fountain of liuely water of the word of God And he exhorteth thē to abide and sticke sure to that faithe thei had receiued by Gods woorde and that in no wise thei should turne from it to Iewishnes or to the lawe to the sacrifices or Ceremonies of the lawe as to thinke thei cannot be saued without theim when by Christ thei haue all thynges necessarie for saluacion nor yet it is not necessary to ioyne with Christ any other thyng as learnyng of Philosophie workes of the lawe Ceremonies Tradicions of men as without them no man can be saued For Christ is a sufficient sauior without all these thynges nor it is not nedefull to saluacion to ioyne any other thyng with Christe as necessary for saluaciō without the which saluacion cannot be had This place doth reproue theim that saith menne cannot vnderstāde holy scripture truly without humain Philosophie and therefore thei say that Philosophie is necessarie and that yong men brought vp in the Vniuersities must nedes learne Philosophie thei will not suffre theim to studie diuinitie before thei haue spente three or foure yeres in Philosophy in Aristotle or in Platoes woorkes that by Philosophie thei maie bee hable to iudge of diuinitie and so it ofte tymes commeth to passe that diuinitie is iudged by Philosophie and as the Heathen Philosophier hath thought and iudged of diuinitie so many young mennes iudgementes be and so the studious youth in Vniuersities bee poysoned by humain Philosophie in their firste studies for as it is ofte tymes sene that the vessell will kepe lōg the smell of that liquor that was firste putte in it so the studious youth first brought vp in Gentile learnyng kepe long the Gētiles iudgementes and maners of these Gentile aucthors thei haue red in their youth and it is a greate grace if euer thei bee brought from theim and that is a greate cause why so many brought vp in Gētile aucthors haue more swetenes and pleasure in Gentile learning then in the learnyng of Christe and of Goddes worde whiche thei contempne and despise for Gentile learnyng Therefore I thinke it moste expedient for Gods glory to be sprede abrode for the saluaciō of many and for true iudgement to be had that all youth should bee verteously broughte vp after the knowlege of Gods word that thei might haue their iudgementes truly formed and directed after the knowlege of holy scripture that thei should be taught by sobre discrete and learned men the true science of scripture and howe thei should take it and come to the knowlege of it with what humblenes and mekenes oft times geuyng themselfes too faithful praier desiryng the knowlege of holy scriptures of GOD to the glory of GOD to their saluacion and to the commoditie of other 2 Although I am absente in fleshe yet I am present with you in the spirite Note what affeccion Paule had to these Colossians he was present with them in spirite although he was absent in his body from theim he exhorted thē to continue in faith hope and in Charitie and not to shrynke from thē one here brede so he studied to profite them and to teache them the way to saluacion and that is to bee present with them in spirite 3 Ioiyng and seyng your ordre and surenes of your faithe in Christe He commendeth theim for twoo thinges and was glad to se in them stedfastnes the one was that he reioysed to see the good semely ordre vsed emonges theim a good ordre in dooyng of thynges emonges Christians is to be commended and where is no ordre there is confusion sainct Paule i. Cori. xiiii Would all thynges should bee dooen after a semely ordre and after a decent fassiō and here he commendeth a good ordre and reproueth those that kepe no ordre nor comelines He commendeth theim also for their surenes of their faithe in Christ that by no craft or intisyng perswasion thei shrynked from Christ or frō true beleue in Christe He reproueth here inconstaunt men and suche as will bee moued with euery blast or doctryne He commēdeth thē not that thei should bee proude but that thei should more and more go forwardes in vertue for vertue commended increaseth muche more As you haue receiued Christ Iesus our Lorde so walke in him that you maie bee rooted in hym and buylded in hym and made strōg by faith and as you haue learned aboundyng in hym with geuyng of thankes The Apostle exhorteth theim to go forwardes and increase euery daie more more in knowlege in faithe in hope in charitie as thei haue receiued Christ and faithe in hym and all treasures of perfeccion and saluaciō to be had in Christ by the preaching of the Gospel so he would haue them increase in knowlege and in all vertue euery daye more and more and not to ceasse from wel doyng good workes appoynted of God to be doen. 2 So that you might be rooted in hym and buylded and made strōg by faith The Apostle requireth constancie and surenes in them that thei should not bee moueable with euery wynde of doctryne but that thei should haue sure faithe constaunt hope and bee perfite in charitie in the knowlege of God and of Christ and as a tre surely rooted in the ground cannot well be plucked vp so sure he would haue theim rooted in faithe and that thei should buylde vpon Christe the sure foundacion and not vpon menne mennes phantasies and dreames tradicions religions of menne or vpon mennes good intentes without Gods worde Christe is the true foundacion that will not bee moued by no winde nor wether i. Cor. iii. Vpō Christe we should buylde suche workes as bee mete for Christe the foundacion and thei bee the woorkes commaunded in holy scripture by gold siluer and precious stones signified i. Cor. iii. And not voluntary woorkes signified by woode haye stobble whiche tried by the fire will not stande but either smodder as haye or els burne as woode and stobble but yet thei that hath doen these workes shal be saued if thei repent and amēde and cal to GOD for mercie and grace and do the workes of the spirit 3 As you haue been taught abundyng in knowlege with geuyng of thankes He moueth men to increase in knowlege of Christe and in true faithe and Charitie and in these to excell but alwaie with geuyng thankes to God whiche hath geuen thē power to do good that none should ascribe the good workes he dooeth to hym to his mighte and power but to God the aucthor of all goodnes Iames .i. Learne that it is not enough to haue knowlege of Christ and of his benefites but all men muste increase in the knowlege of god whiche knowlege commeth by Gods worde This place reproueth thē that loueth not to rede the holy scriptures that wil not suffre theim to bee red ye scarse will suffre the Bible to bee in their Parishe Churches muche lesse in their houses Take hede that no mā deceiue
you by Philosophy and vain deceipt after the tradicions of men after the elemētes of the world not after Christ For in hym doth dwel al fulnes of the godhed corporally and you are in hym fulfilled whiche is the hed of rule power Now Paule sheweth thē what thei should escheue and flee that thei should escheue all psudoapostles false deceiuers which by subtile crafte went aboute to deceiue theim and to plucke thē from Christ and from true faith in Christ to errors heresies euil and pernicious doctryne that by probable reasons and perswasions taken of mannes doctrynes of the wisedome of the fleshe of tradicions of menne of Ceremonies and of other vain thynges so wee knowe it is the office of a good pastor not onely to teache good thynges and to exhorte to the same with all perswasions but also to monish men to be ware of euill thynges as of euill doctors and euill doctrine As first he willeth to take hede that no man catche theim as their praye and steale vpon them as vnwarned of false deceiptfull iugglers that by craftie and subtile meanes go about to deceiue theim and by carnall wisedome bryngeth theim from the truth to falshed form veritie to fables and lies errors heresies euill opinions and corrupte iudgementes and so plucke you from Christe to the deuill from light to darknes from life to death And here the Apostle alludeth to suche as lye priuely in watche to take and snare other vnwares and so thei take theim and cary them awaie and make theim their praye and bonde men or prisoners euen so do these false teachers seducers of other deceiue the symple by faire flatteryng wordes pretendyng greate holines but the truth knowen they teach no holines at all but muche Idolatry and supersticion false trust and vain hope lies for truthe and death for life sekyng health and saluacion where none is to bee founde suche were thei that did not ascribe to Christe fully our whole iustificacion sanctificacion redēpcion remission of synnes and life euerlastyng that made men to runne hether and thether to seke sauiours redemers and helpers not to God alone and suche be all thei that seke to come to the father of heauen by another waie then by Christe alone 2 Lette no man deceiue you by Philosophie vain deceiuyng after constitucions of men after the elementes of the worlde and not after Christe Now he sheweth foure thynges specially by the whiche pseudoapostles false preachers deceiued theim The firste he saieth it was by Philosophie of the Heathen Philosophiers inuented and excogitated by manne contrary to Gods Lawe and will measuryng all thynges by naturall reason and worldy witte and that to bee of no truthe that naturall reason could not attein vnto And here he dooth not reiecte all Gentile Philosophie for there is many thynges in Gentile philosophie that bee not repugnaunt to holy scriptures but agre very well to it and those doctrines are not to be cōtempned but that doctryne is to be refused and contempned that is contrary to holy scriptures that plucketh mē frō Christ and from the studie of holy scriptures and from the true iudgement of holy scriptures The Apostle would wee should forme our iudgemētes after holy scriptures and our maners to folowe holy scripture and not that we should iudge after the Heathen Philosophiers haue maners like to the Heathen but he would haue vs rectifie our iudgementes after Christe and his doctryne to gather good maners in al veritie and truthe iustice and righteousnes of the veritie it self and not of that doctryne where as falsed is And therefore I thynke thei do euill and not after the counsaill of sainct Paule whiche thei theim selfes do and willeth other to do so specially studious youthe first to rede and studie humain Philosophie by statutes byndeth all youth to studie three or foure yeres Philosophie then after to geue their study to diuinitie but this is a preposterous order in study and doeth muche hurte to many young men studious and peruerteth their iudgementes and maners and maketh Heathen and Gentile maners to bee so graffed in youth that scarse thei can bee plucked our again and some will neuer forget their Gētile maners thei haue learned of the Gentile philosophy in their youth and some be so geuē to the loue of Philosophie that for it thei contēpne diuinitie and thynke the knowlege of Gods holy woorde but a rude knowlege and nothyng so greate learnyng as is the learnyng of Philosophie for the whiche thei forsake all other learnyng sticketh still to Philosophie and in it cōsumeth all their life as some be drouned in Tully some in Plato some in Seneca some in one Philosophiers doctryne some in another that no learnyng sauoreth in his mouth but that smelleth of this or that philosophier in whose learnyng he hath been brought vp in studie of it and will scarse by plucked from the sauor of his wyne put first in newe and young bottelles and this is the cause of muche inpietie error and heresie corrupt iudgement ignoraunce and blyndnes in the knowlege of Gods worde For if the studious youthe of the Vniuersities were as diligently vnder sober sad discrete and learned menne brought vp in the earnest studie of Gods holy woorde as thei be in Aristotiles Plato and Ciceros woorkes there should bee muche more Godly learnyng better iudgementes and better maners and muche more better liuyng then there is What is the cause of errors but ignoraunce of scripture as Christ said to the Sadduces Math. xxii Ye erre not knowyng the scriptures so do many erre because thei know not the holy scriptures and the truthe of Goddes will and the cause is thei bee brought vp frō their youth not in the true knowlege of Gods woorde will and pleasure Therefore me thynke that hye Maiestrates and Rulers to whō perteineth as wel to procure the health of the soule as of the body of their obedient subiectes not onely that they should bee learned in holy scriptures to beare good affeccion and mynde to holy scriptures and to see these thynges to bee doen bothe in themselfes and in their subiectes that holy scripture willeth euery man to doo in his vocacion but also that their subictes should haue sufficient knowlege in holy scriptures that thei might iudge rightely and liue Godly and that at no tyme thei should declyne from Goddes woorde and commaundement whiche euery man muste kepe that shal bee saued and come to saluacion and life by Christ The secōd to beware thei be not deceiued and that is vain decepcion what learnyng so euer it be that deceiueth men and bryngeth them frō the truth of Christe and from the veritie of Gods worde that doctrine is called vain deceipt for it bringeth into errors heresies false doctryne whether it be Logique Philosophie Rethorique or any other wisedom of the fleshe or of the world that hath appearaunce of truthe or of holines
as our redempcion reconciliacion remission of sinnes iustice righteousnes before GOD eternall life and felicitie all other giftes of God we receiue by Christ onely of Gods mere mercie and grace and not of our merites or deseruynges or of our workes merites or peticions of sainctes Al fulnes of the father is called to dwel in Christ not the Christ now hath receiued that thyng that he had not before for all goodnes of the father he had before as Ihon .v. saieth As the father hath life in hymself so he hath geuen to the sonne to haue life in hymself as the father raised ded men to life so doth the sonne And. Iho. xviii Christ said to his father glorify me with thy selfe with the same glory that I had before the world was created but all fulnes of the father is called to dwell in Christ that all men should knowe all the goodnes thei haue to come of God by Christe to thē that all that beleueth in Christ shuld not perishe but bee saued and should haue life euerlastyng by Christ with the father 4 And by hym to reconsile all thynges He goeth forwardes describyng what benefites wee haue receiued by Christ he saith that al thynges whiche wer out of Gods fauor to bee reconciled again to Gods fauor and loue as all mē whiche either for their originall sinne or for their actuall synne were out of Gods fauor and had offended GOD should by Christe onely bee reconciled to Gods fauour and haue remission of their synnes and be made partakers of euerlastyng life and that onely by Christe So by Christ alone all thinges in yearth or in heauē be brought again to Gods fauor And you whiche was farre of and enemies in mynde and in euill workes now he hath reconciled you again in the body of his fleshe by death that he should make you without fault without all spottes in his sight Before the Apostle shewed in parte what Christe was now he turneth his sermon to these Colossiās and sheweth what benefite thei haue receiued by Christ and that thei should loue Christ the better bee more thankefull and geue more thankes to God for their health life and saluacion he sheweth what thei wer before thei receiued Christes benefite then thei were farre from life and saluacion from God alienated by many vices and sinnes bothe originall and actuall in harte mynde will iudgement and in many euill workes as in Idolatrie supersticion fornicacion adultery errors and heresies for lacke of knowlege and of Goddes grace and by their naughtie liuyng in the whiche thei wer brought vp in and accustomed from their young age that thei committyng great and abhominable sinnes in the sight of God thei thought themselfes not to synne for thei knewe not what was synne nor the daungier of synne nor yet God their creator and maker Suche ther be many in the worlde brought vp in ignoraunce and blindnes supersticiō and Idolatrie thynketh supersticion and Idolatrie to please GOD well the cause whereof is euill bringyng vp of their parentes without knowelege of God and of his will and not taught to knowe God and his pleasure to bee dooen of vs his creatures and seruauntes as we haue promised in our baptisme by our Godfathers promisyng for vs. And here he sheweth some parte of their states Firste that thei were farre from God from life healthe and saluacion by reason of their ignoraūce and euill bryngyng vp in vice and synne from their yong age vnto that daie thei harde the worde of God preached vnto thē And here wee maie learne not to sticke much to those thinges wherein wee haue been brought vp from our yong age whiche parauenture haue been coumpted vertue and worshippyng of God yet the truth knowen thei haue been supersticion and Idolatrie as was Pilgrimage deckyng giltyng of Images settyng vp of candelles before images also again thei wer farre from GOD and from the house of Israel hauyng no title to claime or chalenge any parte of life or saluacion ye nothyng knowyng or myndyng life and health to perteine to theim that wer Gentiles as is more declared at large Ephe. ii But these that were farre of Christe hath made theim partakers of life and of heauenly ioye blisse and eternall felicitie with God Secondly thei wer enemies to God to their awne saluacion bothe in mynde and in euill woorkes thei had their myndes infected and poysoned with euill opinions errors and heresies euill and wicked iudgementes and full of euill woorkes Seruyng not the liuyng GOD true and iuste but many false Idolles ded Images stockes and blockes and ofte tymes thynkyng themselfes to serue the true and liuyng GOD when thei liued in al supersticion and Idolatry but these enemies Christe hath reconciled again to the fauor of GOD the father in the body of his flesh by death that by death of the Crosse whiche he suffered in his humain body for the redempcion of al bothe Iewe and Gentile that will beleue in him And thus Christes death was a full and sufficient satisfacciō for the synnes of the whole world for all theim that shal be sanctified and saued Hebre. x. 2 That he should make vs holy and blameles and without spottes in his sight Here is shewed for what ende and purpose Christe reconciled vs to the fauor of the father that we should returne again to vice synne and to our old naughtie liuing No no. But that wee should be holy and liue Godly and verteously knowe Gods will kepe it And that we should bee fautles that no notable faute crime or synne might be iustely imputed to vs of menne and that we should so beare behaue our selfes in all oure affaires that wee might be without reprofe that our faith should be so pure and stedfast garnished with all maner of good workes that we ded frō synne should liue to iustice as sainct Peter saieth i. Peter .ii. Here wee maie learne how pure holy a life all men should liue not onely the Bishoppe Pastor and prieste but also all laie men that desireth to bee felowes of saluacion and glory by Christ If you remain in faith groūded and stable and will not bee remoued frō the hope of the Gospell whiche you haue harde that was preached to all creatures vnder heauen of the whiche I Paule am made a minister Nowe he sheweth howe thei shal bee blameles without faute and spott in the sight God that is if thei shal abide in true faith and by no affliccion persecucion prosperitie or aduersitie decline or shrynke from true faith but bee constaunt and stable in it founded vpon Christ the true foundaciō and corner stone cleuyng vnto Christe and to his doctryne And here the Apostle reproueth al vnfaithfull that be doubtfull inconstaunt and waueryng in faith moued and tossed hether and thether with euery wynde and blast and tempest of wether of threatenynges of men or hope of fauor or pleasures of men And specially here is
thei neuer were Circumcised Ye also he declareth plainly the lawe and the woorkes of the lawe as Ceremonies and Iudicialles not to bee kept vnder the pain of dampnacion and as necessarie to saluacion as without theim no man could bee saued whiche saincte Paule here improueth and willeth that no man should iudge another good or bad for meate or drinke forbidden in the Lawe of Moses or for kepyng of holy daies or not for kepyng holy daies as Sabboth daies feastes of newe Moones or other holy daies cōmaunded by the lawe whiche if thei bee kepte as indifferent thynges thei make no manne good iust or holy for kepyng of them nor yet thei condempne no man if thei bee necglected or omitted and lefte vndoen therefore no man should iudge another good or euill for dooyng or omittyng these workes abrogated by Christe and left to vs as workes indifferent 2 Lette no manne iudge you in meat or drynke Now he taketh away all holines from meate or drynke willyng that no manne should coumpt holines to be in meate and drynke or in absteynyng from the same for the kyngdom of GOD is not meate or drinke but iustice peace and ioy in the holy ghost Rom. xiii And here he would no manne should iudge another good for absteynyng from meate or drynke or euill for eatyng of meate and drinkyng of drynke This place doth shewe that by Gods lawe meate and drynke are not forbidden to bee eaten of any man nor GOD careth not what maner of meate a man eate so he eate it with sobrietie with geuyng of thākes to God for it as to the onely aucthor and geuer of all meate to all creatures for the necessities of manne to fede the body that it maie be able to serue God and to do the workes of the spirite Learne that it is not the meate that entereth into a manne that defileth hym but that goeth out frō man defileth man as euill thoughtes wordes and deedes adultery fornicaciō murther c. Mat. xv Also learne here that there is no maner of meate forbidden Christians to eate by Gods lawe so thei eate with sobrietie and with thankes geuyng to God yet Christians may not vse alwaie this their libertie for three or foure causes Firste the ordinaunce of hye powers whiche hath decreed some daies of absteinēce from this or that kynde of meate to this ordinaunce of hye powers it becōmeth euery one to bee obedient and to kepe their ordinaunces as long as thei would haue thē kepte as thynges expedient for the commō wealth peace iustice and good ordre or for good pollitique endes As the absteinēce from fleshe the tyme of Lente whiche is an ordinaunce admitted of manne and of hie powers and rulers for many good causes and consideracions when it shall pleace the hie powers to abrogate and take awaie that ordinaunce of the faste of Lent the hye powers maie lawfully take it away as thei shal thinke mete and expedient for the common wealth and yet no parte of Gods lawe taken awaie Many causes I thynke did moue the rulers of the common wealth to institute abstinence from fleshe in Lent tyme. First because that that time of the yere fleshe is for the more parte out of season and not wholesome for mannes bodie and for the more health of mē in their bodies after Easter when thei shal eate fleshe again Secōdly that men should more chastice their bodies that thei beyng fastyng or kepyng abstinence should with more earnest and inwarde affeccion praie to God for thēselfes and for other for ful belies seldō geue feruent praier to God or thākes hartie frō his harte to God for his benefites Thirdly that by abstinēce men should the better mortifie ouercome al carnal affeccions Fourthly because this time of Lēt is a time for beastes to brede in thei should be spared that tyme that more store of cattell should be al the yere after so of more store plentie cattell should bee better chepe Fifthly that by abstinence of Lent men should mortifie their carnall affecciōs and be made more pure and cleane in conscience against Easter that thei mighte at Easter receiue worthely the body and bloud of Christe For these and many other causes expedient for commō wealthes I thynke this time of Lent was instituted of the old fathers of the churche not that the fast of Lēt should iustifie any mā make them holy and good take away sinnes or satisfie for synnes or that the eatyng of fishe should make a mā better before god then the eating of flesh by the outward worke in it self as some hath taughte condēpnyng them for heretiques and lollars that eate but white meate in Lēt season neuer generally forbiddyn by any lawe to bee eaten in this Realme for in the Northe partes alwaie the people did eate white meate in Lent season without any prohibiciō to them by the lawe But this false iudgement of Lente that it should be by Gods lawe commaunded or that it was a Tradicion of Christe or of his Apostles that it was necessarily to bee obserued vnder the pain of dampnacion that it iustified menne toke awaie sinnes made men holy or better then other was a false opinion of Lent not grounded vpon holy scripture But this is come to ignoraūt men by ignoraūce of holy scripture mete and worthie to be improued and spoken again of all true preachers pastors and Curates and of all men And although God hath not appoynted to vs any differēce of meate in daies but saith that all maner of meate is pure to theim that bee pure and that doth eate with genyng of thankes to the lorde for their meate i. Timo. iii. And that it is not the meate that entereth into a man that defileth a mā but it is that goeth out of the mouth that defileth a man Math. xv Yet there is three or foure thynges that prohibeth men to vse their libertie in meate and drinke First is the ordinaunce of the high powers to whom it becommeth euery subiect to be obedient in al lawfull ordinaūces and causes not contrary to Goddes lawe The seconde is the infirmitie or weakenes of our brethrē whom we may not offēde by our meate and drinke Ro. xiiii The third is a conscience erronious thynkyng not lawfull to eate meate and yet against his conscience doth eate that man that so doth offendeth God Nam qui contra conscientiam edit peccat Ro. xiiii i. Corin. viii His conscience erronious should bee rectified and then let hym eate with a streight conscience rectified after true knowlege of Gods worde The fourth maie be for health of mānes body to preserue it from sickenes Fifthly to mortifie carnall affeccions lustes and desires and to make the bodie obedient to the spirite of God and to doo the workes of the spirite This is alwaie to be noted and obserued that no man vse his libertie in meate drynke and in other indifferent thinges to fulfill the desires of
in whō the whole body by ioyntes and couples ioyned increaseth by the increasemēt of God Here is the cause shewed of their deceipte the cause is that they haue not Christe thei seeke not Christe the hed of the Churche thei haue not Christ alwaies before their iyes thei seke not his glory but their awne glory thei referre not all thynges thei haue receiued to Christ but to other as to angelles to spirites to thē selfes their merites or to the merites of other and not to Christ whiche is our whole health life perfeccion and saluaciō in whō is all goodnes laied vp for vs and without whom there is no goodnes commyng to vs and in Christ all good thynges increaseth to a ful perfecciō and without Christe no good thyng increaseth or cōmeth to perfecciō wherfore if you be ded with Christ from the Elementes of this worlde why as liuyng in the worlde are you holden with such tradicions as though you liued in the worlde Thou shalt not touche thou shalte not taste nor handle whiche all thynges doo hurte to mā because of the abuse of the cōmaundementes and doctrines of menne hauyng a pretense of wisedom by supersticiō and humilitie of mynde and dāmage of the body and not by honor to the satisfiyng of the fleshe Paule moueth these Colossiās to returne no more to thinke the lawe or woorkes of it necessarie to saluacion or dampnable to omit it after this maner If you be ded with Christe from the Elementes of the worlde that is from the lawe and from the Ceremonies sacrifices and Iudiciall commaundemētes why as you were vnder the lawe do you so muche regarde the lawe and thynke you shal bee dampned if you kepe not the Lawe Hath not Christe redemed you And broughte you to healthe to life and to saluacion and to all perfeccion that you nede no help of the lawe to obtein any holines goodnes or any perfecciō The lawe brought you to no holines nor could geue you no holines why wil you then forsake Christ the aucthor of whō all goodnes commeth runne vnto the law and require of it iustice righteousnes that cānot geue to you those thynges Therefore for as muche as the lawe is abrogated by Christe why will ye turne to it again and thynke it necessary for saluacion For by Christe is life and saluacion without all helpe of the lawe As Paule here reproued the Pseudoapostles saiyng no manne could bee saued without the lawe and the woorkes of the lawe and those thynges that were commaunded in the lawe so he reproueth those men that saie men cannot be saued excepte thei kepe mannes tradicions as necessarie for saluacion as Gods commaundementes whiche thyng Christ reproueth in the Phariseis Math. xv Callyng theim Hypocrytes breaking Goddes commaundementes for their tradiciōs whiche thei preferred aboue Gods commaundementes or els made thē equall with Gods commaūdementes Paule here dooth not condempne Ciuill ordinaunces and statutes that proueth Gods woorde and glorie that causeth peace and concorde equitie and iustice and a good ordre emonges the people of God and that moueth men to vertue and godlines all suche lawes or Tradicions he approueth but he will that no Ordinaunce of manne should be preferred aboue Goddes Lawe or made equall with Gods commaundementes nor iustice holines righteousnes to be required of mannes Lawes Tradicions or of Ceremonies inuented and made by man 2 Thou shalte not touche thou shalte not taste thou shalte not handle Paule speaketh here in the persone of Pseudoapostles whiche studie to bryng Christians from Christe to Ieweshnes again saiyng thou shalte not touche vncleane thinges as ded bodies or leprose by the whiche is signified in the lawe synnes or vncleane vices that thei should not be committed thou shalt not tast this meate for it is vnclene and forbidden to be eaten Meates of themselfes was neuer vncleane But thei were called vncleane for twoo causes the one was that the lawe did forbid to eate them and so thei wer called vncleane the other was for significaciō of an vncleane thyng that was signified by it But nowe no maner of meates is vncleane to them that be cleane Tite i. omnia munda mundis All thynges are pure and cleane to theim that bee cleane and are to be receiued with geuyng of thākes to God except Maiestrates do commaunde the contrary or the infirmitie or weakenes of oure brother or oure erronious conscience do will the contrary for these causes a man must abstein from his libertie in meates and not vse it at all tymes Men should not put holines in abstinence from meate or sinne in eating soberly with geuyng of thākes to God for the kyngdome of God is not meate and drynke but iustice peace and ioye in the holy Ghost Rom. xiiiii Euen so it was with vs in tymes paste Was it not forbidden to touche this holy vessell vnder pain of suspension or dedly synne And to eate meate permitted of God was it not coumpted worse then to breake Goddes commaundementes As vpon the Fridaie to eate white meate as egges butter and Chese was estemed as greate an offence as Thefte murder adulterie these was not coumpted so greate an offence before God as to eate fleshe vpon the Fridaie or in Lēt tyme although he that did eate flesh was sicke or by Maiestrates licēsed that was coūpted such a great abhominable offēce before God that GOD could not or rather would not forgeue that offence and suche was more abhorred of menne then he that had committed thefte murder and adulterie but thankes be to God for right knowlege now geuen and let euery one vse their knowlege and Christian libertie to Gods glory to the profite of their neighbors not to satisfie the carnall appetites lustes and desires of the fleshe for if we liue after the fleshe we shal dye Ro. viii But if we shall mortifie the affeccions of the fleshe by the spirite of God we shal liue Ro. viii And optein life eternall Gala. vi 3 All these do perishe in the vse after the preceptes and doctrine of men He speaketh of meates whiche after thei be eaten do perishe that is thei go into the bely and some parte fedeth the body and other part goeth into the excrementes and those meates bryng in synne and death if thei be eaten or absteined fro as necessary for saluacion or coūpted dedly synne to eate theim nowe after the Gospell shewed for it is not the preceptes or doctryne of man that maketh a man holy or vnholy but it is the kepyng of Goddes commaundementes that maketh a man acceptable to God whiche no man can doo without Gods fauor and grace Meate is abused if men do put holines iustice vertue righteousnes life saluacion in meates or in absteinyng frō thē or think synne in eatyng theim soberly with thankes to God as some hath put greate holines in fishe and synne in eatyng of flesh whē as holines before GOD is no more in eatyng of fleshe then
syn to be vnpunished 3 Emonges whom you walked when you liued emonges them He sheweth that these Colossiās was poluted with those greate vices some time when thei liued as Heathen Gentiles knowyng nothyng of God but nowe thei are wasshed and purged from their synnes by Christe alone and not by their workes deedes or merites Here we maie learne those that was some tyme euill and filthy synners nowe to bee good and iust men to condēpne the olde saiyng once euill euer euil for if that saying should be alwaies true none of vs al should be good for we wer al once euil by nature we are the children of the Ire and wrathe of God and the children of darknes now by Christe we are made the welbeued children of God through his mercie and grace for Christes sake alone Now truly put awaie all ire indignaciō malice euil speakyng filthy spekyng from your mouth lie not one to another after that you haue put of the old man with his dedes and haue putte on a newe man whiche is renewed to knowlege and his Image whiche hath made hym where as is no Gentile or Iewe Circumcision or vncircumcisiō Barbarous or Sithian bonde or free man but all in all is Christ Here the Apostle moueth men to put awaie al sinnes that vertue may be sette in their places And first he willeth all ire indignacion malice rancor enuie slaunderyng of other filthy spekyng to clerely to bee banished from mēnes mouthes that no communicacion should be had emonges men but suche as becommeth sainctes Eph. v. That GOD might bee glorified and other edified 2 Lie not one to another Here is forbidden all liyng craft falshed or deceipte in byyng and sellyng in the whiche is vsed muche craft and deceipt and vsed of so many and so ofte as it wer a lawfull thyng and not against Gods law one to deceiue another in byyng and sellyng It is no small vice that bryngeth men to hell and to death liyng crafte and deceipte bryngeth to death Therfore thei are to bee eschewed and fledde of all christians how so euer proffitable thei bee or appere to bee to men And this thyng is greatly to bee lamented emonges Christians that after such knowlege of Goddes truthe had emonges vs that so many haue delight in liyng in crafte and falshed for lucre sake ye this is more to bee lamented that suche euil men be not ashamed to confirme their lye craft or falshed with an oth callyng God to witnes of their lyes crafte or falshed 3 After that you haue putte of the olde man with his deedes Now he sheweth the cause why thei should eschewe synne vice because thei haue put of the old man withal his concupiscences lustes and desires by true faith in Christ that thei should walke no more after the old man his affeccions but that thei should put one a newe man that is the spirite of God and walke after hym and bryng furthe the workes of the spirite euery daie by all their life tyme hauyng their hartes and myndes ruled by the same spirite 4 Whiche is renewed to knowlege and to the Image of God that hath made hym Here is shewed how we shall put on the newe manne and be renewed in hym it muste be by knowlege of GOD the father whiche hath made vs like to his Image Gene. ii Whiche regardeth not persons nor careth not whether he be a Iewe or a Gentile Scot or an Englisheman seruaunt or Master a man or a woman but Christ is all in all thynges that is he that hath Christe hath all thynges as all holines iustice and righteousnes If the newe man bee put on by knowlege of God whom put thei on whiche knowe not God nor his worde If men be renewed in the spirite of God by knowlege of God in whō are thei renewed that knoweth not God But in the spirit of the deuil how can thei folowe Christ and do his commaundementes that know not God nor yet his will by his worde Gods will and pleasure is knowen by his worde therefore learne how necessary a thyng it is to knowe God by his worde for the saluacion of manne consisteth in this true knowlege of God Iho. xvii Put you on as elect of God holy and welbeloued the bowels of mercy gētlenes modestnes mekenes softnes sufferyng one another and mutual forgeuing one another if you haue any cōplaint agaīst any as christ hath forgeuen you so doo you The Apostle moueth these Colossians and in them all Christians to haue the same vertues that the electe of God to eternall saluacion hath and in theim to walke and increase euery daie more and more these vertues sheweth to vs who be elected of God and who not as farre as manne can iudge by outwarde thynges The elected of God to euerlastyng ioye and blisse thei fle and hate all vice and synne thei loue vertue and Godly liuyng and in it do walke al their life tyme by true faith and workes of the spirite 2 Bowelles of mercie gentlenes He sheweth what vertues the elected of God should putte on he willeth them to put on the bowelles of mercie that is that thei should haue like pitie and compassion as hath mothers towardes their children The inward partes of mothers be moued to helpe when thei here or se their children wante necessaries and thei wil helpe their children to their powers so should euery one of vs be affected one to another as the mother to her childe This place reproueth all cruell menne that be vnmercifull that care not for other so thei be well themselfes and liue in all welth and pleasure Also he willeth that thei shouldbe gentle meke modest sober descrete soft humble and lowly to all menne and here is rebuked stubburne sturdy froward ouerthwarte cruell and all froward maners 3 Sufferyng one another He moueth theim to suffre all iniuries and wronges paciently and one to beare with another and readie to forgeue displeasures and iniuries dooen one to another and not to geue checke for checke or taunt for taunt nor to auenge hymself of iniuries but to forgeue and to prate for them that do vs iniury or wrong after the example of Christ but of these thynges more largely is spoken Ephe. iiii Aboue al thinges haue Charitie whiche is the bonde of perfeccion and the peace of God maie triumph in your hartes in the which you are called in one body and bee you thankefull Emonges all vertues Charitie excelleth for it is the bond of all perfeccion and knitteth all vertues together by the which Christians bee knit together by suche a bonde of charitie as can neuer bee losed for as membres bee knit in the body by ioyntes so Christians by Charitie and one cannot be separated from another for it byndeth members of Christe together and it maketh perfite the whole body Again of the contrary ire hatered enuie debate strief and contencion plucketh the body in peces where as by