A commentarie of M. Iohn Caluine, vpon the Epistle to the Colossians. And translated into English by R.V.

¶ The thirde Chapter.

1 Therefore if you haue risē with Christ, seeke those things that are aboue, where Christ is sitting on the righte hand of God.

2 Thinke vpon those thinges that are aboue, & not which are vpon the earth.

3 For you be dead, and your life is hidden with Christ in God.

4 But when Christ your life shall appeare, then also shall ye appeare with him in glory.

HE setteth against those vayne excercises which the false Apostles did vrge, as though perfection were placed in thē, true excercise wherewith it becommeth true Chri∣stians to be occupied: whiche doth not a little make for the cause. For while wee perceaue what God woulde haue vs doe, wee doe easilye afterward sette nought by the inuentions of men. Whilest it appeareth that that which God setteth out for vs is farre more high and noble, than that which men beate into our heades, wee leaue men, and our mindes grow more and more readie and willing to follow God. Paule in this place exhorteth the Colossians to the considerati∣on and practise of a heauenlye life. But what doe his aduersa∣ries? they would detayne them in childish rudimentes. This doctrine then causeth ceremonies to bee more little sette by. Whereof it appeareth that Paule doth so exhort in this place, that he confirmeth his former doctrine. For in describing firme or sounde Godlinesse and holinesse of life, hee directeth his talke to this poynt, that those vayne shewes of mens traditions maye wast and weare away. He doth withall preuente an Obiection wherewith the false Apostles might burthen him, What then? haddest thou rather that men should be idle then to giue them∣selfe

to these excercises, what kind of ones soeuer they be? Whē as therfore he biddeth Christians to applye themselues to farre more excellent studies, he cutteth of occasion from this malici∣ous surmise, nay rather he chargeth them with no smal spite, for that with things of nought they call away, and hinder the right course of the godly.

1 If ye are risen. Ascending followeth rising agayne, if then we be the members of Christ, we must ascende into heauen: because that he being raysed from the dead, is taken vp into heauen, that he might draw vs with him. And we seeke those thinges which are aboue, while in our mindes we are truely pilgrimes in this worlde, and are not tied to the same. The worde, thinke on, doth more expresse a paynefulnesse in taking care, and a vehe∣mencie: as if he shoulde saye, Meditate this wholy: apply your witte to this, applye your minde to this. But if wee oughte to thinke on nothing but that which is heauenly: for that Christ is in heauen: how much lesse shall it be meete to seeke Christ him∣selfe on the earth? Lette vs remember than that this is a true thinking on Christe, and an holye, whiche forthwith rauisheth vs vp into heauen, that we maye worshippe him there, and that our minds may dwell with him. As touching that which belon∣geth to the right hand of God, it is not shut vp in heauen: but it filleth the whole world. Furthermore Paule made mētion ther∣of in this place, that he might shew that Christ embraceth vs by his power: lest wee shoulde thinke the distaunce of place to bee a cause of separation or diuorce betweene vs and him: and that withall, his maiestie might wholy rauish vs into the reueren∣cing therof.

2 Not which are vpon earth. Hee doth not vnderstande, as afterward he doth, vicious desires whiche raigne in earthlye men: neyther yet riches, or Fieldes, or houses, or whatsoeuer things else belonging to this present life, which we must vse as though we vsed them not: but he followeth as yet his disputatiō concerning ceremonies which he maketh like vnto trifling lets, which constrain vs to creepe on the ground. Christ, sayth he, cal∣leth vs vp vnto him: but those leade you downeward. For it is a conclusiō & an expositiō of those maters which lately he touched

concerning the dying of ceremonies by the death of Christ. as if he should say, Therfore are ceremonies dead to you by the death of Christ, and you vnto them, that beinge lifted vp into heauen with Christ, ye should thinke onelye vpon heauenlye thinges. Therefore let goe earthlye thinges. I will not contend a∣gaynst other who think otherwise: but certaynelye mee thinkes the Apostle doeth so proceede steppe by steppe orderly, that first and formost he setteth opposite traditions touching trifling mat∣ters, vnto the meditation of an heauenly life: and after that pro∣ceedeth further, as we shall see.

3 For ye be dead.) He cannot rise agayne with Christe, who first hath not died with him. Therefore hee bringeth his argu∣ment, from rising agayne to dying, as from the consequente to the accedent, signifiing that wee must bee deade to the Worlde, that we maye liue to Christe. Why hath hee taughte that wee must seeke the thinges that are aboue? because the life and con∣uersation of the godly is aboue. Why doth he teache that those thinges are now to be let passe, which are vpon the earth? be∣cause they are dead to the world. as if he shoulde saye, Death goeth before that rising againe which I haue spoken of. Ther∣fore both of these must be seene in you. This is worth the mar∣king, that our life is hidden: least wee repyne or complayne, if oure life beeing vnder the ignominie of the Crosse, and buried vnder manifolde sorrowes, differ nothing from death: but that we must paciently expect and waight for the day of reuelatiō or appearaunce. And that our waiting be not painful and greuous, let vs note the parcels, In God, and with Christ: which declare, that our life is out of daunger, although it appeare not. For euen God is faythefull and trustye, and therefore hee will not denye that whiche was layde vp with him, nor deceaue in that hee tooke to keepe: and the societie and felloweshippe of Christe bringeth yet more securytie and assuraunce. For what is more to bee desyred, than for our lyfe to remayne with the verye wellspring of lyfe? Wherefore there is no couse whye wee shoulde bee terryfied, if while wee looke aboute on euery side, we see lyfe on no side. For by hope we are safe. But those things which are now sene to the eyes, are not

hoped for. Neither yet doth he teach that our life is hidden after the opinyon of y^e world only, but also according to our own mea∣ning or vnderstanding: because this is a true and necessary ex∣periment and triall of our hope, whiles we as compassed aboute with death, doe seeke life else where than in the worlde.

4 But when Christ shall appeare.) A pleasaunte and godlye comforte, that the comming of Christ shalbe the manifestation and appearaunce of our life. And withall he admonisheth howe preposterous the desire of the life to come is, if a man refuse to suffer patiently euen vntill that daye. For if our life be shut vp in Christe, vntill hee shall appeare, it muste needes bee hid∣den.

5 Mortifie therefore your members which are vppon the earth, fornication, vncleannesse, inordinate affectiō, euill concupiscence and couetousnesse, whiche is I∣dolatrie.

6 For which the wrath of God commeth vpon the childrē of disobedience.

7 In which you also walked in time past, when you liued in them.

8 But now put you away also al wrath, fuming, malicious∣nesse, cursed speaking, filthie communication oute of your mouth.

5 Mortifie therefore.) Hitherto he hath spokē of the contempt of the world: now he goeth farther, and intreateth to an higher (kinde of) Philosophie, concearning the mortification of the fleshe. That this may be done the more playnly, let vs note that mortification is twofolde or double. the first respecteth those thinges that are about vs, of which he hath entreated hetherto. the other is inward: namelye of the disposition and will, and of our whole nature corrupted and infected. And he reckeneth vp certayne vices, which he vnproperly calleth members, but yet elegantly. For he imagineth our nature (to be) as a masse or sowe cast out of many vices. They are then our members, which sticke vnto vs as close as it were, as burres. He also calleth them earthly, alluding to that which he spake, in the second verse, viZ.

Not which are vpon the earth, but yet in another sence. This kinde of speaking is as much as if he had sayde, I haue warned you that earthly thinges are not to be regarded: yet must you trauayle about this that you mortifie the vices whiche detayne you in the earth. And he meaneth that we as long as the vices of the fleshe doe florishe in vs, are earthly: but we are made hea∣uenlye by the renuing of the Spirite. After whoredome hee putteth Vncleannesse, by which worde he putteth all kinde of wantonnesse, wherewith lecherous men defile themselues. Vn∣to these is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is in latine Mollities, whiche is englished inordinate affection, which comprehendeth all the allurementes of Lecherie. Although this word doeth otherwise signifie perturbations or trouble of the mynde, and vntempe∣rate motions contrarie to reason: yet to this place doth well a∣gree mollities. Why couetousnesse is called the worshipping of Images, seeke out of the Epistle to the Ephesians, lest I should doe one thing twice.

6 For which commeth. I reproue not Erasmus for transla∣ting it, is wont to come. Yet because the present tence is in the Scripture often taken in place of the future tence, according to the manner of the Hebrew tongue: I chose rather to leaue you the reading that was the meane, whiche might bee fitted to ey∣ther sence. Therefore he warneth the Collossians eyther of the vsitate iudgementes of God, which are dayly seene: or else of the vengeaunce which once he hath denounced to the vngodlye, and which hangeth ouer their heades: and yet shall not bee ma∣nifested before the last day. Although I willingly allow that for¦mer sence and exposition, that God who is the perpetuall iudge of the world, is accustomed to punish the wickednesse wherof he speaketh. And by name he sayth the wrath of God shall come, or is wont to come, vpon vnbeleeuers & disobedient persons, rather then threatneth to them such a matter. For God had rather wee shoulde see his wrath in the reprobate, that feele it in our selues. When the promises of grace are openly pronounced, euerye one of the godlye ought no otherwise to embrace them, than as pro∣perlye appoynted for themselues. And so lette vs feare the threatninges of wrath and destruction, that that which is allot∣ted

which is alotted to the reprobate, may bee vnto vs a document or lesson. In deede God is often sayde to be also angry with his Children: and sometime hee doth sharpely chasten their sinnes. But in this place Paule is in hande about eternall destruction, the viewe or Spectacle whereof appeareth in the onelye repro∣bates. In summe, as often as GOD threatneth hee doeth as it were trauerslye set out vnto vs the payne, that wee behol∣ding the same in the reprobate, maye be feared awaye from sin∣ning.

7 In which ye did walke.) Erasmus did ill for that hee refer∣red it to men, translating it thus, amongest whome. for Paule without doubt meant it of vices: in which he sayth the Colossi∣ans were conuersant, at what time they liued in them. For Li∣uing and Walking differ one from another, as abilitie to doe, and doing: Liuing goeth afore, and Walking followeth. Ga∣lathians the 5. chapter and 25. verse, If you liue in the spirite, walke also in the Spirite. By these wordes he declareth that it is an heynous thing, if they being any longer addicted to vices, to which they are dead by Christ, are giuen ouer vnto thē. Loke the 6. chapter to the Romaynes. It is an argument taken from the priuation or taking away y^e cause, to the priuation or taking awaye the effect.

8 But now. &c. That is seeing you haue ceased to liue in the fleshe. For this is the force and nature of mortification, that all corrupt affections are quenched in vs, so that hereafter sinne engendereth not in vs his accustomed fruites. Whereas I haue translated it fuming, in greeke it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word signifi∣eth a more hastie or heady kinde of heate, than is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And here he reckoneth vp kindes of vices that are contrary to the former, as you may readily see.

9 Lye not one to another, seing you haue put off the olde man with his deedes.

10 And you haue put on the new man whiche is renewed into knowledge, after the image of him which crea∣ted him.

11 Where there is no Greeke nor Iewe, Circumcisi∣on nor vncircumcision: Barbarian, Scythian, bondman nor freeman: but Christ all thinges, and in all thinges.

12 Put on therefore as the elect of God, holy and beloued the bowels of compassion, courtesie, humility, kind∣nesse, long suffering.

13 Forbearing one another, and forgiuing if any haue a controuersie against another, as Christ hath forgiuē you, so [doe] you also.

9 Lye not. When he forbiddeth lying, he condemneth all ma∣ner of subteltie, and all euill practises of deceite and falshoode. for I doe not take it as meant of slaunders onely, but generally I make it contrarye to sinceritie and true dealing. therefore I might more briefely thus translate it, and I cannot saye whe∣ther also better, Lye not one to another. And hee prosecuteth that his argument of the societie or fellowshippe whiche the faythfull haue with the death and resurrection of Christe: but he vseth other manners of speaking. The Olde man signifieth that whatsoeuer it is that wee bring out of our mothers wombe, and whatsoeuer we are by nature. Such put off him as are renewed by Christ. contrariwise the new man is hee whiche is reformed and fashioned agayne by the Spirite of Christe in∣to the obedience of righteousnesse: or else it is nature resto∣red into true soundnesse and integritie by the same Spirite. And the olde man in order goeth before the newe, because wee are firste borne of Adam, after that wee are borne a∣gayne by Christe. And as that which wee haue of Adam, waxeth olde, and enclyneth to ruine and decay: so that whiche we obtayne by Christ, remaineth perpetually, is not frayle or mortall, but rather is caried vnto immortalitie. This place is to be marked, because out of it may be gathered a definition of re∣generation or newe byrth. For it comprehendtth two partes, the putting off of the olde man, and the buildinge vppe of the newe of both which partes Paule here maketh mention.

And it must be marked, that the old man is discerned and iudged by his workes, as the tree by the fruites. whereof it follo∣weth, that vnder the name of the olde man is meant the wic∣kednesse that is bredde in vs.

10 Which is renued into knowledge. Firste hee sheweth that newnesse of life consisteth in knowledge: not for that na∣ked and simple knowledge is sufficient, but hee speaketh of the illuminating of the holye Ghost, which is liuely and effectuous, so that not only it doth lighten beeing kindled with the light of truth, but doth transforme and newlye fashion the whole man. And this is that whiche straightwaye hee addeth, that wee are renued after the Image of GOD. And the Image of GOD hath residence in the whole soule, when not reason a∣lone, but also the will is righte. Hereof also wee learne, as well what is the ende and finall cause of our regeneration, that is to saye that we maye bee made like vnto God, and that his glorye may shine out in vs: as also what the image of God is, whereof mention is made in Moses Gen. 9.6. namely the right∣nesse and integritie of the whole soule, so that man doeth repre∣sent the wisedome, righteousnesse & goodnesse of God as it were a loking glasse. Hee doth speake somewhat otherwise to the Ephesians, but in the same sence: see the place cap 4.24. And withall Paule monisheth, that there is nothing more excellent whereunto the Colossians may aspire, because this must bee our highest perfection and blessednesse, (viZ) to beare the Image of God.

11 Where there is no Iewe. This hee added of sette pur∣pose, that hee mighte agayne drawe awaye the Collossians from Ceremonies. For thus sounde the wordes, Christian per∣fection needeth not a whit these outward obseruations. naye ra∣ther they are things vtterly cōtrary to it. For vnder y^e differēce of Vncircumcision and Circuncision, of Iewe and Greeke, hee comprehendeth all outwarde thinges by the figure Synecdoche. These wordes whiche followe, namelye, Barbarian, Scy∣thian, Bondman, Freeman, are added to amplifie the matter. Christe all thinges, and in all thinges, That is to saye, Christ alone holdeth boeth foreshippe and poupe, (as they

saye) beginning and ende. Furthermore by Christ he vnderstan∣deth the spirituall righteousnesse of Christ, which abolisheth ce∣remonies, as afore is seene. They are therefore in true perfec∣tion superfluous: insomuch that they oughte to haue no place, for else Christe were offred iniurie, as though it were neede∣full to call foorth these helpes to supplye his defecte and want.

12 Put on therefore. As he hath reckoned vp some partes of the olde man, so now also doth he recken vp some partes of the newe. Than, saytth he, shall it appeare that yee are renewed by Christ, if you shall bee mercifull and gentle. &c. For these are the effectes and testimonies of renouation or beeing a newe man. The exhortation than dependeth of the seconde member: and therefore he retayneth a metaphor in the worde put ye on. In the first place he putteth bowels of mercy, by which kinde of speach, he noteth an earnest and entire affection of mercye. Secondlye he putteth Courtesie (For so it liketh me to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (wherewith wee are made amya∣ble and beloued. Next to this he ioyneth Humilitie: because no man will be curteous and tractable, but he who hauing put a∣waye pride and hautinesse of mynde, hath submitted himself vn∣to modestie, challenging nothing to himselfe. Kindnesse which followeth, extendeth largelier than Courtesie. for courtesie is principally in the countenaunce and speeche: and kindnesse is also in the inwarde affection. But in as much as it falleth out oftentimes that we happen vpon wicked persons and vnthanke∣full: pacience is needefull, which may nourish in vs gentlenesse or kindnesse. At length he expoundeth what hee hath meant by long suffering: namely that with mercy we imbrace one ano∣ther, and forgiue also when ought shalbe done amisse. But be∣cause it is an harde and difficulte matter, hee confirmeth his doctrine by example of Christ, and teacheth that the like is re∣quired at our hands: that we, as being so ofte and so exceeding faultie are notwithstanding receaued of Christe into fauour, should shewe the like kindnesse to our neighboures, forgiuing them whatsoeuer they haue committed agaynst vs. Therefore he sayth, If any haue a controuersie against another. Where∣by he meaneth, that not euen iust reuenge according to mans o∣pinion

is to be persued As the elect of God. In this place I take elect for them that are segregate or set apart. as if he shold say, God hath chosen you vnto himselfe on that condition, & sanc∣tified you, and taken you into his fauour, that you shoulde bee mercifull. &c. He that hath not these vertues, doth in vayn boast himselfe holy and beloued of God: in vayne doth he recken him∣selfe among the number of the faithfull.

14 For all those thinges sake, put on charitie, which is the bond of perfection.

15 And the peace of God obtain the victory in your harts to the which you are called also in one body, and be you thankefull.

16 Let the word of Christ dwell with you aboundantly in all wisedome, in teaching and warning your selues in Psalmes, Hymnes, and spiritual Songs with grace, singing in your harts to the Lord.

17 And whatsoeuer you shall doe in worde or deede, do it all in the name of the Lord Iesus, giuing thankes to God and the Father by him.

14 For all those things. Whereas some haue translated it, Beside all those things, in my iudgment it is coldlye done. It would better accord to doe it thus, Before all these things. But I haue rather chosen the vsed signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For seeing that all those thinges which he hath reckoned vp hither∣to, doe spring out of charitie: hee doeth rightlye nowe ex∣horte the Colossians, that they mayntayne Charitie among themselues, for those thinges sake: that is to saye that they maye bee mercifull, kynde, and easie to forgiue. as if hee shoulde saye, that then they shoulde bee suche if they haue cha∣ritie. For where as charitie is missing, in vayne are all those thinges required. And to the ende hee maye the more sette it out, hee calleth it, The bonde of perfection: whereby hee sig∣nifieth that the whole company of all vertues are comprehended vnder it. For this is the very rule of the whole life and of the whole deedes, after whiche whatsoeuer is not ruled out, it is

faultie and naught, whatsoeuer fayre shewe otherwise it hath. That is the cause why in this place it is called the bande of per∣fection, because nothing in our life is well framed that is not directed vnto it: but whatsoeuer wee take in hand it is a meere scattering. But the Papistes are to bee laughed at, who a∣buse this testimonie to builde vp iustification by workes. Cha∣ritie, saye they, is the bond of perfection, but perfection is righ∣teousnesse; therefore by charitie we are iustified. It is aunswe∣red two wayes. for Paule reasoneth not here how men are made perfecte before GOD: but how they maye liue perfectlye a∣mong themselues. For this is the naturall and true exposition of the place, viz. that the other thinges shall fall oute well con∣cerning our life, if charitie florish and growe amongest vs. But if it be graunted that charitie is righteousnesse, in vayne and childishlye doe they out of that contende, that wee are iustified by charitie for where shall perfect charitie be founde? And we doe not therefore say that men are iustified by fayth onlye, be∣cause to obserue the Lawe is not righteousnesse: but rather, that whereas we are all transgressors of the Law and without righteousnesse of our owne, we are are compelled to borrowe righteousnesse of Christe. Therefore the onelye righteous∣nesse by fayth remayneth, because charitie is in no wise per∣fect.

15 And the peace of God.) Hee nameth that peace whiche God hath ordayned and established among vs, as shall appeare by that which followeth, and that will he haue to raigne in our hartes. But he vseth a Metaphor that is very fit. for as among wrestlers, he that hath ouercome all others, carieth awaye the palme or victorye: so will he haue the peace of God to be supe∣riour ouer the affections of the flesh, which cary vs away often∣times to contentions, disagreements, braules, and priuie grud∣ges. He forbiddeth then to giue the bridle to suche naughtie af∣fections. But because it is a harde matter to holde them backe, hee also sheweth a remedye: [that is] that the victo∣rye maye bee in the handes of the peace of GOD: because it must bee a bridle, wherewith all the affections of the fleshe maye be helde backe. Therefore he sayth in your hartes, because in them we feele very often great battailes, whilest the fleshe

lusteth agaynste the Spirite. This peece, To whiche you bee called, declareth what maner of peace this is: namely an vnity which Christ by his guidaunce and authoritie hath consecrated and established among vs. For God hath so reconciled vs vnto himselfe in Christ, that we should liue among our selues and be of one mind and one accord. And he addeth In one body. Wher∣by he signifieth y^t we can no otherwise accord with God, vnlesse we agree together amonhst our selues, as mēbers of one bodye. Wheras he biddeth vs be thankfull, I do not so much refer it to the minding of good turnes, as to the mildnesse of maners, ther∣fore to take away doubtfulnesse [in the morning] I had rather haue it thus, Be you louing, or, Shew your selues louing: and yet I confesse, if thankfulnesse possesse our sences, it cannot bee but we shall be very ready to nourish loue towarde one another among our selues.

16 Let the word of Christ dwell in you.) Hee will haue the doctrine of the Gospell to be well knowne vnto them. whereof wee maye gather with what spirite they are led at these dayes, who bitterly forbid the same to the people, and keepe a seditious and ruffling stir, (saying) that no pestilence is more to bee shun∣ned, than that the common people should reade the Scripture. For in very deede Paule in this place speaketh to men and wo∣men of all sortes. neither will he haue them onely take a lighte taste of the word of Christ, but he biddeth that it dwell in them: that is to say that it haue a sure seate (in thē) & that largely, that they may haue a desire to encrease dayly more & more. But be∣cause there is in many a preposterous desire or affection in lear∣ning, whilest they abuse the word of God to serue their own am∣bition, or else vayne curiositie, or else do falsifie the same by some maner of meane: therefore he ioyneth withall, In all wisdome. That we being taught thereby, may tast and sauour that which we ought. Furthermore he defineth briefely this wisedome or taste, (namely) That the Colossians teache themselues. Tea∣ching in this place is taken for profitable erudition or instruc∣ting, which auayleth to edifiing, as Rom. 12.7. Hee whiche tea∣cheth (let him doe it) in teaching. Also 2. Tim. 3.16, All Scrip∣ture is profitable to teache. This is the true vse of the worde of Christ. Nowe because sometime doctrine or teaching

of it selfe is colde: and (as he sayth) while it is but only shewed what is right, Vertue is praysed and is full ill a colde: he doth withall put too an admonition, which is as it were a confirma∣tion of his doctrine, and a prick to prick them forwarde. Ney∣ther meaneth he that the word of Christ ought to profite only e∣uery singular person of them, so that they shoulde teache them∣selues, but he requireth at their handes that they should teache and warne one another.

In psalmes and himnes. He restraineth not the word of Christ to these specialties, but hee doeth rather expresse that all our speaches ought so greatly to be framed to edification, that euen those that doe serue to mirth, may sauor of nothing that is vain. as if he should say, Leaue vnto vnbeleeuers this folishe delight, which they take of vayne and trifling sportes and iestes. As for your speeches not onelye which are graue, but also euen suche as be glad and merrye, let them contayne in them some profite. In steede of their bawdie, or at least immodest and light and ioy∣ish songes: Hymnes and songes which may sound out the praise of God become you. Furthermore vnder these three names, hee hath comprehended all kynde of Songes. which they common∣ly do thus distinguish, that a Psalme may be that vnto whiche in singing some musical instrument beside the tongue is ioyned. A Hymne maye bee properlye a Songe of prayse, whe∣ther it bee song with a loude voyce or otherwise. A Song doeth not onelye contayne prayses, but admonitions too, and other matters. But hee will haue the spirituall songs of Christians, not suche as bee endited of friuolous trifles, and things of naught. For this hath relation to the argument. This peece In grace, Chrisostome diuerslye expoundeth: but I take it simply, as also afterward in the 4. chap. 6. vers. when hee sayth, let your speeche be poudered with salte, in grace. that is to say, poudered with suche a dexteritie or ••••••somnes as maye bee gracious or acceptable, and by the commoditie and pro∣fite thereof maye please the hearers: that it maye bee con∣trarye to scoffing or knauerye or like Follies. Singing in your hartes. This belongeth to the affection, for as we oughte to stirre vp others, so also must we singe from our hart, that it bee not an outward sounde of the mouthe onelye. Although

it be not so to be taken, as though he bad euery one sing inward∣ly to himselfe: but he wil haue both ioyned together, so that the hartes go before the tongues.

17 And whasoeuer you doe.) These wordes and that which goeth before, I haue already expounded in the Epistle to the E∣phesians, where is the same almost worde for word. Because hee had now begon to discourse of the partes of a Christian life, and had touched only a fewe preceptes: and that it was to long by peecemeale to runne thorowe the rest: therefore in a grosse summe hee concludeth, that our life is so to be ordred, that whatsoeuer wee saye or doe, it maye bee all ruled by the gui∣daunce of Christ, and may haue respect to his glorye, as to the marke. For wee shall fitlye comprehende both these in this worde: namely that all our studies and indeauoures haue their beginning at inuocating or calling vpon Christ, and sue to his glorye. Out of inuocation followeth the blessing of God: which ministreth matter and occasion of thanksgiuing vnto vs. And it is to be noted that he teacheth that thankes must be giuen to the Fathe by Christ, as by him we obtayne whatsoeuer good it is that God bestoweth vpon vs.

18 Wiues be subiect to your own husbands, as is comly in the Lord.

19 Husbands loue your wiues: and be not bitter against them.

20 Children obay your parents in all thinges. for this ple∣seth the Lord.

21 Fathers prouoke not your Children, least they bee dis∣mayed.

22 Seruauntes obay in all poyntes those which according to the fleshe are your Maysters: not with giuing o∣bedience before their eyes, as seeking to please men, but in simplicitie of the harte, as you whiche feare God.

23 And whatsoeuer you shall doe, doe it from the hart, as vnto the Lord, and not vnto men:

24 Knowing that of the Lord you shal receaue a reward of inheritance, for ye serue the Lord Christ.

25 But hee that shall doe vniustly, shall beare the rewarde of his iniquitie: and there is no accepting of per∣sons.

18 Wiues. &c.) Now follow particuler dueties, as they cal them, whiche depende of euerye ones vocation: in handling of whiche it were superfluous to bestowe many wordes: because I haue already in the Epistle to the Ephesians spoken almoste as much as was needefull. Yet in this place I will breefly adde such thinges as are properly agreeble to the opening of the pre∣sent place. He commandeth women that they be subiect. This is playne: but that which followeth is doubtfull, [that is] as is comlye in the Lord. For some doe thus construe it, Bee ye subiecte in the Lorde as is comelye. Yet I doe rather o∣therwise construe it, [that is] As is comelye in the Lorde, that is, according to the institution of the Lorde: that hee maye confirme the subiection of women by the authoritie of the Lord. Of the husbandes he requireth loue, and that they be not bitter: because it is dangerous least they abuse their authoritie & rule in becomming tyrants.

20 Children obay your Fathers and mothers.) He enioi∣neth vnto Children that they obey their parents without excep∣tion. But what if their Parentes would driue them to doe a∣ny thing that is vnlawfull: shal they than without choice or re∣garde obay them also? But surelye it were more then heynous, setting God at naught, y^t the authoritie of men should preuaile. I aunswere, that here also must be vnderstoode, that whiche is expressed, Ephe. 6.1. namely in the Lorde. But to what pur∣pose is the vniuersall note, All things? I answere agayn, that he mighte shewe, that they must obaye not onelye their righte and iust commaundements, but also such as are wrong and vn∣iust. For many doe so forsooth shew themselues obedient to their parentes, if it bee not a burthen or disprofitable vnto them. But children oughte to remember this one thing, whatsoe∣uer Parentes they bee that they haue, that yet they happened vnto them by the prouidence of God, who hath by his ordinance made subiect the children vnto their Parentes. In all thinges than is, that they refuse nothing, although the same be harde or

greeuous: In all things, [is] that in things indifferent they yelde to their person: In all things, is that in seeking what be∣longeth to themselues, and in debating or beeing at variaunce, they take not vppon them that which is their right: but yet all this muste be alwayes as farre as religon will pirmitte. Hee forbiddeth vnto parents ouer much sharpenesse, least so the chil∣dren be feared awaye from abiding any liberall or conuenient correction. For we see by dayly experiēce, of what force naturall and kinde education is.

22 Seruaunts obay. Whatsoeuer is here reade concearning seruauntes, needeth no exposition: because it is already opened Ephe. 6.1. except these two thinges, for you serue the Lorde Christ, And, he that shall doe vniustly, shall receiue the re∣warde of vniust dealing, By the former sentence hee meaneth thus, that they must so serue mē, that Christ neuerthelesse must holde the souerayntie in the Lorde, and that hee may be the hed Lorde. An excellent comfort truely to all that are in subiection, whilest, for that they willingly serue their maisters, they heare their obedience as acceptable to Christ, as though it were done vnto him, whereof also Paule gathereth that they shall receiue a rewarde of him: euen the rewarde of inheritaunce. whereby he signifieth that the selfe same thing that is repayde for works, is freely geuen vs of God. for the inheritaunce is by adoption. In the latter sentence he doth agayne comforte seruauntes, for that, if they be oppressed with the vniust crueltie of their may∣sters, God himselfe wil reuenge it, nether yet will he passe euer such iniuries as are done to them, because they be seruauntes: seeing that with him there is no respecte of persons. For this cogitation or thought might kill their hartes, if they thoughte that there were none or no greate reckoning made of them in the sight of God, or else that their miseries were not regarded. Moreouer it happeneth often that seruauntes themselues will begin to take vpon them the reuenging of euill and vncourte∣ous handling. He therefore preuenteth this euil, when he admo∣nisheth that they must tarry for the iudgement of God with for∣bearing.

Notes

• The La∣tine is do∣positum, which also signifyeth a guage or pledge.
• Synecdoche, is whē part of a thing is vsed for the whole thing