Church because they confirm the faith of the Church But the Papists gather thereof that the Saints are redeemers because they shed their blood to washe awaye sinnes But to the ende the readers maye throughly see their impudencie and shamelesnesse I graunt that as well the martyrs suffred for the church as Christ did but after diuerse wayes which I had rather expresse by Augustines wordes than by myne owne For thus he writeth in the 84. treatise vpon Iohn Although bretheren we die for the bretheren yet no blood of a Martir is shedde for the remission of sinnes which Christ hath done for vs. neither hath hee in this pointe seete forth vnto vs what wee shoulde followe but for what we should reioyce Also in the fourth Booke to Bonifacius As alone the Sonne of God was made the sonne of man that hee might make vs the sonnes of God so also hee alone tooke for vs punishemente without faulte that through him without deserte wee mighte obtaine grace that was not our due Vnto which sayings that of Leo the Bishop of Rome is like that iust haue taken or receaued Crowns but haue not geuen any and of the fortitude of the faythfull are sprong examples of pacience and not giftes of righteousnes For why their deathes were singular neyther doeth any man paye anothers debte with his ende That this sence is in Paules words is easilye apparant by the text for he ioyneth by by after that he suffreth according to the dispensation coÌ„mitted vnto him And we know that the ministerie not of redeeming but of edifieng the Church was committed vnto him and he doeth playnely by and by confesse the same And that is it also that that he writeth to Timothie 2. Epistle and 2. Chap. verse 10 that he abideth all thinges for the elects sake that they may obteine saluation which is in Christ Iesus And 2. Corinth 1.4 that he suffereth all things willingly for their comforte and saluation Let the godly readers than learn to hate and detest these prophane sophisters who to the ende they maye smothe on a colour vppon their fayned deuyses doe so notorioulye corrupt the Scriptures and falsifie them 25 Whereof I am made a Minister Loe in what respect hee suffereth for the Church namely because he is a minister not to giue the price of redemption as Augustine skilfully and godlily doth speake it but to preache Furthermore otherwise doth he now call himselfe a Minister of the Church than he doeth 1. Cor 2.4 call himselfe the Minister of God and a little before the minister of the Gospell For the Apostles serue God and Christ to promote the glory of them both they serue the Church for the saluation thereof and minister the Gospell it selfe The reason of the Ministerie therefore is diuerse in those kindes of speakings but the one of them cannot stand without the other And he sayth toward you that they may know that the charge thereof belongeth also vnto him To fulfill the word Hee ioyneth the ende or finall cause of his ministerie that the word of God might be effectuous which is done while it is obedientlye receaued For this is the strength of the Gospell that it may be the power of God into saluation to euerye one that beleeueth Rom. 1.16 God therfore by his Apostles giueth vnto his word force and effect For although the preaching it selfe whatsoeuer the happâ— be is the fulfilling of the word yet the fruite at laste doeth shew that the seede was not caste abroade in vaine 26 A misterie hidden A commendation of the Gospell that it is a wonderfull secret of God Not without cause doth Paule so often extoll the Gospell with as great praises as he maye for he sawe it was to the Iewes a stombling blocke to the Greekes folishenesse 1 Cor. 1. â—1 And we also at this daye doe see howe greatly it is hated of hypocrites howe proudely it is diâ—pised of the world Paule therefore to the ende hee maye ouerthrowe so wrongfull and peruerse iudgements doth honourably extol the dignitie of the Gospell as often as occasion suffereth him and to that purpose he vseth diuers arguments according to the circumstaunce of the place here he calleth it an high or loftie secret which was vnknown from times and generations that is to say from the beginning of the world by so many circuites turns of ages And that he speaketh of the Gospel appeareth Ro. 16.25 Ephe. 3.9 and such like places But the reason why it is so called is demaunded Some iudge because Paule toucheth by name the calling of the Gentils that this is the only reason why it is so called for that the Lord as it were vnhoped for hath poured out his grace vppon the Gentils whome hee seemed to haue depriued for euer of the fellowship and partaking of eternall life But to him that looketh nighly vpon al thinges it shal appeare that this is a third reason and not the only reason as touching this present place and that other to the Romanes which I haue cited For the first reason is that whereas God had gouerned his Church before the comming of Christ vnder obscure and darke coueringes as well of wordes as of ceremonies he sodaynly shineth out with great clearenesse by the doctrine of the Gospell The seconde is that whereas before nothing was seene but outwarde figures Christ was exhibited bringing with him the full truth vnder whiche he was hidden The third is that which I spake of that all the whole Worlde which hitherto was estraunged from God should be called into the hope of saluation and vnto all should be offred like inheritaunce of eternall life The attentiue consideration of these thinges shall constrayne vs to honour and reuerence this misterie which Paule preacheth although it be contemptuously regarded of the world or else laughed at Which now is reueled Least that any man should draw this worde Misterie to anye other meaning as though he spake as yet of a thing hidden in a corner or vnknown he now at last addeth that it was published to the end it shoulde be knowne to men That therefore whiche by the nature thereof was a secret was by the will of God made open and manifest Wherefore there is no cause that the obscuritie or darkenesse thereof should feare vs seing God hath reueled it He addeth to the Saints because the arme of Lord is not reuealed vnto all that they may vnderstand his counsayle 27 Vnto whom God would Here he brideleth the boldnesse of men that they suffer not themselues to be more wise or else to searche after more than they ought but that they learn to be content with this one thing viZ. so it pleased God For the will of GOD ought to be ynough and ynough vnto vs a cause sufficiâ—nt yet this is principally spoken to commende the grace of God because Paule meaneth that men in no wise did minister cause vnto God that they should be partakers of this secrete
honorably set out the worthines of the Gospel In the seconde Chapiter he openeth more playnely the cause wherfore he did write namely that he might preuent the daunger which he sawe to hang ouer theire heades where by the waye he treateth of his loue toward them to theâ—de they might acknowlege he had a care for their sauegarde From that he passeth ouer to exhorting wherewith he applieth his doctrine afore going as it were to a present vse For hee also biddeth them settle them selues in Christe alone and condemneth it of vanitie whatsoeuer it is that is without Christ He speaketh by name of Circumcision abstinence of meates and other outward exercises vnto which they doe ouerthwartly and amisse binde the seruice of God He speak'th also of the preposterous seruice of Angels whom they depâ—â—ed in Christes roome And being moued by occasion of circumcision he doth also by the waye touch what office and nature of ceremonies was Wherevpon he determineth that they were abrogated by Christ And these things doth he fill the end of the second chapiter In the third chapiter he setteth the true dueties of godlines wherwith the Lorde wil haue vs bâ—fied against those vaine precepts to the obseruing wherof the false apostle wold constrayn the faithfull And he beginneth at the spring head it selfe that is to saye at mortification of the fleshe newnes of life from whence he draweth brooke that is to say particular exhortations some which belong to all Christians alyke and some which priuatly partayne to certayne persons according to the reason and manner of their calling In the beginning of the fourth Chapiter hee goeth on still with the same argument after that when he hath commended himselfe to their prayers he declareth by many tokens howe greatly hee loueth them and is desirous to poruide and care for their saluation ¶ A Commentarie of M. John Caluine vpon the Epistle of Paule to the Colossians done into Englishe by R. V. 1 Paule an Apostle of Iesus Christ by the will of God and Timothie a brother 2 To the Saintes which are at Colossa and to the faithfull bretheren in Christ grace vnto you and peace from God our Father and the Lord Iesus Christ 3 We giue thankes to God and the Father of our Lord Iesus Christ alwayes praying for you 4 Hauing heard of your faith which is in Christ Iesus and loue toward all Saintes 5 For the hope layde vp for you in heauen whereof you haue heard before by the worde of truth that is to say of the Gospell 6 Which is come vnto you as also in the vniuersall Worlde it doth bring forth fruite and is encreased as in you also froÌ„ the day which you heard knew the grace of God in truth 7 As also you haue learned of Epaphras our beloued fellow seruaunt who is towardes you a faithfull Minister of Christ 8 Who also hath made knowne vnto vs your loue in the spirite PAule an Apostle It hath bene alreadye often declared to what purpose these superscriptions doe belong Because the Colossians had neuer seene him and that therefore his authoritie was not as yet so firme amonges them that his owne name alone was sufficient he doth at the beginning tell them that hee was ordayned the Apostle of Christ by the will of God Whereof it followed that he did not rashly in that he wrote to them he know not because hee did the Embassade committed to him of God For he was not appoynted to one Church but his Apostleship had way to all The name of Saints which he attributeth vnto them is more honourable but in that he calleth theÌ„ faithfull bretheren he doth more gently allure theÌ„ to hearken vnto him The rest you may seeke out of the former Epistles 3 We giue thankes He commendeth the faith and loue of the Colossians wherby he may the better confirme theÌ„ cheerefully to go forward and to be constant Beside that wheras he sheweth that he hath such a perswasion of them hee winneth vnto him their harts whereby they may be the more ready apt to receiue his doctrine Alwayes must you marke that in steede of gratulation or reioicing he vseth giuing thankes whereby he teacheth that in all reioicing strayight way the remembrance of Gods goodnesse ought to come in mind because it is his good gift whatsoeuer it is that happeneth vnto vs ioyfull and happy Moreouer by his example hee doth admonishe vs that wee not onelye bee thankefull for those thinges which the Lorde doth bestowe vpon ourselues but for that also which he bestoweth vpon others But for what thinges doeth hee giue thankes to the Lorde for the fayth and loue of the Colossians Therefore he confesseth that both of them are giuen of God or else his thankesgiuing were but fayned And what haue we but of his liberalitie If so be that the very smallest thinges that we haue come from him how muche rather must wee confesse the same of these two gifts in which the whole summe of our excellencie is planted To god and the Father Thus expound it To God which is the Father of Christ For it is not lawful vnto vs to acknowledge anye other God but him that hath shewed forth himselfe vnto vs in his Sonne And this is the Raye which alone doth open the gate vnto vs if we will come vnto the true God For euen therefore he is a father vnto vs because he hath embraced vs in his only begotten Sonne and in him hath set forth his fatherlye fauour to be viewed of vs. Alwayes for you Some doe thus expound it We giue thankes vnto God alwayes for you that is to saye continually And some thus Praying for you alwayes It may also be thus expounded As ofte as wee praye for you wee doe withall giue thankes vnto GOD. But this is the playner and more simple meaning Wee giue thankes to God withal we pray Whereby he declareth thâ—â— the state of the faithfull is neuer so perfect in this worlde but that at all tymes somewhat is amisse or wanting For euen hee who hath very well begon may euery day reuolte or fall a hundred times and of necessitie we must continually go forward whilest as yet we be on our iourney So than must wee minde ioying for graces receiued and for the same giue God thanks that withal we desire of him perseuering and increase 4 Hauing heard our faith This was a prouocation both of loue towards them and of care for their saluation wheÌ„ he heard that they excelled in faith loue And certainly such force ought the excellent gifes of God to worke in vs that wheresoeuer they appeare they should enforce vs to be in loue with them He calleth it faith In Christ to the end we should alway remeÌ„ber that Christ is the proper or very marke for the leuell of faith He putteth Charitie to the Saints not to the end he would exclude or shut out other therefrom but for that as euery
reconciled vnto himselfe that then is a forced solution It remaineth therfore that we see what maner of reconcilement that of Aungels and men is I saye that men were reconciled vnto God for that they were alienated from him before by sinne for that they were to feele him a Iudge to their destruction vnlesse the grace of a Mediator had come in the whilest to pacifie his wrath It was then a kind of pacifiing betweene God and men for that by Christ enmitie was abolished done away so God of a Iudge is become a Father Betweene God and the Angels the reason is far contrary for among them there was no defect no sâ—â—ne and therefore no separation But yet for two causes the Angels also ought to be fet at peace with God for seing they were creatures they were not without daunger of falling except they had bene made sure by the grace of Christe This is of no small waight to continue in peace for euer with God to haue a fixed and sure estate in righteousnesse that they neede not any more feare falling or defeating Moreouer in this selfe same obedience which they performe to God there is no such exquisite perfection that they satisfie God in euery behalfe and without pardon And to this purpose without doubte belongeth this sentence in the booke of Iob He shall find iniquitie in his Angels for if it be expounded as spoken of the Deuill what great thing is it but the holy Ghost doth there pronounce the greatest cleannesse and puritie to be foule filthie if it be measured according to the righteousnesse of God We must then determine that there is not so much righteousnesse in the Angels as is sufficient to ioyne them fully and perfectly with God and therfore they haue neede of a pacifier by whose grace they may perpetually cleaue vnto God Well therfore doth Paule who denieth the grace of Christ to haue residence by abiding in men only but maketh the same common vnto Angels also neither is there any wrong done to the Angels when they are sent awaye to a Mediator that by his benefite they may haue perfecte and firme peace with God If any man vnder the pretence of the vniuersall note all shal moue any question touching the Deuils whether Christ be their peacemaker also I aunswer that hee is not neither the peacemaker of wicked men Although I confesse there is a difference because vnto wicked men is offred the benefite of redemption and so is it not to the Deuils But this is nothing to Paules wordes whiche contayne nothing else but that it is Christ alone by whome all creatures which haue any ioyning at all to God cleaue vnto him 21 And you when sometime you were estranged and enimies by cogitation in euill workes 22 Now hath he reconciled in the bodye of his fleshe by death that he might make you stand holy and vnreproueable in his sight 23 If so be you abide grounded and firme in faith and bee not remoued from the hope of the Gospell whiche you haue heard which is preached among all creatures which are vnder heauen of which I Paule am made a Minister 21 And you when sometime Now doth he shape vnto them a general doctrine by an Hypothesis that they may perceiue themselues guiltie of the greater vnthankfulnesse if they suffer themselues to be lead ouer from Christ to new deuises and inuentioÌ„s and this order must diligeÌ„tly be marked because the applicatioÌ„ if I may so say of peculiar or speciall doctrine doth more neerely touch the quick Afterward he calleth theÌ„ back to experieÌ„ce that they might acknowledge in theÌ„selues the benefite of the redemption wherof he maketh meÌ„tion as if he shold say you your selues ar a documeÌ„t or example of the grace which I preach to be exhibited set 〈◊〉 vnto meÌ„ through Christ for ye wer estraÌ„ged namely froÌ„ Gâ—â— Ye were enemies now ar ye receiued into fauor whence coÌ„meth that forsooth for that God being pacified and appeased by the death of Christ is agayn friendes with you Although in this sentence is the chaunging of the person for that which hitherto he hath taught touching the father now he preacheth of Christ for so of necessitie must it be expounded because he saith in the body of his flesh I enterprete the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated cogitation to be put to augmeÌ„t the matter as if he should haue sayd that they were vtterly and with all the whole sence of their mynd estranged from God least any body shoulde philosophically fain this estraunging to be in some part as the Popish deuines restrain it to the inferiour concupiscences Naye rather saith Paul because it made you hatefull vnto God it occupied the whole mynde To be briefe his mynde was to poynte forth man altogether as he is vtterly to disagree froÌ„ God to be vnto him an enemie The olde Interpreter hath translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sence Erasmus hath translated it minde and I haue vsed the word cogitation for that which the Frenchmen cal intent For such is the force of the greeke word Pauls meaning doth so require it Furthermore that word enemies whereas it hath as well a passiue as actiue significatioÌ„ agreeth with vs iumply either way as long as we be without Christ for both are we born the children of wrath and all the cogitations of the flesh are hatred agaynst God In euill workes He proueth by the effects the inward hatred that lyeth hidden in the hart For in that men coÌ„tend to wipe themselues cleane from all blame so long till they be manifestlye conuinced God euen sheweth their impietie by their outward workes as more largely is treated Rom. 1.19 Furthermore looke what we heare in this place of the ColossiaÌ„s beloÌ„geth also vnto vs. for in naâ—ure we differ nothing This only ods there is that some are called straightway from their mothers wombe whose wickednesse God preuenteth that they breake not forth into manifest fruits others after they haue gon astray a good part of their life are brought back again into the sheepefold Yet we all haue neede of Christ to be a pacifier because we are the seruaunts of sinne and wheras sinne is there is enmity betweene God and men 22 In the body of his flesh A speeche in kinde straunge and absurde but the body of flesh is as much as if he had sayde the humane body whiche the Sonne of God hath common with vs. His minde than was to declare that the Sonne of God hath put on the like nature that we haue that is to saye that he had taken on him a body that was base and lowlye earthye and endangered to many infirmities that he might be our mediatour When he addeth by death he calleth vs back to the consideration of the sacrifice For the Sonne of God must become man and partaker of our flesh that he might be our brother by dying he must become a sacrifice
of place that they testifie that he was once exhibited and shewed and nowe also doe offer him to bee enioyed They are not therefore bare shadowes but rather badges and tokens of the presence of Christ for they contayne that Yea and Amen of all the promises of God whiche is manifested in Christ 18 Lest any take from you He alludeth to rumors of wrestlers vnto whome the victorye is on this condition appoynted if they faynte not in the middest of their course or after they haue begon to wrestle Hee putteth them in mynde than that the false Apostles goe aboute nothing else but to take from them the victorye because they leade them awaye from the rightnesse of their course whereof it followeth that they are to be shunned no otherwise than most contagious plagues And the place is dilligently to be marked that all they who leade vs away from the simplicitie of Christ do craftily bereaue vs of the rewarde of supernall calling Meaning in humilitie Something must be vnderstoode and therefore in the Texte I haue put in To doe it For he sheweth a kynde of daunger that they ought to take heede of as if he should saye They mean to deceaue you of the victory whatsoeuer they are that vnder the colour of humilitie and lowlinesse commende vnto you the seruice of Angâ—ls For this they purpose that you leauing the onely marke should wander cleane out of the way I reade lowlinesse and the seruice of Angels ioyning them together for the later of these followeth the former As at this daye the Papistes while they deuise like Philosophers about worshipping of Sayntes doe pretende the same For they gather their reason from the debasing or humbling of man therefore wee must saye they seeke Mediatours that may helpe vs. But therfore hath Christ humbled and debased himselfe that wee maye goe straight vnto him although we be miserable and wretched sinners I knowe that seruice of Angels is otherwise expounded of many namely for such seruice as is deliuered vnto men by Angels for the Deuill vnder this tytle doth alwayes sette out his iuggelinges and deceites The Pope at this daye boasteth all the trifles wherewith he counterfeyteth the pure seruice of God to be reuelations Euen likewise in olde tyme didde the Cleargie auouche to bee by hande giuen them of the Aungels whatsoeuer superstitions they like lying Marchantes tolde of or taught And so they thinke that in this place are reprehended all fayned and forged seruices or worshippinges whiche are falsly commended and sette forth vnder the Authoritie of Aungels but in my iudgement he doth rather reprehende the deuise or lye of seruing the Angels For which respecte so diligentlye did he enforce himselfe to this euen by and by after the beginning of the Epistle that he brought the Angels vnder subiection that they might not darken the brightnesse of Christ To be short as he in the first Chapter made his way to take away ceremonies so did he in like maner to take away al impedimeÌ„ts and lets which plucke vs awaye from Christ alone among which which is the seruice of Angels Superstitions persons haue froÌ„ the beginning worshipped and serued Angels that by their help they might haue accesse vnto God The Platonicall Philosophers haue infected the Christyan Church also with this error For howsoeuer Augustine sharpely inueieth agaynste them in his tenth booke of the Citie of God and doth greatly condemne whatsoeuer they reason and dispute concearning the seruing of of Angels Yet we see what hath come to passe If any man conferre the writinges of Plato with the Popish diuinitie hee shall finde that they haue drawne from Plato altogether those thinges which they prattle concearning the seruice of Angels This is the summe Angels must be honoured suche as Plato calleth Demones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Because of their happy or lucky intercession This sentence he putteth downe in Epinomide and confirmeth it in Cratylus and many other places And what doe the Papistes differ at all from the same But they denye not say you the Sonne of God to be a Mediator No more doe they with whom Paule contendeth but while they did fayne that by the helpe and ayde of Angels they came to God and that therefore some seruice must be done to them in so doing they did place the Aungels in the seate of Christ and decke and sette them out with the office of Christe Let vs than know that Paule in this place doeth condemne all forged and deuised seruice and worshippinges which are giuen eyther to the Angels or to the dead as though after Christe or with Christ they should be helping mediatours For euen so much doe we depart and withdraw our selues from Christe as we do set ouer the lest portion of that which is proper and belonging to him to any other whether the same be Aungels or else men Thrusting in himselfe into these thinges which he hath not seene The Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle wherof Paule vseth in this place hath sundrye significations or meaninges Whereas Erasmus following Ierome hath translated it Going loftily or proudly it would not amis agree with the text if in any allowed authour there were an example of this signification For we see dayly with how great boldnesse and with what a maiestie and pride rash headed persons doe define or determine about thinges vnknowne And surely in the presente cause whiche Paule hath in hande there is apparaunt a notable doctrine for when the Sorbonicall Diuines doe trifle about the intercession or meditation of Saynts or Angels they doe as it were oute of an Oracle pronounce that those that are deade knowe and see our necessities because they see all things as they saye by meanes of a light that respecteth or shyneth back from God vpon them And yet what is lesse certayne naye rather what is more obscure doubtfull and intricate But such forsooth is their masterlike licentiousnesse that boldlye and without feare they auouche that which not onelye they themselues knowe not but that whiche cannot bee knowne of men The meaning than would well agree if that signification of the worde were any thing vsed but simplye with the Greekes it is taken for Jncedere i. to goe or to goe on it sometyme signifieth also to enquire or seeke after If it like you so to take it in this place Paule then reproueth foolish curiositie in searching after obscure and darke matters and suche thinges as are hidden and farre aboue our vnderstanding But in my conceyte I haue attayned the mynde and meaning of Paule and haue truely and faythfully translated it after this maner Thrusting himselfe into those thinges which he hath not seene For the common signification of the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enter solemnlye into an inheritaunce or to vsurpe possession or to sette in foote to a place Therefore Budeus hath thus translated this place setting in foote or entring on the possessioÌ„ of those
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