Institute for Colossians Studies

[page 187 verso]

Argument to the Epistle to the Colossians

The Colossians, like the Laodiceans, are Asians. They too had been preempted by false apostles. The Apostle himself did not go to them, but he corrects them through an epistle. For they had heard the word from Archippus, who also received a ministry to them. Therefore the Apostle, already in chains, writes to them from Ephesus through Tychicus the deacon and Onesimus the acolyte.

The argument ends.

Paul, an apostle of Jesus Christ by the will of God,

The Postilla of Lord Hugh the Cardinal on the Epistle to the Philippians ends.

The Postilla of the Most Reverend Father in Christ and Lord, Lord Hugh the Cardinal, etc., on the Epistle of Paul to the Colossians begins.

EXPOSITION OF CHAPTER I.

“Paul, an apostle,” etc. The Apostle writes this Epistle to the Colossians. Now Colossae is in Asia, a certain part of Greece. These people were converted by Paul’s disciples Archippus and Epaphras. But since they had been preempted by false apostles, and were now doubting what they should hold—whether what Paul’s disciples were preaching or what the false apostles were preaching—he writes to them from Ephesus, showing them that the faith of Christ and the Gospel is sufficient for salvation. This Epistle is divided into two parts. In the first part, he instructs them in faith. In the second, concerning morals, below at chapter 3, letter a, where he says: “Therefore if you have risen with Christ,” etc. (Col 31). The first part is divided into two parts. In the first, he commends Christ to show that he alone is sufficient for salvation; and this runs through the entire first chapter. In the second, he teaches that the legal observances have been abolished, through the entire second chapter. Therefore, first, in the first part, he greets them according to his custom. Second, he gives thanks for the faith and discretion growing in them, because they learned it from Epaphras, where he says “We give thanks” (Col 13). Third, he prays for them, and he indicates what he prays for on their behalf, namely, that they may be perfected and filled with faith, virtues, and joy, where he says “Therefore we also,” etc. (Col 19). Fourth, he gives thanks, and teaches them to give thanks, for so great a calling, and from so great a one, that is, the Father, and in so great a one, that is, the Son; whose kindness and operation and greatness are described, and the Son of God is commended in many ways, where he says “Giving thanks” (Col 112). Fifth, he calls to their mind their old life and its transformation, where he says “And you, when you were” (Col 121). Sixth, he commends his own person and office so that he might be better believed, where he says “Of which I became,” etc. (Col 1:23). He says, therefore, “Paul,” by name.

s “An apostle,” by dignity, not to one place but generally, yet especially to those to whom he had preached through his disciples.

u “By the will of God,” a will of good pleasure and approval, not through anger. “I will give you a king in my fury” (Hos 1311). Likewise “They reigned, and not by me; they became princes, and I did not acknowledge them” (Hos 84). “Who makes a hypocrite reign on account of the sins of the people” (Job 3430).

[page 188 recto] a and Timothy our brother: b to those who are at Colossae, c saints d and faithful e brothers f in Christ Jesus. g Grace to you h and peace i from God our Father. k We give thanks l to God m and the Father of our Lord Jesus Christ, praying always for you: o hearing of your faith in Christ Jesus, p and the love you have q for r all the saints, s because of the hope t that is laid up for you in heaven, u which you heard about in the word of the truth of the Gospel, x which has come to you, just as it is y in the whole world z and is bearing fruit a and growing, b just as it is in you since the day you heard c and knew the grace d of God in truth, e just as you learned from Epaphras our most beloved f fellow servant, who is a faithful minister of Christ Jesus for you, who also manifested to us g your love in the Spirit. h Therefore we also, from the day we heard it, i do not cease praying and asking for you k that you may be filled l with the knowledge of his will m in all wisdom n and o spiritual understanding: p that you may walk

a “And Timothy our brother,” not an emperor, not a tyrant, but a lover of the brothers. Note that the name Paul is translated as “little,” and Timothy as “doing good.” These two ought to be joined together, humility and laboriousness: because he who has these is able to correct and teach others.

b “To those who are at Colossae (Colossis).” The noun is indeclinable; and therefore some wish to pronounce it as if it were a barbaric noun, but they are wrong, because it is not barbaric, but Greek. For Colossis is translated as “obedient to the spoken word,” or “obedience to the spoken word”; similarly, the Colossians (Colossenses) are “those obedient to the spoken word,” in contrast to those who dispute about obedience.

c “Saints and faithful,” that is, the greater and the lesser. Or “saints” by faith purifying and cleansing their hearts (Acts 15:9).

d “And faithful” in operation. Or “saints” in themselves. “You shall be holy, for I am holy” (1 Pet 116; Lev 1144; 192; 2026).

d “And faithful” in the stewardship entrusted to them, with respect to others. “Who, do you think, is the faithful and prudent steward?” (Luke 1242). “A faithful man will be praised” (Prov 2820). Or “saints” through the conferring of divine grace.

d “And faithful” in giving thanks. Bernard says: “You are a faithful servant if, out of the abundant substance of your Lord—even if it does not originate from you, yet passes through you—nothing happens to cling to your hands.” Just as Joseph was a faithful servant to his master by refusing to touch his wife. For the master’s wife is his glory. “I will not give my glory to another” (Isa 428). “Many men are called merciful, but who will find a faithful man?” (Prov 206). As if to say: It is difficult to be called merciful, or good, and yet not to seek glory from it.

e “Brothers,” not foot-servants. “Have they made you a ruler? Do not be exalted” (Sir 32:1).

f “In Christ Jesus.” This is a good brotherhood, the one that is in Christ Jesus. Or “faithful and saints in Christ Jesus,” that is, through grace, from which comes all holiness.

g “Grace to you” on the way.

h “And peace” in the homeland. Or “Grace.” The Interlinear Gloss says: that is, the forgiveness of sins. But were their sins not already forgiven them? The answer is: We sin continuously. “And peace,” that is, tranquility of mind.

i “From God our Father,” from whom and in whom is all peace. Hence, “In me you will have peace; but in the world you will have affliction” (John 16:33).

k “We give thanks to God.” The Apostle was rejoicing because he had heard good reports about their progress. “There will be joy and exultation for you, and many will rejoice at his birth” (Luke 114). For at the birth of John—that is, grace—when grace arises in someone, all ought to rejoice, especially the father of John, that is, the prelate. But “In the multiplication of the righteous, the common people will rejoice” (Prov 292); it does not say the masters and prelates, but the common people, that is, the laity. He says, therefore: “We give thanks,” for the things already possessed.

l “To God,” who is able to give more abundant things.

m “And the Father,” therefore he is willing.

n “Praying” to possess more abundant things. We give, he says, thanks.

o “Hearing of your faith,” etc. “Therefore I also, hearing of your faith which is in Christ Jesus, and your love toward all the saints, do not cease giving thanks for you,” etc. (Eph 1:15–16).

p “And the love you have,” that is, which you demonstrate by your deeds that you have.

q “For all the saints.” “We know that we have passed from death to life, because we love the brothers” (1 John 3:14).

r “All,” against those who show partiality to persons. “He who acknowledges a person in judgment does not do well” (Prov 2821). Yet we must do good most of all through deeds. Hence, “Let us work good toward all, but especially toward those of the household of faith” (Gal 610).

s “Because of the hope,” that is, the thing hoped for, not for praise or earthly gain.

t “Which is laid up for you in heaven” in exchange for your almsgiving. “For the rest, there is laid up for me a crown of righteousness” (2 Tim 48). “This hope of mine is laid up in my bosom” (Job 1927). “Make for yourselves moneybags that do not grow old” (Luke 1233). “The almsgiving of a man is like a moneybag with him, and it will preserve the grace of a man like the pupil of an eye” (Sir 1718): like a thing hoped for, or faith.

u “Which you heard about in the word of the truth of the Gospel,” that is, a true and good word. “I am not insane, most excellent Festus, but I speak words of truth and soberness” (Acts 26:25).

x “Which has come to you.” “For we have reached as far as you in the Gospel of Christ” (2 Cor 10:14).

y “Just as it is in the whole world.” “Have they not heard? Indeed, their sound went out into all the earth” (Rom 1018). “Wherever this Gospel is preached in the whole world, what she did will also be told,” etc. (Matt 2613).

z “And is bearing fruit,” that is, makes to bear fruit in good works the good soil in which it was sown, not on the rock, and not among thorns (Matt 138; Mark 48). “And one yielded a hundredfold, another sixty, another thirty.” Today, scarcely the fruit of one good work is obtained for a hundred words.

a “And growing,” that is, makes to grow through understanding and knowledge; or because of the number of the faithful.

b “Just as it is in you since the day you heard,” primarily through Archippus. This—namely, to hear—is common to theologians.

c “And knew in truth.” This is special to the saints, who do not know in a phantasm, but in truth.

d “The grace of God”: he does not say “knowledge.” Or “the grace of God in truth,” that is, which truly is from God.

e “Just as” later (“you learned from Epaphras”), namely the same thing you had previously learned from Archippus: he does not say from Aristotle or Plato or Gratian.

f “Our fellow servant.” That it is a great thing to be a fellow servant of the Apostle is evident from the fact that even the angel rejoices to be the fellow servant of John: “I am your fellow servant, and of your brothers” (Rev 19:10).

g “Your love in the Spirit,” that is, a spiritual love, not a carnal one. “Let us not love in word or in tongue, but in deed and in truth” (1 John 318). And because you are such

h “Therefore we also,” so that you may have greater things.

i “Do not cease praying and asking for you,” etc. The same is said in Ephesians 1 (Eph 116). “Cry out, do not cease” (Isa 581). “You who remember God, do not be silent” (Isa 626). “I beseech first of all that supplications, prayers, intercessions, and thanksgivings be made” (1 Tim 21). And note that according to St. Bernard, there are three species of prayer: supplication, intercession, and suggestion. The three species of supplication are capturing favor, exaction, and pure prayer. The three of intercession are earnest entreaty in necessities, requesting in moderate matters, and petition in the smallest matters. The three of suggestion: for sometimes it is made with fear, because the person is great; or sometimes it is made with confidence, as in “Son, they have no wine” (John 23); sometimes with contempt, as in “The prince asks, and the judge is ready to give,” etc. (Mic 73). This occurs among men; not before God.

k “That you may be filled,” like vessels made whole through the incorruption of the body, and clean through the holiness of the mind, and empty through humility. “The heart of a fool is like a broken vessel” (Sir 21:17).

l “With the knowledge of his will,” not only of his truth. For the intellect investigates the truth of God; but the affection investigates his will. “This is the will of God, your sanctification” (1 Thess 43). Below in chapter 3 “Putting on the new man, who is being renewed in the knowledge of God according to the image of him who created him” (Col 310). And note that he says “That you may be filled,” namely with grace, “with the knowledge of his will.” For many, the more they know, the more they are emptied: because knowledge puffs up (1 Cor 81). But what he said in general, he carries out in its parts. “That you may be filled,” namely

m “In all wisdom,” concerning the things of the active life.

n “And spiritual understanding,” that is, the knowledge of spiritual things, which belong to the contemplative life.

o “That,” being perfectly instructed in this way,

p “You may walk,” by carrying it out in deed.

[page 188 verso] a worthy of God, b pleasing him in all things, c bearing fruit in every good work, e and growing in the knowledge of God, f strengthened with all power according to g the might of his glory, h for all endurance i and patience k with joy, l giving thanks to God m and the Father, n who has made us worthy to share in the o lot of the saints p in light: q who has delivered r us from s the power of darkness, t and transferred us into the kingdom of the Son of his love, u in whom we have x redemption y and the forgiveness of sins. 3 Who is the image of the a invisible God, b the firstborn of all creation: c because in him were created

a “Worthy of God,” that is, as befits so great a Lord. Or, so that you may be worthy of possessing him as a reward. “We testified that you should walk worthy of God” (1 Thess 212). “Only let your conduct be worthy of the Gospel of Christ” (Phil 127). For if the son of a king does something unbecoming to royal majesty, he does not walk worthy of him. Therefore, since we are sons of God, let us walk as is worthy. “Be imitators of God, as beloved children” (Eph 51). Likewise in the same chapter “Walk as children of light” (Eph 58). Seneca “A well-ordered soldier ought to have a well-ordered household.”

b “In all things,” in the works you do.

c “Pleasing God,” by directing your intention to him, not to the reward of praise or temporal gain. Such a person merits an eternal reward. “Enoch pleased God, and was translated into Paradise” (Sir 4416). “Having become pleasing to God, he was loved, and living among sinners he was translated” (Wis 410). And he says “in all things”: not in merely some things. Hence, “You shall not put on a garment woven of wool and linen together” (Deut 2211), that is, of bad and good works. “Will my heritage be to me like a speckled bird?” (Jer 129). “He who walks without blemish,” etc. “he,” namely, “will rest on your holy mountain” (Ps 15:2, 1).

d “And bearing fruit in every good work,” in yourselves through the multiplication of good works; in others through preaching both in words and in examples. “Your children like olive shoots” (Ps 1283). “Hear me, you divine fruits, and bear fruit like roses planted by streams of water” (Sir 3913). “Filled with the fruit of righteousness, like trees” (Phil 111). “The trees will be filled with fruit” (Lev 264). But because knowledge grows through works, as it is said in Psalm 111 (Ps 11110) according to another reading, “A good understanding to those who do it” therefore he adds:

e “And growing,” etc. But because some grow as a bladder does when it is inflated, or as a sack when it is filled with chaff, therefore he adds:

f “Strengthened with all power,” with respect to the taking root of virtues. These two things perfect the soul: knowledge and virtue. The Psalm says: “I was strengthened” (Ps 734?), through the virtues by which a man resists himself, the world, and the devil. Hence he says “growing,” but “strengthened” because he who makes progress in virtue, having been made more humble, seems to decrease; but nevertheless he is strengthened. Strengthened, I say, by Christ.

g “According to the power,” etc., that is, according to the fact that he who is the glory of the Father, that is, the Son, is able to strengthen you. “She is a certain pure emanation of the glory of God: for she is the brightness of eternal light, and the spotless mirror of God’s majesty” (Wis 725–26). “Who, being the brightness of his glory and the figure of his substance” (Heb 13). Or “according to the power of his glory,” that is, as befits his power and glory, meaning, it does not befit a noble person to give unless he gives great things. “Wisdom is glorious, and never fades” (Wis 6:12). And note that power is attributed to the Father; glory to the Son; and the three things that follow to the Holy Spirit, namely, the mode of strengthening.

h “For all endurance,” against the adversities of the world.

i “And patience,” in the delay of the reward. “If it delays,” etc. (Hab 2:3).

k “With joy,” in both. “We glory in tribulations” (Rom 53). “Consider it all joy, my brothers, when you fall into various trials” (Jas 12). “Not out of sadness or necessity” (2 Cor 97). “In every gift, make your face cheerful” (Sir 359). For when a man willingly sustains them in tribulations and is prepared to sustain them, then he offers himself as a sacrifice to God: or he offers himself as a beast of burden to the Lord himself. “I became like a beast of burden before you” (Ps 73:22), ready, that is, for the burdens. For he is fed with thistles, that is, hardships, as fodder.

l “Giving thanks.” This is the fourth part of the chapter, in which, giving thanks, he commends the Son of God in many ways. First, from the gratuitous predestination of his own people, where he says: “Who has made us worthy.” Second, from the work of redemption, where he says: “Who has delivered.” Third, from the mode of redemption, where he says: “In whom we have redemption.” Fourth, from his own person, where he says: “Who is the image of God.” Fifth, from his dignity, where he says: “The firstborn,” etc. Sixth, from the works of creation and re-creation, where he says: “All things through him.” Seventh, from both natures, and wisdom, where he says: “Because in him it pleased.” Eighth, from his mediation, where he says: “Making peace.” Ninth, from his sufficiency to save, where he says: “And you, when you were,” etc. Thus he commends him so that, having abandoned the legal observances, they might cleave to him alone through true faith. He says, therefore: “Giving thanks to God,” by worshiping and trembling.

m “And the Father,” by revering and loving.

n “Who has made us worthy,” through grace.

o “To share in the lot of the saints,” that is, so that you may have a share in the inheritance which is given by lot to the saints, that is, by divine will or divine election. “In whom also we were called by lot, predestined according to his purpose” (Eph 111). “To each one as the lot shall fall, the inheritance will be given” (Num 3354), that is, grace will be given for grace.

p “In light,” of eternal glory. “My inheritance is glorious to me” (Ps 166). Likewise in the same place “The lines have fallen to me in glorious places” (Ps 166). The lines of tribulations and persecutions, by which the glorious inheritance is measured because just as the saints suffer in the world, they are rewarded in heaven. Or “In light,” that is, through the light, meaning, through the Son of God, who is light from light. “In your light we will see light” (Ps 369). Or through the light of faith “The darkness has now passed away, and the true light now shines” (1 John 28). “He who does the truth comes to the light” (John 321). “The fruit of light is in all goodness and righteousness and truth” (Eph 5:9).

q “Who has delivered us from the power of darkness,” that is, of the demons, who are darkness and have power over those in darkness. “Our struggle is not against flesh and blood, but against principalities and powers, and against the world rulers of this darkness” (Eph 612). “Now the ruler of this world will be cast out” (John 1231). “This is your hour, and the power of darkness” (Luke 2253). “Has delivered.” “Indeed, even the captivity will be taken away from the strong man, and what was taken by the mighty man will be saved” (Isa 4925).

t “And transferred” us “into the kingdom of the Son of his love,” that is, into the Church of the beloved Son, who is of the same substance with the Father. And he speaks thus to express love. “We know that we have been transferred from death to life, because we love the brothers. He who does not love abides in death” (1 John 314) and he who is in death is not of his kingdom, but of the devil’s. Hence, “God is not the God of the dead, but of the living” (Matt 2232). Or

s “From the power of darkness,” that is, from Limbo, which is dark.

r “Us,” that is, the patriarchs and prophets similar to us.

t “And transferred into the kingdom,” namely in the Ascension. “Ascending on high, he led captivity captive,” etc. (Ps 6818). “You also, by the blood of your testament, have led your prisoners out of the pit in which there was no water” (Zech 911).

u “In whom we have redemption.” Here he commends him from the mode of redemption, namely from punishment and guilt.

y “The forgiveness of sins.” “In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace” (Eph 1:7).

x “Redemption” from punishment.

y “Forgiveness” from guilt. “With him is abundant redemption” (Ps 1307). Likewise “The Lord has sent redemption to his people” (Ps 111:9).

z “Who is the image of God,” that is, he fully represents God the Father. And here he commends him from his own person in its beauty. “He is the brightness of eternal light, and the spotless mirror of God’s majesty, and the image of his goodness” (Wis 726). The Interlinear Gloss says A full representation. “Who is the image of the invisible God.” “He predestined them to become conformed to the image of his Son” (Rom 829). “Who, being the brightness of his glory and the figure of his substance” (Heb 13).

a “Invisible,” that is, incomprehensible.

b “The firstborn of all creation.” Here he commends him from his eternity and dignity, that is, he was begotten first in dignity, and before any creature existed, that is, from eternity. “I came forth from the mouth of the Most High, the firstborn before all creation” (Sir 245). Below in the same chapter “The firstborn from the dead” (Col 118). “That he might be the firstborn among many brothers” (Rom 829).

c “Because in him.” He commends him from wisdom. “In him.”

“You have made all things in wisdom” (Ps 104:24).

[page 189 recto] “I was with him forming all things” (Prov 830). a all things in heaven and on earth; b visible and invisible; c whether thrones or dominions or principalities or powers d all things have been created through him e and in him, f and he is before all things, g and all things hold together in him. h And he is the head of the body, the Church, i who is the beginning, k the firstborn from the dead: l that in all things he himself might hold the primacy: m because in him it pleased n all the fullness of divinity to dwell: o and through him to reconcile all things in him, p making peace by the blood of his cross, q whether things in heaven r or things on earth. s And you, t when you were formerly u alienated and enemies x in your mind y in evil works: z but now a he has reconciled you in b the body of his flesh through c death, d to present e you holy and f unblemished g and blameless h before him:

a “All things in heaven and on earth.” This is clearly against the Manicheans.

b “Visible and invisible.” “For we have seen few of his works” (Sir 43:36).

c “Whether thrones,” etc. “Who is above all principality and power and virtue and dominion” (Eph 121). From here Dionysius derived the orders of the hierarchy. And briefly concluding all things, he commends him from his vast power when he says

d “All things through him” as creator.

e “And in him” as preserver, or as in his art. “All things were made through him” (John 13). “One God the Father, from whom are all things, and we in him, and one Lord Jesus Christ, through whom are all things, and we through him” (1 Cor 86). “For from him, and in him, and through him are all things” (Rom 1136). And he explains what he had said when he adds

f “And he is before all things” in eternity and dignity, because he is the author of all things. “Before they came to be, I was there, and now the Lord God has sent me, and his Spirit” (Isa 4816). “The Lord possessed me in the beginning of his ways, before he made anything from the beginning, from eternity I was ordained” (Prov 822–23).

g “And all things hold together in him,” because all things are preserved in him. “Upholding all things by the word of his power” (Heb 1:3).

h “And he is the head of the body, the Church.” Here he commends him from both natures, through which he is the head of the Church. For if he were purely a man, he would not be the head. “He gave him as head over the whole Church, which is his body and fullness” (Eph 122–23). “My head is full of dew” (Song 52). Of the Holy Spirit, the Church says, because “from his fullness we have all received” (John 1:16).

i “Who is the beginning,” according to his divinity. “Who are you? Jesus said to them: The beginning, who also speaks to you” (John 825). “In the beginning God created the heaven and the earth” (Gen 11).

k “The firstborn from the dead,” according to his humanity. “The firstborn of the dead, and the prince of the kings of the earth” (Rev 15). Not that he rose first, but because he who rose is prior to all in dignity; or because he rose first to immortality. Hence it must be said that birth or generation is multiple. There is the generation of nature, concerning which “But in the fourth generation they will return here” (Gen 1516). Likewise, there is the generation of grace “Like newborn infants,” etc. (1 Pet 22). “Everyone who is born of God does not sin; but the generation of God preserves him” (1 John 518). Likewise, there is the generation of glory: “In the regeneration, when the Son of Man will sit on the throne of his majesty,” etc. (Matt 1928). Because, therefore, it is said here “the firstborn from the dead,” it ought to be understood of the generation of glory, that is, he was born first, meaning he came first to immortality and glory before any other human being; yet many rose beforehand, as in 2 Kings 4 (2 Kgs 435) and John 11 (John 1144) concerning Lazarus, but they did not rise to immortality, and therefore they are not said to have risen from the dead truly, because they died again. Now there is a fourth generation, the eternal one, namely the generation of the Son of God, concerning which it was said above in this same chapter “The firstborn of all creation” (Col 115). Therefore, the “beginning” is according to his deity; the “firstborn” is according to his humanity. And thus

l “That in all things he himself might hold the primacy,” according as he is God and according as he is man, he surpasses all. “In every nation and in every people I have held the primacy, and by my power I have trodden upon the hearts of the excellent and the lowly” (Sir 2410–11). “You have subjected all things under his feet” (Ps 87). And this is fitting.

m “Because in him it pleased” the Trinity.

n “All the fullness to dwell,” that is, it pleased the Trinity that in him all the fullness of knowledge and virtues should not only exist, but also dwell. “This is my beloved Son, in whom I am well pleased” (Matt 317). If the Son were something other than the Father, the Father would not be pleased with himself in him. “As a father is pleased in his son” (Prov 312).

o “And through him to reconcile all things,” it pleased, that is. “God was in Christ reconciling the world to himself” (2 Cor 519). “When we were enemies we were reconciled to God by the death of his Son” (Rom 510). “To be reconciled,” I say, “all things” tending “toward him” through faith and love. Or “to reconcile all things in him,” offered on the cross to God the Father. And he adds how, because he is:

p “Making peace by the blood of his cross,” that is, shed on the cross; or, that is, by death, which is a most shameful death. “Let us condemn him to a most shameful death” (Wis 2:20).

q “Whether things in heaven,” angels or saints who are already in heaven.

r “Or things on earth,” saints who are still living. Thus he made peace among all things. Hence he is called the true Solomon. “He is our peace” (Eph 214). “God has created the fruit of the lips, peace” (Isa 5719), that is, the Word of the Father, the Son of God, peace to him who is far off, and peace to him who is near, that is, to earthly and heavenly beings. But how? “By his blood,” as is said here. For the blood of Christ speaks peace and pardon; the blood of Abel speaks vengeance, as St. Gregory says. “You have come to the sprinkling of blood that speaks better than the blood of Abel” (Heb 1224). “For obedience and the sprinkling of the blood of Jesus Christ, grace to you and peace be multiplied” (1 Pet 12). “Blessed are the peacemakers, for they shall be called sons of God” (Matt 5:9), because they are like the Son of God.

s “And you,” spiritually, O Colossians.

t “When you were formerly alienated” from the commonwealth of Israel, and strangers to the testaments.

u “And enemies in your mind,” through the repugnance of the intellect. Or “enemies” by contradicting him.

x “In your mind,” because you thought you were acting well by contradicting the doctrine of Christ. “The hour is coming that whoever kills you will think he is offering a service to God” (John 162). Such a state is extremely dangerous. “There is a way that seems right to a man, but its end leads to death” (Prov 1625). Or, according to another reading, “Enemies of his thought,” that is, of his counsel. The counsel of God is to be tormented temporally here and to be glorified in eternity. “You have despised all my counsel, and you have neglected my rebukes” (Prov 125). You, I say, living

y “In evil works.” “Men loved darkness rather than light, for their works were evil” (John 3:19).

z “But now,” when you were such, that is, in this time of grace.

a “He has reconciled.” “When we were enemies, we were reconciled to God by the blood of his Son” (Rom 510). “Not by works of righteousness which we had done, but according to his mercy he saved us” (Titus 35). “Now in Christ Jesus you who formerly were far off have been brought near” (Eph 213). “I have given you as a covenant to the people” (Isa 426). “I will set my bow in the clouds of heaven, and it shall be the sign of the covenant between me and the earth” (Gen 913). This bow was Jesus, stretched on the cross, who had a red and blue color, because blood and water came out from his side (John 1934). From this bow drawn on the cross, the arrows of love are shot at us.

b “In the body of his flesh,” that is, fleshy or fragile and weak, meaning, through the things he endured in his body, namely:

c “Through his death.” “We have been sanctified through the offering of the body of Jesus Christ once for all” (Heb 10:10).

d “To present you,” namely, in order to present you, so that, meaning, we might present ourselves, or he might present us.

e “You holy,” by virtues.

f “And unblemished,” from mortal sins.

g “And blameless,” from venial sins.

h “Before him,” that is, in judgment when the Judge of all sees all things, or to see him face to face. Or “holy” with respect to God, “unblemished” with respect to oneself, “blameless” toward one’s neighbor. “The blood of Christ will cleanse our conscience from dead works to serve the living God” (Heb 914). “Strive to be found by him unblemished in peace” (2 Pet 314). “Warning her to honor her parents-in-law, and to show herself blameless to God” (Tob 1013). Likewise “A bishop must be blameless” (1 Tim 32). “Be without offense” (1 Cor 1032). “Sound and blameless speech” (Titus 28). “Command this, so that they may be blameless” (1 Tim 57). “I charge you before God… to keep the commandment without spot and blameless” (1 Tim 6:13–14).

[page 189 verso] “Husbands, love your wives, just as Christ also loved the Church and gave himself for her to sanctify her, cleansing her by the washing of water with the word of life, to present to himself a glorious Church, not having spot or wrinkle or any such thing,” etc. (Eph 525–27). “Holy,” that is, without earth, against avarice. “Unblemished,” against lust. “Blameless,” against pride against these three things, he subjoins three things.

b “Grounded, steadfast, unmovable”: grounded in poverty: against the depth of earthly things, which is without a bottom.

c “Steadfast” through continence against the flow of the water of lust.

d “And unmovable” through humility, which compresses itself within itself, lest it be moved to the wind of vainglory or pride. He says therefore, “Blameless before him,” that is, in the heart where God sees. “The weigher of spirits is the Lord” (Prov 162). “Man sees the things that appear, but God looks at the heart” (1 Sam 167). Or “before him” in the final judgment, as was said.

a if indeed you continue in the faith b grounded and c steadfast d and unmovable from e the hope of the Gospel which you heard, which was preached f in all creation g which is under heaven. h Of which I, Paul, became a minister: who now rejoice in my sufferings i for you: k and I fill up those things that are lacking of the sufferings of Christ in my flesh l for his body, which is the Church: of which I became a minister m according to the dispensation of God which was given n to me for you, o that I might fulfill the word of God: p the mystery which was hidden q from ages and generations: r but now s is manifested to his saints, t to whom God willed u to make known the riches x of the glory of this sacrament among the Gentiles, y which is Christ z in you, the hope of glory a which b we c announce: d correcting every man, and teaching f in all wisdom, that a we may present every man b perfect in Christ Jesus: in c which d I also labor e striving according to f his working which works in me in g power.

a “If indeed,” as if to say: on this condition. “If you continue grounded in the faith,” that is, firm, not fluctuating. For faith is the foundation. “No one can lay another foundation besides the one that is laid, which is Christ Jesus” (1 Cor 311). “That Christ may dwell in your hearts through faith, being rooted and grounded in love” (Eph 317). “A wise man remains in his wisdom like the sun: for a fool changes like the moon” (Sir 2712). “In all things showing good faith” (Titus 210). “He who perseveres to the end,” etc. (Matt 1022; 2413).

c “And steadfast,” so that you do not turn back by yourselves.

d “And unmovable,” when another pushes you.

e “From the hope of the Gospel,” that is, concerning the thing to be hoped for, which is promised in the Gospel. “Waiting for the blessed hope and the coming of the glory of the great God” (Titus 213). “Stand in your covenant and converse in it” (Sir 1121). Or:

b “Grounded in faith,” against bad doctrine perverting the faith. “Let us no longer be children fluctuating and carried about by every wind of doctrine” (Eph 414). “Nothing wavering in faith” (Jas 16).

c “Steadfast,” against sins.

d “And unmovable,” against adversities.

e “And from the hope of the Gospel,” that is, from the hope to which the Gospel invites. “Be steadfast and unmovable, abounding in every work of the Lord” (1 Cor 1558). “You who fear the Lord, hope in him, and mercy will come to you for your delight” (Sir 29).

f “In all creation,” that is, in all men who are a new creation. “Preach the Gospel to all creation,” that is, to mankind (Mark 1615). “He appeared to angels, was preached to the Gentiles, was believed in the world, was taken up in glory” (1 Tim 316).

g “Which is under heaven,” that is, which is still journeying in the world.

h “Of which I became.” He commended Christ so that they might place their hope in him alone: here he begins also to commend himself so that they might believe him better concerning Christ. And first he commends himself from the mystery of Christ, where he says: “of which I became.” Second, from the endurance of abundant sufferings, where he says: “and I fill up those things that are lacking.” Third, from the amplitude of his ministry, where he says: “to whom God willed,” etc. Fourth, from the utility of his ministration, where he says: “and that we may present every man.” He says therefore: “Of which I, Paul, became a minister: who now rejoice in my sufferings” inflicted on me.

l “For you,” because I preached to you. “I overflow with joy in all your tribulation for strengthening you” (2 Cor 74) because they were strengthened in the faith when they saw the Apostle suffering so much for Christ.

k “And I fill up.” The explanation is clear in the Gloss that just as by the love of a thing they are said to fill up their sins: “The iniquities of the Amorites are not yet filled up” (Gen 1516). “Forbidding us to speak to the Gentiles so that they might be saved, to fill up their sins always” (1 Thess 216). “It will be directed until the wrath is filled up: for the determination has been made” (Dan 1136). Furthermore, he commends himself here from the endurance of sufferings. “The doctrine of a man is recognized through patience” (Prov 1911). “They will be patiently enduring to announce” (Ps 92:15).

l “For his body.” “Bear one another’s burdens” (Gal 6:2).

m “According to the dispensation,” that is, to this end, that I may dispense spiritual things to them. Or “dispensation,” that is, according to the grace of the apostolate dispensed to me by God. “A dispensation is entrusted to me” (1 Cor 9:17).

n “For you” Gentiles. “Through the Gospel in which I was appointed a preacher and apostle and teacher of the Gentiles” (2 Tim 111). Likewise, “A teacher of the Gentiles in faith and truth” (1 Tim 27). “As long as I am an apostle to the Gentiles, I will honor my ministry” (Rom 11:13).

o “That I might fulfill the word of God,” that is, I might show fulfilled the promises of God concerning the calling of the Gentiles: or this was fulfilled through him: this word, I say, which is:

p “The mystery which was hidden from ages,” etc. “According to the revelation of the mystery kept secret from eternal times” (Rom 1625). “Which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles” (Eph 35).

q “From ages,” that is, from the beginning of ages, and it was hidden from all generations: not only from one: except to whomever God revealed it through the Holy Spirit. “My secret to myself” (Isa 2416). “It is the glory of God to conceal a word and it is the glory of kings to search out a speech” (Prov 25:2).

r “But now,” in the time of grace.

s “Is manifested to his saints,” more fully than the saints of the Old Testament knew beforehand: yet they too knew. Hence, “Shall I be able to conceal from Abraham what I am about to do, since I will make him into a great nation?” (Gen 1817–18). “The Lord will not do a word unless he reveals his secret to his servants the prophets” (Amos 37).

t “To whom,” to the saints (“God willed”), out of sheer grace.

u “To make known the riches of the glory of this sacrament,” namely, the abundant glory of so worthy a sacrament: in which there are many things, namely, the forgiveness of faith, righteousness, the gifts of the Holy Spirit, future blessedness: He says in Romans 11: “Oh, the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments, and unsearchable his ways!” (Rom 1133) of the sacrament, I say, existing:

x “Among the Gentiles,” which is fulfilled among the Gentiles.

y “Which sacrament is Christ in you” Gentiles, that is, for the Lord Christ, meaning, that sacrament is the incarnation of Christ through which the Gentiles are saved. Or thus: “Which sacrament is Christ in you,” namely, because Christ is in you through the grace to which he called you, it is that sacrament; as if to say, That sacrament is about your calling, O Gentiles, through the grace by which he is in you: so that he is:

z “The hope of glory,” namely, that through him you might hope for glory without the law.

a “Which,” that is, what kind, namely so glorious.

b “We,” the Apostles.

c “Announce,” that he saves the Gentiles without the law.

d “Correcting,” him who deviates from the good.

e “And teaching,” him who exists in ignorance. Or:

d “Correcting,” by urging away from evil.

e “Teaching,” by exhorting toward the good. “I took for myself two staffs: the one I called Beauty: the other a Cord, and I fed the flock” (Zech 117). Beauty is exhortation toward the good; Cord is urging away from evil because the preacher or shepherd of the flock ought to announce by how much punishment follows any evil, and how much damage; and how much glory follows any good, and how much gain, and things of this kind. Or:

d “Correcting,” the rebellious and contradicting ones. “A servant of the Lord must not quarrel, but be gentle toward all, teachable, patient, with modesty correcting those who resist the truth” (2 Tim 224–25). “Destroying counsels and every high thing exalting itself against the knowledge of God, and bringing every intellect into captivity to the obedience of Christ, and being ready to punish every disobedience” (2 Cor 104–6).

e “And teaching every man,” that is, the obedient and good. But is this not presumption? The answer is: that is, every kind of man. “He wills all men to be saved, and to come to the knowledge of the truth” (1 Tim 2:4).

f “In all wisdom,” that is, perfect and true wisdom: not in that which is foolishness before God.

[page 190 recto] “The wisdom of this world is foolishness before God” (1 Cor 3:19).

a “That we may present every man,” that is, someone from every kind of man.

b “Perfect,” that is, so that he may offer himself to God as a sacrifice. And he commends himself from the utility of his ministration, because through it men became perfect in the faith of Christ. “I beseech you by the mercy of God, that you present your bodies as a sacrifice to God” (Rom 12:1).

c “For which,” that is, so that every man may be perfect.

d “I also labor,” I do not only preach. “I labored more abundantly than all of them” (1 Cor 1510). “Remember that our Lord Jesus Christ has risen from the dead, from the seed of David according to my Gospel, in which I labor even to chains, as an evildoer” (2 Tim 28–9).

e “Striving,” against the rebellious. “I therefore so run, not as if at uncertainty: I so fight, not as beating the air” (1 Cor 926). “I have fought the good fight, I have finished the course, I have kept the faith for the rest, there is laid up for me a crown of righteousness” (2 Tim 47–8). And note that two things are said here. “I labor,” like a farmer for fruit. “The laboring farmer ought to be the first to receive of the fruits” (2 Tim 26). “Striving,” like a soldier for a crown. Hence: “He who strives in an athletic contest will not be crowned unless he strives lawfully” (2 Tim 25). And this I do not by my own powers, but

f “According to his working which works in me.” As if to say, I do not work by myself, but he works in me. “He works in us both to will and to accomplish according to his good will” (Phil 213). He works, I say

g “In power,” that is, by giving me power and constancy. Or “in power,” that is, in the power and efficacy which he gives to my preaching, as if to say: My speech or preaching does not silence the bad and edify the good, but rather the power and efficacy that God gives to the speech. “The kingdom of God is not in speech, but in power” (1 Cor 420). Or according to the Gloss, “in power,” that is, of miracles, meaning Certain against the faithless by signs of power assisting me, through which the life of infidelity is suppressed, so that those who contradict words might yield to power. As if to say: God joins miracles to my labor for confirmation. “But they set out and preached everywhere, the Lord working with them,” etc. (Mark 16:20).

For h I want you to know what great concern I have for you, and i for those who are at Laodicea, and k as many as have not seen my face in the flesh, that l their hearts m may be comforted, n being instructed in love, o and into all the riches of the fullness of understanding, into p the knowledge q of the mystery of God the Father of JESUS CHRIST, in r whom are hidden all the treasures of wisdom and knowledge.

EXPOSITION OF CHAPTER II.

“For I want you to know.” In this chapter, the Apostle proves to them that the legal observances ought to cease. And first he shows that all sufficiency of salvation is in Christ; and therefore he admonishes them to be instructed against the false apostles, lest they seek salvation in legal observances, since Christ is sufficient, where he says: “Instructed,” etc., “in whom are all the treasures,” etc. (Col 22–3). Second, he proves the same by the fact that the doctrine of these false apostles, who teach that the Law must be kept along with the Gospel, is merely in words; and therefore they should not be believed, where he says “Now this I say, so that no one may deceive you” (Col 24). Third, because they merely follow the law of natural things, where he says “See to it that no one” (Col 28). Fourth, because the legal observances are fully fulfilled in them, where he says “And you are in him” (Col 210). Fifth, he concludes from all these things, where he says “Therefore let no one,” etc. (Col 216). Sixth, he shows that those who teach them to make a distinction in foods and drinks err, and they do this out of pride, where he says “Let no one seduce you” (Col 218). Seventh, he shows that since they laid aside the legal observances because of the faith of Christ, it would be shameful to return to them, where he says “Therefore if you have died,” etc. (Col 220). First, therefore, showing the greatness of the concern he has toward them so that they might better believe him, he says

h “For I want,” as if to say: I relate the aforementioned things about myself to you because I want you to know what great concern I have for you—what kind of concern, namely, a shepherd has for his flock; a mother for her little child; a woman for her husband. “Besides those things that are on the outside: my daily urgency, my concern for all the churches” (2 Cor 1128). “Diligently know the face of your livestock, and consider your flocks; for you will not always have power, but a crown will be given to you from generation to generation” (Prov 2723–24). Likewise, “The righteous man knows the lives of his beasts; but the bowels of the wicked are cruel” (Prov 1210). Likewise, “Do what I say, my son, and deliver yourself, because you have fallen into the hands of your neighbor. Run about, hasten, rouse your friend; give no sleep to your eyes, nor let your eyelids slumber” (Prov 63–4). Jacob, that is, the prelate, says to Laban, that is, Christ: “Your sheep and your she-goats were not barren; I did not eat the rams of your flock, nor did I show you what was caught by a wild beast; I made good all the loss; whatever perished by theft, you exacted from me; by day and by night I was pressed by the heat and the frost, and sleep fled from my eyes” (Gen 31:38–40).

i “And for those who are at Laodicea,” because they too had been preempted by false apostles, and for the others adjacent to you.

k “And as many as have not seen,” etc., that is, according to the flesh, literally, even if they had knowledge. As if to say: Even though you have not seen me, nor I you, nevertheless I am no less concerned about you on account of this. Or in this that he says, “who have not seen,” etc., he commends those who, although they have not seen the Apostle, nevertheless believed. “So that the testing of your faith, much more precious than gold and silver, may be found to result in praise and glory and honor at the revelation of our Lord Jesus Christ, whom, although you have not seen him, you love; in whom you also now believe, not seeing him” (1 Pet 17–8). “Blessed are those who have not seen and have believed” (John 2029). Or this, “who have not seen,” etc., is as if to say: If you had seen me, you would have been more fully strengthened in the faith. For the presence of the Apostle conferred much both to those seeing and to those hearing. “Your wisdom and your works are greater than the rumor I heard” (1 Kgs 10:7).

l “That their hearts may be comforted.” Thus he continues: By the concern, I say, which I have, so that they who have not seen my face—you, namely, and others—may “be comforted,” that is, they may strengthen

m “Their hearts,” that is, each other’s hearts. Or “may be comforted” passively. Or another reading: “so that their hearts may receive comfort.” So that they themselves might be

n “Instructed in the love” that God had for you. As if to say: In this is all comfort: to know out of what great love God the Father handed over the Son for us, and the Son himself. “God so loved the world that he gave his only begotten Son” (John 316). He who considers this receives all comfort and the hope of eternal life. “He who did not spare his own Son, but handed him over for us all, how will he not also with him give us all things?” as is said in Romans 8 (Rom 832). He says, therefore: “Instructed in love.”

o “And,” led into or tending “into all the riches of the fullness of understanding,” that is, the riches that fill the understanding. And in this it is implied that there are certain riches that do not fill the understanding. The riches that do fill it are the miseries of Christ—the scourges, the spitting, the slaps, the insults, and the other things that Christ endured, with which he enriched us: the understanding of him who meditates on and understands these things is filled by them. Hence the Apostle says: “I judged that I knew nothing among you except Jesus Christ, and him crucified” (1 Cor 22). “For to know and to understand is consummate sense” (Wis 615). Here is the filling of the understanding. “And instructed in knowledge,” or tending:

p “Into the knowledge of the mystery of God,” that is, of the secrets that God brought about by incarnating the Son, subjecting him to the miseries of this life, and finally exposing him to death. This secret was “of God the Father of Jesus Christ.” Or thus:

q “Of the mystery of God the Father,” of the mystery, I say, “of Jesus Christ,” that is, fulfilled through Jesus Christ. Hence another reading has, “Of the mystery of God fulfilled in Christ,” namely, the passion of Christ is specially called the secret of Christ, because he revealed it to few. “Jesus secretly took the twelve disciples aside and said to them, ‘Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests,’” etc. (Matt 2017–18). “My secret to myself” (Isa 2416). Likewise, it is called a secret because there the Son of God was supremely hidden. “There his strength is hidden” (Hab 34). “And as it were his face hidden and despised” (Isa 533). “Truly you are a hidden God” (Isa 4515). And note that three things are mentioned here in which we ought to be instructed in love, in the riches of fullness, and in the mystery of God: because we must weigh what he did for us, and how. Or love in his birth, riches in his conversation, mystery in his death. In love, and out of love, he did and endured all things for us; here is the mode. But what did he endure? Miseries in his life—here are the riches of understanding; death at the end—here is the mystery of God. There follows:

r “In whom are hidden all the treasures of the wisdom and knowledge” of God: because as a man he had full wisdom concerning divine things and knowledge concerning human things. And similarly, he himself, as God, is the material of wisdom for us; as a man, he is the material of knowledge for us, for all the things that the Word made flesh did and endured temporally for us pertain to knowledge. “I will give you a land flowing with the milk of humanity and the honey of divinity” (Lev 20:24). And note that the treasures that were hidden in Christ were poured out for us in his passion, when from his fullness we all received, and they flow daily in the conversion of any sinner. For so great is the fullness in him that they always flow and are never

[page 190 verso] exhausted. “The Lord will open his best treasure, the heaven, and will give rain to the earth in its season: and he will bless all the works of your hands” (Deut 2812). Likewise in Numbers 20, Moses says “O Lord God, hear the cry of this people, and open to them your treasure, a fountain of living water, so that, having been satisfied, their murmuring may cease” (Num 20). Likewise, note that the Lord poured out for us the treasure of knowledge and wisdom in his preaching when, opening his mouth, he said: “Blessed are the poor in spirit,” etc. (Matt 53). Then he taught knowledge concerning avoiding evil, and wisdom concerning acquiring the good. And through this the Apostle shows here that Christ is sufficient for salvation. “A desirable treasure rests in the mouth of the wise man” (Prov 2120), according to another reading. “The riches of salvation are wisdom and knowledge” (Isa 336). Therefore, “In whom are,” etc., is said in a threefold way “In whom” in an informative way, according as he is man; or “in whom” as the giver; or “in whom” because he is the material of these things for us.

a Now this I say, so that b no one may deceive you with sublimity of speech. c For even if I am absent in body, yet I am with you in spirit: d rejoicing and seeing e your order and f the firmness of your faith, which is in Christ. Therefore, just as you have received g Jesus Christ our Lord, walk h in him, k rooted and l built up in m him, and n confirmed in the faith just as o you also learned, p abounding in him in q thanksgiving. r See to it that no one deceives you through philosophy and empty s fallacy: t according to the tradition of men, according to u the elements of the world.

a “Now this I say,” namely, that you may be instructed and discerning,

b “So that no one may deceive you,” or by the subtlety “of words,” that is, by knowledge that consists merely in the brilliance of words, and therefore deceives. “The kingdom of God,” that is, Sacred Scripture, “is not in speech,” that is, in the brilliance of words, “but in power” (1 Cor 420), namely, of meanings. “Take care lest perhaps your heart be deceived and you depart from the Lord” (Deut 1116). “You will not see a foolish people, a people of lofty speech, so that you cannot understand the eloquence of its tongue, in which there is no wisdom” (Isa 3319). And note that when this word “Let no one deceive you” is said in this chapter, it means first, that is, through first philosophy, which is in the sublimity of words, which investigates the causes of things. And when it is said below, “Lest anyone deceive you through philosophy,” it means natural philosophy, “and empty fallacy,” that is, logic. And when it is said below, “Let no one seduce you,” etc. (Col 218), it means in moral philosophy, which teaches religion and virtues. And because someone might say, “No one wants to deceive us through the sublimity of words,” therefore he says: “On the contrary, I know well that it is so:

c “For even if I am absent in body.” Or this continues to what was higher up: “For I want you to know what great concern,” etc. As if to say: I am concerned about you; “for even if I am absent in body, yet I am with you in spirit,” that is, by the concern of my mind. Or “I am with you in spirit,” that is, by the knowledge of my mind, just as the spirit of Elisha was with Gehazi (2 Kgs 526). “For I indeed, absent in body, but present in spirit, have already judged as though present him who has so acted; in the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, to hand over such a man to Satan for the destruction of the flesh” (1 Cor 53–5). Or “In spirit,” that is, through the Holy Spirit illuminating me. The Gloss says: For there was greater grace in the apostles than in the prophets, therefore he says: “I am with you in spirit.” For it has been given to the saints to see distant things in the Spirit; but how this happens is difficult to know.

d “Rejoicing and,” that is, because.

e “Seeing your order,” that is, how orderly you live, according to what the order of each one requires: the married as married, the virgins as virgins, the prelates as prelates. “Let all things be done among you decently and according to order” (1 Cor 1440). “The sun was elevated, and the moon stood still in its order” (Hab 311). “The stars remaining in their order and course fought against Sisera” (Judg 520). “They offered the burnt offering day by day in order” (Ezra 34). “I will lay your stones in order” (Isa 5411). But because even outwardly composed morals do not please God without faith, therefore he adds

f “And the firmness,” etc., that is, the stability of faith which Christ gives, or which is concerning Christ, and not from the Law. The Gloss says: Through this he makes them more ready for the Gospel, because he says he rejoices in the disposition of their conduct and the stability of their faith; so that, knowing why they please God, they might become stronger in it. “Therefore, just as,” as if to say: Since up to this point you have done well.

g “Therefore, just as you have received Jesus Christ our Lord” in your conduct through faith, so:

h “In him,” not against him or outside of him:

i “Walk,” that is, make progress through good operation and honorable conduct. “Walk by the Spirit” (Gal 516), that is, make progress spiritually. “Therefore there is now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh” (Rom 81). “For since there is jealousy and contention among you, are you not carnal, and are you not walking according to man?” (1 Cor 33). But because a tree does not walk, that is, it does not grow, unless it is well rooted, therefore he adds

k “Rooted” upon faith and love with respect to the twofold root of the soul, namely the intellect and the affection, which ought to be rooted in the highest truth and goodness. “Being rooted and grounded in love” (Eph 3:17).

l “And built up,” that is, built upon the love and faith that are within, in new works.

m “In him,” that is, through him. Or “built up in him,” that is, built upon him who is the foundation; or upon the doctrine of the apostles. “Built upon the foundation of the apostles and prophets,” etc. (Eph 2:20).

n “And confirmed in the faith.” “The God of all grace, who has called us into his eternal glory in Christ Jesus, will himself perfect and confirm and establish you, having suffered a little while” (1 Pet 510). “He will confirm you to the end blameless in the day of the coming of our Lord Jesus Christ” (1 Cor 18).

o “Just as you also learned.” “Think on these things, which I have taught you in word and in deed” (Phil 4:9).

p “Abounding in him,” that is, through him.

q “In thanksgiving,” as if to say: Return thanks to him in such things. Or “Abounding in thanksgiving,” that is, by giving thanks; because when we give thanks for the things given, the Lord gives other things more abundantly. “To the place from where the rivers come forth, they return, that they may flow again” (Sir 17). “Give thanks in all things” (1 Thess 518). And in this walking:

r “See to it that no one deceives you through philosophy,” the knowledge of natural things. He shows that they should not believe the false apostles, because they only follow natural reason.

s “And empty fallacy,” that is, deception and uselessness: because the philosophers are deceived, just as Pythagoras, who put the souls of men into beans; and Plato erred concerning the beginning of the world; and Aristotle, and others. “For claiming to be wise, they became fools” (Rom 122). “Let no one seduce you with empty words” (Eph 56). Above in the same chapter (Col 24). “Do not be seduced for evil communications corrupt good morals” (1 Cor 1533). “I have written this to you concerning those who seduce you and as for you, let the anointing that you received from him remain in you” (1 John 226–27). Likewise “Little children, let no one seduce you” (1 John 37). “Do not attend to the fallacy of a woman” (Prov 53), that is, of philosophy, which deceives its followers. “You have approached the Lord,” that is, theology, “wickedly,” that is, for the sake of a benefice: “and your heart is full of deceit and fallacy” (Sir 130), that is, of deceiving philosophy. And because they are so full of it, they are not able to learn theology well. Therefore philosophy is called a fallacy because it deceives and fails. It is called empty because of its uselessness; or it is called empty because it is subtle; for that which is extremely subtle is called empty. Therefore it is compared to spiders’ webs. “The calf of Samaria will be in spiders’ webs because they will sow the wind, and they will reap the whirlwind” (Hos 86–7). The calf of Samaria is the wantonness of the intellect, which is in spiders’ webs, namely in the subtleties of the philosophers. For the philosophers disemboweled themselves like a spider to weave this web; and yet they catch nothing but flies, namely the simple and the foolish, whom they deceive with the perplexities of words; they sow the wind, that is, they do everything for praise; and they reap the whirlwind, that is, damnation. “They have woven spiders’ webs” (Isa 595). And afterward he says: “Their webs will not become a garment, nor will they be covered by their works” (Isa 59:6); because such subtleties do not cover the shameful parts of sins, nor do they fortify against the heat of temptations, but only of men, etc. Which, namely, is earthly philosophy.

t “According to the tradition of men,” not of God. Of men, I say, acting or handing down their own doctrines.

u “According to the elements of the world,” that is, according to the course and mixture of the elements. Or continue thus: Which philosophy is according to the elements of the world, for they do not believe except that things can proceed from natural causes alone, not according to Christ, with respect to certain things; on the contrary, against Christ, for they do not believe that Christ could be born of a virgin or rise dead. Or “According to the elements,” the Gloss says: he touches those who somewhat more prudently explain the idols by saying: Juno is the air, Neptune Δ is the sea.

Or otherwise: r “See to it that no one deceives you through philosophy,” that is, through the reasons by which they strive to prove that the legal observances must be kept.

s “Empty fallacy,” because they say false and useless things. Deceives, I say, acting:

t “According to the tradition of men,” that is, according to the legal observances: for after the truth has been presented, the Law is not the tradition of God, but of men. “Why do your disciples transgress the traditions of the elders?” (Matt 152). Likewise in the same place “You have made void the commandment because of your tradition” (Matt 15:6).

u “According to the elements of the world,” that is, the literal and childish sense. “But now since you have known God, or rather are known by God: Λ how

[page 191 recto] Δ is the sea. And this is fully contained in the Itinerary of Clement. Such people did not say that the idols should be worshipped, but the things from which they were named, namely the air, fire, water, etc. Hence: “Nor by attending to the works did they acknowledge who the craftsman was, but they thought that either fire, or wind, or the swift air, or the circle of the stars, or the immense water, or the sun and moon, were the gods that rule the world” (Wis 131–2). a and not according to Christ, b because in him dwells all c the fullness of divinity d bodily e and you are f filled in him, who is g the head of every principality and power. h In whom i you were also circumcised k with a circumcision not made by hand in l the stripping off of the body of the flesh, but in m the circumcision of Jesus Christ, n buried together with him in o baptism; p in whom you also rose again q through the faith of the working of God, r who raised him from the dead. s And you, when you were dead in your offenses and t the uncircumcision of your flesh, u he brought to life together x with him: y forgiving you all offenses, z wiping out a the handwriting of the decree that was against us, b which c was contrary to us. c And he took it out of the way

Λ how do you turn again to the weak and destitute elements, which you wish to serve anew!” (Gal 4:9).

a “And not according to Christ,” that is, according to how Christ taught that the Law is specifically to be understood. Therefore, let not such people deceive you from believing that Christ is sufficient for salvation. And you ought to believe this:

b “Because in him dwells all,” that is, completely and in a perfect manner,

c “The fullness” etc. “bodily,” that is, truly, fulfilling, not in a shadowy way, as in the Temple: because the things that were sacrificed and done in the temple were, literally, a shadow of Christ. “For the Law, having a shadow of the good things to come, not the very image of the things: by the very same sacrifices which they offer continually, can never make the approachers perfect” (Heb 101). Below in the same chapter “Which are a shadow of things to come; but the body is of Christ” (Col 217). Or

d “Bodily,” that is, solidly, as it were according to the three dimensions of bodies in all things. Divinity was in Christ in one way just as it is in all things—potentially, essentially, and dimensionally. In a second way, just as it is in the righteous, through grace. In a third way, through union, as in Christ alone. Or it dwells bodily in Christ, that is, in the man himself bodily. “But a body you have prepared for me” (Heb 105). Therefore “bodily,” that is, sensibly, divinity became known to us through Christ. For divinity could not have come into the senses in any other way, unless it had assumed a body and he appeared to the prophets in an aerial body, or in imagination. “The Word became flesh” (John 114). And note that he says “In him dwells all the fullness.” For in another man a part of the fullness dwelt. “From his fullness we have all received” (John 116) he does not say “the fullness.” And this is what he adds:

e “And you are in him,” because he is so full, you who believe in him have the fullness, that is, through him,

f “Filled” with the gift of the Holy Spirit, as if to say: From his fullness you have received. And through this he shows that the legal observances are already spiritually fulfilled in them; and thus they ought not to believe the false apostles preaching about legal observance. “They were all filled with the Holy Spirit” (Acts 24). “Full of grace and truth” (John 114). “In the fullness of the saints is my detention” (Sir 2416). He speaks according to the mode in which it is commonly said, “I am detained in doing this” thus the Son of God, intimating the diligence he had toward the saints, says he is detained in filling them, namely with grace and the gifts of the Holy Spirit. “Her wisdom broke forth as the abysses” (Prov 320)—that is, the abyssal graces—”and the clouds grow thick with dew.” And because of this abundance he compares himself to overflowing rivers. “I, Wisdom, poured out rivers I came out like a channel of immense water from a river; I came out like the river Dorix, and like an aqueduct I came out of Paradise. I said, I will water the garden of my plantings, and I will inebriate the fruit of my birth” (Sir 24:40–42).

g “Who is the head of every principality and power,” angelic. As if to say: Not only are you filled through him, but also the angels. Hence the Gloss says: Therefore he can fill you, who fills the supernal citizens. He is the head of the angels in dignity and in the bestowal of spiritual graces, just as the senses flow from the head. “Let all his angels adore him” (Heb 16). And “He who subjected all things to him left nothing unsubjected” (1 Cor 1527; Heb 2:8).

h “In whom.” Here he proves that they ought not to acquiesce to the false preachers concerning the legal observances, and especially concerning circumcision: because it has been fulfilled spiritually in him. He says therefore: “In whom,” that is, through Jesus Christ, namely:

i “You were also circumcised”: since you are not only filled with grace through Christ (as was said) but also you are purged of guilt through him.

k “With a circumcision not made by hand,” that is, by human work. Circumcised, I say,

l “In the stripping off of the body of the flesh,” that is, stripped of the body according as it is of the flesh, that is, subject to concupiscences. According to this, the negation stands in what I say, “made by hand.” Or it can proceed further:

k “With a circumcision not made by hand in the stripping off of the body of the flesh,” that is, of the body which is flesh. Or in the stripping off of the skin of the flesh, according to another reading, that is, you are not circumcised with that circumcision in which the skin of the flesh is separated from the member. “Neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly: and circumcision is of the heart, in the spirit, not in the letter” (Rom 228–29). “Circumcise the foreskin of your heart” (Deut 1016). And this is what he says: But you were circumcised

m “In the circumcision of Jesus Christ,” which Jesus Christ performed spiritually. “We are the circumcision, who serve God spiritually” (Phil 3:3).

n “Buried together with him,” dead to sin in the likeness of his burial.

o “In baptism,” that is, through the baptismal religion. “For we were buried together with him through baptism into death” (Rom 6:4).

p “In whom you also rose again,” by walking in newness of life, as is said in Romans 6 (Rom 6:4). And through this he shows that they ought to keep the Gospel, not the legal observances, because they are dead to them, and they live for evangelical things.

q “Through the faith of the working of God,” that is, through the faith that God works in every believer. Or through the faith that is held concerning this, that just as God worked the resurrection of his Son, so he will also work ours. And this is what he says:

r “Who raised him from the dead,” that is, the Father raised Christ, God raised the man. “But if the Spirit of him who raised Jesus Christ from the dead dwells in you, etc., he will also give life to your mortal bodies because of his Spirit dwelling within” (Rom 8:11).

s “And you, when you were dead in your offenses,” actual sins.

t “And the uncircumcision of your flesh,” that is, in original sin. Or “offenses” spiritual, “and uncircumcision,” that is, carnal sins. “Those who are in the flesh cannot please God” (Rom 8:8).

u “He brought to life together,” although, that is, you were such, that is, he brought to life according to body and soul.

x “With him,” namely, just as him. Similar to “Behold Behemoth, whom I made with you,” that is, just as you (Job 4015). “When you were dead in your sins, Christ brought you to life together, by whose grace you are saved” (Eph 25). “He sent his only begotten Son into the world, so that we might live through him” (1 John 49). “Your dead shall live, my slain shall rise again” (Isa 2619). “He will give to his voice the voice of power” (Ps 68:33). The voice of God is grace, which has the power of giving life to souls.

y “Forgiving you all offenses.” “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity” (1 John 19). “To him all the prophets bear witness, that everyone who believes in him receives forgiveness of sins through his name” (Acts 1043).

z “Wiping out the handwriting of the decree that was against us.” A handwriting (chirographum) is a document that is usually made as a memorial of some contract. They were made in this way: The same thing was written twice on the same sheet, leaving a space in the middle in which this word Chirographum was written in large letters: and afterward those letters were cut through the middle; and that portion was given to each party. Concerning this: “I indeed have his handwriting with me, which, showing it to him, he will immediately restore to you” (Tob 421). Because, therefore, a handwriting was made as a memorial of the things that had been transacted, therefore it is taken here for memory. Now “decree” is used in one sense for the law or precept of the Lord made to Adam. He says, therefore “Wiping out the handwriting of the decree,” of the Law, that is, the memory of the transgression, which was from the decree, that is, from the Law: which handwriting:

a “Was against us.” For the memory of sin is in the remorsing conscience, and in the accusing devil, and in God the witness and judge.

c “Which” decree, namely of God, that is, the Law.

d “Was contrary to us,” because it provoked concupiscence. “The Law slipped in so that the offense might abound” (Rom 520). Or otherwise

z “Wiping out,” etc. The decree of God was that he commanded Adam: “Of the tree of the knowledge of good and evil you shall not eat” (Gen 217). God wiped out the handwriting of this decree, that is, the memory, and washed it away with the blood of Christ. Or the handwriting means the sin of Adam, which the devil held against us like a security deposit upon which the decree was given, that is, the sentence adverse to all men, by which, namely, it was said: You shall die the death. He says, therefore: “Wiping out the handwriting that was against us,” that is, the sin of Adam of which we were guilty. The handwriting, I say:

b “Of the decree which was contrary to us,” that is, concerning which the decree was given, that is, the sentence contrary to all men.

c “And he took it,” the handwriting, “out of the way”

[page 191 verso] a “Nailing it to the cross,” because in the death of Christ sin died, and in the crucifixion of the Lord it was crucified. “And so Haman was hanged on the gallows that he had prepared for Mordecai” (Esth 710) because the devil or sin, which wanted to subvert man, was subverted through the coming of Christ. “He hanged the king of Ai on a gallows until evening” (Josh 829), that is, until the time of the Antichrist. a nailing it to the cross and b stripping the principalities and powers, c he led them away d confidently, openly triumphing over them in e himself. f Therefore let no one judge you in g food or in drink, h or in respect of a festival day or i a new moon or sabbaths, l which are m a shadow of things to come: n but the body o is of Christ. p Let no one q seduce you, r willing s in humility and the religion of angels, t which he has not seen, u walking in vain, x puffed up by the sense of his flesh, y and not holding to the head, from which the whole body, supplied and built up by joints and ligaments, grows with the growth of God. z Therefore if a you have died b with Christ from c the elements of this world: d why do you still e as if living f in the world make decrees?

b “And stripping the principalities and powers,” that is, the demons, taking away, namely, the saints from Limbo, or souls from sin. “When a strong armed man guards his courtyard, all the things he possesses are in peace: but if a stronger one comes upon him and overcomes him, he will take away all his armor in which he trusted, and he will distribute his spoils” (Luke 11:21–22).

c “He led them away,” his own from Limbo to heaven, or from guilt to grace. “O Death, I will be your death; O Hell, your bite” (Hos 1314). “Death and Hell gave up their dead” (Rev 2013). And below: “Hell and Death were cast into the pool of fire” (Rev 20:14). Or “He led away the principalities and powers,” that is, he exterminated them from the Church.

d “Confidently, openly triumphing over them,” with great confidence, and in appearance with respect to others, conquering the demons on the cross, or when he descended to the lower regions.

e “In himself,” offered for us, not in another sacrifice. Or “In himself,” that is, by his own presence, when he personally descended into Hell. “I will shatter the bronze doors and break the iron bars” (Isa 452). “Moreover, the Triumpher in Israel will not spare, and will not be moved by repentance” (1 Sam 1529).

f “Therefore let no one,” since Christ wiped out the legal observances and fulfilled their figures. Or continue thus according to the Gloss: And because all these things were given in Christ: “therefore” from now on “let no one judge you,” that is, make you damnable, or say you are to be damned:

g “In food or in drink,” consumed or not consumed according to the rite of the Jews, that is, in the distinction of foods. “Who are you who judge your neighbor?” (Jas 412). “Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats for God has accepted him. Who are you who judge another’s servant? To his own master he stands or falls” (Rom 143–4). Likewise afterward it follows “One judges between day and day; another judges every day. He who regards the day, regards it for the Lord. And he who eats, eats for the Lord” (Rom 145–6). “They cannot perfect the worshiper in conscience, serving only in foods and in drinks, and in various baptisms and justifications of the flesh imposed until the time of correction” (Heb 99–10).

h “Or in respect of a festival day” not observed, that is, let no one condemn you if you observe no part of a festival day commanded in the Law (Lev 23), for example:

i “Or a new moon,” etc. Or he says “a part of a festival day” because the first part of the Sabbath was kept by the Jews, just as the last part is kept now by Christians. Or he says “a part of a festival day” because they used to send parts of food to one another on festival days. Hence: “And so Mordecai wrote that those should be days of feasting and gladness, and they should send parts of food to one another, and give small gifts to the poor” (Esth 922). But he expounds the festivals particularly when he adds, “Or a new moon,” at the beginning of each month, concerning which see Numbers 28 (Num 2811).

k “Or sabbaths,” in any given week.

l “Which are.” He speaks on behalf of the time of the Law, that is, they were:

m “A shadow of things to come,” which have already come:

n “But the body,” that is, the truth of this shadow, is:

o “Of Christ,” that is, it pertains to Christ. Or all these things are, that is, they signify, “the body of Christ,” either what he drew from the Virgin, or the mystical body. “Who serve a copy and shadow of the heavenly things” (Heb 85). “For the Law, having a shadow of the good things to come, not the very image of the things” (Heb 101). Because, therefore, they are a shadow:

p “Let no one seduce you,” etc. He shows that they ought not to believe the false apostles, because out of the inflation of their pride they taught that the legal observances must be kept along with the Gospel. He says therefore: “Let no one,” of whatever authority:

q “Seduce you” under the appearance of piety. The same is said above in the same chapter (Col 24). Likewise “Let no one seduce you in any way” (2 Thess 2:3).

r “Willing in humility and the religion of angels, which he has not seen.” Construe thus: “Willing” to teach or persuade these things:

t “Which he has not seen,” that is, understood, namely the ceremonies whose signification he does not know. Seduce, I say:

s “In humility and the religion of angels”: because they appear as angels and messengers of God through the appearance and humility of religion. “Angel” is used similarly in Galatians 4: “You received me like an angel of God” (Gal 414). Note that he speaks this against hypocrites, who teach what they do not know, and deceive others through the appearance of religion. “Wishing to be teachers of the Law, not understanding either what they say or the things they affirm” (1 Tim 17). “Always learning, and never arriving at the knowledge of the truth” (2 Tim 37). “Blaspheming those things they do not know, they will perish in their own corruption” (2 Pet 212). “They come to you in sheep’s clothing: but inwardly they are ravenous wolves” (Matt 715). “Having indeed a form of piety, but denying its power” (2 Tim 35).

u “Walking in vain,” that is, working good things for vanity and fallacy, because he loses his reward. “Amen I say to you, that they have received their reward” (Matt 6:2).

x “Puffed up by the sense of his flesh,” that is, by carnal sense: who considers only the process of nature; or who cares for the flesh. “Knowledge puffs up” (1 Cor 81). “The prudence of the flesh is death” (Rom 86).

y “And not holding to the head,” etc., and therefore he walks in vain. The head is Christ, of whom it is said: “Let us grow up in all things in him who is the head, Christ: from whom the whole body, joined and knit together by every joint of supply, according to the working in the measure of each individual member, makes for the growth of the body for the building up of itself in love” (Eph 415–16). He who does not hold to this head lacks sense and life. The serpent, as much as it can, holds and preserves its head, and exposes its other members for the head. “Be prudent as serpents, and simple as doves” (Matt 1016).

z “Therefore if,” or “But if you have died,” etc. He shows that they ought not to return to the legal observances, because it is shameful to return to vomit: since nevertheless some of them had already returned, to whom he speaks here; since above he spoke to those standing lest they be seduced. He says therefore: “But if you have died,” that is, you have been separated:

c “From the elements of this world,” that is, from the legal observances which were the rudiments of children. Hence: “The Law was our pedagogue” (Gal 324). Or

a “Died,” namely, separated from sin, etc.

c “From the elements of this world,” that is, from all superstition and abstinence from the creatures of the world. For he calls the creatures of this world elements. Died, I say, because you are:

b “With Christ,” that is, because you have received the faith of Christ. Or “Dead with Christ,” that is, like Christ. “He who has died is justified from sin. But if we have died with Christ, we believe that we will also live together with him: knowing that Christ, rising from the dead, dies no more: death will no longer have dominion over him. For the death he died to sin, he died once for all; but the life he lives, he lives to God” (Rom 6:7–10).

d “Why do you still,” with the known truth,

e “As if living in the world,” not to God, that is, like the Jews savoring worldly and earthly things,

f “Make decrees,” that is, do you judge that the legal observances must be kept? Or “do you make decrees” regarding foods, saying, namely, this to one another?

Δ a Do not touch?

Morally. z “Therefore if you have died,” etc. This can be said to religious who have entered religion, and thus ought to be dead:

c “From the elements,” that is, from the riches and delights in which the world seeks to be elevated; and therefore they are called elements (elementa), that is, elevations (elevamenta). He says therefore: “If you have died with Christ,” in the entrance to religion,

c “From the elements of this world,” that is, separated from those things in which you were elevated in the world:

d “Why do you still as if living make decrees?” As if to say, do you discuss and judge

[page 192 recto] Δ a “Do not touch” a corpse, or the place where a menstruating woman has sat. “Whoever touches their carcasses will be polluted” (Lev 11:24). Likewise, Leviticus 15 throughout, both about a menstruating woman and about other impurities. Likewise, Leviticus 13 about the touch of a leper. a Do not touch, b nor taste, c nor handle d things which all lead to e destruction f by their very use, according to g the precepts and doctrines of men h which have a form indeed i of wisdom in superstition k and humility, l and not in sparing the body, and not in any honor m to the satisfying of the flesh.

b “Nor taste,” such as pork, or fish without scales and fins (Lev 11:9).

c “Nor handle,” deliberately, and with delight, and lingeringly.

d “Which,” namely, things of this kind that you speak of.

e “All lead to destruction,” that is, they lead into destruction and death.

f “By their very use,” that is, by using them: “Behold, I, Paul, say to you, that if you are circumcised, Christ will profit you nothing” (Gal 52). These things, I say, already existing

g “According to the precepts and doctrines of men,” not of God. “You have made the commandments of God void because of your tradition” (Matt 156). “By their own paths they have destroyed my journeys” (Job 3013).

why this or that happens in the world? Or this is said about monks following medicine, who distinguish foods and say: “This is choleric, and this is melancholic; we cannot eat it.” But you who once committed yourselves to us, why do you intermeddle with yourselves again? “If they drink any deadly thing, it will not harm them” (Mark 1618). What wonder, since not even death itself can harm them. “To me to live is Christ, and to die is gain” (Phil 121).

a “Do not touch.” The disciples of hypocrites say this, not the disciples of Jesus Christ. “Do not touch”: because such a garment is too rough, cast it far from me. “Nor taste” such food, because even the taste is deadly.

c “Nor handle,” as if to say: It stinks so much that it is not even to be handled.

Against them it is said: “Are my senses vigorous to distinguish sweet or bitter? Or can food or drink delight your servant, or can I hear anymore the voice of male or female singers?” (2 Sam 19:35).

d “Which all lead to destruction by their very use, according to the precepts and doctrines of men.” Monks of this kind about whom it was spoken say this. “Do not taste such foods, because they are deadly to our constitution according to the doctrines of men,” that is, according to the medicine of Hippocrates and Galen. It continues according to the first exposition: “Which are,” etc., as if to say: Therefore you should do the aforementioned things: “Which,” that is, because they:

h “Have a form indeed,” that is, an appearance,

i “Of wisdom,” and not the reality: they have a certain likeness of wisdom.

k “In superstition,” in religion, namely external, which is excessive. And it is an argument that the decrees and precepts of men are superstition, that is, a vain over-standing religion: because it is superficial, namely in habit or speech, not in the heart: and because they place greater force on external signs than on internal realities. “Men of Athens, I see that in all things you are as it were superstitious: for passing by and seeing your idols, I found an altar on which it was written: To the Unknown God” (Acts 17:22–23). Such are certain religious who always want to do and say certain singular and unknown things; and because they are “in humility,” because they show themselves vile to them, so that they may plunder them.

l “And” they are “not in sparing the body, and” they are “not in any honor.” Namely, they say they do not spare the body, and do not care for any honor of the world. And they are:

m “Not to the satisfying of the flesh,” because they eat little, and thus they deceive others, since nevertheless bodily exercise is useful for a little, as is said in 1 Timothy 4 (1 Tim 4:8). The Gloss expounds it otherwise in two ways.

Therefore n if you have risen together with o Christ: p seek the things that are

EXPOSITION OF CHAPTER III.

“Therefore if you have risen together with Christ,” etc. The second part of the Epistle, in which he instructs in morals, first generally, second specifically, where he says: “Wives, be subject to your husbands,” etc. (Col 318). First, however, he invites them to savor eternal things and pursue heavenly things, where he says “Therefore if you have risen together.” But because a man subjected to sins cannot do this, therefore, second, he admonishes them to the mortification of the flesh and the subjugation of sin, where he says: “Mortify therefore” (Col 35). Third, he invites them to the putting off of the old man, where he says “Put away” (Col 38). Fourth, to the stripping off of the same, where he says “Stripping off” (Col 39). Fifth, with that stripped off, he admonishes them to the putting on of the new man, that is, the new life, where he says “Put on” (Col 312). Sixth, he invites them to the works of the new man, where he says “And the peace of Christ” (Col 315). Seventh, he determines the mode of operating, where he says “Whatever you do” (Col 317). Eighth, he subjoins a special admonition, distinguishing diverse persons, modes of meriting, and offices, namely wives, husbands, children, fathers, servants, masters, where he says “Wives” (Col 318). Therefore, wishing to instruct in morals those planted in the faith, he says

n “If you have risen together,” as if to say: Since you have been planted in the faith, build up good morals in yourselves, “if you have risen together” in soul and body. You have risen in soul in reality, in body in hope. Gregory says: There are two deaths, there are two resurrections. The first death is of the soul, the second is of the body. The death of the body is the separation from the soul; the death of the soul is the separation from God. Sin works the latter; the punishment of sin works the former. Likewise, the first resurrection is of the soul; the second is of the body. The humble and hidden coming of Christ works the resurrection of the soul; the glorious and manifest coming will perfect the resurrection of the body. And just as the body, that is, the exterior man, receives life and sense by its resurrection; so also the soul, in its resurrection to be sure, receives life and sense, that is, knowledge and love. That knowledge is life, Truth attests by saying: “This is eternal life, that they may know you, the true God,” etc. (John 173). And that love is a sense, you have an example from the body. For just as the exterior man is not distinguished in life, because he lives equally in his whole self; but is distinguished in sense, that is, in sight, hearing, etc., because he senses differently in the eye, differently in the ear, and so in the rest. Thus the interior man is in truth, justice, wisdom, charity, eternity. For he is affected differently concerning truth, which he loves for the sake of liberty; differently concerning justice, which he loves for the sake of equity; differently concerning wisdom, which he loves for the sake of sweetness; differently concerning charity, which he loves for the sake of virtue; differently concerning eternity, which he loves for the sake of virtue. Likewise, St. Gregory says Let us examine our consciences, whether we are still lying down or have risen. For some lie like infants in cradles; others like paralytics on pallets; some like dead men in tombs. And the first are those sinning out of ignorance; the second, those sinning out of sluggishness and laziness; the third, out of custom and malice. Let the first therefore rise to the study of wisdom; the second to the works of justice; the third, the last, to the fruit of penance. For the unsearchable way of pardon lies open to them as well. “Awake and praise God, you who dwell in the dust” (Isa 2619), that is, in the love of earthly things because “your dew is the dew of light.” A man rises as many times as he abandons sin. “Many of those who sleep in the dust will awake” (Dan 122) those, namely, who are struck and aroused by the Lord by tribulations and distresses, like lethargic people. “Some to eternal life,” like those persevering in grace; “others to eternal reproach,” like those relapsing. And note that just as it is doubtful among the saints whether those who have risen with Christ have been rewarded: so concerning those rising from sins it is uncertain whether they will relapse: hence they must always fear for themselves. Likewise, “If you have risen together,” that is, you have entirely risen together: against some who abandon certain sins but retain others.

o “With Christ,” that is, in the likeness of Christ. Or “with Christ,” that is, in the fellowship of Christ. “If we have been planted together in the likeness of his death, we shall be simultaneously also of his resurrection” (Rom 65). And afterward “For if we have died with Christ, we believe that we will also live together with him” (Rom 68). And he says “with Christ” significantly. For some rise fantastically, and therefore not with Christ, but with the devil, like the hypocrites whom the Pythoness makes to rise, like Samuel (1 Sam 2811). She was a diviner: so the devil has certain diviners who say to some: “If you live thus, that benefice or that prelacy will be given to you; or you will be praiseworthy to men”: and on account of this they abandon sins. But note that those resurrected by the devil cannot live long nor eat; so neither do such men beware of sin for long, but when they are exalted, they live most wickedly. Therefore it is said afterward:

p “Seek the things that are above,” that is, spiritual and eternal things, not earthly things, especially not carnal observances.

[page 192 verso] c “Savor.” “Whose glory is in their confusion, who savor earthly things” (Phil 319). Note that this is the sign of a true resurrection, namely, to eat and to have a taste for spiritual things. Hence the Lord, wishing to show that he had truly risen, ate the honeycomb and the piece of roasted fish that the disciples offered him (Luke 2442–43). You must eat such food if you have risen, namely, the words of Christ preaching and the examples of him dying, which are signified by the honeycomb and the piece of roasted fish. For the honeycomb is the doctrine of Christ, which illuminates the intellect and kindles the affection; just as the honeycomb has wax for shining, and honey for refreshing. Hence St. Gregory says: The Holy Spirit, like a bee carrying honey and wax, has that by which he refreshes the affection and illuminates the intellect. This is what is said: “Lord, to whom shall we go? You have the words of eternal life” (John 668). For eternal life consists in these two things in knowledge and in love. Likewise, the words of Christ are called honey because of their delight: because his mouth distilled pardon and grace. “Grace is poured out on your lips” (Ps 452). “He who is sweet in speech will find greater things” (Prov 1621). Now the roasted fish is Christ having suffered. Therefore he eats a piece of the roasted fish who particularly recalls with eagerness the passion of Christ, not in gross, but in parts, namely, the spitting, the scourging, the threats, the nails, etc., that he endured. Or by the honeycomb can be understood the contemplation of divinity. For to eat honey with wax is to know divinity in an enigma. “We see now through a mirror in an enigma” (1 Cor 1312). Likewise, the Lord showed the apostles that he had risen by the showing of his wounds, by which is understood the complete confession of sins. “Jesus came and stood in the midst of his disciples and said, ‘Peace be with you,’ and when he had said this, he showed them his hands and his side” (John 2019–20), namely, the wounds of his hands, by which the sins of bad actions are signified; and the wounds of his side, that is, the sins of bad thought. Such things ought to be shown to the disciples of the Lord, that is, to the priests, the vicars of the Lord. This is what is said “And the tombs were opened” (Matt 2752). Again, the Lord not only showed his wounds but offered them to be touched so a sinner ought not only to show his sins, but also be willing to be touched by others, that is, reproved and touched in the place of his wounds. For many allow themselves to be touched well in a healthy place: so some allow themselves to be reproved for certain light things, which perhaps seem to be more to their honor than to their confusion; such as when they are reproved for excessive abstinence, or vigils, and such things: but where they are wounded, that is, in heavier faults, they do not want to be touched by the disciples of God. “See my hands and my feet, that it is I myself. Touch and see, for a spirit does not have flesh and bones” (Luke 2439). A man who has truly risen says this “See my wounds, and reprove them, because I am not a spirit, that is, a spiritual man, but a carnal one.” Isaac said: “Come here, that I may touch you, my son, to prove whether you are my son or not” (Gen 2721). He says therefore “If you have risen together, etc. seek,” by the investigation of the intellect. above, where Christ is a sitting at the right hand of God, b savor the things that are above, c not d the things that are upon the earth. e For you have died: and f your life g is hidden with h Christ in i God. But when k Christ, your life, shall appear: l then you also shall appear with him in glory, m mortify therefore n your members o which are upon the earth

a “Where Christ is,” etc. “He sits at the right hand of God” (Mark 1619), that is, in equality with the Father according as he is God, or in better goods according as he is man. “Where I am, there also my servant will be” (John 1226), now in hope and desire, finally in reality.

b “Savor the things that are above,” by the investigation of the affection: for to seek is of the intellect through investigation. Otherwise it is of no use to savor through knowledge unless it is turned into nourishment.

d “Not the things that are upon the earth,” that is, earthly things, which are superficial. He does not say “the things that are in the earth,” but “the things that are upon the earth.” For he who would consider the earth inwardly, whether of his own body or of the abundance of earthly things—how slippery! how deceitful! how transitory!—such a one would indeed savor heavenly things, because there is no doubt that these earthly things would be tasteless to him. But almost all consider those things that are upon the earth, that is, the superficial things of the earth, namely, the delights and joys that appear to be in earthly things, that is, the earth savors good to them, and they lick the dust like a serpent. And the Apostle prohibits this here.

e “For you have died,” to the world; and therefore worldly things ought not to savor good to you. “For we who have died to sin, how shall we still live in it?” (Rom 62). And in the same chapter “We were buried together with him through baptism into death” (Rom 64). Note that at the death of the Lord the sun was darkened, as is said in Luke 23 (Luke 2345). Likewise, “The veil of the temple was torn in two parts, from top to bottom; and the earth quaked, and the rocks were split; and the tombs were opened, and the bodies of the saints who had slept arose” (Matt 27:51–52). Morally, these things happen in the spiritual resurrection of anyone.

f “And your life,” namely, the life of grace, “is hidden,” because no one knows whether he lives spiritually. “No one knows whether he is worthy of love or hatred” (Eccl 91). Or “hidden,” because the saints hide their good works, by which they live spiritually. Gregory “They desire to be plundered who carry treasure publicly on the road.” Or “your life,” of glory, namely, “is hidden,” because no one knows how great eternal glory is. “Eye has not seen, O God, besides you, what things you have prepared for those who love you” (Isa 644). Or “hidden,” that is, like treasure laid up in a hidden place. “To the victor I will give hidden manna” (Rev 217). “How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you!” (Ps 3119). “Lay up for yourselves treasures in heaven, where neither rust nor moth destroys, and where thieves do not break in nor steal” (Matt 620). Which, namely, life is:

h “With Christ,” that is, in the fellowship of Christ, or in the knowledge of him: and it is:

i “In God,” that is, in the knowledge of God the Father. “This is eternal life, that they may know you, the true God, and Jesus Christ whom you have sent” (John 17:3).

k “But when Christ, your life, shall appear”: then he will fully show himself, namely in the future. Christ is called our life here through grace; and in the future through glory. “I am your protector” (Gen 151), in the way, namely, “and your reward exceedingly great,” in glory, namely. “I am the way, the truth, and the life” (John 146). “Choose life, that you and your seed may live: and that you may love the Lord your God, and obey his voice, and cleave to him: for he himself is your life, and the length of your days” (Deut 30:19–20).

l “Then you also shall appear with him in glory,” that is, you shall appear glorious with him. Just as you had hope, he himself will show himself glorious to you in the Judgment. “He appeared from Mount Paran, and with him thousands of saints” (Deut 332). “The Lord my God will come, and all the saints with him” (Zech 145). Likewise in the same chapter: “In the time of evening there will be light” (Zech 147), that is, after death glory will appear. “Beloved, we are now the sons of God, but it has not yet appeared what we shall be. But we know that when he shall appear, we shall be like him” (1 John 32), that is, glorious. For the saints are like swallows, which do not appear in the winter of this life: but when the sun of justice has made a perpetual summer for them, then it will appear what kind they were. “When the wicked rise up, men will hide themselves” (Prov 2828), namely now “when they perish, the righteous will be multiplied.” The opposite is true of the wicked, because they are rotten wood, which shines in the night, but in the day it appears what kind it is, namely, rotten. Likewise, the wicked prosper and flourish in this life, but in the future it will be seen what kind they will be.

m “Mortify therefore.” Since the dead in the present have a life hidden with God: “Therefore mortify your members,” that is, the members of your old man, namely, individual sins. Just as the new man is called the accumulation of good works, and the individual members are called individual good works or virtues: so the old man is called the accumulation of evil works, and the individual sins are called members. “If your eye is evil, your whole body will be full of darkness” (Matt 623). “Knowing that our old man was crucified together with him so that the body of sin might be destroyed, and we might no longer serve sin” (Rom 6:6).

n “Your members,” that is, the concupiscences of the members. “Do not present your members to sin as weapons of iniquity: but present yourselves to God as those alive from the dead, and your members to God as weapons of righteousness” (Rom 613). Likewise “Just as you presented your members to serve impurity and iniquity leading to iniquity; so now present your members to righteousness leading to sanctification” (Rom 619). “Those who belong to Christ have crucified their flesh with its vices and concupiscences” (Gal 524). Note that he who is crucified does not have his hands free, but his tongue: so the flesh in the crucifixion of the penitent has a free tongue, that is, temptation, because it always murmurs, and complains, and tempts; but it does not have free hands, because it does not command, but asks.

o “Which are upon the earth,” that is, upon earthly people, over whom vices rule. And he notes that some do not want to kill this man, but to imprison him; because they cease for a time from the act of sinning, but not from the will. Such people are reprobated with Saul (1 Sam 158), who imprisoned the fat king Agag, he did not kill him, that is, the burning will to sin. This will some imprison, lest it go out into the work of sin; but they do not extinguish it. For the will to sin lives in such people if the opportunity were present, or impunity were hoped for. “I heard the voice of the Lord, and I walked in the way by which the Lord sent me, and I brought Agag the king of Amalek” (1 Sam 1520). That is, they have abandoned open sin; but nevertheless they reserve Agag the king, that is, the will, even though it is bound by some fear,

[page 193 recto] either of losing reputation, or a benefice, or some other advantage. Micaiah says to Ahab: “Because you have let go out of your hand a man worthy of death, your life shall be for his life” (1 Kgs 2042). a fornication, b impurity, c lust, d evil desire, and e avarice, which is f the service of idols. g On account of which the wrath of God comes h upon the children † of unbelief in i which you also k walked l formerly: when m you lived in them. But n now put away also all these things, o anger, p indignation, q malice, r blasphemy, s foul speech f from t your mouth. u Do not lie to one another: x stripping yourselves of y the old man with z his deeds, and a putting on b the new c man, who d is renewed into e the knowledge of God according to f the image of g him who h created him. i Where there is neither k Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, slave nor free: l but all things, m and in n all things, is Christ. o Put on therefore, as God’s elect, p holy and q beloved, bowels of r mercy,

a “Fornication.” Behold, he describes those members. “Fornication”: the Gloss says, every intercourse besides lawful marriage.

b “Impurity,” which is against nature.

c “Lust,” namely, burning, running through whatever shameful acts. “Let them remember the commandments of the Lord, and not follow their own thoughts and eyes fornicating after various things” (Num 15:39).

d “Evil desire,” for another’s property (Exod 20:17).

e “And avarice,” which, if not the body, nevertheless contaminates the soul.

f “Which is the service of idols,” that is, to be fled from as much as idolatry. “Avarice, which is the service of idols” (Eph 5:5). Seek concerning this there.

g “On account of which the wrath,” that is, the vengeance of God, “comes.”

h “Upon the children of unbelief,” that is, of infidelity, that is, those who despair of the mercy of God, or about whom one must despair because of their hardened infidelity. “On account of this the wrath comes upon the children of unbelief” (Eph 56). Likewise “The spirit who now works in the children of unbelief” (Eph 2:2).

i “In which,” vices, both you and others:

l “Formerly,” not now:

k “Walked,” therefore it is more shameful if you now return to them. “What fruit did you have then in those things of which you are now ashamed?” (Rom 621). You walked, I say

m “When you lived,” that is, when you thought life was “in them.” Hence: “For the end of those things is death” (Rom 621). He recalls this so that they may rejoice to have escaped, and from now on beware for themselves. Hence he adds

n “But now put away also all these things,” which pertain to the old man. The old man must be put away. “Therefore do not let sin reign in your body, nor obey its concupiscences” (Rom 6:12), just as subjects do not obey a deposed prelate.

o “Anger,” which is a sudden movement of the mind. “For the anger of man does not work the righteousness of God” (Jas 1:20).

p “Indignation,” concerning another person exalted. Nor is it contrary to what is said: “My servant will be indignant at his enemies” (Isa 6614) because in this place he speaks of indignation without judgment; but there he speaks of indignation that is from the zeal for justice.

q “Malice” in deed. The Gloss: namely, the effect of anger and indignation; for malice is when someone contrives harm for another. “Putting away all malice, and all deceit, and hypocrisies, and envies, and all detractions, like newborn infants, and reasonable, without deceit, desire milk; milk, I say, desire” (1 Pet 2:1–2), that is, cast away all impurity, and the abundance of malice.

r “Blasphemy,” etc. Note that the first two, namely anger and indignation, are in the heart; malice is in the deed. And these three, blasphemy, foul speech, and lying, are in the mouth. The first belongs to the proud, namely blasphemy; the second to the lustful; the third to the avaricious. For the avaricious usually lie, and by lies defraud and deceive in their merchandise. He says therefore: “Put away blasphemy” against a brother or God. “Let no evil speech proceed from your mouth” (Eph 429). And afterward he says “Let all bitterness and anger and indignation and clamor and blasphemy be taken away from you, with all malice” (Eph 431). “Bring the blasphemer outside, and let all the people stone him” (Lev 2414).

s “Foul speech,” put away, namely:

t “From your mouth.” “Let all impurity or avarice not even be named among you” (Eph 5:3).

u “Do not lie to one another.” The Gloss: He therefore prohibits lying at any time, and especially lying continually. “The mouth that lies kills the soul” (Wis 111). “You will destroy all who speak a lie” (Ps 56). “He who speaks lies will perish” (Prov 199). “Putting away lying, let each one speak the truth with his neighbor” (Eph 425). “A thief is better than the continualness of a lying man: but both will inherit perdition. The manners of lying men are without honor” (Sir 2025–26). “He who relies on lies feeds the wind here” (Prov 104).

x “Stripping yourselves.” Note that above he says “Mortify,” etc., “Put away,” etc.; here he says “Stripping yourselves,” etc. Sin is mortified through contrition; it is put away through the avoidance of circumstances. For when someone does not have the will to sin with a woman with whom he once sinned, but willingly speaks with her and sees her, and does good to her as if with false piety: these are the remains of sin, and thus he has not entirely put away the sin. “Putting away every weight” (Heb 121), that is, every will to sin, “and the sin that surrounds us,” that is, all occasions and circumstances; “let us run with patience to the contest proposed to us.” Now sin is stripped off through the putting away of external gestures and habit. For the habit and gesture is the outer skin of sin. “Skin for skin and a man will give all that he has for his life” (Job 24), that is, the old conduct for the new and honorable one. “Put away the old man according to your former conduct, who is corrupted according to the desires of error but be renewed in the spirit of your mind, and put on the new man, who is created according to God in righteousness and holiness of truth” (Eph 4:22–24).

y “The old man,” the Gloss: that is, the habit of sins.

z “With his deeds,” so that neither may the act of sin occasionally be present. For the old man is nothing else than the old life which is in sin, in which one lives according to Adam.

a “Putting on,” the habit of virtues, which does not lack deeds,

b “The new,” man, that is, the rational mind.

c “Who,” the new man,

d “Is renewed into the knowledge of God.” Or according as he knows God more and more, according to this he is renewed more. Or:

e “Into the knowledge of God,” that is, to this end, that they may know God. “They shall all know me, says the Lord, from the least of them to the greatest” (Jer 3134). Or “into the knowledge of God,” so that, namely, he may be known by the Lord; for to those who will not have a renewed face, he will say “I do not know you” (Matt 723; 2512). Likewise: “Whose image and inscription is this? They said to him, Caesar’s,” etc. (Matt 2220–21). “The firm foundation of God stands, having this seal The Lord knows who are his” (2 Tim 219). “Joseph commanded that no foreigner should be present at their mutual recognition” (Gen 451). “I am the mother of beautiful love, and of fear, and of knowledge, and of holy hope” (Sir 2418). “In the day of knowledge you will find a firmament” (Sir 2711). Is renewed, I say:

f “According to the image,” that is, according to that part according to which he is the image of God, that is, in the reason, which is the image:

g “Of him,” that is, of God.

h “Who created him,” that is, according to the imitation of God: because according as he imitates God more, and represents him more expressly, according to this he is renewed more; here imperfectly, but in the future more perfectly. Hence: “But we all, with unveiled face, contemplating the glory of the Lord, are transformed into the same image from glory to glory, as by the Spirit of the Lord” (2 Cor 318), from the glory of grace to the glory of glory; or according to another reading, from glory to glory. “For those whom he foreknew, he also predestined to become conformed to the image of his Son” (Rom 829).

i “Where,” namely, in which new man there is no male and female, that is, distinction of sex: because the female was made in the image of God just as the male.

k “Gentile and Jew,” etc. In the new man, no external diversity prejudices anyone, namely, neither of sexes, nor of nations, nor of observances, nor of languages, nor of conditions.

l “But” Christ is “all things,” that is, all the parts of the new man are the works of Christ.

m “And” Christ himself is “in all” the faithful who are new through him. “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus: therefore you are the seed of Abraham” (Gal 328–29). Chrysostom “He who loves for the sake of God does not scrutinize lineage, nor country, nor riches.” “There is no distinction between Jew and Greek” (Rom 1012). “In every nation, he who fears God is acceptable to him” (Acts 1035). He says therefore: “There is neither male,” etc. As if to say: These things do not make one less worthy or more worthy with respect to the new man:

l “But all things, and in all things, is Christ,” that is, Christ does all the good works in a man, which are the members of the new man. And he does this:

n “In men,” whom he renews. “Who fills all in all” (Eph 123). “That God may be all in all” (1 Cor 1528).

o “Put on therefore,” etc. Above he admonished to strip off the old man; here he admonishes to put on the new, and he distinguishes the spiritual garments, namely the virtues. He says therefore: “Put on, as God’s elect,” through predestination:

p “Holy,” through the conferring of grace.

q “Beloved,” through the preservation of grace. “I love those who love me” (Prov 817), that is, I preserve them in grace. Or “Elect,” to faith. “You did not choose me, but I chose you” (John 1516). “Holy,” hagioi, that is, without earth, through hope. “By hope we were saved” (Rom 824). As if to say By hope we are heavenly, not earthly. “And beloved,” through charity: because he who loves God is loved by him. Put on, I say:

r “Bowels of mercy,” that is, join to yourselves inseparably compassion

[page 193 verso] of heart, like a garment for protection and ornament. “As many of you as were baptized have put on Christ” (Gal 327). “Put on the Lord Jesus Christ” (Rom 1314), that is, his faith and love, like a garment against the North wind, and like an ornament against the confusion of the nakedness of the first parents, who sewed aprons together. He says therefore: “Put on bowels of mercy,” that is, inwardly in the heart. “If there are any bowels of compassion, fulfill my joy” (Phil 21–2). a benignity, b humility, c modesty, d patience e bearing with one another and f forgiving one another if anyone has a complaint against another: just as g the Lord has forgiven you, so also you. But over h all i these things have charity, which is the bond k of perfection; And l let the peace of Christ m rejoice in your hearts, into n which you also o were called in p one body: and q be thankful. r Let the word of Christ dwell in you abundantly, in s all wisdom: teaching and t admonishing one another in psalms, u and hymns, and spiritual songs, x in grace y singing in your hearts z to the Lord. a Whatever b you do in word or in deed, c all things d in the name of our Lord Jesus Christ, e giving thanks to God and the Father through him. f Wives, be sub-

a “Benignity” outwardly in speech. “Be benign to one another, merciful, forgiving one another” (Eph 4:32).

b “Humility” in habit and conversation. “Learn from me, for I am meek and humble of heart” (Matt 11:29).

c “Modesty,” so that you may observe moderation in every good work. Or “modesty,” so that you may observe moderation, especially in prosperous times. “Let your modesty be known to all men” (Phil 4:5).

d “Patience” in adversities. “Take, my brothers, for an example of suffering evil, of long-suffering, of labor, and of patience, the prophets who spoke in the name of the Lord” (Jas 5:10).

e “Bearing with one another.” “Bear one another’s burdens” (Gal 62). “I wish you would bear with a little of my foolishness but indeed, bear with me” (2 Cor 11:1).

f “And forgiving,” etc. “Forgiving one another, just as God also in Christ forgave us” (Eph 432). “Should you not also have had mercy on your fellow servant, just as I had mercy on you?” (Matt 1833). “A man harbors anger against a man, and does he seek healing from God? He has no mercy on a man like himself, and does he pray for his own sins?” (Sir 283–4). Likewise in the same chapter “Forgive your neighbor the wrong he has done you: and then your sins will be loosed when you pray” (Sir 28:2). And a great part of the chapter is about such matter.

g “Just as the Lord has forgiven you, so also” completely and purely “you” forgive. “I have given you an example, that as I have done, you also should do” (John 13:15).

h “But over all these things have charity.” It is read in two ways: “Over all” the aforementioned things “have charity,” that is, seek charity more eagerly. Or “have charity” which is “over all things.” “And I show you a still more excellent way” (1 Cor 1231). “Before all things having continuous mutual charity among yourselves because charity covers a multitude of sins” (1 Pet 48). “Charity covers all offenses” (Prov 1012). “To know also the charity of Christ that surpasses knowledge” (Eph 319). This is the seamless garment of the Lord (John 1923).

i “Which” gift, namely, charity: or “which,” that is, because charity is, namely:

k “The bond of perfection.” For the other things make one perfect, but charity binds all things lest they depart. Therefore it is called the bond of perfection according to this, because it binds perfection and preserves it in the saints. Or “the bond of perfection,” because it perfectly binds, mostly unites or joins to God, who is the highest perfect being, and in this joining the soul is perfected, because it is joined to the perfect being. “He who cleaves to God is one spirit” (1 Cor 617). “As the loincloth cleaves to the loins of a man,” immediately, namely, “so I have glued to myself the whole house of Israel and the whole house of Judah, says the Lord” (Jer 1311), that is, those invoking him and confessing their sins. “Behold, I, bound in the spirit,” that is, by the spiritual bond of charity, “am going to Jerusalem” (Acts 2022). “He was glued to your fathers, and loved them” (Deut 1015). “The beauty of life is in her,” he says this because charity is the form of the virtues, “and her bonds are a salutary binding” (Sir 630). And note that this bond is multiple. For it has three cords, which are mentioned in Matthew 22 (Matt 2237) and Deuteronomy 6 (Deut 65) “Love the Lord your God with all your heart, and with all your soul, and with all your mind.” “Would that God would speak with you, and open his lips to you, to show you the secrets of wisdom, and that you might understand that his law is multiple” (Job 11:5–6). Gregory expounds this concerning charity, which, namely, is called a law, because it binds.

l “And let the peace of Christ,” that is, which Christ had in himself, and commanded to others:

m “Rejoice,” that is, be the cause of exultation. “And the peace of God, which surpasses all understanding, guard your hearts and your minds” (Phil 4:7).

n “Into which,” that is, to which. Or “into which,” that is, to this end that you may be in it:

o “You were called.” “But God has called you in peace” (1 Cor 715). Called, I say

p “In one body,” that is, to this end that you may be in the unity of the body, which is the Church. “We, being many, are one body” (1 Cor 10:17).

q “And be thankful.” Above, where it says “And the peace of Christ,” etc., he begins to describe the works of the new man, and first those by which a man commonly relates to all others; but here he determines his works by which he relates to God, determining four species of gratitude against four species of ingratitude, concerning which Seneca says in the book On Benefits: He is ungrateful who denies that he has received a benefit, which he has received; he is ungrateful who dissembles it; he is ungrateful who does not return it; the most ungrateful of all is he who has forgotten it. The contraries to these are named here when he says: “In psalms” by returning it, “and hymns” by confessing it, “and songs” by showing that he had benefits from God, “in grace singing,” this is by recalling the benefits to memory. And this is evident according to the Gloss: “In psalms,” which treat of morals. “In hymns,” which treat of the praises of God. “And songs,” etc., which are concerning the eternal. “In grace,” that is, in the consideration of the benefits of God. He says therefore: “And be thankful.” “An ungrateful man leaves in his mind the one who delivers him” (Sir 2920). “The hope of the ungrateful is like winter ice” (Wis 1629). And order the text thus: (Be thankful) by teaching the ignorant.

t “And admonishing one another,” that is, one another; so that teaching may happen to those who do not know, and admonition to those who know, but are lazy. Teaching, I say, and admonishing concerning the things that are contained:

u “In psalms, etc.” “Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts” (Eph 5:19).

x “In grace singing,” that is, graciously and devoutly. “Sing wisely” (Ps 47:7), that is, with savor.

y “Singing in your hearts,” not only on your lips. “This people honors me with their lips, but their heart is far from me” (Matt 158; Isa 2913).

z “To the Lord,” that is, to the honor of the Lord, not the praise of man. And three things are noted here, which are quite fitting for one praising. Devotion, where he says (“In your hearts”). Intention, where he says (“To the Lord”). These two are in the heart; the third is in the mouth, namely, exultation to you, especially in the choir and in the Church, which is noted where he says (“Singing”). And so that you may be able to admonish and teach the aforementioned things:

r “Let the word of Christ,” etc., that is, may the Lord give you the grace of understanding his word, and of uttering it abundantly to others. “God is able to make all grace abound in you” (2 Cor 98). And he says, (“Dwell in you,”) that is, so that the memory of the word of the Lord may be in you not for a moment, but continually in a dwelling place. This word, when it dwells within, illuminates and kindles and protects because it is a fire and a shield. “Every word of God is a fiery shield to those who hope in him” (Prov 305). “I came to cast fire upon the earth, and what do I will but that it be kindled?” (Luke 1249). In some, the word of Christ does not dwell, but the word of the world. “The heart of a fool is like a broken vessel, it will not hold any wisdom” (Sir 2117). “He who is of the earth speaks of the earth” (John 331). “And your voice shall be as of a python from the earth” (Isa 29:4).

s “In all wisdom,” not in carnal wisdom, which is not all, that is, perfect. “The prudence of the flesh is death” (Rom 86). “Earthly, animal, devilish” (Jas 315). “Wisdom is according to its name” (Sir 6:23).

a “Whatever,” etc. Here he teaches the mode of operating. (“Whatever you do in word or in deed,”) as if to say: Every thing you do, and whatever, that is, in universal and in particular, whatever you do, do it:

d “In the name of our Lord Jesus Christ,” that is, to his glory: and not only the things you do in word and deed, but also:

e “All things,” which, namely, you do in thought. And thus three things are said here (“Every, whatever, and all things”).

a “Every,” namely in word.

b “Whatever” in deed.

c “All things” in thought. “Whether you eat, or drink, or do anything else, do all things to the glory of God” (1 Cor 1031). Or thus

b “Whatever you do in word and deed,” do it “every,” that is, perfect, in this way, namely:

c “All things in the name of our Lord Jesus Christ,” as if to say: Thus what you do will be perfect, if you refer it to the glory of Christ, because he is the Alpha and the Omega, the beginning and the end (Rev 18; 2213). “I the Lord, I am the first and the last” (Isa 414). “To the place from where the rivers come forth, they return, that they may flow again” (Sir 17).

e “Giving thanks.” As if to say: If you do all things in the name of Christ, in this you give thanks to God the Father through Christ. “Give thanks in all things” (1 Thess 518). The Gloss says here Through Christ himself, through whom God gave all things. For then we truly give thanks to God through Christ, if we keep the mode of his precepts.

f “Wives, be subject,” etc. This is the last part in which he sets a spiritual

[page 194 recto] spiritual admonition to diverse persons. “Wives, be subject.” “Let wives be subject to their husbands,” etc. (Eph 5:22). Seek there concerning this.

a “As is fitting in the Lord”: against those who want to abuse their wives. ject to your husbands, a as is fitting in the Lord. Husbands, love your wives: b and do not be bitter toward them. c Children, obey your parents in all things: d for this is pleasing in the Lord. e Fathers, do not provoke your children to indignation, f lest they become discouraged. Servants, obey in all things your carnal masters, h not serving to the eye, as pleasing men, i but in simplicity of heart k fearing the Lord. Whatever l you do, m work from the soul as for the Lord, and not for men, n knowing that from the Lord you will receive the reward of the inheritance: o serve the Lord p Christ. q For he who does an injury r will receive that which he did wickedly, and there is no respect s of persons with God. t Masters, provide what is just and u equitable for your servants, x knowing that you also have a Master in heaven.

b “And do not be bitter toward them,” namely, harsh. As if to say: Although you are masters, nevertheless do not be austere. The Gloss: through this he softens the rigor of domination: so that one does not use the power by which he prevails in the dominion of a wife too severely. “There is no sense where there is bitterness” (Sir 2115). “Her company has no bitterness” (Wis 816). “Let all bitterness and anger and indignation and clamor and blasphemy be taken away from you” (Eph 4:31).

c “Children, obey your parents in all things,” good or indifferent, and this is what he adds, “in the Lord,” not against the Lord.

d “For this is pleasing to God.” “Children, obey your parents in the Lord, for this is right” (Eph 61). Seek there. “Honor your father and mother, that a blessing from God may come upon you” (Sir 39), and this is said to both carnal and spiritual children.

e “Fathers, do not provoke your children to indignation,” or “to wrath” (another reading). “Do not,” he says, that is, do not do this from deliberate will, as if perhaps sometimes it happens from impulse. “And you, fathers, do not provoke your children to wrath” (Eph 64). “Who can bear the impulse of one provoked?” (Prov 274).

f “Lest they become discouraged” or “fainthearted,” that is, unable to endure longer. The Lord loves the little ones; he does not want them to be offended or scandalized, but comforted. “Do not fear, little flock: for it has pleased your Father to give you the kingdom” (Luke 1232). “Whoever scandalizes one of these little ones who believe in me, it is expedient for him that a millstone be hung around his neck, and he be drowned in the depth of the sea” (Matt 186). “Correct the restless, comfort the fainthearted, support the weak, be patient toward all” (1 Tim 5:14).

g “Servants, obey in all things.” “Servants, obey your carnal masters with all fear and trembling, in the simplicity of your heart, as to Christ; not serving to the eye, as pleasing men, but as servants of Christ doing the will of God from the soul” (Eph 65–6). And note that these three good things are noted in servants simplicity, uprightness, and the fear of God. “And that man was simple and upright, and fearing God” (Job 1:1).

h “Not to the eye”: behold the uprightness of intention.

i “But in simplicity,” that is, without fraud: behold simplicity. Now the error of fraud is multiple, namely, of duplicity and perplexity.

k “Fearing the Lord”: behold the third. “Fear God and observe his commandments, this is the whole of man” (Eccl 12:13).

l “Whatever you do, work from the soul,” that is, attentively and discreetly. Or, that is, from the will, not fearing punishment from God. The Gloss says here: God approves that innocence by which a man becomes innocent not from the fear of punishment, but from the love of justice; for he who does not sin out of fear, although he does not harm others, nevertheless harms himself very much. Feigned innocence is not innocence; feigned equity is not equity, but a double sin, in which there is both iniquity and simulation. And this is:

m “Serving as for the Lord,” not for men.

n “Serving with a good will,” as for the Lord, and not serving men: since whatever good each one does, he will receive this from the Lord, whether slave or free (Eph 67–8). And this is what is said here “Knowing that from the Lord you will receive,” etc. And because of other masters: the Lord also of those ruling, namely:

o “Christ”: who is the King of kings, and Lord of lords (Rev 19:16).

p “Serve in those things” which he commands.

q “For he who an injury,” as if to say: It must not be omitted to serve masters from the heart because of their cruelty: because the Lord will take vengeance for it, just as he will reward the good. “The Lord questions the righteous and the wicked” (Ps 115). Likewise “The Lord will execute judgment for those suffering injury” (Ps 1036). And this is what is said “For he who does an injury,” whether master or servant:

r “Will receive that which he did wickedly.” “We must all be made manifest before the judgment seat of Christ: so that each one may receive according to what he has done, whether good or evil” (2 Cor 510). Note that a master does a twofold injury to a servant; the first is the fraud of a due wage. The second is the harming of the body, for he ought not to beat or harm them. Concerning the first it is said “Whoever works anything for you, immediately restore his wage, and let the wage of your hired worker by no means remain with you” (Tob 415). Which he took from Leviticus 19, where it is said “The work of your hired worker shall not delay with you until morning” (Lev 1913). “He who sheds blood and he who defrauds a hired worker are brothers” (Sir 3427). Concerning the second fraud it is said: “Do not harm a servant working in truth, nor a hired worker giving his life” (Sir 7:22).

s “And there is no respect of persons with God.” As if to say: However powerful he may be, if he acts unjustly with his servant, he will receive the due punishment for this. “For God, who is the Lord of all, will not withdraw from a person, nor will he revere the greatness of anyone, because he made the little and the great, and he has care for all equally” (Wis 68). “As with the people, so it will be with the priest and as with the master, so with his servant” (Isa 242). “In truth I have found that God is not a respecter of persons” (Acts 1034).

t “Masters, provide what is just,” that is, a just price for service.

u “And equitable,” that is, a certain equity because of nature: and do not hold them as vile, but reckon them equal to you through nature, especially if they are good. “Let a sensible servant be beloved to you as your own soul, do not defraud him of liberty, nor leave him destitute” (Sir 723). “If I contemned to undergo judgment with my servant and my handmaid when they disputed against me what then shall I do when God rises to judge? and when he inquires, what shall I answer him?” (Job 3113–14). And this is what he adds

x “Knowing that you also have a Master in heaven.” “Both their Master and yours is in heaven” (Eph 69). As if to say He is our powerful judge. Therefore exact such things as you want to be exacted from you. Augustine: The good living by faith, and still journeying from that city, who command, serve those whom they seem to command: because they do not command with the desire of dominating, but with the duty of counseling, with the benefit of providing.

Be urgent in prayer, watching z in it in a thanksgiving; praying b at the same time also for us: that God may open c to us a door of speech to speak

EXPOSITION OF CHAPTER IV.

“Be urgent in prayer,” etc. He has admonished all individually and particularly: now he admonishes all universally. And first he admonishes and asks that they pray urgently both for themselves and for the multiplication of the fruit of preaching. Second, he admonishes them to be cautious and provident both in words and in deeds, lest they scandalize others in word or deed, where he says: “Walk in wisdom” (Col 45). Third, because they could have wondered why he did not command them anything about his own state in the Epistle, he says that they will know all things through the messengers by whom he sent the Epistle, and he commends them, so that they might better believe him, where he says “The things concerning me” (Col 47). Fourth, he sets down the greetings of the familiar brothers, where he says “Epaphras greets you” (Col 412). Finally, he sets down his own greeting, and greets the Laodiceans; he admonishes these Colossians that they read this Epistle to them, and that they read the Epistle of the Laodiceans, and he writes the greeting with his own hand, admonishing them also to be mindful of how much he suffers and has suffered for them, where he says “Greet the brothers who are,” etc. (Col 415). He says therefore

y “Be urgent in prayer,” which is against those who pray rarely.

z “And watching in it,” against those who are sluggish in prayer, even if they pray frequently.

a “In thanksgiving,” for past things. As if to say: Yet do not pray to have future things; but give thanks for things already given.

b “Praying at the same time also for us.” “Brothers, pray for us” (1 Thess 525). “Praying at all times in the Spirit, and watching in it with all vigilance and observation for all the saints, and for me, that a word may be given to me in the opening of my mouth to make known with confidence the mystery of the Gospel” (Eph 618–19). And this is what is said here:

c “That God may open to us a door of speech,” so that the speech may sometimes go out through the mouth as through a door, and sometimes it may lie hidden closed. “Set a guard, O Lord, over my mouth” (Ps 1413), so that, namely, I may know what, when, to whom, and how much and how I should speak, etc., which are required for a speech to be fitting. “There is a time to speak, and a time to be silent” (Eccl 37). “A parable from the mouth of a fool is rejected, for he does not speak

[page 194 verso] it in its time” (Sir 2022). “Make doors for your mouth, and locks for your ears” (Sir 2828). The Gloss says here: A door, that is, the mouth. Now the mouth is open when it says many and great things. “Our mouth is open to you, O Corinthians, our heart is enlarged” (2 Cor 611). “After this Job opened his mouth” (Job 31). The Gloss: So that, like an open box, the odor may be poured out. Hence at the beginning of the Lord’s sermon on the mount, because he was about to say great things, it is said: “Opening his mouth, Jesus taught them, saying: Blessed are the poor in spirit,” etc. (Matt 52–3). And “Opening his mouth, Peter said” (Acts 1034). Or “May open to us a door of speech,” that is, reveal to us the hidden and closed things of Sacred Scripture. “I looked, and behold, an open door in heaven” (Rev 41), that is, in Sacred Scripture, which was closed in mysteries before the coming of Christ. Or “A door of speech,” that is, the understandings and hearts of the listeners, so that the speech may enter. This door is closed when the listeners do not understand; it is open when they understand. “I will open the doors before him, and the gates shall not be shut” (Isa 451). “Pray for us, that the word of God may run and be glorified” (2 Thess 31). “But when they had come and gathered the Church together, they related what great things God had done with them, and that God had opened a door of faith to the Gentiles” (Acts 14:27).

a “That I may manifest it” constantly and discreetly.

b “As I ought” who am an Apostle:

c “To speak.” “I am filled with strength, with the spirit of the Lord, with judgment and power, to announce to Jacob his crime, and to Israel his sin” (Mic 38). “To make known with confidence the mystery of the Gospel” (Eph 619). “We ought to obey God rather than men” (Acts 5:29).

d “Walk in wisdom,” that is, operate and make progress cautiously and discreetly.

e “Toward those who are outside,” so that you do not scandalize them, but illuminate even the faithless; much more those who are inside, that is, in the Church. “Having your conduct good among the Gentiles, so that from the fact that they detract from you as evildoers, by considering your good works they may glorify God” (1 Pet 212). “That you may walk decently toward those who are outside” (1 Thess 412). “But he must also have a good testimony from those who are outside” (1 Tim 37). “Be without offense to Jews and Gentiles” (1 Cor 1032). “See how you walk cautiously, not as unwise, but as wise” (Eph 515). The contrary is said of the wicked “The name of God is blasphemed among the Gentiles through you” (Rom 2:24).

f “Redeeming the time.” The Gloss: Walk wisely, not hindering, but redeeming the time, that is, preparing by some means an opportunity for preaching to them, when the time is available.

g “Let your speech always” be “in grace,” etc. Redeeming the time, preparing an opportunity to preach or do good. Or “redeeming the time”: just as when someone has pawned a cape for five shillings, he pays the five shillings and thus redeems the cape. Similarly, he who has done good works for a long time and afterward sins mortally, pawns all that time, and if he were to die then, he would not have eternal life for those good works. But when through true penance he undertakes them again, the works immediately come back to life, and thus he redeems them. “There is one who redeems many things for a small price” (Sir 2012). “Redeeming the time, for the days are evil” (Eph 516). “Let your speech always be in grace,” that is, such that it is gracious to the listeners. Or “In grace” to be preached, not in the law, as. the mystery of Christ (for which I am also bound), that I may manifest a it just as b I ought c to speak. d Walk in wisdom e toward those who are outside, f redeeming the time. g Let your speech always be in grace, h seasoned with salt, i that you may know how you ought to answer each one. The things concerning me, k Tychicus, a most beloved brother and faithful minister and fellow servant in the Lord, will make all things known to you, whom I have sent to you for this very purpose, that he may know the things concerning you, and may comfort your hearts, with Onesimus, a most beloved and faithful brother, who is one of you; they will make known to you all things that are done here. Aristarchus, l my fellow prisoner, greets you, and m Mark, n the cousin of Barnabas, concerning whom you received commands. o If he comes to you, welcome him. And Jesus, who is called Justus, who are of the circumcision. p These alone are my helpers in the kingdom of God, who have been a comfort to me. Epaphras, who is one of you, a servant of Christ Jesus, greets you, always solicitous for you in prayers, that you may stand perfect and full in all the will of God. For I bear him witness that he has much labor for you, and for those who are at Laodicea, and those at Hierapolis. Luke, the most beloved physician, greets you, and Demas. Greet the brothers who are at Laodicea, and Nymphas, and the Church that is in his house. And when this epistle has been read among you, cause that it be read also in the Church of the Laodiceans, and that you read the one that is from the Laodiceans. q And tell Archippus: See to the ministry that you received in the Lord, that you fulfill it. The greeting by the hand of me, Paul. Be mindful of my chains. The grace of our Lord Jesus Christ be with you. Amen.

h “Seasoned with salt,” namely tempered with the salt of discretion. As if to say: Let your speech be gracious and discreet. “Whatever sacrifice you offer, you shall season it with salt, nor shall you take away the salt of the covenant of your God; in every oblation you shall offer salt” (Lev 213). “Let no evil speech proceed from your mouth” (Eph 429). Or “Seasoned with salt,” that is, mixed with correction. The speech ought to be seasoned, that is, tempered, with this salt; it ought not to be entirely salt. Therefore he says “seasoned.” For a little bit seasons the whole, nor does it make the food entirely bitter. “You are the salt of the earth” (Matt 513). “Salt is good, but if the salt becomes tasteless, with what will it be salted?” (Mark 950).

i “That you may know” how you ought to answer. The Gloss: Because one must answer an idiot differently, a literate person differently, and other persons differently and differently. “Ready to give satisfaction to everyone who asks you for a reason for the faith and hope that is in you” (1 Pet 315). “I am a debtor to the wise and to the unwise” (Rom 114).

k “Tychicus.” Concerning this Tychicus it is contained in Ephesians 6 (Eph 621) and 2 Timothy 4 (2 Tim 412).

l “My fellow prisoner,” that is, a participant and companion of my labors.

m “And Mark, the cousin of Barnabas,” concerning which Mark and Barnabas:

n “You received commands,” these namely, that they had departed from me, and therefore you should not receive them, as is contained in Acts 15 (Acts 1537–39). So great was the dissension between Paul and Barnabas that he departed from them, and the Apostle sent an Epistle to these people in which it was contained that they should receive them, namely Barnabas and Mark; but now he was reconciled. And therefore he commands

o “If he comes to you, welcome him.” Or “you received commands” that he returned to me. Note that just as it is said in Acts 15: “For Barnabas wanted to take with him John, who was surnamed Mark; but Paul asked him that he who had departed from them from Pamphylia and had not gone with them to the work should not be received. Therefore a dissension occurred, so that they departed from one another, and Barnabas indeed, having taken Mark, sailed to Cyprus. But Paul, having taken Silas, set out, being commended to the grace of God by the brothers” (Acts 1537–40). Likewise in Acts 13 it is contained concerning this Mark, and concerning the sending of Paul and Barnabas by the apostles “They had John in the ministry” (Acts 135). And in the same chapter “But John, departing from them, returned to Jerusalem to Peter” (Acts 1313). Likewise in 2 Timothy 4 it is contained concerning this man “Take Mark and bring him with you” (2 Tim 411). “Mark my son” (1 Pet 513). The Gloss: Baptized by me, taught by me, an evangelist afterward.

p “These alone,” understand: from among the Jews.

q “Tell Archippus,” concerning whom it is contained in Philemon: “To Archippus our fellow soldier” (Phlm 2).

r “See to the ministry.” An argument that subjects ought to admonish a prelate, just as Paul restored Peter (Gal 211). “Be ashamed, O Sidon, says the sea” (Isa 234).

The Postilla of Lord Hugh the Cardinal on the Epistle to the Colossians ends.

[page Title recto]

H U G O N I S

DE SANCTO CHARO,

S. Romanæ Ecclesiæ Tituli S. Sabinæ CARDINALIS PRIMI ORDINIS PRÆDICATORUM,

TOMUS SEPTIMUS.

In Epistolas omnes D. Pauli, Actus Apost. Epistolas septem Canonicas, Apocalypsim B. Joannis.OPUS ADMIRABILE, OMNIBUS CONCIONATORIBUS, ac Sacræ Theologiæ Professoribus pernecessarium. IN QUO DECLARANTUR SENSUS OMNES, Litteralis scilicet, Allegoricus, Tropologicus, & Anagogicus, maxima cum studentium utilitate. EDITIO ULTIMA PRÆ CÆTERIS RECOGNITA; Ex Libris & ab innumeris mendis repurgata, pristinoque candori restituta. {Georgij Parochi Minsteri?} {Frandolfer F: et in Freysing et Anno 1710} VENETIIS, M D C C I I I. Apud Nicolaum Pezzana. SUPERIORUM PERMISSU, ET PRIVILEGIO.

[page 187 verso]

Argumentum in Epistolam ad Colossenses

Colossenses & hi, sicut Laodicenses, sunt Asiani. Et ipsi præventi erant à Pseudoapostolis. Nec ad hos accessit ipse Apostolus: sed & hos per epistolam corrigit. Audierant enim verbum ab Archippo: qui & ministerium in eos accepit. Ergo Apostolus jam ligatus scribit eis ab Epheso per Tychicum diaconum & Onesimum acolytum,

Explicit argumentum.

Epistola Pauli ad Colossenses

C A P. I.

Paulus Apostolus Iesu Christi per voluntatem Dei,

Explicit Postilla Domini Hugonis Cardinalis super Epistolam ad Philippenses.

Reverendiss. in Christo Patris, & D. DOMINI HUGONIS Cardinalis, &c. Postilla super Epistolam Pauli ad Colossenses incipit.

EXPOSITIO CAP. I.

Paulus Apostolus, &c. ] Hanc Epistolam scribit Apostolus Colossensibus. Colossis autem est in Asia quadam parte Græciæ. Isti conversi sunt à discipulis Pauli Archippo, & Epaphra. Ipsis autem à Pseudo præventis, & jam dubitantibus quid tenendum sit, utrum id quod prædicabant discipuli Pauli, aut id quod Pseudo, scribit eis ab Epheso, ostendens eis quòd fides Christi, & Evangelium sufficeret ad salutem. Dividitur autem hæc Epistola in duas partes. In prima parte instruit eos in fide. In secunda, de moribus, inf. 3.a. ibi: [ Igitur si consurrexistis cum Christo, &c. ] Prima pars dividitur in duas partes. In prima commendat Christum ut ipsum solum ostendat sufficere ad salutem; & hoc per primum totum capitulum. In secunda docet legalia esse abolita, per totum secundum. Primo ergo in prima parte, suo more salutat eos. Secundò gratias agit de fide, & discretione crescente in ipsis, quia dicerunt ab Epaphra, ibi [ Gratias agimus. ] Tertiò orat pro eis, & quid pro eis oret, insinuat, ut sc. perficiantur, & impleantur fide, virtutibus, gaudio, ibi [ Ideo & nos, &c. ] Quartò gratias agit, & agere docet de tanta vocatione, & à tanto, i. Patre, & in tanto, i. Filio: cujus benignitas describitur, & operatio, & magnitudo, & multipliciter commendatur filius Dei, ibi [ Gratias agentes. ] Quintò commemorat eis veterem eorum vitam, & ejus mutationem, ibi [ Et vos cùm essetis. ] Sextò suam personam & officium commendat, ut ei meliùs credatur, ibi [ Cujus factus sum, &c. ] Dicit ergo, (Paulus) nomine.

s Apostolus ] dignitate, non uni loco, sed generaliter specialiter tamen istis quibus per discipulos suos prædicaverat.

u Per voluntatem Dei, ] beneplaciti, & approbationis, non per iram. Os. 13.c. Dabo tibi Regem in furore meo. Item Os. 8.a. Ipsi regnaverunt, & non ex me. Principes exstiterunt & non cognovi. Iob. 34.d. Qui regnare facit hominem hypocritam propter peccata populi.

[page 188 recto] a & Timotheus frater: his b qui sunt Colossis c sanctis, d & fidelibus e fratribus in f Christo Iesu. g Gratia vobis, h & pax i à Deo Patre nostro. k Gratias agimus l Deo, m & patri Domini nostri Iesu Christi semper pro vobis n orantes: o audientes fidem vestram in Christo Iesu, p & dilectionem quam habetis q in Sanctos r omnes, s propter spem t quæ reposita est vobis in cœlis, u quam audistis in verbo veritatis Evangelii, x quod pervenit ad vos, sicut & y in universo mundo est, z & fructificat, a & crescit, b sicut in vobis ex ea die qua audistis, c & cognovistis gratiam d Dei in veritate, e sicut didicistis ab Epaphra charissimo f conservo nostro, qui est fidelis pro vobis minister Christi Iesu, qui etiam manifestavit nobis g dilectionem vestram in Spiritu. h Ideo & nos ex qua die audivimus, i non cessamus pro vobis orantes, & postulantes k ut impleamini l agnitione voluntatis ejus, m in omni sapientia, n & intellectu o spirituali: p ut ambuletis

a Et Timotheus frater, ] non Imperator, non Tyrannus, sed amator fratrum. Nota quòd Paulus interpretatur modicus, Timotheus, benefaciens. Hæc duo debent sociari, humilitas, & laboriositas: quia qui hæc habet, potest alios corripere, & docere.

b His qui sunt Colossis. ] Nomen est indeclinabile; & ideo quidam volunt pronunciare quasi nomen barbarum: sed malè, quia non est barbarum, sed Græcum. Interpretatur autem Colossis voci factæ obediens; vel factæ voci obedientia: similiter Colossenses, factæ voci obedientes, contra disputantes de obedientia.

c Sanctis & fidelibus, ] id est, majoribus, & minoribus. Vel [ sanctis ] fide purificante, & mundante corda, Act. 15.b.

d Et fidelibus ] in operatione. Vel [ sanctis ] in se, 1. Petr. 1.c. Sancti eritis, quia ego sanctus sum, Levit. 11.g. & 19. a. & 20.b.

d Et fidelibus ] in commissa sibi villicatione, quantum ad alios, Luc. 12.f. Quis putas, est fidelis dispensator, & prudens? Prov. 28.c. Vir fidelis laudabitur. Vel [ sanctis ] per collationem divinæ gratiæ.

d Et fidelibus ] in gratiarum actione, Bern. Fidelis servus es si de multa substantia Domini tui, etsi non exeunte ex te, tamen transeunte per te nihil manibus tuis adhærere contingat. Sicut Ioseph fidelis fuit Domino suo nolens tangere uxorem suam. Uxor enim Domini gloria est, Isa. 42.b. Gloriam meam alteri non dabo, Prov. 20.a. Multi homines misericordes vocantur: virum autem fidelem quis inveniet? q.d. Difficile est vocari misericordem, sive bonum; & tamen inde non gloriam quærere.

e Fratribus, ] non pedissequis, Eccl. 32.a. Rectorem te posuerunt? noli extolli.

f In Christo Iesu. ] Hæc est bona fraternitas, quæ est in Christo Iesu. Vel [ Fidelibus, & sanctis in Christo Iesu, ] id est, per gratiam à qua est omnis sanctitas.

g Gratia vobis ] in via.

h Et pax ] in patria. Vel [ Gratia. ] Gloss. id est, remissio peccatorum. Sed nonne remissa erant eis peccata? Responsio. Continuè peccamus. (Et pax,) tranquillitas mentis.

i A Deo patre nostro, ] à quo, & in quo est omnis pax. Unde Ioan. 16.g. In me pacem; in mundo autem pressuram habebitis.

k Gratias agimus Deo. ] Gaudebat Apostolus, quia bonos rumores audierat de profectu eorum, Luc. 1.b. Erit tibi gaudium, & exultatio, & multi in nativitate ejus gaudebunt. De nativitate enim Ioannis, id est, gratia, cùm scilicet oritur gratia in aliquo, debent omnes gaudere, maximè pater Ioannis, id est, Prælatus. Sed Prov. 29.a. In multiplicatione Iustorum lætabitur vulgus; non dicit, Magistri & Prælati, sed vulgus, id est, Laici. Dicit ergo: (Gratias agimus,) pro habitis.

l Deo ] qui potest dare ampliora.

m Et patri, ] ideo vult.

n Orantes ] pro amplioribus habendis. Agimus, dicit, gratias.

o Audientes fidem vestram, &c. ] Eph. 1.c. Propterea & ego audiens fidem vestram quæ est in Christo Iesu, & dilectionem in omnes Sanctos, non cesso gratias agens pro vobis, &c.

p Et dilectionem quam habetis, ] id est, vos habere facto ostenditis.

q In Sanctos omnes, ] 1. Ioan. 3.c. Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres.

r Omnes, ] contra acceptores personarum, Prov. 28.c. Qui cognoscit in judicio facientem, non benè facit iste. Maximè tamen factis benefaciendum est. Unde Gal. ult. c. Operemur bonum ad omnes, maximè autem ad domesticos fidei.

s Propter spem, ] id est, rem speratam, non pro laude, vel terreno emolumento.

t Quæ reposita est vobis in cœlis ] pro eleemosynis vestris, 2. Tim. ult. b. In reliquo reposita est mihi corona justitiæ, Iob. 19.d. Reposita est hæc spes mea in sinu meo, Luc. 12.d. Facite vobis sacculos, qui non veterascunt, Eccl. 17.c. Eleemosyna viri quasi sacculus cum ipso, & gratiam hominis quasi pupillam conservabit: quasi rem speratam, vel fidem.

u Quam audistis in verbo veritatis Evangelii, ] id est, vero & bono, Act. 26.f. Non insanio, optime Feste: sed veritatis, & sobrietatis verba eloquor.

x Quod pervenit ad vos, ] 2. Cor. 10.d. Usque ad vos enim pervenimus in Evangelio Christi.

y Sicut & in universo mundo. ] Rom. 10. d. Nunquid non audierunt? Et quidem in omnem terram exivit sonus eorum, Matth. cap. 26. a. Ubicunque prædicatum fuerit Evangelium hoc in toto mundo, dicetur & quod hæc fecit, &c.

z Et fructificat ] id est, fructificare facit in operibus bonis terram bonam in qua seminatum est, non in petra, & non in spinis, Matth. 13. Marc. 4. a. Et fecit aliud fructum centesimum, aliud sexagesimum, aliud tricesimum. Hodie vix pro centum verbis habetur fructus unius boni operis.

a Et crescit, ] id est, crescere facit per intellectum, & cognitionem: vel propter numerum fidelium.

b Sicut in vobis ex ea die qua audistis ] primò per Archippum. Hoc, scilicet audire, commune est Theologis.

c Et cognovistis in veritate. ] Hoc speciale est Sanctis, qui non in phantasmate cognoscunt; sed in veritate.

d Gratiam Dei: ] non dicit scientiam. Vel gratiam Dei in veritate, ] id est, quæ verè est ex Deo.

e Sicut ] postea (didicistis ab Epaphra,) idem scilicet quod priùs ab Archippo: non dicit, Aristotele vel Platone, vel Gratiano.

f Conservo nostro. ] Quòd magnum sit esse conservum Apostoli, hinc patet quòd & Angelus gaudet se esse conservum Ioannis, Apoc. 19.b. Conservus tuus sum, & fratrum tuorum.

g Dilectionem vestram in spiritu, ] id est, spiritualem, non carnalem, 1. Ioan. 3.d. Non diligamus verbo, neque lingua; sed opere, & veritate. Et quia tales estis.

h Ideo & nos, ] ut scilicet majora habeatis.

i Non cessamus pro vobis orantes, & postulantes, &c. ] Eph. 1.c. Idem dicitur, Isa. 58.a. Clama, ne cesses, Isa. 62.c. Qui reminiscimini Deum ne taceatis, 1. Tim. 2.a. Obsecro primùm omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones. Et nota quòd secundùm B. Bern. tres sunt species orationis, supplicatio, postulatio, insinuatio. Supplicationis tres sunt species captatio, exactio, pura oratio. Postulationis tres, obsecratio vehemens in necessariis, rogatio in mediocribus, petitio in minimis. Insinuationis tres: quia aliquando fit cum timore, quia magna est persona: vel fit aliquando cum fiducia, ut Ioan. 2.a. Fili, vinum non habent. Aliquando cum contemptu, ut Mich. 7.a.Princeps postulat, & judex in reddendo est, &c. Hoc apud homines est; non apud Deum.

k Ut impleamini, ] sicut vasa integra per corporis incorruptionem, & munda per mentis sanctitatem, & vacua per humilitatem, Eccl. cap. 21.c. Cor fatui quasi vas confractum.

l Agnitione voluntatis ejus, ] non solùm veritatis. Intellectus enim rimatur veritatem Dei; affectus verò voluntatem, 2. Thes. 4.a. Hæc est voluntas Dei, sanctificatio vestra, Infr. 3.b. Induentes novum hominem, qui renovatur in agnitione Dei secundùm imaginem ejus, qui creavit eum. Et nota quod dicit: (Ut impleamini,) scilicet gratia (in agnitione voluntatis ejus.) Multi enim quanto plus agnoscunt, tanto plus evacuantur: quia scientia inflat, 1. Cor. 8.a. Sed, quod in genere dixit, per partes exequitur. (Impleamini) scilicet.

m In omni sapientia ] eorum quæ sunt activæ vitæ.

n Et intellectu spirituali, ] id est, cognitione spiritualium rerum, quæ sunt contemplativæ vitæ.

o Ut ] sic perfectè instructi.

p Ambuletis ] opere exequendo.

[page 188 verso] a dignè Deo, b per omnia placentes, in c omni opere bono fructificantes, & e crescentes in scientia Dei, f in omni virtute confortati secundùm g potentiam claritatis ejus, h in omni patientia, i & longanimitate, k cum gaudio, l Gratias agentes Deo, m & Patri, n qui dignos nos fecit in partem o sortis Sanctorum in p lumine: q qui eripuit r nos de s potestate tenebrarum, t & transtulit in regnum filii dilectionis suæ, u habemus x redemptionem, y & remissionem peccatorum. 3 Qui est imago Dei a invisibilis b primogenitus omnis creaturæ: c quoniam in ipso condita sunt

a Dignè Deo, ] id est, sicut decet tantùm Dominum. Vel ut sitis digni eo habendo in præmium, 1. Thes. 2.c. Testificati sumus, ut ambularetis dignè Deo, Phil. 1.d. Tantùm dignè Evangelio Christi conversamini. Filius enim Regis si facit aliquid regiæ indecens Majestati, non ambulat dignè eo. Cùm ergo simus filii Dei, ambulemus sicut dignum est, Eph. 5.a. Estote imitatores Dei, sicut filii charissimi. Item in eod. c. Ut filii lucis ambulate, Seneca, Compositus miles compositam debet habere familiam.

b Per omnia ] opera quæ agitis.

c Placentes Deo, ] intentionem ad eum dirigendo, non ad ludis mercedem, vel lucri temporalis. Talis meretur præmium æternum, Eccl. 44.c. Enoch placuit Deo, & translatus est in Paradisum, Sap. 4.b.Placens Deo factus est dilectus, & vivens inter peccatores translatus est. Et dicit [ per omnia: ] non, per quædam. Unde Deut. 22.b. Non indueris veste lana linoque contexta, id est, malis, & bonis operibus, Ierem. 13.c. Nunquid avis discolor hæreditas mea mihi? Psal. 14. Qui ingreditur sine macula, &c. hìc, scilicet requiescet in monte sancto tuo.

d Et in omni opere bono fructificantes ] in vobis per bonorum operum multiplicationem; in aliis per prædicationem tam verborum, quàm exemplorum, Psal. 127. Filii tui, sicut novellæ olivarum, Eccl. 39.b. Obaudite me divini fructus, & quasi rosæ plantatæ super rivos aquarum fructificate, Phil. 1.b.Repleti fructu justitiæ, sicut arbores, scilicet, Levit. 26.a. Pomis arbores replebuntur. Sed quia per opera crescit cognitio, sicut dicitur in Psal. 100. secundùm aliam Literam, Intelligentia optima his, qui faciunt eam: ideo subditur.

e Et crescentes, &c. ] Sed quia quidam crescunt, ut vesica cùm inflatur, sicut saccus cùm paleis impletur: ideo subdit.

f In omni virtute confortati, ] quantum ad virtutum radicationem. Ista duo perficiunt animam, scientia & virtus. Psalm. Confortatus sum, per virtutes per quas homo resistit sibi, & mundo, & Diabolo. Unde dicit [ crescentes ] sed [ confortati: ] quia qui proficit in virtute, humilior factus, videtur decrescere; sed tamen confortatur. Confortati, dico, à Christo.

g Secundùm potentiam, &c. ] id est, secundùm quòd ille potest vos confortare, qui est claritas patris, id est, filius, Sap. 7.d. Emanatio quædam est claritatis Dei sincera: candor est enim lucis æternæ, & speculum sine macula Dei majestatis. Hebr. 1.a. Qui cùm sit splendor gloriæ, & figura substantiæ ejus. Vel [ secundùm potentiam claritatis ejus, ] id est, sicut decet potentiam, & claritatem ejus, id est, nobilem non decet dare, nisi magna, Sap. 6. Clara est, & quæ nunquam marcescit sapientia. Et nota quòd potentia attribuitur Patri; claritas Filio; tria quæ sequuntur, Spiritui sancto, scilicet modus confirmationis.

h In omni patientia ] contra adversa mundi.

i Et longanimitate, ] in mora præmii, Habac. 2.a. Si moram fecerit, &c.

k Cum gaudio, ] in utroque, Rom. 5.a. Gloriamur in tribulationibus, Iac. 1.a. Omne gaudium existimate fratres mei cùm in varias tentationes incideritis, 2. Cor. 9.b. Non ex tristitia, vel ex necessitate, Eccl. 35.b. In omni dato hilarem fac vultum tuum. Homo enim in tribulationibus cùm libenter eas sustinet, & paratus est eas sustinere: tunc offert se Deo hostiam: vel offert se in asinum ipsi Domino, Psal. 72. Ut jumentum factus sum apud te, ad onera, scilicet paratus sum. Carduis enim, id est, asperitatibus quasi cibariis pascitur.

l Gratias agentes. ] Hæc est quarta pars capituli, in qua gratias agens commendat filium Dei multipliciter. Primò à gratuita suorum prædestinatione, ibi: [ Qui dignos nos fecit. ] Secundò ab opere redemptionis, ibi: [ Qui eripuit. ] Tertiò à modo redemptionis, ibi: [ In quo habemus redemptionem. ] Quartò à propria persona, ibi: [ Quæ est imago Dei. ] Quintò à dignitate, ibi: [ Primogenitus, &c. ] Sextò ab operibus creationis, & recreationis, ibi: [ Omnia per ipsum. ] Septimò ab utraque natura, & sapientia, ibi: [ Quia in ipso complacuit. ] Octavò à meditatione, ibi: [ Pacificans. ] Nonò à sufficientia salvandi, ibi: [ Et vos cùm essetis, &c. ] Sic autem commendat eum, ut relictis legalibus ipsi soli per veram fidem adhæreant. Dicit ergo: (Gratias agentes Deo) colendo, tremendo.

m Et patri, ] reverendo, diligendo.

n Qui dignos nos fecit, ] per gratiam.

o In partem sortis Sanctorum, ] id est, ut partem habeatis in hæreditate, quæ sorte datur Sanctis, id est, divina voluntate, sive divina electione, Eph. 1.c. In qua etiam nos sorte vocati sumus, prædestinati secundùm propositum ejus Num. 33.g. Unicuique sicut sors ceciderit, tribuetur hæreditas, id est, gratia pro gratia dabitur.

p In lumine ] æternæ claritatis, Psal. 15. Hæreditas mea præclara est mihi. Iterum ibid. Funes ceciderunt mihi in præclaris. Funes tribulationum, & persecutionum, quibus mensuratur hæreditas præclara: quia secundùm quòd Sancti patiuntur in mundo, remunerantur in cœlo. Vel (In lumine,) id est, per lumen, id est, per filium Dei, qui est lumen de lumine. Psal. 35. In lumine tuo videbimus lumen. Vel per lumen fidei, 1. Ioan. 2.b. Tenebræ jam transierunt, & verum lumen jam lucet, Ioan. 3.c.Qui facit veritatem, venit ad lucem, Eph. 5.c. Fructus lucis est in omni bonitate, & justitia, & veritate.

q Qui eripuit nos de potestate tenebrarum, ] id est, Dæmonum, qui sunt tenebræ, & habent potestatem in tenebrosos, Eph. 6.b. Non est nobis colluctatio adversùs carnem, & sanguinem; sed adversùs Principes, & Potestates, & adversùs mundi Rectores tenebrarum harum, Ioan. 12.e. Nunc Princeps hujus mundi ejicietur foras, Luc. 22.f. Hæc est hora vestra, & potestas tenebrarum. (Eripuit.) Isa. 49.g. Equidem & captivitas à forti tolletur, & quod ablatum fuerit à robusto, salvabitur.

t Et transtulit ] nos (in regnum filii dilectionis suæ,) id est, in Ecclesiam dilecti filii, ejusdem substantiæ cum patre. Et loquitur sic ad expressionem dilectionis, 1. Ioan. 3.c. Nos scimus quoniam translati sumus à morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte: & qui est in morte, non est de regno ejus, sed Diaboli. Unde Matth. 22.d. Non est Deus mortuorum, sed viventium. Vel.

s De potestate tenebrarum, ] id est, de Limbo, qui est tenebrosus.

r Nos, ] id est, similes nobis Patriarchas, & Prophetas.

t Et transtulit in regnum ] scilicet in Ascensione, Psal. 67. Ascendens in altum captivam duxit captivitatem, &c. Zach. 9.c. Tu autem in sanguine Testamenti eduxisti vinctos de lacu in quo non erat aqua.

u In quo habemus redemptionem. ] Hic commendat eum à modo redemptionis, scilicet à pœna, & culpa.

y Remissionem peccatorum, ] Eph. 1.b. In quo habemus redemptionem per sanguinem ejus, remissionem peccatorum secundùm divitias gratiæ ejus.

x Redemptionem ] à pœna.

y Remissionem ] à culpa, Psal. 129. Copiosa apud eum redemptio. Item Psal. 110. Redemptionem misit Dominus populo suo.

z Qui est imago Dei, ] id est, plenè Deum patrem repræsentat. Et commendat hìc eum à propria persona in pulchritudine, Sap. 7.d. Candor est lucis æternæ, & speculum sine macula Dei majestatis, & imago bonitatis illius, Interl. Plena repræsentatio. (Qui est imago invisibilis Dei.) Rom. 8.f.Prædestinavit conformes fieri imaginis filii sui, Hebr. 1.a. Qui cùm sit splendor gloriæ, & figura substantiæ ejus.

a Invisibilis, ] id est, incomprehensibilis.

b Primogenitus omnis creaturæ. ] Hìc commendat eum ab æternitate, & dignitate, id est, genitus est primus dignitate, & priùs quàm creatura aliqua esset, id est, ab æterno, Eccl. 24.a. Ex ore Altissimi prodii primogenita ante omnem creaturam. Infr. eod. c. Primogenitus ex mortuis, Rom. 8.f. Ut sit ipse primogenitus in multis fratribus.

c Quoniam in ipso. ] Commendat eum à sapientia. (In ipso)

Psal. 103. Omnia in sapientia

[page 189 recto] fecisti, Prov. 8.d. Cùm eo eram cuncta componens. a universa in cœlis, & in terra; b visibilia & invisibilia; c sive Throni, sive Dominationes, sive Principatus, sive Potestates: d omnia per ipsum, e & in ipso creata sunt, f & ipse est ante omnes; g & omnia in ipso constant. h Et ipse est caput corporis Ecclesiæ, i qui est principium, k primogenitus ex mortuis: l ut sit in omnibus ipse primatum tenens: m quia in ipso complacuit n omnem plenitudinem divinitatis inhabitare: o & per eum reconciliari omnia in ipso, p pacificans per sanguinem Crucis ejus q sive quæ in cœlis, r sive quæ in terris sunt. s Et vos t cùm essetis aliquando u alienati, & inimici x sensu in y operibus malis: z nunc autem a reconciliavit in b corpore carnis ejus per c mortem, d exhibere e vos sanctos, & f immaculatos, g & irreprehensibiles h coram ipso:

a Universa in cœlis, & in terra. ] Hoc est planè contra Manichæos.

b Visibilia, & invisibilia, ] Eccl. 43.d. Pauca enim vidimus opera ejus. c Sive throni, &c. ] Eph. 1.d. Qui est super omnem principatum, & potestatem, & virtutem, & dominationem. Hinc sumpsit Dionysius ordines Hierarchiæ. Et breviter omnia concludens commendat eum ab ampla potestate cùm dicit.

d Omnia per ipsum ] creantem.

e Et in ipso ] conservante, vel ut in arte, Ioan. 1.a. Omnia per ipsum facta sunt, 1. Cor. 8.b. Unus Deus pater ex quo omnia, & nos in illo, & unus Dominus Iesus Christus per quem omnia, & nos per illum, Rom. 11.d. Quoniam ex ipso, & in ipso, & per ipsum sunt omnia. Et explanat quod dixerat cùm subdit. f Et ipse est ante omnes ] æternitate, & dignitate, quia est auctor omnium: Isa. 48.c. Antequam fierent ibi eram, & nunc Dominus Deus misit me, & spiritus ejus, Prov. 8.c. Dominus possedit me in initio viarum suarum, antequam quicquam faceret à principio, ab æterno ordinata sum.

g Et omnia in ipso constant ] quia in ipso conservantur omnia, Hebr. 1.a. Portans omnia verbo virtutis suæ.

h Et ipse est caput corporis Ecclesiæ. ] Hic commendat eum ab utraque natura per quam est caput Ecclesiæ. Si enim esset purus homo, non esset caput, Eph. 1.d. Ipsum dedit caput omnis Ecclesiæ, qui est corpus ipsius, & plenitudo, Cant. 5.a. Caput meum plenum est rore. Spiritus sancti, dicit Ecclesia, quia de plenitudine ejus omnes accepimus, Ioan. 1.b.

i Qui est principium ] secundùm Divinitatem, Ioan. 8.d. Tu quis es? Dixit eis Iesus: Principium qui & loquor vobis, Gen. 1.a. In principio creavit Deus cœlum, & terram.

k Primogenitus ex mortuis ] secundùm humanitatem, Apoc. 1.b. Primogenitus mortuorum, & princeps regum terræ, non quòd prior resurrexit, sed quia ille qui resurrexit, prior est omnibus dignitate, vel quia prior resurrexit ad immortalitatem. Unde dicendum, quòd est multiplex genitura sive generatio. Naturæ, de qua Gen. 15.c. Generatione autem quarta revertentur huc. Item est generatio gratiæ, 1. Petr. 2.a. Quasi modò geniti infantes, &c. 1. Ioan. 5.d. Omnis qui natus est ex Deo non peccat; sed generatio Dei conservat eum. Item est generatio gloriæ, Matth. 19.d. In regeneratione cùm sederit filius hominis in sede majestatis suæ, &c. Quia ergo hìc dicitur [ Primogenitus ex mortuis ] intelligi debet generatione gloriæ, id est, primò natus est, id est, primò venit ad immortalitatem, & gloriam quam aliquis alius homo, multi tamen resurrexerunt ante, ut 4. Reg. 4.f. Ioan. 11.f. de Lazaro, sed non resurrexerunt ad immortalitatem, & ideò non dicuntur resurrexisse à mortuis verè; quia iterum mortui sunt. Est autem quarta generatio æterna, scilicet generatio filii Dei, de qua dictum est sup. eod.Primogenitus omnis creaturæ. Principium ergo est secundùm deitatem; primogenitus secundùm humanitatem. Et ita.

l Ut sit in omnibus ipse primatum tenens ] secundùm quòd Deus, & secundùm quòd homo omnes excedit, Eccl. 24.a. In omni gente, & in omni populo primatum tenui, excellentium, & humilium corda virtute calcavi, Psal. 8. Omnia subjecisti sub pedibus ejus. Et hoc dignum est.

m Quia in ipso complacuit ] Trinitati.

n Omnem plenitudinem inhabitare, ] id est, placuit Trinitati, quòd in ipso omnis plenitudo scientiæ, & virtutum non tantùm esset, sed etiam habitaret, Matth. 27.a. Hìc est filius meus dilectus in quo mihi benè complacui. Si aliud esset filius quàm pater, non sibi in eo pater placeret, Prov. 3.b. Quasi in filio complacet sibi.

o Et per eum reconciliari omnia ] placuit, scilicet, 2. Cor. 5.d. Deus erat in Christo mundum reconcilians sibi, Rom. 5.b. Cùm inimici essemus reconciliati sumus Deo per mortem filii ejus, [ Reconciliari dico omnia ] tendentia [ in ipsum ] per fidem, & dilectionem. Vel [ Reconciliari omnia in ipso ] oblato in Cruce Deo patri. Et subdit, quomodo, quia scilicet ipse est.

p Pacificans per sanguinem Crucis ejus, ] id est, effusum in Cruce, vel, id est, per mortem quæ est turpior mors, Sap. 2. d. Morte turpissima condemnemus eum.

q Sive quæ in cœlis ] Angelos vel Sanctos qui jam sunt in cœlo.

r Sive quæ in terris sunt ] sanctos qui adhuc vivunt. Sic pacificavit omnia. Unde verus dicitur Salomon, Eph. 2.c. Ipse est pax nostra, Isa. 57.d. Creavit Deus fructum laborum pacem, id est, verbum patris, filium Dei, pacem ei qui longè est, & pacem ei qui prope est, id est, terrenis, & cœlestibus. Sed quomodò? [ Per sanguinem ] ut dicitur hìc. Sanguis enim Christi loquitur pacem, & veniam, sanguis Abel vindictam, ut dicit B. Greg. Hebr. 12.e. Accessistis ad sanguinis aspersionem meliùs loquentem quàm sanguis Abel, 1. Petr. 1.a. In obedientiam, & aspersionem sanguinis Iesu Christi, gratia vobis, & pax multiplicetur, Matth. 5.a. Beati pacifici, quoniam filii Dei vocabuntur, quia similes filio Dei.

s Et vos ] spiritualiter ò Colossenses.

t Cùm essetis aliquando alienati ] à conversatione Israël, & hospites testamentorum.

u Et inimici sensu ] per intellectus repugnantiam. Vel [ Inimici ] ei contradicendo.

x Sensu ] quia putabatis benè agere contradicendo doctrinæ Christi, Ioan. 16.a. Venit hora ut omnis qui interficit vos, arbitretur obsequium se præstare Deo. Valdè periculosus est talis status, Prov. 16.d.Est via quæ videtur homini recta, novissima autem ejus ducunt ad mortem. Vel secundùm aliam literam, [ Inimici sensus, ] id est, consilii ejus. Consilium Dei est hìc temporaliter cruciari, & in æternum gloriari, Prov. 1.c. Despexistis omne consilium meum, & increpationes meas neglexistis. Vos, dico, viventes.

y In operibus malis ] Ioan. c. 13.c. Dilexerunt homines magis tenebras quàm lucem, erant enim eorum opera mala.

z Nunc autem ] cùm essetis tales, id est, in hoc tempore gratiæ.

a Reconciliavit ] Rom. 5.b. Cùm inimici essemus, reconciliati sumus Deo per sanguinem filii ejus, Tit. 3.b. Non ex opebus justitiæ quæ fecimus nos, sed secundùm suam misericordiam salvos nos fecit, Eph. 2.c. Nunc in Christo Iesu vos qui aliquando eratis longè facti estis prope, Isa. 42.a. Dedi te in fœdus populi, Gen. 9.b. Ponam arcum meum in nubibus cœli, & erit signum fœderis inter me, & terram. Arcus iste fuit Iesus positus in cruce, qui rubeum, & cæruleum colorem habuit, quia de latere ejus exivit sanguis, & aqua, Ioan. 19.f. Ex hoc arcu extenso in Cruce jaculantur nobis sagittæ amoris.

b In corpore carnis ejus, ] id est, carneo sive fragili, & infirmo, id est, per ea quæ pertulit in corpore suo scilicet.

c Per mortem ] ejus, Hebr. 10.b. Sanctificati sumus per oblationem corporis Iesu Christi semel.

d Exhibere vos ] scilicet ad exhibendum vos, ut scilicet, nos exhibeamus, vel ipse nos exhibeat.

e Vos sanctos ] virtutibus.

f Et immaculatos ] à mortalibus.

g Et irreprehensibiles ] à venialibus.

h Coram ipso, ] id est, in judicio cum omnium judex videt omnia, vel ad videndum ipsum facie ad faciem. Vel (Sanctos) quoad Deum (Immaculatos) quoad seipsum (irreprehensibiles) ad proximum, Hebr. 9.d. Sanguis Christi emundabit conscientiam nostram ab operibus mortuis ad serviendum Deo viventi, 2. Petr. 3.d. Satagite immaculati ei inveniri in pace, Tob. 10.d. Monentes eam honorare soceros, & seipsam irreprehensibilem exhibere Deo. Item 1. Tim. 3.a. Oportet Episcopum irreprehensibilem esse, 1. Cor. 10.g. Sine offensione estote, Tit. 2.c. Verbum sanum, & irreprehensibile, 1. Tim. 5.a. Hoc præcipe ut irreprehensibiles sint, 1. Tim. cap. 6.c. Hoc præcipio tibi coram Deo, & ita ut servet mandatum sine macula, & irreprehen-

[page 189 verso] hensibile. Eph. 5.e. Viri diligite uxores vestras, sicut, & Christus Ecclesiam dilexit: & se pro ea dedit ut illam sanctificaret mundans lavacro aquæ in verbo vitæ, ut exhiberet sibiipsi gloriosam Ecclesiam non habentem maculam aut rugam, aut aliquid hujusmodi, &c. [ Sanctos, ] id est, sine terra contra avaritiam. [ Immaculatos ] contra luxuriam. [ Irreprehensibiles ] contra superbiam: contra hæc tria, subdit tria.

b Fundati, stabiles, immobiles ] fundati in paupertate: contra terrenorum profunditatem quæ est sine fundo.

c Stabiles ] per continentiam contra fluxum aquæ libidinis.

d Et immobiles ] per humilitatem quæ se in se comprimit, ne moveatur ad ventum gloriæ vel superbiæ: dicit ergo [ Irreprehensibiles coram ipso, ] id est, in corde ubi Deus videt. Prov. 16.a.Spirituum ponderator est Dominus. 1. Reg. 16. b. Homo videt quæ parent, Deus autem intuetur cor. Vel [ coram ipso ] in extremo examine, ut dictum est.

a Si tamen, ] q.d. hac conditione [ si permanetis in fide fundati, ] id est, firmi, non fluctuantes. Fides enim est fundamentum. 1. Cor. 3.c. Fundamentum aliud nemo ponere potest præter id quod positum est, quod est Christus Iesus. Eph. 3. d. Habitare Christum per fidem in cordibus vestris in charitate radicati & fundati. Eccl. 27. b. Homo sapiens in sapientia manet ut Sol: nam stultus ut Luna mutatur. Tit. 2. c. In omnibus fidem ostendentes bonam. Matth. 10. c. & 24. b. Qui perseveraverit usque in finem, &c.

c Et stabiles ] ut per vos non recedatis.

d Et immobiles ] alio impellente.

e A spe Evangelii, ] id est, de re speranda, quæ prommittitur in Evangelio. Tit. 2.d. Expectantes beatam spem & adventum gloriæ magni Dei. Eccl. 11. c. Sta in testamento tuo & in illo colloquere. Vel.

b In fide fundati ] contra doctrinam malam pervertentem fidem. Eph. 4. c. Non jam simus parvuli fluctuantes & circumferamur omni vento doctrinæ. Iacob. 1. a. Nihil hæsitans in fide. c Stabiles ] contra peccata.

d Et immobiles ] contra adversa.

e Et spe Evangelii, ] id est, à spe ad quam Evangelium invitat. 1. Cor. 15. Stabiles estote & immobiles abundantes in omni opere Domini. Eccl. 2. b. Qui timetis Dominum sperate in eum, & in oblectationem vobis veniet misericordia.

f In universa creatura, ] id est, in universis hominibus qui creatura sunt nova. Matth. ult. d. Prædicate Evangelium omni creaturæ, id est, homini. 2. Tim. 3. d. Apparuit Angelis: prædicatum est gentibus: creditum est mundo: assumptum est in gloria.

g Quæ sub cœlo est, ] id est, adhuc in mundo peregrinatur. h Cujus factus sum. ] Commendavit Christum ut in eo solo spem poneret: hìc incipit & se commendare ut ei de Christo meliùs credant. Et primò commendat se à mysterio Christi: ibi [ cujus factus sum. ] Secundò, à tolerantia passionum abundantium: ibi [ & adimpleo ea quæ desunt. ] Tertiò, ab amplitudine ministerii: ibi [ quibus voluit Deus, &c. ] Quartò, ab utilitate ministrationis: ibi [ & exhibeamus omnem hominem. Dicit ergo [ cujus factus sum ego Paulus minister: qui nunc gaudeo in passionibus ] illatis mihi. l Pro vobis ] quia vobis prædicavi. 2. Cor. 7. a. Superabundo gaudio in omni tribulatione vestra pro vobis confirmandis: quia confirmabantur in fide quando videbant Apostolum pro Christo tot pati.

k Et adimpleo. ] Expositio plana est in Gloss. quòd sicut amore rei dicuntur adimplere peccata sua Gen. 15. d. Nondum impletæ sunt iniquitates Amorrhæorum. 1. Thes. 2.d. Prohibentes nos gentibus loqui, ut salvi fiant, ut adimpleant peccata sua semper. Dan. 11. f. Dirigetur donec impleatur iracundia: perpetrata quippe est definitio. Commendant autem se hìc à tolerantia passionum. Prov. 19. b.Doctrina viri per patientiam agnoscitur. Ps. 91. Bene patientes erunt ut annuntient. l Pro corpore ejus.Gal. 6.a. Alter alterius onera portate. m Secundùm dispensationem, ] id est, ad hoc ut dispensem eis spiritualia. Vel [ Dispensationem, ] id est, secundùm a si tamen permanetis in fide b fundati & c stabiles d & immobiles à e spe Evangelii quod audistis, quod prædicatum est f in universa creatura g quæ sub cœlo est. h Cujus factus sum ego Paulus minister qui nunc gaudeo in passionibus i pro vobis: k & adimpleo ea quæ desunt passionum Christi in carne mea l pro corpore ejus quod est Ecclesia: cujus factus sum ego minister m secundùm dispensationem Dei quæ data est n mihi in vobis, o ut impleam verbum Dei: p mysterium quod absconditum fuit q à sæculis & generationibus: r nunc autem s manifestatum est sanctis ejus, t quibus voluit Deus u notas facere divitias x gloriæ sacramenti hujus in gentibus, y quod est Christus z in vobis spes gloriæ a quam b nos c annuntiamus: d corripientes omnem hominem, & docentes f in omni sa-

gratiam Apostolatus mihi dispensatam à Deo. 1. Cor. 9.c. Dispensatio mihi credita est. n In vobis ] gentibus. 2. Tim. 1. b. Per Evangelium in quo positus sum ego prædicator & Apostolus & magister gentium. Item. 1. Tim. 2. c. Doctor gentium in fide & veritate. Rom. 11.d. Quamdiu gentium Apostolus ministerium honorificabo.

o Ut impleam verbum Dei: ] id est, impletum ostendam promissa Dei de vocatione gentium: vel hoc per eum impletum est: hoc verbum dico quod est.

p Mysterium quod absconditum fuit à sæculis, &c. ] Rom. ult. d. Secundùm revelationem mysterii temporibus æternis taciti. Eph. 3. a. Quod aliis generationibus non est agnitum filiis hominum, sicut nunc revelatum est sanctis Apostolis ejus.

q A sæculis, ] id est, à principio sæculorum, & absconditum fuit generationibus omnibus: non tantùm uni: nisi cui per Spiritum sanctum revelavit Deus. Isa. 24. e. Secretum meum mihi. Prov. 25. a. Gloria Dei celare verbum: & gloria regum investigare sermonem.

r Nunc autem ] tempore gratiæ.

s Manifestatum est Sanctis ejus ] pleniùs, quàm ante cognoverunt Sancti veteris Testamenti: cognoverunt tamen & ipsi. Unde Gen. 18. c. Num potero celare Abraham quæ facturus sum, cùm facturus sim eum in gentem magnam. Amos 3. b. Non faciet Dominus verbum, nisi revelaverit secretum suum ad servos suos Prophetas.

t Quibus ] Sanctis (voluit Deus) ex sola gratia.

u Notas facere divitias gloriæ sacramenti hujus ] scilicet copiosam gloriam tam digni sacramenti: in quo sunt multa, scilicet fidei remissio, justitia, dona Spiritus sancti, futura beatitudo: Dicit Rom. 11. d.O altitudo divitiarum sapientiæ & scientiæ Dei quàm incomprehensibilia sunt judicia ejus, & investigabiles viæ ejus: sacramenti dico existenti.

x In gentibus: ] quod impletum est in gentibus.

y Quod sacramentum est Christus in vobis ] gentibus, id est, Domino Christo, id est, illud sacramentum est Christi incarnatio per quam salvantur gentes. Vel sic. Quod sacramentum est [ Christus in vobis ] scilicet, quia Christus est in vobis per gratiam ad quam vos vocavit, est illud sacramentum, quasi dicat Sacramentum illud est de vocatione vestra ò gentes per gratiam per quam est in vobis: ita ut sit.

z Spes gloriæ ] scilicet, ut per eum speretis gloriam sine lege. a Quam, ] id est, qualem, scilicet ita gloriosum.

b Nos, ] Apostoli.

c Annunciamus: ] quod sine lege salvat gentes.

d Corripientes ] à bono deviantem.

e Et docentes ] existentem in ignorantia. Vel.

d Corripientes ] dehortando à malo.

e Docentes ] exhortando ad bonum. Zach. 11. b. Assumpsi mihi duas virgas: unam vocavi decus: alteram funiculum & pavi gregem. Decus est exhortatio ad bonum: funiculus dehortatio à malo: quia prædicator sive pastor gregis debet annunciare à quanta pœna sequitur peccatum quodlibet bonum & quantum damnum: & quanta gloria sequitur quodlibet bonum & quantum lucrum & hujusmodi. Vel.

d Corripientes, ] rebelles & contra dicentes. 2. Tim. 2. d. Servum Domini non oportet litigare: sed mansuetum esse ad omnes, docibilem, patientem, cum modestia corripientem, eos qui resistunt veritati 2. Cor. 10. b. Consilia destruentes & omnem altitudinem extollentem se contra scientiam Dei, & in captivitatem redigentes omnem intellectum in obsequium Christi, & in promptu habentes ulcisci omnem inobedientiam.

e Et docentes omnem hominem, ] id est, obedientes & bonos. Sed nonne est hæc præsumptio. Respondeo, id est, omne genus hominum. 1. Tim. 11. b. Vult omnes homines salvos fieri, & ad cognitionem veritatis venire.

f In omni sapientia, ] id est, perfecta, & vera sapientia: non in illa quæ stultitia est apud Deum. 1. Corinth. tertio d. Sapientia hujus mundi stultitia est

[page 190 recto] apud Deum. a Ut exhibeamus omnem hominem, ] id est, aliquem de omni genere hominum. b Perfectum, ] id est, ut offerat se Deo in sacrificium. Et commendat se ab utilitate administrationis, quia per eam fiebant homines perfecti in fide Christi. Rom. 12. a. Obsecro vos per misericordiam Dei, ut exhibeatis corpora vestra hostiam Deo. pientia, ut a exhibeamus omnem hominem b perfectum in Christo Iesu: in c quo d & laboro e certando secundum f operationem ejus quam operatur in me in g virtute.

c In quo, ] id est, ad hoc omnis homo sit perfectus.

d Et laboro, ] non solum prædico. 1. Cor. 15. b. Plus omnibus laboravi. 2. Timot. 2. b. Memor esto Dominum nostrum Iesum Christum resurrexisse à mortuis, ex semine David secundùm Evangelium meum, in quo laboro usque ad vincula, quasi malè operans. e Certando ] contra rebelles. 1. Corint. 9. d. Ego igitur sic curro, non quasi in incertum: sic pugno, non quasi aërem verberans. 2. Tim. 4. b.Bonum certamen certavi, cursum consummavi, fidem servavi: in reliquo reposita est mihi corona justitiæ: Et nota quòd dicuntur hìc duo. [ Laboro ] quasi agricola pro fructu. 2. Tim. 2. a. Laborantem agricolam oportet primum de fructibus accipere. [ Certando ] quasi miles pro corona. Unde 2. Tim. 2. a. Qui certat in agone, non coronabitur nisi legitimè certaverit. Et hoc facio non meis viribus; sed f Secundùm operationem ejus quam operatur in me. ] Quasi, Ego non operor per me, sed ipse in me. Philipp. 2. b. Operatur in nobis velle, & perficere pro bona voluntate. Operatur dico, g In virtute, ] id est, dando mihi virtutem, & constantiam. Vel [ in virtute ] & efficacia quam dat ipsi prædicationi meæ, q. d. Meus sermo, vel prædicatio non confutat malos, & ædificat bonos: sed virtus, & efficacia quam Deus dat sermoni. 1. Corinth. 4. d. Regnum Dei non est in sermone, sed in virtute. Vel secundùm Glossam, [ in virtute, ] id est, miraculorum, id est, Certò contra perfidos adjuvantibus me signis virtutis, per quæ vita infidelitatis comprimitur: ut qui verbis contradicunt, virtuti cedant, q. d. Labori meo adjungit Deus miracula ad confirmationem. Marci ult. d. At illi profecti prædicaverunt ubique, Domino cooperante, &c.

CAPUT II.

V Olo h enim vos scire qualem solicitudinem habeam pro vobis, & i pro his qui sunt Laodiceæ, & k quicumque non viderunt faciem meam in carne, ut l consolentur m corda ipsorum, n instructi in charitate, o & in omnes divitias plenitudinis intellectus in p agnitio-nem q mysterii Dei patris IESU CHRISTI, in r quo sunt omnes thesauri sapientiæ, & scien-

EXPOSITIO CAP. II.

VOlo enim vos scire. ] In hoc capitulo probat eis Apostolus, quòd legalia debent cessare. Et primò ostendit omnem sufficientiam salutis esse in Christo; & ideò instructos esse monet contra Pseudo, ne quærant salutem in legalibus, cùm Christus sufficiat, ibi. [ Instructi, &c. in quo sunt omnes thesauri, &c. ] Secundò probat idem per hoc quòd doctrina istorum Pseudo, qui Legem cum Evangelio docent tenendam, tantùm est in verbis; & ideò non credendum eis, ibi. [ Hoc autem dico, ut nemo vos decipiat. ] Tertiò, quia ipsi tantùm sectantur legem rerum naturalium, ibi. [ Videte ne quis. ] Quartò, quia legalia plenè sunt in eis impleta, ibi. [ Et estis in illo. ] Quintò de his omnibus concludit, ibi. [ Nemo ergo vos, &c. ] Sextò ostendit, quòd docentes eos facere discretionem in cibis, & potibus, errant, & hoc faciunt ex superbia, ibi. [ Nemo vos seducat. ] Septimò ostendit, quòd cùm dimiserint legalia propter fidem Christi, turpe esset redire ad ea. ibi. [ Si ergo mortui, &c. ] Primò ergo ostendens magnitudinem sollicitudinis quam habet erga eos: ut sic ei meliùs credant: dicit, h Volo enim, ] q. d. Ideò prædicta de me refero vobis, quia volo vos scire quantam sollicitudinem habeam pro vobis, qualem, scilicet habet Pastor pro grege; mater de parvulo, mulier de viro. 2. Corint. 11. f. Præter ea quæ extrinsecus sunt: instantia mea quotidiana, sollicitudo omnium Ecclesiarum. Prov. 27. d.Diligenter agnosce vultum pecoris tui, tuosque greges considera; Non enim habebis jugiter potestatem; sed corona tribuetur tibi in generatione, & generationem. Item Prov. 12. b. Novit Iustus animas jumentorum suorum; viscera autem Impiorum crudelia. Item, Prov. 6. a. Fac quod dico fili mi, & temetipsum libera: quia incidisti in manus proximi tui. Discurre, festina, suscita amicum tuum: ne dederis somnum oculis tuis, neque dormitent palpebræ tuæ. Gen. 31. e. dicit Iacob, id est, Prælatus ad Laban, id est, Christum, Oves tuæ, & capræ steriles non fuerunt; arietes gregis tui non comedi: nec captum à bestia ostendi tibi; Ego omne damnum reddebam, quicquid furto peribat, à me exigebas, die nocteque æstu urgebar, & gelu, fugiebatque somnus ab oculis meis. i Et pro his qui sunt Laodiceæ, ] quia & hi à Pseudo erant præventi, & pro aliis adiacentibus vobis. k Et quicumque non viderunt, ] &c. ] id est, secundùm carnem, ad Literam, etsi scientiam habuerint, q. d. Licèt non videritis me, nec ego vos tamen propter hoc non minus solicitus sum de vobis. Vel in hoc quod dicit [ qui non viderunt, &c. ] commendat eos qui licet Apostolum non viderint, crediderunt tamen, 1. Petr. 1. b. Ut probatio fidei vestræ multo pretiosior auro, & argento inveniatur in laudem, & gloriam, & honorem in revelatione Domini nostri Iesu Christi, quem cùm non videritis, diligitis in quem nunc quoque non videntes creditis. Io. 20. g. Beati qui non viderunt, & crediderunt. Vel hoc [ Qui non viderunt, &c. ] q. d. Si vidissetis me, amplius essetis roborati in fide. Præsentia enim Apostoli multùm conferebat tam videntibus, quàm audientibus, 3. Reg. 10. b. major est sapientia tua, & opera tua, quàm rumor quem audivi. l Ut consolentur corda ipsorum. ] Sic continua. Solicitudine, dico, quam habeo, ut ipsi qui non viderunt faciem meam, vos scilicet & alii [ consolentur, ] id est, confortent m Corda ipsorum ] id est, corda sua invicem. Vel, [ consolentur, ] passivè. Vel alia Litera, [ ut consolationem accipiant ] corda eorum. Ut ipsi sint n Instructi in charitate ] quam Deus ad vos habuit, q. d. In hoc omnis consolatio est, scire ex quanta charitate Deus pater tradidit filium pro nobis, & filius seipsum. Ioan. 3. b. Sic Deus dilexit mundum, ut filium suum unigenitum daret, qui hoc considerat, omnem consolationem recipit, & spem vitæ æternæ. Qui enim proprio filio suo non pepercit, sed pro nobis omnibus tradidit illum, quomodò non etiam cum illo omnia nobis donavit? ut dicitur Rom. 8. f.Dicit ergo. Instructi in charitate. o Et ] inducti sive tendentes [ in omnes divitias plenitudinis intellectus ] id est, divitias quæ implent intellectum. Et in hoc innuitur quòd quædam divitiæ sunt quæ non implent intellectum. Divitiæ, quæ replent, sunt miseriæ Christi, flagella, sputa, alapæ, convitia, & alia quæ Christus sustinuit, quibus nos ditavit: his repletur intellectus qui hæc meditatur, & intelligit. Unde Apost. 1. Cor. 2. a. Nihil judicavi me scire inter vos nisi Iesum Christum, & hunc crucifixum. Sap. 6. c. Scire enim & noscere sensus est consummatus. Ecce impletio intellectus. [ Et instructi in agnitione ] vel tendentes. p In agnitionem mysterii Dei ] id est, secretorum quæ fecit Deus filium incarnando, miseriis hujus vitæ subjiciendo, tandem morti exponendo. Hoc secretum fuit [ Dei Patris Iesu Christi. ] Vel sic q Mysterii Dei Patris; ] mysterii, dico, [ Iesu Christi, ] id est, per Iesum Christum impleti. Unde alia litera habet, [ Mysterii Dei in Christo impleti, ] scilicet passio Christi dicitur specialiter secretum Christi, quia eam paucis revelavit. Matth. 20. c. Assumpsit duodecim discipulos secretò, & ait illis, Ecce ascendimus Ierosolymam, & filius hominis tradetur Principibus sacerdotum, &c. Isa. 24. c. Secretum meum mihi. Item ideò dicitur secretum, quia ibi maximè latuit filius Dei. Habac. 3. a. Ibi abscondita est fortitudo ejus. Isa. 53. b. Et quasi absconditus vultus ejus, & despectus. Isa. 45. c. Verè tu es Deus absconditus. Et nota quòd tria dicuntur hìc in quibus debemus instrui, in charitate, in divitiis plenitudinis, in mysterio Dei: quia pensandum est quid pro nobis fecit, & quomodò. Vel charitas in nativitate, divitiæ in conversatione, mysterium in morte. In charitate, & ex charitate fecit omnia & sustinuit pro nobis, ecce modus. Sed quid sustinuit? Miserias in vita, ecce divitiæ intellectus; mortem in fine, ecce mysterium Dei. Sequitur.

r In quo sunt omnes thesauri sapientiæ, & scientiæ ] Dei [ absconditi: ] quia in quantùm homo habuit plenam sapientiam de divinis, & scientiam de humanis. Et similiter ipse in quantùm Deus materia est sapientiæ nobis, in quantùm homo est nobis materia scientiæ, omnia enim quæ pro nobis Verbum caro factum temporaliter fecit, & pertulit, ad scientiam pertinent. Levit. 20. d. Dabo vobis terram fluentem lac humanitatis, & mel divinitatis. Et nota quòd thesauri qui fuerunt in Christo absconditi nobis diffusi sunt in passione, quando de plenitudine ejus omnes accepimus, & quotidie fluunt in conversione cujuslibet peccatoris. Tanta enim est plenitudo in eo, quòd semper fluunt, & nunquam

[page 190 verso] nunquam exhauriuntur. Deuter. 28. a. Aperiet Dominus thesaurum suum optimum, cœlum, & pluviam tribuet terræ in tempore suo: benedicetque cunctis operibus manuum tuarum. Item. Num. 20. dicit Moyses, Domine Deus audi clamorem populi hujus, & aperi eis thesaurum tuum fontem aquæ vivæ, ut satiati cesset murmuratio eorum. Item nota quòd Dominus effudit nobis thesaurum scientiæ, & sapientiæ in prædicatione sua quando aperiens os suum dixit, Beati pauperes spiritu, &c. Matt. 5. a. tunc scientiam docuit de cavendo malo, & sapientiam de adipiscendo bono. Et per hoc ostedit hìc Apostolus Christum sufficere ad salute. Prov. 21. c. Secundum aliam Literam, Thesaurus desiderabilis in ore sapientis requiescit: Isa. 33. a. Divitiæ salutis sapientia, & scientia. Dicitur ergo tripliciter, [ In quo sunt, &c. In quo ] informativè, secundùm quòd homo. Vel [ in quo ] tanquam datore. Vel [ in quo, ] quia est nobis materia horum. tiæ absconditi. a Hoc autem dico, ut b nemo vos decipiat in sublimitate sermonis. c Nam etsi corpore absens sum, sed spiritu vobiscum sum: d gaudens, & videns e ordinem vestrum, & f firmamentum ejus quæ in Christo est, fidei vestræ. Sicut ergo accepistis g Iesum Christum Dominum nostrum in h ipso i ambulate, k radicati & l superædificati in m ipso, et n confirmati in fide sicut o et didicistis, p abundantes in illo in gratiarum q actione. r Videte ne quis vos decipiat per Philosophiam, et inanem s fallaciam: t secundum traditionem hominum, secundùm u elementa mundi.

a Hoc autem dico, ] scilicet quòd instructi sitis, & discreti: b Ut nemo, &c. ] Vel subtilitate [ sermonum, ] id est, scientia quæ est tantùm in nitore sermonum; & ideò fallit. 1. Cor. 4. d. Non est regnum Dei, id est, Sacra scriptura in sermone, id est, in nitore verborum, sed in virtute sensuum, scilicet Deut. 11. b. Cavete ne fortè decipiatur cor vestrum, & recedatis à Domino. Isai. 33. c. Populum imprudentem non videbis, populum alti sermonis: ita ut non possis intelligere disertitudinem linguæ ejus, in quo nulla est sapientia. Et nota quòd cùm dicitur in hoc capitulo hoc verbum [ Nemo vos decipiat, ] primò, id est, per primam Philosophiam, quæ est in sublimitate sermonum, quæ causas rerum investigat. Et cùm infr. dicitur [ Ne quis vos decipiat per Philosophiam, ] id est, naturalem, [ & inanem fallaciam, ] id est, Logicam. Et cum inf. dicitur [ Nemo vos seducat, &c. ] id est, in morali Philosophia, quæ docet religionem, & virtutes. Et quia posset quis dicere, Nemo vult nos decipere per sublimitatem sermonum: ideò dicit, Immò benè scio quòd ita est: c Nam etsi corpore absens sum, ] Vel continuatur ad illud superius. [ Volo enim vos scire qualem solicitudinem, &c. ] q. d. Solicitus sum de vobis, [ nam etsi corpore absens sum, sed spiritu, ] id est, solicitudine mentis [ vobiscum sum. ] Vel [ spiritu vobiscum sum, ] id est cognitione mentis, sicut & spiritus Elisæi fuit cum Giezi, 4. Reg. 5.g. 1. Cor. 5. a. Ego quidem absens corpore, præsens autem spiritu, jam judicavi ut præsens eum qui sic operatus est, in nomine Domini nostri Iesu Christi, congregatis vobis, & meo spiritu, cum virtute Domini nostri Iesu Christi, tradere hujusmodi hominum Satanæ in interitum carnis. Vel [ Spiritu, ] id est, per Spiritum sanctum illuminantem me. Gloss. Major enim fuit gratia in Apostolis, quàm in Prophetis, ideò ait. [ Spiritu vobiscum sum. ] Sanctis enim datum est videre in Spiritu remota, quomodò autem hoc fit, difficile est scire. d Gaudens &, ] id est, quia. e Videns ordinem vestrum, ] id est, quomodò ordinatè vivitis, secundùm quod ordo uniuscujusque exigit, conjugati sicut conjugati, virgines sicut virgines, Prælati sicut Prælati. 1. Cor. 14. g. Omnia honestè secundùm ordinem fiant in vobis. Habacuc 3. c. Elevatus est Sol, & Luna stetit in ordine suo. Iudic. 5. c. Stellæ manentes in ordine, & cursu suo, pugnaverunt contra Sisaram. 1. Esdræ 3. b. Fecerunt holocaustum diebus singulis per ordinem. Isai. 54. c. Sternam per ordinem lapides tuos. Sed quia mores etiam compositi exteriùs, non placent Deo sine fide, ideò subdit, f Et firmamentum ejus, &c. ] id est stabilitatem fidei quam dat Christus, vel quæ est de Christo, non autem à Lege. Gloss. Per hoc promptiores facit eos circa Evangelium, quia gaudere se dicit in dispositione conversationis eorum, & fidei stabilitate; ut scientes unde placeant Deo, in eo fierent fortiores. [ Sicut ergo, ] quasi, Ex quo huc usque benè fecistis. g Sicut ergo accepistis Iesum Christum Dominum nostrum ] in vestra conversatione per fidem, ita h In ipso, ] non contra ipsum, vel extra. i Ambulate, ] id est proficite per bonam operationem, & honestam conversationem. Galat. 5. c. Spiritu ambulate, id est, spiritualiter proficite. Rom. 8. a. Nihil ergo damnationis est his qui in Christo Iesu sunt, qui non secundùm carnem ambulant. 1. Corinth. 3. a. Cùm enim sint inter vos zelus & contentio, nonne carnales estis, & secundùm hominem ambulatis? Sed quia arbor non ambulat, id est non crescit nisi sit benè radicata: ideò subdit; k Radicati ] super fidem, & charitatem quantum ad duplicem animæ radicem, intellectum, scilicet, & affectum qui debent radicari in summa veritate, & bonitate. Eph. 3. d. In charitate radicati, & fundati. l Et superædificati, ] id est, super charitatem, & fidem quæ sunt interiùs, ædificati in novis operibus. m In ipso, ] id est, per ipsum. Vel [ superædificati in ipso, ] id est, super ipsum qui est fundamentum ædificati: sive super doctrinam Apostolorum. Eph. 2.d. Superædificati super fundamentum Apostolorum, & Prophetarum, &c. n Et confirmati in fide. ] 1. Petr. 5.c. Deus omnis gratiæ, qui vocavit nos in æternam gloriam suam, modicum passos in Christo Iesu, ipse perficiet, & confirmabit, solidabitque 1. Cor. 1.b. Confirmabit vos usque in finem sine crimine in die adventus D.N. Iesu Christi. o Sicut & didicistis. ] Phil. 4. b. Hæc cogitate, quæ docui vos verbo, & facto. p Abundantes in illo, ] id est, per illum. q In gratiarum actione, ] quasi, In talibus reddatis ei gratias. Vel [ Abundantes in gratiarum actione,* ] id est, gratias agendo: quia quando gratias agimus de datis, Dominus abundantiùs dat alia. Eccl. 2.b. Ad locum unde exeunt flumina, revertuntur, ut iterum fluant. 1. Thess. 5.d. In omnibus gratias agite. Et in hac ambulatione.

r Videte ne quis vos decipiat per Philosophiam, ] scientiam rerum naturalium. Ostendit quòd non debent credere Pseudo, quia sectantur solùm rationem naturalem. s Et inanem fallaciam, ] id est deceptionem, & inutilitatem: quia Philosophi falluntur, sicut Pythagoras qui animas hominum in fabas misit; & Plato de principio mundi erravit, & Aristoteles, & alii. Rom. 1.c. Dicentes enim se esse sapientes, stulti facti sunt. Eph. 5. b. Nemo vos seducat inanibus verbis. Supr. eod. a. 1. Cor. 10. a.Nolite seduci: corrumpunt enim mores bonos colloquia prava. 1. Io. 2. d. Hoc scripsi vobis de his qui seducunt vos: & vos unctionem quam habetis in ipso, maneat in vobis. Item. 1. Ioan. 3. a. Filioli nemo vos seducat. Pro. 5. a. Ne intenderis fallaciæ mulieris, id est, Philosophiæ, quæ fallit suos sectatores, Eccles. 1. d. Accessisti ad Dominum id est, ad Theologiam, malignè, id est, propter præbendam: & cor tuum plenum est dolo, & fallacia, id est, Philosophia fallente. Et quia ita pleni sunt ea, non possunt benè addiscere Theologiam. Philosophia ergo dicitur fallacia, quia fallit, & deficit. Dicitur inanis, propter inutilitatem; vel inanis dicitur quia subtilis: inane enim dicitur quod valdè subtile est: Ideò comparatur telis aranearum. Osee 8. b. In telis aranearum erit vitulus Samariæ: quia ventum seminabunt, & turbinem metent. Vitulus Samariæ est petulantia intellectus, quæ est in telis aranearum, scilicet in subtilitatibus Philosophorum. Philosophi enim se evisceraverunt sicut aranea, ad texendum hanc telam; & tamen non capiunt nisi muscas, scilicet simplices, & fatuos, quos perplexitatibus verborum decipiunt: ventum seminant, id est, totum agunt ad laudem; & turbinem metunt, i. damnationem. Isa. 59.a. Telas araneæ texuerunt. Et postea dicit, Telæ eorum non erunt vestimentum, neque operientur operibus suis: quia tales subtilitates non operiunt pudenda peccatorum, nec muniunt contra æstum tentationum, sed tantùm hominum, &c. Quæ .s. terrena Philosophia est.

t Secundùm traditionum hominum ] non Dei. Hominum, dico, agentium, vel tradentium doctrinas suas.

u Secundùm elementa mundi ] id est, secundùm cursum, & commixtionem elementorum. Vel sic continua: Quæ Philosophia est secundùm elementa mundi, quæ non credunt nisi quòd ex solis naturalibus potest procedere non secundùm Christum, quantum ad quædam; immò contra Christum, non enim credunt Christum, posse nasci de virgine, vel mortuum surrexisse. Vel [ Secundùm elementa, ] Gloss. illos tangit qui quasi prudentiùs idola exponunt dicentes, Iuno est aër, Neptunus Δ est mare.

Vel aliter. r Videte ne quis vos decipiat per Philosophiam ] id est, per rationes quibus nituntur probare quòd legalia sunt observanda.

s Inanem fallaciam, ] quia falsa dicunt & inutilia. Decipiat, dico, agens.

t Secundùm traditionem hominum ] id est, secundùm legalia: post exhibitam enim veritatem Lex non est traditio Dei, sed hominum. Matth. 15. a. Quare discipuli tui transgrediuntur traditiones seniorum? Item eodem. Irritum fecistis mandatum propter traditionem vestram.

u Secundùm elementa mundi, ] id est, literalem, & puerilem sensum. Galat. 4. a. Nunc autem cùm cognoveritis Deum, immò cogniti estis à Deo: Λ quomodò

[page 191 recto] Δ est mare. Et de hoc habetur plenè in itinerario Clementis. Tales non dicebant adoranda esse idola, sed ea à quibus denominabantur, scilicet aërem, ignem, aquam, &c. Unde Sap. 13. a. Neque operibus attendentes agnoverunt quis esset artifex: sed aut ignem, aut spiritum, aut citatum aërem, aut gyrum stellarum, aut nimiam aquam, aut Solem & Lunam, rectores Orbis terrarum Deos putaverunt. a & non secundùm Christum, b quia in ipso inhabitat omnis c plenitudo divinitatis d corporaliter: e & estis in illo f repleti, qui est g caput omnis Principatus & Potestatis. h In quo & i circumcisi estis k circumcisione non manufacta in l expoliatione corporis carnis, sed in m circumcisione Iesu Christi n consepulti ei in o baptismo; p in quo & resurrexistis q per fidem operationis Dei, r qui suscitavit illum à mortuis. s Et vos cùm mortui essetis in delictis & t præputio carnis vestræ, u convivificavit x cùm illo: y donans vobis omnia delicta, z delens a quod adversùs nos erat chirographum b decreti, c quod d erat contrarium nobis. c Et ipsum tulit de medio

Λ quomodò iterum convertimini ad infirma & egena elementa, quibus denuò servire vultis!

a Et non secundùm Christum, ] id est, secundùm quòd Christus docuit specialiter esse intelligendam Legem. Non decipiant ergo vos tales, quin credatis Christum sufficientem ad salutem. Et debetis hoc credere.

b Quia in ipso inhabitat omnis, ] id est, omnino & perfecto modo.

c Plenitudo, &c. corporaliter, ] id est, veraciter, completivè, non umbraliter, sicut in Templo: quia quæ immolabantur, & fiebant in templo, ad Literam erant umbra Christi. Hebr. 10. a. Umbram enim habens Lex futurorum bonorum, non ipsam imaginem rerum: eisdem ipsis hostiis quas offerunt indesinenter, nunquam potest accedentes perfectos facere. infr. eodem d. Quæ sunt umbra futurorum; corpus autem, Christi. Vel.

d Corporaliter, ] id est, solidè, quasi secundùm tres dimensiones corporum in omnibus rebus. Divinitas uno modo fuit in Christo sicut in omnibus rebus est, potentialiter, essentialiter & præsentialiter. Secundo modo sicut in Iustis, per gratiam. Tertiò modo per unionem sicut in solo Christo. Vel in Christo habitat corporaliter, id est, in ipso homine corporaliter. Hebr. 10. b. Corpus autem aptasti mihi. Corporaliter ergo, id est, sensibiliter, nobis divinitas per Christum innotuit. Aliter enim non poterat divinitas in sensum venire, nisi corpus assumpsisset: & Prophetis apparuit in aëreo corpore, vel imaginatione, Ioan. 1. b. Verbum caro factum est. Et nota quod dicit [ In ipso inhabitat omnis plenitudo. ] In homine enim alio habitavit pars plenitudinis. Ioan. 1. b. De plenitudine ejus omnes accepimus: non dicit plenitudinem. Et hoc est quod subdit.

e Et estis in illo ] quia ita plenus est, vos qui in eo creditis plenitudinem habere, id est, per illum.

f Repletis doni ] spiritus sancti, quasi dicat. De plenitudine ejus accepistis. Et per hoc ostendit quòd legalia jam spiritualiter sunt impleta in eis; & ita non debent credere Pseudo prædicantibus de legali observantia. Act. 2. a. Repleti sunt omnes Spiritu sancto Ioan. 1. b. Plenum gratiæ & veritatis. Eccles. 24. b. In plenitudine Sanctorum detentio mea. Loquitur secundùm modum secundùm quem communiter dicitur, Ego detineor in faciendo hoc: sic filius Dei innuens diligentiam quam habebat erga Sanctos, dicit se detentum implendo eos, gratia, scilicet & donis S. Spiritus. Pro. 3. c. Sapientia ejus eruperunt abyssi, id est, abyssales gratiæ, & nubes rore concrescunt. Et propter hanc abundantiam comparat se fluviis inundantibus. Eccl. 24. d. Ego Sapientia effudi flumina: ego quasi trames aquæ immensæ de fluvio; ego quasi fluvius Dorix, & sicut aquæductus exivi de Paradiso. Dixi, Rigabo hortum plantationum, & inebriabo partus mei fructum.

g Qui est caput, &c. potestatis. ] Angelicæ, q. d. Non tantùm vos per illum estis repleti, sed & Angeli. Unde Gloss. Vos ergo replere potest qui supernos cives replet. Caput Angelorum est dignitate, & spiritualium gratiarum largitione, sicut à capite fluunt sensus. Hebr. 1. b. Adorent eum omnes Angeli ejus. Et 1. Cor. 15. d. Qui ei subjecit omnia: nihil subjecit vel dimisit insubjectum.

h In quo ] Hìc probat quòd non debent acquiescere Pseudoprædicatoribus de legalibus, & præcipuè de circumcisione: quia in eo adimpleta est spiritualiter. Dicit ergo: [ In quo, ] id est, per Iesum Christum, scilicet i Et circumcisi estis: ] cùm non solùm per Christum estis repleti gratia ( ut dictum est ) sed & per ipsum estis purgati culpa. k Circumcisione non manufacta, ] id est, opere humano. Circumcisi, dico. l In expoliatione corporis carnis, ] id est, expoliati à corpore secundùm quod est carnis, i. concupiscentiis subjectum. Secundum hoc negatio stat in hoc quod dico [ manufacta. ] Vel potest procedere ultrà: k Circumcisione non manufacta in expoliatione corporis carnis, ] id est, corporis quod est caro. Vel in expoliatione cutis carnis, alia Litera, id est, non estis circumcisi illa circumcisione in qua separatur cutis carnis à membro. Rom. 2. d. Neque quæ in manifesto est in carne circumcisio: sed qui in abscondito Iudæus est: & circumcisio cordis in spiritu, non litera. Deut. 10. d. Circumcidite præputium cordis vestri. Et hoc est quod dicit, Sed estis circumcisi. m In circumcisione Iesu Christi, ] quam fecit Iesus Christus spiritualiter. Phil. 3. a. Nos sumus circumcisio, qui spiritualiter servimus Deo.

n Consepulti ei, ] mortui peccato ad similitudinem sepulturæ ejus. o In baptismo, ] i. per religionem baptismalem, Rom. 6. a. Consepulti enim sumus cum illo per baptismum in mortem.

p In quo & resurrexistis, ] in novitate vitæ ambulando, ut dicitur Rom. 6. a. Et per hoc ostendit quòd ipsi debent servare Evangelium non legalia quia eis mortui sunt, & vivunt Evangelicis. q Per fidem operationis Dei, ] i. per fidem quam Deus operatur in unoquoque fideli. Vel per fidem quæ habetur de hoc, quòd sicut Deus operatus est resurrectionem filii sui; ita operabitur & nostram. Et hoc est quod dicit. r Qui suscitavit illum à mortuis, ] i. Pater Christum, Deus hominem. Rom. 8. b. Quòd si spiritus ejus qui suscitavit Iesum Christum à mortuis, habitat in vobis, &c. Vivificabit & mortalia corpora vestra propter inhabitantem Spiritum.

s Et vos cùm mortui essetis in delictis, ] peccatis actualibus. t Et præputio carnis vestræ, ] id est, in originali peccato. Vel [ delictis ] spiritualibus [ & præputio, ] i. peccatis carnalibus. Rom. 8. b. Qui in carne sunt, Deo placere non possunt.

u Convivificavit, ] quamvis, sc. tales essetis, i. secundum corpus & animam vivificavit. x Cùm illo. ] sc. sicut ille. Simile Iob. 40. b. Ecce Behemoth quem feci tecum, id est, sicut te. Ephes. 2. a. Cùm essetis mortui peccatis, convivificavit vos Christus cujus gratia estis salvati. 1. Ioan. 4. b. Unigenitum filium suum misit in mundum, ut vivamus per illum. Isa. 26. d. Vivent mortui tui, interfecti mei resurgent. Ps. 67. Dabit voci suæ vocem virtutis. Vox Dei est gratia quæ habet virtutem vivificandi animas.

y Donans vobis omnia delicta. ] 1. Ioan. 1. d. Si confiteamur peccata nostra, fidelis & justus est ut remittat nobis peccata nostra, & emundet nos ab omni iniquitate. Act. 10. g. Huic omnes Prophetæ testimonium perhibent, remissionem peccatorum accipere per nomen ejus omnes qui credunt in eum.

z Delens quod adversùs nos erat chirographum decreti. ] Chirographum est literæ quæ solent fieri in memoriam alicujus contractus. Fiebant autem sic, In eadem schedula scribebatur bis idem dimisso intermedio spatio in quo scribebatur hoc nomen Chirographum magnis literis: & postea scindebantur illæ literæ per medium; & dabatur portio illa utrique. De hoc Tob. 4. d. Chirographum quidem illius penes me habeo, quod illi ostendens, statim restituet tibi. Quia ergo chirographum fiebat in memoriam eorum quæ acta erant ideò sumitur hìc pro memoria. Decretum autem dicitur uno modo, lex vel præceptum Domini factum Adæ. Dicit ergo: [ Delens chirographum decreti, ] Legis sc. id est, memoriam transgressionis, quæ erat ex decreto, id est, ex Lege: quod chirographum.

a Adversùm nos erat ] Memoria enim peccati est in conscientia remordente, & in Diabolo accusante, & in Deo teste, & judice. c Quod ] decretum, scilicet Dei, id est Lex.

d Erat contrarium nobis: ] quia irritabat concupiscentiam. Rom. 5. d. Lex subintravit ut abundaret delictum. Vel aliter.

z Delens, ] &c. Decretum Dei fuit, quòd Adæ præcepit. Gen. 2. c. De ligno boni & mali ne comedas. Hujus decreti chirographum, id est, memoriam delevit Deus, & abluit sanguine Christi. Vel chirographum dicit peccatum Adæ quod quasi cautionem contra nos tenebat Diabolus: super quo datum est decretum, id est, sententia cunctis hominibus adversa, qua scilicet dictum est, Morte moriemini. Dicit ergo: [ Delens chirographum quod erat adversùs nos, ] id est, peccatum Adæ cujus eramus rei. Chirographum dico.

b Decreti quod erat contrarium nobis, ] id est, de quo datum est decretum, id est, sententia cunctis hominibus contraria. c Et ipsum ] chirographum [ tulit de medio ]

[page 191 verso] dio ] a Affigens illud cruci: ] quia in morte Christi mortuum est peccatum, & in crucifixione Domini crucifixum. Esther. 7. d. Suspensus est itaque Aman in patibulo quod paraverat Mardochæo: quia Diabolus sive peccatum, quod subvertere voluit hominem, per adventum Christi subversum est. Iosue 8. f. Regem Hai suspendit in patibulo usque ad vesperam, id est, usque ad tempus Antichristi. a affigens illud cruci: & b expolians Principatus et Potestates, c traduxit d confidenter palam triumphans illos in e † seipso. f Nemo ergò vos judicet in g cibo aut in potu, h aut in parte diei festi aut i Neomeniæ aut Sabbatorum l quæ sunt m umbra futurorum: n corpus autem, o Christi, p Nemo q vos seducat, r volens s in humilitate, et religione Angelorum, t quæ non vidit, u ambulans frustra, x inflatus sensu carnis suæ, y & non tenens caput ex quo totum corpus per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei. z Si ergo a mortui estis b cum Christo ab c elementis hujus mundi: d quid adhuc tamquam e viventes f mundo decerni-

b Et expolians Principatus & potestates, ] id est, Dæmones, auferens sc. Sanctos à Limbo, vel animas à peccato. Luc. 11. c. Cùm fortis armatus custodit atrium suum, in pace sunt omnia quæ possidet: si autem fortior illo superveniens vicerit illum, universa arma ejus auferet in quibus confidebat, & spolia ejus distribuet.

c Traduxit ] suos de Limbo ad cœlum, vel de culpa ad gratiam. Osee 13. d. Ero mors tua ò Mors; morsus tuus Inferne. Apocal. 20. d. Mors & Infernus dederunt mortuos suos. Et inf. Infernus & Mors missi sunt in stagnum ignis. Vel [ Traduxit Principatus & Potestates, ] id est, ab Ecclesia exterminavit.

d Confidenter palam triumphans illos ] cum magna fiducia, & in apparentia quantum ad alios, vincens Dæmones in cruce, vel quando ad Inferna descendit.

e In seipso ] oblato pro nobis, non in alio sacrificio. Vel [ In seipso, ] id est, per sui præsentiam, quando præsentialiter in Infernum descendit. Isa. 45. a. Portas æreas conteram, & vectes ferreos confringam. 1. Reg. 15. f. Porrò triumphator in Israël non parcet, & Pœnitudine non flectetur.

f Nemo ergo ] ex quo Christus delevit legalia, & implevit figuras eorum. Vel sic continua secundùm Gloss. Et quia hæc omnia in Christo donata sunt: [ ergo ] deinceps [ nemo vos judicet, ] id est, damnabiles faciat, vel damnandos dicat.

g In cibo aut in potu ] sumpto vel non sumpto secundùm ritum Iudæorum, id est, in discretione ciborum. Iacob. 4. d. Tu qui es qui judicas proximum tuum? Rom. 14. a. Qui manducat, non manducantem non spernat; & qui non manducat, manducantem non judicet: Deus enim illum assumpsit. Tu quis es qui judicas alienum servum? Domino suo stat aut cadit. Itẽ postea sequitur, Alius judicat diem inter diem: alius judicat omnem diem. Qui sapit diem, Domino sapit. Et qui manducat, Domino manducat, Hebr. 9. c. Non possunt juxta conscientiam facere perfectum servientem solummodò in cibis, & in potibus, & in variis baptismatibus, & justitiis carnis usque ad tempus correctionis impositis.

h Aut in parte diei festi ] non observata, id est, nemo vos damnet si nullam partem diei festi præcepti in Lege Lev. 23. observatis, verbi gratia. i Aut Neomeniæ, &c. ] Vel partem diei festi dicit, quia prima pars Sabbati servabatur à Iudæis, sicut modò ultima servatur à Christianis. Vel partem diei festi dicit, quia partes ciborum mittebant adinvicem in diebus festis. Unde Ester. 9. e. Scripsit itaque Mardochæus, ut essent dies isti epularum & lætitiæ, & mitterent sibi invicem ciborum partes, & pauperibus munuscula largirentur. Particulariter autem exponit festa cùm subdit, [ Aut Neomeniæ ] in principio cujuslibet mensis, de quo Num. 28.

k Aut Sabbatorum ] in qualibet septimana.

l Quæ sunt. ] Loquitur pro tempore Legis, id est, fuerunt. m Umbra futurorum ] quæ jam venerunt: n Corpus autem, ] id est, veritas hujus umbræ est. o Christi, ] id est, pertinet ad Christum. Vel hæc omnia sunt, id est, signant [ corpus Christi, ] vel quod traxit de Virgine, vel mysticum, Hebr. 8. a. Qui exemplari, & umbræ deserviunt cœlestium. Hebr. 10. a. Umbram enim habens Lex futurorum bonorum, non imaginem ipsam rerum. Quia ergo sunt umbra.

p Nemo vos seducat, &c. ] Ostendit quòd non debent credere Pseudo, quia ex inflatione superbiæ suæ docebant legalia esse tenenda cum Evangelio. Dicit ergo: [ Nemo ] quantæcunque auctoritatis.

q Vos seducat ] sub specie pietatis. supra eodem dicitur idem Item. 2. Thess. 2. a. Ne quis vos seducat ullo modo.

r Volens in humilitate, & religione Angelorum, quæ non vidit. ] Sic construe: [ Volens ] docere vel suadere ea.

t Quæ non vidit, ] id est, intellexit, scilicet cæremonias quarum significationem nescit. Seducat dico.

s In humilitate & religione Angelorum: ] quia videntur quasi Angeli, & nuntii Dei per speciem, & humilitatem religionis. Similiter sumitur Angelus Galat. 4. Sicut Angelum Dei excepistis me. Nota quòd istud loquitur contra hypocritas, qui docent quæ nesciunt, & alios per speciem religionis fallunt. 1. Tim. 1. b. Volentes Legis esse doctores, non intelligentes neque quæ loquuntur, neque de quibus affirmant. 2. Tim. 3. b. Semper discentes, & nunquam ad scientiam veritatis pervenientes. 2. Petr. 2. c. His quæ ignorant blasphemantes, in corruptione sua peribunt. Matth. 7. b. Veniunt ad vos in vestimentis ovium: intrinsecus autem sunt lupi rapaces. 2. Tim. 3.a. Habentes quidem speciem pietatis; virtutem autem ejus abnegantes.

u Ambulans frustra, ] id est, operans bona pro vanitate & fallacia, quia perdit mercedem suam. Mat. 6. a. Amen dico vobis, quia receperunt mercedem suam.

x Inflatus sensu carnis suæ, ] id est, sensu carnali: qui tantùm processu naturæ considerat; vel qui curam carnis agit. 1. Cor. 8. a. Scientia inflat. Rom. 8. a. Prudentia carnis, mors est.

y Et non tenens caput, &c. ] & ideò frustra ambulat. Caput Christus est, de quo dicitur Ephes. 4. d.Crescamus in illo per omnia, qui est caput, Christus: ex quo totum corpus compactum, & connexum per omnem juncturam subministrationis secundùm operationem in mensuram uniuscujusque membri, augmentum corporis facit in ædificationem sui in charitate. Qui istud caput non tenet, caret sensu & vita. Serpens quantum potest, tenet & conservat caput suum, & alia membra exponit pro capite. Mat. 10. b. Estote prudentes sicut serpentes; & simplices sicut columbæ.

z Si ergo ] vel [ autem mortui, &c. ] Ostendit quòd non debent ad legalia redire, quia turpe est redire ad vomitum: cùm tamen quidam ex eis jam rediissent, quibus loquitur hìc; cùm suprà locutus sit ad stantes ne seducerentur. Dicit ergo: [ Si autem mortui estis, ] id est, separati fuistis.

c Ab elementis hujus mundi, ] id est, à legalibus quæ fuerunt rudimenta parvulorum. Unde Gal. 3. d.Lex pædagogus noster fuit. Vel.

a Mortui, ] scil. separati à peccato, &c.

c Ab elementis hujus mundi, ] id est, ob omni superstitione, & abstinentia creaturarum mundi. Elementa enim dicit creaturas hujus mundi. Mortui, dico, per hoc quod estis.

b Cùm Christo, ] id est, quia fidem Christi suscepistis. Vel [ Mortui cum Christo, id est, sicut Christus. Rom. 6. a. Qui mortuus est, justificatus est à peccato. Si autem mortui sumus cum Christo, credimus etiam quòd simul vivemus cum eo: scientes quòd Christus resurgens à mortuis, jam non moritur: mors illi ultrà non dominabitur, quòd autem mortuus est peccato, mortuus est, semel; quòd autem vivit, vivit Deo.

d Quid adhuc ] nota veritate.

e Tanquam viventes mundo ] non Deo, id est, sicut Iudæi sapientes mundana & terrena.

f Decernitis, ] id est, judicatis legalia esse tenenda? Vel [ Decernitis ] cibos, dicentes scilicet hoc alii aliis.

Δ a Nec tetige-

Moraliter. z Si ergo mortui estis, &c. ] Istud potest dici Religiosis, qui intraverunt Religionem, & sic mortui esse debent.

c Ab elementis, ] id est, à divitiis, & deliciis, in quibus mundus quærit elevari; & ideò dicuntur elementa, id est, elevamenta. Dicit ergo: z Si mortui estis cum Christo ] in ingressu Religionis.

c Ab elementis hujus mundi, ] id est, ab his separati in quibus elevabamini in mundo.

d Quid adhuc tanquam viventes decernitis ] quasi, discutitis, * & judicatis

[page 192 recto] Δ a Ne tetigeritis, ] cadaver, vel locum in quo sederit menstruata. Lev. 11.d. Qui tetigerit morticina eorum, polluetur. Item Lev. 15. per totum, & de menstruata, & de aliis immunditiis. Item Lev. 13. de tactu leprosi. tis? a Ne tetigeritis, b neque gustaveritis, c neque contrectaveritis d quæ sunt omnia in e interitum f ipso usu, secundùm g præcepta & doctrinas hominum h quæ rationem quidem i habentia sapientiæ in superstitione k & humilitate, l & non ad parcendum corpori, et non in honore aliquo m ad saturitatem carnis.

b Neque gustaveritis ] ut porcum, vel pisces sine squamis, & pinnulis. Lev. 11.b.

c Neque contrectaveritis ] ex industria, & delectatione, & cum mora.

d Quæ, ] scilicet hujusmodi quæ dicitis.

e Sunt omnia in interitum, ] id est, ducunt in interitum, & mortem.

f Ipso usu, ] id est, utentes eis: Gal. 5.a. Ecce ego Paulus dico vobis, quoniam si circumcidamini, Christus vobis nihil proderit. Ista, dico, jam existentia.

g Secundum præcepta & doctrinas hominum, ] non Dei. Matth. 15.a. Irrita fecistis mandata Dei propter traditionem vestram. Iob. 30.d. Semitis suis dissipaverunt itinera mea.

• & judicatis quare hoc fit, vel illud in seculo. Vel hoc dicitur de monachis Physicam sequentibus, qui discernunt cibos & dicunt. Hoc est cholericum, & Hoc est melancholicum; non possumus comedere. Sed qui semel vos nobis commisistis, quid iterum vos de vobis intromittitis. Marci ult. d. Si mortiferum quid biberint, eis non nocebit. Quid mirum, cùm nec ipsa mors possit nocere. Phil. 1.c. Vivere mihi Christus est, & mori lucrum.

a Ne tetigeritis. ] Hoc dicunt discipuli hypocritarum, non Iesu Christi. [ Ne tetigeritis: ] quia nimis asper est vestitus talis, proijcite longè à me. [ Ne gustaveritis ] talem cibum, quia etiam gustus mortiferus est.

c Neque contractaveritis, ] q.d. Ita fœtet quod nec etiam contrectandus est.

Contra quos dicitur, 2. Reg. 19.f. Nunquid vigent sensus mei ad discernendum suave, vel amarum; aut delectare potest servum tuum cibus, aut potus; vel audire possum ultra vocem cantorum, aut cantatricum.

d Quæ sunt omnia in interitum ipso usu, secundùm præcepta & doctrinas hominum. ] Hoc dicunt hujusmodi monachi de quibus dictum est. Non gustetis talia cibaria, quia mortifera sunt nostræ complexioni secundùm doctrinas hominum, id est, secundùm Physicam Hippocratis, & Galeni. Sequitur secundùm primam expositionem, [ Quæ sunt, &c. ] quasi dicat. Ideò faciatis prædicta, [ Quæ ] id est, quia ea.

h Sunt rationem quidem ] id est, speciem.

i Habentia sapientiæ, ] & non rem: habent similitudinem quandam sapientiæ.

k In superstitione ] in religione, scilicet exteriori, quæ supra modum est. Et est argumentum, quòd decreta, & præcepta hominum sunt superstitio, id est, vana religio superstans: quia supra, in habitu scilicet, vel sermone est non in corde: & quia majorem vim faciunt de signis exterioribus quàm de interioribus rebus. Act. 17.e. Viri Athenienses per omnia quasi superstitiosos vos esse video: præteriens enim, & videns simulacra vestra inveni Aram in qua scriptum erat, Ignoto Deo. Tales sunt quidam Religiosi, qui semper quædam singularia, & ignota volunt facere & dicere; & quia in humilitate, quia viles se eis ostendunt, ut diripiant.

l Et ] sunt [ non ad parcendum corpori, & ] sunt [ non in honore aliquo. ] Scilicet dicunt se non parcere corpori, non curare de aliquo honore mundi. Et sunt.

m Non ad saturitatem carnis, ] quia parum comedunt, & sic fallunt alios, cùm tamen exercitatio corporis ad modicum sit utilis, sicut dicitur 1. Tim. 4.c. Aliter exponitur in Gloss. duobus modis.

CAP. III.

IGitur n si consurrexistis cum o Christo: p quæ sur-

EXPOSITIO CAP. III.

IGitur si consurrexistis cum Christo, &c. ] Secunda pars Epistolæ, in qua instruit in moribus, primò generaliter, secundò specialiter, ibi [ Mulieres subditæ estote viris, &c. ] Primò autem invitat ad sapiendum æterna, & cœlestia sectanda, ibi [ Igitur si consurrexistis. ] Sed quia hoc non potest homo subditus peccatis: ideò secundò monet ad mortificationem carnis, & subjugationem peccati, ibi [ Mortificate ergo. ] Tertiò invitat ad depositionem veteris hominis, ibi [ Deponite. ] Quartò ad expoliationem ejusdem, ibi [ Expoliantes. ] Quintò eo expoliato monet eos ad innuendum novum hominem, id est, novam vitam, ibi [ Induite. ] Sextò ad opera novi hominis invitat, ibi [ Et pax Christi. ] Septimò modum operandi determinat, ibi [ Omne quodcumque facitis. ] Octavò specialem admonitionem subjungit, distinguens diversas personas, modos merendi & officia, scilicet uxores, viros, filios, patres; servos, dominos, ibi [ Mulieres. ] Plantatos ergo in fide instruere volens in moribus dicit.

n Si consurrexistis, ] quasi. Ex quo plantati estis in fide, superædificate bonos mores in vobis [ si consurrexistis ] animo & corpore. Resurrexistis animo in re, corpore in spe. Greg. Duæ sunt mortes, duæ sunt resurrectiones. Prima mors est animæ, secunda corporis. Mors corporis separatio ab anima; mors animæ est separatio à Deo. Hanc operatur peccatum; illam pœna peccati. Item prima resurrectio animæ; secunda corporis. Resurrectionem animæ operatur humilis, & occultus adventus Christi, resurrectionem corporis gloriosus & manifestus perficiet. Et sicut corpus, id est, homo exterior resurrectione sua vitam & sensum recipit; ita & anima in sua utique resurrectione vitam & sensum recipit, id est, cognitionem, & dilectionem. Quod autem cognitio vita sit. Veritas attestatur dicens. Hæc est vita æterna, ut cognoscant te Deum verum, &c. Et quòd dilectio sit sensus, habes exemplum à corpore. Sicut enim homo exterior in vita non discernitur, quia in toto se æqualiter vivit; in sensu autem discernitur, id est, visu, auditu, &c. quia aliter sentit in oculo aliter in aure, & sic in cæteris. Ita interior homo in veritate justitia, sapientia, charitate, æternitate. Aliter enim afficitur circa veritatem quam diligit propter libertatem; aliter circa justitiam quam propter æquitatem; aliter circa sapientiam quam propter suavitatem; aliter circa charitatem quàm propter virtutem; aliter circa æternitatem quam propter virtutem. Item B. Greg. Perscrutemus conscientias nostras, utrum jaceamus adhuc aut surrexerimus. Iacent enim alii sicut parvuli in cunis; alii sicut paralitici in grabatis; quidam velut mortui in sepulchris. Et primi sunt peccantes ex ignorantia; secundi peccantes ex torpore, & ignavia; tertii ex consuetudine, & malitia. Primi ergo resurgant ad studium sapientiæ; secundi ad opera justitiæ; tertii novissimi ad fructum pœnitentiæ. Nam & ipsis patet via investigabilis indulgentiæ. Isa. 26.d. Expergiscimini, & laudate Deum, qui habitatis in pulvere, id est, in terrenorum amore: quia ros lucis ros tuus. Toties resurgit homo, quoties peccatum dimittit. Dan. 12.a. Multi de his qui dormiunt in pulvere, evigilabunt: qui scilicet pulsantur, & excitantur à Domino tribulationibus: & angustiis sicut lethargici. Alii in vitam æternam ut perseverantes in gratia; alii in opprobrium sempiternum, ut recidivantes. Et nota quòd sicut dubium est apud Sanctos, utrum illi qui resurrexerunt cum Christo, remunerati sint: ita de surgentibus à peccatis incertum est utrum recidivent: unde semper debent sibi timere. Item [ Si consurrexistis ] id est, simul ex toto surrexistis: contra quosdam qui dimittunt quædam peccata; quædam retinent. o Cùm Christo ] id est, ad similitudinem Christi. Vel (cùm Christo) id est, in societate Christi. Rom. 6.a. Si complantati facti sumus similitudini mortis ejus, simul & resurrectionis erimus. Et postea. Si enim mortui sumus cum Christo, credimus quia simul vivemus cum eo. Et signanter dicitur [ cùm Christo. ] Quidam enim phantasticè resurgunt, & ideò non cum Christo, sed cum Diabolo, ut hypocritæ quos facit resurgere Pythonissa, sicut Samuel, 1. Reg. 28.b. Illa erat divina: sic Diabolus habet quosdam divinos qui dicunt aliqui. Si taliter vixeris, dabitur tibi illa præbenda, vel prælatio talis; vel laudabilis eris hominibus: & ob hoc dimittunt peccata. Sed nota quòd resuscitati à Diabolo non possunt diu vivere nec comedere; sic nec tales diu cavent à peccato, sed quando sublimati sunt, pessimè vivunt. Ideò dicitur postea.

p Quæ sursum sunt, ] id est, spiritualia & æterna, non terrena, maximè carnales observantias. c Sapite. ]

[page 192 verso] c Sapite. ] Phil. 3. d. Gloria in confusione eorum, qui terrena sapiunt. Nota quòd hoc est signum veræ resurrectionis, sc. comedere, & spiritualium gustum habere. Unde Dominus volens ostendere, quòd verè resurrexisset, comedit favum mellis, & partem piscis assi, quæ obtulerunt ei discipuli Ioan. 21. d. Talem cibum debes comedere si resurrexisti, scil. verba Christi prædicantis & exempla morientis, quæ significantur per favum mellis, & per partem piscis assi. Favus enim mellis est doctrina Christi, quæ illuminat intellectum: & accendit affectum; sicut favus habet ceram ad lucendum; & mel ad reficiendum. Unde B. Greg. Spiritus Sanctus instar apis mel & ceram portantis habet unde reficiat affectum & illuminet intellectum. Hoc est quod dicitur Ioan. 6. g. Domine ad quem ibimus? verba vitæ æternæ habes. Vita enim æterna consistit in his duobus, in cognitione, & dilectione. Item verba Christi dicuntur mel, præ delectatione: quia veniam & gratiam distillabat os ejus Ps. 44. Diffusa est gratia in labiis tuis. Prov. 16. c. Qui dulcis est eloquio majora reperiet. Piscis autem assus est Christus passus. Partem ergo piscis assi comedit, qui particulariter recolit cum aviditate passionem Christi, non in grosso, sed in partibus sputa, sc. flagella, minas, clavos, &c. quæ pertulit. Vel per favum mellis potest intelligi contemplatio divinitatis. Mel enim cum cera comedere, est divinitatem in ænigmate cognoscere. 1. Cor. 13. d. Videmus nunc per speculum in ænigmate. Item Dominus ostendit se resurrexisse Apostolis per ostensionem vulnerum, per quod intelligitur integra confessio peccatorum. Ioan. 20. e. Venit Iesus, & stetit in medio discipulorum suorum: & dixit, Pax vobis, & cum hoc dixisset, ostendit eis manus & latus, sc. vulnera manum, per quæ significantur peccata malarum actionum; & vulnera lateris, id est, peccata malæ cogitationis. Talia debent ostendi discipulis Domini, id est, Sacerdotibus vicariis Domini. Hoc est quod dicitur Mat. 27. f. Et monumenta aperta sunt. Iterum Dominus non tantum ostendit vulnera sed palpanda præbuit: sic peccator non tantum debet ostendere peccata sua, sed etiam velle, ut ab aliis palpetur, idest arguatur & tangatur in loco vulnerum. Multi enim permittunt se benè tangi in loco sano: sic aliqui permittunt se argui de quibusdam levibus, quæ fortè magis videntur esse ad honorem eorum quàm ad confusionem; sicut quando arguuntur de abstinentia nimia, vel vigiliis, & talibus: sed ubi vulnerati sunt, id est, in gravioribus culpis, nolunt tangi à discipulis Dei. Luc. 24. f. Videte manus meas & pedes meos, quia ego ipse sum. Palpate & videte quia spiritus carnem, & ossa non habet. Hoc dicit homo qui verè resurrexit, Videte vulnera mea, & arguite ea, quia ego non sum spiritus, id est, spiritualis homo sed carnalis. Gen. 27. d. dixit Isaac, Accede huc, ut tangam te fili mi, ut probem utrum tu sis Filius meus, annon: dicit ergo: [ Si consurrexistis, &c. quærite ] per investigationem intellectus. sum sunt quærite, ubi Christus est a in dextera Dei sedens, b quæ sursum sunt sapite, c non d quæ super terram. e Mortui enim estis: & f vita vestra g abscondita est cum h Christo in i Deo, Cum autem k Christus apparuerit, vita vestra: l tunc & vos apparebitis cum ipso in gloria, m mortificate ergo n membra vestra o quæ sunt super terram

a Ubi Christus, &c. ] Marc. ult. d. Sedet ad dexteram Dei, id est, in æqualitate Patris secundùm quòd Deus, vel in potioribus bonis secundùm quòd homo, Ioan. 12. d. Ubi ego sum illic & minister meus erit modò spe & desiderio; tandem re. b Quæ sursum sunt sapite, ] per investigationem affectus: quærere enim est intellectus per investigationem. Aliter non valet sapere per scientiam nisi vertatur in nutrimentum. d Non quæ super terram ] id est, terrena quæ superficiaria sunt. Non dicit quæ sunt in terra, sed (quæ super terram.) Qui .n. consideraret terram interiùs vel proprii corporis, vel terrenoru abundantia, quàm labilis! quàm fallibilis! quàm caduca! Talis benè saperet cœlestia: quia non est dubium quin ei desiperent ista terrena. Sed omnes ferè considerant ea quæ sunt super terram, id est, superficiaria terræ, sc. delectationes, & jucunditates, quæ apparent esse in terrenis, id est, sapit eis terra, & lingunt pulverem, sicut serpens. Et hoc prohibet Apostolus hìc. e Mortui, enim estis, ] mundo; & ideò mundana non debent vobis sapere. Rom. 6. a. Qui enim mortui sumus peccato: quomodò adhuc vivemus in illo; Et in eodem, Consepulti sumus cum illo per baptismum in mortem. Nota quòd in morte Domini sol obscuratus est, ut dicitur Luc. 23. f. Item. Matth. 27. f. Velum templi scissum est in duas partes, à summo usque deorsum; & terra mota est; & petræ scissæ sunt; & monumenta aperta; & corpora Sanctorum qui dormierunt, surrexerunt Hæc moraliter fiunt in resurrectione spirituali cujuslibet.

f Et vita vestra, ] scil. vita gratiæ [ Abscondita est ] quia nemo scit utrum vivat spiritualiter. Eccl. 9. a.Nemo scit utrum amore an odio dignus sit. Vel [ abscondita: ] quia Sancti abscondunt bona opera sua, per quæ vivunt spiritualiter. Greg. Deprædari desiderant qui thesaurum publicè portant in via. Vel [ vita vestra, ] gloriæ, sc. [ abscondita est: ] quia nullus scit quanta sit gloria æterna. Isa. 64. b.Oculus non vidit Deus absque te, quæ præparasti diligentibus te. Vel [ abscondita, ] id est, sicut thesaurus in abscondito repositus. Apoc. 2. c. Vincenti dabo manna absconditum. Psal. 20. Quàm magna multitudo dulcedinis tuæ Domine quàm abscondisti timentibus te! Mat. 6. c. Thesaurizate vobis Thesauros in cœlo, ubi neque ærugo; neque tinea demolitur, & ubi fures non effodiunt, nec furantur. Quæ, scil. vita est.

h Cum Christo ] id est, in societate Christi, vel in cognitione ejus: & est. i In Deo ] id est, in cognitione Dei patris. Ioan. 17. a. Hæc est vita æterna, ut cognoscant te Deum verum, & quem misisti Iesum Christum. k Cùm autem Christus apparuerit vita vestra: ] tunc plenè ostendet se, scilicet in futuro Christus dicitur vita nostra hìc per gratiam; & in futuro per gloriam. Gen. 15. a. Ego protector tuus sum, in via scilicet, & merces tua magna nimis in gloria scilicet. Ioan. 14. a. Ego sum via, veritas, & vita. Deut. 30. d. Elige vitam ut tu vivas, & semen tuũ: & diligas Dñm Deum tuum atque obedias voci ejus, & illi adhæreas: Ipse enim est vita tua, & longitudo dierum tuorum.

l Tunc & vos apparebitis cum ipso in gloria ] id est, gloriosi cum ipso apparebitis. Sicut spem habebatis, ipse vobis ostendet se gloriosum in Iudicio Deuter. 33. a. Apparuit de monte Pharan, & cum eo Sanctorum millia. Zach. 14. b. Veniet Dominus Deus meus, omnesque Sancti cum eo. Item eodem, In tempore vesperi erit lux, id est, post mortem gloria apparebit. 1. Ioan. 3. a. Charissimi nunc filii Dei sumus sed nondum apparuit quid erimus, scimus autem quoniam cum apparuerit, similes ei erimus, id est, gloriosi. Sancti enim sunt sicut hirundines, quæ in hyeme hujus vitæ non apparent: sed quanto sol justitiæ fecerit eis æstatem perpetuam, tunc apparebit quales fuerint. 1. Prov. 28. d. Cùm surrexerint Impii, abscondentur homines scilicet modò: cùm illi perierint, multiplicabuntur Iusti. E contrario est de Malis, quia ipsi sunt lignum putridum, quod in nocte lucet, sed in die apparet quale est, scil. putridum. Item Mali in hac vita prosperantur & florent, sed in futuro videbitur quales erunt.

m Mortificate ergo ] Ex quo mortui in præsenti habent vitam apud Deum absconditam: [ Ergo mortificate membra vestra ] id est, membra vestri veteris hominis sc. singula peccata. Sicut novus homo dicitur congeries bonorum operum, & membra singula dicuntur singula bona opera, vel virtutes: Sic vetus homo dicitur congeries malorum operum, & singula peccata dicuntur membra. Mat. 6. c. Si oculus tuus nequam fuerit, totum corpus tuum tenebrosum erit. Rom. 6. a. Scientes quia vetus homo noster simul crucifixus est: ut destruatur corpus peccati, nec ultra serviamus peccato. n Membra vestra ] id est, membrorum concupiscentias. Rom. 6. c. Neque exhibeatis membra vestra arma iniquitatis peccato: sed exhibete vos Deo tamquam ex mortuis viventes, & membra vestra arma justitiæ Deo. Item Rom. 6. d. Sicut exhibuistis membra vestra servire immunditiæ: & iniquitati ad iniquitatem; ita exhibete membra vestra justitiæ in sanctificationem. Gal. 5. d. Qui Christi sunt, carnem suam crucifixerunt cum vitiis, & concupiscentiis. Nota quòd qui crucifigitur, manus non habet solutas, sed linguam: sic caro in crucifixione Pœnitentis habet linguam solutam, id est, tentationem quia semper murmurat, & reclamat, & tentat; sed manus non habet liberas, quia non impetrat, sed rogat. o Quæ sunt super terram ] id est, super terrenos, quibus dominantur vitia. Et notat quòd istum hominem nolunt quidam intersicere, sed incarcerare; quia cessant ad tempus ab actu peccandi, sed non à voluntate. Tales reprobantur cum Saul. 1. Reg. 15. b. qui Agag regem pinguem incarceravit non occidit, id est, ardentem peccandi voluntatem. Quam quidam incarcerant, ne in opus exeat peccati; sed non extingunt. Vivit enim in talibus peccandi voluntas si adesset facultas, vel speraretur impunitas. 1. Reg. 15. e. Audivi vocem Domini, & ambulavi in via per quam misit me Dominus, & adduxi Agag regem Amalech. Id est, peccatum apertum dimiserunt; sed tamen Agag regem, id est, voluntatem reservant, licet sit ligata timore aliquo,

[page 193 recto] aliquo vel perdendæ famæ, vel præbendæ, vel alio commodo. 3. Reg. 20. g. dicit Micheas ad Achab, Quia dimisisti virum dignum morte de manu tua, erit anima tua pro anima illius. a fornicationem, b immunditiam, c libidinem, d concupiscentiam malam, & e avaritiam quæ est f simulacrorum servitus. g Propter quæ venit ira Dei h super filios † diffidentiæ: in i quibus & vos k ambulastis l aliquando: cùm m viveritis in illis. Nunc n autem deponite & vos omnia, o iram, p indignationem, q malitiam, r blasphemiam, s turpem f sermonem de t ore vestro. u Nolite mentiri invicem: x expoliantes vos y veterem hominem cum z actibus suis, & a induentes b novum c eum qui d renovatur in e agnitionem Dei secundùm f imaginem g ejus qui h creavit eum. i Ubi non est k Gentilis, & Iudæus, circumcisio & præputium, barbarus, & Scytha, servus, & liber: l sed omnia, m & in n omnibus Christus. o Induite vos ergo sicut electi Dei, p sancti & q dilecti, viscera r misericordiæ,

a Fornicationem, ] Ecce describit illa membra. [ Fornicationem ] Glossa, omnem concubitum præter legitimum connubium. b Immunditiam ] quæ est contra naturam. c Libidinem ] scilicet ardentem per quaslibet turpitudines discurrentem. Num. 15. d. Recordentur mandatorum Domini, nec sequantur cogitationes suas, & oculos per res varias fornicantes. d Concupiscentiam malam ] de alia re. Exod. 20. c. e Et avaritiam ] quæ, si non corpus, animam tamen contaminat. f Quæ est simulacrorum servitus, ] i. tam fugienda sicut idololatria. Eph. 5. b. Avaritia quæ est idolorum servitus. Ibi require. g Propter quæ venit ira ] id est, vindicta Dei. h Super filios diffidentiæ, ] id est, incredulitatis, id est, qui diffidunt de misericordia Dei, vel de quibus diffidendum est propter eorum infidelitatem induratam. Eph. 5. b. Propter hoc venit ira in filios diffidentiæ. Item Eph. 2. a. Spiritus qui nunc operatur in filios diffidentiæ. i In quibus ] vitiis & vos & alii. l Aliquando, ] non modò. k Ambulastis, ] ideò turpiùs est si modò reditis ad ea. Ro. 6. d. Quem fructum habuistis in illis, in quibus erubescitis? Ambulastis, dico, m Cùm viveritis, ] id est, cùm vitam esse putaretis [ in illis. ] Unde Rom. 6. d. Nam finis illorum, mors est. Hoc memorat ut se evasisse gaudeant, & de cætero sibi caveant. Unde subdit, n Nunc autem deponite & vos omnia ] quæ pertinent ad veterem hominem. Deponendus est vetus homo. Ro. 6. b.Non ergo regnet peccatum in vestro corpore, nec obediatis concupiscentiis ejus, sicut nec subditi obediunt Prælato deposito. o Iram ] quæ est subitus animi motus. Iac. 1. c. Ira enim viri justitiam Dei non operatur. p Indignationem ] de alio sublimato. Nec est contrarium quod dicitur Isai. 66. e. Servus meus indignabitur inimicis suis: quia loquitur in hoc loco de indignatione sine judicio; ibi autem loquitur de indignatione quæ est ex zelo justitiæ. p Malitiam ] in opere. Glossa, effectum scilicet iræ, & indignationis, malitia enim est quando quis damnum molitur alicui. 1. Pet. 2. a. Deponentes omnem malitiam, & omnem dolum, & simulationes, & invidias, & omnes detractiones, sicut modò geniti infantes, & rationabiles sine dolo lac concupiscite; lac, inquam concupiscite, id est, abjicite omnem immunditiam, & abundantiam malitiæ. r Blasphemiam, ] &c. Nota quòd duo prima, scilicet ira, & indignatio sunt in corde; malitia in opere. Hæc autem tria, blasphemia, turpiloquium, & mendacium sunt in ore. Primum est superborum, scilicet blasphemia, secundum luxuriosorum: tertium avarorum. Avari enim solent mentiri, & per mendacia fraudare, & decipere in mercimoniis suis. Dicit ergo [ Deponite blasphemiam ] in fratrem vel Deum Eph. 4. g. Omnis sermo malus ex ore vestro non procedat. Et postea dicit, Omnis amaritudo & ira & indignatio, & clamor & blasphemia tollatur à vobis cum omni malitia. Lev. 24. c. Educ blasphemum, & lapidet eum omnis populus. s Turpem sermonem ] deponite scilicet. t De ore vestro. ] Eph. 5. a. Omnis immunditia aut avaritia non nominetur in vobis. u Nolite mentiri invicem. ] Gloss. Prohibet ergo aliquando mentiri, & præcipuè mentiri assiduè. Sap. 1. c.Os quod mentitur, occidit animam. Ps. 5. Perdes omnes qui loquuntur mendacium. Pro. 19.b. Qui loquitur mendacia, peribit. Eph. 4. f. Deponentes mendacium, loquimini unusquisque veritatem cum proximo suo. Eccl. 20. d. Potior fur quàm assiduitas viri mentientis: perditionem autem ambo hæreditabunt. Mores hominum mendacium sine honore. Prov. 10. a. Qui nititur mendaciis, hìc pascit ventum. x Expoliantes vos. ] Nota quòd supra dicit [ Mortificate, &c. Deponite &c. ] hìc dicit Expoliantes, &c. ] Peccatum mortificatur per contritionem; deponitur per circumstantiarum devitationem. Quando enim aliquis non habet voluntatem peccandi cum muliere, cum qua aliquando peccavit: libenter tamen cum ea loquitur & videt, & benefacit ei quasi falsa pietate. Hæ sunt reliquiæ peccati itaque non deposuit omnino peccatum. Heb. 12. a. Deponentes omne pondus; id est omnem voluntatem peccandi, & circumstans nos peccatum, id est, omnes occasiones & circumstantias: per patientiam curramus ad propositum nobis certamen: expoliatur autem peccatum per gestuum exteriorum, & habitus depositionem. Habitus enim & gestus est pellis peccati exterior. Iob 2. b.Pellem pro pelle: & cuncta quæ habet homo, dabit pro anima sua, id est, veterem conversationem pro nova, & honesta. Eph. 4. e. Deponite vos secundum pristinam conversationem, Veterem hominem qui corrumpitur secundum desideria erroris: renovamini autem spiritu mentis vestræ, & induite novum hominem, qui secundum Deum creatus est in justitia, & sanctitate veritatis. y Veterem hominem ] Glossa, id est, habitum peccatorum. z Cùm actibus suis] ut nec actus peccati interdum adsit. Homo enim vetus nihil est aliud quam vita vetus quæ est in peccato, in quo secundum Adam vivitur. a Induentes ] habitum virtutum qui non caret actibus, b Novum ] hominem, id est, rationabilem mentem. c Qui] novus homo d Renovatur in agnitionem Dei. ] Vel secundùm quod magis, & magis cognoscit Deum, secundum hoc magis renovatur. Vel e In agnitionem Dei, ] id est, ad hoc ut cognoscant Deum. Ierem. 31. f. Omnes cognoscent me dicit Dominus, à minimo usque ad maximum. Vel [ in agnitionem Dei ] ut scilicet cognoscatur à Domino, illis enim qui non habebunt faciem renovatam dicet, Non novi vos, Matth. 7. d. & 25. a. Item Mat. 22. c. Cujus est imago & superscriptio? dicunt ei, Cæsaris, &c. 2. Tim. 2. Firmum Dei fundamentum habens signaculum hoc, Novit Dominus qui sunt ejus, Gen. 45. a. Præcepit Ioseph ut nullus interesset alienus agnitioni mutuæ. Eccl. 24. c.Ego mater pulchræ dilectionis, & timoris, & agnitionis, & sanctæ spei, Eccl. 27. b. In die agnitionis invenies firmamentum. Renovatur, dico, f Secundùm imaginem ] id est, secundùm illam partem, secundùm quam est imago Dei, id est, in ratione quæ est imago g Ejus ] id est, Dei. h Qui creavit eum] id est, secundùm imitationem Dei: quia secundùm quod plus imitatur Deum, & expressiùs repræsentat, secundùm hoc plus renovatur, hìc imperfectè, in futuro autem perfectiùs. Unde 2. Cor. 3. d. Nos autem revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem tanquam à Domini Spiritu, de claritate gratiæ in claritatem gloriæ: sive secundum aliam Literam, de gloria in gloriam. Rom. 8. f. Nam quos præscivit, & prædestinavit conformes fieri imaginis filii. i Ubi, ] scilicet in quo novo homine non est masculus, & fœmina, id est, discretio sexus: quia fœmina facta est ad imaginem Dei sicut vir. k Gentilis, & Iudæus, &c. ] In novo homine nulla exterior diversitas alicui præjudicat, scilicet nec sexuum, nec nationum, nec observationum, nec linguarum, nec conditionum. l Sed ] Christus est [ omnia, ] id est, Omnes partes novi hominis sunt opera Christi. m Et ] ipse [ Christus ] est [ in omnibus ] fidelibus qui per eum novi sunt. Gal. 3. d. Non est Iudæus neque Græcus, non est servus, neque liber, non est masculus neque fœmina: omnes enim vos unum estis in Christo Iesu: ergo Abrahæ semen estis. Chrys. Qui diligit propter Deum, non genus scrutatur, non patriam, non divitias. Rom. 10. c. Non est distinctio Iudæi, & Græci. Act. 10. e. In omni gente, quæ timet Deum, acceptus est illi. Dicit ergo: [ Non est masculus, &c. ] q. d. Ista non faciunt minus dignum vel magis dignum quantum ad novum hominem: l Sed omnia & in omnibus Christus, ] i. Christus facit omnia bona opera in homine, quæ sunt membra novi hominis. Et hoc facit n In hominibus ] quos innovat. Eph. 1. d. Qui omnia in omnibus adimpletur. 1. Cor. 15. d. Ut sit Deus omnia in omnibus. o Induite vos ergo, &c. ] Suprà expoliari monuit veterem hominem: hic indui novum monet, & distinguit spirituales vestes, scil. virtutes. Dicit ergo: [ Induite vos sicut electi Dei ] per prædestinationem: p Sancti ] per gratiæ collationem. q Dilecti ] per gratiæ conservationem. Pro. 8. b. Ego diligentes me diligo, id est, in gratia conservo. Vel [ Electi, ] ad fidem. Io. 15. c. Non vos me elegistis, sed ego elegi vos. [ Sancti ] agioi, id est, sine terra per spem. Ro. 8. e.Spe salvi facti sumus, q. d. Spe sumus cœlestes, non terreni. q Et dilecti ] per charitatem: quia qui diligit Deum, diligitur ab eo. Induite, dico. r Viscera misericordiæ ] id est, Compassionem

[page 193 verso] nem cordis vobis inseparabiliter conjungite, quasi vestem ad munimentum, & ornatum. Gal. 3. d. Quotquot baptizati estis, Christum induistis. Rom. 13. d. Induimini Dominum Iesum Christum, id est, fidem ejus, & amorem, quasi vestem contra Aquilonem, & quasi ornamentum contra confusionem nuditatis primorum parentum, qui consuerunt perizomata. Dicit ergo: [ Induite viscera misericordiæ, ] id est, intus in corde. Philipp. 2. c. Si qua viscera miserationis, implete gaudium meum. a benignitatem, b humilitatem, c modestiam, d patientiam: e supportantes invicem & f donantes vobismetipsis si quis adversùs aliquem habet querelam: sicut g & Dominus donavit vobis, ita & vos. Super homnia autem i hæc, charitatem habete, quod est vinculum k perfectionis; Et l pax Christi m exultet in cordibus vestris, in n qua & o vocati estis in p uno corpore: et q grati estote, r Verbum Christi habitet in vobis abundanter, in s omni sapientia: docentes: & t commonentes vosmetipsos in psalmis, u & hymnis, & canticis spiritualibus, x in gratia y cantantes in cordibus vestris z Domino, a Omne quodcunque b facitis in verbo aut in opere, c omnia d in nomine Domini nostri Iesu Christi e gratias agentes Deo, & patri per ipsum. f Mulieres subdi-

a Benignitatem ] exteriùs in sermone. Eph. 4. g. Estote invicem benigni, misericordes, donantes invicem.

b Humilitatem ] in habitu, & conversatione. Matth. 11. d. Discite a me, quia mitis sum, & humilis corde.

c Modestiam, ] ut modum servetis in quolibet opere bono. Vel [ modestiam, ] ut modum servetis, maximè in prosperis. Philippens. 4. a. Modestia vestra nota sit omnibus hominibus.

d Patientiam ] in adversis. Iacob. 5. b. Exemplum accipite fratres exitus mali, & longanimitatis, & laboris, & patientiæ, Prophetas qui locuti sunt in nomine Domini.

e Supportantes invicem. ] Gal. 6.a. Alter alterius onera portate. 2. Cor. 11. a. Utinam sustineretis modicum quid insipientiæ meæ: sed & supportate me. f Et donantes, &c. ] Eph. 4. g. Donantes invicem, sicut & Deus in Christo donavit nobis. Matth. 18. d. Nonne oportuit & te misereri conservi tui, sicut & ego tui misertus sum? Eccl. 28. a. Homo homini servat iram, & à Deo quærit medelam? In hominem similem sibi non habet misericordiam, & de peccatis suis deprecatur? Item in eod. a.Relinque proximo tuo nocenti te: & tunc deprecanti tibi peccata solventur. Et est magna pars capituli de tali materia.

g Sicut & Dominus donavit vobis ita ] integrè & purè [ & vos ] condonate. Io. 13. b. Exemplum dedi vobis, ita & vos facite. h Super omnia autem hæc charitatem habete. ] Dupliciter legitur: [ Super omnia ] prædicta [ habete charitatem, ] id est, studiosiùs charitatem quærite. Vel [ habete charitatem ] quæ est [ super omnia ] 1. Cor. 12. d. Et adhuc excellentiorem viam vobis demonstro. 1. Petr. 4. d.Ante omnia mutuam in vobismetipsis charitatem continuam habentes: quia charitas operit multitudinem peccatorum. Prov. 10.b. Universa delicta operit charitas. Eph. 3. d. Scire etiam supereminentem scientiæ charitatem. Hæc est vestis Domini inconsutilis. Ioan. 19. e. i Quod ] donum, scilicet, charitas: vel [ quod, ] id est, quia est charitas, scilicet. k Vinculum perfectionis. ] Cætera enim perfectum faciunt, charitas autem omnia ligat ne abeant. Dicitur ergo secundùm hoc vinculum perfectionis, quia perfectionem ligat, & conservat in Sanctis. Vel [ vinculum perfectionis, ] quia perfectè ligat, maximè unit sive conjungit Deo, qui est summum perfectum, & in hac junctura perficitur anima, quia adjungitur perfecto. 1. Cor. 6. d. Qui adhæret Deo, unus spiritus est. Ier. 16.b.Sicut adhæret lumbare ad lumbos viri, immediatè, scilicet, sic agglutinavi mihi omnem domum Israël, & omnem domum Iuda dicit Dominus, id est, invocantes, & peccata confitentes. Act. 20. e. Ecce ego alligatus spiritu, id est, spirituali vinculo charitatis, vado in Ierusalem. Deut. 10.c. Patribus vestris conglutinatus est, & dilexit eos. Eccl. 6. d. Decor vitæ est in illa, hoc dicit, quia charitas est forma virtutum, & vincula illius, alligatura salutaris. Et nota quòd istud vinculum multiplex est. Habet enim tres funiculos, qui dicuntur Matth. 22.b. & Deut. 6. a. Dilige Dominum Deum tuum ex toto corde tuo, & ex tota anima tua, & ex tota mente tua. Iob 11. a. Utinam Deus loqueretur tecum, & aperiret labia tua tibi, ut ostenderet tibi secreta sapientiæ, & intelligeres quod multiplex est lux ejus. Hoc exponit de charitate Greg. quæ, scilicet dicitur lex, quia ligat. l Et pax Christi, ] id est, quam Christus habuit in se, & præcepit aliis. m Exultet, ] id est, sit causa exultationis. Phil. 4.b. Et pax Dei quæ exuperat omnem sensum, custodiat corda vestra, & intelligentias vestras. n In qua, ] id est, ad quam. Vel [ in qua, ] id est, ad hoc ut sitis in ea. o Vocati estis, ] 1. Cor. 7. c. In pace autem vocavit vos Deus. Vocati, dico. p In uno corpore, ] id est, ad hoc ut sitis in unitate corporis, quod est Ecclesia. 1. Cor. 10.d. Unum corpus multi sumus. q Et grati estote. ] Sup. ibi [ Et pax Christi, &c. ] incipit describere opera novi hominis, & primò ea quibus homo communiter se habet ad omnes: hìc autem determinat ejus opera, quibus se habet ad Deum, determinans quatuor species gratitudinis contra quatuor species ingratitudinis: de quibus Seneca in lib. de beneficiis dicit, Ingratus est qui beneficium se accepisse negat, quod accepit: ingratus est, qui dissimulat ingratus est, qui non reddit: ingratissimus omnium qui oblitus est. Contraria his hìc nominantur cùm dicit. [ In psalmis ] in reddendo, [ & hymnis ] confitendo [ & canticis ] beneficia se à Deo habuisse ostendendo [ in gratia cantantes ] hoc est beneficia ad memoriam revocando. Et hoc patet pro Gloss. [ in psalmis, ] qui de moribus agunt. [ In hymnis ] qui de laudibus Dei agunt. [ Et canticis, &c. ] quæ sunt de æterno. [ In gratia, ] id est, in consideratione beneficiorum Dei. Dicit ergo: [ Et grati estote. ] Eccl. 29.c. Ingratus sensu derelinquit liberantem se. Sap. 16.d. Ingrati spes, quasi glacies hybernalis. Et ordina sic literam: (Grati estote) docentes nescios. t Et commonentes vosmetipsos, ] i. unus alium; ut doctrina fiat illis qui nesciunt, & commonitio illis, qui sciunt, sed pigri sunt. Docentes dico & commonentes de his quæ continentur. u In psalmis, &c. ] Eph. 5.d. Loquentes vobisipsis in psalmis, & hymnis, & canticis spiritualibus, cantantes & psallentes in cordibus vestris. x In gratia cantantes, ] i. gratiosè, & devotè. Ps. 46.Psallite sapienter, i. cum sapore. y Cantantes in cordibus vestris, ] non solùm in labiis. Matth. 15.a. & Isa. 29.d. Populus hìc labiis me honorat; cor autem eorum longè est à me. z Domino, ] i. ad honorem Domini, non laudem hominis. Et notantur hìc tria, quæ satis competunt laudanti. Devotio, ibi (In cordibus vestris.) Intentio, ibi (Domino.) Hæc duo sunt in corde, tertium est in ore, sc. vobis exultatio, maximè in Choro, & in Ecclesia, quæ notatur ibi (Cantantes.) Et ut prædicta possitis monere, i. & docere. r Verbum Christi, &c. ] i. Dominus det vobis gratiam intelligendi verbum suum, & proferendi aliis copiosè, 2. Cor. 9.c. Potens est Deus omnem gratiam facere abundare in vobis. Et dicit, (Habitet in vobis,) i. ut sit in vobis non ad momentum memoria verbi Domini, sed jugiter in mansionaria. Istud verbum demum, quod in habitat: illuminat & accendit, & protegit: quia ignis est, & clypeus. Prov. 30.a.Omnis sermo Dei ignitus clypeus sperantibus in se. Luc. 12.f. Ignem veni mittere in terram, & quid volo nisi ut ardeat. In quibusdam non habitat verbum Christi, sed mundi. Eccl. 21.c. Cor fatui quasi vas confractum omnem sapientiam non tenebit. Ioan. 3.d. Qui de terra est, de terra loquitur. Isa. 29.a. Et erit quasi Pythonis de terra vox tua. s In omni scientia, ] non in carnali, quæ non est omnis, id est, perfecta. Rom. 8.b. Prudentia carnis, mors est. Iac. 3.d. Terrena, animalis, Diabolica. Eccl. 4. Sapientia secundum nomen suum est.

a Omne quodcumque, &c. ] Hic docet modum operandi. (Omne quodcumque facitis in verbo aut in opere,) q. d. Omne quod facitis, & quodcumque, i. in universali & particulari quicquid facitis, facite: d In nomine Domini nostri I.C. ] i. ad gloriam ejus: & non solùm ea quæ facitis in verbo, & opere sed etiam. e Omnia ] quæ scilicet facitis in cogitatione. Et ita tria dicuntur hìc (Omne, quodcumque & omnia.) a Omne, ] scilicet in verbo. b Quodcumque ] in opere. c Omnia ] in cogitatione. 1. Cor. 10.a.Sive manducatis, sive bibitis, sive aliud quid facitis, omnia in gloriam Dei facite. Vel sic, b Quodcumque facitis in verbo, & opere ] facite [ omne, ] id est, perfectum, hoc modo, scilicet. c Omnia in nomine Domini nostri Iesu Christi, ] q. d. Sic erit perfectum quod facitis, si ad Christi gloriam refertis, quia ipse est Alpha, & Omega, principium, & finis, Apoc. 1.b. & ult. c. Isai. 41.b. Ego Dominus, primus, & novissimus ego sum. Eccl. 1.b. Ad locum unde exeunt flumina, revertuntur ut iterum fluant.

e Gratias agentes. ] q. d. Si omnia in nomine Christi facitis, in hoc gratias agitis Deo patri per Christum. 1. Thess. 5.d. In omnibus gratias agite. Gloss. dicit hìc, Per ipsum Christum per quem Deus dedit omnia. Tunc enim verè agimus Deo gratias per Christum, si modum præceptorum ejus custodiamus.

f Mulieres subditæ, &c. ] Hæc est ultimas pars in qua spiritua-

[page 194 recto] spiritualem admonitionem ponit ad diversas personas, [ mulieres subditæ, ] Eph. 5.e. mulieres viris suis subditæ sint, &c. Ibi require de hoc. a Sicut oportet in Domino: ] contra illos qui volunt abuti uxoribus. tæ estote viris, a sicut oportet in Domino; Viri diligite uxores vestras: b & nolite amari esse ad illas. c Filii obedite parentibus per omnia: d hoc enim placitum est in Domino. e Patres nolite ad indignationem provocare filios vestros, f ut non pusillo animo g fiant, Servi obedite per omnia Dominis carnalibus h non ad oculum servientes quasi hominibus placentes, i sed in simplicitate cordis k timentes Dominum, quodcunque l facitis ex animo m operamini sicut Domino, et non hominibus, n scientes quod à Domino accipietis retributionem hæreditatis: o Domino p Christo servite. q Qui enim injuriam facit r recipiet id quod iniquè gessit, & non est personarum s acceptio apud Deum. t Domini quod justum est, & u æquum servis præstate, x scientes quoniam & vos Dominum habetis in cœlo.

b Et nolite amari esse ad illas ] scilic. acerbi, q.d. Licèt sitis domini non tamen sitis austeri. Gloss. per hoc emollit rigorem dominationis: ut potestate qua prævalet quis in dominatu uxoris non nimis severè utatur Eccl. 21.b. non est sensus ubi est amaritudo. Sap. 8.c. non habet amaritudinem convictus illius. Eph. 4.g. omnis amaritudo & ira & indignatio & clamor & blasphemia tollantur à vobis.

c Filii obedite parentibus per omnia ] bona vel indifferentia & hoc est quod subdit in Domino non contra Dominum.

d Hoc enim placitum est Deo, ] 1. Eph. 6.a. Filii obedite parentibus vestris in Domino, hoc, enim justum est. Ibi quære Eccl. 3.b. Honora patrem tuum & matrem ut superveniat tibi benedictio à Deo, & hoc dicitur tam filiis carnalibus quàm spiritualibus.

e Patres nolite ad indignationem ] vel [ iracundiam ] alia litera [ provocare filios vestros. ] [ Nolite dicit, ] id est, ex voluntate deliberata non faciatis hoc quasi fortè aliquando ex impetu accidat. Eph. 6.a. & vos Patres ad iracundiam nolite provocare filios Prov. 27.a. Impetum concitati ferre quis possit. f Ut non pusillo animo fiant ] vel [ pusillanimes, ] id est, diutiùs non potentes pati. Dominus diligit pusillos, non vult eos offendi vel scandalizari: sed consolari. Luc. 12. Nolite timere pusillus grex: complacuit enim patri vestro dare vobis regnum. Matth. 18.a. quicumque scandalizaverit unum de pusillis istis qui in me credunt, expedit ut suspendatur mola asinaria in collo ejus, & demergatur in profundum maris, 1. Tim. 5.c. corripite inquietos, consolamini pusillanimes, suscipite infirmos, patientes estote ad omnes.

g Servi obedite per omnia ] 1. Eph. 6.a. Servi obedite Dominis carnalibus cum omni timore & tremore in simplicitate cordis vestri, sicut Christo non ad oculum servientes quasi hominibus placentes, sed ut servi Christi voluntatem Dei facientes ex animo. Et nota quòd notantur hæc tria bona in servis. Simplicitas, rectitudo, & timor Dei. Iob. 1. & erat vir ille simplex & rectus ac timens Deum.

h Non ad oculum ] ecce rectitudo intentionis.

i Sed in simplicitate, ] id est, sine fraude: ecce simplicitas: est autem multiplex fraudis error scilicet duplicitatis & perplexitatis. k Timentes Dominum: ] ecce tertium, Eccl. ult. d. Deum time & ejus mandata observa, hoc est omnis homo. l Quodcumque facitis ex animo operamini, ] id est, attentè & discretè. Vel, id est, ex voluntate non pertimescentes pœnam ex Deo. Gloss. dicit hìc. Eam innocentiam Deus probat qua homo non metu pœnæ fit innocens, sed amore justitiæ nam qui timore non peccat, quamvis non noceat aliis, sibi tamen plurimum nocet; Simulata innocentia non est innocentia; simulata æquitas non est æquitas: sed duplex peccatum in quo est & iniquitas & simulatio. Et hoc est. m Sicut Domino servientes ] non hominibus. Eph. 6. n Cùm bona voluntate servientes, ] Sicut Domino non hominibus servientes: quoniam unusquisque quodcumque fecerit bonum: hoc percipiet à Domino sive servus sive liber: & hoc est quod dicitur hìc. n Scientes quòd à Domino accipietis, &c. ] Et propter alios Dominos: Domino etiam dominantium scilicet. o Christo: ] qui est rex regum, & Dominus dominantium. Apoc. 19.c.

p Servitute in his ] quæ jubet.

q Qui enim injuriam ] quasi dicat non est dimittendum quin ex corde serviatur Dominis propter eorum crudelitatem: quia Dominus inde accipiet vindictam: sicut bonos remunerabit. Psal. Dominus interrogat justum & impium. Item Psal. Dominus faciet judicium injuriam patientibus. Et hoc est quod dicitur: qui enim injuriam facit, sive Dominus sive servus. r Recipiet id quod iniquè gessit ] 2. Cor. 5.b.Omnes nos manifestari oportet ante tribunal Christi: ut recipiat unusquisque prout gessit, sive bonum sive malum. Nota quòd Dominus facit duplicem injuriam servo; prima est fraus debitæ mercedis. Secunda læsio corporis, non enim debet eos verberare, vel lædere. De prima dicitur. Tob. 4.c.quicũque tibi aliquid operatus fuerit statim mercedem ejus restitue, & merces mercenarii tui apud te omnino non remaneat. Quod sumpsit de Lev. 19.c. ubi dicitur: nõ morabitur opus mercenarii tui apud te usque manè. Eccl. 34.d. qui effundit sanguinem & qui fraudẽ facit mercenario fratres sunt. De secunda fraude dicitur. Eccl. 7. ne lædas servum in veritate operantem: neque mercenarium dantem animam suam. s Et non est personarum acceptio apud Deum ] q.d. quantumcunque potens sit: si injustè agat cum servo suo recipiet ex hoc pœnam debitam. Sap. 6.b. non enim subtrahet personam Deus qui est omnium dominator nec verebitur magnitudinem cujusquam quoniam pusillum & magnum ipse fecit, & æqualiter est ei cura de omnibus. Isa. 24.a. Erit sicut populus sic Sacerdos: & sicut Dominus sic servus ejus. Act. 10.e. In veritate comperi quia non est personarum acceptor Deus. Eph. 6 b. Rom. 2.b. t Domini quod justum est, ] i. justum pretium pro servitio. u Et æquum, ] i. quandam æquitatem propter naturam: & non vil es eos habeatis sed æquales per naturam vobis reputetis maximè si boni sunt. Eccl. 7.c. Servus sensatus sit tibi dilectus quasi anima tua, ne fraudes illum libertate: neque inopem derelinquas illum Iob. 31.b. Si contempsi judicium subire cum servo meo & ancilla mea cum deceptarent adversum me: quid enim faciam cum surrexerit ad judicandum Deus, & cum quæsierit quid respondebo illi. Et hoc est quod subdit. x Scientes quoniam & vos Dominum habetis in cœlo ] Eph. 6.b. Illorum & vester Dominus est in cœlis q.d. potens est judex noster. Ideo talia exigite qualia vultis exigi à vobis Aug. Boni ex fide viventes & adhuc ab illa civitate peregrinantes, qui imperant serviunt eis quibus videntur imperare: quia non cupiditate imperant dominandi sed officio consulendi, beneficio providendi.

CAPUT IV.

ORationi instate, vigilantes z in ea in gratiarum a actione; orantes b simul & pro nobis: ut Deus aperiat c nobis ostium sermonis ad loquendum

EXPOSITIO CAP. IV.

ORationi instantes, ] vel instante, &c. Sigillatim omnes monuit & particulariter: modò monet omnes universaliter. Et primò monet & rogat ut instanter orent & per se & pro fructu prædicationis multiplicando. Secundò monet ut cauti sint & providi tam in verbis quàm in factis: ne verbo vel facto alios scandalizent, ibi [ In sapientia ambulate. ] Tertiò quia poterant mirari eò quod de statu suo nihil eis mandaret in Epistola: dicit quod omnia scient per nuntios per quos misit Epistolam, & commendat ipsos, ut meliùs ei credant: ibi [ quæ circa me sunt. ] Quartò salutationes ponit familiarium fratrum: ibi [ salutat vos Epaphras. ] Ultimò, ponit propriam salutationem, salutat autem Laodicenses: monet istos Colossenses; ut legant eis hanc Epistolam ipsi legant Epistolam Laodicensium, & salutationem scribit manu propria, monens etiam ut memores sint quanta patiatur, & passus sit pro eis: ibi [ Salutate fratres qui sunt, &c. ] Dicit ergo: y Orationi instate ] quod est contra illos qui raro orant. z Et vigilantes in ea ] contra torpentes in oratione, licèt frequenter orent. a In gratiarum actione ] de præteritis q.d. non tamẽ oretis pro futuris habendis; sed gratias agite de jam datis. b Orantes simul ] & pro nobis 1. Thess. 5.d. Fratres orate pro nobis. Eph. 6.c. orantes omni tempore in spiritu & in ipse vigilantes in omni vigilantia & observatione: pro omnibus sanctis & pro me, ut detur mihi sermo in apertione oris cum fiducia notum facere mysterium Evangelii. Et hoc est quod dicitur hìc c. ult. Deus aperiat nobis ostium sermonis, ut sermo aliquãdo per os sicut per ostium exeat aliquando clausum lateat. Ps. Pone Domine custodiam ori meo, ut scil. sciam quid, quando, cui & quantum & quomodo loquar, &c. quæ exiguntur ad hoc ut sermo competat Eccl. 3.b. Est tempus loquendi, & est tempus tacendi Eccl. 20.c. ex ore fatui reprobatur parabola non enim dicit

[page 194 verso] dicit illam in tempore suo Eccl. 28.d. Ori tuo facito ostia, & seras auribus tuis. Gloss.dicit hìc, ostium i. os. Os autem apertum est, quando multa & magna dicit 2. Cor. 6.c. Os nostrum patet ad vos ò Corinthii, cor nostrum dilatatum est. Iob. 3.a. Post hoc aperuit Iob os suũ Gloss. Ut aperta pixide diffundatur odor. Unde in principio sermonis Domini in monte Mat. 5.a. quia magna dicturus erat, dicitur: Aperiens Iesus os suum docebat eos dicens: Beati pauperes spiritu, &c. Et Act. 1.c. Aperiens Petrus os suum dixit. Vel [ Aperiat nobis ostium sermonis, &c. ] id est, occulta & clausa sacræ scripturæ nobis revelet. Apoc. 4.a. Vidi, & ecce ostium apertum in cœlo, id est, in sacra Scriptura, quæ clausa erat mysteriis ante adventum Christi. Vel [ Ostium sermonis ] id est, intelligentias & corda auditorum ut sermo ingrediatur. Hoc ostium clausum est, quando auditores non intelligunt; apertum, quando intelligunt. Isa. 45.a. Aperiam ante eum januas & portæ non claudentur, 2. Thess. 3.a. Orate pro nobis ut sermo Dei currat & clarificetur. Act. 14.d. Cùm autem venissent & congregasset Ecclesiam retulerunt quanta fecisset Deus cum eis, & quia aperuisset Deus gentibus ostium fidei. a Ut manifestem illud ] ita constanter, & discretè. b Ut oportet me ] qui Apostolus sum: c Loqui ] Mich. 3.c. Repletus sum fortitudine spiritus Domini judicio & virtute, ut annuntiem Iacob scelus suum, & Israël peccatum suum. Eph. 6.d. Cum fiducia notum facere mysterium Evangelii. Act. 5.e. Obedire oportet Deo magis quàm hominibus. d In sapientia ambulate ] id est, cautè & discretè operamini & proficite. e Ad eos qui foris sunt, ] ut non eos scandalizetis, sed illuminetis etiam perfidos, multo magis eos qui intus sunt; id est, in Ecclesia, 1. Petr. 2.c. Conversationem vestram inter gentes habentes bonam, ut ex eo quòd detractant de vobis tanquam de malefactoribus ex bonis operibus vos considerantes glorificent Deum, 1. Thess. 4.c. Honestè ambuletis ad eos qui foris sunt, 1. Tim. 3.b. Oportet autem & illum testimonium bonum habere ab his qui foris sunt, 1. Cor. 10.g. Sine offensione estote Iudæis & gentibus. Eph. 5.d. Videte quomodò cautè ambuletis non quasi insipientes sed quasi sapientes. E contra dicitur de malis. Rom. 2.d. Nomen Dei per vos blasphematur inter gentes. f Tempus redimentes ] Gloss. Ambulate sapienter, non impedientes, sed redimentes tempus, id est, aliquibus modis præparantes opportunitatem prædicandi eis, habito tempore. g Sermo vester semper ] sit [ in gratia, &c. ] Redimentes tempus, præparantes opportunitatem ad prædicandum vel benefaciendum. Vel redimentes tempus ] sicut quando aliquis invadiavit capam pro quinque solidis, reddit quinque solidos & sic redimit capam. Similiter qui diu opera bona fecit & postea peccat mortaliter, invadiat totum tempus illud, & si tunc moreretur, non haberet vitam æternam pro illis bonis operibus. Sed quando per veram pœnitentiam aggreditur, statim reviviscunt opera, & sic redimit, illa Eccl. 20.b. Est qui multa redimat modico pretio. Eph. 5.d. Redimentes tempus quoniam dies mali sunt [ Sermo vester semper in gratia sit ] id est, talis ut gratus sit auditoribus. Vel (In gratia) prædicanda, non in lege, ut. Mysterium Christi (propter quod etiam vinctus sum,) ut manifestem a illud ita ut b oportet me c loqui. d In sapientia ambulate e ad eos qui foris sunt, tempus f redimentes. g Sermo vester semper in gratia sale h sit conditus, i ut sciatis quomodo oporteat vos unicuique respondere. Quæ circa me sunt, omnia vobis nota faciet k Tychicus charissimus frater, & fidelis minister, & conservus in Domino, quem misi ad vos ad hoc ipsum ut cognoscat quæ circa vos sunt, & consoletur corda vestra cum Onesimo charissimo, et fideli fratre, qui est ex vobis, qui omnia, quæ hîc aguntur nota facient vobis. Salutat vos Aristarchus l concaptivus meus, et m Marcus n consobrinus Barnabæ de quo accepistis mandata. o Si venerit ad vos excipite illum. Et Iesus qui dicitur justus, qui sunt ex circumcisione. p Hi soli sunt adjutores mei in regno Dei qui mihi fuerunt solatio. Salutat vos Epaphras qui ex vobis est servus Christi Iesu, semper solicitus pro vobis in orationibus, ut stetis perfecti et pleni in omni voluntate Dei. Testimonium enim illi perhibeo quod habet multum laborem pro vobis, et pro his qui sunt Laodiciæ et qui Hierapoli. Salutat vos Lucas Medicus charissimus, et Demas. Salutate fratres qui sunt Laodiciæ, & Nympham, & quæ in domo ejus est Ecclesiam. Et cùm lecta fuerit apud vos epistola hæc: facite ut & in Laodicensium Ecclesia legatur, & ea quæ Laodicensium est vobis legatur. q Et dicite Archippo. Vide ministerium quod accepisti in Domino, ut illud impleas. Salutatio mea manu Pauli. Memores estote vinculorum meorum. Gratia Domini nostri Iesu Christi vobiscum. Amen.

h Sale sit conditus ] Sale scilicet discretionis temperatus: q.d. sermo vester sit gratiosus & discretus Levit. 2.d. Quidquid obtuleris sacrificii sale condies, nec auferes sal fœderis Dei tui, in omni oblatione offeres sal. Eph. 4.g. Omnis sermo malus ex ore vestro non procedat. Vel (Sale conditus) id est, correctione mixtus. Hoc sale debet sermo condiri scilicet temperari, non debet totum esse sal. Ideò dicit conditus,) Modicum enim condit totum nec amaricat cibum omnino. Matth. 5.b. Vos estis sal terræ. Marc. 9.g. Bonum est sal quod si sal insulsum fuerit in quo salietur.

i Ut sciatis ] quomodo oporteat vos respondere. Gloss. Quia aliter idiotæ, aliter literato, & aliis personis aliter & aliter respondendum est, 2. Petr. 3.c. Parati ad satisfactionem omni poscenti vos rationẽ de ea quæ in vobis est fide, & spe. Rom. 1.b. Sapientibus, & insipientibus debitor sum.

k Tychicus ] De isto Tychico habetur Eph. 6.d. Et 2. Tim. 4.b.

l Concaptivus meus, ] id est, particeps & socius laborum meorum.

m Et marcus consobrinus Barnabæ ] de quo Marco & Barnaba.

n Accepistis mandata ] ista scilicet quòd discessissent à me, & ideò non reciperetis eos, ut habetur Act. 15.g. Tanta fuit dissensio inter Paulum & Barnabam, quòd discessit ab eis & istis misit Apostolus Epistolam in qua continebatur quòd reciperent istos, scilicet Barnabam, & Marcum, sed modò reconciliatus erat. Et ideò mandat. o Si venerit ad vos excipite illum. ] (Vel accepistis mandata) quòd rediit ad me. Nota quòd sicut dicitur Act. 15.g. Barnabas enim volebat secum assumere Ioannem qui cognominabatur Marcus, Paulus autem rogabat eum ut qui discessisset ab eis de Pamphylia & non isset cum eis in opus, non debere recipi eum. Facta est ergo dissensio ita ut discederent ab invicem, & Barnabas quidem assumpto Marco navigaret Cyprum. Paulus verò assumpto Sila profectus est, traditus gratiæ Dei à fratribus. Item Act. 13.a. habetur de isto Marco, & de dimissione Pauli & Barnabæ ab Apostolis, habebant Ioannem in ministerio. Et in eod. b. Ioannes autem discedens ab eis reversus ad Ierosolymam ad Petrum. Item 2. Tim. 4.c. habetur de isto, Marcum assume, & adduc tecum. 1. Petr. ult. b. Marcus filius meus. Gloss. A me baptizatus, à me doctus, Evangelista postea. p Hi soli ] intellige de Iudæis. q Dicite Archippo ] de quo habetur ad Philem. 1. Archippo commilitoni vestro. r Vide ministerium ] Argumentum quòd subditi prælatum debent monere sicut Paulus Petro restituit, Gal. 2.c. Isa. 33. a. Erubesce Sidon ait mare.

Explicit Postilla Domini Hugonis Cardinalis super Epistolam ad Colossenses.