sake, to the dishonour of God, & to the great hurt of them, that trusted health salvation, or life, in such pilgrimage, I will not speak of the great Idolatry, there committed. Note that remission of sins, is only by Christ's blood, and by nothing else. sanguis Christi nos mundavit, ab omni iniquitate. i jonis i The blood of Christ hath washed us from our sins. and saint Ihon. apocalypsis i saith, that Christ hath washed us from our sins, in his blood, so redemption and remission of sin, is only by Christ.  
which is the Image of the invisible God, first begotten before all creatures, for by him were all things created, which are in heaven & in earth able to be seen, or not able to be seen, whether they be thrones, or Lordships, or policies, or Potestates, all things by him, and in him, are created, and he is above all things, and all things are by him.  
Now the Apostle describeth very plainly, what Christ is, by whom we have redemption, and by whose blood we are purged, from our sins. He saith that Christ is the lively Image of God the father, that cannot be seen of corporal eyes, and that he is the brightness, of the glory of the father, and the true image of the substance of the father, Hebre i That is, he is equal to the father in deity, power and substance, and in all things as he is God. Phili. i. To the which Christ, the father hath given all things, and in him are laid up, all the treasure of the wisdom of the father. This Christ, is the first begotten of all creatures, that is, he was before all creatures: for the son was in the beginning, & the son was with God and God was the son, and all things was made by him, and without him was nothing made, Ihon. i. And this son, was in glory with the father, before the world was made, as saint John saith xvii speaking of Christ. Which speaketh to his father after this sort. Father, glorify me with the same glory, that I had, before the world was created. Christ is called the first begotten son of the father, not because he was the first borne, and other borne after him, but because he was before all other creatures, and by whom, all other was created, and hath their being, whether they be in heaven, as Angels, Archangelles, thrones, and other Potestates and powers, or they be in the earth, in the water, or upon the earth able to be seen, or not able to be seen: all they have their creation, and being by Christ, the only natural son of God the father therefore of duty, all things created, are bound to be obedient to our saviour jesus Christ, by whom we have our creation, our being, redemption, justification, sanctification, justice and righteousness, and all other mights and powers, that be good in us, for his sake only, and not of our merits or deservings.  
And he is the head, of the body of the Church, which is the beginning first begotten of the dead, that he should be in all things the chief. For in him it hath pleased the father, all fullness to dwell and by him to reconcile all things towards him, and by the blood of his Cross, to pacify all things, whether they were in earth, or in heaven: that he should make peace through himself.  
The Apostle goeth forth, showing us what Christ is, he saith he is the head of the body of the Church, from whence do come all goodness to the body that is, to the whole congregation, and flock of Christ, and that he is the saver, keeper, and defender, of the whole body of the Church, and the provider for all necessaries to the body, and that by him, is distributed to every part of the body, necessary food, & that without him, all membres do perish, that be not fed by him, and in him, that do not receive health and life of him, that be not preserved & keeped by Christ and defended by Christ, the true head of the church. So Christ is the head of the Church, and not the bishop of Rome, as he nameth himself, & would be so called, which thing is high blasphemy to god, not to be suffered among Christians, that any mortal man should, make himself equal with Christ, and would be called by that name, that is equal to God. God saith: I will give my glory to none other. What other thing doth the bishop of Rome go about, calling himself the head of the Church, but to take away from Christ, his honour and glory, and would have it given to himself? which thing god will not suffer. Therefore let Bishops of Rome, cease from that name, and call themselves no more, head of the Church, for that is Christ only, as here Paul teacheth, and all other let them beware, to call Bishops of Rome, head of the universal Church of God, lest they offend God, and displease God, provoking God to pour upon them, his Ire and vengeance: & smite them with eternal death, due to such transgressors.  
2 He is the beginning, first begotten of the ded.) The Greek saith, he is the beginning, and the first begotten of the dead, as you would say, he is beginning first fountain and author, of our life, health, resurrection, and salvation, having all goodness in himself, and distributing it to other, and therefore not without a cause, he is chiefest in all things, to him is due, the chief place in all things, for he is equal to the father, in deity, substance, and effect, in power and might, and in all things.  
3 For it hath pleased the father that all fullness, in him should dwell.) Now he showeth by what means, Christ is called the head, of the body of the Church, that in Christ doth inhabit & dwell, all fullness of the goodness of god the father: and by Christ, we receive of God's goodness, as our redemption, reconciliation, remission of sins, justice, & righteousness before GOD, eternal life and felicity, & all other gifts of God, we receive by Christ only of Gods mere mercy and grace, and not of our merits or deservings, or of our works, merits, or petitions of saints. All fullness of the father, is called to dwell in Christ, not the Christ now hath received that thing, that he had not before, for all goodness of the father, he had before, as John .v. saith: As the father hath life in himself, so he hath given to the son, to have life in himself, as the father raised dead men to life, so doth the son. And. Iho. xviii. Christ said to his father, glorify me with thyself, with the same glory, that I had before the world was created: but all fullness of the father is called, to dwell in Christ, that all men should know, all the goodness they have, to come of God by Christ to them, that all that believeth in Christ, should not perish, but be saved, and should have life everlasting by Christ with the father.  
4 And by him to reconcile all things.) He goeth forwards, describing what benefits, we have received by Christ: he saith that all things, which were out of God's favour, to be reconciled again, to God's favour and love: as all men which either for their original sin, or for their actual sin, were out of God's favour, and had offended GOD, should by Christ only, be reconciled to God's favour: and have remission of their sins, and be made partakers, of everlasting life, and that only by Christ. So by Christ alone, all things in earth, or in heaven, be brought again to God's favour.  
And you which was far of, and enemies in mind and in evil works, now he hath reconciled you again, in the body of his flesh, by death that he should make you without fault, & without all spots in his sight.  
Before the Apostle showed in part, what Christ was, now he turneth his sermon to these Colossians, and showeth what benefit they have received by Christ and that they should love Christ the better, be more thankful, and give more thanks to God, for their health, life, and salvation, he showeth what they were before they received Christ's benefit: then they were far from life and salvation, from God alienated, by many vices and sins, both original and actual in heart, mind, will, judgement and in many evil works, as in Idolatry, superstition, fornication, adultery, errors and heresies, for lack of knowledge, and of God's grace, and by their naughty living, in the which they were brought up in, and accustomed, from their young age that they committing, great and abominable sins, in the sight of God, they thought themselves not to sin, for they knew not, what was sin, nor the danger of sin, nor yet God their creator and maker. Such there be many in the world, brought up in ignorance, and blindness superstition and Idolatry, thinketh superstition and Idolatry to please GOD well, the cause whereof, is evil bringing up of their parents, without knowledge of God, and of his will, and not taught to know God and his pleasure to be done, of us his creatures, and servants, as we have promised in our baptism, by our Godfathers, promising for us. And here he showeth, some part of their states, first, that they were far from God, from life, health, and salvation, by reason of their ignorance, and evil bringing up, in vice and sin, from their young age, unto that day, they hard the word of God preached unto them. And here we may learn not to stick much to those things, wherein we have been brought up, from our young age, which peraventure, have been counted virtue, and worshipping of God, yet the truth known, they have been superstition and Idolatry, as was Pilgrimage, decking, gilting of Images, setting up of candles before images: also again they were far from GOD, and from the house of Israel, having no title to claim or challenge any part of life, or salvation, ye, nothing knowing or minding life, and health, to pertain to them, that were Gentiles, as is more declared at large. Ephe. two. But these that were far of, Christ hath made them partakers of life, and of heavenly joy, bliss, and eternal felicity with God. Secondly, they were enemies to God & to their own salvation, both in mind, and in evil works, they had their minds infected and poisoned, with evil opinions, errors and heresies, evil and wicked judgements, and full of evil works: Serving not the living GOD, true and just, but many false Idols, dead Images, stocks and blocks, and oft times thinking themselves, to serve the true and living GOD, when they lived in all superstition and Idolatry: but these enemies, Christ hath reconciled again, to the favour of GOD the father, in the body of his flesh, by death, that by death of the Cross, which he suffered in his human body, for the redemption of all, both jew and Gentile, that will believe in him. And thus Christ's death, was a full and sufficient satisfaction, for the sins of the whole world, & for all them, that shallbe sanctified and saved. Hebre. x.  
2 That he should make us holy and blameless, and without spots in his sight.) Here is showed, for what end and purpose, Christ reconciled us to the favour of the father, that we should return again, to vice, sin, and to our old naughty living? No no. But that we should be holy, and live Godly and virtuously, know Gods will & keep it: And that we should be faultless, that no notable fault, crime, or sin might be justly imputed, to us of men, and that we should so bear & behave our selves, in all our affairs, that we might be without reproof, & that our faith, should be so pure and steadfast, garnished with all manner of good works, that we dead from sin, should live to justice, as saint Peter saith. i. Peter ii Here we may learn, how pure & holy a life, all men should live not only the Bishop, Pastor, and priest, but also all lay men that desireth to be fellows of salvation, and glory by Christ.  
If you remain in faith grounded and stable, and will not be removed from the hope of the Gospel, which you have hard, that was preached to all creatures under heaven, of the which, I Paul am made a minister.  
Now he showeth, how they shallbe blameless, without fault and spot, in the sight God, that is, if they shall abide in true faith and by no affliction, persecution, prosperity, or adversity, decline or shrink from true faith, but be constant, and stable in it, founded upon Christ, the true foundation, and corner stone, cleaving unto Christ, and to his doctrine. And here the Apostle reproveth all unfaithful, that be doubtful, inconstant, and wavering in faith, moved and tossed, hither and thither, with every wind and blast, and tempest of wether, of threatenings of men, or hope of favour, or pleasures of men. And specially here is reproved, all such as will be favourers of God's word, as long as hope of favour, pleasure, profit or commodity, do come by the word of God, and when that hope is gone, they shrink from the Gospel, are ashamed of it, leave it, and forsake it, following men, the world, and their bellies, ye, and all the knowledge, they have by the Gospel, they turn it to a carnal liberty, and to a worldly commodity, making the Gospel to be as a cloak, to their covetousness, pomp, pleasure, insaceable minds, to get riches, lands, and possessions, and to make themselves rich, in worldly possessions, and such there is many now adays, as Christ saith. Math. xiii. Multi ad tempus credunt, & in tempore tentationis recedunt. Many for a time doth believe, but in time of temptation, they shrink from faith from God, but these be not they, that be blameless, and without fault in God's sight, but they be worthy blame, and be spotted with many vices and sins, & shall not escape punishment, except they repent and amend, and be constant in faith. Here is two things required of us, that we should be without blame or spot, in God's sight: the one is, that we should be constant in faith, the second, not to shrink from the hope of these heavenly treasures, promised by the Gospel, preached to all creatures under heaven. See the mighty power of GOD, that made his word to be preached throughout all the world, in the spite of all enemies to the Gospel, and maugre to their tethe, and therefore the Apostle was not ashamed, to call himself, not a lord, but a Minister of the Gospel, called of God. And here he reproveth, those bishops or high prelate's, that will be called lords, and yet they be no ministers of the Gospel of Christ: seldom or never preached Christ's Gospel.  
Now I joy in my sufferings for you, and fulfil that which are behind, of the afflictions of Christ in my flesh, for his body sake, which is the Church, of the which Church, I am made a Minister, according to the ordinance of GOD which is given to me amongs you, to fulfil the word of God: A mystery hid from the world, and from generations, but now showed openly to his saints, to whom God would make it known.  
The Apostle, because he showed before, that the Gospel was preached, throughout all the world and that he was a minister of it, by the ordinance of God: now he showeth that he suffered many afflictions for it, and for the health of them, to whom he preached it, and that he was not sorry for his afflictions, but rather did rejoice in them, for the Gospels sake, and for the health of other, saying: now I rejoice in my suffering, and suffer mine afflictions gladly, for the Gospels sake, and for you Colossians, and other of the Gentiles, knowing by that means, God worketh your salvation. And in these words Paul maketh answer, to carnal men, that would object to him after this manner. If this doctrine that thou preachest be true, and come of God from heaven, of the which cometh life, and eternal felicity, as thou sayest, how can it be that these, that be preachers & setters forth of it, be most miserable of all men, least esteemed or regarded, cast in fetters and in prison, be called heretics, lollers, deceivers of the people, seditious men and suffer some times, shameful death for his doctrine sake? To these carnal men, saint Paul maketh here answer, saying: that he suffereth slander, checks and rebukes, imprisonment and fetters, not for his sins or evil doings, but for the Gospels sake, and for their sakes, to whom it was preached, which came to health, by the Gospel preached, and therefore it was no shame to suffer for the Gospel, but rather commendable, & that these afflictions was not hurtful, to them that suffered unjustly, but to them that afflicted other they were damnable: and that God suffered evil men, so to afflict the good, that the judgement to the evil, should be the more greater, and that the good should by much tribulations, enter into joy & bliss, after the example of Christ, & that the evil should be confounded, seeing they could by no afflictions, hinder or let the word of God to be preached, or to hinder it or let it, that it should spread abroad & increase: for the more the evil goth about by afflictions, persecution or death, to stop the word of God, the more it goeth forwards, by that means, God will not have his word, altogether stopped and hid, and oft times it chanceth, that by evil men, the word of God is promoted and setforwardes by that means, by the which evil men, went about to hinder it: example in Christ's death, and in the death of many other, for Christ's Gospel sake.  
2 I fulfil that which are behind, of the afflictions of Christ in my flesh, for his body sake.) This place hath of some evil men, been wrested out of tune, and from his true sense, to the great contumely of Christ's blood, as they would say: that Christ's blood was not a full satisfaction, for our redemption, forgiveness of our sins, but that to it some thing lacked, which by our work, deed, merit, or afflictions, should be fulfilled and satisfied, as they should say that Christ's passion was not sufficient, to take away the sins of the whole world, and as Christ had not fully satisfied, for the sins of all men, which thing to think or say, is great blasphemy to Christ, and to his holy blood: God forbidden that any any man, should think so or say it. For Christ by his death, once for all, hath fully and perfitly satisfied, for the sins of all men, and by one oblation, made them perfit that shallbe holy. Hebr. x. He entered once into the holy place called sancta sanctorum, & found eternal redemption. Hebre. iiii. Wherefore this is an undoubted truth, ever to be believed of all christians, that Christ by his passion and death, hath taken away, all the sins of the world, without our works, deeds, or merits, for he needeth not our works, merits, or afflictions, to purge man from sin, as saint John saith. i. John i The blood of Christ hath purged us, from all our sins: and John in the Revelation: he hath washed us from our sins, in his blood. Of these scriptures it is certain, that they be injurious to the blood of Christ, and blasphemers of Christ, that think our works or afflictions, to purge us from our sins, or to satisfy for sins, for these be offices, only pertaining to Christ alone: And for our afflictions, they be not worthy the glory, that shall be showed to the elect of God. Roma. viii. What blasphemy can be more to Christ's blood, then to think that our little nothing, can make perfit, that Christ left unperfit, or can satisfy or fulfil, that Christ hath not fulfilled, and fully satisfied, without our works, merits, deeds, or satisfaction? What can we do, that could pacify God's Ire and displeasure, or deserve life everlasting? surely nothing. And where as Paul saith here, I fulfil that are behind, or that doth remain, of the afflictions of Christ, is nothing else, but that saint Peter saith i. Peter ii where he saith, that Christ hath suffered for us, leaving to us example, that we should follow his footsteps: that is, that we should suffer afflictions, after the example of Christ, and the afflictions that we suffer, Christ saith that he suffereth them, because we be membres of his body, and Christ suffereth when his members suffereth. Acts ix GOD spoke to Paul. Saul, Saul, quid me persequeris? Why dost thou persecute me? And so Christ is called to suffer two ways: one way in his own natural body, as when he suffered upon the cross: another way, when he suffereth in his mystical membres, in the bodies of his elect people After the first way, nothing was left unperfit, as touching the members that remaineth, that Christ in them should suffer, unto the worlds end, and that they by patient suffering, should entre into the kingdom of glory, and so saint Paul here meaned, saying: I fulfil that which is behind, of the passion of Christ that is: Christ did suffer, both to take away our sins, and also for our example, to suffer, so I do now, suffer afflictions for the Gospel's sake, to give other example, to suffer patiently such afflictions, as shall chance unto them, here in this world, for the truth sake, and for the comfort of other, as he testifieth of himself. i Corin. i saying, whether we are punished, or that we suffer, it is for your comfort and health. So Paul suffered afflictions, for the example of the whole Church of God: that all should learn of Paul, to suffer patiently for Christ's sake, for his word, and for his Gospel. And so this is behind of the Passion of Christ, not that any thing remained unperfit, in Christ's passion, which by our sufferings, should be made perfit: But that as Christ in his own body here suffered, hunger, cold, thirst, many afflictions and death, so he doth dow suffer in his members, and that thing the Passion of Christ showeth, that we should so do, suffer with Christ, and arise with him. So as pertaining to our redemption justification, and salvation, nothing remaineth, that was not fulfilled, in the passion of Christ, but as touching the suffering of Christ in his membres, this remaineth to be fulfilled, in every one of them: as saint Paul saith. Omnes qui volunt pie vivere, in Christo jesu, persecutionem patientur. All that will live godly in Christ, must suffer persecution and afflictions, here in this world.  
3 A mystery hid from the world and from generations, but now showed openly to his saints, to whom God would have it known.) Paul said, he was made, not of man, but of God, and by the ordinance of God, a minister of the Gospel, which Gospel was hid from the Gentiles, and from a great part of the world, of a long time: From the beginning of the world, unto Christ's time, a few of the Gentiles excepted, to whom it pleased God, of his especial grace, to show his Gospel, his will and pleasure, and so did give to them faith also, by the which they were saved. For what causes, GOD would not have had his word, openly preached to the Gentiles unto Christ's time, it is not of us to be curiously searched, nor inquired, it is enough for us, to know that, that was his will, & for his glory, as holy scripture telleth us, whether it was that they had by their sins deserved, their blindness and damnation (as they had in very deed) or it was that God knew, the hardness of their hearts, & their stiffeneckes, and that they would not have received it, before Christ's coming, if the Gospel had been preached unto them, or that God reserved that mystery, unto the coming of our saviour Christ, that by him all goodness should be known, to come to us by Christ, and in Christ, and all mysteries, by Christ to be opened and showed, to our profit and commodity, and that only of the goodness of GOD, of his mere mercy and grace, and not of our works, merits, or deservings. And here we may learn two things, the one is: that the mystery of the Gospel, to be openly showed amongs the Gentiles, was hid from the beginning, and was not openly preached, to them in Paul's time: Therefore thanks is to be given to GOD, of whose grace it was showed so now in our days, that the verity of God's holy word, is plainly opened to us, more than it was in our father's days the cause is not of man, but of God's goodness to us, not of our wisdom, policy, cunning, learning, goodness, but only of God's grace, and because it hath so pleased him, to show to us that truth, that was hid from ourfathers, that we should more thank, and glorify God for the same, and use the light of God's truth showed to us better, and live according to the Gospel, opened to us now in our days. Another thing we may here learn, that GOD showeth his truth, and openeth the light of his Gospel, & of mysteries long hid, when it pleaseth him, and to whom it pleaseth him, and not at the will or pleasure of man, that none should think, he may understand the holy scriptures, when it pleaseth himself, or of his own might or power. Learn that the knowledge of holy scriptures, and of mysteries hid, cometh of God only, & not of man, God using our diligence & labours, as means by that which, God useth to give his gifts, of sciences & knowledge of holy scriptures.  
which as the riches of the glory of this mystery, amongs the Gentiles, which is Christ in you, the hope of glory whom we show, monishing every man, and teaching all men, in all wisdom, that we should make every man perfit in Christ jesus, for the which thing, I labour with all force, after the might of him, working in me by strength.  
Now the Apostle showeth what was that mystery, that was hid from the world, that it was the riches, of the glory of Christ, among the Gentiles, that is Christ in you, that is: that the Gentiles received Christ by faith, and salvation by Christ, was unto the Gentiles, such riches & glory, as passed all other riches and glory, that no tongue could tell it, nor heart think it: that was Christ to be with them, and all benefits of Christ, to come to the Gentiles, by true faith in Christ, which is the hope of eternal glory.  
2 The hope of glory.) He showeth that Christ is our hope of glory, and none else, neither his mother, John, ne james: & here is declared, the effect of saint Paul's doctrine, that it was, that all men should put their hope and trust of glory to come, in no other, but in Christ jesus, not in circumcision, in no sacrifice, ceremony, or work of the law, in no deeds of men, not in merits of saints departed, not in masses of Scala caeli, but in Christ alone our saviour.  
3 That we should make every man perfit in Christ jesus.) Look to what end saint Paul's doctrine doth extend, that it was to make every man (as much as in him lied) perfit in Christ jesus, & that they should lack nothing, that pertained to eternal life and felicity, & that thing to be done, by the word of GOD, that he preached and taught. This place maketh against all them, that would keep men still, in their infirmity and weakness, and would have them always weaklings, and not perfit men, ye, not to increase to perfit men, but to be children wavering with every blast of doctrine, now ready to receive this doctrine, now that, and not able to judge themselves, in manifest truths, contrary to the doctrine of saint John: bidding us to prove the spirits, whether they be of God or no?  
4 For the which I labour with all might.) The Apostle laboured with all his power and diligence, to bring all men, to perfection in Christ, & to a full perfit knowledge of Christ, and of his benefits, that all men should know perfitly their health, life, & salvation, to come to them, only by Christ, and that there was no health, without Christ. And this he did, by the mighty power of God, working in him, or by the ministration, of that working Godly word, which he preached: for God by his word, purely and sincerely preached doth work: therefore it is called a lively word, for it giveth life. And here we may learn, that the doctrine of saint Paul, and of other that wrote the holy scriptures, not to be of man (although they that wrote or preached them were men) but of God, and of his holy spirit, by whose inspiration they wrote, as Peter saith. two. Peter i Learn to attribute to God, all things that be done well of us, and not to ourselves, as Paul did here to God working in him, and by him.   

¶ The ii Chapter.  
FOR I would you knew what care I had for you, and for them that are of Laodice, and as many as hath not sen my person in the flesh, that their hearts might take comfort, seeing they be joined in charity, & in all riches of certain persuasion of understanding in to the knowledge of the mystery of God, and the father, and of Christ, in whom are hid all the treasures, of the wisdom and knowledge of God.  
The Apostle here getteth the favour, of these Colossians, and of the Laodicenses, showing his hearts desire, was to comfort the hearts of them, that had not seen him corporally, by the spirit of God, and that they should agree, and cleave together as members in the body surely, by a true faith knowing that all treasures of wisdom, and knowledge of God are laid up in Christ, whom if they should have, they should lack nothing, whom if they lacked, they should have nothing, whatsoever they had without Christ. This place teacheth one of us, to be careful for another, that we might have comfort by the holy ghost, and by God's word as Paul was for these Colossians, and Laodicenses: and it reproveth all them that care not for other, whether they fleet or sink, whether they have knowledge of God's word or no, whether they be saved or dampened. Ye, this place reproveth all them that be haters of God's word, that care not for it, but contemn and despise it, that be contentious and uncharitable, caring not what chance to other, so they be well themselves, live in wealth and pleasure. Learn, it is the office of a true pastor, to edify, not to destroy, to feed, not to bring to death, to comfort men's hearts in Christ, not to discomfort and discourage them, from Christ, or from his holy word and Gospel.  
2 When they shallbe joined in Charity.) In these words is showed, how their hearts shallbe comforted: that is, when they shall be compacted and knit together, so in charity, that one of them, cannot be separated from another, that they be as sure one, coupled to another, as membres in the body, be joined together, & that they all think and say one thing, and that also, when they be joined together, with a true faith, which he calleth here riches, of the sure persuasion in the knowledge of the mystery of GOD. And here me thinketh saint Paul, declareth what faith is, that it is riches of sure persuasion, in knowledge of God's word, and that knowledge to be so sure, that it cannot be false, or brought in doubt, for faith knoweth the truth of god's word and promises, to the which it stayeth surely, and will not be moved from it. And here he showeth, that those men, that be doubtful in their doctrine, inconstant, or wavering, have not faith. For true faith, cometh of sure knowledge of God's word, and hath annexed to him, hope, and charity, and obedience, to do God's commandments, all respects of worldly riches, favour or pleasure, well or woe, set a part, example in Abraham, Isaac, jacob, and other holy fathers.  
3 In Christ be all treasures of wisdom and knowledge, laid up in score.) As he would say, he that hath Christ, he hath all things, necessary for his salvation, as all wisdom, knowledge, virtue, holiness, health, and life, he wanteth nothing, he hath a well of all goodness, ever springing and flowing over, he hath treasures, that cannot be spent or wasted. Here the Apostle reproveth arrogant men, and proud philosophers, that thinketh humain learning, and knowledge of man's learning, to be preferred, above the learning of Christ. Ye, here he checketh all them, that be more studious of human sciences, than they be of God's holy divinity. Ye, all they be reproved, that will spend, days, nights, & years, in the study of human Philosophy, and will not give more study, to the knowledge of God's holy word, by the which, Christ is gotten by faith, and keeped by faith. and he that hath Christ, hath all things, & he that lacketh Christ hath nothing, have he never so much humane learning, Philosophy, or Poetry: as Tully and Demostenes, was found in th'end, as they had had, no learning, because they lacked Christ and Godly doctrine, for all learning, must give place to Christ's doctrine, as most chief, far excelling all other learnings.  
This I say, that none should deceive you with enticing words, although I am absent from you in the flesh, yet in the spirit, I am present with you, ioying & seeing your order and steadfastness of your faith in Christ.  
Now he showeth for what end he said all treasures of wisdom and knowledge of God, to be hid in Christ, that it was, that they should not suffer themselves to be deceived, by no enticing words of Rhetoric, or of man's learning, or by no other doctrine had it never so great pretence of holiness, or appearance of wisdom, and by it to be brought to the degrees of human Philosophy, from the pure & clear spring and fountain, of lively water of the word of God. And he exhorteth them, to abide and stick sure, to that faith they had received, by God's word, and that in no wise, they should turn from it, to jewishness, or to the law, to the sacrifices, or Ceremonies of the law, as to think they cannot be saved without them: when by Christ, they have all things necessary for salvation: nor yet it is not necessary, to join with Christ any other thing, as learning of Philosophy, works of the law, Ceremonies, Traditions of men, as without them, no man can be saved: For Christ is a sufficient saviour, without all these things: nor it is not needful to salvation, to join any other thing with Christ, as necessary for salvation, without the which, salvation cannot be had. This place doth reprove them, that saith, men cannot understand holy scripture truly, without human Philosophy, and therefore, they say, that Philosophy is necessary, and that young men, brought up in the Universities, must needs learn Philosophy: they will not suffer them to study divinity, before they have spent, three or four years in Philosophy, in Aristotle, or in Plato's works: that by Philosophy, they may be able to judge of divinity, and so it oft times cometh to pass, that divinity is judged by Philosophy, and as the Heathen Philosophier, hath thought and judged of divinity: so many young men's judgements be, and so the studious youth in Universities, be poisoned by human Philosophy, in their first studies: for as it is oft times seen, that the vessel will keep long the smell of that liquor, that was first put in it: so the studious youth, first brought up in Gentile learning, keep long the Gentiles judgements and manners: of these Gentile authors, they have red in their youth, and it is a great grace, if ever they be brought from them, and that is a great cause, why so many brought up in Gentle authors, have more sweetness and pleasure, in Gentile learning, then in the learning of Christ, and of God's word, which they contemn and despise, for Gentile learning. Therefore I think it most expedient, for God's glory to be spread abroad, & for the salvation of many, and for true judgement to be had, that all youth should be virtuously brought up, after the knowledge of God's word, that they might have their judgements, truly form and directed, after the knowledge of holy scripture, & that they should be taught, by sober, discrete, and learned men, the true science of scripture, and how they should take it, and come to the knowledge of it, with what humbleness and meekness, oft times, giving themselves too faithful prayer, desiring the knowledge of holy scriptures of GOD, to the glory of GOD, to their salvation, and to the commodity of other.  
2 Although I am absent in flesh, yet I am present with you in the spirit.) Note what affection Paul had, to these Colossians, he was present with them in spirit, although he was absent in his body from them, he exhorted them to continue in faith hope, and in Charity, and not to shrink from them, one here breed so he studied to profit them, and to teach them the way to salvation: and that is, to be present with them in spirit.  
3 joiing and seeing your order and sureness of your faith in Christ.) He commendeth them for two things, and was glad to see in them steadfastness: the one was, that he rejoiced to see the good & seemly order, used amongs them: a good order in doing of things, amongs Christians, is to be commended, and where is no order, there is confusion: saint Paul. i Cori. xiiii. Would all things should be done, after a seemly order, and after a decent fashion, and here he commendeth a good order, and reproveth those, that keep no order nor comeliness. He commendeth them also, for their sureness of their faith in Christ, that by no craft, or enticing persuasion they shrynked from Christ, or from true believe in Christ. He reproveth here, inconstant men, and such as will be moved, with every blast or doctrine. He commendeth them, not that they should be proud, but that they should more and more, go forwards in virtue, for virtue commended, increaseth much more.  
As you have received Christ jesus our Lord, so walk in him, that you may be rooted in him, and builded in him, and made strong by faith, and as you have learned, abounding in him, with giving of thanks.  
The Apostle exhorteth them to go forwards, and increase every day more & more, in knowledge, in faith, in hope, in charity, as they have received Christ, and faith in him, and all treasures of perfection and salvation to be had in Christ, by the preaching of the Gospel: so he would have them, increase in knowledge and in all virtue, every day more and more, and not to cease from well doing, & good works appointed of God to be doen.  
2 So that you might be rooted in him, and builded and made strong by faith.) The Apostle requireth constancy, and sureness in them, that they should not be movable, with every wind of doctrine, but that they should have sure faith, constant hope and be perfit in charity, in the knowledge of God, and of Christ and as a tree, surely rooted in the ground, cannot well be plucked up, so sure he would have them rooted in faith, and that they should build upon Christ, the sure foundation, and not upon men, men's fantasies and dreams, traditions, religions of men, or upon men's good intentes, without God's word. Christ is the true foundation, that will not be moved, by no wind nor wether. i Cor. iii. Upon Christ we should build such works, as be meet for Christ the foundation: and they be the works, commanded in holy scripture, by gold, silver, and precious stones, signified. i Cor. iii. And not voluntary works, signified by wood, hay, stobble, which tried by the fire, will not stand, but either smodder as have, or else burn as wood and stobble: but yet they that hath done these works, shallbe saved if they repent and amend, and call to GOD, for mercy and grace, and do the works of the spirit.  
3 As you have been taught abunding in knowledge, with giving of thanks.) He moveth men to increase in knowledge of Christ, and in true faith, and Charity, and in these to excel, but alway with giving thanks to God, which hath given them power, to do good, that none should ascribe the good works he doth to him, to his might and power, but to God the author of all goodness. james i Learn that it is not enough, to have knowledge of Christ, and of his benefits, but all men must increase, in the knowledge of god which knowledge cometh by God's word. This place reproveth them, that loveth not to read the holy scriptures, that will not suffer them to be red, ye, scarce will suffer the Bible, to be in their Parish Churches, much less in their houses.  
Take heed that no man deceive you by Philosophy, and vain deceit, after the traditions of men after the elements of the world, & not after Christ. For in him doth dwell all fullness of the godhead corporally, and you are in him fulfilled, which is the head of rule & power.  
Now Paul showeth them what they should eschew and flee, that they should eschew all psudoapostles, & false deceivers, which by subtle craft, went about to deceive them, and to pluck them from Christ, and from true faith in Christ, to errors heresies, evil and pernicious doctrine, & that by probable reasons, and persuasions, taken of man's doctrines, of the wisdom of the flesh, of traditions of men, of Ceremonies, and of other vain, things, so we know, it is the office of a good pastor, not only to teach good things, and to exhort to the same, with all persuasions, but also to monish men, to be ware of evil things as of evil doctors, and evil doctrine. As first, he willeth to take heed, that no man catch them, as their pray, and steal upon them, as unwarned of false & deceitful jugglers, that by crafty and subtle means, go about to deceive them, and by carnal wisdom bringeth them, from the truth to falsehood, form verity to fables and lies, errors, heresies, evil opinions, and corrupt judgements, and so pluck you from Christ, to the devil, from light to darkness, from life to death. And here the Apostle alludeth to such, as lie privily in watch, to take and snare other unwares, and so they take them and carry them away, and make them, their pray and bond men or prisoners: even so do these false teachers, seducers of other, deceive the simple, by fair flattering words, pretending great holiness, but (the truth known) they teach no holiness at all, but much Idolatry and superstition, false trust, and vain hope, lies for truth, and death for life, seeking health and salvation, where none is to be found: such were they, that did not ascribe to Christ, fully our whole justification, sanctification, redemption, remission of sins, and life everlasting: that made men to run, hither and thither, to seek saviours, redeemers, and helpers, & not to God alone, and such be all they, that seek to come to the father of heaven, by another way, then by Christ alone.  
2 Let no man deceive you by Philosophy, & vain deceiving, after constitutions of men, after the elements of the world, and not after Christ.) Now he showeth four things specially, by the which, pseudo-apostles, false preachers deceived them. The first he saith, it was by Philosophy, of the Heathen philosophers, invented and excogitated by man, contrary to God's Law and will, measuring all things, by natural reason, and worldy wit, and that to be of no truth, that natural reason, could not attain unto. And here he doth not reject, all Gentile Philosophy, for there is many things in Gentile philosophy, that be not repugnant to holy scriptures, but agree very well to it, and those doctrines, are not to be contemned: but that doctrine is to be refused and contemned that is contrary to holy scriptures, that plucketh men from Christ, and from the study of holy scriptures, and from the true judgement of holy scriptures. The Apostle would we should, form our judgements, after holy scriptures, and our manners to follow holy scripture, and not that we should judge, after the Heathen philosophers, & have manners like to the Heathen, but he would have us rectify our judgements, after Christ and his doctrine, & to gather good manners, in all verity and truth, justice, and righteousness, of the verity itself, and not of that doctrine, where as falsed is. And therefore I think they do evil, and not after the counsel of saint Paul, which they themselves do, and willeth other to do so, & specially studious youth: first to read and study, human Philosophy, & by statutes bindeth all youth, to study three or four years Philosophy, & then after, to give their study to divinity: but this is a preposterous order in study, and doth much hurt, to many young men studious, and perverteth their judgements and manners, and maketh Heathen and Gentile manners, to be so graffed in youth, that scarce they can be plucked our again, and some will never forget their Gentle manners, they have learned of the Gentile philosophy, in their youth: and some be so given, to the love of Philosophy, that for it, they contemn divinity, and think the knowledge of God's holy word, but a rude knowledge, and nothing so great learning, as is the learning of Philosophy, for the which, they forsake all other learning, & sticketh still to Philosophy, and in it consumeth all their life: as some be drowned in Tully, some in Plato, some in Seneca, some in one philosophers doctrine, & some in another, that no learning savoureth in his mouth but that smelleth of this, or that philosopher, in whose learning he hath been brought up, in study of it, and will scarce by plucked, from the savour of his wine, put first in new and young bottelles: and this is the cause of much inpietie, error and heresy corrupt judgement, ignorance and blindness, in the knowledge of God's word. For if the studious youth of the Universities, were as diligently, under sober, sad, discrete, and learned men, brought up in the earnest study of God's holy word, as they be in Aristotiles, Plato, and Cicero's works, there should be much more Godly learning, better judgements, and better manners, and much more better living, then there is. What is the cause of errors, but ignorance of scripture, as Christ said to the Sadduces. Math. xxii. Ye err, not knowing the scriptures, so do many err, because they know not the holy scriptures, and the truth of God's will, and the cause is they be brought up from their youth, not in the true knowledge of God's word, will, and pleasure. Therefore me think, that high Magistrates and Rulers, to whom pertaineth, as well to procure the health of the soul, as of the body, of their obedient subjects, not only that they should be learned, in holy scriptures, to bear good affection and mind, to holy scriptures, and to see these things to be done, both in themselves, and in their subjects, that holy scripture willeth every man, to do in his vocation, but also that their subictes should have, sufficient knowledge in holy scriptures, that they might judge rightly, and live Godly, and that at no time, they should decline from God's word and commandment, which every man must keep, that shallbe saved, and come to salvation and life by Christ. The second, to beware they be not deceived, and that is vain deception, what learning so ever it be, that deceiveth men, and bringeth them from the truth of Christ, and from the verity of God's word: that doctrine is called vain deceit, for it bringeth into errors, heresies, false doctrine, whether it be Logic Philosophy, Rhetoric, or any other wisdom of the flesh, or of the world, that hath appearance of truth, or of holiness, and do not bring truth with it. This place reproveth all errors, heresies, lies, falsed, and all superstitious doctrine, that provoketh men alway, from Christ's doctrine, and from the truth of God's word. The third thing to be ware of, that by it they be not deceived: is the traditions of men, by the which, pseudo-apostles went about to deceive men: saying, traditions of men, are either to be preferred above God's word & commandments, or at the least, equal with them. Ye, they would have men's laws and decrees, kept and observed, above God's laws, and for the observation of man's laws, they break God's commandments, to whom Christ threateneth woe everlasting. Math. xv. saying: woe be to you hypocrites, that have broken Gods commandments, for your traditions. Secondly, they taught traditions, as necessary to salvation, & that without the keeping of them, they could not be saved. Thirdly, they thought it deadly sin, to omit man's traditions and Ceremonies, and as like offence to break man's traditions, as to break God's commandments. Fourthly, they thought traditions of men, to purge men from sin, ye, to satisfy for sins and to be full satisfactions for sins. Fiftly, they counted traditions and ordinances of men, to be holiness, to make men holy and good, to take away sin, to deserve the grace of GOD, to bring holiness to the doers, ye life and salvation. Thus deceivers and pseudo-apostles, went about to deceive these Colossians and other, by traditions of men, which are not to be observed, as necessary for salvation, purgers of sin, or satisfaction for sin bringers of holiness, or of eternal life: But as things indifferent, not to be compared with God's commandments, but to be observed, as far as they be helpers to the keeping of God's commandments, and the fulfilling of Gods will and pleasure, and for good order and quietness. The fourth thing to be ware of, is the Elements of the world: by the Elements, some understand the sun, the Moon, the Stars, or the other elements, thinking that there was amongs the Colossians, some that did worship these Elements, as Gods, and desired health and salucaion of them, putting trust and confidence in them, praying to them and desiring of them prosperous things, and of the dispocition of these Elements, Prophesied things to come. The Apostle here biddeth them be ware, they fantasy none such thing, by these Elements, which are no Gods, nor are not to be worshipped as God, but as the creatures of God, made and ordinated for the behalf and commodity of man, in this world: Other some understandeth by Elementa mundi, the Ceremonial, and judicial laws, of the old Testament, thinking them to be necessary for salvation, & that none could be saved, without the observing of them, as some thought Act. xv. And amongs the Galathians. Gala. iiii. But Peter and james, and the residue of the Apostles of Christ, thought legal Ceremonies and sacrifices, not necessary for salvation, but salvation might well enough be had, without them, ye, & without all Ceremonies. For Ceremonies now used in the Church, be no holy things of themselves, they make no man holy, they be no workers, nor works of our salvation, they be ordinated, to signify and represent, other things signified by them. And here the Apostle biddeth them beware, of such as did call them to the law and not to Christ, to the Ceremonies or works of the law, and of man decreed, and not of God commanded: and here he willeth them to beware, of all them that exhort men to Ceremonies, old customs, voluntary works, laws, statutes, decrees, traditions of men, rather than God's commandments.  
3 For in Christ dwelleth all fullness of the Godhedde corporally.) Now he showeth the cause, why he moved them too follow Christ and his doctrine alone, and none other doctrine, contrary to this doctrine: it was because all fullness of God, as of holiness, virtue, wisdom, grace, mercy, peace, goodness, justice, and of all perfection, did remain in Christ abundantly and perfitly, that it should not need to require, of any other, any goodness, holiness, justice, or righteousness, but of Christ only and alone, of whom is all goodness, by whom, and in whom, equal to the father in substance, deite might and power. By whom they are fulfilled, with all goodness, justice, and righteousness, that they have no need to seek any good thing of the law of works, of the law of Ceremonies, or of traditions of men, for they have Christ in their hearts, rooted by true faith, in the which, is all the treasures of the wisdom of God the father laid up for us, and in him doth dwell all fullness of God the father, and he hath fulfilled all things, both the law, and the imperfection of the law, he hath taken it away, and made it perfit, and us by him to perform the law.  
By whom you are circumcised with circumcision not made by hands when you put away the body of sins of the flesh, by the circumcision of Christ, buried together with him by Baptism, in the which also, with him, you have risen by faith of the work of God, which hath raised him from the dead.  
The Apostle showeth these Colossians, although they were Gentiles, to be Circumcised by Christ, not after the Circumcision of the flesh, but by the circumcision of the spirit of God, without the hands of man, which he thought not necessary for them, but that without the exterior Circuncision of the flesh the Gentiles might be saved, as well as the jews, that was circumcised in the flesh. And here he showeth two circumcisions, the one outwards, made in the flesh by men's hands, cutting away a round piece of the skin of the secret members: and this circumcision, was not necessary to salvation, after the Gospel was openly preached, after Christ's passion, but was abrogated and left as indifferent, & not necessary to salvation: the other circumcision, was the inward circumcision, by the spirit of God, by the which, the whole body of sin, was mortified & put away, clearly by the spirit, and by faith in Christ, and this circumcision is necessary to salvation: that is, by the spirit of God, to die from sin, and no more to return again to sin, as Christ died once, and dieth no more, so we should die from sin, and sin no more, but walk always in a new life, and put on Christ, verity, truth, justice, and holiness, and walk alway in these virtues, following Christ in all goodness, and Godliness, in verity and justice, and in cutting away from the heart, all evil desires, thoughts, carnal affections, lusts, and concupiscences, which did arise of the flesh, and not of the spirit of GOD, and this is the Circuncision of Christ which is our Baptism, by the which, we be washed from all our sins, by the working of the holy Ghost in it, according to the promise of God, and therefore baptism is called, the washing of regeneration, and renewing of the holy ghost, to Tite iii In the which baptism, we be purged from all our sins. Ephe. v By God inwardly working by his spirit, that cutteth from the heart all evil thoughts, carnal lusts, and affections: and this is called the circumcision of the heart, signified in the old law, by the outward Circumcision of the flesh. And this our baptism is come to us, in the stead of circumcision to the jews, and is as necessary, and more profitable to us, than was Circumcision to the jews, in the time of the old law. And as it was necessary by God's commandment. Gene. xvii. That all young men children, should be Circumcised the eight day: So it is no less necessary, that all young children should be baptized: for without Baptism, none can be saved. John iii Math xxviii Mark xvi Therefore the anabaptists, are greatly to be blamed, that would not have young children, Christened, or baptized in the water, and in the holy Ghost. Of Baptism of young children, I have spoken. Ephe. iiii. Therefore I do not speak of it, in this place any more.  
And you when you were dead by sin, and by the uncircumcision of your flesh together with him, he hath quickened you again, forgiving to you all your sins, and put away that hand writing, that was against us, contained in the law written with the decree, that was contrary to us, and that took he clear away, and fastened it to the cross, & hath spoiled Rule and power, and hath made a show of them openly, and hath triumphed over them, in his own person.  
The Apostle here showeth, the thing that he showed, more at large. Ephe. two. That is, what we are of ourselves, mights, and powers, & what we be by Christ. By our own nature, received of Adam, we were dead by sin original, and of ourselves by actual sin, but by Christ alone, we be restored again to life, and God hath forgiven us our sins freely, without our merits, or deservings, for Christ's sake only, and where we were Gentiles, uncircumcised, now be Circumcised in our hearts, have cut away from our hearts, all carnal affections, lusts, & appetites, contrary to the spirit of GOD. And where as the hand writing was against us, that is where as the law written, called hand written, did convince us of sin, that we could not deny, but we were sinners, and for our sin, had deserved death, and we were worthy death: yet it pleased God, only of his mere mercy and grace, to forgive us our sins, and to make us heirs of the heavenly inheritance, and partakers of his glory, by jesus Christ. Also, where as the law did condemn us, for our sin to death, it pleased God of his mercy, not only to forgive us our sins, but also to take away that hand writing, that condemneth us for sin to death and that writing was the law of God written, that showed all men to be sinners, in the sight of GOD, and no man to be just (Christ only excepted) in the sight of God, and for sin worthy death. The Apostle here useth a Metaphor, of a writing or of an obligation made, where men be bound to fulfil the writing, or obligation made. This writing is the law of God, it requireth that all men should fulfil the law: no man fulfilled the law (Christ only excepted) wherefore all men was found by the law guilty, & worthy death, because they fulfilled not the law, that they were bound to keep. This law, Christ not only for himself, but for all them that believe in him, or shall believe in him, to the worlds end, did fulfil, that it shall not be imputed to them, that believe in Christ, any trasgression of the law, for Christ is the fulfiller of the law, and we by him, & in him, Christ is the perfection of the law, to all them that believe in him. Ro. x.  
2 He hath fastened it to the cross.) Now he showeth when he delivered us from sin, and broke in pieces the Obligation, that condemneth us to death, for sin: it was when he suffered death upon the cross for us, and took our sins upon his back Esay. liii. And in that suffering he overcame the devil, and all our enemies, sin, death, and hell, and the devil, and all wicked spirits, whom he calleth here, rule and power, and in token of victory, he spread abroad banners of victory, and the spoils of enemies divided, and did triumph nobly over his enemies and that by no other power or might, but by his own power and might, and strength, that all honour and glory, should be given to God alone, and to none other for all victories had over our enemies, to declare unto us, by whom, and in whose name and power, we shall overcome our enemies, the devil, the world, and the flesh, that is, in the name of Christ, and by Christ alone, and not by holy water sprynkeling, or by the sound of an holy bell, by a palm cross, holy candle, or other sorcery or witchery, as some foolishly and superstitiously hath thought: for these cannot drive away the devil, but rather the devil is kept, and maintained, by such false trusts, vain hope & lies: for Christ drove not away the devil, when he was tempted of the devil. Mat. iiii. With holy water, holy candle, palms, or crosses, but by the word of GOD, resisting all temptations of the devil, and so by the word of God, must we resist and overcome the devil. Ephesi. vi.  
Therefore, let no man judge you in meat or drink, or in part of the holy day, as the new Moon or Sabbath days, which are shadows of things to come, the body verily is of Christ.  
The Apostle seemeth here, to gather a conclusion, of the words and sentences going before after this manner: forasmuch as Christ hath restored you dead, to life again, and hath circumcised your hearts, and forgiven you all your sins, and taken away that hand writing, that condemned you to death, for sin in you ye, and also hath overcomed all your adversaries, that was against you, or would have accused yond, and hath had victory over them. And also you in Christ have all justice, holiness, wisdom, forgiveness of sin, redemption, salvation, life, and all perfection, freedom from all captivity of the devil, sin, death, or hell fire: from all servitude and bondage of the law, and that by Christ only, that you having and possessing Christ, by true faith, have no need of the law, or works of it, that you should not think the law necessary to salvation: that is, that you should not think, that without you keep the law, and all the Ceremonies of it, you could not be saved, as some thought, no man could be saved, without he were Circumcised in the flesh, according to the old law. Gene. xvii. Commanded to Abraham, and his posterity, during the time of the law: but against that opinion, saint Paul throughout all his Epistles, laboureth and showeth plainly, that Circumcision is not necessary to salvation, but that without Circumcision, and works of the law, such as believe in Christ, shallbe saved, although they never were Circumcised. Ye, also he declareth plainly, the law and the works of the law, as Ceremonies, and judicials, not to be kept under the pain of damnation, and as necessary to salvation, as without them, no man could be saved, which saint Paul here improveth, and willeth that no man should judge another, good or bad, for meat or drink forbidden in the Law of Moses, or for keeping of holy days, or not for keeping holy days, as Sabbath days, feasts of new Moons, or other holy days, commanded by the law, which if they be kept as indifferent things, they make no man good, just, or holy, for keeping of them, nor yet they condemn no man, if they be necglected or omitted, and left undone: therefore no man should judge another, good or evil, for doing or omitting these works, abrogated by Christ, and left to us as works indifferent.  
2 Let no man judge you, in meat or drink.) Now he taketh away all holiness, from meat or drink, willing that no man should count holiness, to be in meat and drink, or in abstaining from the same, for the kingdom of GOD, is not meat or drink, but justice, peace, and joy in the holy ghost. Rom. xiii. And here he would no man should judge another good, for abstaining from meat or drink, or evil, for eating of meat, and drinking of drink. This place doth show, that by God's law, meat and drink are not forbidden, to be eaten of any man, nor GOD careth not, what manner of meat a man eat, so he eat it with sobriety, with giving of thanks to God for it, as to the only author and giver of all meat, to all creatures for the necessities of man, to feed the body, that it may be able to serve God, and to do the works of the spirit. Learn, that it is not the meat, that entereth into a man, that defileth him, but that goeth out from man, defileth man, as evil thoughts, words and deeds, adultery, fornication murder. etc. Mat. xv. Also, learn here, that there is no manner of meat, forbidden Christians, to eat by God's law, so they eat with sobriety, and with thanks giving to God: yet Christians may not use alway, this their liberty, for three or four causes. first, the ordinance of high powers, which hath decreed some days of absteinence, from this or that kind of meat, to this ordinance of high powers, it becometh every one to be obedient, and to keep their ordinances, as long as they would have them kept, as things expedient for the common wealth, peace, justice and good order, or for good politic ends. As the absteinence from flesh, the time of Lente, which is an ordinance admitted of man, and of high powers and rulers, for many good causes and considerations, & when it shall please the high powers, to abrogate and take away, that ordinance of the fast of Lent, the high powers may lawfully take it away, as they shall think meet and expedient, for the common wealth, and yet no part of God's law taken away. Many causes I think did move the rulers of the common wealth, to institute abstinence, from flesh in Lent time. First, because that that time of the year, flesh is for the more part out of season, and not wholesome for man's body, and for the more health of men in their bodies, after Easter, when they shall eat flesh again. Secondly, that men should more chastise their bodies, that they being fasting or keeping abstinence, should with more earnest, and inward affection, pray to God for themselves, and for other: for full bellies, seldom give fervent prayer to God, or thanks hearty, from his heart, to God for his benefits. Thirdly, that by abstinence, men should the better mortify, & overcome all carnal affections. Fourthly, because this time of Lent, is a time for beasts to breed in, & they should be spared that time, that more store of cattle should be all the year after, & so of more store & plenty, cattle should be better cheap. Fifthly, that by abstinence of Lent, men should mortify their carnal affections, and be made more pure, and clean in conscience, against Easter, that they might at Easter, receive worthily, the body and blood of Christ. For these and many other causes, expedient for common wealths, I think this time of Lent was instituted, of the old fathers of the church, & not that the fast of Lent, should justify any man, make them holy and good, take away sins, or satisfy for sins, or that the eating of fish should make a man better before god, then the eating of flesh by the outward work in itself, as some hath taught, condemning them for heretics and lollars that eat but white meat in Lent season, never generally forbiddyn by any law, to be eaten in this Realm: for in the north parts alway, the people did eat white meat in Lent season, without any prohibition, to them by the law. But this false judgement of Lente, that it should be, by God's law commanded or that it was a Tradition of Christ, or of his Apostles, that it was necessarily to be observed, under the pain of damnation, that it justified men, took away sins, made men holy, or better than other, was a false opinion of Lent, not grounded upon holy scripture: But this is come to ignorant men, by ignorance of holy scripture, meet and worthy to be improved, and spoken again, of all true preachers, pastors, and Curates, and of all men. And although God hath not appointed to us, any difference of meat in days, but saith, that all manner of meat is pure, to them that be pure, and that doth eat with gening of thanks, to the lord for their meat. i Timo. iii. And that it is not the meat, that entereth into a man, that defileth a man, but it is that goeth out of the mouth, that defileth a man. Math. xv. Yet there is three or four things, that prohibeth men, to use their liberty in meat and drink. First, is the ordinance of the high powers, to whom it becometh every subject, to be obedient in all lawful ordinances, and causes, not contrary to God's law. The second, is the infirmity or weakness, of our brethren, whom we may not offend, by our meat and drink. Ro. xiiii. The third, is a conscience erroneous, thinking not lawful to eat meat, and yet against his conscience doth eat: that man that so doth, offendeth God. Nam qui contra conscientiam edit, peccat. Ro. xiiii. i Corin. viii. His conscience erroneous, should be rectified, and then let him eat with a straight conscience, rectified after true knowledge of God's word. The fourth, may be for health of man's body, to preserve it from sickness. Fifthly, to mortify carnal affections, lusts, and desires, and to make the body, obedient to the spirit of God, and to do the works of the spirit. This is alway to be noted and observed, that no man use his liberty, in meat, drink, and in other indifferent things, to fulfil the desires of the flesh, which thing many doth, by whom the word of God, suffereth evil, and is evil spoken of, amongs Heathen, ye, amongs christians, and many be offended, judging other with them. And such people judge some to do evil, when in eating they do not evil, but that they may do lawfully, by God's law, and they that evil judgeth, offendeth God, and not they that eat, with a rectified conscience, giving thanks to God knowing all meats pure to the pure.  
3 Or in part of the holy day, or new Moon, or of Sabbath days.) He forbiddeth one to judge another, for keeping of the holy day, or not for keeping of it. Of the Sabbath day, it is written. Leuiti. xxiii. and for what intent they were institute: they were ordinated, that the people should rest, from all their bodily labours and come together, in a meet and convenient place, to here the word of GOD, to learn to know God, and themselves, to glorify God, to pray unto God one for another, to give thanks to God, for his benefits, to them and to other, to receive the benefits, of the sacraments of God, and that these days specially, men should cease from all servile works: that is, from all sin, and to serve GOD truly, after that sort, as God hath appointed to be served, honoured, and worshipped of all men, in his holy scriptures. But alack for pity, no day God is served worse, then upon the holy day, in many places, what eating, drinking, rioting, and surfeiting, carding and dicing, swearing, and blaspheming the holy name of God, is upon holy days, it grieveth every good man to here it, see it, or to speak of it, which is used more upon the holy day, then upon the work day. I will not speak of the drunkenness, of the unthrifty spending, of men's substance, upon the holy day, ye, more than they can get, the whole week before: ye, peraventure some thing of the week following, shallbe spent, or it be gotten, and that when no need requireth. It is no marvel, though God doth suffer such unthrifts, some time to need necessary things, in punishment of their sins, and yet peraventure, such unthrifts and drunkers, thinketh they keep the holy day well, if they abstain from handy labours. I will not speak of adultery, fornication, slandering, backbiting one another: of craft, falsehood, deceit usury, perjury, contention, and debate, used upon the holy day, by the which, the holy day is broken, rather than by handy work, necessary to be done, upon the holy day, and yet the holy day not broken, but kept: God grant that the holy day may be spent, as God's word willeth and commandeth. Also he willeth, that no man shall judge another, for feasts of new Moans: Feasts of new Moons, was celebrated every month, assoon as the new Moon did appear: for it doth appear, that these Colossians, worshipped the Moon as a GOD, and gave Godly honour to it, which thing the Apostle forbiddeth, and willeth them not to honour the Moon as a God, for it is no God, but the creature of God, ordinated for the commodity of man: nor to keep holy days, to honour the new Moon, nor yet to do any sacrifice, to any Idolle, as the Heathen did. All such false worshipping of creatures, for God, is here forbidden, as things unlawful, displeasing God: or to keep holy day in their names or for their sakes, to do sacrifice to them, to honour them, or worship them.  
4 Which are shadows of things to come, the body verily of Christ.) As he should say, difference of meats in days, keeping of holy days, as of the new Moon, of the Tabernacle, of Pasche, of Pentecoste, and such like, are but shadows of things for to come, and when the bodies do come, of which they were shadows, then ceaseth the shadows: when the thing cometh itself, then ceaseth the figure, the thing itself is come, let us care no more for the figure, we have the body, far well the shadow: These figures and shadows in the old law, they figured Christ the saviour of the world to come they figured that he should, sprinkle his blood upon the Cross, for the redemption, and salvation of the world, Christ is come, and hath shed his blood for our redemption, and by him alone, we be saved: therefore shadows and figures, must now cease, and no more be counted, as necessary to be kept, to our salvation, for without them, we be brought to salvation, that is, by the mercy, grace, and goodness of God the father, for Christ's sake alone, and not for our merits, or deservings.  
Let no man make you shoot at a wrong mark, after his own choosing, walking in humbleness and superstition of Angels, in those things which they have not seen going vainly, puffed up, of the mind of their flesh, not obeying their head, of which the whole body by joints, and couples, fixed and joined, receiveth nourishment, and doth increase by the increasement of God.  
Now more at large he monisheth them, to be ware of pseudo-apostles, & crafty deceivers, whom he setteth forth in their colours, moving them to be ware of them, that study to pluck away from them, their reward they look for, and to give them pain for joy, shadows for the things, figures for the verity, darkness for light, shadows for the bodies, earthly things for heavenly things, carnal things, for spiritual things. Note here how false Apostles, & deceitful jugglers, go about to deceive them, and turneth away from men, their heavenly reward: such be they, that teach Moses for Christ, works of the law, for the Gospel, and works of the spirit, for true faith in Christ, Ceremonies, and man's ordinances, and traditions of like necessity to God's commandments, to be observed, or else of more necessity. And in this, these false Apostles, are more to be blamed, that they do it of a set purpose and mind, advisedly intending, to deceive other, and in this their malice, is more to be noted and reproved, that they study to deceive other, and to pluck other from the verity, of the Gospel, into heresies: such be they, that stiffly defend works of the law, to be kept of necessity of salvation, as Circumcision, Ceremonies, and other men's traditions, to be observed of like necessity, as the commandments of GOD, & more esteem man's traditions than God's commandments, those be they, which Paul in this place, biddeth us beware of, for they go about to pluck away from us, our heavenly reward.  
2 By humility and superstition of Angels.) Here he showeth by what means they went about to deceive them: that was, by humility, pretending great humility and meekness, contempt of the world, of worldly honours and promotions, contempt of carnal pleasures and riches, in habit, countenance, and going, sad and devoutly, pretending great holiness and perfection, and nothing else but holiness, they would be seen to men to have, and yet they were inwardly, hypocrites, dissemblers, full of hatred, malice, and envy, full of pomp and pride, covetous and vainglorious, ye, very greedy Wolves, clothed in sheeps skins, that they might, by that means, the sooner deceive the simple: as the devil transfigureth himself, into an Angel of light, that he should deceive the sooner, the simple: so the Wolf cometh clothed in a sheep skin, and so sooner deceive the sheep, then if he came openly, as a Wolf in a Wolf skin: So feigned holiness, and pretenced sanctity, deceiveth many. Also, pseudo-apostles went about, to deceive these Colossians, by religion of Angels, as the old translation hath: Erasmus, by superstition of Angels. What saint Paul meaneth here, I cannot well tell, except he mean, that false Apostles, phantasied some high honour and worship, to be given to holy Angels, if they kept the law, given by the ministration of holy Angels: and those to displease the Angels that kept not the law, given by Angels: and holy Angels to honour them, that observed the Law so they taught: the Angels of God, to venge their injuries and displeasures, in them that did not keep the law of Moses. So these pseudo-apostles taught it, to be a worshipping of Angels, to observe the law, and the works of the law as necessary to salvation, which thing, saint Paul counteth here, no honour nor worship of Angels, but superstition of Angels, a pretence to honour Angels and do dishonour them, and most rebuke to Angels, that can be doen. Or else this place, may be otherwise expounded, after this manner, that some pseudo-apostles, among these Colossians, studied to deceive them: saying, they were the Angels of God, sent from God above, and that they had received, certain visions of angels, and of holy spirits in some oracles, wherein they were showed the will and pleasure of God, and what god would have done of men in the earth, and that was, that they must needs keep the law of Moses, and the works of it, or else they said, they could not be saved, which thing, saint Paul improveth, in all his Epistles, but most plainly it is improved, and condemned of the Apostles of Christ Act xu Such pseudo-apostles, was amongs us some time, that said, holy Angels, holy spirits, and souls of men departed, to have appeared unto them, that they should go this pilgrimage, or that pilgrimage, to this Image or that image, in such a place, that they should cause to be said or song so many Diriges, so many Masses found such a foundation for Masses for prescript prayers purchase such pardons, & such indulgences: and many like Revelations, hath been showed to men, as pseudo-apostles said, by the which means they deceived many, of a long time, but thanks be to God, their deceit is known, in a manner to all men, how vain and foolish it was, & how ungodly, and how perilous and contrary to man's salvation and how it came not of God, but of the devil, & was invented of men, & maintained for lucre sake.  
3 In those things, which they have not seen.) As he would say, this deceiver feigneth himself, to have seen in vision many things, which he hath not seen, and to have heard many things, which he hath not heard, and to have larned many things, which he hath not learned, as some have feigned them, to be in a trance, and in it to have seen, the joys of heaven, the peines of purgatory (as they lying, called it) and of hell, and by what means, men should have been delivered out of purgatory, when they did see, or heard none such things. And for this end, they feigned such sights, for lucre sake, and that they should be counted of men, not as mortal men, but rather as Gods, and men worthy that holy Angels should come to them, and speak to them Gods will and pleasure, and that they were worthy, to be canonised for saints, and of all men esteemed holy men: and yet saint Paul, calleth them here deceivers, and to go proudly, as those that play in stage plays, Princes, or Kings, or Gods, being no such thing, as they pretend to be. In this place, the Apostle seemeth to me, to make an answer, to the saying of pseudo-apostles, seeing that they be the Angels, and messengers of god, and that they do exhort men to those things, that God commandeth by his holy Angels, that is, to the keeping of the law, and of works of the Law, and that they that kept the law, did honour Angels, and the breakers of the law did not honour, but despised Angels, and God also, whose messengers the Angels was, and that they were sure, their doctrine to be true, because they had it of the Angels of GOD? To this saint Paul answereth, saying: that they exhort men, unto that thing they know not, which they neither have seen, nor hard, for they know not (saith he) the law, and the works of the law, to be shadows and figures, given for a time, till the body and verity did come, & then to cease and to be no more, as necessary to salvation: now the body and verity is come, which is Christ our saviour, which these shadows and figures did represent. Therefore, the law is not now to be kept of necessity, to salvation, and that is the chief matter, that saint Paul here laboureth, so diligently to teach, & to have it persuaded to all men. See how earnestly evil men, went about in Paul's time, to teach false doctrine, and how they said, they had it of Angels, and the true worship of God and of Angels to be in it, and God and his holy Angels to be dishonoured, if their doctrine were not kept. Paul saith, they knew not what they spoke, and that they walked vainly, and to no profit, and yet they were proud men, proud of their doctrine, advancing themselves of it. Like to them hath been in our days, teachers of pilgrimages, of Masses of scala caeli, patrons of purgatory, maintainers of worshipping of Images, & defenders of them, they were they of whom Paul speaketh i. Timo. i. They knew not what they spoke, and affirmeth to be true, which they knew not to be true, nor of what foundation, it hath his truth: all such deceivers, saint Paul here sharply reproveth. He saith, they go proudly, bearing an high countenance, as all the world were theirs, as all learning should hang at their sleeves, & they only and none else, to be defenders of faith, and of all godly learning, and yet saint Paul saith, they go in vain, they profit neither themselves, nor other, they be puffed up, with the wisdom of the flesh, and think themselves to have all learning, when they do not understand, those things they speak of and affirm, with great audacity & boldness as they were in God's bosom: they seek not the glory of God, but their own glory and profit, and they feign them to have had, visions of angels, of holy saints, revelations, for pilgrimages, Pardons, painting of stocks and blocks, such was the holy maid of Kent, whose craft and deceit, is known almost to all men how she deceived many.  
4 They do not obtain the head, in whom the whole body by joints, and couples joined, increaseth by the increasement of God.) Here is the cause showed, of their deceit, the cause is, that they have not Christ, they seek not Christ, the head of the Church, they have not Christ, always before their eyes, they seek not his glory, but their own glory, they refer not all things they have received to Christ, but to other, as to angels, to spirits, to themselves, their merits, or to the merits of other, and not to Christ, which is our whole health, life, perfection, and salvation, in whom is all goodness laid up for us, and without whom, there is no goodness coming to us, and in Christ all good things increaseth, to a full perfection, and without Christ, no good thing increaseth, or cometh to perfection.  
wherefore, if you be dead with Christ, from the Elements of this world, why as living in the world, are you holden with such traditions, as though you lived in the world? Thou shalt not touch, thou shalt not taste, nor handle, which all things do hurt to man, because of the abuse, of the commandments and doctrines of men, having a pretence of wisdom, by superstition and humility of mind, and damage of the body, and not by honour, to the satisfying of the flesh.  
Paul moveth these Colossians to return no more to think, the law or works of it, necessary to salvation, or damnable to omit it, after this manner. If you be dead with Christ, from the Elements of the world: that is, from the law, and from the Ceremonies, sacrifices, and judicial commandments, why as you were under the law, do you so much regard the law, and think you shallbe dampened, if you keep not the Law? Hath not Christ redeemed you? And brought you to health, to life, and to salvation, and to all perfection, that you need no help of the law, to obtain any holiness, goodness, or any perfection? The law brought you to no holiness nor could give you no holiness, why will you then forsake Christ the author of whom all goodness cometh, & run unto the law, and require of it justice, & righteousness, that cannot give to you those things? Therefore, for as much, as the law is abrogated by Christ, why will ye turn to it again, and think it necessary for salvation? For by Christ, is life and salvation, without all help of the law. As Paul here reproved the Pseudoapostles: saying, no man could be saved, without the law, and the works of the law, and those things that were commanded in the law: so he reproveth those men that say, men cannot be saved, except they keep man's traditions, as necessary for salvation, as God's commandments, which thing, Christ reproveth in the Phariseis. Math. xv. Calling them hypocrites, breaking Gods commandments, for their traditions, which they preferred, above God's commandments, or else made them equal, with God's commandments. Paul here doth not condemn, Civil ordinances and statutes, that proveth God's word and glory, that causeth peace, and concord, equity, and justice, and a good order, amongs the people of God, and that moveth men, to virtue and godliness, all such laws or Traditions, he approveth, but he will that no Ordinance of man, should be preferred, above God's Law, or made equal with God's commandments, nor justice, holiness, righteousness, to be required of man's Laws, Traditions, or of Ceremonies, invented and made by man.  
2 Thou shalt not touch, thou shalt not taste, thou shalt not handle.) Paul speaketh here, in the person of pseudo-apostles, which study to bring, Christians from Christ, to jeweshnes again: saying, thou shalt not touch unclean things, as did bodies, or leprous (by the which is signified in the law, sins, or unclean vices, that they should not be committed, thou shalt not taste this meat, for it is unclean, and forbidden to be eaten. Meats of themselves, was never unclean: But they were called unclean, for two causes, the one was, that the law did forbid, to eat them, and so they were called unclean: the other was, for signification of an unclean thing that was signified by it: But now, no manner of meats, is unclean, to them that be clean Tite. i. omnia munda mundis. All things are pure and clean, to them that be clean, and are to be received, with giving of thanks to God, except Magistrates do command the contrary, or the infirmity or weakness, of our brother, or our erroneous conscience do will the contrary, for these causes, a man must abstain from his liberty in meats and not use it at all times. Men should not put holiness, in abstinence from meat, or sin in eating soberly, with giving of thanks to God, for the kingdom of God, is not meat and drink, but justice, peace, and joy in the holy Ghost. Rom. xiiiii. Even so it was with us, in times passed. Was it not forbidden, to touch this holy vessel, under pain of suspension, or deadly sin? And to eat meat permitted of God, was it not counted worse, then to break God's commandments? As upon the friday, to eat white meat, as eggs, butter, and Cheese, was esteemed as great an offence, as Theft murder, adultery, these was not counted so great an offence, before God, as to eat flesh, upon the friday, or in Lent time, although he that did eat flesh, was sick, or by Magistrates licenced, that was counted such a great & abominable offence, before God that GOD could not, or rather would not, forgive that offence, and such was more abhorred of men, than he that had committed theft, murder, and adultery: but thanks be to God, for right knowledge now given, and let every one use their knowledge and Christian liberty, to God's glory, to the profit of their neighbours, & not to satisfy the carnal appetites, lusts, and desires of the flesh, for if we live after the flesh, we shall die. Ro. viii But if we shall mortify, the affections of the flesh, by the spirit of God, we shall live. Ro. viii And optein life eternal. Gala. vi.  
3 All these do perish in the use, after the precepts and doctrine of men.) He speaketh of meats, which after they be eaten do perish: that is, they go into the belly, and some part feedeth the body, and other part goeth into the excrements, and those meats, bring in sin, and death, if they be eaten, or abstained fro, as necessary for salvation, or counted deadly sin, to eat them now, after the Gospel showed, for it is not the precepts, or doctrine of man, that maketh a man holy or unholy, but it is the keeping of God's commandments, that maketh a man acceptable to God, which no man can do, without God's favour and grace. Meat is abused, if men do put holiness, justice, virtue, righteousness, life, & salvation, in meats, or in abstaining from them, or think sin in eating them soberly, with thanks to God: as some hath put, great holiness in fish, and sin in eating of flesh, when as holiness before GOD, is no more in eating of flesh, then of fish, so he that eateth, do not contemn any ordinanunces, of high powers, and without offence, of the weak in knowledge, and for to serve God, with all goodness: so things that be indifferent, of themselves, if they be taught as necessary to be kept for salvation, or that it is deadly sin, to omit them, than they are called to perish. For than they do hurt, than they are not taken, as they should be taken: and therefore the Apostle saith here, that they do perish, because they are not taken, as things indifferent.  
4 Which hath a pretence of wisdom, by superstition and humbleness of mind, and by hurt of the body.) He saith, that the doctrine of pseudo-apostles, had a similitude, or likeness, or appearance, of holiness, but not holiness in deed, & that appearance it had, by three things specially. That was, of superstition, of humbleness of mind, & of great punishment of the body. Superstition, was, when they feigned to theimself, a way of holiness, which they followed, making them holy, following that voluntary Religion, or Godliness, invented by themselves, by men or by man's Traditions, doctrines, or Ceremonies, thinking that to be, a more truer worshipping of god, then to worship God, as was appointed, to worship God, in holy scriptures. And of this sort, there was very many, that were counted holy, and more holy than other was, only for keeping of man's traditions and ordinances, as of this sort, was many Religious men, called holy, rather than for keeping of God's commandments, which they scarcely knew, and yet they were counted holy men, before the world: but this holiness, was no holiness before God, but plain superstition, & to this holiness, I would say superstition, men was more ready to, then to be holy before God, in keeping Gods commandments. The second cause, why the doctrine of pseudo-apostles, appeared holy, was because they that preached, appeared humble and meek, before the world, and contemners of the world, and of worldly honours and riches: despisers of carnal pleasures, and lusts, was thought to care for no worldly thing, but for God, and for heavenly things, and yet they were inwardly, vain glorious, and would be counted holy, and good, just, and righteous, that had deserved heaven, and heaven to be their own, for their merits, and deservings, and only for keeping, of man's traditions, ceremonies, and other inventions of man, of the which, cometh no holiness before God, but superstition. The third thing, whereby pseudo-apostles appeared holy, was by their great pain, labours, and abstinence they took in their bodies, as by great fasting, long praying, and great watching, rising at Midnight, or Cock crow, long matins, and evensongs, and other many Ceremonies, by the which, their bodies were castigate, & tormented many ways, with hard beds, and little time resting in them, wearing heir cloth, next their skins, iron about their middle, beating themselves oftentimes, with whips, & scourges and suffer other, to scourge them with whips, that they might suffer pein in their bodies, that by that means, they might deserve heaven, and be worthy, the glory eternal: but by that means, they could not come to eternal glory, with God the father, which requireth none such things, at their hands, to come to heaven: But GOD requireth, that they should be followers of Christ, and suffer patiently afflictions, that God sendeth to them, or chance to them in the world, and to have a sure faith, and trust in God's mercy, grace, and favour, and only by the mercy of GOD, to come to salvation, for Christ's sake only, and not for their own works, deeds, or merits, or other their punishments, had in their bodies, by the which, they obtain no justice, holiness, nor perfection before God the father, although, peraventure before the world, they were counted holy, for those things. But what have these pseudo-apostles, obtained before God? Any justice, holiness, Godliness, by their superstition, feigned humbleness, and by much maceration of their bodies? Surely no holiness, nor justice with God, nor yet no honour in God's sight, but rather dishonour, sin, and wickedness, for they have sought holiness, where no holiness was to be gotten, as of meats, drinks, holy days, Ceremonies, of men's Traditions, fantasies, and inventions, of chasting the body, out of measure, contrary to God's law, for they do not give the body, such moderate sustenance, as was necessary for it, to preserve it in health, to serve the spirit of God and to bring forth, the works of the spirit.   

¶ The iii Chapter.  
THerefore if you have risen with christ, seek those things that are above, where Christ is sitting, on the right hand of GOD. Care for those things, that are above, and not upon earthly things. For you be dead, and your life hid with Christ in God: when Christ shall be showed your life, than you with him, shallbe showed in glory:  
The Apostle exhorteth these Colossians, and in them, all christians, to all holiness, and Godly conversation of life, and that of the resurrection of Christ, willing all men to die with Christ, & to arise with Christ. As Christ died once, he dieth no more, so should all men die, from all sin, & no more to return again to sin. To arise with Christ, is to arise from sin, by true penance, & to walk in a new life: a new life, knoweth no old sins, no carnal affections, no works of darkness, it abhorreth hypocrisy, and superstition, and all Idolatry, all filthy lusts, desires, or pleasures, it doth seek justice, not of the law nor of the works of the law, nor of ceremonies, or Traditions of men, of man's Religion, nor yet in these things, putteth any holiness, or justice, nor thinketh not God's honour or worship, to stand in outward things, but GOD to be a spirit, and would be worshipped in spirit, and in truth, by true faith in Christ, and not only with a worship, appointed to worship God, of man, & not of god alone.  
2 Seek those things, which are above, where Christ is sitting, at the right hand of the father.) If you be risen with Christ it is your duty, not to seek earthly things, as worldly honours, and promotions, dignities, or worldly riches, but above all these things, to seek those things that are above, that is, the heavenly joy, and bliss, life, and eternal felicity, and the ways to come to them, that is, by true faith in God, by sure hope, and perfit Charity, and by other Godly works, appointed of God, to be done of all them, that shall come to that place where as Christ is sitting, on the right hand of God the father, to certify us, that all they, which shall arise with him, shall come to that place, where as Christ is, and that by Christ only.  
3 Seek heavenly things, and not earthly things.) That they should more earnestly, set their minds, upon heavenly things more than upon those things, that are upon the earth, or partein to this present life, by earthly things, he understandeth all the law, works of the law, as Circumcision, Sacrifices, Ceremonies, diversties of meats, days, apparel, and all the works of the law, commanded under pein of death, to be kept, which thing, saint Paul doth not admit. Finally, by earthly things, he understandeth all things, in this present life, that plucketh men's hearts & minds, from God, and maketh them, to set more by them, then by God or by his word, or by heavenly joy, and the way to come to the heavenly joy.  
4 For you be dead, and your life hid with Christ.) Now he showeth the cause, why they should seek things above, and not beneath, or earthly things, for they are dead from earthly things, that they should live to Christ, by true faith, and Godly conversation of living, for their lives are hid in Christ, and with Christ shall appear, when he shall come in great glory, companied with all the holy angels of heaven, to judge the quick and the ded. Therefore in Christ, let all our trust be put, and desire of him only, health, life, and salvation. And if any should move you, to despair of the life to come with Christ, for afflictions, or adversity, that should chance to you in this life, remember that your life, is hid in Christ, and doth not appear, to be called a life, but rather a misery, both for the shortness of it, and also for the transitory pleasure of it, but than it shallbe showed, in the glorious coming of Christ, as a righteous judge, both of quick & ded. Now ye see that the life of the faithful is hid here in Christ, and is kept by humbleness of the Cross, as the faithful had no life, but in the last day, it shallbe showed, to be a joyful and blessed life, which now appeareth not blessed. This place maketh men sure, of the life to come in another world which, carnal and worldly men, thinketh not of, nor yet believeth to come, and it moveth men, to have sure faith, and constant hope in Christ, and of the glory to come in Christ, and by Christ. Also it teacheth the life, of faithful men to appear, here in this world, to be nothing less than a life, ye, good men doth here appear, as they were utterly forsaken of God, and abjects of all men, and yet God hath reserved for them, a glorious life in the world to come, & for hope of that life, here all adversities, are to be borne patiently.  
Therefore, mortify your members, which are upon the earth, as whoredom, uncleanness, unnatural lust evil concupiscence, and covetousness, which is the worship of Idols, for the which, the ire of God is wont to come, upon all untractable children amongs whom, you walked some time, when you lived amongs them.  
Now he moveth them, to kill and mortify, all vice and sin, that virtues might be set in their places: and first, he willeth them, to mortify their earthly members, that is, all the works of the flesh, which be rehearsed. Gala. v. Worthy to be eschewed for they exclude men from life, and bringeth death to the doers except they repent, and call to God, for mercy and grace. And first, he willeth men to put away whoredom, adultery, fornication, and all uncleanness of the body, for these vices displease God, provoketh God to power, his Ire and Vengeance upon men, and upon the world. Gene. vi. Ephe. v. They kill the body, bring to it many incurable sickness and diseases, & they bring shame to men in the world, loss of goods, riches, & inheritance oft times death of the body, by whores, and finally, they shut out men from heaven. These vices are mortified or killed, when we forsake them, and flee them, and all occasions of them, be put away from us, and we give no place to them, nor yet to no occasion of them, but that we mortify them, by little and little, by the working of the spirit of God, which maketh that sins, although they be in us, and we can not be without them i Iho. i. Yet they reign not in us, nor we be not obedient to the desires of sin, and that not of ourselves, but by the spirit of God. But what thing shall move men, to forsake sin, and mortify the desires of sin? Surely nothing more moveth, to abhor sin, than the remembrance, how filthy a thing sin is, how it displeaseth almighty God, what shame, confusion, & pein, sorrow, and woe everlasting, it bringeth with it, how it destroyeth, both body and soul, what vengeance of God it provoketh, to be powered upon the whole world: for God is the God, that willeth no sin to be done, nor will suffer no sinners, to dwell with him in his tabernacle. Again, to remember, what joy, what bliss, & what eternal felicity, cometh to them, that killeth all sin in them and abhorreth it, and studieth to live Godly, in all goodness. Sins are to be mortified first, by true penitence, and repentance for sin, forsaking sin, and abhorring it, and never intending to return again to sin. Secondly, by true faith in God the father, trusting surely, in his mercy and grace, that he will forgive him his sins, not for his deeds, works, or merits, but only for Christ jesus sake. Thirdly, by walking unfeignedly, in a new life. Whoredom is here reckoned, first, to be mortified, because it is most dangerous, that vice, hihgest provoketh God to power his vengeance upon men, because men oft times esteemeth it, as least of all sins, and yet most of all sins, it soonest killeth both body and soul, & shutteth out men from heaven. i Corin. vi. Gala. v. And God will punish fornicators, and adulterers, Hebre. xii. So he will that all manner of adultery, and fornication, should be clearly put away, and all occasions of them. He willeth also that men should mortify, all covetousness, and all unsatiable desire of money, of worldly riches, and goods, & would not that any should love money, more than GOD, nor make his God of his money, as the covetous man doth, setting all his mind and heart, upon the goods of the world, loving them better than God, taking more pain, to get the goods of the world, than the true knowledge of God, and of his holy word, rather forsaking God, than his riches, and more sorry, for loss of worldly riches, then for loss of God. Such covetous men, unmerciful, shall not possess the kingdom of heaven, for they love darkness, better than light, and therefore they shall go to darkness, and to everlasting pein.  
2 For the which, cometh the vengeance of God, upon all intractable children.) Mark here for what things, cometh the vengeance of God upon men, not for white meat eaten in Lent season, or for eggs eaten upon the friday, but for fornication, adultery, uncleanness, evil lusts, and concupiscences, covetousness, and such like, forbidden by God's law, which provoketh the Ire God, and his vengeance. Learn that pein followeth sin, that none think, that they may lawfully sin, or that they shall escape unpunished for sins, for God loveth no sin. Psalm .v. And he will not suffer sin to be unpunished.  
3 amongs whom you walked when you lived amongs them.) He showeth that these Colossians was polluted with those great vices; some time when they lived as Heathen Gentiles, knowing nothing of God, but now they are washed, and purged from their sins, by Christ alone, and not by their works, deeds or merits. Here we may learn those that was some time evil, and filthy sinners, now to be good and just men, to condemn the old saying: once evil & ever evil, for if that saying should be always true, none of us all should be good, for we were all once evil, by nature we are the children, of the Ire and wrath of God, and the children of darkness, now by Christ, we are made the welbeved children of God, through his mercy and grace, for Christ's sake alone.  
Now truly put away all ire, indignation, malice evil speaking, filthy speaking from your mouth, lie not one to another, after that you have put of, the old man with his deeds, and have put on a new man, which is renewed to knowledge, and his Image which hath made him, where as is no Gentile or jew, Circumcision, or uncircumcision, Barbarous or Sithian, bond or free man, but all in all is Christ.  
Here the Apostle moveth men to put away all sins, that virtue may be set in their places. And first, he willeth all ire, indignation, malice, rancour, envy, slandering of other, filthy speaking to clearly to be banished, from men's mouths &, that no communication, should be had amongs men, but such as becometh saints. Eph. v. That GOD might be glorified, and other edified.  
2 Lie not one to another.) Here is forbidden all lying, craft, falsehood, or deceit, in buying and selling, in the which, is used much craft and deceit, and used of so many, and so oft, as it were a lawful thing, and not against God's law, one to deceive another, in buying and selling. It is no small vice, that bringeth men to hell, and to death: lying, craft, and deceit, bringeth to death. Therefore, they are to be eschewed, and fled of all christians, how so ever profitable they be, or appear to be to men. And this thing, is greatly to be lamented, amongs Christians, that after such knowledge of God's truth, had amongs us, that so many have delight in lying, in craft, and falsehood, for lucre sake, ye, this is more to be lamented, that such evil men be not ashamed, to confirm their lie, craft, or falsehood, with an oath, calling God to witness, of their lies, craft, or falsehood.  
3 After that you have put of, the old man with his deeds.) Now he showeth the cause, why they should eschew sin & vice because they have put of, the old man, withal his concupiscences, lusts, and desires, by true faith in Christ, that they should walk no more, after the old man, & his affections, but that they should, put one a new man, that is, the spirit of God, and walk after him, and bring forth the works of the spirit, every day by all their life time, having their hearts and minds, ruled by the same spirit.  
4 Which is renewed to knowledge, and to the Image of God, that hath made him.) Here is showed, how we shall put on the new man, and be renewed in him, it must be by knowledge of GOD the father, which, hath made us, like to his Image. Gene. two. Which regardeth not persons, nor careth not whether, he be a jew or a Gentile, Scot or an Englisheman, servant or Master, a man or a woman, but Christ is all in all things, that is, he that hath Christ, hath all things, as all holiness, justice, and righteousness. If the new man be put on, by knowledge of God, whom put they on, which know not God, nor his word? If men be renewed in the spirit of God, by knowledge of God, in whom are they renewed, that knoweth not God? But in the spirit of the devil, how can they follow Christ, and do his commandments, that know not God, nor yet his will by his word? God's will and pleasure, is known by his word, therefore, learn how necessary a thing it is, to know God by his word, for the salvation of man consisteth, in this true knowledge of God. Iho. xvii.  
Put you on as elect of God, holy and well-beloved, the bowels of mercy gentleness, modestnes, meekness, softness, suffering one another, and mutual forgiving one another, if you have any complaint against any, & as christ hath forgiven you, so do you.  
The Apostle moveth these Colossians, and in them all Christians, to have the same virtues, that the elect of God to eternal salvation hath, and in them to walk, and increase every day, more and more, & these virtues showeth to us, who be elected of God, and who not, as far as man can judge, by outward things. The elected of God, to everlasting joy and bliss, they i'll and hate all vice and sin, they love virtue, and Godly living, and in it do walk, all their life time, by true faith, and works of the spirit.  
2 Bowels of mercy, gentleness.) He showeth what virtues, the elected of God should put on: he willeth them to put on, the bowels of mercy, that is, that they should have like pity and compassion, as hath mothers, towards their children. The inward parts of mothers, be moved to help, when they here or see their children, want necessaries, and they will help their children to their powers: so should every one of us, be affected one to another, as the mother to her child. This place reproveth all cruel men, that be unmerciful, that care not for other, so they be well themselves, and live in all wealth and pleasure. Also he willeth that they shouldbe gentle, meek, modest, sober, discrete, soft, humble, and lowly to all men: and here is rebuked stubborn, sturdy, froward, overthwart, cruel, and all froward manners.  
3 Suffering one another.) He moveth them, to suffer all injuries and wrongs patiently, and one to bear with another, and ready to forgive displeasures and injuries done one to another, and not to give check for check, or taunt for taunt, nor to avenge himself of injuries, but to forgive, and to prate for them that do us injury or wrong, after the example of Christ: but of these things, more largely is spoken. Ephe. iiii.  
Above all things have Charity, which is the bond of perfection, and the peace of God, may triumph in your hearts, in the which you are called in one body, and be you thankful.  
amongs all virtues, Charity excelleth, for it is the bond of all perfection, and knitteth all virtues together, & by the which Christians be knit together, by such a bond of charity, as can never be loosed: for as membres be knit in the body, by joints, so Christians by Charity, and one cannot be separated from another, for it bindeth members of Christ together, and it maketh perfit the whole body. Again of the contrary, ire, hatred envy, debate, strife, and contention, plucketh the body in pieces where as by Charity, all members are made perfit.  
2 And the peace of God, may triumph and have victory in your bodies.) That is the peace of God, may overcome in you, all ire & envy, hatred or malice, injury or wrongs, and let him think he hath victory, that is, in peace with his enemies, and adversaries, that hath done him injury or wrong, not desiring any vengeance of him, but praying to God, that he may repent, and amend his naughty life, remitting all injuries freely, from his heart: and this is the peace, not of this world, nor of the flesh but it is the peace of God, which God worketh in peaceable men, which shallbe called the children of GOD. Math. v. And to this peace we be called of God, that we should think all one thing, & that after jesus Christ, & that we should be one, thankful, kind, and loving to another.  
The word of GOD may dwell in you abundantly, with all wisdom. Teach and monish one another, with songs and praisings, and spiritual Psalms, with thanks, singing in your hearts to the Lord. And what soever you shall do, in word or in deed, do all things in the name of our Lord jesus, giving thanks to God, and the father by him.  
The Apostle moveth them, that they should receive the doctrine of God, and that it should not, only of them be learned, but also, that it should dwell in them abundantly, and be surely fixed in heart and memory, & that one of them, should teach another. And here Lyra saith, that it is required of us, that we should have all understanding of holy scriptures. Glosa interlinia. But how or when, will they have the understanding of holy scriptures, that will not read holy scriptures, nor yet hear them red, or scarce can suffer, that other read holy scriptures. This place reproveth them, that would not have lay men, to read holy scriptures, that they might understand them: If it be not lawful for lay men, to read the holy scriptures, nor yet to study them when shall the word of GOD, dwell in them abundantly? For the true knowledge of scripture, is gotten by reading, studying, hearing them read and declared: and here he speaketh, aswell to lay men, as to priests, for he would have all men perfit, in the knowledge of the truth, that they might live after the truth.  
2 In all wisdom, teaching and monishing themselves and other, in all wisdom, necessary for salvation. Here note what diligence the Apostle requireth, that one should teach another, in the true wisdom, and every one according to his vocation, with great reverence, honour, and Godly fear The word of God is to be entreated, & handled, with great wisdom and soberness, and not rashly, foolishly, boldly, or undiscreetly, and therefore, he addeth with all wisdom, both of God and of man: the word of God seeing it is holy, and showeth unto us, the eternal will of GOD it requireth a man, all dedicated to God, which may use oft times, fervent prayer to God, and the which hath the fear of god before his eyes alway, willing at no time to do that thing, that should displease God, in word or in deed. Two things the apostle requireth of us, doctrine and monition, but there be some that be called and appointed, and they openly may teach, and monish, exhort in public congregations of men. Other there be, that be not openly called to be preachers or teachers, & they privately may teach, and admonish, and openly in their private houses, to their wife, children, and servants.  
3 Teach and admonish, one another.) Those things saith S. Ambrose, should be taught, which sound Christ, which smell Christ, and setteth forth his glory and doctrine, and this not only sung or said by mouth but also in the heart, with a fervent zeal to GOD, and that in songs, praisings, and in spiritual hymns, with thanks giving to God, for his benefits. But how should lay men, sing spiritual songs, laudes, Psalms, and Hymns, to GOD in their hearts, except they should learn them, or read the holy scriptures, themselves? This place showeth, that it is lawful for lay men, to read holy scriptures, and to learn, that they might rehearse spiritual songs, when they work upon their handy labours: and it condemneth all them, that thinketh it is not lawful, for lay men and lay women, to read holy scriptures, and have them by heart, that they might sing, laud praise, and thanks to God.  
4 What soever you do, in word or in deed, do all things in the name of our lord jesus.) Now is declared for what end, should all our words and deeds be done, that they must be for the glory of God, that the name of God, might be glorified in all men, and thanks given to God for his benefits. This place reproveth all hypocrites, and dissemblers, that seeketh their own glory, more than the glory of God, that study to please men more than God.  
You wives obey your own husbands, as it is meet in the Lord. You men love your wives, and be not bitter again to them  
Of the mutual duty between man and his wife, I have spoken at large. Ephe. v. What be the causes of Godly Matrimony, and what is the duty, of either of them, to the other. Now saint Paul saith, it is the office or duty of the wife, what estate or degree so ever she be, to be obedient to her husband, in all lawful and honest causes, and that willingly and gladly, studying alway to please him, in the lord without all murmuring, or grudging against him, and that for the ordinance of God, which hath ordained, that wives should be obedient to their husbands, whatsoever they be, poor or rich, noble or unnoble. If any would think to be Master, over their husbands, by reason of their noble stock and kindred of their riches, lands, or possessions, let them know that God's law and ordinances, bindeth them to obedience to their husbands, and he that resisteth the ordinance of God, taketh unto himself judgement. Roma. xiii. Therefore, let every one beware that they break not God's ordinance, for they that break his ordinance, they shall not escape unpunished, if they here in this world do not repent, and call to God for mercy, and forgiveness of their sins, in true faith.  
2 You men, love your wives, and be not bitter in ire against them.) The duty of the husband is to love his wife, as his own body, and as Christ hath loved us: then no man should hate his wife, for he hateth not his own body, not to hasty, angry, or check, or bitter in words, or deeds, or do that thing, that should justly anger, or displease her, and to over se, and wink at many faults in his wife, & study with gentleness to reform, that he proveth to be amiss, for so he would his wife should do to him, and so to bear the infirmities of the weaker vessels, & not to be churlish, froward, overthwart, or with bitter words, sounding to the dishonesty of his wife, and of himself, to provoke his wife to anger, to grieve or vex her, or otherwise to do not his duty to her, to put her away, and take an whore, and use company with a drab, and a harlot, contrary to God's law and will, which thing God will not suffer, long unpunished, be they never so stout, or high in the world. But of the duty of man and wife, one to another, I have babbled very largely, according to God's word. Ephe. v. as I trust, and therefore I pass it lightly, here in this place.  
Children, obey your fathers and mothers, in all things, this pleaseth God. Fathers, discourage not your children, not to much, lest they be amazed, and can give you no answer for fear.  
He teacheth the duty of children, to their parents, and again of parents, that is of fathers & mothers, to their children. It pertaineth to children, to be humble, lowly, gentle, and obedient to fathers and mothers, in all things lawful and honest, and in all things, that be not contrary to God's law, and in nowise to resist, to speak again them, except parents require unlawful things, it is the duty of children, to honour their fathers and mothers, to help, secure them, and relieve them, if they may better then father or mother, when any occasion shallbe given to their children, to be an helper and comforter, to their fathers and mothers: and this thing pleaseth God better, than all pilgrimages making, gilting of Images: ye better than all the Bishop of Rome's lying Pardons, for this is the commandment of God, the other be not of God, but of members of God's adversary, that is, of the devil.  
2 Fathers, discourage not your children to much.) It is the duty of fathers & mothers, not to discourage their children to much or by their threatening words, beating, bunching, knocking upon them, to daw their children and to make them daw pates, so fearful and amazed, that they dare not speak a word, nor give a right answer, and all for fear of their parents, to fierce over their children. For as to much pampering & cherishing of parents, be the destruction to their children, so be destruction to children, to much fierceness of parents, to their children: therefore fathers and mothers, must use a moderate mean, not to fierce, nor yet to soft, but if their children do offend them, or do a fault, let them be corrected with admonitions, and promises of rewards, if they will amend, and fault no more, for if children should not be corrected for their faults, they would be to wanton, to shrewd, cursed, and unhappy, and full of all evil, therefore it is true, that Solomon saith. Qui parcit uirge odit filium. He that spareth the rod, hateth the child. And the Philosophier saith, that an evil, in the beginning, may soon be remedied, but if it have long continued, oft times it is uncurable: therefore, resist an evil at the beginning of it, and so it may the sooner be healed, but of these duties, that is, of the parents to their children, and of children to their parents, I have showed my mind more largely, in the Commentary to the Ephesians. Ephe. vi.  
Servants obey by all things, them which are Masters after the flesh, not with service, lowly before their eyes, as you study to please men, but with simpleness of heart, fearing God. And what soever you shall do, do it of an heartiness, as you served God and not man, knowing that you shall receive of God, a reward of inheritance, for you serve our Lord Christ. Furthermore, he that hath sinned, shall bear his sin, and there is no respect of persons before God. Masters give equity and equalness, to your servants, knowing that you have a Lord in heaven.  
In the former part of this text is taught, the duty of servants, to their Masters, whom they serve in this life, whom they serve, whether it be for meat, drink, apparel, and wages, or for those, & for learning, of some honest science, or for other necessary causes: And in this latter part is declared, th'office of Masters, to their servants. The duty of servants is, to obey their Masters, in all lawful, and honest things, to use them lowly and meekly, to their Masters and to have their Masters in reverence, with all diligent service study to please them, not only in their eye sight, with faithful, trusty, and profitable service, study to please their Masters, but also in their absence, & when their Masters, do not over see them. This place reproveth many negligent servants, which will be faithful, just, true, and diligent, in their Master's labours and business, as long as their Master is present, and doth look on them: but if their Masters be absent, or away from them, or do not over see them, they care not how little work they do, they care not, who do more than they, ye, they will be picking, and stealing, and lying, all such be here reproved by the holy ghost, speaking here in saint Paul, and Ephe. vi. More at large: such negligent servants, deceive not only their Masters, but also themselves, for they displease GOD highly, for servants should serve their Masters here in this world, as faithfully, justly, and truly, as if they served God, for in deed they serve God that serve their Masters, as here is commanded, that is, to serve them, in all verity, and truth, faithfulness, and justice, with all diligence, in all humbleness of heart, and mind, in word and deed, fearing GOD, and their Masters, doing alway their Master's business, to the most profit & pleasure, of their Master in GOD, knowing surely that they so doing, serve GOD and if they do not so, that they displease God, when they do not their business, as they should do, but peraventure will murmur and grudge, to do that their Master commandeth them, or will give him again a froward answer, and make overthwart words, froward and stubborn or when they go from their Masters, with a dogs pater noster, murmuring with themselves, I cannot tell what, against their Master, pattering, thinking their Master, to put them to great peines & labours, such evil servants there be with other, that will pick, steal, and lie, & have many naughty conditions, which, all are to be amended in servants, that servants might serve and please GOD, doing their Master's lawful commandments, and receive of God areward, better than any gold or silver, lands, or possessions, life eternal: Which God giveth as well to servants, as Masters without respect of persons.  
2 For you serve your Lord God.) This thing should make all servants, to think all labours or peines, that they be put to in their Master's service, to be easy, that they serving their master, and doing with all gladness and faithful diligence, their Master's commandment, that they serve God, the father of our lord jesus Christ, what time soever it be, by day or by night. And who should be weary, in the service of God: this is his true service: as for the other service of God (called God's service, devised by man, let other judge whether it be God's service or no) this I am sure, that the servant, occupied faithfully and justly, is occupied in God's service: And again, they that do not their Master's lawful commandment, shall be punished of God which, both rewardeth and punisheth, without respect of person. Let every servant, do his duty to his Master, and so is God pleased.  
3 Masters, do you equity and all equalness to your servants.) You Masters, do your duties to your servants, let them have sufficient meat and drink, and other necessaries, let them not be idle, but set them to some honest works, lay not to much load upon their backs, more than they are able to bear, remember that they with you, shallbe fellows in the heavenly inheritance See more if you please. Ephe. vi.   

¶ The four Chapter.  
BE instant in prayer, watch in it, with giving of thanks, pray also for us, that GOD might open to us, the door of his word, that we might speak the mystery of Christ, for the which I am bound, that I might show it as it becometh me to speak.  
Of prayer, he hath spoken of before in the first Chapter, how they should pray, to whom they should pray, what they should desire in their prayers, & of whom, and for whose sake, they should be heard. Now he moveth them to be constant in prayer, and in them us all, and to watch in prayer, with giving of thanks to God, for his benefits, of whom cometh all goodness, and finally, he desireth them to pray for him. This place moveth us to prayer, and to be instant in prayer, and to pray oft times, with fervent mind and hearty desire, and that we should desire other to pray for us, being alive, as Paul here was, and it reproveth our slothfulness in prayer, and such as love to pray little, & will not other to pray for them, the prayer of a just man, is much worth with God, for it is hard if no impediment be in him, for whom prayer is made, or if it be desired of GOD, according to his will.  
2 That God might open to us the door of his word. For what thing he desired them, to pray for him, it is showed, that God, should open his mouth, that he might speak the word, not of man, but of God, as it did become him to speak. Here we learn two things, the one is, that to speak the word of God as a man should do it, is the gift of God, and not man's will and pleasure: the other, that it must be desired of GOD, by faithful prayer, both of the preacher, and also of the auditors, and that no man of his own might and powers, can speak the word of God, as he should do, except that God shall first open his mouth, and give him grace to speak, as he should do, to the glory of God, and to the profit of other.  
3 For the which, I am bound.) Paul was in prison, when he wrote this Epistle, to these Colossians, and he was not ashamed, to name his fetters & bonds, he was in, when he wrote this Epistle, for it was not for his own sake, but for the Gospel's sake. These be the sweet delicates, that true preachers, and setters forth of God's holy word should look for in this world, but in the world to come, is eternal delicates prepared for them if they stand sure, to the holy Gospel of GOD, and shrink not from it, by no affliction or persecution.  
walk wisely toward strangers, redeeming the time: your communication, let it be alway favourable, seasoned with salt, that you may know how it behoveth you to answer to every man.  
The Apostle giveth them monition, to walk as it becometh, towards strangers, that is, wisely as it becometh wisemen, in God, in all truth, justice, and righteousness, not as unwisemen but as wisemen. Ephe. v. So that strangers, or foreigners, can have no just cause to speak evil of you, nor of your manners, redeeming the time, diligently seeking opportunity, to do good to all men, or if in times past, you have been evil, now be no more evil, from henceforth, studying alway to profit other.  
2 Let your communication, be always with favour, seasoned with salt.) What their words should be, here is showed. First, he willeth, that their words should be alway with favour, that be pleasant, gentle, meek, and with sobriety, that they may be thankful to the hearers, that setteth forth God's glory, promoteth his word, that bring the love and fear of GOD, and that be profitable, and comfortable in God, and in all goodness, to the hearers. This place reproveth, all idle speakings, and talkings, of the which, cometh no profit to man, nor glory to God it checketh vain speakings, evil speakings, and all speakings, that tendeth to the hurt or damage to other.  
3 Let your words be seasoned with salt) Salt was commanded to be had, in all sacrifice. Levi. two. (By the which, was signified heavenly wisdom.) Salt seasoneth all meats, it draweth out corrupt blood & humours, it pierceth to the bone, it is a sharp eager thing, gnawing sore. So must our words be seasoned with salt, that is, spiritual wisdom, that seasoneth all things, and maketh every man savoury, and good, willing, & glad, to please God, and to seek those things, that bringeth to heaven, so it be cometh our words, to be seasoned, that they may sound nothing else, but Godliness, Godly wisdom, Godly honour, and glory the love of GOD, the fear of God, with giving thanks to God, for his benefits to us, so our words should alway declare, that we be Christians, desirous to know Christ, and his doctrine, and to follow it in our living, & to move other, by our good example, both in word and deed, to be followers of Christ. This place reproveth, foolish and vain words, rash talking, without wisdom, by the which, oft times cometh much hurt.  
4 That you may know, how it becometh you to answer to every man.) Now is declared, what he meaneth by salt, surely nothing else, but that he would have men, to have that wisdom that they might know, how they should answer to every man, that their words might be thankful and profitable: otherwise men must answer to princes, then to subjects, that not one answer, is meet at all times, to the weak, and to the strong in faith, the weak must be fed with milk, the strong with strong meat, but alway let your answer be, to the glory of GOD, and to the profit of other. Learn that of holy scripture, which is signified by salt, you may learn all wisdom, how you shall answer every man, in all Godliness and goodness.  
Of all things pertaining to me Lychycus, shall certify you of them our well-beloved brother, and faithful Minister, & servant in the Lord, whom I have sent unto you for this purpose, that he might know how you do, and comfort you hearts, and with him Onesimus a faithful brother which is of you: of all things they shall show you what are in doing here.  
Paul commendeth to these Colossians, two men: the one is Tichicus, tother is Onesimus which, some time was an unprofitable servant (for he stolen his Master's goods, and ran away from his Master Philemon) but now he is a profitable servant, and a brother in the Lord, and a faithful Minister unto me. By these two as appeareth, Paul sent his Epistle to these Colossians, and he saith, the Tychicus should certify them of all things, pertaining to his own state, & why he was cast in prison, and for what cause, and how he was used in prison. Also Tychicus doth come, that he might know your acts and deeds, & commend your works and reprove, if any thing be amiss, and show you how, you should leave evil doing, and do well, and also that might comfort your hearts in God, in all goodness and truth: And as for Onesimus, some time an evil servant, to his Master Philemon, it is long sense, that he was sorry for his offence, and eversence that time, he hath been a good man, a faithful servant in Christ, a true Minister unto me, in the Gospel, and how unprofitable, soever he was before, now he is a profitable servant, and will recompense, all that was amiss done by him. Learn here, that GOD is merciful, to penitent sinners, and that he forgiveth their sins, calling in true faith, for mercy to God. Also that the common proverb is false that is, he that is once evil, is ever evil, which saying is evil, and worthy reproach. For this Onesimus was once evil, but now good: So we all were once evil, but now by Christ, we be made good. Rom. v.  
Aristarchus my fellow (in prison and bonds) saluteth you, and Marcus the sisters son to Barnabas, of whom you have received commandments, if he shall come unto you, receive him, and jesus which is called Just, which are jews. These only be workers with me, to the kingdom of GOD, which have been to my comfort.  
That remaineth of this Epistle, Paul occupieth it with salutations, and here he saluteth them, in the name of three specially, that was of Aristarchus (of whom it is written. Acts xix) Of Marcus the sisters son of Barnabas, and of jesus, and these three, was of the Circumcision, that is, of the jews, which he commendeth above all other, at this present time, both for the faithfulness, in helping forward Gods word, and also for comfort to him in prison, that they visited him in prison, and also did give to him all necessaries.  
2 Marcus the sisters son of Barnabas, saluteth you.) He saluteth them in the name of Marcus sisters son to Barnabas, desiring them to receive him gently, with all humility, into their company, and take him as one, very welcome to them. Behold, Paul did not forget his friends, but commendeth them to his friends, desiring kindness to be showed for kindness, and benefits done in this world, and specially he willeth, kindness and benefits to be showed, to the faithful preachers, and setters forth of God's holy, and blessed word.  
3 Only these be workers with me, to the kingdom of GOD, which have been to my comfort.) These three, Aristarchus, Marcus, and jesus, nothing fearing the cruelness of enemies to God's word, did visit Paul in prison, or was with him prisoners, for the Gospel, as Paul was: they comforted Paul in prison, they helped him, they provided for him necessaries, and so they were comfortable to him, and also workers with him, to the kingdom of God, that was, in promoting Gods holy word to the uttermost of their powers with all faithfulness & diligence. Mark how few did embrace the Gospelll, and did stick to Paul in prison, or to his doctrine, of the which we gather, the authority and verity of doctrine, not to be esteemed of the multitude of men, that believe it, or openly without all fear of man or loss of goods, or favour of men, do profess it, for here Paul speaketh but of three that was workers, to the kingdom of God and yet Paul's doctrine was of God, and of eternal verity.  
Epaphras saluteth you which is of you, a servant of Christ, alway earnestly labouring for you in prayers, that you may stand perfit and complete, full in all the will of God. I bear record to him, that he hath great care for you, and for them that are at Laodice, and for them which are at Hierapole.  
Paul goeth forth, with his salutations, and now he saluteth them, in the name of Epaphras a prisoner with Paul, by whose labours and preachings, these Colossians heard the Gospel, & believed it. This Ephaphras ceased not, to pray for these Colossians, that they might be perfit, and filled in all the will of God, after true knowledge. This Epaphras showeth th'office of a true pastor, that it is his office to preach the word of God, purely & sincerely to his flock: Secondly, to pray to God earnestly for them, that they might stand sure, against all assaults of the devil, the world, and the flesh, and that they might be fulfilled, in all knowledge of the will of God, and do it: and as he was careful for his flock: so should other pastors be careful, for their flocks committed to them.  
Lucas a physician (dearly beloved) saluteth you, and Demas. Salute the brethren, which are at Laodicia, and Nimphan and the company that are in her house. And when this Epistle shallbe rehearsed of you, look that it be red in the Church of Laodice, and that which is written from Laodice look that you read it.  
Paul remembreth here Lucas, which was a continual fellow with Paul, in all his Pilgrimage, and progress of his preaching, and a perpetual fellow of his bonds, as Paul writeth. two .. Timo. iiii. Where he saith, that Lucas is with me alone. Mark, that when all forsaked Paul, Lucas remained with him alone, that he should be to us, an example of constancy, and of sure faith, that we should not forsake the faith of Christ, for afflictions, prisonment, and bonds. This Lucas is he, that wrote the Gospel, called the Gospel of saint Luke, and the Acts of the Apostles. Learn here, what fellows and Ministers Paul had, that we may know that it helpeth much to true Godliness, & to get good manners, to have company, with good & Godly men, of whom nothing is heard, but that is good and Godly, sounding alway to goodness.  
2 Demas saluteth you.) This Demas, when Paul wrote this Epistle to these Colossians, doth here appear, not as yet to have shrynked away from Paul, or from his doctrine. Therefore in the Epistle to Philemon (which doth appear, to have been written of Paul, when he wrote this Epistle) he calleth Demas an helper to him, but when Paul was cast in prison, and in danger of his life, for the Gospels sake, than all left Paul, and this Demas conveyed himself, away from Paul, as it is written two. Timo. iiii. saith Paul, Demas hath forsaken me, embraced the present world, and went to Thessalonica. Learn in Demas that there be many now a days like to him: as long as with Paul all things was prosperous, he was a faithful minister to Paul, and a faithful disciple of Christ, but when he saw Paul cast in prison, he forsook Paul and his doctrine, and followed the world, such there be in the world, that will be favourers of God's word, as long as pleasure, profit, favour of men, honour, glory, and riches, do follow the word of GOD, but if affliction, persecution, loss of goods, riches, lands, possessions, or such other adversity should follow the favouring of God's word, than many shrinketh away from it, and followeth the world, as this Demas did, of such speaketh Christ. Math. xiii. Many for a time doth believe, but in time of tribulations, they shrink away. Therefore he that standeth, let him look that he fall not, let him not trust to much, to his own might or power, for if he do, he shall deceive himself, and have a fall as Demas had.  
3 Salute the brethren, which are at Laodice.) He desireth them to salute in his name, the brethren that are at Laodice, and Nympham, and the whole congregation or company, in her house, which, he calleth a Church: for a small congregation, of faithful Christians, may be called a Church. Note that the whole house for the most part, do favour the Gospel of God, where as the chief of the house do favour it, as this good Nimpha did favour the Gospel, with all her household.  
4 And when this Epistle shallbe red of you, look that the Epistle, written from Laodice, may be red amongs you, and this of the Laodicenses.) The Apostle will this Epistle, first, to be red amongs the Colossians, and then to the church of Laodice, that all might here it red, and be edified by it, & take some of the Godly lessons, taught in it, and he willeth it to be red, both to the church of the Colossians, and of Laodice: of the which we may gather, the holy scriptures, not to be communicated only, to one congregation of people, but to be meet for all Christians, that they might come to salvation, by faith in Christ, Also, where as Paul here willeth, an Epistle of the Laodice, to be red amongs these Colossians, some thinketh that he would, the Epistle that he wrote to the Laodiceans (which Epistle I have seen in Print) to be red to these Colossians. Other think, that he would have red, amongs the Colossians, the Epistle that he wrote at Laodice, and that they say, was the second Epistle to Timothe.  
And tell Archippus, look that thou take heed of that Administration, that thou haste taken in the lord, that thou may fulfil it.  
Now last of all he monisheth them, to admonish Archippus, the Bishop of these Colossians, that he would look diligenty upon his cure, that he had taken in hand, that he should know, that it was the lords business, that was committed to him: and that of it he should give a count to the Lord, in the last day. Learn that Archippus was a Bishop, appointed to these Colossians, rather then to other, and not as Paul was a Bishop, having like cure over all people. And as it was Archippus duty, to have cure and care for all his people, and diligently to watch, to do his duty, and to minister every thing in due order, to the glory of God, and to the profit of other, so it was the duty of these Colossians, to minister to Archippus, all necessaries for his living. i Corin. ix.i. Timothe. v. Matth. x.  
Salutation by the proper hand of Paul: Remember you my bonds. The grace of GOD be with you. Amen.  
Paul shutteth up his Epistle sealing it with a salutation, written by his own hand, as men writing Epistles useth to do, sealeth the Epistle, setting to his own hand written, that it might be known, who wrote that Epistle, and be the better loved.  
2 Remember you my bonds.) In these words he signifieth to them, that he suffered bonds for their sakes, that they should walk in the way of the Lord, and obtain eternal life, and that they should not be ashamed for his bonds, which was to the glory of God, and to the health of Christians. And in these words, he moveth them to pity over him, and that they should offer up fervent prayers, to the lord for him, and that they should not suffer him, to want necessaries, seeing he was in bonds for their sakes and health.  
3 The grace of GOD be with you. Amen.) last of all, he desireth the grace of GOD, and of our Lord jesus Christ, to be alway present with them. In desiring grace of God, he began his epistle, and with desiring of grace to them, he endeth his Epistle, signifying, that without the grace of God, we can begin no good work, nor yet finish it well, but by the grace of God, which would have every man saved, and come to the knowledge of the truth. To God the father, and to his son jesus Christ, with the holy ghost, be all honour, and glory, now and ever. Amen.   

EXCUSUM LONDINI, IN AEDIBUS RICHARDI GRAFTONI, TYPOGRAPHI REGII.  
Anno salutis humanae. M. D.XLU.III.  
CUM PRIVILEGIO AD IMPRIMENDUM SOLUM