you were without Christ seperated from the gouernment of Israell and straungers from the promises But Metaphorically it should be an allusion to naturall vncircumcision but yet Paule should speake here of the stubbornnesse of mans hart agaynst God and of nature distained with naughty affections or motions I rather hold the former exposition because it agreeth better with the texte For Paule maketh mention that vncircumcision was no let but that they should be partakers of the lyfe of Christ Whereof it followeth that Circumcision derogateth or taketh from the grace of God that which alreadye they had obtayned In that he ascribeth death vnto vncircumcision he doth it not as vnto the cause but as to the badge or marke thereof as he doth in that other place to the Epesians which I haue alleaged And it is often vsed in the Scripture by priuation of the signe to note the priuation of the thing as Ge. 3.22 Least happilye Adam eate of the fruite of life and liue For the tree did not giue life but after it was taken awaye it was the sign or badge of death Paul in this place hath breefely set forth both he sayth they were dead through sinnes this is the cause for sinnes do separate vs froÌ„ God He putteth too In the vncircumcision of the flesh This was the outwarde vncleannesse a testimonie of spirituall death By forgiuing you God in deede doth not quicken vs by onely forgiuenesse of sinnes but in this place he doth peculiarly make mention thereof because free reconciliation with God whiche ouerthroweth righteousnesse of workes doth specially belong to the present cause wherein he discourseth about abrogating doing a way of ceremonies as more largely he hath treated in the Epistle to the Galathians For the false Apostles in establishing ceremonies did binde the consciences with a snare from which Christ hath loosed them 14 Hauing put out the handwriting Now doth he hande to hande cope with the false Apostles For this was the state of the case Whether the keeping of ceremonies were necessarye vnder the kingdome of Christ But Paule contendeth that ceremonies were abolished and that he may proue it hee compareth them to a handwriting whereby God holdeth vs as it were bounde so that we cannot denye our guiltinesse or debt Nowe he sayth we haue so bene deliuered from guiltinesse that the handwriting also hath bene put out that it shoulde not be extant in memorie We vse to subâ—â—ribe our name or marke with our hand wherby we ratify the bond or writing and that here is termed Hand-writing For we know that in all thinges while the hand-writing remaineth the bond or Obligation is of force but after the handwriting is rased or torne in peeces the debter is free and acquited Whereof it followeth that all they doe diminishe the benefite of Christ which as yet vrge ceremonies as though we were not by him acquited and set free for they restore to the handwriting the force which it had that they maye still keepe vs endaungered This therefore is a true reason in diuinitie to proue the abolishing of ceremonies because if Christ hath fully and perfectly redeemed vs from guiltinesse and out of daunger he ought also to take away the memoriall of the Obligation whereby the consciences may be at peace and quiet in the sight of God for these two are annexed and tied together Whereas the interpreters doe expounde this place diuersly there is none of them doth satisfie me Some doe thinke that Paule speaketh simplye of the morall Lawe but vntruely for Paule is accustomed to call that portion of the lawe which is placed in ceremonies decrees as in the Epistle to the Ephesians and a little after Speciallye the place to the Ephesians chap. 2. ver 15. manifestlye proueth that Paule in this place speaketh of Ceremonies And therefore better doe they whiche restrayne it to Ceremonyes but in this poynte they also are deceyued that they adde not a reason why it is called a hand-writing or rather they alleage or assigne a cause that is contrary to the true cause indeede neither yet doe they aptelye applye this similitude to the Texte But the true reason is that all the ceremonies of Moses hadde with them some confession of guiltinesse which bounde the followers of them as it were with a more straight bande before the iudgement of GOD. As for example What other thinges were the washinges but a testimonie of filth and vncleannesse As ofte as any sacrifice was offred vp did not the people that stoode by beholde in the same an image or representation of their own death For when men didde place in their steede a harmelesse beast they confessed that they themselues deserued that death To be breese looke how manye rites or ceremonies there were so many shewes of mens guiltinesse and handwritinges of obligation were there If any obiect and say that they were sacramentes of the grace of God as at this daye Baptisme and the Eucharist are vnto vs the aunswere is easie for two thinges are to be considered in the old ceremonies that whiche was agreeable vnto the tyme and than that which lead men vnto the kingdome of Christ Whatsoeuer was than done did shewe forth nothing else but an obligation or binding Grace was after a sorte suspended and deferred till the comming of Christ not that the fathers were excluded from the same but they had no present shewe thereof in their ceremonies For they did see nothing beside the blood of beasts in sacrifices and in their washings they did see nothing but water Therefore as concerning the present vewe or shewe guiltinesse remayned naye rather the ceremonies themselues didde seale vp and signe guiltinesse After this maner also speaketh the Apostle in all the Epistle to the Hebrues because he setteth Christe directly opposite and agaynste the ceremonies But howe is it now The Sonne of God by his death hath not only deliuered vs from condemnation of death but to the end our acquiting and discharge might be the more certayne hee hath abrogated and done away those ceremonies that there should appeare no remembraunce or monument of Obligation or building This is ful and perfect libertie that Christ by his blood hath wiped out not onely our sinnes but euery hand writing that might testifie that we were guiltie and endaungered vnto God Erasmus in his translation hath disordred and confounded the text set down by Paule while he thus placeth it Which was contrary to vs by decrees Therefore holde fast as it is true and naturall this reading which I haue set down He hath taken out of the way Hauing fastned it to his Crosse He sheweth the way whereby Christ hath rased the handwriting for as he fastned to his crosse our curse and malediction our sinnes and paynes also due to vs so hath he done in like maner that bondage of the Law what soeuer belongeth to the bynding of our consciences For being fastned to the crosse he toke all
made Christ as it were hauing two shapes or fashions And he nameth one kynd for example sake He proueth the Mosaicall circumcision not only superfluous but also quite contrarie to Christ because it destroyeth the spirituall circumcision of Christ For to this ende was Circumcision giuen vnto the fathers that it mighte be the figure of a thing absent they therefore that keepe still the figure now that Christ is come do denie that to be fulfilled which doth figure Let vs remeÌ„ber than the outward circumcision is here compared with spirituall circumcision no otherwise than the figure with the truth A figure is of a thing absent it doth than put awaye the presence of the very thing it selfe This is it than that Paule contendeth for because in Christ is fulfilled that whiche was shadowed in circumcision made with hand and that now there is of the same neyther profite nor vse Than he pronounceth it to be the Circumcision of Christ which is made in the hart and therfore that that outward circumcision is not now in any wise required because that whereas the thing it selfe is extant that shadowing signe vanisheth as hauing no place but where the thing it selfe is away By putting of the body He calleth that masse or lumpe which is compact of all vices a Body by a fine Metaphor For as we are closed about with our bodyes so also are wee enwrapped on euery side with a stack or heape of vices And as the body is framed and compact of diuers members all and singular which haue their proper actions and offices so out of that heape of corruption all sinnes do poure out as members and partes of the whole There is the like maner of speeche Ro. 6.13 He taketh fleshe after his manner for nature corrupted The body of the sinnes of the flesh than is the olde man with his workes Only in the maner of speaking there is a diuersitie because properly in this place he blaseth out the masse of vices which spring froÌ„ nature being corrupted This he saith we obtayne by Christ that regeneration wholy is his benefite He it is that circumciseth the foreskin of our harte that is which mortifieth all the concupiscences of the flesh not with his hande but by his spirite Therefore in him is extante and manifest the truth and very thing of the figure 12 Being buried with him by Baptisme Hee declareth as yet more plainly the manner of spirituall circumcision namely for that wee being buried with Christe are pertakers of his death Hee doeth by name teache that wee obtayne that by Baptisme that it may the better appeare that there is no vse of Circumcision vnder the kingdome of Christe For some might else obiect Why puttest thou away Circumcision vnder this pretence because the effecte thereof is in Christe Obiection was not Abraham circumcised also spirituallye and yet this lected not but that he should adde a signe to the thing outwarde Circumcision therefore is not superfluous although the inwarde Circumcision be geuen by Christ Answer Paule preuenteth suche manner of obiection by making mention of Baptisme Christ sayth he worketh in vs spirituall Circumcision that old sign which was in force vnder Moses not comming in place but Baptisme Baptisme than is the signe of the thing exhibited and plainly set out which Circumcision did figure while it was absente and awaye It is an argument taken of the gouernment which God hath ordayned for they that hold still circumcision deuise a way of dispensation and gouernmente cleane contrarye to that which God hath appointed In that he saith We are buried with Christ is more than to be cruciâ—â—ed with him for burying setteth out a perpetuall progresse or continuaunce of mortification Whereas he teacheth this is done by Baptisme as also he doth Rom. 6 4. he speaketh as he is wont attributing efficacie to the Sacrament left in vayne it shoulde signifie that which is not By Baptisme than we are buried with Christ because Christ doth therewithall effectually performe mortification which in Baptisme he signifieth that the thing maye bee ioyned with the signe In whome ye haue also risen He amplifieth the grace which we obtaine in Christ which goeth farre before circumcision Wee are not onely grafted into the death of Christ sayth he but we rise agayne also in newnesse of life wherefore the more iniurious are they against Christ which assay to bring vs agayne to Circumcision And he addeth By the faith for verily by it we take hold of that which is offred vnto vs in Baptisme But what fayth forsooth of his Efficacie or working whereby he meaneth that fayth hath here foundation in the power of GOD. But because Fayth rometh nor straieth not about in a confused and as they saye an indefinite contemplation of the power of God he setteth out what efficacie they ought to respect namely that wherewith he hath raised vp Christ from the dead And he taketh it as graunted because it is vnpossible that the faithfull should be pulled away from their hedde that that power which hath shewed forth it self in Christ should in like maner be proued out vpon them all 13 And ye when ye were dead by sinnes and in the vncircumcision of the flesh hath hee together quickned with him by forgiuing you al your sinnes 14 And hauing put out the handwriting in decrees which was agaynst vs which was contrary to vs and that hath he taken out of the way being fastened to the Crosse 15 Spoyling principalities and powers hath led theÌ„ along openly triumphing ouer them in it 13 And ye when ye were dedde That whiche in generall wise he hath discoursed he admonished the Colossians to coÌ„sider in themselues which is a very effectuall maner of teaching Fardermore seing they were Gentils when they were conuerted vnto Christ he therby warneth them how strang a thing it were to skippe ouer from Christ to the ceremonies of Moses Ye were sayth he dead in vncircumcision This word may be taken ether in a proper signification or else metaphorically if you take it properly the sence shall be Vncircumcision is a symboll or badge of estrangement from God for where the couenaunt of grace is not there is vncleannesse and thereof commeth the curse and damnation But God hath called you from vncircumcision to himselfe and therfore from death So should he make vncircumcision not the cause of death but a testimony and witnesse that they were straungers from God And wee know that men liue not any otherwise than while they cleaue to their God who alone is their life Whereof it followeth that all the vngodlye while they seeme in their owne conceits to be very liuely and fresh yet are they spiritually deade By this meanes this place would agree with the seconde chapter to the Ephesians verse 11. where it is sayd You must remember that in time past when you were Gentils and called vncircumcision of that Circumcision which is made with hande in the flesh at that time
because this is a true and necessary experiment and triall of our hope whiles we as compassed aboute with death doe seeke life else where than in the worlde 4 But when Christ shall appeare A pleasaunte and godlye comforte that the comming of Christ shal be the manifestation and appearaunce of our life And withall he admonisheth howe preposterous the desire of the life to come is if a man refuse to suffer patiently euen vntill that daye For if our life be shut vp in Christe vntill hee shall appeare it muste needes bee hidden 5 Mortifie therefore your members which are vppon the earth fornication vncleannesse inordinate affectiō euill concupiscence and couetousnesse whiche is Idolatrie 6 For which the wrath of God commeth vpon the childrē of disobedience 7 In which you also walked in time past when you liued in them 8 But now put you away also al wrath fuming maliciousnesse cursed speaking filthie communication oute of your mouth 5 Mortifie therefore Hitherto he hath spokē of the contempt of the world now he goeth farther and intreateth to an higher kinde of Philosophie concearning the mortification of the fleshe That this may be done the more playnly let vs note that mortification is twofolde or double the first respecteth those thinges that are about vs of which he hath entreated hetherto the other is inward namelye of the disposition and will and of our whole nature corrupted and infected And he reckeneth vp certayne vices which he vnproperly calleth members but yet elegantly For he imagineth our nature to be as a masse or sowe cast out of many vices They are then our members which sticke vnto vs as close as it were as burres He also calleth them earthly alluding to that which he spake in the second verse viZ. Not which are vpon the earth but yet in another sence This kinde of speaking is as much as if he had sayde I haue warned you that earthly thinges are not to be regarded yet must you trauayle about this that you mortifie the vices whiche detayne you in the earth And he meaneth that we as long as the vices of the fleshe doe florishe in vs are earthly but we are made heauenlye by the renuing of the Spirite After whoredome hee putteth Vncleannesse by which worde he putteth all kinde of wantonnesse wherewith lecherous men defile themselues Vnto these is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in latine Mollities whiche is englished inordinate affection which comprehendeth all the allurementes of Lecherie Although this word doeth otherwise signifie perturbations or trouble of the mynde and vntemperate motions contrarie to reason yet to this place doth well agree mollities Why couetousnesse is called the worshipping of Images seeke out of the Epistle to the Ephesians lest I should doe one thing twice 6 For which commeth I reproue not Erasmus for translating it is wont to come Yet because the present tence is in the Scripture often taken in place of the future tence according to the manner of the Hebrew tongue I chose rather to leaue you the reading that was the meane whiche might bee fitted to eyther sence Therefore he warneth the Collossians eyther of the vsitate iudgementes of God which are dayly seene or else of the vengeaunce which once he hath denounced to the vngodlye and which hangeth ouer their heades and yet shall not bee manifested before the last day Although I willingly allow that former sence and exposition that God who is the perpetuall iudge of the world is accustomed to punish the wickednesse wherof he speaketh And by name he sayth the wrath of God shall come or is wont to come vpon vnbeleeuers disobedient persons rather then threatneth to them such a matter For God had rather wee shoulde see his wrath in the reprobate that feele it in our selues When the promises of grace are openly pronounced euerye one of the godlye ought no otherwise to embrace them than as properlye appoynted for themselues And so lette vs feare the threatninges of wrath and destruction that that which is allotted which is alotted to the reprobate may bee vnto vs a document or lesson In deede God is often sayde to be also angry with his Children and sometime hee doth sharpely chasten their sinnes But in this place Paule is in hande about eternall destruction the viewe or Spectacle whereof appeareth in the onelye reprobates In summe as often as GOD threatneth hee doeth as it were trauerslye set out vnto vs the payne that wee beholding the same in the reprobate maye be feared awaye from sinning 7 In which ye did walke Erasmus did ill for that hee referred it to men translating it thus amongest whome for Paule without doubt meant it of vices in which he sayth the Colossians were conuersant at what time they liued in them For Liuing and Walking differ one from another as abilitie to doe and doing Liuing goeth afore and Walking followeth Galathians the 5. chapter and 25. verse If you liue in the spirite walke also in the Spirite By these wordes he declareth that it is an heynous thing if they being any longer addicted to vices to which they are dead by Christ are giuen ouer vnto thē Loke the 6. chapter to the Romaynes It is an argument taken from the priuation or taking away the cause to the priuation or taking awaye the effect 8 But now c. That is seeing you haue ceased to liue in the fleshe For this is the force and nature of mortification that all corrupt affections are quenched in vs so that hereafter sinne engendereth not in vs his accustomed fruites Whereas I haue translated it fuming in greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth a more hastie or heady kinde of heate than is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here he reckoneth vp kindes of vices that are contrary to the former as you may readily see 9 Lye not one to another seing you haue put off the olde man with his deedes 10 And you haue put on the new man whiche is renewed into knowledge after the image of him which created him 11 Where there is no Greeke nor Iewe Circumcision nor vncircumcision Barbarian Scythian bondman nor freeman but Christ all thinges and in all thinges 12 Put on therefore as the elect of God holy and beloued the bowels of compassion courtesie humility kindnesse long suffering 13 Forbearing one another and forgiuing if any haue a controuersie against another as Christ hath forgiuē you so doe you also 9 Lye not When he forbiddeth lying he condemneth all maner of subteltie and all euill practises of deceite and falshoode for I doe not take it as meant of slaunders onely but generally I make it contrarye to sinceritie and true dealing therefore I might more briefely thus translate it and I cannot saye whether also better Lye not one to another And hee prosecuteth that his argument of the societie or fellowshippe whiche the faythfull haue with the death and resurrection of Christe but he vseth other manners of
Praye you in like manner for vs that GOD maye open vnto vs the gate of speeche to speake the mysterie of Christ for whose also cause I am a prisoner 4 That I maye make it apparaunte euen as I oughte to speake MAisters giue to your c. Hee putteth that which is iust in the first place by which he meaneth that humanitie whereof hee gaue commaundement Ephe. 6.8 But for because that the state of Seruauntes is viewed of maysters as it were from alofte so that they thinke themselues to be bounde by no Lawe Paule bringeth them into course and order because both of them alike are vnder the imperie and commaundement of God and hereof commeth this equalitie or rightnesse whereof he maketh mention And mutuall or like equabilitie or indifferencie Some doe otherwise expound it but I doubt not but Paule in this place put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for right that is aunswerable from one partie to an other or that which one party giueth to another as to the Ephesians he vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For maysters haue not so their seruauntes vnder them but that they in like maner owe some duty vnto them as conuenient and proportionable righte and equall dealing ought to bee in force among all sortes of persons 2 Be instaunt in prayer He returneth to generall exhortations in which we may not looke for an exact and stricte order for if we did hee shoulde beginne with prayer but Paule hath not greatly respected that viZ. order Furthermore in this place he setteth out two thinges in prayer first continuance or often vse thereof after that readinesse or an earnest intente For when he sayth Be instaunt he exhorteth to perseueraunce Hee setteth Watching opposite vnto coldnesse and carelesnesse Hee putteth to thankesgiuing because that in such wise God is to bee prayed too for our present necessitye that in the mean while we forget not those benefites which we haue alreadye receiued Moreouer we ought not to be so importunate that wee repine and bee displeased if straighte waye GOD fulfill not our desires and prayers but with patient myndes to receyue whatsoeuer he shall giue So there is two maner of thankesgiuing ne-necessarye Of which poynt something hath bene also sayde Philippians 4.6 3 Praye you in like maner for vs. Hee doeth not counterfeite this but because he knewe his owne necessitie he did in earnest wishe to be helped with their prayers and hee was perswaded that the same would do him good Who now dare then set light by the intercessions of the bretheren of which Paule confesseth himselfe to haue neede And certaynlye the Lorde hath not in vayne ordayned this excercise of charitie among vs that one of vs should pray for an other Therefore euerye one oughte not onely to praye for the bretheren but interchaungeablye also to desire ayde earnestlye of other folkes prayers also as oft as the matter so requireth But childish is the argument or reason of the Papistes who gather thereof that the dead are to bee called vpon that they may pray for vs. For wherein is it like Paule commendeth himselfe to the prayers of the bretheren with whom he knew that by the commaundement of God he had mutuall communication but who will not say that this reason of mutuall communicating ceaseth in the dead Therfore letting passe such follies let vs returne to Paule as we haue in Paule a notable example of modestie in that hee calleth vnto others to ayde and assist him so also are we admonished that it is a matter full of great difficultie constantly to abide in the defence of the Gospell specially when daunger doeth vrge And not without cause doth he desire the Churches in this cause to ayde him And withall consider his ardent zeale how meruailous it is He is not carefull for his owne sauegarde hee desireth not that prayers bee poured forth by the Churches for himselfe that hee may be deliuered from the daunger of death Hee is content with this one thing if he abide inuincible and vnfearefull in the profession of the Gospell so securely and vnfearefully doth he preferre the glorye of Christ and the spreading abrode of the Gospell before his owne life But by the gate of speeche he playnely meaneth that which he calleth Ephe. 6.19 the opening of his mouth and that which Christe calleth Mouth and Wisedome For this maner of speaking differeth nothing at al from that former in meaning but onely in fashion For with an elegant Metaphor hath he in this place shewed playnelye that it is neuer a whit more easie for vs to speak boldly touching the Gospell than to breake thorowe a gate that is shut and barred For this is truelye the worke of God as also Christe did saye It is not you that speake but the Spirite of youre Father whiche speaketh in you Math 10.10 Hauinge therefore sette forth the difficultie thereof he pricketh forth the Collossians the more to praye when he testifieth that hee cannot otherwise speake rightly except his tongue bee directed of the Lord. Secondly he draweth his argument from the worthinesse of the things when he calleth the Gospell the mysterie of Christ Neither must we slightly labour or take payns in so great a matter Thirdly he maketh mention also of his danger 4 As I ought This peece augmenteth the difficultie for hee meaneth that it is not a vulgar or common thing To the Ephesians hee addeth that I may boldly behaue my selfe Whereof appeareth that hee wished to himselfe an vnfearefull boldenesse and confidence such as becommeth the maiestie of the Gospell Furdermore where as Paule doeth nothing here but that hee wisheth grace to bee giuen him to fulfill his office let vs remember that it is a rule in like manner prescribed vnto vs that wee geue not place to the furye of the aduersaries but that wee labour and striue euen to the death to sette forthe the Gospell And because that is aboue our abillitie and power it is meete that wee bee instaunte in prayers that the Lord leaue vs not destitute of the Spirite of boldnesse 5 Walke wisely toward them that are without redeeming the time 6 Let your speeche alway be in grace poudered with salte that you may know how you ought to answere to euery man 7 Tichicus a beloued brother and a faithfull minister and a fellow seruaunt in the Lord shall make known vnto you all mine affaires 8 Whom I haue sēt vnto you for this cause that you might know mine estate and that your hartes mighte bee comforted 9 With Onesimus a faithfull and beloued brother which is of you All thinges shall be made known vnto you which are here done 5 Walke wisely He setteth them without or forreyners opposite to them that are of the houshold of fayth For the Church is like a Citie whose inhabitants are all faythfull knit togeather with a mutual kindred or neighbourhood among thēselues and forreyners are the vnbeleeuers But why will Paule haue these respected before the