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
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
mercifull kynde and easie to forgiue as if hee shoulde saye that then they shoulde bee suche if they haue charitie For where as charitie is missing in vayne are all those thinges required And to the ende hee maye the more sette it out hee calleth it The bonde of perfection whereby hee signifieth that the whole company of all vertues are comprehended vnder it For this is the very rule of the whole life and of the whole deedes after whiche whatsoeuer is not ruled out it is faultie and naught whatsoeuer fayre shewe otherwise it hath That is the cause why in this place it is called the bande of perfection because nothing in our life is well framed that is not directed vnto it but whatsoeuer wee take in hand it is a meere scattering But the Papistes are to bee laughed at who abuse this testimonie to builde vp iustification by workes Charitie saye they is the bond of perfection but perfection is righteousnesse therefore by charitie we are iustified It is aunswered two wayes for Paule reasoneth not here how men are made perfecte before GOD but how they maye liue perfectlye among themselues For this is the naturall and true exposition of the place viz. that the other thinges shall fall oute well concerning our life if charitie florish and growe amongest vs. But if it be graunted that charitie is righteousnesse in vayne and childishlye doe they out of that contende that wee are iustified by charitie for where shall perfect charitie be founde And we doe not therefore say that men are iustified by fayth onlye because to obserue the Lawe is not righteousnesse but rather that whereas we are all transgressors of the Law and without righteousnesse of our owne we are are compelled to borrowe righteousnesse of Christe Therefore the onelye righteousnesse by fayth remayneth because charitie is in no wise perfect 15 And the peace of God Hee nameth that peace whiche God hath ordayned and established among vs as shall appeare by that which followeth and that will he haue to raigne in our hartes But he vseth a Metaphor that is very fit for as among wrestlers he that hath ouercome all others carieth awaye the palme or victorye so will he haue the peace of God to be superiour ouer the affections of the flesh which cary vs away oftentimes to contentions disagreements braules and priuie grudges He forbiddeth then to giue the bridle to suche naughtie affections But because it is a harde matter to holde them backe hee also sheweth a remedye that is that the victorye maye bee in the handes of the peace of GOD because it must bee a bridle wherewith all the affections of the fleshe maye be helde backe Therefore he sayth in your hartes because in them we feele very often great battailes whilest the fleshe lusteth agaynste the Spirite This peece To whiche you bee called declareth what maner of peace this is namely an vnity which Christ by his guidaunce and authoritie hath consecrated and established among vs. For God hath so reconciled vs vnto himselfe in Christ that we should liue among our selues and be of one mind and one accord And he addeth In one body Wherby he signifieth that we can no otherwise accord with God vnlesse we agree together amonhst our selues as mēbers of one bodye Wheras he biddeth vs be thankfull I do not so much refer it to the minding of good turnes as to the mildnesse of maners therfore to take away doubtfulnesse in the morning I had rather haue it thus Be you louing or Shew your selues louing and yet I confesse if thankfulnesse possesse our sences it cannot bee but we shall be very ready to nourish loue towarde one another among our selues 16 Let the word of Christ dwell in you Hee will haue the doctrine of the Gospell to be well knowne vnto them whereof wee maye gather with what spirite they are led at these dayes who bitterly forbid the same to the people and keepe a seditious and ruffling stir saying that no pestilence is more to bee shunned than that the common people should reade the Scripture For in very deede Paule in this place speaketh to men and women of all sortes neither will he haue them onely take a lighte taste of the word of Christ but he biddeth that it dwell in them that is to say that it haue a sure seate in thē that largely that they may haue a desire to encrease dayly more more But because there is in many a preposterous desire or affection in learning whilest they abuse the word of God to serue their own ambition or else vayne curiositie or else do falsifie the same by some maner of meane therefore he ioyneth withall In all wisdome That we being taught thereby may tast and sauour that which we ought Furthermore he defineth briefely this wisedome or taste namely That the Colossians teache themselues Teaching in this place is taken for profitable erudition or instructing which auayleth to edifiing as Rom. 12.7 Hee whiche teacheth let him doe it in teaching Also 2. Tim. 3.16 All Scripture is profitable to teache This is the true vse of the worde of Christ Nowe because sometime doctrine or teaching of it selfe is colde and as he sayth while it is but only shewed what is right Vertue is praysed and is full ill a colde he doth withall put too an admonition which is as it were a confirmation of his doctrine and a prick to prick them forwarde Neyther meaneth he that the word of Christ ought to profite only euery singular person of them so that they shoulde teache themselues but he requireth at their handes that they should teache and warne one another In psalmes and himnes He restraineth not the word of Christ to these specialties but hee doeth rather expresse that all our speaches ought so greatly to be framed to edification that euen those that doe serue to mirth may sauor of nothing that is vain as if he should say Leaue vnto vnbeleeuers this folishe delight which they take of vayne and trifling sportes and iestes As for your speeches not onelye which are graue but also euen suche as be glad and merrye let them contayne in them some profite In steede of their bawdie or at least immodest and light and ioyish songes Hymnes and songes which may sound out the praise of God become you Furthermore vnder these three names hee hath comprehended all kynde of Songes which they commonly do thus distinguish that a Psalme may be that vnto whiche in singing some musical instrument beside the tongue is ioyned A Hymne maye bee properlye a Songe of prayse whether it bee song with a loude voyce or otherwise A Song doeth not onelye contayne prayses but admonitions too and other matters But hee will haue the spirituall songs of Christians not suche as bee endited of friuolous trifles and things of naught For this hath relation to the argument This peece In grace Chrisostome diuerslye expoundeth but I take it simply as also afterward in the