greedy Wolfes clothed in shepes skynnes that thei might by that meanes the soner deceiue the simple as the deuill trāsfigureth hymself into an Angell of lighte that he should deceiue the soner the simple so the Wolfe commeth clothed in a shepe skinne and so soner deceiue the shepe then if he came openly as a Wolfe in a Wolfe skynne So fained holines and pretensed sanctite deceiueth many Also pseudoapostles went about to deceiue these Colossians by religion of Angels as the olde translacion hath Erasmus by supersticion of Angels What saincte Paule meaneth here I cannot well tell excepte he meane that false Apostles phantasied some hye honor and worship to be geuen to holy Angelles if thei kepte the lawe geuen by the ministracion of holy Angels and those to displease the Angelles that kepte not the lawe geuen by Angels and holy Angels to honor thē that obserued the Lawe so thei taught the Angelles of God to venge their iniuries and displeasures in thē that did not kepe the lawe of Moses So these pseudoapostles taught it to bee a worshippyng of Angelles to obserue the lawe and the workes of the law as necessarie to saluaciō whiche thyng sainct Paule coumpteth here no honor nor worshippe of Angels but supersticion of Angels a pretense to honor Angels and do dishonor them and most rebuke to Angels that can bee doen. Or els this place maye be otherwise expounded after this maner that some pseudoapostles emong these Colossians studied to deceiue them saiyng thei were the Angelles of God sente from God aboue and that thei had receiued certain visiōs of angels and of holy spirites in some oracles wherein thei were shewed the will and pleasure of God and what god would haue doen of menne in the yearth and that was that thei muste nedes kepe the lawe of Moses and the woorkes of it or els thei saied thei could not bee saued whiche thyng sainct Paule improueth in all his Epistles but moste plainly it is improued and condēpned of the Apostles of Christ Act .xv. Suche pseudoapostles was emōges vs some tyme that said holy Angels holy spirites and soules of men departed to haue appered vnto thē that thei should goo this pilgrimage or that pilgrimage to this Image or that image in suche a place that thei should cause to bee saied or song so many Diriges so many Masses found suche a foūdaciō for Masses for prescript praiers purchase suche pardons suche indulgences and many like Reuelacions hath been shewed to men as pseudoapostles saied by the whiche meanes thei deceiued many of a long tyme but thankes be to God their deceipte is knowen in a maner to all men how vain and foolishe it was how vngodly and how perilous and cōtrary to mannes saluaciō and how it came not of God but of the deuill was inuented of men mainteined for lucre sake 3 In those thynges whiche thei haue not sene As he would say this deceiuer feineth hymself to haue sene in vision many thynges whiche he hath not sene and to haue heard many thynges whiche he hath not heard and to haue larned many thynges whiche he hath not learned as some haue feined them to bee in a traunce and in it to haue sene the ioyes of heauen the peines of purgatorie as thei liyng called it and of hell and by what meanes men should haue been deliuered out of purgatory whē thei did see or heard none suche thynges And for this ende thei feined suche sightes for lucre sake and that thei should bee coumpted of men not as mortal men but rather as Goddes and men worthie that holy Angelles should come to theim and speke to theim Goddes will and pleasure and that thei were worthie to be canonized for sainctes and of all menne estemed holy men and yet sainct Paule calleth thē here deceiuers and to go proudly as those that plaie in stage plaies Princes or Kynges or Goddes beyng no suche thyng as thei pretende to bee In this place the Apostle semeth to me to make an answere to the saiyng of pseudoapostles seeyng that thei bee the Angelles and messengers of god and that thei do exhorte men to those thynges that God commaundeth by his holy Angelles that is to the kepyng of the lawe and of workes of the Lawe and that thei that kept the law did honor Angels and the breakers of the lawe did not honor but dispised Angels and God also whose messengers the Angelles was and that thei were sure their doctryne to bee true because thei had it of the Angelles of GOD To this sainct Paule answereth saiyng that thei exhorte men vnto that thyng thei knowe not whiche thei nether haue seen nor harde for thei knowe not saieth he the law and the workes of the law to be shadowes and figures geuen for a tyme till the body and veritie did come then to cease and to bee no more as necessarie to saluacion now the body and veritie is come whiche is Christ our sauior whiche these shadowes and figures did represente Therefore the lawe is not now to be kept of necessitie to saluaciō and that is the chief matter that sainct Paule here laboreth so diligently to teache to haue it perswaded to al men Se how earnestly euill men went aboute in Paules tyme to teache false doctrine and how thei saied thei had it of Angelles and the true worship of God and of Angels to be in it and God and his holy Angelles to bee dishonored if their doctryne were not kepte Paule saith thei knew not what thei spake and that thei walked vainly and to no profit and yet thei were proude men proude of their doctryne auauncyng them selfes of it Like to theim hath been in oure daies teachers of pilgrimages of Masses of scala caeli patrons of purgatorie mainteiners of worshippyng of Images defenders of them thei wer thei of whō Paule speaketh i. Timo. i. Thei knewe not what thei spake and affirmeth to bee true which thei knewe not to be true nor of what foundacion it hath his truthe all suche deceiuers sainct Paule here sharpely reproueth He saieth thei goo proudly bearyng an hye countenaunce as all the worlde were theirs as all learnyng should hang at their sleues thei onely and none els to be defenders of faith and of al godly learnyng and yet sainct Paule saieth thei go in vain thei profite neither thēselfes nor other thei be pufte vp with the wisedō of the fleshe and thynke thēselfes to haue all learnyng when thei do not vnderstande those thynges they speke of and affirme with great audacitie boldnes as thei wer in Goddes bosome thei seke not the glory of God but their awne glory and profite and thei fein them to haue had visions of angels of holy sainctes reuelacions for pilgrimages Pardons paintyng of stockes and blockes suche was the holy maide of Kent whose craft and deceipt is knowen almoste to all menne how she deceiued many 4 Thei doo not obtein the hed
Charitie all members are made perfite 2 And the peace of God maie triumphe and haue vyctory in youre bodies That is the peace of God maie ouercome in you al ire enuie hatred or malice iniury or wronges and let hym thynke he hath victorie that is in peace with his enemies and aduersaries that hath doen him iniurie or wrong not desiryng any vengeaūce of him but praiyng to God that he maie repent and amend his naughtie life remittyng all iniuries frely from his harte and this is the peace not of this world nor of the flesh but it is the peace of God whiche God worketh in peaceable men whiche shal be called the childrē of GOD. Math. v. And to this peace we bee called of God that we should thinke al one thing that after Iesus Christe that wee should bee one thankefull kynde and louyng to another The worde of GOD maie dwell in you abundauntly with al wisedō Teache and monish one another with sōges and praisynges and spiritual Psalmes with thankes syngyng in youre hartes to the Lorde And what soeuer you shall dooe in worde or in deede do all thynges in the name of our Lorde Iesu geuyng thankes to God and the father by hym The Apostle moueth theim that thei should receiue the doctrine of God and that it should not onely of theim bee learned but also that it should dwell in them abundauntly and be surely fixed in harte and memorie that one of thē should teach another And here Lyra saieth that it is required of vs that we should haue all vnderstandyng of holy scriptures Glosa interlinia But how or when will thei haue the vnderstandyng of holy scriptures that will not rede holy scriptures nor yet here them red or skarse can suffre that other rede holy scriptures This place reproueth theim that would not haue laye men to rede holy scriptures that thei might vnderstande them If it be not lawfull for laye menne to rede the holy scriptures nor yet to study them when shall the worde of GOD dwel in them abundauntly For the true knowlege of scripture is gotten by readyng studiyng hearyng thē rede and declared and here he speaketh aswell to laye menne as to priestes for he would haue all menne perfite in the knowlege of the truthe that thei might liue after the truth 2 In all wisedō teachyng and monishyng thēselfes and other in all wisedom necessary for saluacion Here note what diligēce the Apostle requireth that one should teach another in the true wisedome and euery one accordyng to his vocaciō with great reuerēce honor and Godly feare The worde of God is to bee intreated handeled with greate wisedome and sobernes and not rashly foolishly boldly or vndiscretly and therfore he addeth with all wisedom bothe of God and of man the woorde of God seyng it is holy and sheweth vnto vs the eternall will of GOD it requireth a man all dedicated to God whiche maie vse ofte tymes feruent praier to God and the whiche hath the feare of god before his iyes alwaie willyng at no time to do that thyng that should displease God in woorde or in deede Twoo thynges the apostle requireth of vs doctrine and monicion but there be some that bee called and appoynted and thei openly maie teache and monishe exhorte in publique cōgregacions of men Other there bee that bee not openly called to be preachers or teachers thei priuatly may teache and admonishe and opēly in their priuate houses to their wife childrē and seruauntes 3 Teache and admonishe one another Those thynges saieth S. Ambrose should be taught whiche sounde Christe whiche smell Christe and setteth furthe his glory and doctryne and this not onely sung or said by mouth but also in the harte with a feruent zeale to GOD and that in songes praisynges and in spirituall hymnes with thankes geuyng to God for his benefites But how should laye men syng spirituall songes laudes Psalmes and Hymnes to GOD in their hartes excepte thei should learne them or rede the holy scriptures theimselfes This place sheweth that it is lawful for lay men to rede holy scriptures and to learne that thei might reherse spiritual songes whē thei worke vpon their handie labors and it condēpneth all them that thynketh it is not lawfull for laye men and laie women to rede holy scriptures and haue theim by hart that thei might syng laude praise and thankes to God 4 What soeuer you do in word or in deede do all thynges in the name of our lorde Iesus Now is declared for what end should all our woordes and deedes bee dooen that thei muste be for the glory of God that the name of God might bee glorified in all men and thankes geuen to God for his benefites This place reproueth all hypocrytes and dissemblers that seketh their awne glorye more then the glorye of God that study to please menne more then God You wiues obeye your awne husbandes as it is mete in the Lorde You mē loue your wifes and be not bitter again to thē Of the mutuall duetie betwene man and his wife I haue spokē at large Ephe. v. What bee the causes of Godly Matrimonie and what is the duetie of either of them to the other Now sainct Paule saieth it is the office or duetie of the wife what estate or degree so euer she bee to be obedient to her husband in al lawfull and honest causes and that willyngly and gladly studiyng alwaie to please hym in the lord withoute all murmuryng or grudging against him and that for the ordinaunce of God whiche hath ordeined that wifes should be obedient to their husbādes whatsoeuer thei be poore or riche noble or vnnoble If any would thynke to be Master ouer their husbandes by reason of their noble stocke and kynred of their riches landes or possessiōs let them knowe that Gods lawe and ordinaunces byndeth theim to obedience to their husbandes and he that resisteth the ordinaunce of God taketh vnto hymself iudgement Roma xiii Therefore let euery one beware that thei breake not Goddes ordinaūce for thei that breake his ordinaunce thei shall not escape vnpunished if thei here in this worlde do not repent and cal to God for mercie and forgeuenes of their synnes in true faithe 2 You menne loue your wifes and bee not bitter in ire against thē The duetie of the husband is to loue his wife as his awne body and as Christ hath loued vs then no man should hate his wife for he hateth not his awne body not to hastie angry or checke or bitter in woordes or deedes or dooe that thyng that should iustly anger or displease her and to ouer se and wynke at many fautes in his wife study with gentlenes to reforme that he proueth to be amisse for so he would his wife should dooe to hym and so to beare the infirmities of the weaker vessels not to be churlishe frowarde ouerthwarte or with bitter woordes soundyng to the dishonestie
by no craftie meanes of pseudapostles that craftely went aboute to deceiue them by false doctrine by supersticion of Angelles by Philosophy by tradicions of men by elementes of the worlde mixtyng the lawe with the Gospell affirmyng Christ not to be onely the aucthor of healthe nor the waie to the father to be made by Christ but by Angelles supersticiously obseruyng the Sonne the Mone and the Sterres Therefore the Apostle monisheth theim to beware of these pseudapostles and of their deceiuable doctrine and to sticke to Christe and to his true doctryne as a sufficient doctryne to bryng to health and saluacion by Christ alone with out helpe of the Angelles of the lawe or of any other thyng He exhorteth them to remēbre Christes death and his resurreccion and to dye from synne and euill maners and to walke in a newe life shewyng to diuerse states and degrees of men their offices and dueties exhortyng them instantly to feruent praiers endyng his Epistle which he would should bee red aswell to the Laodicians as to the Colossians with christian salutacions wishyng the grace of of God euer to be with thē AMEN ¶ The first Chapiter to the Colossians PAVLE the apostle of Iesu Chryste by the wil of God and Timothe his brother to the Sanctes that are at Colossa and to the faithfull brethren in Christe Grace bee with you and peace from God the father and our lorde Iesus Christe Sainct Paule the true Apostle of Christe Iesu kepeth the maner vsed in Epistles written First he saluteth thē with a christian salutacion then he sheweth his matter And firste he setteth his awne name that the writter of this Epistle might be knowē the Epistle more estemed and loued and had in more aucthoritie of al them to whō it should come and be red emonges them and that thei should knowe it to be written of no false Apostle sekyng his awne glory profite but of a true Apostle of Christe Iesu that aboue all thynges soughte Christes glory and the health and saluacion of other 2 Apostle of Iesu Christe Paule here sheweth his office that he was called to that he was Apostle sent not of man but of God Gala. i. not to please mā but God sent to preach not mennes pleasures phantasies or dreames inuencions tradicions or decrees of men but he was the Apostle of Iesu Christe that he should preache Christe and his doctryne puerly and syncerely onely sekyng the glory of God and to please GOD and to declare Gods wil vnto the people by the pure preachyng of Gods worde by it to bryng to Christ and to eternall life by true faith in Iesu Christ And in this that Paule saied he was the Apostle of Iesu Christe he reproueth all false Apostles and al them that studie to please men more then God that be more earnest to setfurthe mannes lawe then Gods lawe more sorer will punishe the transgression of mānes lawe then the transgression of Gods lawe ye this place reproueth al thē that seketh more their awne glory pleasure and profite then the glory of Christe Iesu or the profit of their neighbor ye this place cōdempneth all them that preacheth or speaketh onely for their bely sakes lookyng onely to themselfes and caryng for no man els caring neither for God ne man so thei bee well themselfes liuyng in al carnall pleasures and deliciousnes 3 By the will of God These wordes he addeth to shewe that he was an Apostle of Christ not by his awne will merite or deseruyng but by the will of God and not of man that he should geue all glory to GOD for his vocacion and conuersion from his naughtines and not to hym self And in these wordes he teacheth vs twoo thynges to come of God and not of man the one is that true Apostles come vnto vs not by will of man or whē man thinketh it good but by the will of God that all laude and praise with thankes might bee geuen to God for true Apostles sent vnto vs to deliuer vs from all fables lies errors heresies supersticiōs and Idolatrie and to bryng vs into the waye of truthe in the whiche wee maye walke to life eternall The other thyng is to knowe the goodnes of God that will not suffre his electe people to lacke faithfull preachers or ministers of Gods holy will and pleasure for the whiche thynges greate thankes are to be geuen to God 4 Timothe his brother The Apostle in this salutacion ioyneth with hym Timothe whom he calleth brother both by creacion and adopcion and also in settyng furthe of Gods worde that these thynges he writeth to these faithfull Collossiās might bee regarded more and had in more aucthoritie better beleued and better loued of them all for the true record of many faithful maketh muche with the simple Christian and maketh men beleue better if many beare like recorde or witnes of the thyng spokē so sainct Paule although his worde should haue been beleued to bee true without other witnes because it was the word of the holy ghoste whiche spake by the mouthe of Paule i. Cori. xiii Seke you saieth he a profe of him that speaketh in me whiche is Christ yet he ioyneth with hym Timothe that these Collossians should the better beleue his wordes esteme them and regarde theim better so oft tymes dooth the preacher or teacher of Gods worde vse the testimonie of other that his wordes should better be beleued and estemed 5 To the sainctes to the faithfull in Christ that are at Colossa Nowe he sheweth to whom he wrote this Epistle he wrote it to the sāctes that is to the faithfull in Christ Iesu suche the holy scripture calleth sainctes although thei bee a liue liuyng in this world and not canonized of the Bishoppes of Rome whiche wil none other to be called sainctes but suche as thei haue allowed for sainctes well payed for their labors and paines and yet some of theim allowed for sainctes do not appere to be sainctes before God sanctified by Christes blood and by true faithe in Christe and good woorkes approued of God So wee see that holy scripture calleth good men liuyng in this worlde sainctes and these sainctes he would wee should desire to praye for vs here and we for them 6 Grace bee to you and peace from GOD our father and our Lorde Iesu Christ Here is declared what thyng the Apostle desired and wisshed to theim he wisshed to them no euil thynges but good thynges not worldely honours or riches pleasures or volupteousnes of the fleshe not kyngdōs or high Empires dignities high honors or promocions in the worlde as carnall men desire to their carnall frendes but he desireth spirituall gooddes as grace and fauor of God peace with God in their conscience whiche thinges commeth of God our father not of our selfes merites or of dignities of our woorkes but of God the father alone and of our lord Iesu Christ In this salutacion the apostle sheweth what maner of
not in merites of sainctes departed not in masses of Scala caeli but in Christ alone our sauior 3 That wee should make euery manne perfite in Christe Iesu Loke to what ende sainct Paules doctrine doth extende that it was to make euery manne as muche as in hym lied perfite in Christe Iesu that thei should lacke nothyng that perteined to eternall life and felicitie that thyng to be doen by the woorde of GOD that he preached and taughte This place maketh against all them that would kepe men still in their infirmitie and weakenes and would haue thē alwaies weakelynges and not perfite men ye not to increase to perfite men but to bee children waueryng with euery blaste of doctryne nowe ready to receiue this doctryne now that and not able to iudge themselfes in manifest truthes cōtrary to the doctryne of saincte Ihon biddyng vs to proue the spirites whether thei be of God or no 4 For the whiche I labor with al might The Apostle labored with all his power and diligēce to bryng al men to perfeccion in Christ to a full perfite knowlege of Christe and of his benefites that al men should knowe perfitely their health life saluacion to come to theim onely by Christ and that there was no health without Christ And this he did by the mightie power of God workyng in hym or by the ministracion of that woorkyng Godly woorde whiche he preached for God by his worde purely and sincerely preached doth worke therefore it is called a liuely woorde for it geueth life And here wee maie learne that the doctryne of saincte Paule and of other that wrote the holy scriptures not to bee of man although thei that wrote or preached them wer men but of God and of his holy spirite by whose inspiracion thei wrote as Peter saieth ii Peter .i. Learne to attribute to God all thynges that be dooen well of vs and not to our selfes as Paule did here to God workyng in hym and by hym ¶ The .ii. Chapiter FOR I woulde you knew what care I had for you and for thē that are of Laodice and as many as hath not sen my persone in the fleshe that their hartes mighte take cōfort seyng thei be ioyned in charitie in al riches of certain perswasion of vnderstanding in to the knowlege of the misterie of God and the father and of Christe in whō are hid all the treasures of the wisedō and knowlege of God The Apostle here getteth the fauor of these Colossians and of the Laodicenses shewyng his hartes desire was to confort the hartes of them that had not sene hym corporally by the spirite of God and that thei should agre and cleaue together as mēbres in the body surely by a true faith knowyng that all treasures of wisedom and knowlege of God are laied vp in Christe whom if thei should haue thei should lacke nothyng whō if thei lacked thei should haue nothyng whatsoeuer they had wythout Christ This place teacheth one of vs to be carefull for another that we might haue cōforte by the holy ghost and by Gods worde as Paule was for these Colossians and Laodicenses and it reproueth all theim that care not for other whether thei flete or sinke whether thei haue knowlege of Gods worde or no whether thei bee saued or dampned Ye this place reproueth al them that bee haters of Gods worde that care not for it but contēpne and despise it that bee contencious and vncharitable caryng not what chaūce to other so thei be well theimselfes liue in welth and pleasure Learne it is the office of a true pastor to edifie not to destroye to feede not to bryng to deathe to conforte mennes hartes in Christe not to discomfort and discorage theim from Christe or from his holy worde and Gospell 2 When thei shal bee ioyned in Charitie In these woordes is shewed how their hartes shal be cōforted that is when thei shall be compacted and knit together so in charitie that one of theim cannot bee seperated from another that thei be as sure one coupled to another as membres in the body bee ioyned together that thei all thynke and saie one thyng and that also when thei bee ioyned together with a true faithe whiche he calleth here riches of the sure perswasion in the knowlege of the misterye of GOD. And here me thynketh saincte Paule declareth what faithe is that it is riches of sure perswasiō in knowlege of Goddes woorde and that knowlege to bee so sure that it cannot bee false or brought in doubte for faith knoweth the truth of goddes woorde and promises to the whiche it staieth surely and will not be moued from it And here he sheweth that those men that bee doubtfull in their doctryne inconstaunt or waueryng haue not faythe For true faythe commeth of sure knowlege of Gods worde and hath annexed to hym hope and charitie and obedience to do Gods cōmaundementes al respectes of worldly riches fauor or pleasure well or wo set a parte example in Abrahā Isaac Iacob and other holy fathers 3 In Christ bee all treasures of wisedome and knowlege laied vp in score As he would say he that hath Christ he hath al thynges necessary for his saluacion as all wisedome knowlege vertue holines health and life he wanteth nothyng he hath a well of all goodnes euer spryngyng and flowyng ouer he hath treasures that cānot be spent or wasted Here the Apostle reproueth arrogant men and proude Philosophiers that thynketh humain learnyng and knowlege of mannes learnyng to bee preferred aboue the learnyng of Christe Ye here he checketh all theim that bee more studious of humain sciences then thei bee of Gods holy diuinitie Ye all thei be reproued that will spend dayes nightes yeres in the studie of humain Philosophie and will not geue more studie to the knowlege of Gods holy worde by the whiche Christe is gotten by faithe and keped by faithe and he that hath Christ hath all thinges he that lacketh Christ hath nothyng haue he neuer so muche humaine learnyng Philosophie or Poetrie as Tully and Demostenes was found in th ende as thei had had no learnyng because thei lacked Christ and Godly doctryne for al learnyng muste geue place to Christes doctryne as moste chief far excellyng all other learnynges This I saie that none should deceiue you with entisyng woordes although I am absent frō you in the flesh yet in the spirit I am present with you ioyyng seyng your ordre and stedfastnes of your faithe in Christe Now he sheweth for what end he said all treasures of wisedom and knowlege of God to be hid in Christe that it was that thei should not suffre theimselfes to be deceiued by no intisyng wordes of Rethorique or of mannes lernyng or by no other doctrine had it neuer so greate pretense of holines or apparaunce of wisedome and by it to be brought to the degrees of humain Philosophy from the pure clere spring and
you by Philosophy and vain deceipt after the tradicions of men after the elemētes of the world not after Christ For in hym doth dwel al fulnes of the godhed corporally and you are in hym fulfilled whiche is the hed of rule power Now Paule sheweth thē what thei should escheue and flee that thei should escheue all psudoapostles false deceiuers which by subtile crafte went aboute to deceiue theim and to plucke thē from Christ and from true faith in Christ to errors heresies euil and pernicious doctryne that by probable reasons and perswasions taken of mannes doctrynes of the wisedome of the fleshe of tradicions of menne of Ceremonies and of other vain thynges so wee knowe it is the office of a good pastor not onely to teache good thynges and to exhorte to the same with all perswasions but also to monish men to be ware of euill thynges as of euill doctors and euill doctrine As first he willeth to take hede that no man catche theim as their praye and steale vpon them as vnwarned of false deceiptfull iugglers that by craftie and subtile meanes go about to deceiue theim and by carnall wisedome bryngeth theim from the truth to falshed form veritie to fables and lies errors heresies euill opinions and corrupte iudgementes and so plucke you from Christe to the deuill from light to darknes from life to death And here the Apostle alludeth to suche as lye priuely in watche to take and snare other vnwares and so thei take theim and cary them awaie and make theim their praye and bonde men or prisoners euen so do these false teachers seducers of other deceiue the symple by faire flatteryng wordes pretendyng greate holines but the truth knowen they teach no holines at all but muche Idolatry and supersticion false trust and vain hope lies for truthe and death for life sekyng health and saluacion where none is to bee founde suche were thei that did not ascribe to Christe fully our whole iustificacion sanctificacion redēpcion remission of synnes and life euerlastyng that made men to runne hether and thether to seke sauiours redemers and helpers not to God alone and suche be all thei that seke to come to the father of heauen by another waie then by Christe alone 2 Lette no man deceiue you by Philosophie vain deceiuyng after constitucions of men after the elementes of the worlde and not after Christe Now he sheweth foure thynges specially by the whiche pseudoapostles false preachers deceiued theim The firste he saieth it was by Philosophie of the Heathen Philosophiers inuented and excogitated by manne contrary to Gods Lawe and will measuryng all thynges by naturall reason and worldy witte and that to bee of no truthe that naturall reason could not attein vnto And here he dooth not reiecte all Gentile Philosophie for there is many thynges in Gentile philosophie that bee not repugnaunt to holy scriptures but agre very well to it and those doctrines are not to be cōtempned but that doctryne is to be refused and contempned that is contrary to holy scriptures that plucketh mē frō Christ and from the studie of holy scriptures and from the true iudgement of holy scriptures The Apostle would wee should forme our iudgemētes after holy scriptures and our maners to folowe holy scripture and not that we should iudge after the Heathen Philosophiers haue maners like to the Heathen but he would haue vs rectifie our iudgementes after Christe and his doctryne to gather good maners in al veritie and truthe iustice and righteousnes of the veritie it self and not of that doctryne where as falsed is And therefore I thynke thei do euill and not after the counsaill of sainct Paule whiche thei theim selfes do and willeth other to do so specially studious youthe first to rede and studie humain Philosophie by statutes byndeth all youth to studie three or foure yeres Philosophie then after to geue their study to diuinitie but this is a preposterous order in study and doeth muche hurte to many young men studious and peruerteth their iudgementes and maners and maketh Heathen and Gentile maners to bee so graffed in youth that scarse thei can bee plucked our again and some will neuer forget their Gētile maners thei haue learned of the Gentile philosophy in their youth and some be so geuē to the loue of Philosophie that for it thei contēpne diuinitie and thynke the knowlege of Gods holy woorde but a rude knowlege and nothyng so greate learnyng as is the learnyng of Philosophie for the whiche thei forsake all other learnyng sticketh still to Philosophie and in it cōsumeth all their life as some be drouned in Tully some in Plato some in Seneca some in one Philosophiers doctryne some in another that no learnyng sauoreth in his mouth but that smelleth of this or that philosophier in whose learnyng he hath been brought vp in studie of it and will scarse by plucked from the sauor of his wyne put first in newe and young bottelles and this is the cause of muche inpietie error and heresie corrupt iudgement ignoraunce and blyndnes in the knowlege of Gods worde For if the studious youthe of the Vniuersities were as diligently vnder sober sad discrete and learned menne brought vp in the earnest studie of Gods holy woorde as thei be in Aristotiles Plato and Ciceros woorkes there should bee muche more Godly learnyng better iudgementes and better maners and muche more better liuyng then there is What is the cause of errors but ignoraunce of scripture as Christ said to the Sadduces Math. xxii Ye erre not knowyng the scriptures so do many erre because thei know not the holy scriptures and the truthe of Goddes will and the cause is thei bee brought vp frō their youth not in the true knowlege of Gods woorde will and pleasure Therefore me thynke that hye Maiestrates and Rulers to whō perteineth as wel to procure the health of the soule as of the body of their obedient subiectes not onely that they should bee learned in holy scriptures to beare good affeccion and mynde to holy scriptures and to see these thynges to bee doen bothe in themselfes and in their subiectes that holy scripture willeth euery man to doo in his vocacion but also that their subictes should haue sufficient knowlege in holy scriptures that thei might iudge rightely and liue Godly and that at no tyme thei should declyne from Goddes woorde and commaundement whiche euery man muste kepe that shal bee saued and come to saluacion and life by Christ The secōd to beware thei be not deceiued and that is vain decepcion what learnyng so euer it be that deceiueth men and bryngeth them frō the truth of Christe and from the veritie of Gods worde that doctrine is called vain deceipt for it bringeth into errors heresies false doctryne whether it be Logique Philosophie Rethorique or any other wisedom of the fleshe or of the world that hath appearaunce of truthe or of holines
and doo not bryng truthe with it This place reproueth all errors heresies lies falsed and all supersticious doctryne that prouoketh men alwaie from Christes doctryne and from the truthe of Gods woorde The third thyng to bee ware of that by it thei bee not deceiued is the tradicions of men by the whiche pseudoapostles went aboute to deceiue men saiyng tradicions of men are either to be preferred aboue Gods word commaundementes or at the least equall with theim Ye thei would haue mennes lawes and decrees kepte and obserued aboue Gods lawes and for the obseruacion of mānes lawes thei breake Goddes commaundementes to whō Christe threatneth woo euerlastyng Math. xv Saiyng woo be to you Hypocrytes that haue broken Gods commaundementes for your tradicions Secōdly thei taught tradicions as necessary to saluacion that without the kepyng of theim thei could not bee saued Thirdly thei thought it dedly synne to omit mannes tradicions and Ceremonies and as like offence to breake mannes tradiciōs as to breake Gods commaundementes Fourthly thei thought tradicions of men to purge menne frō sinne ye to satisfie for sinnes and to bee full satisfaccions for synnes Fiftly thei compted tradiciōs and ordinaunces of men to be holines to make men holy and good to take awaie synne to deserue the grace of GOD to bryng holines to the doers ye life and saluacion Thus deceiuers and pseudoapostles wente about to deceiue these Colossiās and other by tradicions of men which are not to be obserued as necessary for saluacion purgers of synne or satisfaccion for sinne bringers of holines or of eternal life But as thynges indifferent not to bee compared with Gods commaundemētes but to be obserued as far as thei bee helpers to the keping of Gods cōmaundementes and the fulfillyng of Gods will and pleasure and for good ordre and quietnes The fourthe thyng to bee ware of is the Elementes of the worlde by the Elementes some vnderstāde the Sūne the Mone the Sterres or the other elementes thinkyng that there was emonges the Colossiās some that did worship these Elementes as Gods and desired health and salucaiō of theim puttyng trust and confidence in them praiyng to them and desiryng of thē prosperous thynges and of the dispocicion of these Elementes Prophesied thynges to come The Apostle here biddeth them bee ware thei phantasie none suche thyng by these Elementes whiche are no Gods nor are not to be worshipped as God but as the creatures of God made and ordinated for the behaulfe and commoditie of man in this world Other some vnderstandeth by Elementa mundi the Ceremoniall and Iudiciall lawes of the old Testament thynkyng thē to be necessary for saluacion that none could be saued without the obseruyng of theim as some thought Act. xv And emonges the Galathians Gala. iiii But Peter and Iames and the residue of the Apostles of Christ thought legall Ceremonies and sacrifices not necessarie for saluacion but saluacion mighte well enough bee had without them ye without al Ceremonies For Ceremonies now vsed in the Churche bee no holy thynges of themselfes thei make no manne holy thei bee no workers nor workes of our saluacion thei be ordinated to signifie and represēt other thynges signified by theim And here the Apostle biddeth them beware of suche as did call thē to the lawe and not to Christe to the Ceremonies or woorkes of the lawe and of man decreed and not of God commaunded and here he willeth theim to beware of all theim that exhort men to Ceremonies old customes voluntarie woorkes lawes statutes decrees tradicions of men rather then Gods commaundementes 3 For in Christ dwelleth al fulnes of the Godhedde corporally Now he sheweth the cause why he moued theim too followe Christ and his doctryne alone and none other doctryne contrary to this doctrine it was because all fulnes of God as of holines vertue wisedom grace mercie peace goodnes iustice and of al perfeccion did remain in Christ abundauntly and perfitely that it should not nede to require of any other any goodnes holines iustice or righteousnes but of Christe onely and alone of whom is all goodnes by whom and in whom equall to the father in substaunce deite might and power By whō thei are fulfilled with all goodnes iustice and righteousnes that thei haue no neede to seke any good thyng of the lawe of woorkes of the lawe of Ceremonies or of tradicions of men for thei haue Christ in their hartes rooted by true faithe in the whiche is all the treasures of the wisedom of God the father laied vp for vs and in hym doth dwel all fulnes of God the father and he hath fulfilled all thynges bothe the law and the imperfeccion of the law he hath taken it awaie and made it perfite and vs by hym to performe the lawe By whom you are circumcised with circumcision not made by handes when you put awaie the bodye of synnes of the fleshe by the circumcisiō of Christe buried together with hym by Baptisme in the whiche also with hym you haue risē by faith of the woorke of God whiche hath raised hym from the dedde The Apostle sheweth these Colossians although thei were Gentiles to be Circumcised by Christe not after the Circumcision of the fleshe but by the circumcision of the spirite of God without the handes of manne whiche he thought not necessary for theim but that without the exterior Circūcision of the fleshe the Gentiles might be saued as well as the Iewes that was circumcised in the fleshe And here he sheweth two circūcisions the one outwardes made in the flesh by mennes handes cuttyng awaie a round pece of the skynne of the secrete members and this circumcision was not necessarie to saluacion after the Gospell was opēly preached after Christes passion but was abrogated and left as indifferent not necessary to saluaciō theother circūcision was the inward circumcisiō by the spirit of God by the whiche the whole body of synne was mortified put awaie clerely by the spirit and by faith in Christ and this circumcision is necessarie to saluaciō that is by the spirite of God to dye from synne and no more to returne again to synne as Christe died once and dieth no more so wee should dye from sinne and sinne no more but walke alwaies in a newe life and put on Christ veritie truthe iustice and holines and walke alwaie in these vertues followyng Christe in all goodnes and Godlines in veritie and iustice and in cuttyng awaie from the harte all euill desires thoughtes carnall affeccions lustes and concupiscenses whiche did arise of the flesh and not of the spirite of GOD and this is the Circūcision of Christ whiche is our Baptisme by the whiche we bee wasshed from all our sinnes by the workyng of the holy Ghoste in it accordyng to the promise of God and therfore baptisme is called the wasshyng of regeneracion and renewyng of the holy ghoste to Tite .iii. In the whiche baptisme we be purged from all our synnes