of fish so he that eateth do not contempne any ordinanunces of hye powers and without offence of the weake in knowlege and for to serue God with all goodnes so thynges that bee indifferent of theimselfes if thei bee taught as necessary to bee kept for saluacion or that it is dedly synne to omitte them then thei are called to perishe For then thei doo hurte then thei are not taken as thei should bee taken and therefore the Apostle saieth here that thei doo perishe because thei are not taken as thinges indifferēt 4 Whiche hath a pretence of wisedom by supersticiō and hūblenes of mynde and by hurt of the body He saieth that the doctryne of Pseudoapostles had a similitude or likenes or apparaunce of holines but not holines in deede that apparaunce it had by three thynges specially That was of supersticion of humblenes of mynd of greate punishement of the body Supersticion was when thei feined to theimself a waie of holines whiche thei followed makyng theim holy followyng that voluntary Religion or Godlines inuented by theimselfes by men or by mannes Tradicions Doctrynes or Ceremonies thynkyng that to bee a more truer worshipping of god then to worship God as was appointed to worshippe God in holy scriptures And of this sort there was verie many that were coumpted holy and more holy then other was onely for kepyng of mānes tradicions and ordinaunces as of this sorte was many Religious men called holy rather then for kepyng of Goddes commaundementes whiche thei skarcely knewe and yet thei were coumpted holy men before the world but this holines was no holines before God but plain supersticion to this holines I would saie supersticion men was more ready to then to bee holy before God in kepyng Goddes commaūdemētes The second cause why the doctryne of pseudoapostles appered holy was because thei that preached appered hūble and meke before the worlde and contempners of the worlde and of worldely honors and riches dispisers of carnall pleasures and lustes was thoughte to care for no worldly thing but for God and for heauenly thynges and yet thei were inwardly vain glorious and would bee coumpted holy and good iuste and righteous that had deserued heauen and heauen to bee their awne for their merites and deseruynges and onely for kepyng of mannes tradicions ceremonies and other inuencions of man of the whiche commeth no holines before God but supersticiō The third thyng wherby Pseudoapostles appered holy was by their greate pain labors and abstinence thei tooke in their bodies as by greate fastyng long praiyng and greate watchyng risyng at Midnight or Cocke crowe long Matyns and Euensonges and other many Ceremonies by the whiche their bodies wer castigate tormented many waies with harde beddes and litle time restyng in them wearyng heire clothe next their skynnes yron aboute their middle beatyng themselfes oftetymes with whippes scorges and suffre other to scorge theim with whippes that thei might suffre pein in their bodies that by that meanes thei might deserue heauen and be worthie the glory eternall but by that meanes thei could not come to eternall glory with God the father whiche requireth none suche thynges at their handes to come to heauen But GOD requireth that thei should bee followers of Christe and suffre paciently affliccions that God sendeth to them or chaunce to them in the worlde and to haue a sure faith and trust in Gods mercie grace and fauor and onely by the mercie of GOD to come to saluacion for Christes sake onely and not for their awne woorkes deedes or merites or other their punishmentes had in their bodies by the which thei obtein no iustice holines nor perfecciō before God the faither although parauenture before the worlde thei were coūpted holy for those thynges But what haue these pseudoapostles obteined before God Any iustice holines Godlines by their supersticion feyned humblenes and by muche maceraciō of their bodies Surely no holines nor iustice with God nor yet no honor in Gods sight but rather dishonor sinne and wickednes for thei haue soughte holines where no holines was to be gotten as of meates drynkes holy daies Ceremonies of mennes Tradicions phantasies and inuencions of chastyng the body out of measure contrary to Gods lawe for thei do not geue the body suche moderate sustenaunce as was necessary for it to preserue it in health to serue the spirit of God and to bryng furthe the workes of the spirite ¶ The .iii. Chapiter THerefore if you haue rysē with Chryste seke those thynges that are aboue where Christe is sittyng on the right hande of GOD. Care for those thynges that are aboue and not vpon yearthly thynges For you be ded and your life hid with Christe in God when Christe shall be shewed your life then you with hym shal be shewed in glorie The Apostle exhorteth these Colossians and in them al christians to all holines and Godly conuersacion of life and that of the resurrecciō of Christ willing all men to dye with Christe to arise with Christ As Christ died once he dieth no more so should al men die frō all syn no more to returne again to sinne To arise with Christ is to arise from syn by true penance to walke in a new life a new life knoweth no old sinnes no carnall affeccions no woorkes of darkenes it abhorreth hypocrysy and supersticion and all Idolatrie all filthie lustes desires or pleasures it doth seke iustice not of the lawe nor of the workes of the law nor of ceremonies or Tradicions of menne of mannes Religion nor yet in these thynges putteth any holines or iustice nor thynketh not Goddes honor or worship to stande in outwarde thynges but GOD to bee a spirite and would be worshipped in spirite and in truthe by true faithe in Christ and not only with a worshippe appoynted to worshippe God of man not of god alone 2 Seke those thynges whiche are aboue where Christe is sittyng at the right hand of the father If you be risē with Christ it is youre duetie not to seeke yearthly thynges as worldely honors and promocions dignities or worldly riches but aboue all these thynges to seeke those thynges that are aboue that is the heauenly ioye and blisse life and eternall felicitie and the waies to come to theim that is by true faithe in God by sure hope and perfite Charitie and by other Godly workes appoynted of God to be doen of al thē that shall come to that place where as Christe is sittyng on the right hande of God the father to certifie vs that all thei whiche shall arise with him shal come to that place where as Christ is and that by Christe onely 3 Seke heauenly thynges and not yerthly thynges That thei should more earnestly sette their mindes vpon heauenly thinges more then vpon those thynges that are vpon the yearth or partein to this presēt life by yearthly thynges he vnderstandeth all the lawe workes of the lawe as Circumcision
fountain of liuely water of the word of God And he exhorteth thē to abide and sticke sure to that faithe thei had receiued by Gods woorde and that in no wise thei should turne from it to Iewishnes or to the lawe to the sacrifices or Ceremonies of the lawe as to thinke thei cannot be saued without theim when by Christ thei haue all thynges necessarie for saluacion nor yet it is not necessary to ioyne with Christ any other thyng as learnyng of Philosophie workes of the lawe Ceremonies Tradicions of men as without them no man can be saued For Christ is a sufficient sauior without all these thynges nor it is not nedefull to saluacion to ioyne any other thyng with Christe as necessary for saluaciō without the which saluacion cannot be had This place doth reproue theim that saith menne cannot vnderstāde holy scripture truly without humain Philosophie and therefore thei say that Philosophie is necessarie and that yong men brought vp in the Vniuersities must nedes learne Philosophie thei will not suffre theim to studie diuinitie before thei haue spente three or foure yeres in Philosophy in Aristotle or in Platoes woorkes that by Philosophie thei maie bee hable to iudge of diuinitie and so it ofte tymes commeth to passe that diuinitie is iudged by Philosophie and as the Heathen Philosophier hath thought and iudged of diuinitie so many young mennes iudgementes be and so the studious youth in Vniuersities bee poysoned by humain Philosophie in their firste studies for as it is ofte tymes sene that the vessell will kepe lōg the smell of that liquor that was firste putte in it so the studious youth first brought vp in Gentile learnyng kepe long the Gētiles iudgementes and maners of these Gentile aucthors thei haue red in their youth and it is a greate grace if euer thei bee brought from theim and that is a greate cause why so many brought vp in Gētile aucthors haue more swetenes and pleasure in Gentile learning then in the learnyng of Christe and of Goddes worde whiche thei contempne and despise for Gentile learnyng Therefore I thinke it moste expedient for Gods glory to be sprede abrode for the saluaciō of many and for true iudgement to be had that all youth should bee verteously broughte vp after the knowlege of Gods word that thei might haue their iudgementes truly formed and directed after the knowlege of holy scripture that thei should be taught by sobre discrete and learned men the true science of scripture and howe thei should take it and come to the knowlege of it with what humblenes and mekenes oft times geuyng themselfes too faithful praier desiryng the knowlege of holy scriptures of GOD to the glory of GOD to their saluacion and to the commoditie of other 2 Although I am absente in fleshe yet I am present with you in the spirite Note what affeccion Paule had to these Colossians he was present with them in spirite although he was absent in his body from theim he exhorted thē to continue in faith hope and in Charitie and not to shrynke from thē one here brede so he studied to profite them and to teache them the way to saluacion and that is to bee present with them in spirite 3 Ioiyng and seyng your ordre and surenes of your faithe in Christe He commendeth theim for twoo thinges and was glad to se in them stedfastnes the one was that he reioysed to see the good semely ordre vsed emonges theim a good ordre in dooyng of thynges emonges Christians is to be commended and where is no ordre there is confusion sainct Paule i. Cori. xiiii Would all thynges should bee dooen after a semely ordre and after a decent fassiō and here he commendeth a good ordre and reproueth those that kepe no ordre nor comelines He commendeth theim also for their surenes of their faithe in Christ that by no craft or intisyng perswasion thei shrynked from Christ or frō true beleue in Christe He reproueth here inconstaunt men and suche as will bee moued with euery blast or doctryne He commēdeth thē not that thei should bee proude but that thei should more and more go forwardes in vertue for vertue commended increaseth muche more As you haue receiued Christ Iesus our Lorde so walke in him that you maie bee rooted in hym and buylded in hym and made strōg by faith and as you haue learned aboundyng in hym with geuyng of thankes The Apostle exhorteth theim to go forwardes and increase euery daie more more in knowlege in faithe in hope in charitie as thei haue receiued Christ and faithe in hym and all treasures of perfeccion and saluaciō to be had in Christ by the preaching of the Gospel so he would haue them increase in knowlege and in all vertue euery daye more and more and not to ceasse from wel doyng good workes appoynted of God to be doen. 2 So that you might be rooted in hym and buylded and made strōg by faith The Apostle requireth constancie and surenes in them that thei should not bee moueable with euery wynde of doctryne but that thei should haue sure faithe constaunt hope and bee perfite in charitie in the knowlege of God and of Christ and as a tre surely rooted in the ground cannot well be plucked vp so sure he would haue theim rooted in faithe and that thei should buylde vpon Christe the sure foundacion and not vpon menne mennes phantasies and dreames tradicions religions of menne or vpon mennes good intentes without Gods worde Christe is the true foundacion that will not bee moued by no winde nor wether i. Cor. iii. Vpō Christe we should buylde suche workes as bee mete for Christe the foundacion and thei bee the woorkes commaunded in holy scripture by gold siluer and precious stones signified i. Cor. iii. And not voluntary woorkes signified by woode haye stobble whiche tried by the fire will not stande but either smodder as haye or els burne as woode and stobble but yet thei that hath doen these workes shal be saued if thei repent and amēde and cal to GOD for mercie and grace and do the workes of the spirit 3 As you haue been taught abundyng in knowlege with geuyng of thankes He moueth men to increase in knowlege of Christe and in true faithe and Charitie and in these to excell but alwaie with geuyng thankes to God whiche hath geuen thē power to do good that none should ascribe the good workes he dooeth to hym to his mighte and power but to God the aucthor of all goodnes Iames .i. Learne that it is not enough to haue knowlege of Christ and of his benefites but all men muste increase in the knowlege of god whiche knowlege commeth by Gods worde This place reproueth thē that loueth not to rede the holy scriptures that wil not suffre theim to bee red ye scarse will suffre the Bible to bee in their Parishe Churches muche lesse in their houses Take hede that no mā deceiue
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
Ephe. v By God inwardly workyng by his spirite that cutteth from the harte all euil thoughtes carnal lustes and affeccions and this is called the circumcision of the harte signified in the olde lawe by the outward Circumcision of the flesh And this our baptisme is come to vs in the stede of circumcision to the Iewes and is as necessarie and more profitable to vs then was Circumcisiō to the Iewes in the tyme of the old law And as it was necessary by Gods cōmaundement Gene. xvii That all young men children should be Circumcised the eighte daie So it is no lesse necessarie that all young children should be Baptised for without Baptisme none can bee saued Ihon .iii. Math .xxviii. Marke .xvi. Therfore the Anabaptistes are greatly to bee blamed that would not haue young children Christened or Baptised in the water and in the holy Ghost Of Baptisme of young children I haue spoken Ephe. iiii Therfore I do not speake of it in this place any more And you whē you wer ded by synne and by the vncircūcisiō of your flesh together with hym he hath quickened you again forgeuyng to you all youre synnes and put awaie that hand writyng that was against vs conteined in the lawe writtē with the decre that was contrary to vs and that toke he clere awaye and fastened it to the crosse hath spoyled Rule and power and hath made a shewe of theim openly and hath triūphed ouer thē in his awne persone The Apostle here sheweth the thyng that he shewed more at large Ephe. ii That is what we are of our selfes mightes and powers what we be by Christ By our awne nature receiued of Adam we wer ded by synne originall and of our selfes by actuall synne but by Christe alone we be restored again to life and God hath forgeuen vs our synnes frely without our merites or deseruinges for Christes sake onely and where we wer Gentiles vncircumcised now bee Circumcised in oure hartes haue cutte awaie from our hartes all carnall affeccions lustes appetites contrary to the spirite of GOD. And where as the hande writyng was against vs that is where as the law written called hand written did conuince vs of synne that wee could not deny but we wer synners and for our synne had deserued death and we wer worthie death yet it pleased God onely of his mere mercie and grace to forgeue vs our synnes and to make vs heires of the heauenly inheritaūce and partakers of his glory by Iesus Christe Also where as the lawe did condempne vs for our syn to death it pleased God of his mercie not onely to forgeue vs our synnes but also to take awaie that hande writyng that condēpneth vs for synne to deth and that writyng was the lawe of God written that shewed all men to be synners in the sight of GOD and no man to bee iuste Christe onely excepted in the sight of God and for sinne worthie death The Apostle here vseth a Metaphor of a writyng or of an obligacion made where men be bound to fulfill the writyng or obligacion made This writing is the lawe of God it requireth that all men should fulfill the lawe no manne fulfilled the lawe Christ onely excepted wherefore al men was found by the lawe gyltie worthie death because thei fulfilled not the law that thei were bounde to kepe This lawe Christ not onely for himself but for all them that beleue in hym or shall beleue in hym to the worldes ende did fulfill that it shall not bee imputed to theim that beleue in Christe any trasgression of the lawe for Christ is the fulfiller of the law and we by hym in hym Christ is the perfeccion of the lawe to al thē that beleue in hym Ro. x. 2 He hath fastened it to the crosse Now he sheweth when he deliuered vs from synne and brake in peces the Obligacion that condempneth vs to death for synne it was whē he suffered death vpon the crosse for vs and toke our synnes vpon his backe Esay liii And in that suffryng he ouercame the deuill and all our enemies synne death and hell and the deuill and all wicked spirites whom he calleth here rule and power and in token of victorie he sprede abrode banners of victorie and the spoyles of enemies diuided and did triumph noblely ouer his enemies and that by no other power or mighte but by his awne power and might and strength that al honor and glory should be geuē to God alone and to none other for all victories had ouer our enemies to declare vnto vs by whom and in whose name and power wee shall ouercome oure enemies the deuill the worlde and the fleshe that is in the name of Christe and by Christe alone and not by holy water sprynkelyng or by the sound of an holy bell by a palme crosse holy candle or other sorcery or witcherie as some folishly and supersticiously hath thought for these cānot driue awaie the deuill but rather the deuill is kepte and mainteined by suche false trustes vain hope lies for Christ droue not away the deuill when he was tēpted of the deuill Mat. iiii With holy water holy candle palmes or crosses but by the woorde of GOD resistyng all temptacions of the deuil and so by the woorde of God muste we resist and ouercome the deuill Ephesi vi Therefore let no man iudge you in meate or drynke or in parte of the holy daie as the newe Moone or Sabboth dayes which are shadowes of thynges to come the body verely is of Christ The Apostle semeth here to gather a conclusion of the wordes and sentences goyng before after this maner forasmuche as Christ hath restored you ded to life again and hath circumcised your hartes and forgeuen you all your synnes and takē awaie that hande writyng that condēpned you to death for sin in you ye and also hath ouercomed all your aduersaries that was against you or would haue accused yon and hath had victorie ouer thē And also you in Christ haue all iustice holines wisedome forgeuenes of synne redempcion saluacion life and all perfeccion fredom from al captiuitie of the deuill synne death or hell fire from all seruitude and bondage of the lawe and that by Christe onely that you hauyng and possessyng Christe by true faithe haue no nede of the lawe or workes of it that you should not thynke the lawe necessary to saluacion that is that you should not thynke that without you kepe the lawe and all the Ceremonies of it you could not bee saued as some thought no man could be saued without he were Circumcised in the fleshe accordyng to the old lawe Gene. xvii Commaunded to Abraham and his posteritie duryng the tyme of the law but against that opinion saincte Paule throughout all his Epistles laboreth and sheweth plainly that Circumcision is not necessary to saluaciō but that without Circumcision and workes of the lawe such as beleue in Christe shal bee saued although
thei neuer were Circumcised Ye also he declareth plainly the lawe and the woorkes of the lawe as Ceremonies and Iudicialles not to bee kept vnder the pain of dampnacion and as necessarie to saluacion as without theim no man could bee saued whiche saincte Paule here improueth and willeth that no man should iudge another good or bad for meate or drinke forbidden in the Lawe of Moses or for kepyng of holy daies or not for kepyng holy daies as Sabboth daies feastes of newe Moones or other holy daies cōmaunded by the lawe whiche if thei bee kepte as indifferent thynges thei make no manne good iust or holy for kepyng of them nor yet thei condempne no man if thei bee necglected or omitted and lefte vndoen therefore no man should iudge another good or euill for dooyng or omittyng these workes abrogated by Christe and left to vs as workes indifferent 2 Lette no manne iudge you in meat or drynke Now he taketh away all holines from meate or drynke willyng that no manne should coumpt holines to be in meate and drynke or in absteynyng from the same for the kyngdom of GOD is not meate or drinke but iustice peace and ioy in the holy ghost Rom. xiii And here he would no manne should iudge another good for absteynyng from meate or drynke or euill for eatyng of meate and drinkyng of drynke This place doth shewe that by Gods lawe meate and drynke are not forbidden to bee eaten of any man nor GOD careth not what maner of meate a man eate so he eate it with sobrietie with geuyng of thākes to God for it as to the onely aucthor and geuer of all meate to all creatures for the necessities of manne to fede the body that it maie be able to serue God and to do the workes of the spirite Learne that it is not the meate that entereth into a manne that defileth hym but that goeth out frō man defileth man as euill thoughtes wordes and deedes adultery fornicaciō murther c. Mat. xv Also learne here that there is no maner of meate forbidden Christians to eate by Gods lawe so thei eate with sobrietie and with thankes geuyng to God yet Christians may not vse alwaie this their libertie for three or foure causes Firste the ordinaunce of hye powers whiche hath decreed some daies of absteinēce from this or that kynde of meate to this ordinaunce of hye powers it becōmeth euery one to bee obedient and to kepe their ordinaunces as long as thei would haue thē kepte as thynges expedient for the commō wealth peace iustice and good ordre or for good pollitique endes As the absteinēce from fleshe the tyme of Lente whiche is an ordinaunce admitted of manne and of hie powers and rulers for many good causes and consideracions when it shall pleace the hie powers to abrogate and take awaie that ordinaunce of the faste of Lent the hye powers maie lawfully take it away as thei shal thinke mete and expedient for the common wealth and yet no parte of Gods lawe taken awaie Many causes I thynke did moue the rulers of the common wealth to institute abstinence from fleshe in Lent tyme. First because that that time of the yere fleshe is for the more parte out of season and not wholesome for mannes bodie and for the more health of mē in their bodies after Easter when thei shal eate fleshe again Secōdly that men should more chastice their bodies that thei beyng fastyng or kepyng abstinence should with more earnest and inwarde affeccion praie to God for thēselfes and for other for ful belies seldō geue feruent praier to God or thākes hartie frō his harte to God for his benefites Thirdly that by abstinēce men should the better mortifie ouercome al carnal affeccions Fourthly because this time of Lēt is a time for beastes to brede in thei should be spared that tyme that more store of cattell should be al the yere after so of more store plentie cattell should bee better chepe Fifthly that by abstinence of Lent men should mortifie their carnall affecciōs and be made more pure and cleane in conscience against Easter that thei mighte at Easter receiue worthely the body and bloud of Christe For these and many other causes expedient for commō wealthes I thynke this time of Lent was instituted of the old fathers of the churche not that the fast of Lēt should iustifie any mā make them holy and good take away sinnes or satisfie for synnes or that the eatyng of fishe should make a mā better before god then the eating of flesh by the outward worke in it self as some hath taughte condēpnyng them for heretiques and lollars that eate but white meate in Lēt season neuer generally forbiddyn by any lawe to bee eaten in this Realme for in the Northe partes alwaie the people did eate white meate in Lent season without any prohibiciō to them by the lawe But this false iudgement of Lente that it should be by Gods lawe commaunded or that it was a Tradicion of Christe or of his Apostles that it was necessarily to bee obserued vnder the pain of dampnacion that it iustified menne toke awaie sinnes made men holy or better then other was a false opinion of Lent not grounded vpon holy scripture But this is come to ignoraūt men by ignoraūce of holy scripture mete and worthie to be improued and spoken again of all true preachers pastors and Curates and of all men And although God hath not appoynted to vs any differēce of meate in daies but saith that all maner of meate is pure to theim that bee pure and that doth eate with genyng of thankes to the lorde for their meate i. Timo. iii. And that it is not the meate that entereth into a man that defileth a mā but it is that goeth out of the mouth that defileth a man Math. xv Yet there is three or foure thynges that prohibeth men to vse their libertie in meate and drinke First is the ordinaunce of the high powers to whom it becommeth euery subiect to be obedient in al lawfull ordinaūces and causes not contrary to Goddes lawe The seconde is the infirmitie or weakenes of our brethrē whom we may not offēde by our meate and drinke Ro. xiiii The third is a conscience erronious thynkyng not lawfull to eate meate and yet against his conscience doth eate that man that so doth offendeth God Nam qui contra conscientiam edit peccat Ro. xiiii i. Corin. viii His conscience erronious should bee rectified and then let hym eate with a streight conscience rectified after true knowlege of Gods worde The fourth maie be for health of mānes body to preserue it from sickenes Fifthly to mortifie carnall affeccions lustes and desires and to make the bodie obedient to the spirite of God and to doo the workes of the spirite This is alwaie to be noted and obserued that no man vse his libertie in meate drynke and in other indifferent thinges to fulfill the desires of
Sacrifices Ceremonies diuersties of meates daies apparell and all the workes of the lawe cōmaunded vnder pein of death to bee kepte whiche thing sainct Paule doth not admit Finally by yearthly thynges he vnderstandeth all thynges in this present life that plucketh mennes hartes myndes from God and maketh thē to set more by them then by God or by his worde or by heauenly ioye and the waie to come to the heauenly ioye 4 For you bee dedde and your life hid with Christe Nowe he sheweth the cause why they should seke thynges aboue and not beneth or yearthly thynges for thei are ded from yearthly thynges that thei should liue to Christ by true faithe and Godly conuersacion of liuyng for their lifes are hid in Christ and with Christe shall appere when he shall come in greate glorie companied with all the holy angelles of heauen to iudge the quicke and the ded Therfore in Christe let all our truste be put and desire of hym onely healthe life and saluacion And if any should moue you to despaire of the life to come with Christe for affliccions or aduersitie that should chaunce to you in this life remembre that your life is hid in Christe and doth not appere to bee called a life but rather a misery bothe for the shortenes of it and also for the transitorie pleasure of it but then it shal bee shewed in the glorious cōming of Christ as a rightous iudge both of quick ded Now ye se that the life of the faithfull is hid here in Christ and is kept by humblenes of the Crosse as the faithfull had no life but in the last daie it shal be shewed to be a ioyfull and blessed life whiche nowe appereth not blessed This place maketh men sure of the life to come in another world whiche carnall and worldly mē thynketh not of nor yet beleueth to come and it moueth men to haue sure faithe and constaunt hope in Christe and of the glory to come in Christ and by Christ Also it teacheth the life of faithfull men to appere here in this worlde to be nothyng lesse then a life ye good menne dooth here appere as thei were vtterly forsaken of God and abiectes of al menne and yet God hath reserued for theim a glorious life in the worlde to come for hope of that life here all aduersities are to be borne paciently Therfore mortify your members whiche are vpō the yerth as whordō vnclēnes vnnatural lust euill concupiscence and coueteousnes whiche is the worshippe of Idols for the whiche the ire of God is wont to come vpō al vntractable childrē emonges whō you walked some tyme when you liued emonges them Now he moueth theim to kill and mortifie all vice and synne that vertues might bee sette in their places and first he willeth theim to mortifie their yearthly members that is all the workes of the fleshe whiche be rehersed Gala. v. Worthy to bee eschewed for thei exclude menne from life and bryngeth death to the doers excepte thei repent and call to God for mercie and grace And first he willeth men to put away whoredome aduoutrye fornicacion and all vnclennes of the body for these vices displease God prouoketh God to powre his Ire and Vengeaunce vpon men and vpon the world Gene. vi Ephe. v. Thei kill the body bryng to it many incurable sickenes and diseases thei bryng shame to men in the world losse of goodes riches inheritaunce ofte tymes death of the body by whores and finally thei shutte out men from heauen These vices are mortified or killed when we forsake theim and flee theim and al occasions of them be put awaie from vs and wee geue no place to them nor yet to no occasion of theim but that we mortifie theim by litle and litle by the workyng of the spirite of God whiche maketh that synnes although thei be in vs and we can not be without theim .i. Iho. i. Yet thei reigne not in vs nor we bee not obedient to the desires of synne and that not of our selfes but by the spirite of God But what thyng shall moue men to forsake synne and mortifie the desires of syn Surely nothyng more moueth to abhorre synne then the remembraunce how filthy a thyng synne is how it displeaseth almightie God what shame confusion pein sorowe and woo euerlastyng it bryngeth with it howe it destroyeth both body and soule what vengeaunce of God it prouoketh to be powred vpon the whole world for God is the God that willeth no synne to be doen nor will suffre no synners to dwel with him in his tabernacle Again to remember what ioy what blisse what eternall felicitie commeth to them that killeth all synne in them and abhorreth it and studieth to liue Godly in all goodnes Synnes are to be mortified firste by true penitence and repentaunce for synne forsakyng synne and abhorryng it and neuer intendyng to returne again to syn Secondly by true faithe in God the father trustyng surely in his mercie and grace that he will forgeue hym his synnes not for his deedes woorkes or merites but onely for Christ Iesus sake Thirdly by walkyng vnfeinedly in a newe life Whoredome is here rekened firste to be mortified because it is moste daungerous that vice hihgest prouoketh God to powre his vengeaunce vpon men because men oft tymes estemeth it as least of all synnes and yet moste of all synnes it sonest killeth both body and soule shutteth out men from heauen i. Corin. vi Gala. v. And God will punishe fornicators and adulterers Hebre. xii So he will that al maner of aduoutery and fornicacion should be clerely put awaie and all occasions of them He willeth also that men should mortifie all coueteousnes and all vnsaciable desire of money of worldly riches and goodes would not that any should loue money more then GOD nor make his God of his money as the coueteous man doth settyng all his mind and harte vpon the gooddes of the worlde louyng theim better then God takyng more pein to gette the gooddes of the worlde then the true knowlege of God and of his holy woorde rather forsakyng God then his riches and more sory for losse of worldly riches then for losse of God Suche coueteous men vnmerciful shal not possesse the kyngdō of heauen for thei loue darkenes better then light and therfore thei shall goo to darkenes and to euerlastyng pein 2 For the whiche commeth the vengeaunce of God vpon al intractable children Marke here for what thynges commeth the vengeaunce of God vpon men not for white meate eatē in Lent season or for egges eaten vpon the Fridaie but for fornicacion aduoutery vnclennes euill lustes and concupiscences coueteousnes and such like forbidden by Goddes lawe whiche prouoketh the Ire God and his vengeaunce Learne that pein followeth synne that none thynke that thei may lawfully synne or that thei shall escape vnpunished for synnes for God loueth no synne Psalme .v. And he will not suffre
syn to be vnpunished 3 Emonges whom you walked when you liued emonges them He sheweth that these Colossiās was poluted with those greate vices some time when thei liued as Heathen Gentiles knowyng nothyng of God but nowe thei are wasshed and purged from their synnes by Christe alone and not by their workes deedes or merites Here we maie learne those that was some tyme euill and filthy synners nowe to bee good and iust men to condēpne the olde saiyng once euill euer euil for if that saying should be alwaies true none of vs al should be good for we wer al once euil by nature we are the children of the Ire and wrathe of God and the children of darknes now by Christe we are made the welbeued children of God through his mercie and grace for Christes sake alone Now truly put awaie all ire indignaciō malice euil speakyng filthy spekyng from your mouth lie not one to another after that you haue put of the old man with his dedes and haue putte on a newe man whiche is renewed to knowlege and his Image whiche hath made hym where as is no Gentile or Iewe Circumcision or vncircumcisiō Barbarous or Sithian bonde or free man but all in all is Christ Here the Apostle moueth men to put awaie al sinnes that vertue may be sette in their places And first he willeth all ire indignacion malice rancor enuie slaunderyng of other filthy spekyng to clerely to bee banished from mēnes mouthes that no communicacion should be had emonges men but suche as becommeth sainctes Eph. v. That GOD might bee glorified and other edified 2 Lie not one to another Here is forbidden all liyng craft falshed or deceipte in byyng and sellyng in the whiche is vsed muche craft and deceipt and vsed of so many and so ofte as it wer a lawfull thyng and not against Gods law one to deceiue another in byyng and sellyng It is no small vice that bryngeth men to hell and to death liyng crafte and deceipte bryngeth to death Therfore thei are to bee eschewed and fledde of all christians how so euer proffitable thei bee or appere to bee to men And this thyng is greatly to bee lamented emonges Christians that after such knowlege of Goddes truthe had emonges vs that so many haue delight in liyng in crafte and falshed for lucre sake ye this is more to bee lamented that suche euil men be not ashamed to confirme their lye craft or falshed with an oth callyng God to witnes of their lyes crafte or falshed 3 After that you haue putte of the olde man with his deedes Now he sheweth the cause why thei should eschewe synne vice because thei haue put of the old man withal his concupiscences lustes and desires by true faith in Christ that thei should walke no more after the old man his affeccions but that thei should put one a newe man that is the spirite of God and walke after hym and bryng furthe the workes of the spirite euery daie by all their life tyme hauyng their hartes and myndes ruled by the same spirite 4 Whiche is renewed to knowlege and to the Image of God that hath made hym Here is shewed how we shall put on the newe manne and be renewed in hym it muste be by knowlege of GOD the father whiche hath made vs like to his Image Gene. ii Whiche regardeth not persons nor careth not whether he be a Iewe or a Gentile Scot or an Englisheman seruaunt or Master a man or a woman but Christ is all in all thynges that is he that hath Christe hath all thynges as all holines iustice and righteousnes If the newe man bee put on by knowlege of God whom put thei on whiche knowe not God nor his worde If men be renewed in the spirite of God by knowlege of God in whō are thei renewed that knoweth not God But in the spirit of the deuil how can thei folowe Christ and do his commaundementes that know not God nor yet his will by his worde Gods will and pleasure is knowen by his worde therefore learne how necessary a thyng it is to knowe God by his worde for the saluacion of manne consisteth in this true knowlege of God Iho. xvii Put you on as elect of God holy and welbeloued the bowels of mercy gētlenes modestnes mekenes softnes sufferyng one another and mutual forgeuing one another if you haue any cōplaint agaīst any as christ hath forgeuen you so doo you The Apostle moueth these Colossians and in them all Christians to haue the same vertues that the electe of God to eternall saluacion hath and in theim to walke and increase euery daie more and more these vertues sheweth to vs who be elected of God and who not as farre as manne can iudge by outwarde thynges The elected of God to euerlastyng ioye and blisse thei fle and hate all vice and synne thei loue vertue and Godly liuyng and in it do walke al their life tyme by true faith and workes of the spirite 2 Bowelles of mercie gentlenes He sheweth what vertues the elected of God should putte on he willeth them to put on the bowelles of mercie that is that thei should haue like pitie and compassion as hath mothers towardes their children The inward partes of mothers be moued to helpe when thei here or se their children wante necessaries and thei wil helpe their children to their powers so should euery one of vs be affected one to another as the mother to her childe This place reproueth all cruell menne that be vnmercifull that care not for other so thei be well themselfes and liue in all welth and pleasure Also he willeth that thei shouldbe gentle meke modest sober descrete soft humble and lowly to all menne and here is rebuked stubburne sturdy froward ouerthwarte cruell and all froward maners 3 Sufferyng one another He moueth theim to suffre all iniuries and wronges paciently and one to beare with another and readie to forgeue displeasures and iniuries dooen one to another and not to geue checke for checke or taunt for taunt nor to auenge hymself of iniuries but to forgeue and to prate for them that do vs iniury or wrong after the example of Christ but of these thynges more largely is spoken Ephe. iiii Aboue al thinges haue Charitie whiche is the bonde of perfeccion and the peace of God maie triumph in your hartes in the which you are called in one body and bee you thankefull Emonges all vertues Charitie excelleth for it is the bond of all perfeccion and knitteth all vertues together by the which Christians bee knit together by suche a bonde of charitie as can neuer bee losed for as membres bee knit in the body by ioyntes so Christians by Charitie and one cannot be separated from another for it byndeth members of Christe together and it maketh perfite the whole body Again of the contrary ire hatered enuie debate strief and contencion plucketh the body in peces where as by