faythfull There are three causes First that to the blinde there be no stumbling block layde because nothing is more ready than for vnbeleeuers by our vnwarinesse to be made worse and to haue their myndes wounded so that they dayly more and more abhorre religion Secondly that there be no cause and occasion giuen them to slaunder the Gospell and so the name of Christ be layde forth to be mocked they are made worse and turmoyles and persecutions raysed Lastly that while we keepe company with them at meate and other affaires we be not stayned with their spotts and by a little and a little waxe prophane and holye To whiche purpose belongeth that which followeth Redeemyng the tyme. Because the conuersation of such is daungerous for Ephe. 5.16 he sheweth the reason because the dayes are euill as if he should saye In so great corruption of the world the occasion of well doing must be taken and me must striue with those things that are le ts Therfore with how many the more stombling blocks our waye is enclosed so much the more attentiuelye must we beware that oure feete stumble not or that we through slouth sitte not still idlely 6 Let your speeche He requireth pleasantnesse of speeche which may by the commoditie thereof allure the bearers for hee doeth not condemne only such speeches as are apparantlye wicked or vngodly but also such as are of no accounte or idle Therefore he biddeth that they be poudered with salte Prophane persons haue their saltes or wittie sayinges and conceits but he speaâ—eth not of them nay rather because pleasaunt and wittie conceates are plausible and for the most parte winne fauour he declareth after a sort the faithfull from the vse and custome of them For he counteth it vnsauery whatsoeuer it bee that edifieth not In the same sence is the worde grace put that it may be contrary to scoffing and all kynde of fables and toyes which eyther hurt or else are vayn That you may know how He that hath accustomed himselfe vnto circumspecte speeches shall not fall into many absurdities and inconueniences into which those that are ful of words and bablers many times doe fall but by continuall vse hee will gette himselfe knowledge how to aunswere well and directly As agayne it muste needes be that blabbe tongue fellowes doe sette oute and offer themselues to be mocked and laughed at as oft as they bee asked a question of any thing wherein they suffer iust punishment for their foolish babling Neyther doth he say only What but also How we must speake nor yet to all indifferentlye but to euery and singuler person For this is not the worst poynte of prudencie and skill to haue a consideration of euery one 9 Myne affayres To the end the Colossans may knowe what great care he hath ouer them he doth confirme and assure them as it were with a pledge geuen For whereas he was in prison and in hazarde of his life without hauing regarde of himselfe he seeth to them by sending Tychicus vnto them wherein appeareth as well the singular zeale of the holye Apostle as his prudencie and wit for this is no small matter that whilest he is helde prisoner and is in extreame perill for the Gospell yet hee ceasseth not but giueth his diligence to promote and sette forwarde the Gospell and hath a care for all Churches So his body iwis is shut in prison but his hart which is carefull to doe as much as may be spreadeth it selfe farre and wide It is prudencie and wit in that he sendeth a meete and discreete person that maye confirme and establish them as muche as is needefull and that maye resist and withstande the wilinesse of the false Apostles moreouer for that hee keepeth still with him Epaphras vntill they shall trie what and how greate a consente in doctrine were among all the true teachers and that they shall haue hearde the same of Tychicus that before they had learneâ— of Epaphras Lette vs diligentlye consider of these examples that they maye stirre vs to the immitating of the like studye and zeale He putteth in Onesimus also to the ende the message maye haue the more waight Although it bee vncertaine who this Onesimus was for it is scant credible that this is that Seruaunt of Philemon because the name of a Theefe and a runne awaye had bene in hazard reproche and misliking He setteth them both out with honest titles that they maye doe the more good among them and Tychicus specially who was to vseth office of teaching 10 Aristarchus my prison fellowe saluteth you and so doeth Marke the Cosine of Barnabas concearning whome you haue receyued commaundementes if hee come vnto you that you receaue him 11 And Iesus whiche is called Iustus who are of the Circumcision these alone were workers with me into the kingdome of God who were to me a comfort 12 Epaphras saluteth you which is of you a seruaunt of Christ alwayes striuing for you in prayers that you may stande perfect and fulfilled in all the will of God 12 For I beare him witnesse that he hath great care ouer you and ouer them who are at Laodicia and Hieropolis 10 My prison fellow Hereby appeareth that other came vnto Paule after he was brought to Rome And it is credible that his enemies at the first earnestly laboured to feare awaye by punishing them as they did him all the godly from helping him and that this preuayled for a time but afterward some taking harte vnto them not to haue regarded whatsoeuer terrour was layde bâ—fore them That you receaue him Some bookes haue Receaue him in the imperatiue moode but wrong for he expresseth that kinde of commaundement which the Colossians had receaued namely that it was the commendacion of eyther Barnabas or Marke which latter is more probable In the greeke it is the infinitiue moode but yet it must be so resolued as I haue done it And let vs marke that they were diligent in giuing testimonye that they mighte discerne good men from false brethren from dranes from deceiuers and many that were straggelers and wanderers about Which diligence and care is at these dayes more than necessarie ether for because vertuous teachers haue cold entertainment or else for that folishe persons and such as are light of beleefe or ouer liberall bent and endaungered to deceiuers 11 These alone were workers That is of them which were circumcised for he nameth others afterward but those vncircumcised He meaneth than that there were fewe Iewes at Rome which shewed themselues helpers to the Gospell but rather that the whole nation was aduersarye to Christ Although by Workers he vnderstandeth them only which excelled in necessary giftes to further the Gospel But where was Peter at the tyme Surely either he was shamefully passed ouer here and not without iniury or else they fable that holde he was then at Rome Furthermore he calleth the gospel the kingdom of God for it is euen the scepter whereby God
doth he the same nowe in his earnest prayer for them And certenly as in euery one the grace of God is more apparaunt so peculiarly ought we to embrace and reuerence them and be carefull for their saluation And what doth he wish vnto them That they maye knowe God more fullye whereby hee sheweth that somewhat is as yet wanting vnto them that hee may make a waye for him to enstructe them and win them to heare him teache the truth more amply for they that thinke they haue obtayned whatsoeuer is worth the knowing doe despise and disdaine whatsoeuer else is broughte them He taketh therefore this perswasion away from the Colossians lest it should be to them a let that they should not willingly goe forward and suffer to be perfected and amended that which was begon in them But what knowledge doth he wishe vnto them forsooth the knowlege Of the will of GOD. wherewith hee ouerthroweth all the inuentions of men and all those speculations that are contrary to the worde of GOD. for the will of GOD is not to bee soughte else where than in his Worde He ioyneth in all Wisedome whereby he declareth that that will of God whereof he made mention is the onely rule of being rightly wise For whatsoeuer he is that simplye desireth to knowe those thinges whiche it hath pleased God to reueale he it is that knoweth what it is rightlye to be wise and if wee desire further that shall be nothing else but to bee vnwise as not content with the meane By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I haue translated Prudence I meane iudging or discerning whiche springeth from the vnderstanding Paule calleth both of them spiritual because we atchieue them no otherwise but by the direction of the Spirite For the naturall man perceiueth not those thinges that are of God 1. Cor. 2.14 As long as men are led by the sence of their flesh they haue in deede their own wisdome but such wisedome as is mere vanitie howsoeuer else they flatter themselues in it We see what manner of diuinitie there is in the Papacie what the bookes of Philosophers contayne what wisedome it is that prophane or Godlesse men haue in price But lette vs haue in mynde that that wisedome alone which Paule commendeth and setteth out is limitted in the will of God 10 That you walke worthily in God First he teacheth what the end of spirituall vnderstanding is and to what purpose wee must profite in the schoole of God namely that we liue worthy of God that is that it may appeare in our life that we haue not in vayne bene taught of God Whosoeuer they bee that leuell not their studies to this marke it may be that they labour and take great paynes but they doe nothing but wander by by wayes and lose their labour Moreouer he admonisheth that this principallye is to be done of vs if we will walk worthy of God that we direct the whole course of our life after the will of God renouncing our owne sence and witte and bidding all the affections of our owne flesh farewell Which also agayne hee confirmeth when he addeth these wordes into all obedience or as commonly they say thorow pleasing Therfore if it be demanded what life it is that is worthy of GOD this diffinition of Paul must alwaies be holden namely that that is it which leauing the rules ordinances of men finally leauing the wit disposition of the whole flesh is ordred after the obedience of God alone Frō hence ensue good works which fruits God requireth of vs Encreasing in the knowledge of God He doth again repeat that they are not so far come on but that they haue neede of new encreasements with which admonition he prepareth them as it were leadeth them by the hand to the desire of going forward whereby they may shewe themselues readie to heare and apt to be taught And that which is here spoken vnto the Colossiās let al the faithful take it as spoken vnto them and hereof let them collect this common exhortation We must alwayes encrease in the doctrine of Godlynesse euen till our dying day 11 Strengthned with all strength As afore he wished vnto them both sound vnderstanding the right vse thereof so nowe also he wisheth vnto them a hart and constancie By this means he admonisheth thē of their weakenesse imbicilitie for that he denieth they can be strong but by the helpe of the Lord. neither doth he that only but to the end he may the more amplifie see out this grace he addeth these wordes According to his glorious power as if he should say so far off is it that any man by means of his own power can stand but that the power of God must wonderously shew forth it self by helpiyg our infirmitie Lastly he teacheth in what thing the strength of the faithfull ought to shew forth it self namely in al patience long suffering For both cōtinually are they excercised vnder the crosse in this world a thousand temptations do daily thrust in thēselues to oppresse them they see none of those things which God hath promised They must therfore arme themselues with wonderful patience that that saying in Esa 30.15 may be fulfilled Your strength shal be in hope silence To ioine this peece With ioye vnto this sentence is better than otherwise For although the cōtrary reading is more often vsed with the Latines yet the greeke copies agree rather vnto the reading which I vse certainly pacience is not retained but by ioy nor yet shall be stand with a strōg courage who hath not a ioyfull liking of his own estate 12 Giuing thankes to God the Father who hath made vs meete to the pertaking of the inheritance of the Saints in light 13 Which hath taken vs away out of the power of darkenesse and hath set vs ouer into the kingdome of his beloued Sonne 14 In whome we haue redemption by his blood the forgiuenesse of sinnes 15 Who is the Image of the inuisible God the first begotten of all craatures 16 Because in him are created all thinges as well whiche are in heauen as vpon the earth visible inuisible whether they be thrones or dominations or principalities or powers 17 All things are created by him and into him and he is before all things and all thinges haue their being in him 12 Geuing thankes He returneth agayn vnto gratulation that by this occasion he may recken vp the benefites wherewith they are endowed by Christ and so he entreth into a ful discription of Christ For this was an only remedy for the Colossians against all the deceits of the false Apostles wherewith they assayed them fully to vnderstand what Christ was For whereof commeth it that we are caried about with so many kinde of doctrines but because we doe not throughlye knowe the power of Christ For Christ alone causeth all other thinges sodaynlye to vanishe Therefore there is nothing that
Although whatsoeuer shall be broughte afterwarde haue neuer so bewetifull a coloure yet nothing will bee done it shall worke nothing To bee briefe there shall be no likelyhoode nor perswading speeche which shall bende but euen the bredth of a finger the heartes of them who haue addicted their myndes to Christe A place truely to be commended highly for as he hath preuented or stopped all wicked opinyons and doctrines who hath taught men to know nothing beside Christ so the same is the waye whereby we may at this daye destroy and hurle down the whole Papacie as that which euidently appeareth compact and made out of the ignoraunce of Christ 5 For although in body I am absent yet in spirite am I with you Lest any man should obiect that warning or admonishing were skant seasonable from a place so farre distaunt hee sayeth that his loue towarde them causeth that hee is presente with them in spirite and iudgeth as it were of the presente case what is expedient for them And by praysing the estate they presentlye were in hee warneth them that they slyde not nor bende therefrom Reioysing sayeth hee and seeing that is to saye because I see For the copulatiue hath the force of a causall whiche is muche vsed of the Latines and Greekes It is as much as if he should saye Go on as you haue begon for I know that hitherto you haue healde a righte course for the distaunce of the place letteth not that I should not see you with the eyes of my minde Your order and stedfastnesse He putteth two thinges in which consisteth the perfection of the Church viZ. order amongst themselues and fayth in Christ Signifiing by order as well consent as well ordred maners and the whole discipline He praiseth their fayth by their constancie and stedfastnesse declaring that it is a vayne shadow of fayth whereas the mind wauereth and altereth betweene diuerse opinions 6 As therfore ye haue taken on you Christ Iesus the Lord walke ye in him 7 Rooted in him and builte and confirmed in fayth as ye are taught abounding in the same with thankesgiuing 6 As. Vnto prayse he ioyneth exhortation in which he teacheth that it will nothing profite them that they haue once receaued Christ except they abide continuallye in him Furthermore in that the false Apostles alleage the name of Christe to deceaue and beguile he twise preuenteth this danger while he biddeth them go forwarde as they had bene taught and as they had receaued Christ For with these wordes he admonisheth that so constantly must they stick to the doctrine whiche Epaphras deliuered and they embraced that they take heede to theÌ„selues for admitting any other doctrine fayth As Esay said chap. 30.21 This is the way walke in it And truelye so must we vse the matter that the truth of the Gospell after it is manifested vnto vs must be vnto vs a brasen wall to fende of all deceites And with three Metaphors doth he set out what maner constancie of fayth he requireth of them The first is in the worde Walke For he compareth the pure doctrine of the Gospell as they learned it to a certayne and playne way which whosoeuer keepeth shall be out of daunger of error and going awrie He exhorteth them then if they wil not go out of the way that they turne not out of the course or walke which they haue begonne The second metâ—phor is taken of trees for as a tree spreading his rootes deape in the ground hath sustentation and defence ynough to abide all the forces of windes and stormes so if any bee fixed in Christ deepely and thorowly as in a strong rote he can by no subtill deuises of Sathan bee hurled downe from a right state Contrarywise if any doe not groundfaste his rootes in Christ hee will easily be caried about with euerye blast of doctrine no otherwise than a tree that is defenced with no rootes at the first blast is turned vp The third metaphor is of building for an house which is not supported with a foundation will quicklye fall The like happeneth to them who leane vpon other shores then Christ or else who are not stronglye founded in him but haue the house of their faith as it were doubtfull and hanging by meanes of their weakenesse and lyghtnesse These two things are to be marked in the words of the Apostell viz. that the firmenes of them who rest vpon Christ muste be vnmoueable and theire course or proceeding neuer a whit doubtfull or endangered vnto error and this is an excellent prayse of faythe by the effecte Secondlye so long muste we profite in Christ as vntill wee haue taken deepe rooting in him Wherof we maye gather readyly that they doe onely goe astraye by by wayes and are disquieted hither and thether that hold not Christ 7 And confirmed in faith He repeateth the selfe same without figure whith he had spoken by metaphors namely the goinge forward on the way the defencing of the roote and shoring or vpholding of the foundation to be the firmenes and constancy of fayth And note in that they were well taught this reason was set forth vnto them to the ende that safely and surely they might fasten their â—oote in that fayth which they had tried Abounding He wil not onely haue them stand vnmoueable but encrease euery day more and more Whereas he addeth With thankes giuing he will alwayes haue them myndfull whence faith it selfe commeth that they be not puffed vp with arrogancie but rather that they repose themselues with feare in the gift of God And certainly vnthankfulnesse is very ofteÌ„ in fault why the light of the Gospel as also other the graces of God are taken from vs. 8 Takâ—â—eede least any robbe you through Philosophy and vayne deceite after the tradition of men after the elements of the world not after Christ 9 Because in him dwelleth all the fulnesse of the Godhead bodily 10 And ye are fulfilled in him who is the heade of all principalitie and power 11 In whome ye are also circumcised with Circumcision not made with hand by putting off the body of the sinnes of the flesh by Circumcision I say of Christ 12 Being buried together with him by Baptisme in whom also ye are risen by the faith of the efficacie of God who hath raised him from the dead 8 Take heede lest any Agayn it teacheth them against what poyson the preseruatiue which he gaue them ought to be taken For although that I meane a firme fayth be a common remedie agaynst all the deceites of the deuill as I haue sayd yet had it at that time a peculiar vse among the Colossians vnto which it ought to be applyed Take heede saith he lest any robbe you He vseth a very fit tearm for he alludeth vnto theeues who wheÌ„ they cannot violeÌ„tly steale the whole flock than do they by subtletie driue away some of the Cattel So maketh he the church Christs sheepefolde and the hurdles or
closures hereof the pure doctrine of the Gospell Vs than that are the sheepe of Christe he declareth to rest in safetie as long as wee holde the vnitie of fayth and he maketh the false Apostles like to Theeues whiche carye vs awaye from the foldes Wilt thou then be reckoned in the flock of Christ wilte thou abide in his foldes bende not the bredth of a nayle from the puritie of doctrine For vndoubtedlye Christ will doe the duetie of a good Pastor Sheaphearde with shielding vs if we will heare his voyce only and refuse the voyces of others To be breefe the 10. chapter of Iohn is an exposition of this present place By Philosophie Because many haue â—â—teâ— lye thoughte that Paule in this place doeth condemne Philosophie it must be defined what he meaneth therby In my iudgement he vnderstandeth whatsoeuer men do inuent of their own heads while they will haue a smack of thâ—ir â—â—â—ne sence and that not withoute some fayre pretence or colour of reason that in shew it may be propable For there is not much adoe about reiecting the inuentions of men when they haue no commendation or setting out but aboute them that deceiue the myndes with a deceitful opinion of wisedome Or if any had rather haue it spoken at a word Philosophie is nothing else but a perswading maner of speech which insinuateth or shouldreth in it selfe by fayre and plausible reasons into the myndes of men Such I graunt shal all the slie reasons of Philosophers bee if they put too ought of their owne to the pure word of God therefore Philosophie shal be no other thing but a corrupting of pure doctrine if it be mingled with Christ But let vs bere in mynde that Paule vnder the name of Philosophy hath onlye condemned all forged doctrines which spring out of mans brayn whatsoeuer colour or shew of reason besides they haue That which followeth next of vaine deceit I doe thus interprete Beware of Philosophie which is nothing else but a vayn deceyte After the tradition of men He doth more nighly shewe what Philosophie he misliketh and also in two respects he reproueth it of vanitie because it is not according to Christ but according to the rules of men and is placed in the elementes of the Worlde Note that hee setteth Christe opposite and agaynste both the Elementes of the Worlde and also the Traditions of men whereby hee meaneth that whatsoeuer is forged in the brayne of man is not agreeable vnto Christ who is appoynted to vs an only Teacher from the Father to retayne vs in the simplicitie of the Gospell And that simplicitie is corrupted euen with a little leauen of mans traditions He meaneth in like manner that all those doctrines are contrarye vnto Christ which place in the elements of the worlde the worshipping of God which we know by the rule of Christ to be spirituall which doctrines also entangle the minds of men with those trifles and toyes whereas Christ calleth vs straight vnto him But what calleth he Elements of the world no doubt but hee calleth ceremonies so for by and by after for an Example hee bringeth forth one kinde of them namely Circumcision And why he so calleth them two reasons are vsuallye brought some thinke it to bee a Metaphor so that elemenets are rudimentes meete for Children which bring not to perfection of doctrine some take them in a proper significatioÌ„ or meaning for outward thinges and such ss are subiect to corruption which serue nothing to the kingdome of God the former exposition doth more like me as also Galat. 4.3 9 Because in him dwelleth The reason why those elements of the worlde whiche are the traditions of men agree not with Christ for they are additions to supply defect or want as they say But in Christ is perfection to which nothing can be added Therefore whatsoeuer men mingle in of their own heades it fighteth with the nature of Christ because it condemneth him of imperfectioÌ„ and insufficiencie This argumeÌ„t alone is ynough to confute all the fained deuises of the papistes For to what end beloÌ„g they but to make vp bring to perfection the which is begon in Christ but this reproch agaynst Christ is not to be born They saye in deede that they adde nothing to Christ because they I meane elements are a peece of Christianitie which they haue tied or patched to 〈◊〉 Gospell but they escape not with that kynde of Cauill For Paule speaketh not of an imagined Christ but of a Christ preached who hath reuealed himselfe by a certayne and sure doctrine Furthermore where he sayth that The fulnesse of the Godhed dwelleth in Christe he meaneth no other thing but that God wholy is founde in him so that he longeth after a thing that is better and more excellent than God who is not content with Christ alone The summe is that God hath exhibited himselfe vnto vs in Christ fully and wholy The interpreters doe sundrye wayes expounde the Aduerbe bodily I doubt not but that it is put vnproperlye for substantiallie for he setteth opposite this manifestation which we haue in Christ vnto all other manifestations that euer were For God hath often exhibited himselfe vnto men but that in part onelye but in Christ he wholye communicateth himselfe vnto vs. Otherwhere also he hath manifested himselfe but in figures or power and grace but in Christe hee hath essentiallye appeared vnto vs. So is fulfilled that 1. Iohn 2.23 Hee that hath the Sonne hath also the Father For they haue God truly present altogether haue the fruitioÌ„ of him who haue Christ in professioÌ„ 10 And ye are fulfilled in him He addeth that that perfect essence of the Godhead which is in Christ in this respecte doth auayle vs that we should be also perfect in him as if he shold say Wheras God wholy hath his abiding in Christ therefore it is that he hath so that we obtaining him may possesse in him a ful and sure possession Therefore they doe double iniurie to God who conteÌ„t not themselues in Christ alone for beside that that they derogate from the glorie of God by desiring and seeking after somewhat aboue his perfection they are also vnthankefull in that they seeke else where that which already they haue in Christ Yet Paule meaneth not that Christ his perfection is poured ouer into vs but that it is in him wherwith we may be fulfilled so that nothing any more shal be lacking vnto vs. Which is the head He hath againe put in this peece for cause of the Angels meaning that the Angels also shal be ours if we haue Christ but hereof afterwarde But in the meane while we must thinke on this that we are vp and downe enclosed with grates lest our faith should step but euen a little aside from Christ 11 In whome also ye are circumcised Hereof appeareth that he had controuersie with the false Apostles who mingled the law with the Gospell and by that meanes they
that he might pacifie the Father vnto vs. That he might make you stande holy The seconde principall part of our saluation namely newnesse of life For in these two members or peeces cheefely consisteth the whole power of redemption viZ. in forgiuenesse of sinnes and spirituall regeneration Iere. 31.33 That which already he sayde was a great matter that righteousnesse was purchased vnto vs by the death of Christ that sinne being done away we might be acceptable vnto God But nowe hee teacheth that another thing commeth withall that is as notable namelye the giuing of the holy Ghost whereby we are newlye fashioned after the Image of God And it is a place worth the marking that free righteousnesse is not giuen vnto vs in Christe vnlesse we be borne anew also by the Spirite into the obedience of righteousnesse as he teacheth 1. Cor. 1.30 that Christe is made vnto vs righteousnesse and sancrification And wee obtayne righteousnesse by being freely accepted but sanctification we obtayne by the gift of the holy Ghost while we become newe man and of both these graces there is an vnseperable knot But let vs note that this holynesse is but begonne in vs onely and that it doth dayly profite and go on but that it shall not be perfect vntill Christ shall appeare to the building vp of all thinges For naughtilye and frowardly did the Celestines and Pelagians in time past abuse this place to exclude the grace of forgiuenesse of sinnes For they did shyne a perfection in this world which mought satisfie the iudgemente of GOD so that mercye shoulde be superstuous and more than needes But Paule doeth not here teache what is fulfilled in this Worlde but what the ende of our vocation i◠what good things are brought vnto vs by Christ 23 If you abide An exhortation to perseuere whereby hee admonisheth that it shall be in vayne whatsoeuer grace hitherto hath bene bestowed vpon them except they abide in the sinceritie of the Gospell And so he signifieth that they are as yet but in their course and haue not yet attained to the marke or goale For euen then the stabilitie firmenesse of their fayth was in hazarde among them by meanes of the subtle dealings of the false Apostles and liuely conningly doth he paint forth vnto them the certaintie of faith when he biddeth the Colossians to bee grounded and firme in the same For faith is not like supposing or thinking which is shakē with diuers sundry motions but it hath a firme stedfastnesse and constancie whiche resisteth and beateth back all the engines of the deuils And therefore all the popish diuinitie will neuer giue no not so muche as a small tast of true fayth which holdeth as a certain and approued rule that we must always doubt as well of the present state of grace as that we shall perseuere to the end Afterward also hee noteth the relation which is betweene fayth and the Gospell where he sayth that then the Colossians shall be firme in fayth if they bee not made slip away from the hope of the Gospell that is to say which shineth vnto vs by meanes of the Gospell for where the Gospell is there is hope of eternall saluation But let vs beare in mynde that the summe of all is contayned in Christ Therefore in this place he commaundeth to flie all doctrines whiche leade awaye from Christe to the ende that the mindes of men may be occupied any where else Which you haue heard Because the false Apostles also are accustomed proudly to boast the name of the Gospell who rent and teare Christ in peeces and this is a conning of Sathan often vsed falslye vnder the pretence of the Gospell to trouble the consciences that the truth of the Gospell may be confused therfore by name doth Paule auouche that this Gospel which the Colossians had heard namely of Epaphras is the naturall true and vndoubted Gospel left they should open their cares to contrary doctrines He addeth moreouer a confirmation that it is the same that is preached ouer all the world This is I say no vulgar or common confirmation when they heare that they haue the whole vniuersall Church ageeing with them and that they follow not any other kinde of doctrine than which the Apostles haue in like manner raught and is euery where receaued Ridiculous iwis is the boasting of the Papistes in that with this argument or reason they impugne our doctrine because it is not allowed and ratified euery where to be preached and because we haue fewe consenting to it For if they would burste they shall neuer take this from vs namelye that we at this daye deliuer no other thing than that was preached afortime by the Prophets and Apostles and obediently receiued of the whole company of saints Neither meant Paule that the Gospell should be approued by the consent of all tymes so that if it were reiected or refused the authoritie thereof should stagger or be readye to fall But he rather respected or considered that commaundement of Christ Mar. 16.15 Go ye preache ye the Gospell to euery creature which dependeth of so many prophecies of the Prophets which did denounce that the kingdom of Christ should be spread into al the world What other thing than meant Paule by these words than that the Colossians were also watered with those liuing Waters which springing from Ierusalem shoulde slowe ouer all the Worlde We also and that not in vayne nor without notable fruite and comforte doe boast that we haue the selfe and same Gospell whiche by the Edicte and commaundemente of the Lord was preached amongest all peoples whiche was receaued of all Churches in the profession whereof haue liued and dyed all Godly persons Neyther is the consent and agreement of the Churche whiche indeede is worthye so noble a Title a vulgate and base helpe to defende vs agaynst so many assaultes And willingly doe we subscribe vnto Augustine who with this argumēt principally doth confute the Donatistes for that they bring a Gospell vnhearde of and vnknowne vnto all Churches and truely it was deseruinglye for if it be a true Gospell that is broughte in place and the same not approued nor ratified by anye Churche it followeth that vayne and false are so manye promises wherewith is foretolde that the preaching of the Gospell shoulde be caried into the whole world and which affirme that the sonnes of God shal be gathered out of all peoples and countreys c. But what doe the Papistes They bidding the Prophets and Apostles farwell and passing ouer the olde Church will haue their defeating or falling away from the Gospel be taken for the consent of the Catholike Church what is like this Therefore when we reason about the consent of the Church let vs returne vnto the Apostles and their preaching as Paule here doeth But lest any take too straightly the vniuersall note all Paule meaneth no other thing than that the Gospell was preached here and there
none other thing is so deare vnto him as that they be knit together in faith and loue He sheweth therefore that hee was moued with no preposterous desire as in some it happeneth to take vppon him so great care for the Colossians and others but for that the maner of his office did so require Comfort is taken in this place for the true quietnesse and tranquilitie wherein they rest or repose themselues He affirmeth that than at last they shall obtain the same if they be knit together in loue and fayth Hereby appeareth where summum bonum the cheefest felicitie is to be placed and in what things it consisteth namely while wee agreeing together into one faith may be also ioyned together in mutuall charitie this I say is the perfect ioy of a Godly hart that is the blessed life And as charitie or loue is here commended of the effect in that it sheaddeth true ioy into the myndes of the godly so agayn the cause thereof is shewed where he saith Into all fulnesse of vnderstanding For this is the bonde of holy vanitie euen the truth of God while we embrace the same with one consent For peace concorde with men floweth out of that fountayn The riches of the certaintie of vnderstanding Because most men being content with a small taste haue nothing but a confused and vanishing knowledge he doth by name sette downe the riches of vnderstanding by which worde he meaneth a full and pithie vnderstanding and perceauing and withall he admonisheth that according to the measure of vnderstanding we must profite and goe forwarde in loue and charitie By the worde certaintie he sheweth the difference betweene faith and thinking or supposing For he truely and in deede doeth knowe God that wauereth not or staggereth not by doubting but that abideth in a stedfast and constant perswasion Paule calleth this constancie and stedfastnesse oft time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche worde also hee vseth here in this place and ioineth it continually with fayth so that certaynlie it can no more bee plucked away from it then heate or lighte canne bee from the Sunne Deuilishe than is the opinion and doctrine of the Schoolemen for that in taking awaye certaintie they put in place thereof a morall coniecture as they tearme it Into the knowledge of the misterie This peece is to be read appositiuely for he expoūdeth what that knowledge is wherof he maketh mention namelye that it is no other thing but the knowledge of the Gospell For the false Apostles also doe set out their deceites with the title of wisedome but Paule retaineth the Children of God within the compasse of the Gospell alone that they maye desire to know nothing else Why he vseth the worde Mysterie for the Gospell is alreadye sayde But hereof let vs learne that the Gospell can be receiued by faith alone and not by reason nor yet by the thorow sight of mans mynd or vnderstanding because otherwise it is a thing hidden from vs. I interprete Mysterie of God passiuely as in which God reuealed For straight after he ioyneth And of the Father and of Christ with which peece he meaneth that God cannot be knowne but in Christ as agayne the Father must needes be knowne where Christ is knowne for Iohn affirmeth both He that hath the Sonne hath the Father also he that hath not the Sonne hath not the Father neyther Therefore whosoeuer think they know any thing of God without Christ they forge to themselues an Idoll in steed of God As also on the cōtrary side he knoweth not Christ who is not brought vnto him by the father and so embraceth whole God in him It is the while a place worthy to be thought on to proue the Godhead of Christ and that he is of one essence with God For after he hath spoken afore of the knowledge of God he doth by and by applye it as well to the Sonne as to the Father whereof it followeth that the Sonne is God equall with the Father 3 In whom are or In which are The peece in quo which may be englished in whome or else in which either hath relation vnto all that which is comprehended touching the knowledge of the mysterie or else to that only which went next before that is Christ Although there is small difference betweene the one and the other yet the latter liketh me better and is more allowed and vsed The sence is than that in Christe lie hidden all the Treasures of Wisedome and knowledge whereby he declareth that we are perfectly wise if we know Christ truely in so muche that it is madnesse to wishe to knowe any thing sauing him For seeing that the Father hath made manifest himselfe wholy in him he meaneth to be wise without God which is not content with Christ alone If it like you to expounde it of the Mysterie the meaning shal be that all the wisedome of the Godly shall be included in the Gospel whereby God is reuealed vnto vs in his Sonne And he saith that the treasures are hidden because they appeare not out to be seene in great glittering and gallant shewe but they lye as it were hidden rather vnder the humilitie and basenesse of the crosse and vnder simplicity which is contemptible For the preaching of the crosse as we haue it to the Corinthians is alwayes foolishnesse vnto the world Betweene Wisedome and Vnderstanding in this place I put no great difference because doubling of a thing so muche auayleth to augment the matter as if he should haue sayde there can bee founde else where no iote of knowledge instruction learning or wisedome 4 This I say least any body Because the deuises inuentions of men as afterwarde we shall see haue a shew or kynde of wisdome the myndes of the Godlye must bee preuented by this perswasion that the onelye knowledge of Christ is ynough and ynough And surely this is the Ray which maye lock vp the gate agaynste all wicked erroures For what was the cause that men wrapped themselues in so many vngodly opinyons in so many idolatries in so many folish speculations but because they despised the simplicitie of the Gospell and were bold to aspire higher Whatsoeuer errours than is in the papacie they maye thanke this vngratefulnesse of it that being not content with Christ alone they gaue themselues to straunge doctrines Well therefore doth the Apostle to the Hebrewes while hee minded to exhort the faythfull that they should not suffer themselues to be carried away with straunge or new doctrines vse this foundation firste of all Christ yesterday and to daye and for euer with whiche worde hee signifieth that they are out of daunger who abide in Christ and that they are laide open to all deceites and subtelties which thinke not Christ sufficient So Paule here willeth that whosoeuer he is that will not be deceiued must be armed with that principle namely It is not lawfull for a Christian man to sauour any thing but Christ