AN EXPOSICIon in Englishe vpon the Epistle of S. Paule to the Colossians wherin the letter is purely declared with many good exhortacions to flee vice and to take vertue as shall appere clerely to the faithfull reader throughout all this Epistle written by Lancelot Ridley of Cantorbury Anno salutis humanae M.D.XLVIII CVM PRIVILEGIO AD IMPRIMENDVM SOLVM ¶ The preface to the Reader GRace mercie and peace from GOD oure father of heauē bee vnto all thē that loueth GOD and his worde and bee true setters furth promoters of Gods holy Gospell Amen Because the worde of God is the spirituall foode of our soule Matth. iiii and as necessary for the soule to feede it as corporall food is to fede the body ye more necessarie because it feedeth the soule a more plenteous thyng then is the body and geueth life eternall with GOD the father whereas the foode of the body feedeth the body for a short time and bryngeth not eternall life with God the father And this spirituall foode for the mooste part lieth hid in the letter of holy scripture vnknowen to many that readeth scripture because thei dooe not vnderstande that thyng thei reade although thei doo vnderstande Englishe and the scripture in many plain places yet there bee in the holy scriptures many darke places and hard sentences to be vnderstād whiche requireth more help then the bare texte in Englishe either by diligente searchyng oute the true trāslacion of that place out of that toungue that it was first written in that is out of the Hebrew or the Greke tongue in the whiche the holy scriptures was first written either by cōparyng of one place of holy Scripture with another and expoundyng one place by another or by diligent obseruyng the circumstances and sentences goyng before and commyng after or by helpe of some learned aucthor or godly learned man in holy scriptures to whom more knowlege was geuen of GOD bothe by great studie and also by humble praier made in faith for the same to God the aucthor of all wisedome and diuine knowlege by whiche meanes the misteries of holy scripture bee knowen and shewed to man of God That the spirituall foode of this Epistle to the Collossians should not be hid but parte of it made more opē and plain to the simple not learned in the Latin toungue I as one of the least in learnyng quid em̄ musca cum Elephantis haue sette furthe this rude exposiciō in this Epistle of sainct Paule to the Collossians as it hath pleased God to geue me grace and knowledge as I did before in the Epistle of sācte Paule to the Ephesians and to the Philippiās studiyng alway to profite all menne if I could and to hurt no man as knoweth God the iudge of consciēce and of all secrete thoughtes And to excite other better learned then I and of more health of body then I haue to applie their studie wit to set furth in English some part of holy scripture that the symple people might be moued more to read the holy scriptures and take more profite of theim then thei doo now by readyng onely of the letter and not vnderstāding the true meanyng of that thei read but rather ready to take it amisse then after the true sence of the holy ghost so by taking the scriptures amisse commeth greate error and heresies euil and preposterous iudgemētes false trustes and vain hopes and all for lacke of true knowlege of holy scriptures as Christe saied to the Sadduces Mat. xxii Erratis ignorantes scripturas you erre not knowyng the scriptures So ignoraunce hath been and yet is the cause of many errors and heresies and that men runne into dampnaciō iudgyng euill good and good euil swete soure and soure swete lighte darkenes and darkenes light to whō the Prophete Esai did threate woo euerlastyng saiyng Esaie .v. Woo bee to theim that call good euil euill good lighte darkenes and darkenes lighte c. So ignoraunce is yet the cause of these euils although the Bible bee in Englishe suffered to euery man and woman to reade at their pleasures to honor GOD to edifie theimselfes and other with all ye commaūded to bee reade euery daie at Matins Masse and Euensong yet there remaineth great ignoraunce corrupt iudgementes blindzeales not after the knowlege of God and will remayne still excepte I bee deceiued and excepte the holy scriptures bee made more plainer to the lay people vnlearned by some commentarie exposicion or annotacion that the laie people maie vnderstande the holy scriptures better and knowe the wil and pleasure of GOD by theim opened and plainly declared Therefore let ignoraunce the mother of al errors and heresies supersticion and Idolatrie bee clerely putte a waie by knoweledge of Gods holy sacred word truely opened and declared by some exposicion made by sobre sadde and discrete learned men that of holy scriptures truly expounded nothyng maie bee gathered but spirituall foode to feede the soule or elles I feare greatly that many will gather poyson for meate and errors for truth interpretyng the holy scriptures after their awne mynde and affecciō and not accordyng to the mynde of the holy ghoste by whom it was written But now I truste that all ignoraūce Idolatrie and supersticion and blynde zeale shall fall awaie by litle and litle the causes of them take awaie and the true knowlege of Gods woorde had and such Godly Homilies shewyng so muche Godly wisedome and true knowlege of necessary verities for our saluacion as was neuer shewed before our daies to the people of this realme for the whiche glory is to be geuen to GOD laude and praise to the kynges Maiestie and to his mooste prudent and honorable counsaill that so tendereth the health and the saluacion of the people of this realme that thei would haue al Idolatrie supersticion and feined religion takē awaie and Christes true honor and glory set furthe and grounded that all men mighte honor and worshippe God truly with that honor that he would be honored appoynted not of manne but of God in his holy scriptures geuen to vs to knowe God to loue God and to feare God to know our duetie to God and to our neighbor and to do it in deede the better accordyng to the will and pleasure of God to whom with the sonne and the holy ghoste be all honor and glory nowe and euer AMEN ¶ The argument of the Epistle THE Apostle after his Christiā salutaciō geueth GOD thankes for these Colossians that thei were come to the true knowlege of Christ by the word of God preached to them by Epaphras and had receiued faith hope and charitie as their workes declared he praieth to God for their increacemēt in spiritual knowlege and Godly liuing shewyng the benefites of Christ the hed of the Churche to theim and to all men willyng theim to stand sure groūded vpon Christ the sure foundaciō and that thei would not shrynke from Christ and his doctryne
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
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
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
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
it was Epaphras a disciple of Paules and a true minister of Christe in the sincere preachyng of Christes Gospel and this Epaphras returnyng agayne to Paule in prison for the Gospelles sake shewed to Paule of the faith hope and of the charitie of these Colossians for the whiche thynges Paule commēdeth thē not that thei should bee proude but that thei should increase daily more and more in these holy vertues and giftes with thākes to God Nā uirtus laudata crescit Vertue commendeth increases Learne here what seruauntes or chapilaines should Bishoppes haue aboute thē surely suche as this Epaphras was to Paule one that loued his Master in al goodnes and Godlines and for the truth sake a man that loued God and his woorde that was glad when he hard the worde of God to bee purely preached abrode and to bryng furth Godly fruites as faithe hope and charitie and of greate gladnes shewed these fruictes to other that other mighte glorifie God and geue thankes to GOD for the Gospell preached to make other to followe these Colossiās in faithe hope and charitie and in other Godly vertues I feare me that all Bishoppes and noble men hath not alwaie suche seruaūtes or chapilaines about them and with theim that be fauorers and louers of Gods holy word but rather enemies and aduersaries to it ye haters of it slaunderers liers and euill reporters of faithfull ministers of Gods woorde reportyng suche euil vpō preachers as the preachers neuer did speake nor thoughte ye parauenture suche thynges as true preachers hath and dooth euer abhorre and detest Ye parauenture suche thynges as the preachers hath spoken again and forbiddyng to be doen spoke or thought and such euill toungues liyng to please their Maisters by their false liyng hath broughte many good and faithfull preachers to bee had in hatered and euil estemed of many Bishoppes and noble men whiche of ignoraunce hath persecuted ye parauenture put to death faithfull ministers of Christes Gospell whose innocēt bloud shed for Christes Gospel sake God will punishe excepte thei repent and amende and to cal to God for mercy and grace Therefore lette bishoppes and al noble men and noble women bee not hastie of credence to report euill or preachers and monishe their seruaūtes to beware what thei reporte of preachers and that thei reporte no other thyng of them then that thei can proue by honest menne as thei would haue their masters fauor or profites by their Maisters then should euill reportes and false slaūders cease of true preachers of Goddes woorde then should faithefull Ministers of Christes Gospell bee knowen frō the false ministers and true preachers fauored and estemed of men as thei bee worthie then should God bee the more glorified his word better trusted and beleued God better knowē and loued and so come into health to eternall saluacion by Christ whereas now the contrary doen and suffred many worketh their awne and euerlasting death and dampnacion persecutyng Christes faithfull Ministers thynkyng parauenture then to do a sacrifice pleasaunt to God whē thei do persecute Christe in his membres as Paule did before he was conuerted as it is written Actes ix Philip. iii. I praie God thei maye be cōuerted with Paule to plaie Paules parte that thei maie be preachers teachers and setters furth of Gods holy woorde as earnest as euer holy sainct Paule was and seke Gods glory and the saluacion of other as Paule did Therfore and we sēce the daie wee harde haue not ceassed do praye for you to desire that you might bee fulfilled with the knowlege of his will in all sapience and wisedome spirituall vnderstandyng that ye mighte walke worthelye pleasyng God in all thynges fructifiyngi al good workes and increasing in the knowlege of God strengthened with all strēgth after the power of the glory of hym to all tollerance and pacience with ioye geuyng thankes to the father Nowe the Apostle goeth forward in his praier he had begō and saieth that he geueth thankes to God and hath not ceased to praie to God for theim that thei might be fulfilled with all godly wisedō spiritual knowlege that thei might walke worthily pleasyng God and bryng furthe all good workes increasyng in the knowlege of God In this praier the Apostle teacheth vs one to praie for another and to geue thākes to God for his benefites geuen to men and specially for faith hope and charitie as here Paule did Secondly here we maie learne not to ceasse from praier to God for other Thirdely this place teaceth vs what wee should desire to other aboue al thynges surely this thyng that thei mighte haue knowlege of God and of his benefites whiche is so necessary that no man can bee saued without it Fourthly hereis shewed for what ende and purpose Godly wisedō is necessary that it is ordeined for this ende that men should walke worthily accordyng to their vocacion euery man in his state and degre that he is called vnto of God Alway studiyng to please God and not hymself the worlde or the fleshe the multitude of the people but God alwaye For he that seketh to please men high or lowe hymself or the worlde he cannot please God Non potest quisquā duobus dominis seruire No man can please twoo Masters of cōtrary affecciōs and myndes Finally Godly wisedome is ordinated that men should fructifie in all good workes that is doo all good workes whiche thyng thei cānot do till thei be taught which are the good woorkes that pleaseth God how thei should do thē and for whose sake for what ende good workes should be dooen This place reproueth al thē that bee sory that there is so muche knowlege of gods holy worde had emonges the people as is saiyng it was a merie worlde when euery manne woman or child could not prate of Gods word and sence that time there was neuer no mery world curssyng and banning and wisshyng to the Deuill suche as brought in this newe learnyng as thei call it so by theimselfes you maie see and by their awne wordes it is plain thei cal gods woorde newe learnyng and the preachers and setters furth of it heretiques worthy fire and a fagotte to burne them saiyng thei would go .xx. mile bare foote to burne suche heretiques so by ignoraunce thei speake worke their awne dampnaciō And as Christe saied to the Sadduces Math. xxii So maie men saie to them erratis ignorantes scripturas you erre and fal into errors and heresies deceiuyng your selfes and other because you are ignoraunte of the holy scriptures althoughe you call other heretiques and deceiuers yet you bee the heretiques in deede and deceiuers of the people worthy that punishement that you wisshe to other excepte you repent and amende and reforme your iudgementes wordes and deedes and call to God for mercy and grace and seke for better more truer knowlege in Gods veritie and truthe and haue a better mynde to it and to
the true preachers and setters furthe of it This place also reproueth all thē that do abuse Godly knowlege and vse it for their carnall libertie sensuall pleasure worldly honor and dignitie ease reste profite and for their belie sakes such do not serue God but their belies whose ende is deathe and their glory here shal bee in tyme to come to their confusion shame and euerlastyng death Phili. iii. if thei do not repent and amend for Godly wisedom is geuē that thei should serue and please god and not theimselfes or their belies And suche bely beastes bee the cause that the worde of God is euill spoken on because thei doo abuse their knowlege and turneth it to their carnall pleasures proffites or glory But suche let theim put awaie ignoraunce and take vnto thē Godly wisedome and knowlege and study to liue after Godly knowlege or els their knowlege shal be to their more condempnaciō as Luke sayeth the seruaunte knowyng the will of his Maister and not doyng it is worthy greate punishement and many plagues to bee laied vpon his backe 2 Fructifiyng in all good workes Godly wisedō here desired willeth vs to fructify in al good woorkes that is It would wee should bryng furth al maner of good workes not one worke alone as some there bee that thynke it sufficient for theim to haue doen one good woorke as some to haue builded a Chaūtry some an Abbay some a house of Fryers some a Nunnery some an Hermitage some a Guylde some a Candle some a Torche euer to burne in suche a churche before this Image or that Image whiche be workes not cōmaunded of God nor yet required of man to the which no promise of rewarde is promised of God but Godly knowlege takē out of scripture teacheth mē not onely to do one good worke but to do all maner of good workes appoynted in holy scripture to be doen. This place doeth seme to declare that holy scripture is able to shewe all maner of good workes that there is no worke to bee called good excepte it bee commended and also commaūded to be doen in holy scripture And this saiyng of sainct Paule reproueth those men that thynketh the holy scriptures cannot teache all necessarie truthes sufficient for our saluacion those men sainct Paule .ii. Timothe iii reproueth saiyng the holy scriptures to be able to instruct mē in righteousnes that he maie be made perfite and ready to do al maner of good workes He excepteth none If the holy ghost had thought other workes then holy scripture speaketh of to haue been necessary for our saluacion and that suche workes of necessitie ought to be doen he would not haue said I thinke the holy scripture to instructe vs and to make vs ready to doo all good workes 3 Increasyng in knowlege The Apostle would wee should bee fulfilled not onely with all wisedome and spirituall vnderstandyng but also he would we should increase in knowlege euery daie bee better and better learned and haue more more knowlege of Gods holy worde Here we maie se that euery man bee he neuer so well learned before yet he maie learne more wisedome and knowlege of Gods holy worde Ye we se it is euery mannes duetie euery daie to learne of Gods holy word more and more knowlege and to increase in the same This place sharpely reproueth all men that wil not learne knowlege of goddes holy woorde and specially priestes that will not learne but rather spend their tyme idlely at Cardes or Dise then thei will loke vpon the newe Testament or of the old Testament and wil bee no better learned then thei wer the first daie thei wer made priestes Ye this place reproueth all them that will not heare sermons Lectures of diuinitie in Englishe or in Latyn or in that tongue thei vnderstand ye this place cōdempneth all them that thynke it is enough for the rude people to saie their Pater noster and Aue Maria and the Credo and with them to bee contented and needeth to learne no more knowlege when saincte Paule would we should euery daie increase more and more in knowlege and spiritual wisedom and as thei increase in knowlege of God so he would thei should increase in Godlines in vertue that thei might be strengthened with al Godly power strength able to beare all aduersitie paciently geuyng thankes to God in their state liuyng vprightly in their vocacion whiche hath made vs able to the felowship of sainctes in light whiche hath deliuered vs from the power of darkenes and hath trāslated vs into the kyngdō of his wel beloued sonne by whom we haue redempciō and by his blood forgeuenes of synnes Now the Apostle turneth hym to the chief matter and cause for the which he wrote this Epistle that it was to shewe health and eternall life to be geuē to vs all frely by Christ without respect merite or dignitie of our woorkes or of any thyng that is in vs. And first he sheweth part of the benefites that we haue receiued by Christ Firste that when we wer vnable to thinke to will or to do any good worke or deede he made vs able and did geue vs power to thynke will and do good Of the whiche wee maie learne that all power to thynke will or do good commeth not of our selfes but of GOD the aucthor of all goodnes as saincte Iames saieth Iames .i. Second we be made partakers of the inheritaunce of sainctes in lighte that is of that heauenly inheritaunce that holy sainctes be of in light and in glory and thus wee bee made not by our selfes but by Christ when we were before farr frō it hauyng no right ne title to chalenge or clayme the heauenly glory for our inheritaunce Now by Christ we haue right title to claime it for our inheritaūce He addeth in light as he would saie our inheritaunce was before in darkenes now it is in light of the father of light by Christe Thirdly God hath deliuered vs from the power of darkenes and translated vs into the kingdō of his welbeloued sonne Iesus Christe for whose sake alone we wer deliuered frō all power of darkenes that is of the deuill the aucthor of darkenes and from al workes of darkenes as from synne death hell and from euerlastyng dampnacion also the father of heauen hath takē vs awaie frō all darkenes and blyndnes of ignoraunce of Gods holy word and brought vs into his truthe and into the lighte of the veritie of Gods holy woorde now openly preached and shewed thankes be to God We wer some tymes as saieth sainct Paule Ephe. ii The children of the Ire of God and of darkenes but wee are now made the children of God by adopciō and of light as children of light let vs walke in all iustice veritie and goodnes before wee were in darkenes and did walke in darkenes in much Idolatrie supersticion and feined holines thynkyng that wee pleased God very well when we highly
and displeasure or deserue life euerlastyng surely nothing And where as Paule saith here I fulfil that are behynd or that dooth remain of the affliccions of Christe is nothyng els but that sainct Peter saith i. Peter .ii. where he saith that Christ hath suffered for vs leauyng to vs example that we should followe his footsteppes that is that we should suffre afflicciōs after the example of Christ and the affliccions that we suffre Christ saith that he suffereth theim because we be membres of his body and Christ suffereth when his members suffereth Actes .ix. GOD spake to Paule Saule Saule quid me persequeris Why doest thou persecute me And so Christe is called to suffre twoo waies one way in his awne naturall body as when he suffered vpon the crosse another way when he suffereth in his misticall membres in the bodies of his elect people After the firste waie nothyng was left vnperfite as touchyng the mēbres that remaineth that Christe in theim should suffre vnto the worldes ende and that thei by pacient suffryng should entre into the kyngdom of glory and so sainct Paule here meaned saiyng I fulfill that which is behind of the passiō of Christ that is Christe did suffre bothe to take awaie oure synnes and also for our example to suffre so I do nowe suffre affliccions for the Gospels sake to geue other example to suffre paciently such affliccions as shal chaunce vnto theim here in this worlde for the truthe sake and for the comforte of other as he testifieth of hymself i. Corin. i. Saiyng whether we are punished or that we suffre it is for your comfort and health So Paule suffered affliccions for the example of the whole Churche of God that all should learne of Paule to suffre paciently for Christes sake for his worde and for his Gospell And so this is behynde of the Passion of Christe not that any thyng remayned vnperfite in Christes passion whiche by our suffrynges should be made perfite But that as Christe in his awne body here suffered hunger cold thurst many afflicciōs and death so he doth dow suffre in his members and that thyng the Passion of Christe sheweth that we should so do suffre with Christ and arise with hym So as parteinyng to our redempciō iustificacion and saluacion nothyng remaineth that was not fulfilled in the passiō of Christ but as touchyng the sufferyng of Christe in his membres this remaineth to be fulfilled in euery one of theim as sainct Paule saieth Omnes qui uolunt pie uiuere in Christo Iesu persecutionem patientur All that will liue godly in Christ must suffre persecucion and affliccions here in this worlde 3 A misterie hid from the world and from generacions but now shewed opēly to his sainctes to whom God would haue it knowen Paul saied he was made not of man but of God and by the ordinaunce of God a minister of the Gospell whiche Gospell was hid from the Gentiles and from a greate parte of the world of a long tyme From the beginnyng of the worlde vnto Christes tyme a fewe of the Gētiles excepted to whom it pleased God of his especial grace to shewe his Gospell his will and pleasure and so did geue to thē faith also by the whiche thei wer saued For what causes GOD would not haue had his worde openly preached to the Gentiles vnto Christes tyme it is not of vs to bee curiously searched nor inquired it is enough for vs to knowe that that was his will for his glory as holy scripture telleth vs whether it was that thei had by their synnes deserued their blyndnes and dāpnacion as thei had in very deede or it was that God knewe the hardnes of their hartes their stiffeneckes and that thei would not haue receiued it before Christes comming if the Gospel had been preached vnto them or that God reserued that misterie vnto the commyng of our sauioure Christ that by hym all goodnes should be knowē to come to vs by Christ and in Christ and all misteries by Christe to bee opened and shewed to oure profite and commoditie and that onely of the goodnes of GOD of his mere mercie and grace and not of our workes merites or deseruynges And here we maie lerne two thynges the one is that the misterie of the Gospell to bee openly shewed emonges the Gentiles was hid from the beginnyng and was not openly preached to theim in Paules tyme Therfore thākes is to be geuen to GOD of whose grace it was shewed so now in our daies that the veritie of Gods holy worde is plainly opened to vs more then it was in our fathers daies the cause is not of manne but of Gods goodnes to vs not of our wisedom pollicy connyng learnyng goodnes but onely of Gods grace and because it hath so pleased hym to shewe to vs that truthe that was hid from ourfathers that we should more thanke and glorifie God for the same and vse the light of Gods truthe shewed to vs better and liue accordyng to the Gospell opened to vs now in our daies Another thyng wee maye here learne that GOD sheweth his truthe and openeth the light of his Gospell of misteries long hid when it pleaseth him and to whom it pleaseth hym and not at the will or pleasure of manne that none should thynke he may vnderstand the holy scriptures whē yt pleaseth himself or of his awne might or power Learne that the knowleg of holy scriptures and of misteries hid cōmeth of God onely not of man God vsynge our diligēce labors as meanes by that which God vseth to geue his giftes of sciences knowlege of holy scriptures whiche as the riches of the glorie of this misterie emonges the Gentiles whiche is Christ in you the hope of glorye whom wee shewe monishyng euery manne and teachyng all men in all wisedom that we should make euery man perfite in Christe Iesu for the whiche thyng I labour with all force after the might of hym workyng in me by strength Now the Apostle sheweth what was that misterie that was hid from the worlde that it was the riches of the glory of Christe emong the Gētiles that is Christ in you that is that the Gentiles receiued Christe by faithe and saluacion by Christe was vnto the Gentiles suche riches glory as passed all other riches and glory that no toungue could tel it nor harte thynke it that was Christ to bee with theim and all benefites of Christe to come to the Gentiles by true faithe in Christe whiche is the hope of eternall glory 2 The hope of glory He sheweth that Christe is our hope of glory and none els neither his mother Ihon ne Iames here is declared the effecte of sainct Paules doctryne that it was that all menne should put their hope and trust of glory to come in no other but in Christe Iesu not in circūcision in no sacrifice ceremony or worke of the lawe in no deedes of men
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
the fleshe whiche thyng many doeth by whom the worde of God suffreth euill and is euill spoken of emonges Heathen ye emonges christiās and many be offended iudgyng other with them And suche people iudge some to do euill when in eatyng thei doo not euill but that thei maie dooe lawfully by Gods lawe and thei that euill iudgeth offendeth God and not thei that eate with a rectified cōscience geuyng thankes to God knowyng all meates pure to the pure 3 Or in part of the holy daie or new Moone or of Sabboth dayes He forbiddeth one to iudge another for kepyng of the holy daie or not for kepyng of it Of the Sabboth daie it is written Leuiti xxiii and for what intent thei were institute thei were ordinated that the people should rest from all their bodily labors and come together in a mete and conuenient place to here the woorde of GOD to learne to knowe God and theimselfes to glorifie God to praie vnto God one for another to geue thankes to God for his benefites to them and to other to receiue the benefites of the sacramentes of God and that these daies specially men should ceasse from all seruile workes that is from all sinne and to serue GOD truly after that sort as God hath appoynted to bee serued honored and worshipped of all menne in his holy scriptures But alacke for pitie no daie God is serued worse then vpon the holy daie in many places what eatyng drynkyng riotyng and surfetyng cardyng and disyng swearyng and blasphemyng the holy name of God is vpon holy dayes it greueth euery good man to here it see it or to speake of it whiche is vsed more vpon the holy daie then vpon the woorke daie I will not speake of the drūkennes of the vnthriftie spēdyng of mennes substaunce vpon the holy daie ye more then thei can get the whole weke before ye parauenture some thyng of the weeke folowyng shal bee spente or it bee gotten and that when no nede requireth It is no merueill though God doth suffre suche vnthriftes some tyme to neede necessarie thynges in punishment of their synnes and yet parauenture suche vnthriftes and drunkers thynketh thei kepe the holy daie well if thei abstein frō handie labors I wil not speake of adulterie fornicaciō slaundryng backbityng one another of craft falshed deceipt vsurie periurie contencion and debate vsed vpon the holy daie by the whiche the holy daie is broken rather then by handie woorke necessarie to be doen vpō the holy daie and yet the holy daie not brokē but kept God graunte that the holy daie maye be spente as Gods woorde willeth and commaundeth Also he willeth that no man shall iudge another for feastes of new Mones Feastes of newe Moones was celebrated euery monethe assone as the newe Moone did appere for it doeth appere that these Colossiās worshipped the Moone as a GOD and gaue Godly honor to it whiche thyng the Apostle forbiddeth and willeth thē not to honor the Moone as a God for it is no God but the creature of God ordinated for the commoditie of man nor to kepe holy daies to honor the newe Moone nor yet to doo any sacrifice to any Idolle as the Heathen did Al suche false worshippyng of creatures for God is here forbidden as thynges vnlawfull displeasyng God or to kepe holy daie in their names or for their sakes to do sacrifice to theim to honor theim or worship theim 4 Which are shadowes of thinges to come the body verely of Christe As he should saie difference of meates in daies kepyng of holy daies as of the newe Moone of the Tabernacle of Pasche of Pentecoste and suche like are but shadowes of thynges for to come and whē the bodies do come of whiche thei wer shadowes then ceaseth the shadowes when the thing commeth it self then ceaseth the figure the thyng it self is come lette vs care no more for the figure wee haue the body fare well the shadowe These figures and shadowes in the old lawe thei figured Christ the sauiour of the worlde to come thei figured that he should sprynkle his bloud vpon the Crosse for the redempcion and saluaciō of the world Christ is come and hath shed his bloudde for our redempcion and by hym alone we be saued therefore shadowes and figures muste nowe cease and no more be coumpted as necessarie to bee kepte to our saluacion for without theim we be brought to saluacion that is by the mercie grace and goodnes of God the father for Christes sake alone and not for oure merites or deseruynges Let no man make you shote at a wrong marke after his awne chosyng walkyng in humblenes and supersticion of Angelles in those thynges which thei haue not sene goyng vainly puft vp of the mynde of their fleshe not obeiyng their hed of whiche the whole bodie by ioyntes and couples fixed and ioyned receiueth nourishement and doeth increase by the increasement of God Now more at large he monisheth theim to bee ware of pseudoapostles craftie deceiuers whom he setteth furthe in their colours mouyng theim to bee ware of thē that study to plucke awaie from theim their rewarde thei looke for and to geue theim pain for ioye shadowes for the thynges figures for the veritie darkenes for lighte shadowes for the bodies yearthly thynges for heauenly thynges carnall thynges for spirituall thynges Note here how false Apostles deceiptfull iugglers go aboute to deceiue theim and turneth awaie from men their heauenly reward suche be thei that teache Moses for Christ workes of the lawe for the Gospell and woorkes of the spirite for true faithe in Christ Ceremonies and mānes ordinaunces and tradiciōs of like necessitie to Gods commaundementes to be obserued or els of more necessitie And in this these false Apostles are more to be blamed that thei doo it of a set purpose and mynd aduisedly intendyng to deceiue other and in this their malice is more to bee noted and reproued that thei studie to deceiue other and to plucke other from the veritie of the Gospell into heresies suche bee thei that stifly defende workes of the lawe to be kept of necessitie of saluacion as Circumcision Ceremonies and other mennes tradicions to be obserued of like necessitie as the commaundementes of GOD more esteme mannes tradicions then Gods commaundementes those bee thei whiche Paule in this place biddeth vs beware of for thei goo aboute to plucke away from vs our heauenly rewarde 2 By humilitie and supersticiō of Angels Here he sheweth by what meanes thei went aboute to deceiue them that was by humilitie pretendyng great humilitie and mekenes contempte of the worlde of worldely honors and promocions contēpt of carnall pleasures and riches in habite countenaunce and goyng sad and deuoutely pretendyng great holines and perfecciō and nothyng els but holines they would be sene to menne to haue and yet thei were inwardly Hypocrytes dissemblers full of hatered malice and enuie full of pompe and pride coueteous and vainglorious ye verie
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
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
seruice of God called Goddes seruice diuised by manne let other iudge whether it be Goddes seruice or no this I am sure that the seruaunte occupied faithfully and iustely is occupied in Gods seruice And again thei that do not their Masters lawful commaūdemēt shall be punished of God whiche both rewardeth and punisheth without respecte of persone Let euery seruaunt do his duetie to his Master and so is God pleased 3 Masters do you equitie and al equalnes to your seruaūtes You Masters doo your dueties to your seruaūtes let them haue sufficient meate and drynke and other necessaries let them not be idle but set theim to some honest woorkes laye not to muche lode vpon their backes more then thei are able to beare remember that thei with you shal bee felowes in the heauenly inheritaūce Se more if you please Ephe. vi ¶ The .iiij. Chapiter BE instaunt in prayer watche in it with geuing of thākes pray also for vs that GOD might open to vs the doore of his woorde that wee mighte speake the misterie of Christ for the whiche I am bound that I might shewe it as it becōmeth me to speke Of praier he hath spoken of before in the first Chapiter how thei should praie to whom thei should praie what thei should desire in their praiers of whō and for whose sake thei should be heard Now he moueth theim to be constaunt in praier and in theim vs all and to watche in praier with geuyng of thankes to God for his benefites of whō commeth al goodnes and finally he desireth theim to praie for hym This place moueth vs to praier and to be instaūt in prayer and to praie oft tymes with feruent mynde and hartie desire and that wee should desire other to praie for vs beyng a liue as Paule here was and it reproueth our slothfulnes in praier and suche as loue to pray litle will not other to praie for them the praier of a iust man is much worthe with God for it is harde if no impediment be in hym for whom praier is made or if it bee desired of GOD accordyng to his will 2 That God might open to vs the doore of his word For what thyng he desired theim to praye for hym it is shewed that God should open his mouthe that he might speake the woorde not of manne but of God as it did become hym to speake Here wee learne twoo thynges the one is that to speake the worde of God as a manne should doo it is the gifte of God and not mannes will and pleasure the other that it muste be desired of GOD by faithful praier both of the preacher and also of the auditors and that no manne of his awne might and powers can speake the worde of God as he should do excepte that God shall firste open his mouthe and geue hym grace to speake as he should do to the glory of God and to the profite of other 3 For the whiche I am bound Paule was in prison when he wrote this Epistle to these Colossians and he was not ashamed to name his fetters bondes he was in whē he wrote this Epistle for it was not for his awne sake but for the Gospels sake These bee the swete delicates that true preachers and setters furthe of Gods holy worde should looke for in this worlde but in the world to come is eternall delicates prepared for them if thei stād sure to the holy Gospell of GOD and shrinke not from it by no affliccion or persecucion walke wisely toward straūgers redemyng the tyme youre communicacion let it bee alwaie fauourable seasoned with salt that you maie know howe it behoueth you to answere to euery man The Apostle geueth them monicion to walke as it becōmeth towardes straungiers that is wisely as it becommeth wisemē in God in all truthe iustice and righteousnes not as vnwisemen but as wisemē Ephe. v. So that straūgers or foreiners can haue no iuste cause to speake euill of you nor of your maners redemyng the tyme diligētly sekyng oportunitie to doo good to all mē or if in tymes past you haue been euill now be no more euill from hencefurthe studiyng alwaie to profite other 2 Let your communicacion be alway with fauor seasoned with salt What their wordes should bee here is shewed First he willeth that their wordes should be alwaie with fauor that be pleasaunt gentle meke and with sobrietie that thei maie be thankfull to the hearers that setteth furth Goddes glory promoteth his woorde that bryng the loue and feare of GOD and that be profitable and confortable in God and in all goodnes to the hearers This place reproueth all idle speakynges and talkynges of the whiche commeth no profite to man nor glory to God it checketh vain speakynges euill speakynges and all speakynges that tendeth to the hurt or damage to other 3 Let your wordes be seasoned with salte Salt was cōmaūded to be had in all sacrifice Leui. ii By the which was signified heauenly wisedom Salt seasoneth all meates it draweth out corrupt bloud humors it perceth to the bone it is a sharpe eager thyng gnawyng sore So must oure woordes bee seasoned with salte that is spirituall wisedom that seasoneth all thynges and maketh euery man sauery and good willyng glad to please God and to seke those thynges that bryngeth to heauen so it be commeth our wordes to bee seasoned that thei maie sounde nothyng els but Godlines Godly wisedō Godly honor and glory the loue of GOD the feare of God with geuyng thankes to God for his benefites to vs so our woordes should alwaie declare that we be Christians desirous to knowe Christ and his doctryne and to folowe it in our liuyng to moue other by oure good example bothe in woorde and deede to bee followers of Christe This place reproueth foolishe and vain wordes rashe talkyng withour wisedome by the whiche ofte tymes commeth muche hurte 4 That you maie knowe howe it becommeth you to answere to euery manne Now is declared what he meaneth by salte surely nothyng els but that he would haue men to haue that wisedome that thei might knowe how thei should answere to euery manne that their wordes might be thākefull and profitable otherwise menne must answere to princes then to subiectes that not one answere is mete at all tymes to the weake and to the strong in faithe the weake muste be fedde with milke the strōg with strōg meate but alwaie lette your answere be to the glory of GOD and to the profit of other Lerne that of holy scripture whiche is signified by salte you maie lerne all wisedome how you shall answere euery man in al Godlines and goodnes Of all thynges perteinyng to me Lychycus shall certifie you of them our welbeloued brother and faithfull Minister seruaunte in the Lorde whom I haue sent vnto you for this purpose that he might know how you do and comfort you hartes and with hym Onesimus a faithfull brother which
present worlde and went to Thessalonica Learne in Demas that there be many now a daies like to hym as long as with Paule all thynges was prosperous he was a faithful minister to Paule and a faithful disciple of Christe but when he sawe Paule caste in prison he forsoke Paule and his doctryne and folowed the worlde suche there be in the worlde that will be fauorers of Goddes worde as long as pleasure profite fauor of mē honor glory and riches do followe the worde of GOD but if affliccion persecucion losse of gooddes riches landes possessions or suche other aduersitie should followe the fauoryng of Gods worde then many shrynketh away from it and foloweth the worlde as this Demas did of suche speaketh Christe Math. xiii Many for a tyme dooth beleue but in tyme of tribulaciōs thei shrynke awaie Therfore he that standeth let hym looke that he fall not let hym not truste to muche to his awne mighte or power for if he doo he shall deceiue hymself and haue a fall as Demas had 3 Salute the brethren whiche are at Laodice He desireth thē to salute in his name the brethrē that are at Laodice and Nympham and the whole congregacion or company in her house whiche he calleth a Churche for a small congregacion of faithefull Christians maie be called a Churche Note that the whole house for the moste parte do fauor the Gospell of God where as the chief of the house doo fauor it as this good Nimpha did fauor the Gospell with all her housholde 4 And when this Epistle shal be redde of you loke that the Epistle written from Laodice maie be redde emonges you and this of the Laodicenses The Apostle will this Epistle first to bee redde emonges the Colossians and then to the churche of Laodice that all might here it redde and be edefied by it take some of the Godly lessons taughte in it and he willeth it to bee redde bothe to the church of the Colossians and of Laodice of the whiche we may gather the holy scriptures not to be communicated onely to one cōgregaciō of people but to bee mete for all Christians that thei might come to saluacion by faithe in Christe Also where as Paule here willeth an Epistle of the Laodice to bee redde emonges these Colossians some thynketh that he would the Epistle that he wrote to the Laodiceans whiche Epistle I haue sene in Print to bee redde to these Colossians Other thynke that he would haue red emonges the Colossians the Epistle that he wrote at Laodice and that thei saie was the secōd Epistle to Timothe And tell Archippus loke that thou take hede of that Administracion that thou haste taken in the lorde that thou maie fulfill it Now last of all he monisheth them to admonishe Archippus the Bishop of these Colossians that he would loke diligenty vpon his cure that he had taken in hande that he should knowe that it was the Lordes busines that was committed to him and that of it he should geue a coūpt to the Lorde in the laste daie Learne that Archippus was a Bishop appoynted to these Colossiās rather then to other and not as Paule was a Bishoppe hauyng like cure ouer all people And as it was Archippus duetie to haue cure and care for all his people and diligently to watche to doo his duetie and to minister euery thyng in due ordre to the glory of God and to the profite of other so it was the duetie of these Colossians to minister to Archippus all necessaries for his liuyng i. Corin. ix.i. Timothe v. Matth. x. Salutacion by the proper hande of Paule Remembre you my bondes The grace of GOD bee with you Amen Paule shutteth vp his Epistle sealyng it with a salutaciō writen by his awne hand as menne writyng Epistles vseth to dooe sealeth the Epistle setting to his awne hand writen that it might bee knowen who wrote that Epistle and be the better loued 2 Remembre you my bondes In these wordes he signifieth to theim that he suffered bondes for their sakes that thei should walke in the waie of the Lorde and obtein eternall life and that thei should not bee ashamed for his bondes whiche was to the glory of God and to the healthe of Christians And in these wordes he moueth theim to pitie ouer him and that thei should offre vp feruēt praiers to the lord for him and that thei should not suffre hym to want necessaries seyng he was in bōdes for their sakes and health 3 The grace of GOD bee with you Amen Laste of all he desireth the grace of GOD and of our Lorde Iesu Christ to be alwaie present with theim In desiryng grace of God he beganne his epistle and with desiryng of grace to theim he endeth his Epistle signifiyng that without the grace of God wee can begyn no good woorke nor yet finishe it well but by the grace of God whiche would haue euery man saued and come to the knowlege of the truth To God the father and to his sonne Iesus Christe with the holy ghoste bee all honor and glory now and euer Amen EXCVSVM LONDINI IN AEDIBVS RICHARDI GRAFTONI TYPOGRAPHI REGII Anno salutis humanae M. D.XLV.III CVM PRIVILEGIO AD IMPRIMENDVM SOLVM