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THE COMMENTARY ON ALL THE EPISTLES OF ST. PAUL

BY THE REVEREND FATHER NICHOLAS OF GORRAN

OF THE ORDER OF PREACHERS,

Confessor and Counselor to Philip of Valois, King of France, Doctor of Paris, and Provincial Master in the Province of France.

Interwoven throughout with selected authorities from Sacred Scripture, the Councils, and the Holy Fathers.

A work extremely useful for all Pastors of the Church, Ascetics, and Heralds of the divine Word, now for the first time cleansed from the countless errors of other editions, and illustrated with citations of locations in Sacred Scripture and the Holy Fathers, verses of the Gospel text, and a twofold Index.

Under the supervision of the Reverend Father Jacques Le Gall, Professor of Theology of the same Order, and Alumnus of the Royal Convent of Morlaix in Brittany.

VOLUME ONE

CONTAINING THE EPISTLES TO THE ROMANS, CORINTHIANS, Galatians, Ephesians, Philippians, and Colossians.

LYON,
At the press of the ANISSONS, JEAN POSUEL, and CLAUDE RIGAUD.
1682.
WITH THE PRIVILEGE OF THE KING.

[page 545]

THE COMMENTARY OF THE REVEREND FATHER NICHOLAS OF GORRAN OF THE ORDER OF PREACHERS ON THE EPISTLE OF ST. PAUL TO THE COLOSSIANS.

PROLOGUE AND COMMENTARY ON THE ARGUMENT OF ST. JEROME.

[The argument of the Epistle. | Who the Colossians are. | Asia is a part of Greece. | The reason for the Colossians’ wavering in the faith.]

Your words have confirmed the wavering, and you have strengthened trembling knees. (Job 4:4)

There are two tasks for a wise man: not to lie about the things he knows, and to be able to expose a liar. Therefore, the wise teacher, Paul, writes this Epistle to the Colossians. For these are Asians, named from Asia, which is a part of Greece. They had been converted to Christ not through the Apostle himself, but through his disciples; they were already grounded in the faith through Archippus, and subsequently confirmed in the faith they had received through Epaphras. But later, false preachers arrived, lying and saying that legal observances must be kept alongside the faith of Christ, and that the faith of Christ without legal observances was insufficient. Consequently, the wavering Colossians were plunged into doubt about whom they ought rather to believe and whom they should follow. Therefore, the Apostle, acting as a man of greater authority and wisdom, declaring the truth and exposing the liars, shows them what they ought to hold fast, because they must abandon legal observances and hold to the faith of Christ alone. And this is what is said in the proposed words of Job: Your words have confirmed the wavering, and you have strengthened trembling knees.

For the Colossians were running into two evils as a result of the teaching of the false apostles:

1. First, doubt in making a choice.
2. Second, weakness in putting up resistance.

The first obscured their cognitive faculty; the second corrupted their motive faculty. Therefore, the Apostle applies two goods against these two evils. For he confirms the truth against their doubt, so that what is said applies to him: Your words have confirmed the wavering. And he strengthens their virtue against their weakness, so that what follows also applies to him: And you have strengthened trembling knees. Concerning the confirming truth, three things are implied: namely, the communicability of truth in speech; the usefulness of communicability in confirmation; and the necessity of usefulness in a time of wavering.

[Paul’s speech confirmed his wavering listeners for three reasons.]

Now, the Apostle’s speech confirmed his wavering listeners for three reasons, because it was a speech of truth, of power, and of uprightness:

• Because it was a speech of truth: he confirmed their wavering reason in what is true. Concerning this speech, he says in 2 Corinthians 1:18: Our speech to you was not YES AND NO, that is, the contradiction of falsehood, but in him it was YES, that is, simple and stable truth. Thus he fulfilled what is said in John 17:17: Sanctify them in the truth; your word is truth.
• Because it was a speech of power: he confirmed their wavering will in what is good. Concerning this speech, he says in 1 Corinthians 2:4: My speech and my preaching were not in per- [page 546] suasive words of human wisdom, but in a demonstration of the Spirit and of truth. Proverbs 8:8 says: All my words are just; there is nothing wicked in them.
• Because it was a speech of uprightness: or of simplicity, he confirmed their wavering intention in what is upright. Concerning this speech, he says later in the final chapter (Col 4:3): Praying for us, that God may open to us a door for the word, to speak the mystery of Christ, so that I may make it manifest, as I ought to speak.

Concerning these three things, Ecclesiastes 12:10 says: He sought useful words, and wrote most upright sayings, full of truth.

The text continues: And you have strengthened trembling knees.

[Fear arises from a threefold cause.]

For trembling can creep up on someone for a threefold cause:

1. Either from a doubtful outcome concerning the end: this is how a defendant trembles before a judge, and a fighter in battle. Therefore, Psalm 55:5 says: Fear and trembling have come upon me, and darkness has covered me. And the Church sings: I am made to tremble, and I fear, until the trial comes and the coming wrath.
2. Or from the assault of enemies: this is how a dove trembles when it sees a hawk. Judith 15:1 says: The entire army of Holofernes, driven solely by trembling and fear, took refuge in flight.
3. Or from a lack of knowledge: this is how a student trembles before a teacher. Job 4:13 says: In the horror of a night vision, when deep sleep is wont to take hold of men. And later in verse 14: Dread and trembling took hold of me, and all my bones were terrified.

[Threefold strengthening.]

Therefore, he strengthened them in three ways against the three aforementioned causes:

• First, by promising salvation, against doubt concerning the end. Hence, later in Colossians 3:3 he says: For you have died, and your life is hidden with Christ in God. Verse 4: But when Christ, your life, appears, then you also will appear with him in glory. Therefore, what is said in Zechariah 10:6 applies: I will strengthen the house of Judah, and I will save the house of Joseph.
• Second, by providing weapons, against the assault of enemies, namely the false apostles. Hence, later in Colossians 3:12: Put on, then, as God’s chosen ones, holy and beloved, hearts of compassion, kindness, humility, patience: Verse 13: bearing with one another and forgiving one another. Hence, Ephesians 6:10: Be strengthened in the Lord and in the power of his might, and put on the armor of God.
• Third, by infusing wisdom, against a lack of skill. Hence, later in Colossians 2:18: Let no one disqualify you, insisting on asceticism and worship of angels, walking in things he has not seen, puffed up without reason by his sensuous mind. Concerning this strengthening, Ecclesiastes 7:19 says: Wisdom has strengthened the wise man more than ten rulers of the city.

[The duty of a Prelate.]

Happy is the prelate who thus confirms his subjects—namely, their intellect in the truth, their affection in the good, and their intention in what is upright—by a speech of truth, power, and uprightness. In this way, he strengthens the fearful against evil by promising salvation, providing weapons, and infusing knowledge.

[The Glossa Ordinaria on the following argument.]

The intention of the Apostle, according to the Glossa Ordinaria, is to describe Christ and His benefits to the Colossians (who had indeed been made doubtful by the false apostles trying to entangle their simplicity through philosophical disputes), showing how Christ Jesus is sufficient for them for all things. He aims to establish them solidly in the same faith and doctrine (which they received while Archippus preached and Epaphras confirmed it from His disciples), to teach them that hope must not be placed in anything besides Christ, and to lead them back primarily by instructing them morally. Now it is clear what the material cause of this Epistle is: a wavering and trembling people; who the efficient cause is: the Apostle (as seen in the phrase Your words); what the final cause is: the confirmation of the wavering and the strengthening of the trembling; and the formal cause is evident in his method of proceeding.

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THE ARGUMENT OF ST. JEROME.

[A note on the Colossians.]

The Colossians, like the Laodiceans, are Asians, and they themselves had been forestalled by false apostles. The Apostle himself did not go to them, but corrects them too by a letter. For they had heard the word from Archippus, who also received a ministry among them.

Blessed Jerome prefaces this Epistle with an argument in which he touches on two things: first, the cause for writing; second, the form. Therefore, the Apostle, already in chains: in the first part (where Jerome touches on the cause of writing, which is their seduction), he touches first on by whom they were beginning to be perverted, namely, by the false apostles; second, by whom they had been converted, namely, by Archippus: For they had heard the word. In the first part, he touches first on their seduction, and second on their recovery: The Apostle himself did not go to them.

Therefore, the Apostle, already in chains, writes to them from Ephesus through Tychicus the deacon and Onesimus the acolyte.

Here Jerome adds the form of writing. And first, the condition of the writer, because he is in chains; the place, because from Ephesus; the messenger, because through Tychicus and Onesimus. The text is self-explanatory.

1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother.
1:2 To the saints and faithful brothers in Christ Jesus who are at Colossae.

[The order of the Epistle.]

The Apostle writes this Epistle to the Colossians. In it, according to his usual custom, he sets down:

1. First, a greeting;
2. Second, thanksgiving: We give thanks;
3. Third, instruction: Giving thanks to God the Father;
4. Fourth, a conclusion in the final chapter: Aristarchus greets you.

In the greeting, he sets down, first, the persons greeting; second, the persons greeted: To those who are at Colossae; third, the form of the greeting: Grace to you and peace. In the first part, he touches on the principal person, namely Paul; and second, the joined person, namely Timothy. He describes the principal person by three things: by his name, because Paul; by his authority, because an apostle; by his calling, because by the will of God.

[Paul’s commendation.]

The name shows him to be humble; the authority shows him to be powerful; the calling shows him to be useful.

He says, therefore, “Paul”, which is the celebrated name of the person; “an apostle”, which is the celebrated name of the office; and although he had not preached to them personally, nevertheless, because his disciples had preached to them, he is called their apostle, according to the Glossa Ordinaria. An apostle, I say, “of Christ Jesus”, and this “by the will of God”, not out of anger, like that one in Hosea 13:11: I will give you a king in my wrath. Not through permission, like those false apostles and wicked prelates in Hosea 8:4: They reigned, but not by me. “And Timothy our brother”: he joins him with himself as a witness [page 548] to the things that will be said. “To those who are at Colossae, saints” with respect to morals, or to the elders; “and faithful” with respect to faith, or to the younger; “brothers” to all, both older and younger. For just as fleshly generation from the same mother and father makes fleshly brothers, so spiritual regeneration makes spiritual brothers. Concerning this, John 3:3 says: Unless one is born again of water and the Holy Spirit. To the saints and faithful, I say,

[Holiness comes from grace, not from the law.]

“in Christ Jesus,” that is, through the grace of Christ Jesus, not through the law, because righteousness is not from the law, as is proven in Galatians 2:16.

1:3a Grace to you and peace from God our Father.

[The form of the greeting, and a wish.]

Here the form of the greeting is added. In it, three things are noted: the justifying gift, namely grace; the giver and mediator; the sufficient gift, because grace and peace; the omnipotent giver, because from God the Father; the excellent mediator, because from the Lord Jesus Christ. For a gift is pleasing when something sufficient is given; when it is given by someone powerful, such as a king; and when it is given through a solemn messenger, such as a son.

He says, therefore, “Grace to you,” that is, the forgiveness of sins, “and peace,” that is, tranquility of mind, or reconciliation to God (this kind of peace does not belong to the wicked, as Isaiah 48:22 says: There is no peace for the wicked, says the Lord). “From God our Father”, because He is God, He is able to give it; because He is our Father, He is willing. That is, from the entire Trinity, which is the God of all through creation, but the Father of the faithful through adoption. Malachi 2:10: Have we not all one father? Has not one God created us? Some manuscripts do not have the phrase “from the Lord Jesus Christ.”

1:3b We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you.

[Thanksgiving to God.]

After the greeting, he here adds a thanksgiving. Here, first, he gives thanks for the goods already obtained; second, he insinuates the means of obtaining them, namely through the doctrine of gospel preaching: Which you heard in the word of truth; third, he prays for more abundant goods to be obtained: And we, from the day we heard. In the first part, he shows to whom he gives thanks, because to God; second, how, because praying always for you; third, regarding what, because regarding the faith they have in Christ: Hearing of your faith.

He says, therefore, “We give thanks”, namely I and Timothy; we do not merely say it, but we do it. Against that passage in Isaiah 29:13: This people glorifies me with their mouth and their lips, but their heart is far from me. “To God and the Father of our Lord Jesus Christ”, that is, to Him who is God by essence. God, I say, “of Jesus Christ” according to His human nature, but “the Father” by the property of His generation according to the divine nature. John 20:17: I am ascending to my Father and your Father, to my God and your God. We, I say,

[We must pray not at all hours, but at opportune ones.]

“all always”, not at all hours, but at opportune ones. Concerning these, Psalm 55:17 says: Evening and morning and at noon I will speak and declare, and he will hear. “For you”, that is, so that you may grow and progress for the better. For this is how a prelate ought to pray for his subjects.

1:4 Hearing of your faith in Christ Jesus, and the love that you have toward all the saints,
1:5a Because of the hope that is laid up for you in heaven.

[The Theological Virtues, and their reward.]

Here he shows what he is giving thanks for: first, for their faith; second, for their charity: And the love; third, for their hope: because of the hope that is laid up.

He says, therefore, “hearing”, as if to say: we give thanks in this way, etc. “Hearing” of them, I say, that is, because we have heard of “your faith,” supply, which you have “in Christ Jesus.” In Him all things to be believed converge, by reason of His twofold nature, namely divine and human. “And” also hearing of “the love that you have,” that is, which you show by your deeds that you possess. For you do not love in word or speech, but in deed and in truth (1 John 3:18). You have this love, I say, “toward all the saints,” beginners, proficients, and the perfect. You have love, I say, not for the sake of human praise or earthly advantage, “but because of the hope,” that is, the thing hoped for, “which”, supply, does not yet appear, but “is laid up for you,” that is, reserved from eternity. 2 Timothy 4:8: Henceforth there is laid up for me the crown of righteousness. Laid up, I say, “in heaven”, because it is to be given back both in the spiritual heaven of the Triumphant Church, that is, in eternal beatitude, and in the bodily heaven, namely the empyrean. Matthew 6:20: Lay up for yourselves treasures in heaven.

1:5b Which you heard in the word of the truth of the Gospel,
1:6a Which has come to you.

[The preaching of Gospel truth.]

Here he insinuates the means of obtaining the aforementioned goods, namely through the doctrine of gospel preaching. Here, he states first the hearing of gospel preaching; second, its progress: Just as it is in the whole world; third, its ministry: Just as you learned. In the first part, he touches on three things concerning the Gospel: truth in the intellect: In the word of truth; goodness in the affection: of the Gospel; community in hearing: Which has come.

He says, therefore, “which,” as if to say: thus hope is laid up for you in heaven, which hoped-for reality, though laid up, you have nevertheless come to know in this way: “which,” that is, because “you heard” it “in the word of the truth of the Gospel,” that is, in the word of preaching. It is called "of truth" with respect to the intellect; "of the Gospel" with respect to the affection. For "Gospel" means "good news." Or, “in the word of the Gospel of truth,” that is, of the Gospel of Christ, who is the truth (John 14:6: I am the way, and the truth, and the life). John 17:17: Your word is truth. “Which” word, namely, “has come,” that is, has come through others “to you”; for you did not possess it originally. 2 Corinthians 10:14: We were the first to come all the way to you with the gospel of Christ.

[The Word of God is called the word of truth for many reasons.]

And it must be noted that the word of God is called the word of truth for many reasons:

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1. First, because it comes originally from the truth. John 14:6: I am the way, and the truth, and the life. And 17:17: Your word is truth.
2. Second, because it is materially about the truth. Acts 26:25: I am speaking words of truth and rational thought.
3. Third, because it is formally in the truth. 2 Corinthians 7:14: As we spoke all things to you in truth.
4. Fourth, because it is finally for the truth. John 18:37: For this purpose I was born, to bear witness to the truth.

1:6b Just as it is in the whole world, and is bearing fruit and growing, just as it is doing in you, since the day you heard it and understood the grace of God in truth.

[The progress and fruit of Gospel preaching.]

Here he adds the progress of Gospel preaching. Here he shows that it makes progress: first, extensively, because in the whole world; second, intensively, because it is bearing fruit and growing; third, manifestly, because just as it is doing in you, etc.

He says, therefore, “Just as,” as if to say: it has come to you (I say) “just as it is in the whole world,” namely by believing. Romans 10:18: Have they not heard? Indeed, their voice has gone out to all the earth, and their words to the ends of the world. “And is bearing fruit” by working, because it causes men to bear fruit through good works. Ephesians 5:9: For the fruit of light is found in all that is good. “And growing” by multiplying itself, both in the number of the faithful and in the increase of gifts. Psalm 4:7: They have been multiplied by the fruit of their grain, wine, and oil. Acts 12:24: But the word of the Lord increased and multiplied. “Just as in you,” supply: it is, and is bearing fruit, and is growing “since the day you heard it,” at first by believing through Archippus. Romans 10:17: Faith comes from hearing. “And understood it” discreetly, namely by discerning and understanding what you had heard. Isaiah 7:9, according to another translation: Unless you believe, you will not understand. You understood (I say) “the grace of God in truth,” that is, the true grace which was being preached. For grace and truth came through Jesus Christ (John 1:17).

[The 12 fruits of the Word of God.]

It must be noted regarding the phrase “the word is bearing fruit and growing”, that the word of God (like the tree of life, Revelation 22:2) produces twelve fruits, because:

1. First, it illuminates through knowledge; hence it is compared to light in Psalm 119:105: Your word is a lamp to my feet and a light to my path.
2. Second, it inflames through love; hence it is compared to fire. Sirach 48:1: Then Elijah arose, a prophet like fire, and his word burned like a torch. Psalm 119:140: Your promise is well tried by fire.
3. Third, it pierces through contrition; hence it is compared to a hammer. Jeremiah 23:29: Are not my words like fire, and like a hammer that breaks the rock in pieces?
4. Fourth, it melts by provoking tears; hence it is compared to the wind. Psalm 147:18: He sends out his word, and melts them.
5. Fifth, it refreshes through its taste; hence it is compared to bread. Deuteronomy 8:3: Man does not live by bread alone, but by every word that comes from the mouth of God.
6. Sixth, it protects through its power; hence it is compared to a sword. Ephesians 6:17: And the sword of the Spirit, which is the word of God.
7. Seventh, it comforts through the long-suffering of hope; hence it is called a word of consolation. Hebrews 13:22: Bear with my word of exhortation (consolation). Psalm 119:49: Remember your word to your servant, in which you have made me hope.
8. Eighth, it confirms perseverance and fortitude; hence it is called the word of power. Hebrews 1:3: Upholding the universe by the word of his power. Psalm 33:6: By the word of the Lord the heavens were made, and by the breath of his mouth all their host.
9. Ninth, it cleanses by removing guilt; hence it is called the word of grace. Acts 20:32: I commend you to God and to the word of his grace. John 15:3: Already you are clean because of the word that I have spoken to you. Sirach 1:5: The source of wisdom is God’s word in the highest heavens.
10. Tenth, it heals by repairing fallen nature; hence it is called the word of salvation. Acts 13:26 (cf. Psalm 107:20): He sent out his word and healed them.
11. Eleventh, it bestows grace by infusing grace and virtues; hence it is called the word of righteousness and peace (cf. Hebrews 5:13). James 1:21: Receive with meekness the implanted word, which is able to save your souls.
12. Twelfth, it gives life by conferring eternal life; hence it is called the word of life. Acts 5:20; John 6:68: You have the words of eternal life.

1:7 Just as you learned it from Epaphras our beloved fellow servant. He is a faithful minister of Christ Jesus on your behalf,
1:8 Who also has made known to us your love in the Spirit.

[Epaphras, a minister of the Gospel.]

Here he commends the minister, and first as a servant; second, as a minister of Christ: He is a faithful; third, as a messenger of their love: Who also has made known.

He says, therefore, “just as you learned,” as if to say: just as you heard from the beginning through Archippus, “just as” you also “learned” later “from Epaphras”, confirming, that is, the preaching of Archippus. So that, according to the Glossa Interlinearis, By the mouth of two or three witnesses every word may be established (Deut 19:15). From Epaphras, I say, “our beloved” in affection, “fellow servant” in effect, because he was a preacher of the Gospel with us. And it is a great thing to be his fellow servant. For an angel glories in being a fellow servant of John (Rev 19:10). “Who”, namely Epaphras, “is a faithful minister on your behalf.”

This is read in two ways according to the Glossa Interlinearis:

First, in this way: “who is a faithful minister on your behalf,” that is, who ministers the gifts of Christ to you in the sacraments, and this for your salvation, not for your possessions. 2 Corinthians 12:14: I seek not what is yours, but you.

In the second way, thus: “a minister on your behalf,” that is, in your place, because he offers the sacrifice of your goods to God; a minister, I say, “of Jesus Christ,” that [page 550] is, chosen by Christ, not inserting himself, like the false apostles.

[The marks of a Gospel minister.]

Blessed is the servant who serves in this way: faithfully “faithful”; usefully “on your behalf”; humbly “minister”; regularly “of Jesus Christ”. So that he may be: faithful to his Lord; useful to his neighbor; humble in himself; regular in his office. “Who also has made known to us,” by a faithful revelation, “your love,” which you have for God and for your neighbor, to be “in the Spirit,” not in the flesh, that is, to be spiritual, not carnal (Augustine, in both Rules, viz. Vol. 1 To the Servants of God, and Vol. 1 Epist. 109 To the Nuns).

[Love among you must be spiritual, not carnal.]

1:9a And so, from the day we heard, we have not ceased to pray for you and to ask.

[Continuous prayer and petition.]

Here he informs them that he is praying for them to obtain more abundant goods; second, what he prays for: That you may be filled; third, to what end he prays: so as to walk in a manner worthy. In the first part, the form of prayer is noted; in the second, the matter; in the third, the end. In the first part, he shows that he prays constantly, because from the day, etc.; unceasingly, because we have not ceased; in multiple ways, because to pray and to ask.

He says, therefore, “And so:” as if to say: and because you are such people, “and so we also,” namely I and Timothy, “from the day we heard” these good things, supply, about you, “we have not ceased,” not in the sense of continuously, but at opportune hours, “to pray for you,” simply, “and to ask” urgently. For prayer is a simple petition; asking (postulation) is a petition with a plea attached. Or, “to pray” for the goods of grace; “to ask” for the goods of glory.

1:9b That you may be filled with the knowledge of his will in all spiritual wisdom and understanding.

[What must be asked for in prayer.]

Here he adds what he prays for, because it is the knowledge of the divine will: where he prays for a knowledge that is, first, full: That you may be filled; second, useful: of his will; third, distinct: in all wisdom.

He says, therefore, “that you may be filled,” as if to say: so we pray, asking “that”, namely, “you may be filled” with the knowledge of His will, “that is, that you may fully know what God wills and what He does not; that you may know what is the good, acceptable, and perfect will of God” (Rom 12:2). That you may be filled (I say), “in all wisdom,” that is, with the perfect knowledge of things that pertain to the active life. Therefore, "wisdom" here is used loosely for "knowledge." “And spiritual understanding,” that is, the knowledge of things that pertain to the active life.

1:10 So as to walk in a manner worthy of God, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God;
1:11a Being strengthened with all power, according to his glorious might.

Here he shows to what end he prays; where he touches upon a threefold usefulness for which he prays:

1. First, namely, for their progress in good things;
2. Second, for their confirmation in those things: And being strengthened with all power;
3. Third, for patience in adversity: For all endurance.

So that in this way they may progress in good things, remain in them, and endure in adversity. He prays for their progress in the good to be threefold: first, in right intention; second, in good action: In every good work; third, in great knowledge: And increasing in the knowledge of God. In the first part, he touches on three things: the motion: So as to walk; the motive: worthy of God; the manner: fully pleasing.

He says, therefore, praying (I say) to this end, or that you may be filled to this end, “so as to walk” by progressing from good to better. Psalm 84:7: They will go from strength to strength. “Walk”, I say, “in a manner worthy of God,” that is, as the dignity of divine honor demands, whose children you are. Ephesians 5:1: Be imitators of God, as beloved children. Or “worthy of God,” that is, so that you may be worthy of God as your reward. Genesis 15:1: I am your exceedingly great reward. You (I say) “pleasing God” through right intention and will. And this “fully” (literally, through all things), namely, in all affairs, both active and contemplative. Not just through some things, like those who intermingle bad things with good. Leviticus 19:19: You shall not put on a garment woven of two kinds of material, wool and linen, that is, having a lifestyle that is partly good and partly bad. Jeremiah 12:9: Is my inheritance to me like a speckled bird of prey? And not only pleasing through right intention, but also “bearing fruit” for the better, “in every good work,” that is, through good action toward God, toward your neighbor, and toward yourself; because, Matthew 3:10: Every tree that does not bear good fruit is cut down and thrown into the fire. “And” also “increasing,” through this purity of life, “in the knowledge of God,” that is, in the knowledge of the Godhead, which is attained through purity of life. Psalm 119:104: Through your precepts I get understanding; therefore I hate every false way. And he says with the knowledge of God, not of the world, because worldly knowledge puffs up (1 Cor 8:1). Wisdom 13:1: Vain are all men in whom the knowledge of God is not found. You (I say). Or also praying that you may be “strengthened with all power,” namely, confirmed in the good by God. Psalm 139:17 (Vulgate): Their principality is exceedingly strengthened. Strengthened (I say) “according to his glorious might, etc.”

This is read in two ways; first, concerning created glory, thus: strengthened “according to his glorious might,” that is, according to the fact that through His power He has illuminated us in the clear knowledge of Himself. 2 Corinthians 4:6: God, who said, "Let light shine out of darkness." In the second way, concerning uncreated glory, thus: strengthened “according to his glorious might,” that is, according to the power He has precisely because He is the glory of God the Father. Wisdom 7:25: She is a pure emanation of the glory of the Almighty God. Hebrews 1:3: Who, being the brightness of his glory and the figure of his substance, and upholding all things by the word of his power.

1:11b For all endurance and patience with joy.

[Evils must be borne constantly.]

Here he exhorts them to the toleration of evil. And first patiently; second perseveringly: And patience [page 551] patience; third, joyfully: With joy.

He says, therefore, you, I say, remaining “for all endurance” of adversities, “and patience” in good labors, awaiting the glorious fruit. James 5:10: As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. With endurance, I say, and patience; and this “with joy,” not out of sadness or out of necessity (2 Cor 9:7). And James 1:2: Count it all joy, my brothers, when you meet trials of various kinds. Acts 5:41: Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Jesus.

Question

A question is raised here regarding the phrase: “Grace to you and peace.”

• The Gloss: Forgiveness of sins and reconciliation to God.
• Against this: Since they were saints and faithful, they already had grace and were reconciled.
• Response: He does not ask that these things simply be given to them as if anew, but that they be increased.

Likewise regarding the phrase: “From God our Father.” A question is raised as to why he does not add: "And the Lord Jesus Christ."

• Response: Because they were doubting whether legal observances should be kept alongside the faith of Christ, or whether the faith of Christ was sufficient without legal observances.

Likewise regarding the phrase: “We give thanks to God and the Father.”

• The Gloss: Because He is God, He is able; because He is Father, He is willing.
• Against this: Either the word "Father" here is taken essentially, and thus the entire Trinity is the Father of Christ; or personally, and thus willing (which is an essential attribute) is improperly attributed to Him.
• Response: The word "Father" is taken personally, but willing is attributed to Him by a kind of appropriation based on His benevolence toward His children, not by strict personal property.

Likewise regarding the phrase: “In the whole world.”

• Against this: There were many parts of the world to which the Gospel had not yet reached.
• Response: The distribution is made for the major and better-known parts of the world, not for every single part universally.

Likewise regarding the phrase: “Just as in you.”

• The Gloss: Therefore you ought to add nothing.
• Against this: He desired them to grow in the knowledge of God.
• Response: They ought to add nothing by way of alteration, but only by way of explanation.

Likewise regarding the phrase: “Just as you learned from Epaphras.”

• The Gloss: So that by the mouth of two witnesses every word may be established.
• Against this: In many cases more witnesses are required.
• Response: It must be explained by negation, that is, "not of few."

Likewise regarding the phrase: “Your love in the Spirit.”

• The Gloss: Not in the flesh.
• Against this: Not only the soul of our neighbor, but also his flesh, ought to be loved out of charity.
• Response: The word "flesh" here connotes a vice, not nature.

Likewise regarding the phrase: “In all wisdom.”

• The Gloss: Of the things that belong to the active life.
• Against this: According to Augustine in his book On the Trinity, wisdom properly is the knowledge of divine things.
• Response: He takes "wisdom" in a broad sense for "knowledge," not in its proper sense.

Likewise regarding the phrase: “Worthy of God.”

• The Gloss: That you may be worthy of that reward.
• Against this: Romans 8:18: The sufferings of this present time are not strictly worthy to be compared with the glory that is to be revealed in us.
• Response: It is one thing to be worthy (dignum); it is another to be strictly worthy (condignum); for dignity (dignitas) expresses the suitability of sufficiency, but strict dignity (condignitas) expresses equal suitability.

1:12 Giving thanks to God and the Father, who has qualified us to share in the inheritance of the saints in light.

[The argument of the Epistle.]

This is the third principal part of the Epistle, in which, after the greeting and the thanksgiving, he sets down the instruction. Here he instructs them, first in faith, calling them away from the observance of legal ceremonies up to the third chapter; second, in morals, exhorting them to good morals (below, Colossians 3:5: Put to death therefore your members). In the first part, he intends to call them away from legal observances:

1. First, by the sufficiency and fullness of Christ (in this chapter);
2. Second, by his own solicitude toward them (in chapter 2);
3. Third, by the condition of their state (in chapter 3).

In the first part, he shows the sufficiency and fullness of Christ in three ways:

1. First, in His general benefit to believers;
2. Second, in His specific benefit to the Colossians themselves: And you, who once were alienated;
3. Third, in His even more specific benefit to the Apostle himself: Of which I, Paul, became a minister.

[5 Benefits bestowed on us by Christ.]

In the first part, he touches first on the generosity of Christ’s benefits; second, on the divine majesty of the benefactor: He is the image of God; third, on His human dignity: And he is the head of the body, the Church. In the first part, he touches on five benefits bestowed by Christ upon believers:

1. First, of adoption;
2. Second, of liberty: He has delivered us;
3. Third, of translation: And transferred us to the kingdom;
4. Fourth, of redemption: In whom we have;
5. Fifth, of remission: And the forgiveness of sins.

Adoption looks to the inheritance of children, of which He has made us partakers; liberty looks to the enemy from whom He delivered us; translation looks to the faith of the Church, into which He transferred us; redemption looks to the penalty, which He paid for us; remission looks to the guilt, which He forgave us. Concerning adoption, he touches on four things:

[The form of adoption.]

First, the adopting person, because God the Father; second, the adoption itself, because He has qualified us; third, the goal of adoption, because to share in the inheritance of the saints; fourth, the manner of adopting, because in light.

He says, therefore: “giving thanks”, as if to say: just as we do not cease praying for you, etc., we, I say, “giving thanks” not only saying them but doing them, “to God and the Father,” that is: to Him who is the God of all by creation, and Father by governance, or the Father of the faithful by adoption; because as God He is able to bestow whatever we ask, and as Father He is willing. Malachi 2:10: Have we not all one father? Has not one God created us? “Who”—God and Father— “has qualified us,” namely, the Gentiles, just as He did for you Jews, who were formerly unqualified; qualified us (I say) “to share in the inheritance of the saints,” that is, in the participation of the inheritance of the saints. Which is called an inheritance (sors, "lot"), because it is distributed by divine will and election, not by human pro-[page 552]vision. Acts 1:26: The lot fell on Matthias. “In light.” This is read in two ways: first, concerning uncreated light, namely Christ; thus He qualified us, and this “in light,” that is, in Christ, who is Light from Light. For this calling was made through Christ. In another way, concerning created light; thus “He qualified us, etc.” and this by placing us “in light,” that is, in the clear knowledge of faith. Psalm 16:6: The lines have fallen for me in pleasant places.

[The inheritance of the Blessed in light is manifold.]

It should be noted here that the inheritance (lot) of the blessed saints is in a manifold light:

1. First, of the divine majesty. Concerning which Psalm 36:9 says: For with you is the fountain of life; in your light do we see light. 1 Timothy 6:16: He dwells in unapproachable light.
2. Second, of His assumed humanity. Isaiah 60:1: Arise, shine, for your light has come, and the glory of the Lord has risen upon you. Revelation 21:23: And the city has no need of sun or moon to shine on it, for its lamp is the Lamb.
3. Third, of the blessed angels. Baruch 3:34: The stars shone in their watches. Job 38:4: Where were you when I laid the foundation of the earth?
4. Fourth, of holy souls. Psalm 56:13: That I may walk before God in the light of life. Elsewhere: In the splendors.
5. Fifth, of glorified bodies. Matthew 13:43: Then the righteous will shine like the sun.
6. Sixth, of the heavens and the heavenly luminaries. Revelation 21:11: Its radiance like a most rare jewel. Isaiah 30:26: The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold.
7. Seventh, of the renewed elements. Revelation 18:1: I saw a mighty angel coming down from heaven, and the earth was made bright with his glory.

1:13 He has delivered us from the domain of darkness and transferred us to the kingdom of the Son of his love,
1:14 In whom we have redemption, and the forgiveness of sins.

[Translation from the kingdom of darkness to the kingdom of light.]

“He has delivered us,” as if to say: He has qualified us in this way, because indeed “He has delivered us” Jews in baptism according to the Gloss; and likewise you Gentiles, for we were by nature children of wrath, like the rest of mankind. He has delivered us (I say) “from the domain of darkness,” that is, from the darkness of ignorance and sins. Luke 1:79: To give light to those who sit in darkness and in the shadow of death.

Again “from the domain of darkness,” that is, of the demons, who took the whole world captive and used to dominate us. Luke 22:53: This is your hour, and the power of darkness.

Again “from the domain of darkness,” that is, from the depths of the lower regions, where we were held bound by the devil, both from the sin of Adam and from our own. Job 10:21: Before I go to the land of darkness.

And He not only delivered us, but “and” “transferred us to the kingdom, etc.” This is read in two ways;

In one way, concerning the kingdom of the Militant Church; thus “and transferred us” from the prison, namely of sin, “into the kingdom of the Son of his love,” that is, of His most beloved Son (Luke 3:22: You are my beloved Son; with you I am well pleased), that is, into the Militant Church, so that we might be the kingdom of His Son. Concerning this kingdom, John 18:36 says: My kingdom is not of this world.

In the second way, it is read concerning the kingdom of the Triumphant Church; thus “and transferred us” from this world “into the kingdom, etc.”, that is, into heaven. Concerning this kingdom, Matthew 6:10 says: Your kingdom come. “In whom”, namely the Son, “we have redemption” from punishment, “and” also “the forgiveness of sins” from guilt. Ephesians 1:7: In him we have redemption through his blood, the forgiveness of our trespasses. Revelation 1:5: To him who loves us and has freed us from our sins by his blood. Psalm 130:7: With the Lord there is steadfast love, and with him is plentiful redemption.

1:15 He is the image of the invisible God, the firstborn of all creation.

[The Son, the image of the Father and the firstborn of all creation.]

Here he commends the divine majesty of Christ: first, from His perfect likeness to the Father; second, from His co-eternity: The firstborn of all; third, from His co-omnipotence and power with the Father: For by him were created; fourth, from the production of all things out of nothing: All things; fifth, from His precedence over all things: And he is before; sixth, from the conservation of all things: And in him all things.

He says, therefore, “He is,” as if to say: so we have redemption in Him, etc., and rightly do we have all these goods through Him, because He “is the image of God” the Father, a natural image, not an artificial one, because He is from the Father, and fully and perfectly like the Father. The image, I say, of God “invisible”, incomprehensible, because he dwells in unapproachable light (1 Tim 6:16). A similar statement is found in Colossians 1:15: He is the image of the invisible God; nor did He begin to exist alongside creation, but He is “the firstborn of all creation.” Sirach 24:5 (Vulgate): I came out of the mouth of the Most High, the firstborn before all creatures. And thus He is co-eternal with the Father; for since He was before every creature, therefore He was before time, and thus in eternity. John 1:1: In the beginning was the Word, and the Word was with God, and the Word was God.

[Christ is called the firstborn.]

It must be noted here that Christ is called:

• The firstborn of the Father. Hebrews 1:6: And again, when he brings the firstborn into the world, he says, "Let all God’s angels worship him."
• The firstborn of His mother. Matthew 1:25: She gave birth to her firstborn son.
• The firstborn of all creation. Sirach 24:5: I came out of the mouth of the Most High, the firstborn before all creatures.
• The firstborn from the dead. Below in this same chapter, v. 18: He is the beginning, the firstborn from the dead.

1:16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through him and for him.

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1:17 And he is before all things, and in him all things hold together.

[All things were created in the Son of God.]

Here he commends Christ from His omnipotence, which is one with the Father’s. And first regarding the creation of things; second regarding the production of all things out of nothing: And he is before all things; third regarding the conservation of the universe: And all things in heaven. In the first part, he shows first that the universe of things is from Christ; second, he touches upon the expression of the universe. And first, things in their genus: In heaven; second, in our cognition: Invisible; third, a certain expression in their species: Whether thrones.

He says, therefore, “For,” as if to say: and truly Christ is before every creature, “for by him,” that is, through Him, “all things were created,” and thus He is co-omnipotent with the Father. Psalm 104:24: In wisdom you have made them all. All things (I say) “in heaven and on earth;” in the beginning, that is, in the Son, God created the heavens and the earth (Gen 1:1).

[The error of the Manicheans.]

“Visible,” like the sun and the moon. In this, the Manichean is expressly refuted. “And invisible,” like souls and angels. Invisible, I say, and this

[The ministries of the angels.]

“whether Thrones,” through whom God presides over all things. For they are called Thrones on whom God sits, as it were presiding over all things. “Whether Dominions,” through whom God presides over angels. For they are called Dominions because they are angels to whom the rest of the angels are subject. “Whether Principalities,” through whom He presides over men. For they are called Principalities because they are angels who have the task of governing men and acting as princes over them. “Whether Authorities,” through whom God presides over demons. For it belongs to the Authorities to restrain demons. For through these four orders, which are named by names of dignity and superiority, the other orders of angels are understood. Ephesians 1:21: Far above all rule and authority and power and dominion. And not only these, but “all things,” absolutely without exception, namely terrestrial, celestial, and infernal. Philippians 2:10: At the name of Jesus every knee should bow. “Were created,” that is, produced out of nothing, “through him” as the craftsman, effectively. John 1:3: All things were made through him. “And in him.” The Divine Word is a kind of art of the omnipotent and wise God, full of all living, immutable reasons; and all things are one in it, just as it itself is one from one, with whom it is one, according to Augustine (Book 6 On the Trinity, ch. 10). Or “in him,” because they do not exceed Him, and they cannot exist outside Him. Romans 11:36: For from him and through him and to him are all things. “And he is before all things,” not only in power and eternity, but also in dignity. Sirach 1:3: Who has searched out the wisdom of God that precedes all things? “And in him all things hold together,” that is, the parts of all things stand together simultaneously through Him, and are conserved. Hebrews 1:3: Upholding the universe by the word of his power.

1:18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.
1:19 For in him all the fullness of God was pleased to dwell,
1:20 And through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

[Christ, the head of the Church.]

Here he shows His human dignity: first, from His governance of the Church; second, from His foundation of it: He is the beginning; third, from the order of the Resurrection: The firstborn from the dead; fourth, from universal fullness: For in him it pleased; fifth, from the reconciliation of the human race: And through him to reconcile; sixth, from the pacification of angels and men: Making peace.

He says, therefore, “and he”, supply: who is so great according to His divinity, “is the head of the body, the church” according to His humanity, uniting it, that is, to Himself by nature and by grace in the manner of a head; governing it and flowing into it by way of merit; communicating spiritual sense. For insofar as He is a man, He possesses within Himself the perfection of all spiritual senses, precisely in the manner of a head. Ephesians 1:22: He gave him as head over all things to the church, “who is the beginning,” that is, the founder of the Church, according to His divinity. John 8:25 (Vulgate): The beginning, who also speak to you. Or even according to His humanity, because the Church is founded upon faith in His humanity. 1 Corinthians 3:11: For no one can lay a foundation other than that which is laid, which is Jesus Christ. And rightly is He the beginning, because He is “the firstborn from the dead,” that is, the first rising from the dead to immortality. Revelation 1:5: The firstborn of the dead. “That” through this “he himself might be preeminent in everything,” both over those preceding His coming and those following it, because He is the head both of the Ancients and of the Moderns, through faith in the Incarnation as promised and as exhibited. Sirach 24:10: In every nation and in every people I held preeminence. And rightly does He hold preeminence in all things, “because in him it pleased,” that is, it pleased the entire Trinity simultaneously, that “all the fullness,” namely of nature, of grace, and of glory, should dwell. Of nature, because He is God and man; of grace, namely of knowledge and virtues, insofar as He is a wayfarer (viator); of glory, insofar as He is a comprehensor (one who has attained the beatific vision). John 1:14: We have seen his glory, glory as of the only Son from the Father, full of grace and truth. All fullness, I say, not only exists in Him, but is pleased to “dwell” as in a temple. In this word, permanence is noted. Blessed is that man in whom good things exist universally, abundantly, and perseveringly. “And” it pleased Him

[Christ the Mediator.]

“through him to reconcile all things,” that is, Jews and Gentiles. 2 Corinthians 5:19: In Christ God was reconciling the world to himself. All things, I say, tending “to him.” Or “in him” offered on the cross. Hebrews 10:10: We have been sanctified through the offering of the body of Jesus Christ. And He is, supply, “making peace”, not without cost, but “by the blood of his cross,” that is, shed on the cross, which death is indeed the most shameful death. Wisdom 2:20: Let us condemn him to a most shameful death. “Whether things on earth,” that is, holy people still [page 554] wayfarers on earth, “or things in heaven,” that is, angels and men who are already comprehensors in heaven. Ephesians 2:14: He himself is our peace, who has made us both one. Behold, therefore, three things: the act, the manner, and the fruit. The act is lovable, because He is “making peace”; the manner is amicable, because “by the blood of his cross”; the fruit is general, because “whether things on earth or things in heaven.”

Question

A question is raised here regarding the phrase: “From the domain of darkness.”

• The Gloss: Of the demons, who truly dominated us.
• Against this: God alone is truly the Lord of the rational creature.
• Response: They truly dominated us in fact, not by right; that is, by usurped domination, not just domination.

Likewise regarding the same passage: The Gloss: Those who used to dominate unbelievers internally, attacked believers externally.

• Against this: If they dominated internally, then they slid directly into the soul.
• Response: They did not dominate in the sense of being essentially inside the soul, but only through the effect of suggestion.

Likewise regarding the same passage: The Gloss: From the power of darkness, that is, from hell, in which they were held by the devil, both from their own fault and from Adam’s fault.

• Against this: Therefore, Paul was held in hell.
• Also, therefore, those who died in mortal sin were delivered.
• Response to the first: Paul is speaking in the person of the Ancients, not in his own person; or, they were held there by guilt, not in actual fact.
• Response to the second: The Gloss speaks of those who were held there, not for mortal guilt carried down there, but for imperfect penance for mortal sins.

Likewise regarding the phrase: “He transferred us.”

• The Gloss: From the world.
• Against this: John 17:15: I do not ask that you take them out of the world.
• Response: "World" there is taken for the dwelling place of men; but here for the vain lifestyle of worldly people.

Likewise regarding the same passage: The Gloss: He transferred us, etc., when, taking him from the bottom of Tartarus, He led him into heaven.

• Against this: Therefore the Fathers were in the deep of hell; therefore with the damned.
• Response: He understands "the bottom of Tartarus" with respect to the other parts of the world, not the bottom of Tartarus itself, so that the construction is intransitive, that is, the bottom which is hell.

Likewise regarding the phrase: “Of the Son of his love.”

• The Gloss: The Holy Spirit is properly called love (caritas).
• Against this: Any person of the Trinity is called love.
• Response: Love (caritas) in the Godhead is understood in two ways: essentially, and this does not apply to the Holy Spirit properly, that is, by appropriation; and personally, and this applies to Him properly, in such a way that it does not apply to another person.

Likewise regarding the same passage: The Gloss: The Son of His substance.

• Against this: Substance neither generates nor is generated.
• Response: The construction is intransitive and substantial, not transitive.

Likewise regarding the phrase: “Who is the image of God.”

• The Gloss: Similar to the Father in that He is an image from the Father; therefore He is, because He is from the Father, and in no way differs.
• Against this: Likewise the Holy Spirit is from the Father, and in no way differs.
• Response: He is not from the Father insofar as He is Father, nor from the Father alone.

Likewise regarding the same passage: The Gloss: No other image of God ought to be worshipped which is not what He Himself is.

• Against this: Therefore the image of the Crucified ought not to be worshipped.
• Response: No other image ought to be worshipped considered absolutely, namely as a thing; but it may be worshipped comparatively, namely as a sign.

Likewise regarding the phrase: “In him all things were created.”

• The Gloss: In nothing is the Son less than the Father.
• Against this: John 14:28: The Father is greater than I.
• Response: According to the rule of Augustine in his book On the Trinity, the first statement refers to Christ’s divinity; the second, to His humanity.

Likewise regarding the phrase: “He is the head.”

• The Gloss: Even according to His human nature.
• Against this: According to His human nature He does not flow into (influence) the members.
• Response: He flows in by way of a meritorious cause, not an efficient one.

Likewise regarding the same passage: The Gloss: In Christ are all the spiritual senses, just as in the head are all the bodily senses.

• Against this: Faith and hope are not in Christ.
• Response: He is speaking of perfect senses, not imperfect ones.

Likewise regarding the same passage: The Gloss: “Christ is the head of the whole people of the Saints.”

• Against this: He is the head as man, and He was not man at the time of the Ancients.
• Response: Although He was not a man in reality, He nevertheless was so in the faith of the Saints.

Likewise regarding the same passage: The Gloss: Other wise men are wise in one way, Christ in another.

• Against this: Therefore Christ is not wise with created wisdom.
• Response: The created wisdom in Christ and in the rest is the same; but it is not present in the same way: because in Christ it is present naturally and inseparably; but in the rest, separably.

Likewise regarding the same passage: The Gloss: He did not assume that man in the way He did the rest.

• Against this: He did not assume a man.
• Response: He assumed a man, that is, a human nature.

Likewise regarding the phrase: “The firstborn from the dead.”

• Against this: Matthew 27:52: Many bodies of the saints were raised.
• Response: That was spoken by anticipation, for they did not rise before the Resurrection of Christ, but when He rose.

It must be noted regarding the phrase: “All the fullness.” That a fourfold genus of fullness is found: of Evils, of Goods, of the Reprobate, of the Blessed:

1. The first is penurious, because there is nothing that fills.
2. The second is gracious, because it is virtue that fills.
3. The third is hateful, because it is punishment that fills.
4. The fourth is glorious, which is God, who fills.

There is, therefore, first, a fullness of Evils. Concerning which, Ezekiel 7:23 says: Make a chain, for the land is full of bloody crimes, and the city is full of violence. And truly full. Because:

• In the Heart: Pride, like a bladder full of wind. Sirach 19:23: His heart is full of deceit and trickery. Such people are stung with envy and burst with impatience. Concerning them, Romans 1:29: Full of envy. Avarice, like a furnace full of fire. Micah 6:10: Can I forget the treasures of wickedness in the house of the wicked? And the short measure is full of wrath. Ecclesiastes 2:23: All his days are full of sorrow and his work is a vexation. Lust, like a latrine full of mud. Revelation 17:4: Holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. 2 Peter 2:14: Having eyes full of adultery. Concerning these three, Matthew 23:25 says: Inside they are full of greed and self-indulgence.
• In the Mouth: The restlessness of much speaking. Like frogs in a swamp. Like new wine with no vent. Job 32:18: I am full of words, and the spirit within me constrains me; behold, my belly, etc. The bitterness both of detraction and of lying. Like the tongue of a serpent full of poison. Psalm 10:7: His mouth is full of curses. The filthiness of buffoonery and empty talk. Like a phlegmatic person full of spit. Proverbs 9:13: The woman Folly is loud; she is seductive. The tongue does these three things, being full of deadly poison. James 3:8: It is a restless evil, full of deadly poison.
• In the Hand, or in deed: Outward perpetration. Like a belly full of food when it results in vomit. Isaiah 1:15: Your hands are full of blood. Because, 2 Maccabees 6:4: The temple was full of debauchery and reveling. The contagion of bad example. Like a body full of leprosy, when it infects others. 2 Chronicles 26:21: And King Uzziah was a leper to the day of his death, and being a leper lived in a separate house, for he was excluded from the house of the Lord. Final perseverance. Like a man full of days, who has lived a long time. 2 Maccabees 6:14-15: For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he has dealt differently with us, so that he may not take vengeance on us afterward when our sins have reached their height.

Note here: That there is a fourfold fullness of the Blessed.

1. First, of sufficiency in all the righteous. Acts 13:52: And the disciples were filled with joy and with the Holy Spirit.
2. Second, of abundance in the perfect. Acts 6:8: And Stephen, full of grace and power.
3. Third, of excellence in the Blessed Virgin. Luke 1:28: Hail, full of grace, the Lord is with you.
4. Fourth, of superabundance in Christ. John 1:14: Full of grace and truth. Verse 16: For from his fullness we have all received.

1:21 And you, who once were alienated and hostile in mind, doing evil deeds,

Above he showed the sufficiency and fullness of Christ in His general benefit to believers; here he shows the same in His specific benefit to the Colossians, demonstrating, first, from what they were called away; second, when and by what means: He has now reconciled; third, to what end: In order to present you; fourth, under what condition: If indeed you continue. In the first part, he first describes the state from which they were called away, from a threefold evil: namely, in their perception, because alienated; in their affection, because hostile; in their actions, because doing evil (literally, in evil works). For they were blinded in their sight, corrupted in their affection, and depraved in their actions.

He says, therefore, “And you,” as if to say: just as He made peace whether concerning things on earth, etc., “and you” Colossians, to speak of you specifically, supply: He made peace and reconciled you, “when,” that is, although “you were once,” namely before faith, “alienated” from God, having nothing in common with God. For at that time you were without Christ, alienated from the commonwealth of Israel, and strangers to the covenants. And later: And having no hope and without God in the world. “And hostile” to God, namely by contradicting Him. Romans 5:10: For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. And this “in mind,” because you thought you were acting well and sensibly. There is a way that seems right to a man, but its end is the way to death (Prov 14:12). Or “hostile in mind,” that is, to the divine counsel, because you did not receive the law of Moses. You, I say, living, supply “in evil deeds,” that is, conversing wickedly. John 3:19: For their works were evil.

1:22a He has now reconciled in his body of flesh by his death,

Here he adds when and by what means they were called away. And first, when, because now; second, by what means, because in his body of flesh.

[In what reconciliation consists.]

He says, therefore, “He has now,” as if to say: you were once like this, “but now,” namely in the time of grace, not in another time, “he has reconciled” you, namely “in his body of flesh,” that is, in His passible and mortal body. Yet not through the body alone, but through the united soul, and the divinity; and this not through the life of the body, but “by his death,” for He bore our sins in His body on the tree (cf. 1 Pet 2:24). 2 Corinthians 6:2: Behold, now is the favorable time. Because “now” is the work, lovable, because “he has reconciled”; the means, amicable, because “in his body of flesh”; the merit, admirable, because “by his death.”

1:22b In order to present you holy and blameless and above reproach before him,

Here he shows to what end they were called away; where first he touches on their manifold usefulness; second, the truth of that usefulness: Before him.

[The goal of Redemption.]

He says, therefore, “to present,” as if to say: so He reconciled you, “to present,” that is, to this end that He might present “you holy” in virtues “and blameless” from carnal sins, “and above reproach” from all evils. Or “holy” with respect to God, “blameless” with respect to themselves, “above reproach” with respect to their neighbors, “before him.” This is read in two ways;

In the first way, thus: above reproach, I say, “before him,” that is, in His sight, which is an exceedingly great thing, because He beholds all things, even the most hidden. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him (Heb 4:13).

In the second way, thus: To present you “before him,” that is, in His presence and sight, when we shall see Him face to face. Ephesians 5:27: [page 556] So that he might present the church to himself in splendor, without spot or wrinkle.

1:23a If indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel.

[Perseverance in faith.]

Here, fourth, he states the condition; where he shows, first, in what they must continue; second, how firmly: Stable; third, why: Which you heard.

He says, therefore, “If indeed,” as if to say: thus He reconciled you to present you, etc., on this condition: “If indeed you continue,” that is, perseveringly “remain in the faith,” as on a foundation. In the faith, I say, “stable” (literally, founded), not fluctuating through some heresy. Ephesians 4:14: So that we may no longer be children, tossed to and fro and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. “Steadfast,” not receding through your own efforts or by another’s impulse, “and not shifting” by another’s impulse. Or “stable” in your conversion; “steadfast” in your conversation; “not shifting” in your consummation; namely, so that you do not recede from the faith in the beginning, in the middle, or at the end. 1 Corinthians 15:58: Be steadfast. And not shifting, I say, “from the hope of the gospel,” that is, from the hoped-for reality which is preached and promised in the Gospel. Titus 2:13: Waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.

1:23b Which you heard, which has been proclaimed in all creation under heaven.

[The Gospel preached everywhere.]

Here he shows why they must remain in the faith: because they have understood the truth of the faith. Here he touches, first, on the preaching of the faith; second, on the universality of the preaching: Which has been proclaimed; third, on the opportuneness of that universality: Which is under heaven.

He says, therefore, “Which,” namely the Gospel, “you heard,” with both ears, both the exterior and the interior; that is, you understood it, and therefore you ought to hold fast to it. For it would have been better for them never to have known the way of righteousness than after knowing it to turn back (2 Pet 2:21). And not only have you heard it, but also “which has been proclaimed in all creation,” that is, to all men. For by the name "every creature," man is understood; because he shares something with every creature, according to Gregory on the phrase Preach the Gospel to every creature. For he shares existence with stones; life with plants; sensation with animals; and understanding with angels. Creation, I say, “which is under heaven,” not which is in heaven, because it is not necessary to preach to that creation. Or “in all creation,” that is, in all believers: for believers are called a new creation, because from the nothingness of morals, they have been made something in the realm of morals.

[To create is understood in two ways.]

And it must be known that to create is understood in two ways:

1. In the first way, it is taken according as creating is making something out of nothing in the realm of nature. Genesis 1:1: In the beginning, God created the heavens and the earth. Thus He created man from the earth. Genesis 1:26: Let us make man in our image, after our likeness. He was created from red earth in the field of Damascus. And thus man was formed out of nothing into the realm of nature.
2. In the second way, creating is making something out of nothing in the realm of morals into the realm of morals, as it is used here. And Ephesians 4:24: Put on the new self, that is, the new creation, created after the likeness of God, that is, in the realm of morals, in true righteousness and holiness.

Creation, namely the new creation, I say, “which” while it is “under heaven” is still journeying in the Militant Church, not yet transferred to the Triumphant Church, because while we are at home in the body we are away from the Lord (2 Cor 5:6).

It should be noted regarding the phrase “You, who once were alienated”, because they were sinners, because they do not use the right use of reason, according to that passage in Psalm 49:20: Man in his pomp yet without understanding is like the beasts that perish. And elsewhere: The wicked are alienated from the womb (Ps 58:3). Therefore, they are called by many names in Scripture, namely:

[Sinners are called by different names in Sacred Scripture.]

• Blind, because they judge irrationally about things, just as blind men do about colors. Zephaniah 1:17: They shall walk like blind men, because they have sinned against the Lord. Wisdom 2:21: Their wickedness blinded them.
• Senseless, because they evaluate goods irrationally. Wisdom 5:4: We senseless ones thought their life was madness, that is, senseless. Just as in their estimations they call everyone senseless.
• Insane, because they rejoice irrationally in evil things. Wisdom 14:28: For while they rejoice, they are insane. Ecclesiastes 2:2: And of laughter I said, "It is madness," or error.
• Fools, because they persist irrationally in evil things. Sirach 23:14: Lest by your habit you become a fool and suffer reproach.
• Stupid, because they utter words irrationally. Job 2:10: You speak as one of the foolish women would speak.
• Furious, because they act and live irrationally. Psalm 58:4: They have venom like the venom of a serpent.
• Ignorant, because they irrationally flee from God. Wisdom 5:6: Therefore we have strayed from the way of truth, and the light of righteousness did not shine on us, and the sun of understanding did not rise for us.

Therefore, they are blind in judging, senseless in evaluating, insane in rejoicing, fools in persisting, stupid in speaking, furious in acting, and ignorant or wandering in walking.

1:25a Of which I, Paul, became a minister.
1:24 Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church.

Having shown the sufficiency and fullness of Christ, first in His general benefit to believers, and second in His specific benefit to the Colossians, here, thirdly, he shows the same in his own personal benefit, because He made him a minister of the Gospel. Concerning this ministry, he demonstrates in himself: first, [Paul is a worthy Minister of Christ.] [page 557] fidelity; second, authority: Of which I became a minister; third, diligence and usefulness: Whom we proclaim, warning. In the first part, he shows the fidelity of his ministry in four ways: first, with respect to the Gospel, because he considers himself to be merely a minister, not a master; second, with respect to his hearers: Now I rejoice; third, with respect to Christ: And I am filling up what is lacking; fourth, with respect to the Church: For the sake of his body.

He says, therefore, “of which”, namely of preaching the Gospel, “I became” by divine craftsmanship (Acts 9:15: He is a chosen instrument of mine), “I, Paul,” who was first Saul and a persecutor. I became, I say, “a minister,” not a master. Matthew 23:10: Neither be called masters, for you have one master, the Christ. “Who now” placed in prison in Ephesus and bound for the sake of the Gospel “rejoice in my sufferings,” because, namely, believers profit from them. 2 Corinthians 7:4: I am overflowing with joy in all our affliction. James 1:2: Count it all joy, my brothers, when you meet trials of various kinds. In sufferings, I say, that is, which I endure “for your sake” to confirm you in the gospel truth. Happy is he who suffers, because he suffers in the present, not in hell; hence he says, “now;” joyfully, not with impatience, hence he says, “I rejoice;” innocently, not for his own fault, hence he says, “for your sake, and I am filling up what is lacking in Christ’s afflictions,” that is, of my own afflictions, which are said to be Christ’s because of the unity of the head and the body.

[The treasury of the Church from the merit of Christ and the Saints.]

For the afflictions which Christ endured, and which His faithful endure, are like a certain public wealth of the Church, and her treasury, into which everyone puts his share, just as in an alms-box placed on a table, everyone equally contributes until it is filled. And therefore they are called contributions, and because all contribute equally, indulgences are granted so generously from this treasury. However, this treasury will not be full until the end of the age, and therefore the Apostle says that he is filling up this treasury, because he is putting his share into it. This is the sentiment of the Gloss.

Or “I am filling up what is lacking in Christ’s afflictions,” that is, of the afflictions which Christ endured, or which He commands me to endure. Acts 9:16: I will show him how much he must suffer for the sake of my name. I am filling them up, I say, “in my flesh”, not in the flesh of others. Or of the afflictions which are lacking “in my flesh,” not in the flesh of Christ. I am filling them up, I say, “for the sake of his body,” namely by multiplying them, “which” body “is the church.” Ephesians 1:22: He gave him as head over all things to the church, which is his body.

It must be noted that Paul was filling up what was lacking in Christ’s afflictions in his flesh, or in his body, in multiple ways:

1. First, by chastising his flesh. 1 Corinthians 9:27: I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.
2. Second, by enduring the distresses of the flesh. 2 Corinthians 12:7: A thorn was given me in the flesh, a messenger of Satan to harass me.
3. Third, by exposing his flesh to persecutions. 2 Corinthians 4:10: Always carrying in the body the death of Jesus.
4. Fourth, by expecting martyrdom in the flesh. Philippians 1:20: Whether by life or by death. For to me to live is Christ, and to die is gain.

1:25b Of which I became a minister according to the divine office that was given to me for you.

Here he shows the dignity of his ministry in four ways; first on the part of the giver; second on the part of the end: To make the word of God fully known. Third on the part of the ministers: But now has been manifested. Fourth on the part of the matter: Which is Christ.

[Paul, a minister of the Church.]

He says, therefore, “of which,” namely of the body, the Church, “I became a minister,” so that, namely, I might minister spiritual things. A minister, I say, “according to the divine office” (dispensation), materially, that is, so that I might dispense Him to them in the Sacraments. 1 Corinthians 4:1: This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Or “of which,” namely the Gospel, “I became a minister,” so that, namely, I might minister it by preaching it, “according to the divine office” effectively, that is, according to the grace of the apostleship dispensed to me by GOD. 1 Corinthians 9:17: I have been entrusted with a stewardship, “which” stewardship “was given to me for you” Gentiles. Galatians 2:8: He who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles. Or “for you”, also the Colossians, to whom, although I did not preach personally, I nevertheless preached through my disciples.

1:25c To make the word of God fully known,
1:26a The mystery hidden for ages and generations.

Here he shows the dignity of his ministry from the perspective of its end, which is the fulfillment of the divine secret concerning the salvation of the Gentiles through faith in Christ. Here he shows that the method of the salvation of the Gentiles was foreordained by God, which is noted by: The word of God. Hidden from men: Hidden from God; Provided from eternity: For ages. Preached by the Apostle: To make fully known.

[The end of the Apostolic ministry.]

He says, therefore, “To make fully known,” as if to say: The stewardship was given to me for this purpose, “to make fully known” and to show as fulfilled “the word of God,” that is, the dispensation or ordination of God, namely how God foreordained the Gentiles to be saved through the Incarnation of Christ, namely “the mystery,” that is, the secret deed, “which was hidden” namely in the knowledge of God “for ages” of time, “and generations” of men. Romans 16:25: According to the revelation of the mystery that was kept secret for long ages. And Ephesians 3:5: The mystery, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles.

1:26b But now has been manifested to his saints.
1:27a To whom God chose to make known how great among the Gentiles are the riches of the glory of this mystery.

Here he shows the dignity of his ministry from the [page 558] perspective of his fellow ministers, but of the saints. Where he implicates five conditions of the revelation made to the saints, he shows that the revelation of this sacrament was opportune, because now; plain, because has been manifested; familiar, because to his saints; gratuitous, because God chose; useful, because the riches of the glory.

[The riches of Gospel preaching.]

He says, therefore, “But now”, namely in the time of grace. For the night of obscurity preceded, but the day of manifestation has drawn near, “has been manifested” not to all, but “to his saints.” Matthew 11:25: I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children. And not to all the saints, but “to whom God chose to make known the riches of the glory of this mystery,” that is, the abundant glory of so great a sacrament. Of the sacrament, I say, to be made known, or existing “among the Gentiles.” John 15:15: I have called you friends, for all that I have heard from my Father I have made known to you. The riches of this sacrament are faith, remission, righteousness, the gifts of the Holy Spirit, and future beatitude. Behold therefore the Sacrament, precious in value, therefore he says, “riches;” glorious in honor, therefore he subjoins “of the glory;” fruitful in power, therefore he adds, “among the Gentiles.”

1:27b Which is Christ in you, the hope of glory.

Here he shows the dignity of his ministry from the perspective of its matter; where he touches, first, on the matter of the preaching, because Christ; second, on the efficacy of the matter, because the hope of glory.

[Christ the hope of glory.]

He says, therefore, of the Sacrament, I say, “which is Christ,” that is, the Incarnation of Christ. 1 Timothy 3:16: Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory. Christ, I say, existing, supply, “in you, the hope of glory,” so that through Him, namely without the law, you might hope for glory. Psalm 71:5: O Lord, my hope from my youth.

It must be noted that in this Sacrament of the Incarnation, four kinds of riches are found in the highest degree; namely of mercy (Ephesians 2:4: But God, being rich in mercy, because of the great love with which he loved us). With these, sinners have been enriched.

• Of grace. Ephesians 2:7: So that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. With these, the righteous and innocent have been enriched.
• Of wisdom. Romans 11:33: Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments. With these, the angels have been enriched.
• Of glory. Ephesians 1:18: That you may know what is the hope to which he has called you, what are the riches of his glorious inheritance. With these, the Ancient Fathers brought out of limbo have been enriched.

1:28 Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ Jesus.
1:29 For this I toil, struggling with all his energy that he powerfully works within me.

Above he showed the fidelity, and then the dignity, of his ministry; here thirdly he shows its diligence and usefulness. And this in four effects: first in warning transgressors; second in teaching the ignorant and teachers; third in perfecting those who have less: That we may present; fourth in struggling against rebels: For this I toil.

[Spiritual combat, for the perfection of men.]

He says, therefore, “Him,” namely Christ, “we proclaim.” 1 Corinthians 1:23: We preach Christ crucified. We, I say, “warning everyone,” Gentile, Jew, and Christian deviating and erring from the truth, “and teaching” everyone ignorant of the truth, or “warning everyone” contradicting, “and teaching” everyone obeying. Titus 1:7-9: An overseer must be above reproach… holding firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. Teaching, I say, “with all,” that is, perfect “wisdom,” so that we may not be blind guides, like the false apostles. Matthew 15:14: They are blind guides of the blind. Warning, I say, and teaching to this end, “that we may present,” that is, offer to God as a sacrifice, “everyone,” Jew and Gentile, “mature” with the perfection of sufficiency. Concerning which, Matthew 5:48 says: You therefore must be perfect, as your heavenly Father is perfect. Mature, I say, not in the law, because the law made nothing perfect (Heb 7:19), “but in Christ Jesus,” that is, in the understanding of the mystery of Christ, “for this,” namely for this reality, so that every man might be perfect in Christ, “I toil.” 1 Corinthians 15:10: I worked harder than any of them. And I toil, I say, “struggling” against rebels. 2 Timothy 4:7: I have fought the good fight. I toil, I say, and I struggle, and this not by my own strength or industry, but “according to his energy,” that is, Christ’s, “which he powerfully works within me,” namely through the power of miracles, confirming my preaching by miracles, as if to say: I struggle against rebels with the signs of miracles helping me, so that those who contradict the words might believe the deeds of power. Psalm 68:11 (Vulgate): The Lord will give the word to those who preach good tidings with great power. Mark 16:20: And they went out and preached everywhere, while the Lord worked with them and confirmed the message by accompanying signs. Happy is the teacher who preaches diligently in this way, because “by toiling;” manfully, because “by struggling;” effectively, because “according to his energy.”

[The duties of a Preacher.]

Note here that the Apostle struggled in four ways:

1. First, by disputing with unbelievers. 1 Corinthians 15:32: What do I gain if, humanly speaking, I fought with beasts at Ephesus?
2. Second, by repressing carnal vices. 1 Corinthians 9:26-27: I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.
3. Third, by resisting demons. Ephesians 6:12: [page 559] For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness.
4. Fourth, by suffering persecutions. Philippians 1:30: Engaged in the same conflict that you saw I had and now hear that I still have.

Question

A question is raised here regarding the phrase: “Alienated.”

• The Gloss: Having nothing in common with God.
• Against this: Nothing can be had without God, because in him we live and move and have our being (Acts 17:28).
• Response: The preposition "with" here notes an association of grace, not of nature.

Likewise regarding the phrase: “Hostile in mind.”

• The Gloss: Because you thought you were acting well.
• Against this: Synderesis (the innate conscience) always murmurs in the general, not in the specific.

Likewise regarding the phrase: “Above reproach before him.”

• The Gloss: For if as a mortal and a dead man He was able to reconcile, now as an immortal He is able to do all things.
• Against this: Although Christ according as He is man is omniscient, He is nevertheless not omnipotent.
• Response: The Gloss intends that Christ as man can do all things, but not as a man.

Likewise regarding the phrase: “If indeed you continue.”

• The Gloss: He alone, namely Christ, is to be worshipped.
• Against this: Therefore not the Father or the Holy Spirit.
• Response: The exclusion is made on the basis of essence, not of person, just as the phrase: You alone are the Most High: Jesus Christ.

Likewise regarding the phrase: “Now I rejoice.”

• The Gloss: Placed in prison in Ephesus for the Gospel.
• Against this: It is nowhere expressly read that he was imprisoned in Ephesus.
• Response: Although it is not expressly read, nevertheless it could have happened. Hence he says he fought with beasts at Ephesus, 1 Corinthians 15:32: Humanly speaking, I fought with beasts at Ephesus.

Likewise regarding the phrase: “I am filling up what is lacking in Christ’s afflictions.”

• The Gloss: Which Christ endured.
• Against this: Christ’s passion was sufficient in every way, therefore it lacked nothing.
• Response: Although nothing is lacking with regard to sufficiency, it is nevertheless lacking with regard to efficacy (application).

Likewise regarding the phrase: “According to the divine office that was given to me for you.”

• The Gloss: He says this lest salvation seem to have been promised to the Gentiles.
• Against this: Ephesians 2:12: Having no hope of the promise.
• Response: The promise was made to them acquisitively, that is, for their benefit; but not objectively.

Likewise regarding the phrase: “The mystery hidden.”

• The Gloss: I saw in certain books of the Platonists, and read there, persuaded by many reasons, that in the beginning was the Word, and the Word was with God; but that the Word became flesh, I did not read. Therefore the philosophers knew the Trinity, the contrary of which the Gloss on Exodus 7:24 says, where it is said that the magicians failed in the third sign.
• Response: The philosophers did not know the Trinity through its proper properties, but through appropriated attributes, speaking of the divine mind, knowledge, and love, as standing for the three persons. Or if they did know this, it was not through natural reason, but through the inspection of the Holy Scriptures, or through revelation.

Likewise regarding the phrase: “But now has been manifested.”

• The Gloss: Not to all, but to His saints.
• Against this: It has also been manifested to many wicked people.
• Response: The Gloss is speaking of a complete manifestation, that is, one accompanied by both knowledge and approbation, not merely knowledge alone.

2:1 For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face.

Above, he called them away from the law by the sufficiency and fullness of Christ; here he calls them away by his solicitude toward them, which is primarily focused on three things: first, that they may be promoted in the faith of Christ; second, lest they be seduced back into their former error by philosophy: I say this in order that no one; third, lest they be brought into the law: In whom also you were circumcised. In the first part, he shows first how solicitous he is; second, for whom, because for you and for those; third, regarding what, because that they may be encouraged.

[Paul’s solicitude continues: 1. For the perfection of unbelievers.]

He says, therefore, “I want,” as if to say: so I toil struggling. Now this I relate about myself, “for” because “I want you to know how great a struggle,” that is, how intense and how continuous. 2 Corinthians 11:28: My daily anxiety, the solicitude for all the churches; “I have for you,” so that, having understood this, you might seek to become perfect. The Gloss: He was no less solicitous for those he had not seen than for those to whom he had preached in person. So a good prelate ought to be solicitous for his subjects. Proverbs 6:3: Hasten, hurry, rouse your friend. And not only for you, but “and for those who are at Laodicea,” these likewise had been forestalled by the false apostles, so he feared lest they be deceived by them. 2 Corinthians 11:3: I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray. Or “and” that is, also for those, supply, adjacent to you, “all who have not seen me face to face,” that is, in bodily presence, even if they have heard the report. A similar thought is found in Galatians 1:22: And I was still unknown in person to the churches of Judea.

2:2a That their hearts may be encouraged, being knit together in love.

Here he shows what he was solicitous about; where he shows three things: first, encouragement, with respect to the irascible appetite; second, love, with respect to the concupiscible appetite: being knit together in love. Third, knowledge, with respect to the rational faculty: to reach all the riches.

[2. For encouragement and love.]

He says, therefore, “That they may be encouraged,” as if to say: I want you to know my solicitude “for you and for them,” which is precisely about this, “that they may be encouraged,” they themselves along with you, “their hearts,” that is, their own hearts. Isaiah 40:1: Comfort, comfort my people. And he says “hearts,” not bodies. Psalm 77:2: My soul refuses to be comforted. They themselves, I say, “being knit together in love,” materially, considering how much love God has shown us. 1 John 3:1: See what kind of love the Father has given to us, that we should be called children of God; and so we are. And John 3:16: For God so loved the world, that he gave his only Son. Or “being knit together in love” exemplarily, looking at the example in the love of Christ, which He showed to the greatest degree in His passion, namely by receiving it. John 15:13: Greater love has no one than this, that someone lay down his life for his friends. 1 John 3:16: By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. Or “being knit together in love” effectively. For love itself is the teacher of truth. 1 John 2:27: The anointing teaches you about everything.

Note that consolation is fourfold:

1. First, carnal and bad. Luke 6:24: Woe to you who are rich, for you have received your consolation.
2. Second, temporal and permissible. Concerning which, Job 2:11: They made an appointment together to come to show him sympathy and comfort him.
3. Third, spiritual and meritorious. Concerning which, Psalm 94:19: When the cares of my heart are many, your consolations cheer my soul.
4. Fourth, eternal and remunerative. Luke 16:25: But now he is comforted here, and you are in anguish.

2:2b To reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ,

Here he touches on the third thing about which he was solicitous, namely knowledge with respect to the rational faculty; showing first how much knowledge he has given them; second, to what end: in the knowledge of God’s mystery. Third, concerning what: in whom are all the treasures.

[3. In the knowledge of redemption and of the Trinity.]

He says, therefore, “and to all”, as if to say: I am so solicitous that you may be instructed in love. You, I say, tending through this “to reach all the riches of full assurance of understanding,” that is, to an abundance of the fullest intelligence concerning all spiritual things. Isaiah 33:6: The riches of salvation are wisdom and knowledge. You, I say, instructed “in the knowledge of the mystery of God the Father and of Jesus Christ.” This is expounded in two ways.

First in this way: “in the knowledge of the mystery,” that is, the sacred and hidden secret; the mystery, I say, “of God the Father, and of Christ Jesus,” in which the distinction of persons is touched upon, that is, so that you may know that most secret mystery of the Trinity, where, with the unity of essence, there is a plurality of persons.

Second in this way: “in the knowledge of the mystery,” namely of the Incarnation: the mystery, I say, which is “of God the Father” by authority, “and of Christ Jesus” by execution. The Gloss explains it in two other ways according to another manuscript reading, but since we do not have it, those explanations need not concern us here.

It must be noted regarding the phrase “of full assurance of understanding” (literally, of the fullness of understanding), that the fullness of the righteous is threefold, namely in the heart, in the mouth, and in deed.

[1. Threefold fullness in the heart.]

In the heart, fullness is threefold; namely:

• Of wisdom, in the rational faculty; concerning which Acts 6:3 says: Pick out from among you, brothers, seven men of good repute, full of the Spirit and of wisdom. The root of this is the fear of the Lord. For a student who fears his master obeys and strives to learn. Sirach 1:16 (Vulgate): The fullness of wisdom is to fear God.
• Of grace, in the concupiscible faculty. Acts 6:5: They chose Stephen, a man full of faith and of the Holy Spirit. Romans 13:10: Love is the fulfilling of the law.
• Of mercy, in the irascible faculty. James 3:17: Wisdom is full of mercy and good fruits. Psalm 33:5: The earth is full of the steadfast love of the Lord.

This fullness is necessary for prelates, who have the task of governing through wisdom, bringing life through grace, and judging with mercy.

[2. Threefold in the mouth.]

In the mouth, similarly, fullness is threefold; namely:

• Of discreet moderation, by avoiding illicit words. Job 6:5: Does the ox low (through loquacity or impatience) over his fodder? meaning with discretion and modesty in speaking, as if to say, no.
• Of sound instruction, by teaching wholesome truth. Ecclesiastes 12:10: He sought useful words, and wrote most upright sayings, full of truth. But alas! For truths have diminished among the children of men (Ps 12:1).
• Of devout prayer, by frequently appealing to God. Revelation 5:8: Each holding golden bowls full of incense, which are the prayers of the saints; not the Our Fathers of monkeys. Tobit 8:19 (Vulgate): Make them, O Lord, to bless you more fully. The first relates the man to himself, the second to his neighbor, the third to God.

[3. Threefold in deed.]

In deed, similarly, fullness is threefold; namely:

• Of a multitude of good actions. For a tree is not called "full of pears" if it only has one pear. Acts 9:36 says of Tabitha that she was full of good works and acts of charity.
• Of uprightness of intention. For a vessel is not called full if its contents do not reach the brim; so too a work, if it does not tend toward God. Revelation 3:2: I have not found your works full in the sight of my God. The example of the Eagle.
• Of the virtue of final perseverance, for the end shows the fullness. Acts 6:8: Stephen, full of grace and power, was doing great wonders and signs.

2:3 In whom are hidden all the treasures of wisdom and knowledge.

Here he shows concerning what he has given them knowledge; because it is concerning Christ. Here he describes the knowledge of Christ by three things; from its intensity, because treasures; from its extension, because of wisdom and knowledge; from its dispensation, because hidden.

[In Christ are all the Treasures of wisdom.]

He says, therefore, “in whom,” namely Christ, “are all the treasures,” that is, every abundance “of wisdom” concerning divine things, “and of knowledge” concerning human things. Romans 11:33: Oh, the depth of the riches and wisdom and knowledge of God! “Hidden,” that is, not manifest to everyone, but only to believers. Matthew 13:44: The kingdom of heaven is like treasure hidden in a field, which a man found and [page 561] covered up. Then in his joy he goes and sells all that he has and buys that field.

[The treasures of wisdom and knowledge are all in Christ, in a fourfold way.]

Now, all the treasures of wisdom and knowledge are in Christ in four ways:

1. First, efficiently. Sirach 1:5: The source of wisdom is God’s word in the highest heavens. For all wisdom and knowledge is from Him.
2. Second, formally, because His soul is informed by all wisdom and knowledge. John 16:30: Now we know that you know all things.
3. Third, materially, because wisdom is about divine things and knowledge is about human things, and He is true God and true man. Therefore the Apostle said, 1 Corinthians 2:2: I decided to know nothing among you except Jesus Christ.
4. Fourth, exemplarily. Psalm 104:24: In wisdom you have made them all.

[The preciousness of the Treasure of wisdom.]

Moreover, the Treasure of wisdom is composed:

• Of gold, in which is the splendor of understanding. Sirach 1:26 (Vulgate): In the treasures of wisdom is understanding, and the religiousness of knowledge.
• Of silver, in which is the brightness of eloquence. Sirach 1:26 (reading variant): In the treasures of wisdom is the signification of discipline.
• Of gems, in which is the virtue of good action. Proverbs 8:20-21: I walk in the way of righteousness, in the paths of justice, granting an inheritance to those who love me, and filling their treasuries.
• Of garments, in which is the honor of a good reputation. Wisdom 7:14: I do not hide her honor, for she is an unfailing treasure.

Furthermore, the treasure of wisdom surpasses any other whatsoever.

1. First, because it is not taken away by violence. Matthew 6:20: Lay up for yourselves treasures in heaven, that is, in the knowledge of heavenly things, where neither moth nor rust destroys.
2. Second, because it is not corrupted by age; indeed, wisdom is found in the Ancients. Job 12:12. Here is a treasure of holiness without failure. (cf. Sir 30:23).
3. Third, because it is multiplied by sharing. Proverbs 11:25: Whoever brings blessing will be enriched. Sirach 41:14: Hidden wisdom and unseen treasure, what advantage is there in either of them?
4. Fourth, because it is acquired by voluntary poverty; hence wisdom advised, Matthew 19:21: If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven. Thus even philosophers left everything to acquire wisdom. Matthew 13:44: The kingdom of heaven is like treasure hidden in a field.
5. Fifth, because it is possessed with joy. Sirach 15:6: He will treasure up joy and gladness.
6. Sixth, because it is composed of spiritual things. Job 38:22: Have you entered the storehouses of the snow? In snow is purity.

2:4 I say this in order that no one may delude you with plausible arguments.

[A caution against false apostles.]

Here he shows his solicitude, lest they be seduced into infidelity by philosophy. And this in two ways: for first he warns them against the arguments of natural philosophy; second, against the examples of rational philosophy: See to it that no one takes you captive. In the first part, he first warns them to beware of being seduced; second, he shows why they should beware: For though I am absent in body. Third, he warns them to remain in the faith of Christ: Therefore, as you received. In the first part, he first fortifies them against the fallacy of the deceivers; second, he fortifies them against the motive cause of the deception: with plausible arguments (literally, in the sublimity of words).

He says, therefore, “I say this,” as if to say: so I wish that you be instructed. “I say this,” not only that you may profit further, but “in order that no one,” however wise, “may delude you,” so that you recede from Christ. Ephesians 5:6: Let no one deceive you with empty words. May delude you, I say, “with plausible arguments,” that is, with sophistic reasonings and arguments, which are forbidden: 1 Samuel 2:3: Talk no more so very proudly.

2:5 For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.

Here he shows why they ought to beware, namely because of his own presence, who rejoices in their good; where first he presupposes his bodily absence; second, he posits his spiritual presence: yet I am with you in spirit. Third, he shows the joy proceeding from their good: rejoicing.

[The Apostles had the grace of the prophets.]

He says, therefore, “For though”, as if to say: I rightly warn you of this; for I see in spirit what is going on among you. “For though in body,” that is, in bodily presence, “I am absent” from you, “yet I am with you in spirit,” just as the spirit of Elisha was with Gehazi (2 Kings 5:26). In this it is apparent, according to the Gloss, that the Apostles had the grace of the Prophets, so that they saw even distant things in the spirit. I am with you, I say, I say “rejoicing” in your good things “and seeing,” that is, because I see “your order,” with respect to the honesty of your life; how, namely, everyone lives in an orderly fashion. 1 Corinthians 14:40: But all things should be done decently and in order. And also, because I see “the firmness,” that is, the stability “of your faith, which is in Christ,” and this with respect to the firmness of faith, without which the ordering of outward morals is worthless: because without faith it is impossible to please God (Heb 11:6). And he says, of your faith which is in Christ. The Gloss: Not in the law; and by this he confirms them in the Gospel.

2:6 Therefore, as you received Christ Jesus the Lord, so walk in him,
2:7 Rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

Here he warns them to remain in the true faith; where he shows that they must first progress in Christ; second, remain in Him: Rooted. Third, [Perseverance in faith is inculcated.] [page 562] to abound: abounding. In the first part, he sets forth first the entrance into progress; second, the progress itself: walk in him.

He says, therefore, “As I,” as if to say: and because I so rejoice, “Therefore, as you received” through preaching “Christ Jesus our Lord” as the one to be believed and imitated. So, supply, “walk” by progressing. John 12:35: Walk while you have the light. And this “in him,” not outside Him, because He is the way. John 14:6: I am the way, etc. You, I say, the lesser ones, namely “rooted” like a tree to bear fruit through good works; and this with respect to the works of the active life, lest you be of those in whom the sown seed does not bear fruit, who have no root (Matt 13:21; Luke 8:13). “And built up” like a house, that is, built upon the foundation of other greater ones, with respect to the works of the contemplative life. Ephesians 2:20: Built on the foundation of the apostles and prophets. And this “in him,” namely Christ, as the foundation, because no one can lay a foundation other than that which is laid, which is Jesus Christ (1 Cor 3:11). “And established in the faith,” as on a firm rock, so that you may build on the firm rock (Matt 7:24). Walk, I say, not otherwise, but “just as you were taught,” namely through the preaching which you heard. James 3:1: Not many of you should become teachers. And walk also “in thanksgiving.” 1 Thessalonians 5:18: Give thanks in all circumstances. You, I say, “abounding” in all good things, “in him,” that is, through Him, because in Him is the matter for thanksgiving; because from Him all abundance is had. Psalm 72:7: In his days may the righteous flourish, and peace abound.

[The spiritual building.]

It must be noted that in the spiritual building:

• The foundation is the faith of the articles of belief. Revelation 21:19: The first foundation was jasper, which is green in color, and signifies a faith that remains green in any adversity whatsoever.
• The roof is the charity of those to be loved, because Proverbs 10:12: Love covers all offenses.
• The north wall is the fear of punishments. This is the wall to which Hezekiah turned and wept (Isa 38:2-3). Jeremiah 1:14: Out of the north disaster shall be let loose.
• The south wall is the hope of rewards. Habakkuk 3:3: God came from Teman (the south).
• The east wall is the consideration of human birth. Job 1:21: Naked I came from my mother’s womb. Song of Solomon 2:9: Behold, there he stands behind our wall.
• The west wall is the remembrance of death. Psalm 62:3: Like a leaning wall, a tottering fence. Sirach 7:36: In all you do, remember the end of your life, and then you will never sin.

2:8a See to it that no one takes you captive by philosophy and empty deceit,

[Sophistries to be rejected by the faithful.]

Here he warns them lest they be seduced by the examples of natural philosophy. And for this he gives a reason: first from the part of philosophy itself; second from the part of its authors: according to human tradition. Third from the part of Christ: and not according to Christ. Fourth from the part of the Colossians themselves: And you have been filled in him. The first reason is this: One must not acquiesce to empty philosophy against the true faith; but the examples of natural similitudes and sophistic reasonings are of this kind with respect to the science of the true faith: therefore one must not acquiesce to them in matters concerning faith.

He says, therefore, “See to it,” as if to say: walk in this way, and in this walking “see to it” paying diligent attention, “lest anyone take you captive,” so that you recede from Christ, and this “by philosophy, etc.” And this is read in two ways according to the Gloss.

In the first way, thus: “lest anyone take you captive by philosophy,” that is, the earthly wisdom of natural similitudes, “and empty deceit,” of sophistic argumentations to call you away; namely from the faith of Christ, and to make you consent to the error of the Gentiles.

2:8b According to human tradition, according to the elemental spirits of the world,

Behold the second reason from the part of the authors, which is this: One must not acquiesce to human tradition against the divine; but philosophy and empty deceit are according to human tradition; the faith of Christ is according to divine tradition; therefore, etc.

He says, therefore, “which” philosophy and empty deceit is indeed “according to human tradition,” that is, of the philosophers, not divine, but of human wise men, and therefore their philosophy is deceptive, because every man is a liar (Ps 116:11). Of men, I say, acting and judging “according to the elemental spirits of this world,” that is, according to natural and elemental causes. For they do not believe unless it can proceed from natural causes, which is why they do not believe that God can become man; that a virgin can give birth; nor that a dead man can rise; nor that under one hypostasis the true God and a man can subsist, and such things. Or “lest anyone take you captive, according to the elemental spirits of this world,” so that you worship the elements. Just as certain of the more prudent among them used to say that they did not worship statues, but under the different names of the gods they understood the elements of the world: such as under the name of Jupiter, or Juno, the air; under the name of Neptune, the water; under the name of fire, Venus, or Pallas, or the Sun; under the name of earth, Bacchus, and others of this kind, as the Gloss says on Wisdom 13:2: For they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the luminaries of heaven were the gods that rule the world.

2:8c And not according to Christ.
2:9 For in him the whole fullness of deity dwells bodily,

Behold the third reason from the part of Christ, which is this: One must not acquiesce to someone judging contrary to the truth; but such are those who do not judge according to Christ concerning the faith of Christ; therefore one must not acquiesce to them.

[Having eliminated the vain talk of the sophists, we must adhere to Christian truth.]

He says, therefore, “and not according to Christ,” that is, according to the truth of spiritual understanding, supply: of those judging. Which is clear, because they disagree about Him concerning what is true, namely because in Him dwells, etc.

[In another way it is read thus: “See to it that no one takes you captive by philosophy and empty deceit,” by fallacious and empty reasons sought out to prove the things that belong to the law. [page 563] Acting, I say, “according to human tradition,” namely by observing legal precepts, whose observance after the coming of Christ is “according to human tradition,” not according to God’s command. Matthew 15:6: For the sake of your tradition you have made void the word of God. Which tradition is “according to the elemental spirits” of this “world,” that is, according to the natural sense of the law, which is about the elements of the world, such as New Moons and legal festivals of this kind. Galatians 4:9: How can you turn back again to the weak and worthless elementary principles of the world? You observe days, “and it is not” “according to Christ,” that is, according to the truth of spiritual understanding, for which reason you ought not to follow it, lest you recede from Christ: and truly it is not according to Christ, because there is disagreement concerning Him about what is true, “for in him, etc.” Or thus: You ought not to be deceived so as to recede from Christ, “for in him dwells the whole fullness of deity,” namely of essence, of power, and of operation, and this “bodily,” that is, truly, not as a shadow, as formerly in the legal temple and legal figures. Or “bodily,” that is, in His body, as in a temple, because the divinity is united not only to the soul, but also to the body. John 1:14: The Word became flesh. And John 2:19: Destroy this temple, speaking of the temple of His body.

2:10 And you have been filled in him, who is the head of all rule and authority.

Behold the fourth reason from the part of the Colossians, which is this: One must acquiesce to Him by whom we are filled with spiritual gifts; but through the faith of Christ (not through the law) such filling occurs; therefore, etc.

[The supreme power of Christ.]

He says, therefore, “and you are,” as if to say: just as all fullness truly dwells in Christ, “and” He is so full that “you have been filled in him,” that is, through Him, with the gifts of the Holy Spirit. John 1:16: For from his fullness we have all received. In Him, I say, namely Christ, “who” namely Christ “is the head,” not only of men, but also “of all rule and authority,” that is, of all angels. For by these two, which are names of dignity and excellence, the rest are understood. Ephesians 1:21: He is far above all rule and authority.

Question

A question is raised here regarding the phrase: “How great a struggle I have, etc.”

• The Gloss: He was no less solicitous for those he had not seen than for those to whom he had preached; nor did he love with any less affection those he had not seen than the others among whom he had been.
• Against this: He was the special father of those to whom he had specifically preached; therefore he ought to have been more solicitous for them.
• Response: He means this with respect to the good desired and procured for them.

Likewise regarding the phrase: “Being knit together in love.”

• The Gloss: The head of all vices is pride.
• Against this: Many sin rather out of faintheartedness, such as those who despair; rather than out of a desire for excellence.
• Response: The Gloss speaks of general pride, which is the contempt for the immutable good; not of specific pride, which is the desire for one’s own excellence. Or it speaks concerning the genera of individual sins; not concerning the individuals of the genera.

Likewise regarding the same passage: The Gloss: It was fitting that one man be assumed by the Word.

• Against this: He could have assumed many, since He is omnipotent.
• Response: He could have assumed many in nature; not many in person.

Likewise regarding the phrase: “God’s mystery.”

• The Gloss: When I read, the Word became flesh: in the Word I understand the true Son of God; in the flesh, the Son of Man; and both simultaneously into one person, namely God and man joined by the bounty of ineffable grace; therefore Christ is both.
• Response: Expound "both" to mean: having both natures.

Likewise regarding the phrase: “In whom are the treasures.”

• The Gloss: Who is wiser than Solomon? Who is more prudent than Daniel?
• Against this: Paul was more prudent and wiser.
• Response: The Gloss is speaking generally for all those of that time.

Likewise regarding the same passage: The Gloss: Astrology, geometry, and such things pertain nothing to salvation.

• Against this: Every created truth is a trace of the uncreated truth: therefore it leads to it.
• Response: Created truth is considered by a philosopher in two ways: either in itself, and thus it is considered by the philosopher; or as a trace of the uncreated truth, and thus by the theologian, and in this way it is useful for salvation.

Likewise regarding the phrase: “I am with you in spirit.”

• The Gloss: The glory was greater in the Apostles than in the Prophets.
• Against this: On that verse in Luke 9:49, We saw someone, the Gloss says: It is shown that the merit of the Prophets was in the Apostles.
• Response: The merit of the Prophets was in the Apostles, and even more so.

Likewise regarding the same passage: The Gloss: It was given to the Saints to see distant things.

• Against this: Not all Saints see distant things.
• Response: The Gloss does not mean that it was given to all, but to some.

Likewise regarding the phrase: “By philosophy and empty deceit.”

• Against this: The reasons of philosophy are true, and proved by demonstrations.
• Response: The reasons of philosophy taken in their proper matter, namely natural, are true; but extended to supernatural nature, they are fallacious.

Likewise regarding the phrase: “According to human tradition.”

• The Gloss: It is not ordained by God, but handed down by men.
• Against this: All wisdom is from God, because the Lord is a God of knowledge (1 Sam 2:3).
• Response: The Gloss is speaking with respect to the superstitious part, as is the case with the judgments of astrologers, not with respect to the true part. Or it is speaking according to its extension into divine matters, not in its proper matter.

Likewise regarding the phrase: “In him the whole fullness dwells.”

• The Gloss: In Christ are all the spiritual senses, in us only touch.
• Against this: Origen on Leviticus says that the five spiritual senses are in us.
• Response: They are in us, but imperfectly. Hence they are almost like touch alone compared to all of them together.

Likewise “the head of all rule and authority.”

• The Gloss: Angelic; therefore Christ is the head of the angels.
• Against this: He is not of the same nature as the angels, as a head is with its members.
• Response: He is the head of the angels in a broad sense, because of His influence over them; but He is properly the head of men, also because of a conforming nature.

[page 564]

2:11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ,
2:12a Having been buried with him in baptism,

[Various benefits of Christ.]

Above, he showed the solicitude he has: first, that they might be consoled and instructed in Christ; second, lest they be seduced into the error of the Gentiles by philosophy. Here, thirdly, he shows the solicitude he has lest they be brought into the law by false apostles. Here first he shows that legal observances ought not to be undertaken; second, he warns those who have not yet undertaken them not to undertake them: Therefore let no one pass judgment on you. Third, he warns those who have already undertaken them to cast them off: If with Christ you died. In the first part, he shows that legal observances ought not to be undertaken: first, through the benefits exhibited to the Gentiles; second, through the benefits exhibited to the Jews: Canceling the record of debt that stood against us. He enumerates four benefits exhibited through Christ, not through the law, to the Gentiles:

1. The first is of spiritual circumcision;
2. The second is of the Sacrament of baptism: Having been buried.
3. The third is of the new Resurrection or conversation: In which you were also raised.
4. The fourth is of future co-vivification: And you, who were dead.

In the first part, he first points out the benefit of circumcision; second, he distinguishes the twofold kind of circumcision: With a circumcision made without hands. Here he touches first on carnal circumcision, which has ceased; second, on spiritual circumcision, which Christ performs: But by the circumcision of Christ.

He says, therefore, “In whom,” as if to say: thus you have been filled with the gifts of grace in Christ, and not only filled, but also purged from error and guilt. And this is what he says, “in whom,” namely Christ, “you were also circumcised,” from vices as if by a very sharp rock. And the Rock was Christ (1 Cor 10:4). Exodus 4:25: Then Zipporah took a flint and cut off her son’s foreskin. “With a circumcision, etc.” This is expounded in two ways according to the Gloss.

In the first way, thus: You were circumcised, I say, and this, “with a circumcision made without hands,” that is, by human work, but by divine, that is, by spiritual circumcision, which indeed circumcision takes place “by putting off the body of the flesh,” that is, in the laying aside of the carnal man, namely of vices and carnal desires, according to how flesh is understood. 1 Corinthians 15:50: Flesh and blood cannot inherit the kingdom of God. With a circumcision, I say, made without hands, “but by the circumcision of Christ,” in spiritual circumcision.

In the second way, thus: You were circumcised in Christ, and this not with a circumcision made with hands, that is, legal circumcision, which legal circumcision indeed takes place “by putting off the body of the flesh,” that is, of the body which is flesh, namely the skin of the flesh, which is removed in legal circumcision. You were not circumcised with that circumcision, I say, “but” you were circumcised “by the circumcision of Christ,” that is, spiritual circumcision; in which all vices have been amputated. Concerning which, Romans 2:28-29 says: For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. This is the second circumcision, signified by the circumcision performed in the promised land. Concerning which, Joshua 5:2 says: Make flint knives and circumcise the sons of Israel a second time. You, I say, “having been buried with him,” that is, configured to His burial, and this “in baptism,” because you were baptized in the likeness of His burial. For the threefold immersion in baptism represents the three days of burial. And just as Christ was not seen in the tomb, and after the burial a new man appeared, all oldness having been laid aside, so after Baptism they are no longer seen as what they were, namely as old sinners, but as new men. Exodus 14:13: The Egyptians whom you see today, you shall never see again.

[The efficacy of Baptism.]

It must be noted that circumcision is found to be fourfold.

1. First, false, namely of hypocrites. Philippians 3:2-3: Look out for the evildoers, look out for those who mutilate the flesh. For we are the circumcision, who worship by the Spirit of God.
2. Second, vain, because of the Jews. Galatians 5:2: If you accept circumcision, Christ will be of no advantage to you. And below, v. 6: For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. Also Galatians 6:15: For IN CHRIST Jesus neither circumcision counts for anything, nor uncircumcision, but a new creation.
3. Third, true, namely of the righteous. Jeremiah 4:4: Circumcise yourselves to the Lord; remove the foreskin of your hearts. Exodus 12:48: If a stranger shall sojourn with you and would keep the Passover to the Lord, let all his males be circumcised. Then he may come near and keep it.
4. Fourth, perfect, namely of the Blessed. Isaiah 52:1: For there shall no more come into you the uncircumcised and the unclean.

The first cuts off infamy; the second, the skin; the third, guilt; the fourth, all misery.

The circumcision of the righteous must be in the heart, in the mouth, in the hand, in every sense:

[What the circumcision of the righteous is like.]

Generally, therefore, one must be circumcised:

• In the heart or mind: the rational faculty, from error that wrongly seduces, and this through faith, as here: You were circumcised. Thus Achior, about whom Judith 14:10 (Vulgate v. 6) says: Leaving the religion of the Gentiles, he believed in God, and circumcised the flesh of his foreskin.
• The concupiscible faculty: from love that wrongly inflames, and this through charity. Deuteronomy 30:6: And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God.
• The irascible faculty: from fear that wrongly humiliates, and this through hope. Philippians 3:3: For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh. But alas! Jeremiah 9:26: For all the house of Israel is uncircumcised in heart.
• The mouth: from speech that wrongly edifies, therefore Exodus 6:30 says: Behold, I am of uncircumcised lips.
• The hand: from robbery and bad action. Deuteronomy 21:12 says that a woman taken captive in war must pare her nails: You shall bring her home to your house, and she shall shave her head and pare her nails.
• Every sense: from illicit apprehension, which is signified in 1 Maccabees 2:46, where [page 565] it is said that they forcibly circumcised all the uncircumcised boys.

2:12b In which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

[The benefit of Resurrection.]

Behold the third benefit, namely of the new Resurrection or conversation; where he touches first on the author of the new life: In which; second, the act: You were raised; third, the means: through faith.

He says, therefore, “In which,” that is, in Christ, “you were also raised,” that is, you were raised to a new life, and this by walking in newness of life. Romans 6:4: We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. “Through faith, etc.” This is expounded in two ways.

In the first way, thus: You were raised, I say, “through faith in the powerful working of God,” that is, through the faith which God works in you. For faith is the gift of God. Philippians 1:29: For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake.

In the second way, thus: You were raised, I say, “through faith in the powerful working of God” done by God in Christ. And he subjoins what that working is: “who” namely God “raised him,” that is, Christ, “from the dead.” Habakkuk 3:9 (Vulgate): Rousing, you will rouse your bow.

2:13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,

[The benefit of co-vivification.]

Behold the fourth benefit: namely, of future co-vivification. Here it is shown that His vivification was necessary, because when you were dead, etc.; complete, because He made you alive together; true, because with him; gratuitous, because having forgiven, etc. For such a gift proves a friend, namely that which is given in necessity, completely, truly, and gratuitously.

He says, therefore, “And you,” namely the Gentiles, “when you were dead” formerly, not feeling, namely, your evil deeds. Dead, I say, “in trespasses,” that is, the transgression of the natural law, “and the uncircumcision of your flesh,” that is, in original sin, which is signified by the foreskin, because it is transmitted through it. Or “in trespasses,” that is, spiritual sins, which are designated by the foreskin, “He made alive together,” that is, He vivified body and soul at the same time. The Gloss: Already in the certainty of hope, even if not yet in the exhibition of the reality. “With him,” namely in the likeness of Him. Ephesians 2:5: Even when we were dead in our trespasses, made us alive together with Christ. He made you alive together, thus namely, “having forgiven you,” that is, gratuitously releasing “all trespasses,” original and actual, which namely were the cause of death. Isaiah 52:3: You were sold for nothing, and you shall be redeemed without money. Zechariah 13:1: On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.

Note here that sinners are called dead:

[Sinners are called dead for four reasons.]

1. First, because they lack the indwelling Spirit, in the canonical epistle of Jude v. 19: Worldly people, devoid of the Spirit.
2. Second, because they lack the life of grace. Luke 10:30: They departed, leaving him half dead.
3. Third, because they lack the sense of wisdom. Proverbs 23:35: They struck me, but I felt no pain; they beat me, but I did not feel it.
4. Fourth, because they lack the movement of good action. Exodus 15:16: Let them be as still as a stone, till your people, O Lord, pass by, till the people pass by whom you have purchased.

2:14 By canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.
2:15 He disarmed the principalities and powers and put them to open shame, by triumphing over them in him.

This whole section, up to the place Therefore let no one pass judgment on you, is read in two ways according to the Gloss;

In the first way, according to how the benefits exhibited to the Jews through Christ, not through the law, are enumerated. And thus four benefits are touched upon here.

1. The first is the cancellation of legal transgression;
2. The second is the removal of legal observances: This he set aside;
3. The third is the liberation of the Ancient Fathers from hell: And disarming.
4. The fourth is the expugnation of the demons through the cross: to open shame.

He says, therefore, “canceling,” as if to say: thus He forgave you Gentiles your trespasses. Not only this for you, but for us Jews He dismissed the transgression of the law, “canceling” namely “the record of debt” (chirograph), that is, the memory of the transgression of the laws. For a chirograph is given as a memorial of an incurred debt, as is clear from Tobit 5:3. Therefore, the chirograph of the decree is the memory of the debt incurred from the transgression of the divine decree; that is, of the divine law, “which record of debt stood against us” Jews, because both by our conscience and by the devil, he was mindful of that transgression to accuse us, according to the Gloss. “With its legal demands,” (decrees) which were contrary to us Jews, since it did not help by conferring grace, but rather made us guilty by occasionally augmenting guilt. Romans 5:20: Now the law came in to increase the trespass. “And this,” namely the chirograph, or the decree of the law, “he set aside” (took out of the way) of all believers, so that no believer should either fear the chirograph or observe the decree. He took it away, I say, “nailing it” namely the chirograph, or the decree, “to the cross,” as if with the iron nails with which He Himself was affixed. For through the death of the cross, both the memory of the transgression of the decree is canceled, and the decree of the law itself is evacuated. He, I say, “disarming the principalities and powers,” that is, the prelates: among the demons, the greater ones are understood by princes; the lesser ones by powers; disarming them, namely, [page 566] of the spoils of the Ancient Fathers, whom they were holding in limbo. For just as He liberated us from the law, so He led the Ancient Fathers out of limbo. Hosea 13:14 (Vulgate): O death, I will be your death; O hell, I will be your bite. Disarming, I say, “he put them to shame” (led them out), that is, He led them from hell to the heavens. You ascended on high, leading a host of captives, and receiving gifts among men (Ps 68:18). He, I say, first “triumphing,” that is, expugning with triumph “them,” the infernal princes, “in him” offered for us, namely by dying on the cross. Triumphing, I say, “openly” (confidently), that is, with the hope of victory, and “publicly” not in secret, but manifestly, because it was made known to the whole world.

In the second way, it is read according to how the benefits exhibited to all believers (not only the Jews) through Christ, not through the law, are enumerated here. And thus four benefits are touched upon there.

1. The first is the cancellation of the sin of the first parents with respect to guilt:
2. The second is the total removal of the same through the cross, with respect to punishment: And this he set aside.
3. The third is the liberation of souls deceived by demons: disarming.
4. The fourth is the expugnation of demons through the descent into hell: openly.

[The removal of the chirograph.]

He says, therefore, “canceling,” as if to say: thus He forgave you Gentiles all sins. He, I say, “canceling the record of debt that stood against us” all, that is, the memory of the violated decree given to Adam. Which decree was: You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat (Gen 2:16-17). “Which” record of the decree “was contrary to us,” because the memory of that violated decree accused us. But He canceled this record when He washed away sin with His blood. Or “canceling the record of debt,” that is, the sin of Adam, because the devil held it as a kind of bond against us, and thus it was against us. It is called the chirograph of the decree because that decree was given concerning it. Genesis 2:17: For in the day that you eat of it you shall surely die. Which decree was contrary to us. For that sentence was given contrary to us, “and this” chirograph, that is, the memory of Adam’s prevarication, or the guilt of Adam’s sin, “he set aside” that is, entirely removed, “nailing it to the cross,” because while the innocent One dies on the cross, both sin is crucified, and the punishment due for sin is remitted. “And” also “disarming” of their spoils, namely of the souls deceived by the devil, “the principalities and powers” of hell. Concerning whom, Ephesians 6:12: For we do not wrestle against flesh and blood, but against the rulers, against the cosmic powers over this present darkness. Luke 11:21: When a strong man, fully armed, guards his own palace, his goods are safe. Isaiah 8:3 (Vulgate): Call his name, Hasten, take away the spoils. Disarming, I say, “he put them to shame,” the principalities and powers, namely by exterminating them from the Church, lest they be able to harm believers, as before. He, I say, “triumphing,” that is, conquering “them,” namely the princes of hell, “in himself,” that is, by His presence descending to hell, and this “confidently,” because with the hope of victory, because He descended to hell with Angelic Virtues, and “publicly,” not in secret, but manifestly; because [The extermination of demons.] this was made known to the whole world. From the foregoing, the following argument can be elicited in summary: That must be followed and held which more effectively leads to salvation; but the faith of Christ, not the old law, is effective for salvation; therefore the faith of Christ, not the law, is to be held and kept. The minor premise is clear through the benefits exhibited to us by Christ, not by the law.

2:16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
2:17 These are a shadow of the things to come, but the substance belongs to Christ.

[A caution against scruples concerning legal observances.]

Here he warns those who have not yet undertaken legal observances not to undertake them; first, by guarding against condemnation; second, by guarding against seduction: Let no one disqualify you. In the first part, he first warns them to guard against condemnation in the discernment of foods; second, in the observance of festivals: Or with regard to a festival. Third, he subjoins the reason for these things: These are a shadow.

He says, therefore, “Let no one,” as if to say: and because all these things have been given to us in Christ, “therefore let no one pass judgment on you,” that is, make you worthy of judgment, that is, condemnable, “in questions of food and drink,” that is, in the discernment of foods, namely by generating a conscience in you about this, as if to say: do not discern foods according to the Jewish rite. Concerning this discernment of foods, see Leviticus 11:2, etc. “Or with regard to a festival,” not celebrated according to the precept of the law, as is found in Leviticus 23:2, etc. “Or” regarding a “new moon,” that is, the festival of the new moon, similarly not celebrated according to the law, as is found in Numbers 28:11. “Or” similarly regarding “Sabbaths.” Concerning the observance of which: Exodus 20:8. “Which” all “are a shadow,” that is, obscure signs “of the things to come” in the time of grace. Hebrews 10:1: For since the law has but a shadow of the good things to come. “But the substance,” that is, the truth of this shadow, “belongs to Christ,” namely because it pertains to Christ, who fulfilled the shadows of the law. Matthew 5:17: I have not come to abolish the law, but to fulfill it. Or these things are “the body of Christ” by signification, just as the rock is said to be. 1 Corinthians 10:4: And the Rock was Christ.

[Why legal observances are called a shadow.]

It must be noted that legal observances are a shadow:

• Because they are obscure, through a paucity of knowledge. Daniel 7:7: I saw in the night visions. But now the night has passed, and the day is at hand.
• Because they are cold, through a tepidity of love. Sirach 43:22 (Vulgate): The cold north wind blows. Psalm 147:17: Who can stand before his cold?
• Because they are unfruitful, through a rarity of good action. Psalm 53:3: They have all fallen away. Proverbs 20:4: The sluggard does not plow in the autumn; he will seek at harvest and have nothing.
• Because they are burdened by interposition, through the expectation of an earthly reward. Isaiah 1:19: If you are willing and obedient.
• Because they are transitory, through the coming of the sun. Hebrews 7:12: For when there is a change in the priesthood, there is necessarily a change in the law as well.

[page 567]

Question

A question is raised here regarding the phrase: “By putting off the body of the flesh.”

• The Gloss: In carnal circumcision nothing happens except that the skin is removed.
• Against this: Bede: Circumcision formerly worked the same remedy against original sin that baptism is accustomed to do in the time of grace.
• Response: The Gloss is speaking of the time after the passion of Christ, not before.

Likewise regarding the phrase: “But by the circumcision of Christ.”

• The Gloss: Spiritual, namely, in which all vices are amputated.
• Against this: The vice of concupiscence (fomes) remains after baptism.
• Response: The stain of sin is called a vice here, not the proneness to it.

Likewise regarding the phrase: “Having forgiven us all our trespasses.”

• The Gloss: Both original and added.
• Against this: Actual sin is not remitted without some penance.
• Response: Actual sin is remitted in baptism without external punishment, but not without internal penance. And I am speaking of adults.

Likewise regarding the phrase: “Which was contrary.”

• The Gloss: Since the law did not help, but rather made men more guilty.
• Against this: Therefore the law was useless and harmful.
• Response: This is said on account of occasion, not on account of cause.

Likewise regarding the phrase: “Nailing it to the cross.”

• The Gloss: The cross is not the death of the Savior, but of sin.
• Against this: Therefore Christ was not dead, but sin was.
• Response: The Gloss is speaking according to reputation, not according to reality. For He is not reputed as dead, because it was not final, but for a short time, since He immediately rose. It was not for Himself, but for sin.

Likewise regarding the phrase: “The record of debt.”

• The Gloss: The sin of Adam, of which we were guilty.
• Against this: No one is guilty of another’s sin.
• Response: We were guilty of Adam’s sin through cause, not through essence, and through the primary cause, not the proximate one, because our original sin was caused by Adam’s sin.

2:18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,
2:19 And not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

Above he warned them to guard against condemnation; here he warns them to guard against seduction, showing three things in the seducers: first, false religion; second, elation of the mind: Puffed up; third, being cut off from Christ: And not holding fast to the Head. In the first part, he warns against, first, their fallacy; second, the latency of the fallacy: going on in detail about visions; third, the appearance of the latent thing: Insisting on asceticism and worship; fourth, the defect or inefficacy of the appearance: without reason. For these are the things that concur in any fallacy: a latent cause, a cause of appearance, and a defect.

[The artificers of the seducers, from whom one must beware.]

He says, therefore, “Let no one disqualify you,” as if leading you away from the truth. “Insisting,” supply: on persuading you, “about visions” (literally, things he has not seen), that is, the ceremonies of the law, which he has not understood. 1 Timothy 1:7: Desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions. Let him disqualify you, I say, “in asceticism” (humility), a false humility which he pretends. This is fox-like humility. Concerning which, Sirach 19:26 says: There is a wicked man who bows his head in mourning. “And worship of angels,” a superstitious worship, which he exhibits in appearance, as if he were an angel and messenger of God. They disguise themselves as apostles of Christ (2 Cor 11:13). And 2 Timothy 3:5: Having the appearance of godliness, but denying its power. He, I say, “going on without reason,” because whatever he does, he loses, because he builds without a foundation and walks outside the way. “Puffed up,” that is, proud, “by his sensuous mind,” that is, by carnal sensuality, namely the sensuality of a seductive reason. Because, namely, he does not understand except those things which sensuality desires, namely carnal things. 1 Corinthians 2:14: The natural person does not accept the things of the Spirit of God. This is the knowledge that puffs up (1 Cor 8:1). “And not holding fast to the Head,” that is, Christ, namely being cut off from Him, although he seems to hold fast. For it is a putrid and paralyzed member that does not receive influence from the head, but withers. John 15:6: If anyone does not abide in me he is thrown away like a branch and withers. “From whom,” the Head, that is, receiving from His fullness. “The whole body” of the Church, “through its joints” of charity in affection (whose property is to unite). For love is the bond of the lover and the beloved, according to Augustine and Dionysius (we understand love, whether Angelic or human, as a certain unitive power). “And ligaments,” of faith and operations in effect, by which the faithful are joined to one another, “nourished” by mutually supplying through the joints of charity, “and knit together” into one by ligaments, progressing in faith and works, because namely the faithful believe and work the same things, “grows” in virtues, and merits, and members “with a growth that is from God,” that is, as much as God provided for it to grow. Or “with a growth that is from God,” because just as God is said to be diminished by the diminution of believers, so also He is said to be increased by their multiplication.

2:20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—
2:21 "Do not handle, Do not taste, Do not touch"?

Above he warned those who had not received legal observances never to receive them; here he warns those who had received them to cast them off. And this by a fourfold reason: first, by reason of their state; second, by reason of the condemnation of those who observe them: Which all lead to destruction; third, by reason of the condition of those who establish them: According to human precepts and doctrines; fourth, by reason of the irrationality of the statutes. The first reason is this: those who have died well ought to seek that life, because it is better to die well than to live badly; but those adhering to Christ have died well to the world, and those keeping the law live badly; therefore those having Christ ought not to keep the law. First, therefore, he insinuates the choice of the faith of Christ; second, he reproves the carnal observance of the law: Why do you still?

He says, therefore, “If therefore you died”, as if to say: thus I warned you who are standing to see that you are not seduced. Now you who have received legal observances, answer this: “If therefore you died with Christ,” that is, through this, that you are with Christ, or “with Christ,” that is, like Christ. You died (I say) by a good death, not a bad one; namely “to the elemental spirits of this world,” that is, separated from the law, in which, as in the elements of the alphabet, there is a literal and childish instruction. Galatians 4:9: But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world?

Or “to the elemental spirits of this world,” that is, separated from the love of worldly things, “why, still” the truth having namely been made known and received, “as if you were still alive in the world,” not in God, “do you submit to regulations” (discern), declaring that legal observances must be kept, and that one must superstitiously abstain from certain things, according to the Gloss; as if to say: If formerly, while you were ignorant, you used to do these things, why, now that the truth has been published, do you do the same? This is regarding the miracles of the beast, that is, of the devil, by which he deceives those who dwell on earth (Rev 13:14), because he has resuscitated those who had died to the world, so that they might again live to the world. You submit to regulations (I say), saying, “Do not handle” a dead body, namely, or anything of the sort, which is forbidden to be touched in the law: concerning the touch of a carcass, Leviticus 11:11; of a leper, chapter 13 often; of a menstruating woman, 15:20. “Do not taste” pork, or fish with scales, or anything of the sort, which the law forbids, Leviticus 11:7, 9. “Do not touch,” with a certain zeal and delight, as if to say: you ought not to submit to such regulations.

2:22 (These have indeed all to do with things that perish as they are used)—according to human precepts and doctrines?

[The Jewish rite is deadly.]

Behold the second reason, which is this: Everything that damns eternally must be rejected and cast aside; the use of the Jewish rite is of this kind; therefore, etc.

He says, therefore, “which all”, namely the things you discern, “are to destruction” (perish), that is, leading to death, and this “as they are used,” if anyone, namely, were to use them in the Jewish rite, for which reason you ought not to submit to regulations. Galatians 5:4: You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

“According to precepts.” Behold the third reason, which is this: The precept of man against the precept of God must not be observed, but cast aside; but such is the Jewish rite; therefore, etc. And this is what he says, “according to precepts,” as if to say: they, I say, exist “according to precepts” with respect to the authority to command, “and doctrines” with respect to the instruction of teaching, “of men,” namely the Pharisees, not of God. For they used to command that these things be observed by their own authority, and they taught them with reasonings. Matthew 15:6: For the sake of your tradition you have made void the word of God.

2:23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Behold the fourth reason, taken from the imperfection of the statutes; he shows this kind of imperfection in six things:

1. First, because they are apparent;
2. Second, because they are superstitious: In self-made religion;
3. Third, because they are vile: In asceticism (humility);
4. Fourth, because they are austere: Severity to the body;
5. Fifth, because they are dishonorable: Of no value;
6. Sixth, because they are carnal: In stopping the indulgence of the flesh.

From these things he persuades them that they are to be observed, but rather Evangelical precepts, which have the opposite conditions. But the whole passage is read in three ways.

[The vain and empty use of ceremonials.]

In the first way, thus: “These,” namely the precepts and doctrines of men, “have indeed an appearance of wisdom,” that is, a show of wisdom, but not the truth, and they pretend by this the appearance of wisdom, because they are “in self-made religion,” that is, in a religion observed beyond measure, “and asceticism” (humility) apparent, not true, “and severity to the body;” they are, supply. For those who observe these things say that they do not want to spare the body, and they are “not in any honor.” For they say that they do not care about any human honor, and that they are not “for the indulgence of the flesh,” because they say they deprive the flesh of many things, such as pork, and the like; while they call others who do not observe this, gluttons.

In the second way, thus: “These,” namely legal precepts, indeed have an appearance, that is, a show “of wisdom,” not in truth, but “in superstition,” that is, in falsity, “and” they are also in “asceticism” (humility), that is, in the dejection and vileness of the soul, and they are not for sparing the body, because there is great but vain labor in them, and they are “not in any honor,” because they are neither to the honor of God nor of the Saints; and they are not “for the indulgence of the flesh,” because they deprive it of many things by discerning foods.

In the third way, thus: “These indeed have an appearance of wisdom,” because those who hand them down think they have the appearance of wisdom, and this because “in superstition,” that is, because their tradition is in superstition, that is, simulated religion, “and” is “in asceticism” (humility), because it humiliates the mind down to the earth to earthly things, lest it be raised to heavenly things, “and” it is, supply, a right tradition; or these precepts are “not for sparing the body,” of the Church, because they harm it, and they are also “not in any honor” to those observing them, because they are cut off from Christ, the head: and they are also “for the indulgence of the flesh,” because they tend toward the satiation and fulfillment of the carnal sense.

[page 569]

Question

A question is raised here regarding the phrase: [From the preceding reading] “He put them to open shame.”

• The Gloss: The principalities and powers held us by right to pay the penalty.
• Against this: They had no right over man. The right of detention was on the part of those detained, not on the part of those detaining.

Likewise regarding the phrase: “These are a shadow of the things to come.”

• The Gloss: Just one thing not observed brought damnation.
• Against this: No one was able to keep everything, according to Acts 15:10: Which neither our fathers nor we have been able to bear. He is speaking of when it was not observed out of contempt; it is different if out of ignorance or weakness.

Likewise regarding the phrase: “According to human precepts and doctrines.”

• Against this: Legal observances were instituted by God.
• Response: He is speaking for the time of observance after the Passion of Christ, not before.

It must be noted regarding the phrase: “Worship of angels,” that the religious soul has eight workshops:

1. First, the temple of devout prayer. 2 Maccabees 12:43: He sent twelve thousand drachmas of silver.
2. Second, the schools of catholic truth. Sirach 1:17 (Vulgate): The fear of the Lord is the religiousness of knowledge.
3. Third, the cloister of silence. James 1:26: If anyone thinks he is religious and does not bridle his tongue.
4. Fourth, the chapter house of just correction. Leviticus 16:31: You shall afflict yourselves by a perpetual statute (religion).
5. Fifth, the refectory of the sacrament of the altar. Exodus 12:43: This is the statute (religion) of the Passover: no foreigner who is a sinner shall eat of it.
6. Sixth, the dormitory of rest and peace. Sirach 1:18 (Vulgate): Religiousness will keep its heart in peace, and will give joy and gladness. Or, expound it concerning chastity.
7. Seventh, the infirmary of piety. James 1:27: Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction.
8. Eighth, the guest house of charity and generosity. Acts 10:2, it is said of Cornelius, that he was a devout (religious) man who gave alms generously.

[The figure of true Religion.]

Happy is the religion whose temple is holiness; its school, truth; its cloister, silence; its chapter house, equity; its refectory, sobriety; its dormitory, chastity; its infirmary, piety; its guest house, generosity.

[In what things Christ is to be imitated.]

Note here regarding the phrase: “You died with Christ,” because we ought with Christ:

1. First, to be crucified through the memory of and compassion with the Crucified. Galatians 2:20: I have been crucified with Christ.
2. Second, to die through the mortification of the flesh. 2 Corinthians 4:10: Always carrying in the body the death of Jesus.
3. Third, to be buried through the washing away of vices. Romans 6:4: We were buried therefore with him by baptism.
4. Fourth, to descend into hell, through penal consideration. Psalm 55:15: Let them go down alive to Sheol.
5. Fifth, to rise again through a new conversation. Below, Colossians 3:1: If then you have been raised with Christ, seek the things that are above.
6. Sixth, to appear to the disciples through the edification of others. Matthew 5:16: Let your light shine before others, so that they may see your good works.
7. Seventh, to ascend into heaven through the love of heavenly things and constant contemplation. Psalm 84:5-6: Blessed are those whose strength is in you, in whose heart are the highways to Zion. As they go through the Valley of Baca (tears) they make it a place of springs.
8. Eighth, to return to judgment through the discussion of our own consciences. 1 Corinthians 11:31: But if we judged ourselves truly, we would not be judged.

3:1 If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.

Above, he called them away from the law, first by the sufficiency and fullness of Christ, in chapter one. Second, by his solicitude toward them, in chapter two. Here, thirdly, he calls them away by the condition and nobility of their state, namely because they have risen with Christ. From this consideration, he warns them, first, to seek heavenly things in their intellect; second, to savor them in their affection: Set your minds on things that are above. Third, he subjoins the cause regarding the present: For you have died. Fourth, the reward regarding the future: When Christ appears.

In the first part, three things promoting the search for heavenly things are implied: namely, state, place, and affection. The state of vigor, because we have been raised; the place of honor, because above; the affection of love, because where Christ is. Therefore, the state enables; the place benefits; the love is present. Two things commend the state: the integrity of conversion: If you have been raised; and the truth of that integrity: With Christ.

He says, therefore, “If then,” because you have died and those things are worthless, “if you have been raised,” that is, if you have risen together in soul and body, in reality with respect to the soul, from guilt to grace; in hope with respect to the body, from misery to glory. You have been raised, I say, “with Christ,” that is, in the likeness of Christ, truly, namely, not fantastically, like hypocrites, as Samuel was in 1 Samuel 28:15. “The things that are above,” that is, spiritual things, namely glory and the things that lead to it, “seek,” that is, think about them, investigating with the intellect, because he who seeks finds (Luke 11:10 and Matt 7:8). “Where” namely above in glory, “Christ is, seated” that is, resting and reigning “at the right hand of God,” that is, in equality with the Father according to His divinity; or in the better goods of the Father according to His humanity. [page 570] Mark 16:19: So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God the Father.

3:2 Set your minds on things that are above, not on things that are on earth.

[The savor of heavenly things is the bitterness of earthly things.]

Here he warns them to savor heavenly things, where he touches on the term of this savor: above; the act: set your minds (savor); the impediment: not on things that are on earth.

He says, therefore, “The things that are above,” as if to say: not only seek, but also “set your minds on things that are above” by affection, that is, delight in them, for this is the sign of spiritual Resurrection. Hence the Lord, to prove the truth of His bodily Resurrection, tasted bodily food. Psalm 34:8: Oh, taste and see that the Lord is good! Blessed is the man who takes refuge in him. The things that are above, I say, “not things that are on earth,” that is, earthly things, which are on the surface of the earth. For glory turns into confusion for those who set their minds on earthly things (Phil 3:19). Therefore, you cannot savor both.

3:3 For you have died, and your life is hidden with Christ in God.

[Spiritual death and life.]

Here he touches on the reason regarding the present, which is this: the dead savor nothing, only the living; but you are dead to earthly things, and alive to heavenly things; therefore you ought to savor heavenly things, not earthly things.

He says, therefore, “dead,” as if to say: and rightly you ought not to savor earthly things. “For you have died,” to these worldly things, in God; like dead men, you ought not to care about them, “and your life,” both of grace and of glory, “is hidden with Christ,” who, namely, is your life, and this “in God” the Father. The Gloss: Which life is in God the Father, with whom Christ is the same. For it is hidden from all wayfarers, both with the life of grace and of glory. With the life of grace, because no one knows whether he is worthy of love or of hate (Eccl 9:1). With the life of glory, according to Psalm 31:19: Oh, how abundant is your goodness, which you have stored up for those who fear you. Behold therefore the purity of the religious life without earthliness, because “you have died to the world;” its truth without simulation, because “your life is in God;” its security without coercion, because “it is hidden with Christ.”

[The happy life.]

Happy is the life, because it is pure when it dies to the world; because it is true when it rises in God; because it is safe when it is hidden with Christ.

[To rise with Christ.]

It must be noted that we ought to rise with Christ:

1. Truly, not fantastically, like those who simulate. Luke 24:34: The Lord has risen indeed, not like Samuel.
2. Swiftly, not slowly, like those who procrastinate. Psalm 57:8: Awake, my glory! Awake, O harp and lyre! I will awake the dawn.
3. Wholly, not imperfectly, like those who do things halfway. Isaiah 51:9: Awake, awake, put on strength.
4. Confidently, not doubtfully, like those who despair. 1 Peter 1:3: He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.
5. Immortally, not temporarily, like those who relapse. Romans 6:9: We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him.

3:4 When Christ who is your life appears, then you also will appear with him in glory.

[The reward of the Blessed.]

Here, fourthly, he touches on the reward regarding the future, namely beatitude; where three things necessary for beatitude are noted, namely the beatifier, namely Christ appearing; the beatifiable, namely you who will appear; the beatitude, because in glory.

He says, therefore, “But when,” as if to say: now your life is hidden, “but” yet “when Christ appears” in judgment, because now He is hidden. Isaiah 45:15: Truly, you are a God who hides himself, but then he will appear in the end, and will not lie (cf. Hab 2:3). “Your life,” that is, your life in the present through grace, and in the future through glory. John 14:6: I am the way, and the truth, and the life. He will come to judgment, personally, because “Christ;” evidently, because “he will appear;” usefully, because “your life;” “then you also,” whose life is now hidden, “will appear” to us and to others, “with him,” existing “in glory.” 1 John 3:2: Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him.

It must be noted that Christ will appear in judgment:

1. To all, for judgment. Matthew 24:27: For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. Revelation 1:7: Behold, he is coming with the clouds, and every eye will see him, even those who pierced him.
2. To the wicked, for punishment. Wisdom 6:5: He will come upon you terribly and swiftly. John 19:37: They will look on him whom they have pierced.
3. To the good, for reward. As here, and in Psalm 17:15: I shall be satisfied when I awake with your likeness (when your glory appears).

3:5 Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.

[Five vices to be avoided.]

Above he instructed them in faith, calling them away from legal observances, from that place in the first chapter: Giving thanks to God, up to here; here he instructs them in morals, exhorting them to good morals. And first, according to the Gloss, he sets down a general exhortation. Second, a specific exhortation to certain persons: Wives, submit to your husbands. Third, he returns, according to the Gloss, to the general exhortation in chapter 4: Continue steadfastly in prayer. Where he warns them to prayer, through which the things to which he has exhorted them may be obtained. In the first part, he generally exhorts everyone: first, to the avoidance of evil; second, to the performance of good: Put on then. In the first part, first, according to the Gloss, he warns them to avoid major evils; second, minor evils: But now you must put them all away. Third, all of them collectively: Seeing that you have put off, etc. In the first part, he warns them to avoid major evils, first in general; second in specific: Sexual immorality, impurity. Third, he subjoins the reason for avoiding them, namely punishment: On account of these the wrath.

[The old man.]

He says, therefore, “put to death,” as if to say: thus you will appear with Christ in glory. And so that this may happen, “therefore put to death your members,” that is, the parts of the old man, namely sins. For the old man is a heap of sins. Or “your members,” that is, the desires of your members, “which,” namely sins or desires, “are on earth,” that is, they dominate earthly men, namely “sexual immorality,” that is, illicit intercourse against nature. Ephesians 5:3: But sexual immorality and all impurity must not even be named among you. “Passion” (lust), that is, the burning of lust, whether according to nature or against nature. “Evil desire,” whether for another’s wife or for another’s property, both of which are forbidden (Exod 20:17). “And covetousness,” that is, excessive burning for money or any temporal thing whatsoever, “which” covetousness “is the service of idols,” because they offer to silver the honor that is to be offered to God, just as an idolater does to an idol. Hosea 8:4: With their silver and gold they made idols for their own destruction.

Behold, therefore, the number five of vices, thus distinguished, because illicit appetite either pertains to the lust of the flesh, or the lust of the eyes, or both simultaneously. If to the lust of the eyes, thus it is covetousness; if both, thus it is evil desire; if the lust of the flesh, either according to nature, thus it is sexual immorality; or against nature, thus it is impurity; or indifferently according to both, thus it is passion (lust).

3:6 On account of these the wrath of God is coming on the sons of disobedience.
3:7 In these you too once walked, when you were living in them.

[Sins provoke the wrath of God.]

Here he adds the punishment. Where he implies the severity of the punishment, because the wrath of God; God’s equity, because on the sons; the evasion of disobedience, because and you once.

He says, therefore, “On account of these,” namely the aforementioned evils, “the wrath of God is coming,” not a movement of a disturbed mind, but the vengeance of sin, according to Augustine. “On the sons of disobedience” (unbelief), that is, on infidels who do not believe in God; either because they do not have faith, or if they do have it, it is nevertheless not formed, but unformed (faith without love). Upon these, therefore, “the wrath of God is coming” to crush them. Psalm 79:6: Pour out your anger on the nations that do not know you. And elsewhere, Psalm 11:6: Let him rain coals on the wicked; fire and sulfur. A similar passage is found in Ephesians 5:6, etc. “In these,” namely the aforementioned evils, “you too walked,” rushing from sin to sin, “once,” namely before your conversion, and therefore it would be more shameful if you were to return to it, like a dog to its vomit. You walked, I say, namely “when you were living,” that is, when you were leading your life “in them.” Or “when you were living,” that is, when you thought life consisted “in them.” Isaiah 5:20: Woe to those who call evil good and good evil.

3:8a But now you must put them all away.

Here he warns them to avoid minor evils; and first collectively all of them. Second, specifically the interior ones: Anger, wrath. Third, specifically the exterior ones: Slander.

[All vices must be put away.]

He says, therefore, “But now,” as if to say: you formerly walked in the aforementioned evils, “but now,” since you have already received Christ, “put away,” namely heavy or major burdens. Psalm 38:4: For my iniquities have gone over my head; like a heavy burden, they are too heavy for me. “And you,” just like other believers, “all things,” not only the aforementioned, but also minor ones. Therefore, casting off sins requires time, therefore he says, “Now;” it is a burden: therefore he says, “put away;” it is a state, therefore he adds, “and you.”

3:8b Anger, wrath, malice,

Here he enumerates the interior evils to be avoided. And first, the evil preceding deliberation, namely anger. Second, the one accompanying it, namely wrath (indignation). Third, the one following it, namely malice.

[The enumeration of interior vices.]

He says, therefore, “anger,” as if to say: thus put away all things, namely “anger,” that is, the sudden movement of the mind, because the anger of man does not produce the righteousness of God (Jas 1:20). “Wrath” (indignation) concerning the exaltation of another. Proverbs 29:22: A man of wrath stirs up strife, and one given to anger causes much transgression. “Malice,” that is, the effect of angry indignation, by which someone plots harm to another, according to the Gloss.

3:8c Slander, and obscene talk from your mouth.
3:9a Do not lie to one another,

Here he enumerates exterior evils; and especially in speech, for one speaking ought to observe in his speech humility, honesty, and truth. Against humility is slander (blasphemy); against honesty, obscenity; against truth, a lie.

[The enumeration of exterior vices.]

He says, therefore, “slander” (blasphemy) against God or against one’s neighbor; “obscene talk,” such as lascivious or any inordinate speech. For a perverse word will go into the void (Wisdom 1:11, approx). Put away, supply, “from your mouth,” as if to say: even if such a speech has been conceived in the heart, let it nevertheless not proceed as far as the mouth. Concerning all these, Ephesians 4:31: Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. And because of this, “do not lie to one another,” one person, namely, to another. Sirach 7:13: Hate to speak any lie.

3:9b Seeing that you have put off the old self with its practices

[The old man with his practices must be put off.]

Here he warns them to avoid generally all evils, both major and minor; where he warns them to strip off the oldness of guilt; second, to put on [page 572] the newness of grace: And have put on the new; third, he subjoins the common dignity of this newness: Here there is not male. In the first part, he warns them to be stripped evidently: Seeing that you have put off; usefully: the old self; entirely: with its practices.

He says, therefore: “seeing that you have put off”, the old self (literally, the old man),] that is, the habit of sins, or the old life, as if, namely, an old tunic. Song of Solomon 5:3: I had put off my garment; how could I put it on again? And this “with its practices,” every single one, so that no act of sin remains in you.

3:10 And have put on the new self, which is being renewed in knowledge of God after the image of its creator.

[The new man must be put on.]

Here he warns them to put on the newness of grace. Where he touches on the habit of newness in the putting on; the advantage, in the knowledge; the subject, in the image.

He says, therefore, “and have put on” in habit, namely of virtues, “the new self,” that is, the renewed mind, “which” new man, namely, “is being renewed in knowledge of God” by growing, namely more and more in the knowledge of God. 2 Corinthians 4:16: Though our outer self is wasting away, our inner self is being renewed day by day. “After the image of him,” that is, which renewal takes place according to the image of God; that is, in the reason or mind, which is the image of God. Augustine: The mind is the highest thing in the soul, having the image of God in the power of knowing, and the likeness in the power of loving. Or “after the image of God,” that is, what I am saying and warning is according to the image of God, that is, agreeable to reason, which is the image, because to all men is naturally implanted the knowledge of the true, and the love of the good, according to Boethius. Of God (I say) “who created him,” namely the new man. For the outer man, that is, the body, He formed from the mud, but the inner man He made out of nothing; and thus He created him. A similar passage is found in Ephesians 4:22: To put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires.

3:11 Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.

[The difference of states united in Christ.]

Here he subjoins the common dignity of this newness; where first he excludes manifold exterior difference; second, he posits simple interior conformity: But all things.

He says, therefore, “Here” in which, namely the new man, “there is not male and female,” that is, the difference of sex which is considered according to the body, “Greek and Jew,” that is, difference of race, “circumcised and uncircumcised,” that is, difference of rite, “barbarian and Scythian,” that is, difference of nation; for the Scythians are peoples. “Slave and free,” that is, difference of condition. Hence because of these things no one is more worthy, or less worthy, with respect to God, because with respect to the inner man, no exterior diversity prejudices another: but “Christ is all, and in all,” that is, the cause of all parts of the new man, and He dwells in all the faithful.

Question

A question is raised here regarding the phrase: “Things that are above.”

• The Gloss: Not by location, but by the merit of their excellence.
• Against this: Heavenly things are above even by location.
• Response: He is speaking of spiritual things, not bodily ones.

Likewise regarding the phrase: “Which is idolatry.”

• The Gloss: Covetousness is to be fled as much as idolatry, to which it is a similar and equal vice.
• Against this: Idolatry destroys the foundation, namely faith; covetousness does not.
• Response: It is called a similar and equal vice to idolatry, not absolutely, but in a certain respect, because a covetous man in a certain way serves money, just as an idolater serves an idol, by placing his hope and love in money.

Likewise regarding the same passage: The Gloss: Covetousness is the root of all evils.

• Against this: It is not the root of its opposite, namely prodigality.
• Response: He is speaking of covetousness broadly, which is the desire for any mutable good; not strictly, which is the desire for possession.

Likewise regarding the phrase: “Do not lie,” He forbids sometimes to lie, and especially to lie continually.

• Against this: Not every lie is forbidden, because not every lie is a mortal sin.
• Response: The Gloss is speaking of a lie, not just any lie, but a pernicious one. Or it is better to say that he takes the prohibition broadly, so that it includes even the restraining of venial sins, not strictly.

Likewise regarding the phrase: “Seeing that you have put off the old self.”

• The Gloss: The habit of sins.
• Against this: Sin is not a habit, but a privation.
• Response: Just as privation does not have existence in nature, but in reason or consideration, so sin is not a habit of nature, but of reason, because it expresses what it expresses by way of a quality remaining in the soul.

Likewise regarding the phrase: “With its practices.”

• The Gloss: So that not even an act of sin is occasionally present.
• Against this: This is impossible, that a man not occasionally sin in act.
• Response: He is speaking of the act of mortal sin, insofar as it is a sin absolutely, not of the act of a venial sin.

Likewise regarding the phrase: “After the image of God.”

• The Gloss: It is not the same image which is renewed in the knowledge of God, and the one according to which the first man was made, not the woman.
• Against this: The image of God is nowhere except in the mind, according to Augustine. But the mind is indifferently the same in man and woman, therefore the image is too.
• Response: An image is the express representation of something, according to its exterior aspects. As Richard of St. Victor says in his book On the Trinity. The representation [page 573] of God, according to exterior aspects, that is, according to relation outwardly, is twofold: either according to a comparison to what is proper (i.e., the persons), and such is an image properly speaking; or according to a comparison to what is appropriated (i.e., creatures), and such is not an image properly, but broadly. In the first way, the image is in the mind alone, and is common to man and woman; in the second way, it was in the first man alone, because he is the principle (source) of all men, just as God is of all things.

[The old man must be put off.]

Note here that the old man must be put off like a tunic:

1. First, because it is stained, which infects the soul by staining it. Canonical epistle of Jude v. 23: Hating even the garment spotted by the flesh.
2. Second, because it is bloodied, because it kills a man by slaying him. Genesis 37:31: Then they took Joseph’s robe and slaughtered a goat and dipped the robe in the blood.
3. Third, because it is small, because it is not sufficient for keeping warm and cherishing. 1 Samuel 2:19: And his mother used to make for him a little robe.
4. Fourth, because it is torn, because it fails, drawing the soul to failure. 2 Samuel 13:19: And Tamar put ashes on her head and tore the long robe that she wore.

It must be noted regarding the phrase “Seeing that you have put off the old self”, that stripping is manifold:

1. One which nature fears, namely of the soul from the body. Concerning which, 2 Corinthians 5:4: We would rather not be unclothed, but further clothed, so that what is mortal may be swallowed up by life. Thus an artisan is stripped of his tool, a bundle of its covering.
2. Another which violence inflicts, namely of fortune from its possessor. Concerning which, 2 Maccabees 9:2: Antiochus attempted to strip the temple and oppress the city. Thus an animal is stripped of its skin.
3. A third which guilt causes, namely of grace and virtues from the mind. Concerning which, 1 Samuel 31:9: They cut off Saul’s head and stripped off his armor. Luke 10:30: A man was going down. Thus a field is stripped of value; a tree, of its flower into fruit.
4. A fourth which penance demands, namely of guilt from the sinner. Concerning which here: Seeing that you have put off the old self. 1 Samuel 19:24: Saul stripped off his clothes. Thus a pig is stripped of mud; a deer, of its skin.
5. A fifth which mercy elicits, namely of temporal substance from oneself: 1 Samuel 18:4: Jonathan stripped himself of the robe that was on him and gave it to David. Thus Martin was stripped of his cloak; an ear of grain, of its seed.
6. A sixth which sacred scripture advises, namely of earthly things from the will. Concerning which, Song of Solomon 5:3: I had put off my garment; how could I put it on again? Thus a swimmer, thus a traveler, are stripped of their garments.
7. A seventh which prudence dictates, namely of expenses from the people: 2 Corinthians 11:8: I robbed other churches by accepting support from them. Thus a sheep is stripped of its fleece.
8. An eighth which divine justice executes, namely of grace and glory from the impenitent. Hosea 2:3: Let her put away her whoring from her face, lest I strip her naked. Thus a lazy man is stripped of his field or vine.
9. A ninth which the grace of Christ performed, namely of hell from the Fathers. Above, 2:15: Disarming the principalities and powers. Thus a thief is stripped of another’s property. The first belongs to all wayfarers; the second, to the powerless; the third, to those sinning; the fourth, to the penitent; the fifth, to those progressing; the sixth, to the perfect; the seventh, to prelates; the eighth and ninth, to God.

3:12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,

Above he warned them to avoid evil; here he warns them to perform good; and first, the good ordering one toward his neighbor; second, the good ordering one toward God: And be thankful. In the first part, he warns them first to those things which create a good order toward one’s neighbor; second, to those things which nourish it: Bearing with one another; third, to those things which perfect it: And above all these; fourth, to those things which manifest it: And let the peace of Christ rule. Now, to perform good works, he implies three alluring things, namely: fruit, state, and habit. Fruit, because otherwise we would be naked, therefore he says, Put on; state, because we are the servants and friends of a great Lord, therefore we ought to be well dressed, therefore he adds, as chosen ones; habit, because it is a virtue of the soul, therefore he adds, compassionate hearts, etc.

[The garments of holiness.]

He says, therefore, “Put on,” as if to say: because Christ is all and in all; “then” O you Colossians who are, “as,” that is, truly, not simulating, according to the Gloss, “God’s chosen ones,” through eternal predestination, “holy,” through the participation in the sacraments, “and beloved” through present justification; so the Gloss explains. Or “chosen” by faith, “holy” by hope, “beloved” by charity. Or “chosen” by calling, “holy” by justification, “beloved” by glorification. And those whom he called he also justified, and those whom he justified he also glorified (Rom 8:30). You, therefore, who are such, “put on,” as if with a spiritual garment, “compassionate hearts,” that is, affectionate mercy, "hearts" (literally bowels), not just the skin; that is, a simulated mercy, like hypocrites. Concerning whom Hosea 6:4: Your love is like a morning cloud, like the dew that goes early away. Put on (I say) “kindness,” that is, sweetness of mind toward doing good. Ephesians 4:32: Be kind to one another, tenderhearted. “Humility,” namely of heart, and of work for obeying, Matthew 11:29: Learn from me, for I am gentle and lowly in heart. “Meekness” (modesty), to preserve moderation in all your works. Philippians 4:5: Let your reasonableness (modesty) be known to everyone. “Patience,” to endure adversities with a calm mind. Luke 21:19: By your endurance you will gain your lives.

Behold the due and sufficient order toward another. Because either one looks to an inferior, thus “mercy;” or a superior, and thus “humility;” or a benefit, thus “kindness;” or an injury, thus “patience;” or any neighbor whatsoever, thus “meekness.” Happy is he in whom there is mercy without avarice; kindness without envy; humility without pride; meekness without sloth; patience without anger. Therefore, these five spiritual garments take away [page 574] the nakedness of the five spiritual vices.

Note here, that this garment, namely of virtues, has four conditions on account of which it ought to be put on. For it is a garment that protects, warms, covers, and adorns.

1. First, because it protects: One clothed in this garment will not fear the darts of the devil. Ephesians 6:11: Put on the whole armor of God, that you may be able to stand against the schemes of the devil.
2. Second, because it warms: One clothed in it will not fear the cold of hell. Proverbs 31:21: She is not afraid of snow for her household, for all her household are clothed in scarlet (double garments).
3. Third, because it covers: One clothed in it will not fear confusion on the day of judgment. Revelation 16:15: Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed.
4. Fourth, because it adorns: One clothed in it will not fear exclusion from the marriage feast of paradise. Like that man in Matthew 22:12: Friend, how did you get in here without a wedding garment?

3:13 Bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.

Here he warns them to those things which nourish a good order toward one’s neighbor. Where he warns them, first, to bear burdens; second, to remit offenses: And forgiving; third, to take an example from Christ in these things: As Christ.

[The pardoning of injuries by the example of Christ.]

He says, therefore, “bearing,” as if to say: thus put on: you, I say, “bearing with one another,” namely the burdens of your neighbors, and especially the strong bearing the burdens of the weak. Romans 15:1: We who are strong have an obligation to bear with the failings of the weak. Galatians 6:2: Bear one another’s burdens. “And forgiving,” that is, remitting sins and injuries “each other,” one person, namely, to another. Sirach 28:2: Forgive your neighbor the wrong he has done, and then your sins will be pardoned when you pray. Forgiving (I say), “if one has a complaint against another,” that is, matter for a complaint, “as,” that is, as purely and entirely, “the Lord” namely Christ “has forgiven you” gratuitously, namely by remitting committed sins, “so you also” must mutually remit sins.

3:14 And above all these put on love, which binds everything together in perfect harmony.

[Charity must be emulated above all things.]

Here he warns them to that which perfects order toward one’s neighbor, namely to charity; where charity is commended, because it is superior in dignity, hence he says and above all these; more precious in utility, hence he says love (charity); more simple in unity, hence he adds, which binds everything together in perfect harmony (which is the bond of perfection).

He says, therefore, “above all,” as if to say: keep all these things, “but above all these, have charity.” 1 Peter 4:8: Above all, keep loving one another earnestly. Or “have charity, which is above all these.” 1 Corinthians 13:13: But the greatest of these is love. And 12:31: And I will show you a still more excellent way. “Which” gift, namely of charity, “is the bond of perfection,” because it binds together simultaneously all things that pertain to perfection. Dionysius: "We understand love, whether divine, or human, or angelic, or animal, or natural, as a certain unitive virtue."

Note here, that the bond of charity is a bond that is:

• Sweet. Matthew 11:30: For my yoke is easy.
• Strong. Song of Solomon 8:6: For love is strong as death.
• Salutary. Sirach 6:31: Her fetters are a saving binding.
• Indissoluble. Romans 8:35: Who shall separate us from the love of Christ?

This bond bound man to man through concord; man to angel through friendship; God to man through the Incarnation; man to God through reconciliation.

3:15a And let the peace of Christ rule in your hearts, to which indeed you were called in one body.

Here he warns them to those things which manifest a good order toward one’s neighbor, namely to peace. Where peace is commended from its origin, because of Christ; from its work, because let it rule; from its dignity, because to which you were called; from its utility, because in one body.

[The state of peace.]

He says, therefore, “and the peace of Christ,” that is, which Christ had in Himself. Psalm 120:6-7: I am for peace, but when I speak, they are for war. Or “the peace of Christ,” which He made between God and man. Ephesians 2:14: For he himself is our peace. Which He commanded to men. John 14:27: Peace I leave with you; my peace I give to you. “Let it rule” (exult), effectively, that is, let it be the cause of exultation, and make you exult. And this “in your hearts,” not only on your lips, like the one concerning whom Jeremiah 9:8 says: He speaks peaceably to his neighbor with his mouth, but in his heart he plans an ambush for him. Philippians 4:7: And the peace of God, which surpasses all understanding, will guard your hearts. “In which,” namely in having and preserving the peace of Christ, “you were called.” 1 Corinthians 7:15: God has called you to peace. Called (I say) and through it placed “in one body” of the Church, For we all are one body in Christ (1 Cor 10:17). And therefore we ought to have peace, as members of one body.

3:15b And be thankful.

Above he warned them to the performance of good ordering one toward his neighbor; here he warns them to the performance of good ordering one toward God. Where he warns them to six things:

1. First, to the recognition of God’s benefits;
2. Second, to the meditation of the Scriptures: The word of Christ;
3. Third, to the edification of oneself and others: Teaching and admonishing;
4. Fourth, to internal devotion: Singing with grace;
5. Fifth, to the glorification of God: And whatever you do;
6. Sixth, to thanksgiving: Giving thanks.

[Gratitude to God.]

He says, therefore, “and be thankful,” as if to say: thus you have all these goods in you, and concerning all these things “be thankful,” namely to God the giver, because, as it is said, Sirach 29:20 (Vulgate): The ungrateful in mind has forsaken him who delivered him.

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3:16a Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom,

[The meditation on the Word of God and the law.]

Here, second, he warns them to the meditation on the Scriptures, which we ought to meditate on continually; hence he says let it dwell in you; usefully, hence he says richly; manifoldly, hence he adds, in all wisdom.

Happy is he who meditates on the law of the Lord opportunely, fruitfully, and studiously.

He says, therefore, “the word of Christ,” that is, the doctrine of the Gospel, which is specifically the word of Christ, because it proceeded from His mouth, “let it dwell in you,” through constant meditation on it, and this “richly;” that is, not only for our own edification, but also for the edification of others. Let it dwell (I say) “in all wisdom,” that is, in the understanding of all the Scriptures, so that you may have the understanding of all the Scriptures. Philippians 2:15-16: Among whom you shine as lights in the world, holding fast to the word of life.

3:16b Teaching and admonishing yourselves, singing psalms and hymns and spiritual songs,

[Spiritual exercise.]

Here he warns them to the edification of themselves and others. Where he touches, first, on the form of edifying, namely teaching the ignorant, admonishing the lazy; second, the matter: In psalms.

He says, therefore, “teaching” through the word, namely of Christ dwelling within, “yourselves,” that is, one another concerning unknown things, so that the one who knows teaches the ignorant, “and admonishing” concerning those things which pertain to morals, and this “in psalms,” which pertain and admonish to good action, and “hymns” pertaining to the praise of God and inciting to devotion, “and spiritual songs,” dealing with eternal goods, and showing heavenly joy. A similar passage is found in Ephesians 5:19.

3:16c With thankfulness (grace) in your hearts to God.

[Internal devotion.]

Here he warns them to internal devotion; where he touches on the root of devotion: With grace; the act: singing; the subject: in your hearts; the object: to God.

He says, therefore, you, I say, “with grace,” that is, in the consideration of God’s benefits toward you, “singing in your hearts,” not only with your lips, like those of whom Isaiah 29:13 says: This people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men. And this “to God” or “to the Lord,” that is, to the honor of the Lord.

Happy is he who serves in this way, namely devoutly, joyfully, attentively, and uprightly. Therefore in grace, devotion is shown; in singing, exultation; in the heart, attention; in the Lord, uprightness.

3:17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ, giving thanks to God the Father through him.

Here he warns them to the glorification of God; where first he distinguishes the manifold action of men; second, he directs intention concerning this action: In the name of the Lord.

[All things must be directed to the glory of God through Christ in thanksgiving.]

He says, therefore, “whatever,” as if to say: thus praise God, not only with your mouth, but “whatever you do, in word or deed, everything,” even thoughts, not only words and deeds, “in the name of the Lord Jesus Christ,” that is, to the glory of Christ, not your own, supply: do this. Or “whatever you do in word or deed” do “everything,” that is, perfect things “in the name of the Lord Jesus Christ,” that is, to the glory of Christ, namely attributing everything to God. For a thing is perfect when it attains its end. 1 Corinthians 10:31: So, whether you eat or drink, or whatever you do, do all to the glory of God. You, I say, “giving thanks to God the Father,” that is, to Him who is God by essence, and Father by property, from whom all good things proceed. James 1:17: Every good endowment and every perfect gift is from above. And this “through him,” namely through Christ, through whom the Father gives all things.

Question

A question is raised here regarding the phrase: “Put on then.”

• Against this: Virtues are from God alone, not from us.
• Response: They are from God effectively; they are from us preparatively.

Likewise regarding the phrase: “Forgiving each other.”

• The Gloss: He who abstains from illicit things has praise; but he who restrains himself from licit things has both praise and reward.
• Against this: To abstain from illicit things is a part of justice, therefore it is meritorious.
• Response: The Gloss is speaking of the accidental and special reward which is owed to works of supererogation; not of the essential and common reward.

Likewise regarding the phrase: “And above all these put on love.”

• The Gloss: One must study more that virtue which is greater among them all, namely charity.
• Against this: Matthew 1:2: Abraham became the father of Isaac, etc. The Gloss says: Faith generates hope; hope, charity; therefore faith is the mother of charity, therefore it is greater.
• Response: Faith is greater according to the authority of origin; but charity is greater according to the perfection of dignity.

Likewise regarding the phrase: “Which binds everything together in perfect harmony.”

• The Gloss: The others make a man perfect; charity binds them all, lest they depart.
• Against this: Humility is the guardian of the virtues.
• Response: Humility guards by drawing one back from the corruptive principle, namely from pride; but charity guards by joining one to the conservative principle, namely to the highest good.

Likewise regarding the phrase: “And the peace of Christ.”

• The Gloss: For one can be said to have peace, and not have charity; but charity always has peace.
• Against this: Isaiah 57:21: There is no peace for the wicked; therefore there is never peace without charity.
• Response: The Gloss is speaking of exterior peace, not of interior peace.

Likewise regarding the phrase: “In all wisdom.”

• The Gloss: So that you may have the understanding of all the Scriptures.
• Against this: There is no one who understands all the Scriptures.
• Response: He is not speaking of all Scriptures generally, but of the canonical ones specifically, of all of which anyone can have an understanding imperfectly, even if not perfectly; or in the universal, not in the particular, by knowing the things toward which all Scripture is principally ordered.

Likewise regarding the phrase: “And whatever you do.”

• The Gloss: We are bound to order all things to God.
• Against this: Therefore whoever does not so order, sins mortally; therefore he who sleeps, not ordering it to God, sins either venially or mortally.
• Also, if this is so: Therefore no work is indifferent.
• Response: We ought to order all things to God, either in act or in habit, that is, to do such things which are capable of being ordered. Or we are bound, either by an obligation of congruity, or of necessity. To the second objection. Response: Although no deliberative work, according to a certain respect in comparison to the worker, is indifferent; nevertheless in its genus something is indifferent.

Likewise regarding the same passage: The Gloss: Do everything, that is, the perfect thing.

• Against this: No one is bound to works of perfection.
• Response: The Gloss is speaking of the perfection of sufficiency, not of superabundance. Or, it is a counsel, not a precept.

3:18 Wives, submit to your husbands, as is fitting in the Lord.
3:19 Husbands, love your wives, and do not be harsh with them.

[The spiritual concord of the family: 1. Between spouses.]

Above he laid down a general exhortation to everyone; here he sets down a specific admonition for certain persons. And first, according to the order of husbands and wives; second, of children and parents: Children, obey your parents; third, of slaves and masters: Slaves, obey in everything. In the first part, first the admonition to wives is set down; second, to husbands: Husbands, love your wives.

[The rule of obedience for wives.]

He says, therefore, “Wives,” as if to say: you all, generally, do this, and specifically you “wives, submit to your husbands, as is fitting,” that is, as perfectly as God commanded. And this “in the Lord,” that is, in those things which are according to the Lord, not against Him. Ephesians 5:22: Wives, submit to your own husbands. Therefore, he prescribes obedience to wives: “Submit.” He appends the reason: “As is fitting.” He limits the rule: “In the Lord.” And you “husbands, love your wives” in affection, “and do not be harsh with them,” in effect, that is, bitter and austere. Sirach 4:30 (Vulgate): Do not be like a lion in your house. He gives two examples of this love in Ephesians 5:25: Husbands, love your wives, as Christ loved the church, in affection: and as their own bodies, in effect.

3:20 Children, obey your parents in everything, for this pleases the Lord.

[2. Between children and parents.]

Here the admonition to children and parents is subjoined. And first to children; second to parents: Fathers, do not. In the first part, he first warns children to obey; second, he subjoins the duty of obeying: For this pleases; third, the term of obedience: in the Lord.

He says, therefore, “Children, obey your parents in everything.” A similar passage is found in Ephesians 6:1: “For this is right,” namely He who commands this. Exodus 20:12: Honor your father and your mother, that your days may be long in the land.

3:21 Fathers, do not provoke your children, lest they become discouraged.

Here he warns parents. Where first the admonition is set down; second, the reason for the admonition: Lest they become discouraged.

He says, therefore, and you “fathers, do not provoke,” namely against yourselves, “your children to anger,” by treating them too harshly, “lest they become discouraged,” not being able, namely, to endure it any longer. A similar passage is found in Ephesians 6:4: Fathers, do not provoke your children to anger.

It must be noted, regarding the phrase, “Wives, submit,” that a woman owes a man eight things:

1. First, the love of the mind. Tobit 10:13 (Vulgate): Instructing her to love her husband.
2. Second, fidelity to the marriage bed. Romans 7:2: Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. Sirach 40:19 (Vulgate) on the phrase: A blameless wife is counted.
3. Third, fear in offenses. Ephesians 5:33: Let the wife see that she respects (fears) her husband.
4. Fourth, subjection in obsequies. Genesis 3:16: You shall be under your husband’s power. And similarly here: Wives, submit. And rightly so, because, If a woman has the primacy, she is contrary to her husband (Sir 25:30).
5. Fifth, obedience in commands. 1 Peter 3:6: Sarah obeyed Abraham.
6. Sixth, reverence in words. Hence Sarah called Abraham Lord. Genesis 18:12: After I am worn out, and my lord is old.
7. Seventh, partnership in cohabitation. 1 Corinthians 7:10: I give this charge: the wife should not separate from her husband. Matthew 5:32: But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, etc. Which is similarly understood concerning the wife.
8. Eighth, assistance in cooperation. Genesis 2:18: It is not good that the man should be alone; I will make him a helper fit for him.

3:22 Slaves, obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord.

Here he sets down the admonition to slaves and masters; and first to slaves; second to masters: Masters, treat your slaves justly. In the first part, he teaches them, first, in what they must serve; second, how: not by way of eye-service; third, with what mind: Whatever you do; fourth, for what reward: Knowing that from the Lord; fifth, by what duty: You are serving the Lord Christ. Sixth, with what patience: For the wrongdoer will be paid back.

[3. Between slaves and Masters.]

He says, therefore, “slaves, obey in everything” which, namely, are according to God: for sin is not included in "everything", because sin is nothing, according to Augustine: and men become nothing when they sin, “those who are your earthly masters,” that is, the bad ones, not only the spiritual and good ones. 1 Peter 2:18: Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. You, I say, “not by way of eye-service,” that is, only in their presence, where the bodily eye sees, but also in their absence, “as people-pleasers,” that is, wishing to please men and not God; since God scatters the bones of those who please men (Ps 53:5). A similar passage is found in Ephesians 6:5, etc. “But with sincerity of heart,” that is, with a simple and pure intention. Sirach 1:14 (Vulgate): Woe to the double heart. You, I say, “fearing the Lord,” whom you cannot deceive. Galatians 6:7: God is not mocked.

It must be noted regarding the phrase: “Slaves, obey:” Slaves must serve their masters in three ways; faithfully, simply, and reverently:

1. First, faithfully, so that there is fidelity in deed. Concerning which Sirach 33:31: If you have a good (that is, faithful) servant, let him be to you as your own soul. Matthew 24:45: Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Ambrose: If he is faithful in this service, he will merit the Lord.
2. Second, simply, so that there is simplicity in the mind, as here. And Ephesians 6:5: Obey your earthly masters with fear and trembling, with a sincere heart. And John 2:5: Do whatever he tells you. Hence Ambrose: Since God cannot be served otherwise than with a pure heart (for He foresees the hidden things of minds), He commands that men must also be served in this way: for he who serves by way of eye-service does something else in secret: but he who serves from the heart is such on the outside as he is on the inside.
3. Third, reverently, so that there is reverence in the manner. Concerning which Matthew 22:21: Render to Caesar the things that are Caesar’s, and to God the things that are God’s. Because Ecclesiasticus 32:14: Because of reverence, good favor will come to you. Hebrews 12:28: Let us offer to God acceptable worship, with reverence and awe. We have an example in the Lord Jesus Christ. Who became obedient to God the Father, taking the form of a servant (Phil 2:7). And Hebrews 5:7: He was heard because of his reverence. Ambrose: To make them prompt and faithful in their obedience, He promises that they will receive the reward for these good works from God in the kingdom of Christ.

Behold how He served: thus one must serve faithfully, simply, and reverently, so that there is fidelity in the deed; simplicity in the mind; reverence in the manner.

[The happy servant.]

Happy therefore is the servant of Christ, whose action is faithful; whose intention is right; whose composure is humble.

3:23 Whatever you do, work heartily, as for the Lord and not for men,

[Masters must be served as if God.]

Here he teaches with what mind one must serve. And first he teaches with what mind, namely voluntary; second, the reason for this is subjoined: As for the Lord.

He says, therefore, “whatever you do” in serving your masters, “work heartily,” that is, voluntarily, not out of fear of punishment, “as for the Lord, and not for men,” that is, as if you were working or serving the Lord, not men, who attends to the mind more fundamentally than to the hand. 1 Samuel 16:7: But the Lord looks on the heart. This is against certain Religious, who keep their institutes in the presence of the Prelate, but not in his absence: these do not intend to please God, but they fear men.

3:24 Knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.

Here he teaches for what reward one must serve; where he touches on three things concerning possessing future glory; a just title: From the Lord you will receive; a worthy merit: The reward; the highest reward: Of the inheritance, namely eternal.

[The reward of service rendered to Christ.]

He says, therefore, thus work heartily “knowing that” for your work “from the Lord” general of all, even if not from your master, “you will receive the inheritance as your reward” eternal, namely when it will be said to any good servant: Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master (Matt 25:23). And he does not say, you will receive wages, as servants, but an inheritance, as sons, for then you will be sons, no longer servants. And because you are going to receive a reward through such an inheritance, “serve the Lord Christ” also the Lord of those who rule, even beside and above other masters, in those things which He commands and orders. Psalm 2:11: Serve the Lord with fear, and rejoice with trembling.

3:25 For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.

Here, finally, he teaches with what patience one must serve; where concerning injury he touches, first, on the action; second, on the vengeance: Will be paid back; third, on the avenger in the deed: There is no partiality. In the action, injury; in the vengeance, justice; in the avenger, impartiality toward persons.

[Just vengeance from God without partiality.]

He says, therefore, “For he who,” as if to say: thus one must serve, and not give it up because of the cruelty of masters, “for” because “he who does wrong,” whether slave or master, “will receive” from the Lord “for the wrong he has done.” For the Lord executes justice for the oppressed, “and” this, supply: indifferently to anyone whatsoever, because “there is no partiality with God,” so that He would punish the poor but not the rich; the slave, but not the master; the subject, but not the prelate. Acts 10:34: Truly I understand that God shows no partiality. Wisdom 6:7: He will not stand in awe of anyone’s greatness, etc. For he himself made the small and the great, and he provides for all alike.

Question

A question is raised here regarding the phrase: “Children, obey your parents in everything.” Therefore [page 578] a son is bound to obey a parent commanding him to enter Religion.

• Against this: Entering Religion is a matter of will, not of necessity.
• Response: By "in everything," understand it not generally, but only regarding those things which pertain to paternal power.

Likewise regarding the phrase: “Whatever you do, work heartily.”

• The Gloss: Simulated equity is not equity, but doubled sin; therefore it is worse to sin secretly than manifestly.
• Against this: It is customary to say: "If not chastely, at least cautiously."
• Response: A sin can be hidden with a twofold intention: either to seek praise, and this is evil; or to avoid one’s own confusion or the corruption of others, and this is not evil. He is speaking of the first here.

Likewise regarding the phrase: “There is no partiality with God.”

• Against this: Malachi 1:2-3: I have loved Jacob, but Esau I have hated.
• Response: There is no partiality of persons where one, namely Esau, is justly damned, and the other, namely Jacob, is mercifully delivered.

4:1 Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.

[A just wage must be given to slaves.]

Having dealt with the admonition to slaves, he here subjoins the admonition to masters; where first he sets down the admonition; second, the motive for its execution: Knowing that.

He says, therefore; “Masters” as if to say: thus you slaves ought to conduct yourselves toward your masters. And you “masters, treat your slaves justly” on account of their service “and fairly” on account of a common nature, so that you consider them almost equal to you, and do not compel them to vile tasks. Sirach 7:21: Let a sensible servant be as dear to you as your own soul. And in the same place: Do not wrong a servant who works faithfully.

Augustine: Even if our righteous forefathers had slaves, they so administered domestic peace that, according to this, they distinguished the lot of children from the condition of slaves in temporal goods: but for the purpose of worshiping the Lord, in whom eternal goods are to be hoped for, they cared for all the members of the household with equal love. Natural order prescribes this in such a way that the name "fathers of the family" arose from here; and it became so widely popular that even those who rule unjustly rejoice to be called this: but those who are true fathers of the family care for all in their family as for children for the purpose of worshiping and serving God, desiring and hoping to come to the heavenly home, where the duty of commanding mortals will not be necessary: because the duty of caring for those who are already happy in that immortality will not be necessary. Until that is reached, fathers ought to endure that they rule more than slaves ought to endure that they serve.

“Knowing that you also,” just like them, “have a Master in heaven,” who will demand such things of you as you demand of your slaves. Matthew 7:2: For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Ambrose: Let masters demand such services from their slaves as they themselves wish to be demanded of them by their common Master: for when they themselves do not serve God as is fitting—who they do not deny has power over all, and whose daily gifts are exhibited for human use through the ministries of creation—they demand such heavy services from their fathers (not to mention their brothers) that they cannot be borne, not considering in their mind that they themselves too, willing or not, are slaves, and they should see of what merit they are.

4:2 Continue steadfastly in prayer, being watchful in it with thanksgiving.

Above he laid down, first, an exhortation to everyone generally; second, to certain persons specifically; here, thirdly, he returns to the general exhortation; where he warns them first to prayer for the Church of the Faithful; second, to the conversion of unbelievers: Walk in wisdom; third, he subjoins the occasion for praying, notifying them of his own state: Tychicus will tell you all about my activities. In the first part, he warns them first to pray for everyone generally; second, for himself specifically: At the same time, pray also for us. In the first part concerning prayer, he implies a threefold act; namely to continue steadfastly, to be watchful, and to give thanks. To continue steadfastly, for obtaining future goods; to be watchful, for preserving present ones; to give thanks, for past ones already obtained.

[The zeal of prayer and thanksgiving.]

He says, therefore, “in prayer,” as if to say: thus I warned you individually, and I also warn you all commonly, “continue steadfastly in prayer,” namely by praying continually, to obtain future goods. Sirach 18:22: Let nothing hinder you from praying always. And Luke 18:1: They ought always to pray and not lose heart. You, I say, spending the night literally in prayer. Luke 6:12: Jesus went out to the mountain to pray, and all night he continued in prayer to God. Or “being watchful in it,” that is, solicitous, and not lazy. 1 Peter 4:7: Brothers, be self-controlled and sober-minded for the sake of your prayers. You, I say, remaining “with thanksgiving,” for past goods already obtained. For prayer for things to be obtained will best accompany it; and for things obtained, thanksgiving. Hence Chrysostom: Let this be your task and duty, to give thanks in your prayers, both for manifest things and for hidden things; both for things done to those who are willing, and for things done to those who are unwilling; both for the kingdom, and for hell; both for affliction, and for recreation. For this is the custom of the Saints: to pray and give thanks for common benefits.

4:3 At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison—
4:4 That I may make it clear, which is how I ought to speak.

Here he warns them to pray for himself specifically; where first he commends himself to their prayer; second, he shapes the prayer: That God may open. Where concerning the preaching of the word of God, for which he prays, he touches on a fourfold cause: the efficient: That God may open to us a door for the word; the material: To declare the mystery of Christ; the formal: That I may make it clear; the final: How I ought.

[The suffrage of prayer.]

He says, therefore, “Thus continue steadfastly, praying at the same time, also” that is, even “for us,” pray in common prayer for all, because the more common a prayer is, the better it is. Or “at the same time,” that is, unanimously and in concord, because the prayer of many is more easily heard. When the Apostles were praying at the same time, the Holy Spirit descended, Acts 2:4. In this the humility of the Apostle is implied, who, although he was of such great perfection, was not ashamed to beg the suffrages of prayers from his inferiors. 1 Thessalonians 5:25: Brothers, pray for us. Praying (I say) “that God may open to us.” For he opens, and no one shuts (Rev 3:7). “A door for the word,” that is, my mouth, “to declare,” many and great things, according to the Gloss. 2 Corinthians 6:11: We have spoken freely to you, O Corinthians; our heart is wide open. May He open (I say) to declare “the mystery of Christ,” that is, to preach and expound the mystery of the Incarnation and Passion, and such things: Ephesians 6:18-19: Pray for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, “on account of which” work, namely of preaching, “I am also in prison,” at Ephesus. 2 Timothy 2:8-9: Remember Jesus Christ… as preached in my gospel, for which I am suffering, bound with chains as a criminal. To declare it (I say) in such a way, “that I may make it clear” to believers, even if it is hidden from unbelievers, 2 Corinthians 4:3: And even if our gospel is veiled, it is veiled to those who are perishing. That I may make it clear (I say), “thus” namely, constantly, prudently, and effectively, “as I ought,” who am such a great Apostle, “to speak.” Micah 3:8: But as for me, I am filled with power, with the Spirit of the Lord, and with justice and might, to declare to Jacob his transgression and to Israel his sin.

Chrysostom: He was in chains with evildoers and scoundrels; with captives, with parricides, assassins, and murderers. The Teacher of the world, who ascended into the third heaven, who heard secret and ineffable words, was bound; but then his course was swifter. Behold his constancy; in judgment, behold his prudence; and in virtue, behold his efficacy.

[The object of preaching. / The mirror of the Preacher of the Word of God.]

Note, that a Preacher of the word of God must speak:

1. First, truthfully. 1 Thessalonians 2:3: For our appeal does not spring from error.
2. Second, clearly. Sirach 24:31 (Vulgate): Those who explain me will have eternal life.
3. Third, usefully. Romans 10:15: How beautiful are the feet of those who preach the good news!
4. Fourth, constantly. Acts 13:46: And Paul and Barnabas spoke out boldly (constantly).
5. Fifth, fervently. Being fervent in spirit, he spoke and taught accurately the things concerning Jesus (Acts 18:25).
6. Sixth, wisely. Psalm 37:30: The mouth of the righteous utters wisdom, and his tongue speaks justice.
7. Seventh, patiently. Psalm 92:14-15: They still bear fruit in old age… to declare that the Lord is upright.
8. Eighth, effectively. Romans 15:18: For I will not venture to speak of anything except what Christ has accomplished through me.

4:5 Walk in wisdom toward outsiders, making the best use of the time.

Here he warns them to the edification and conversion of unbelievers. Where he warns them to edify them: first, in the wisdom of conversation; second, in the grace of speech: Let your speech always; so that they may edify both by the example of life and by the word of grace. Concerning conversation, he implies four things; namely the act: Walk; against the lazy. The manner: In wisdom; against fools. The motive: Toward outsiders; against the infamous. The advantage: Making the best use of the time; against the inconstant.

[Salutary example.]

He says, therefore, “in wisdom,” as if to say: not only pray for me, etc. But also you yourselves, “walk” by progressing, “in wisdom,” that is, in knowledge: conversing cautiously and honestly. Augustine: For wisdom properly is about divine things; knowledge, about human things. For it teaches how to converse rightly in the midst of a crooked and perverse nation. Walk, I say, “toward those” namely to illuminate them “who are outsiders,” outside the Church: that is, to the Infidels, so that, illuminated by your example, they may be converted. 1 Thessalonians 4:12: So that you may walk properly before outsiders. 1 Peter 2:12: Keep your conduct among the Gentiles honorable.

Ambrose: One must act one way with the powerful of the world; another way with the middle class; and another way with the humble: again, another way with the gentle; another way with the angry. For when you yield to one who plots against the Lord’s words and is raging with the audacity of the times, you inflict injuries on the time, but you gain the person. You, I say, “making the best use of the time,” that is, acquiring for yourselves the opportunity to preach to them. Ephesians 5:15-16: Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. “Making the best use of the time,” The Gloss: This means: the present time is short. However, he was not saying this so that he wanted them to be fickle, hypocrites, and simulators: for this is not a mark of wisdom, but of madness.

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

Here he warns them to edify in the grace of speech; where he persuades them of three things: namely, the grace of preaching; the discretion of preaching: Seasoned with salt; the necessity of discretion: So that you may know how.

[The discretion of speech and conversation.]

He says, therefore, “your speech,” as if to say: thus you should make the best use of the time, and having the time, by preaching to them “let your speech be gracious,” that is, such that it is pleasing to the hearers; or “in grace,” being preached: not in the law: “let it always be seasoned” with the salt of discretion: for an unsalted speech does not refresh. Job 6:6: Can that which is tasteless be eaten without salt? Leviticus 2:13: You shall season all your grain offerings with salt.

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Hence Chrysostom: Let your speech be seasoned with salt, so that it is not full of hypocrisy and simulation: for this is not with grace, nor is it seasoned with salt. Just as if it is necessary to worship without danger, do not refuse. If it is a time for speaking placidly, do not consider that matter to be flattery. Do all things that pertain to honor, without piety being harmed. For one must answer a prince in one way, and him who is subject to another’s command in another way: a rich man in one way, a poor man in another. Why? Because the minds of the rich and of Princes are weak, as those who swell and dissipate: from which it happens that one must lower and accommodate oneself more. But the minds of the poor, and of those who are subject to another, are more solid and prudent. Wherefore here too one must use greater freedom of speech, looking to one thing, namely edification.

Let it be, I say, seasoned with salt, in such a way, “so that you may know how you ought to answer each person,” in different ways: namely according to the diversity of persons: one way to the wise man; another way to the fool. 1 Peter 3:15: Always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you.

It must be noted, that six kinds of men are said to be outsiders: that is, outside the Church:

1. First, Pagans. 1 Corinthians 5:12: For what have I to do with judging outsiders?
2. Second, Jews. Matthew 12:47: Your mother and your brothers are standing outside: This is the saying of Jesus.
3. Third, Heretics. Psalm 31:11: Those who saw me in the law and the Gospel, fled from me, outside.
4. Fourth, Excommunicates. John 9:34: Jesus heard that they had cast him out (namely the blind man) outside.
5. Fifth, all the wicked (by merit, not by number). Revelation 22:15: Outside are the dogs and sorcerers and the sexually immoral.
6. Sixth, the damned. Matthew 13:48: They gathered the good into receptacles, but threw the bad away (outside).

4:7 Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord.
4:8 I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts,

Here he posits the occasion for praying, signifying his state to them through two disciples, whom he commends; first Tychicus; second Onesimus: With Onesimus. In the first part, he first posits the commendation of Tychicus who is sent; second, the twofold reason for sending him; the first, to visit them: I have sent him to you; the second, to console the visited: And that he may encourage.

[The commendation and legation of Tychicus.]

He says, therefore, “My activities,” as if to say: I have written these things to you; “but about my activities,” that is, the tribulations surrounding me on all sides, or “about my activities,” that is, touching me externally, not internally. 2 Corinthians 4:8: We are afflicted in every way, but not crushed. “Tychicus will tell you all.” For through him the Apostle sent this Epistle, and to the Ephesians through the same man. Hence Ephesians 6:21: So that you also may know how I am and what I am doing, Tychicus will tell you everything.

[A true fellow servant.]

Tychicus, I say, “a beloved” in love “brother” in faith “faithful minister” in preaching “and fellow servant” in the endurance of adversities. Fellow servant, I say, “in the Lord,” that is: on account of His Lordship. Happy is the teacher: in whom there is holy affection, which is noted in being beloved; sound knowledge, which is noted in being a brother; just action, which is noted in faithful ministry; voluntary suffering, which is noted in being a fellow servant; right intention, which is noted in the Lord.

Which Tychicus “I have sent to you for this very purpose,” that is: on account of this very thing “that you may know how we are,” on account of which you ought to be more cautious, “and” I also sent him to this end, that “he may encourage your hearts,” against the adversities and evils of this world. For this ought to be the duty of ambassadors, namely to console the hearts of the faithful: which is also why He sent the Spirit, the Paraclete. John 15:26: But when the Helper (Paraclete) comes, whom I will send to you from the Father.

4:9 And with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

Here he commends another disciple; first by his familiarity with him: because beloved; second by the fidelity of his office: because faithful brother; third by his cohabitation of place: because who is one of you. fourth by the legation of his ministry, because everything that has taken place here, etc.

[The commendation and legation of Onesimus.]

He says, therefore, “with Onesimus,” as if to say: thus I sent Tychicus: and this “with Onesimus, our beloved and faithful brother: who,” namely Onesimus, “is one of you.” For he was a servant of a Colossian here, namely of Philemon: who, departing from him and coming to Rome, was baptized by the Apostle, who also sent him back to his Lord with a letter, “who,” namely Onesimus: or rather both of them “will tell you everything that has taken place here,” both within us and by us, and therefore it was not necessary to write it.

Question

A question is raised here regarding the phrase: “To declare the mystery of Christ.”

• The Gloss: To expound that which is secret concerning Christ; namely His Nativity and Passion.
• Against this: If it was a secret, therefore it could not be expounded by them.
• Response: It was a secret to others, especially Infidels, although revealed to him by the Spirit.

Likewise regarding the phrase: “That I may make it clear.”

• The Gloss: Plainly.
• Against this: The strap of His sandal, that is, the manner of the union, cannot be untied. John 1:27: The strap of whose sandal I am not worthy to untie.
• Response: The reality is explicable, but not the manner. For it can be said plainly that it is so, but not how it is so.

Likewise regarding the phrase: “How you ought to answer each person.”

• The Gloss: Because one must answer a literate person in one way, an uneducated person in another, and other persons in various other ways.
• Against this: One must

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always answer according to the truth. For the truth of a question is always one.

• Response: Although the truth to be spoken is one, nevertheless the manner of speaking is diverse.
• Or it should be said, that one does not always have to answer according to the truth of the question, but always according to the truth of the conscience of the one answering.

4:10a Aristarchus my fellow prisoner greets you,

[The conclusion of the Epistle from the greeting in the name of many.]

This is the fourth principal part of this Epistle: in which after the greeting, thanksgiving, and instruction, he sets down the conclusion. Where he posits the greeting: first, through others; second, of others through them: Give my greetings to the brothers at Laodicea; third, of them through himself: The greeting. In the first part, he sets down in order six persons who greet them: first Aristarchus; second Mark: And Mark the cousin; third Jesus: And Jesus who is called Justus; fourth Epaphras: Epaphras greets you; fifth Luke: Luke greets you; sixth Demas: And Demas.

[1. Of Aristarchus the fellow prisoner.]

He says, therefore, “Aristarchus my fellow prisoner greets you,” that is, the partaker and companion of my labors.

Ambrose: Since it is necessary for us to walk among unbelievers, and to mix in conversations for the sake of worldly association: this is what he admonishes, that the conversation itself should be with wisdom because of the scandal of the Gentiles, lest they take an occasion through us to blaspheme, and be incited to persecute. For what need is there to speak with him whom you know to be intractable, and of an obstinate mind, ready to hurl insults? Therefore he warns this, that in a suitable time and place, and with great modesty, the words of Religion should be proposed.

Hence the same Ambrose says: Here Aristarchus is seen to be of good conversation and merit, who by his devotion to the Lord is designated as a partaker and companion of the Apostle’s labors.

4:10b And Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him),

[2. Of Mark, reconciled to Paul.]

Here he greets them on behalf of Mark, whom he notifies by name: because Mark; by family: because cousin; by a previous recommendation: because you have received.

[Who are called cousins.]

He says, therefore, “And Mark,” concerning whom in 2 Timothy 4:11: Get Mark and bring him with you, for he is very useful to me for ministry. Mark, I say, “the cousin of Barnabas.” Those born of two sisters are called cousins (consobrini). “Concerning whom,” namely Mark or Barnabas, “you have received my instructions,” namely: But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work (Acts 15:38). But now “if he comes, etc.” Or “you have received instructions,” namely that he has returned to me, and therefore “if he comes to you, welcome him,” because he is reconciled to me. Ambrose: Moreover, to commend Mark, he does not keep silent about who he is: so that since he is attributed as a relative of the praiseworthy man Barnabas, he might be held as honorable.

4:11 And Jesus who is called Justus. These are the only men of the circumcision among my fellow workers for the kingdom of God, and they have been a comfort to me.

Here he greets them on behalf of Jesus, whom he notifies by name, because Jesus; by cognomen: because Justus; by nation: because Jew; by Religion: because a preacher of Christ; by utility: because a comforter.

[3. Of Jesus, a fellow worker.]

He says, therefore, “And Jesus, who is called Justus,” supply: greets you, “who” namely the aforementioned “are of the circumcision,” that is, Jews: and yet they are of grace, that is, they think and preach with me; how much more therefore should you, who were not Jews. “These are the only men,” namely of the Jews, “among my fellow workers;” for he had other fellow workers from among the Gentiles. Fellow workers, I say, “for the kingdom of God” by preaching. Matthew 3:2: Repent, for the kingdom of heaven is at hand. “And they,” namely the aforementioned, “have been” to me, placed in tribulation, “a comfort:” namely by supplying my place in preaching.

Chrysostom: After he said “fellow prisoner,” lest he simultaneously cast down the mind of his fellow workers, see how he posits this, and rouses them: “my fellow workers, he says, for the kingdom of God;” for which reason he shows that since they are companions in temptations, they are also companions in the kingdom. “who have been a comfort to me:” he shows them to be great, if indeed they were a comfort to Paul.

Note here, regarding the phrase “my fellow workers for the kingdom of God,” that the kingdom of God:

• Sometimes is called eternal life. Matthew 3:2: Repent, for the kingdom of heaven is at hand.
• Sometimes the Church. Matthew 22:2: The kingdom of heaven may be compared to a king who gave a wedding feast for his son.
• Sometimes the Scripture. Matthew 21:43: The kingdom of God will be taken away from you.
• Sometimes Grace. Romans 14:17: For the kingdom of God is not a matter of eating and drinking but of righteousness and peace.

4:12 Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God.

Here he posits the greeting of Epaphras. And first he posits the greeting; second he describes the greeter: First by region: Who is one of you; second by condition: A servant of Christ Jesus; third by affection: Always struggling; fourth by intention: That you may stand mature; fifth by operation: For I bear him witness. Therefore the region is known; the condition, free; the affection, charitable; the intention, right; the operation, laborious: Happy is such a Prelate.

[4. Of Epaphras, supremely solicitous for the salvation of the Colossians.]

He says, therefore, “Epaphras, who is one of you, greets you.” For he was a Colossian here, and he had preached to them after Archippus. Above, 1:7. Epaphras, I say, “a servant” of Christ Jesus, not of the old law. He, I say, “always struggling (solicitous) on your behalf” that is, for your salvation, “in his prayers” before God. Proverbs 6:3: Rouse your friend, etc. In his prayers, I say, in which, supply, he prays for you, “that you may stand” that is: persevere “mature” by work-

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ing, “and fully assured in” knowing, “all the will of God” namely, that it is good, with respect to beginners: acceptable, with respect to proficients: and perfect, with respect to the perfect. Romans 12:2: That by testing you may discern what is the will of God, what is good and acceptable and perfect. And although knowing the will comes before doing it, nevertheless he places doing it first as the principal thing. John 13:17: If you know these things, blessed are you if you do them.

4:13 For I bear him witness that he has worked hard for you and for those in Laodicea and in Hierapolis.

[The commendation of Epaphras.]

“For I bear witness” as if to say: and he is truly solicitous for you, “for I bear witness to him” namely to Epaphras, “that he has worked hard for you,” not only by praying, but also by procuring your salvation in other ways. And not only for you, but “and” that is, also “for those in Laodicea” who also had been forestalled by the false apostles, “and” also for those who are in Hierapolis.

4:14 Luke the beloved physician greets you, as does Demas.

[5. Of Luke, Physician of bodies and souls.]

Here he posits the greeting of Luke. And first he posits the greeting; second he commends the greeter: by name: because Luke; by profession: because physician; by virtue: because beloved.

He says, therefore, “Luke greets you,” the Evangelist, “the physician” not only of bodies, but principally of souls, “the beloved.” For he followed Paul even unto confession; hence writing from Rome, 2 Timothy 4:11, he says, Luke alone is with me. And he says “beloved,” dear indeed, because a brother; dearer, because a Disciple; most dear, because a future Evangelist.

[6. Of Demas, later an Apostate.]

“And Demas,” supply: greets you: concerning whom he says later when existing in Rome, 2 Timothy 4:10: For Demas, in love with this present world, has deserted me and gone to Thessalonica.

4:15 Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

[The charity of Nympha toward preachers.]

Here through them he warns that others are to be greeted: where first he warns that the Laodiceans be greeted; second that this greeting Epistle be read to them: And when this letter has been read among you; third, that their Prelate be admonished: And say to Archippus. In the first part, he first warns that the Laodiceans be greeted generally; second, a certain person with her family specifically: and Nympha.

[The Church is said to be there where there is a congregation of the faithful.]

He says, therefore, “Give my greetings to the brothers at Laodicea;” these similarly had been forestalled by the false apostles, and they were neighbors to the others. “And Nympha” specifically: who receives Preachers into her hospitality, “and the church in her house,” that is: the Christian family; for wherever there is a congregation of the faithful, there is the Church.

4:16 And when this letter has been read among you, have it also read in the church of the Laodiceans, and see that you also read the letter from Laodicea.

Here he commands that this Epistle be read: first to the Colossians themselves; second to the Laodiceans: Have it also read in the church of the Laodiceans; third, that the Epistle of the Laodiceans be read to the Colossians: And the letter from Laodicea.

[Paul’s custom of reading Epistles.]

He says, therefore, “And when this letter has been read among you;” for it was the custom that an Epistle sent by Paul should be read to the Faithful gathered together, “have it also read in the church of the Laodiceans;” for they needed entirely similar admonitions, and were neighbors and familiars. From this it is also understood that the admonitions of the Apostle are general, just as the Lord’s are. Mark 13:37: And what I say to you I say to all: Stay awake. “And that” Epistle “which is of the Laodiceans,” which namely I sent to them, or they to me, “you also read,” so that namely you and they might know that the answers to their questions are given here.

[A Question concerning the Epistle of the Laodiceans.]

This Epistle, namely the one to the Laodiceans, was not placed in the number of Paul’s Epistles, because of a mystery: For in the fourteen Epistles written by the Apostle, it is shown that the sum of the doctrine of both the Old and New Testaments is contained in his teaching. For in the ten sent to the Churches, the Old Testament is understood, in which the ten commandments of the law are contained; but in the four sent to individuals, the New Testament is understood, namely of the four Evangelists.

4:17 And say to Archippus, "See that you fulfill the ministry that you have received in the Lord."

Here he warns them to admonish their Prelate: where first he warns them to admonish him; second he teaches what is to be admonished: See the ministry.

[The stimulation of a Prelate to his ministry.]

He says, therefore, “And say to Archippus” your Prelate. From this it appears that subjects can rouse negligent Prelates. “See the ministry,” not the dominion of Prelacy. 1 Corinthians 4:1: This is how one should regard us, as servants of Christ, “which you have received in the Lord,” that is: in matters pertaining to the Lord, not to the world; see, I say, “that you fulfill it,” so that namely you may be solicitous concerning it. 2 Timothy 4:5: Do the work of an evangelist, fulfill your ministry.

He says this so that, just as he had ceased through the disobedience of these people, so through their correction and exhortation he might be animated to the execution of his office. Hence Chrysostom: Then the virtue of each one is seen, when he is led to the ratified performance of his own duty: but when to another’s, by no means.

4:18a I, Paul, write this greeting with my own hand. Remember my chains.

Here

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[Paul’s greeting, and the Testification of his chains.]

Here he posits their greeting by himself; where first he greets them with his own hand; second he commemorates his state to them: Remember; third he determines the form of the greeting: Grace of the Lord.

He says, therefore, “The greeting, with my own hand, of Paul;” supply: is written, so that namely you may know the Epistle was sent by me. For from this place he wrote the Epistle with his own hand, as if for a seal. Now Paul greets with his hand: because by word and example he announces salvation to them, against those who speak and do not act (Matt 23:3). For many greet with the tongue, but not with the hand. “Remember my chains,” namely what and for what cause I suffer. Hebrews 13:3: Remember those who are in prison, as though in prison with them.

Moreover, he says this, according to the Gloss: So that knowing in what truth he suffers it, they might hold it thus confirmed, or that they might be animated to suffer similarly; or that they might pray for him placed in tribulation, or also, that they might not forget to minister necessities to him.

4:18b Grace be with you. Amen.

[Paul’s vow for the Colossians.]

Here lastly he posits the form of the greeting, saying: “Grace,” not the observance of the law, “of the Lord Jesus,” that is, accomplished through the Lord Jesus. John 1:17: Grace and truth came through Jesus Christ. “Be with you;” supply: because without it you are nothing. 1 Corinthians 15:10: By the grace of God I am what I am. “Amen.” It is the confirmation of the petition and the conclusion of the whole Epistle. Hence Ambrose: To confirm the Epistle, signed with his own hand, he speaks, recalling that they should have in mind his ends, which he was suffering for the salvation of the Gentiles: and that they should present themselves such that they would not bear it ill to suffer injuries for these things.

[Paul wants the Colossians to be mindful of his chains.]

And it must be noted here, that he wants them to be mindful of his chains, for a fourfold reason:

1. First, to pray, just as the Church did for Peter. Acts 12:5: So Peter was kept in prison, but earnest prayer for him was made to God by the church. Isaiah 49:9: I have given you, saying to the prisoners, "Come out."
2. Second, to imitate. 1 Maccabees 6:34: They showed the elephants the juice of grapes and mulberries, to arouse them for battle. Sirach 6:25-26: Put your shoulder under her and carry her, and do not fret under her bonds.
3. Third, to suffer with. Hebrews 10:34: For you had compassion on those in prison.
4. Fourth, to minister. Concerning which he praises the Philippians: Philippians 4:10: I rejoiced in the Lord greatly that now at length you have revived your concern for me. Hence the Lord: I was in prison and you came to me (Matt 25:36).

Question

A question is raised here regarding the phrase: “Fully assured in all the will of God.”

• The Gloss: So that you may will all things that God wills.
• Against this: Therefore if God wills me to be damned, I ought to will myself to be damned.
• Response: We ought to will all things that God wills, namely, for us to will; but not all things which He Himself wills.

Likewise regarding the phrase: “Say to Archippus.”

• The Gloss: Note that he admonishes their leader through them.
• Against this: Subjects are to be admonished through the Prelate, not conversely.
• Response: Admonition is twofold; one is by way of authority, from office; this belongs to Prelates. The other is by way of humble insinuation, from zeal; this can belong to subjects.
• Or it should be said, that this admonition was made by the authority of a superior, namely Paul.

Likewise the Gloss in the same place: Because this Epistle is written for the sake of the people, therefore it is not addressed to the rector, but to the Church.

• Against this: The cause of the people pertains to the Prelate; therefore it ought to be written to him.
• Response: The cause of the people is twofold: either to the injury of the Prelate: and then it ought not to be written to the Prelate: and so it was here, because they had received false apostles against him. Or not to the injury of the Prelate: then it is written to the Prelate.

It must be noted regarding the phrase: “Remember;” that a man must be mindful of the things pertaining to himself, to his neighbor, and to God. Now he must be mindful of three things with respect to himself:

[A man must be mindful: 1. with respect to himself.]

1. First, of the weakness of nature, so that he may be more cautious against a fall, just as one remembering a slippery step passes more cautiously and maturely. Sirach 8:5 (Vulgate): Do not despise a man who turns away from sin; nor reproach him: remember that we are all in a state of corruption. Esther 14:17 (Vulgate): Remember the days of your low estate, how you were brought up by my hand.
2. Second, of the damnableness of guilt, so that he may be more prone to repent, just as a merchant remembering a loss grieves over a purchase. Thus a thief remembering the gallows. Revelation 2:5: Remember therefore from where you have fallen; repent.
3. Third, of the shortness of life, so that he may be more solicitous to do good. Just as one remembering the shortness of the day hurries to work. Sirach 14:11-12: My son, if you have anything, do good to yourself, and offer worthy offerings to God. Remember that death will not delay. Sirach 7:36: In all your works remember your last end, and you will never sin.

Likewise with respect to his neighbor he must be mindful of three things:

[2. With respect to his neighbor.]

1. First, of the probity of the Elect, to imitate it, just as the probity of parents is recalled to a child to imitate. Judith 8:22 (Vulgate): They ought to remember how our father Abraham was tempted, and being proved by many tribulations, was made the friend of God. 2 Peter 3:2: That you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles.
2. Second, of the faculty of the wicked, to detest it: He is beautifully corrected who is corrected through another, just as a lion seeing a dog being beaten takes heed to himself. Luke 17:32: Remember Lot’s wife.

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(Header: The Commentary of the Reverend Father Nicholas of Gorran)

3. Third, of the necessity of the needy, to help them. Just as a bird remembers her chicks, and brings them food. And this is whether of bodily necessity; Galatians 2:10: Only, they asked us to remember the poor; or of spiritual necessity: 1 Maccabees 12:11: We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices that we offer and in our prayers, as it is right and proper to remember brothers.

Likewise with respect to God he must be mindful of three things:

[3. With respect to God.]

1. First, of the creation of all things, to praise Him. Psalm 77:11: I will remember the deeds of the Lord; yes, I will remember your wonders of old.
2. Second, of the redemption of men, to love Him. Lamentations 3:19-20: Remember my affliction… my soul continually remembers it. Song of Solomon 1:4: We will exult and rejoice in you; we will remember your love (breasts).
3. Third, of the remuneration of merits, to fear Him. Psalm 119:52: When I think of your rules from of old, I take comfort, O Lord. Psalm 71:16: I will remind them of your righteousness, yours alone.

End of the Commentary of the Reverend Father Nicholas of Gorran on the Epistle of St. Paul to the Colossians, and of Volume One.

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R. P. NICOLAI GORRANI

ORD. FF. PRÆDICATORUM,

PHILIPPO VALESIO GALLIARUM REGI

à Confessionibus & Consiliis, Doctoris Parisiensis, & in Provincia Franciæ Magistri Provincialis,

IN OMNES DIVI PAULI EPISTOLAS ENARRATIO

SELECTIS S. SCRIPTURÆ, CONCILIORUM ET SS. PATRUM

intertexta ubique authoritatibus.

Opus omnibus Ecclesiæ Pastoribus, Asceticis & Verbi divini Præconibus perutile, nunc primùm ab innumeris aliarum editionum mendis expurgatum: locis S. Scripturæ & SS. Patrum citationibus: versibus textûs Evangelici ac duplici Indice illustratum.

Invigilante R. P. F. JACOBO LE GALL, ejusdem Ordinis Theologiæ Professore & Regii Conventûs Montis-relaxi in Britannia Alumno.

TOMUS PRIMUS

CONTINENS EPISTOLAS AD ROMANOS, CORINTHIOS, Galatas, Ephesios, Philippenses, & Colossenses.

LUGDUNI,
Apud ANISSONIOS, JOAN. POSUEL, & CLAUD. RIGAUD.
M. DC. LXXXII.
CUM PRIVILEGIO REGIS.

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R. P. NICOLAI GORRANI ORDINIS FF. PRÆDICATORUM SUPER EPISTOLAM D. PAULI AD COLOSSENSES.

PROLOGUS ET IN ARGUMENTUM D. HIERONYMI ENARRATIO.

Epistolæ argumentum. | Colossenses, qui. | Asia, pars est Græciæ. | Ratio vacillationis Colossensium in fide.

VACILLANTES confirmaverunt sermones tui, & genua trementia confortasti. (Job 4. v. 4.)

Duo sunt opera sapientis; non mentiri, de quibus novit, atque mentientem manifestare posse. Ideo doctor sapiens, Paulus hanc Epistolam scribit Colossensibus. Hi enim sunt Asiani ab Asia nomine, quæ est pars Græciæ. Hi non per Apostolum; sed per ejus Discipulos erant ad Christum conversi; & jam per Archippum, in fide fundati, & per Epaphram in fide suscepta, postmodum confirmati. Postea verò supervenerunt pseudoprædicatores, dicentes, legalia servanda cum fide Christi; fidem verò Christi sine legalibus non sufficere, mentientes. Ideò Colossenses vacillantes, facti erant dubii, quibus potiùs debebant credere, & quos sequi. Ideò Apostolus tamquam vir majoris authoritatis, & sapientiæ, veritatem indicans, & mentientes manifestans, ostendit quid tenere debeant, quia debent relinquere legalia, & solam Christi fidem tenere. Et hoc est, quod in verbis propositis Job dicitur: Vacillantes confirmaverunt sermones tui, & genua trementia confortasti.

Duo enim mala incurrebant Colossenses, ex doctrina pseudo:

1. Primò, dubietatem in eligendo.
2. Secundò, debilitatem in resistendo.

Primum obscurabat cognitivam; secundum corrumpebat motivam. Ideo duo bona contra duo mala facit Apostolus; quia confirmat veritatem contra dubietatem, ut ei competat illud quod dicitur, Vacillantes confirmaverunt sermones tui. Confortat virtutem contra debilitatem, ut & ei competat, quod sequitur: Et genua trementia confortasti. Circa veritatem confirmantem implicantur tria; scilicet veritatis communicabilitas in sermone; communicabilitatis utilitas in confirmatione; utilitatis necessitas in vacillatione.

Pauli sermo auditores vacillantes triplici de causa confirmabat.

Sermo autem Apostoli confirmabat auditores vacillantes triplici de causa, quia erat sermo veritatis, virtutis, & rectitudinis:

• Quia sermo veritatis: confirmabat in vero, rationem vacillantem. De quo sermone, 2. Corinthior.1. v.18. Sermo noster, qui fuit apud vos: non fuit in illo EST ET NON, id est, contradictio falsitatis, sed fuit in illo EST, id est, simplex & stabilis veritas. Unde implevit illud, quod dictum est, Joan.17. v. 17. Sanctifica eos in veritate : sermo tuus, veritas est.
• Quia sermo virtutis: confirmabat in bono, voluntatem vacillantem: De quo sermone. 1. Corinthior.2. v.1. Sermo meus & prædicatio mea non in per- [page 546] suasibilibus humanæ sapientiæ verbis; sed in ostensione spiritûs & veritatis. Proverb.8. vers.8. Justi sunt omnes sermones mei, non est in eis pravum quid.
• Quia sermo rectitudinis: sive simplicitatis, confirmabat in recto, intentionem vacillantem. De quo sermone. Infrà ultimo. v.3. Orantes pro nobis, ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi, ut manifestem illud, ita ut oportet me loqui.

De his tribus. Eccle. ult. v. 10. Quæsivit verba utilia, & conscripsit sermones rectissimos, ac veritate plenos.

Sequitur: Et genua trementia confortasti

Timor ex triplici causa.

Tremor enim potest surrepere in aliquo, triplici de causa:

1. Aut ex dubio finis eventu: Sic tremit reus coram Judice; sic pugil in bello. Ideo Psalm. 54. v. 6. Timor & tremor venerunt super me & contexerunt me tenebra. Et Ecclesia. Tremens factus sum ego, & timeo dum discussio venerit atque ventura ira.
2. Aut ex hostium incursu: sic tremit columba viso accipitre. Judith 15. v. 1. Omnis exercitus Holofernis solo tremore & metu agitati, fugæ præsidium sumunt.
3. Aut ex notitiæ defectu: Sic tremit discipulus coram magistro. Job 4. v. 13. In horrore visionis nocturna, quando solet sopor occupare homines. Et pòst v. 14. Pavor tenuit me & tremor, & omnia ossa mea perterrita sunt.

Triplex confortatio.

Confortavit ergo eos tripliciter, contra tria prædicta:

• Primò, salutem promittendo, contra dubietatem finis. Unde infrà 3. v. 3. Mortui enim estis, & vita vestra abscondita est cum Christo in Deo. v. 4. Cùm autem Christus apparuerit, vita vestra; tunc & vos apparebitis cum ipso in gloria. Unde competit, quod dicitur. Zach.cap. 10. v.6. Confortabo domum Juda, & domum Joseph salvabo.
• Secundò, arma ministrando contra incursum hostium, scilicet pseudo. Unde infrà 3. v.12. Induite vos sicut Electi, Sancti, & dilecti, viscera misericordiæ, benignitatem, modestiam, patientiam: v. 13. Supportantes invicem, & donantes vobismetipsis. Unde Ephes.6. v.10. Confortamini in Domino, & in potentia virtutis ejus, & induite armaturam Dei.
• Tertiò, Sapientiam infundendo, contra defectum artis. Unde infrà 2. v. 18. Nemo vos seducat, volens in humilitate & religione Angelorum, quæ non vidit ambulans, frustrà inflatus sensu carnis suæ. De hac confortatione. Eccle. c.7. v.20. Sapientia confortavit sapientem super decem principes civitatis.

Prælati munus.

Felix Prælatus, qui subditos sic confirmat, intellectum scilicet in vero; affectum, in bono; intentionem, in recto, sermone veritatis, virtutis, & rectitudinis. Sic timentes confortat contra malum, salutem promittendo; arma ministrando; scientiam infundendo.

Gl. ord. super sequens argumentum.

Intentio verò Apostoli secundùm Glossam, est Colossensibus (qui dubiosi quidem facti per pseudo, ut prædictum est, philosophicis disputationibus, simplicitatem eorum irretire conantes,) Christum & ejus beneficia describere, ostendens quomodò Christus Jesus sufficiens eis est ad omnia; & eos in eadem fide & doctrina (quam à discipulis ejus, scilicet Archippo prædicante, & Epaphra confirmante) solidare; & non in aliquo præter Christum, spem ponendam esse, docere; & principaliter eos moraliter informando, reducere. Jam apparet, quæ sit hujus Epistolæ materia, quia vacillans & tremens populus; quis efficiens, quia Apostolus. ibi. Sermones tui; quis finis, quia confirmatio vacillantium, confortatio trementium; forma verò patet in modo agendi.

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ARGUMENTUM D. HIERONYMI.

Colossensium notio.

COlossenses, & hi sicut Laodicenses, sunt Asiani, & ipsi præventi erant à pseudo-Apostolis. Nec ad hos accessit ipse Apostolus, sed & hos per Epistolam corrigit. Audierant enim verbum ab Archippo, qui & ministerium in eos accepit.

Huic Epistolæ præmittit beatus Hieronymus argumentum, in quo tangit duo; primò scribendi causam; secundò formam. Ergo Apostolus jam ligatus : in prima (ubi tangit causam scribendi, quæ est seductio eorum) primò tangit à quibus incipiebant perverti, quia à pseudo; secundò à quo fuerant conversi, quia ab Archippo. Audierant enim verbum. In prima primò tangitur eorum seductio; secundò eorum reductio. Nec ad hos accessit ipse Apostolus.

Ergo Apostolus jam ligatus scribit eis ab Epheso per Tychicum, Diaconem, & Onesimum, Acoluthum.

Hîc subdit scribendi formam. Et primò scribentis statum, quia ligatus, locum; quia ab Epheso; nuncium, quia per Tychicum & Onesimum. Litera per se patet.

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IN EPISTOLAM B. PAULI AD COLOSSENSES ENARRATIO.

CAPUT I

1. PAULUS Apostolus Jesu Christi per voluntatem Dei, & Timotheus frater.
2. His, qui sunt Colossis, Sanctis, & fidelibus fratribus in Christo Jesu.

Epistolæ ordo.

Hanc Epistolam scribit Apostolus Colossensibus. In qua more solito ponit:

1. Primò salutationem;
2. Secundò, gratiarum actionem. Gratias agimus;
3. Tertiò instructionem. Gratias agentes Deo Patri;
4. Quartò, conclusionem cap. ult. Salutat vos Aristarchus.

In salutatione ponit, primò personas salutantes; secundò personas salutatas. His, qui sunt Colossis; tertiò formam salutationis. Gratia vobis & pax. In prima tangit, primò principalem personam, scilicet Paulum; secundò adjunctam, scilicet Timotheum. Personam principalem describit à tribus, à nomine, quia Paulus; ab authoritate, quia Apostolus; à vocatione, quia per voluntatem Dei;

Pauli commendatio.

Nomen ostendit eum, humilem; authoritas, potentem; vocatio, utilem.

Dicit ergo “Paulus” quod est nomen celebre personæ “Apostolus” quod est nomen celebre officii; licet autem eis personaliter non prædicasset : quia tamen Discipuli ejus eis prædicaverant, dicitur eorum Apostolus, secundùm Gloss. [Gl. ord. hîc.] Apostolus, inquam “Jesu Christi” & hoc “per voluntatem Dei” non per iram, sicut ille. Oseæ 13. v. 11. Dabo tibi regem in furore meo. Non per permissionem, sicut illi pseudo, & mali Prælati. Oseæ 8. v. 4. Ipsi regnaverunt, & non ex me. “Et Timotheus frater” hunc jungit secum in testimonium [page 548] dicendorum “his qui sunt Colossis, Sanctis,” quantum ad mores, sive Majoribus “& fidelibus” quantum ad fidem, sive Minoribus “fratribus” omnibus, tam Majoribus, quàm Minoribus. Sicut enim fratres carnales, facit ex eadem matre & patre generatio carnalis; sic spirituales, regeneratio spiritualis. De qua Joan. 3. v. 3. Nisi quis renatus fuerit ex aqua & Spiritu Sancto. Sanctis & fidelibus, in-

Sanctitas ex gratia, non ex lege.

“in Christo Jesu,” id est, per gratiam Christi Jesu, non per legem, quia ex lege non est justitia, sicut probatur. Gal.16.v.2.

3. Gratia vobis & pax à Deo Patre nostro.

Salutationis forma, & votum.

Hîc subditur salutationis forma. In qua notantur tria, donum gratificans; scilicet gratia; donator & mediator; donum sufficiens; quia gratia & pax : dator omnipotens, quia à Deo Patre; mediator excellens, quia Domino Jesu Christo. Tunc enim placet donum, quando sufficiens quid datur; quando à potente, ut à rege, datur; quando per solennem nuncium, ut per filium datur.

Dicit ergo “Gratia vobis,” id est, remissio peccatorum “& pax,” id est, tranquillitas mentis, sive reconciliatio ad Deum (cujusmodi pax non est impiis.) Isa.48. v.22. Non est pax impiis dicit Dominus. “A Deo Patre nostro” quia enim Deus est, potest dare, quia Pater noster est, vult, id est, à tota Trinitate, quæ est Deus omnium per creationem; sed Pater fidelium per adoptionem. Malach. 2. v. 16. Numquid non unus est pater omnium nostrûm ? Numquid non unus Deus creavit nos ? Aliqui non habent “Domino Jesu Christo.”

( 3. ) Gratias agimus Deo, & Patri Domini nostri Jesu Christi, semper pro vobis orantes.

Deo gratiarum actio.

Post salutationem; hîc subdit gratiarum actionem; ubi primò agit gratias de bonis jam obtentis; secundò insinuat modum obtinendi, scilicet per doctrinam Evangelicæ prædicationis. Quam audistis in verbo veritatis; tertiò orat pro amplioribus obtinendis. Et nos ex qua die audivimus. In primo ostendit, cui gratias agit, quia Deo; secundò qualiter, quia semper orando. Semper pro vobis; tertiò super quo : quia super fide habità in Christo. Audientes fidem.

Dicit ergo “gratias agimus” ego scilicet & Timotheus, non solùm dicimus, sed agimus. Contra illud. Isa.29. v.13. Populus iste ore suo & labiis suis glorificat me ; cor autem ejus longè est à me. “Deo & Patri Domini nostri Jesu Christi” id est, illi, qui est Deus per essentiam, Deus, inquam “Jesu Christi” secundùm humanam naturam, “Pater” verò per proprietatem generationis ejusdem, secundùm naturam divinam. Joan. 20. v. 17. Ascendo ad Patrem meum & Patrem vestrum, Deum meum & Deum vestrum. Nos dico,

Orandum est non omnibus horis, sed opportunis.

“omnes semper” non omnibus horis, sed opportunis. De quibus. Psalm.54. v.18. Vespere & mane & meridie narrabo & annunciabo & exaudiet. “Pro vobis” ut scilicet in melius crescatis & proficiatis. Sic enim debet orare Prælatus pro subditis.

4. Audientes fidem vestram in Christo Jesu, & dilectionem, quam habetis in Sanctos omnes.
5. Propter spem, quæ reposita est vobis in cœlis.

Virtutes Theologicæ, & earum præmium.

Hîc ostendit super quo gratias agit; quia primò super eorum fide; secundò super eorum charitate. Et dilectionem; tertiò super eorum spe. propter spem quæ reposita est.

Dicit ergo “audientes” quasi : ita gratias agimus, &c. Eos dico “audientes,” id est, quia audivimus “fidem vestram,” supple, quam habetis “in Christo Jesu.” In quo concurrunt omnia credenda, ratione duplicis naturæ; divinæ videlicet & humanæ “&” etiam audientes “dilectionem, quam habetis,” id est, facto habere ostenditis. Non enim diligitis verbo, neque lingua, sed opere, & veritate. 1. Joan. 3. v. 18. Habetis, inquam “in omnes Sanctos.” Incipientes, Proficientes, & Perfectos. Habetis, inquam, dilectionem, non propter humanam laudem, vel terrenum commodum, “sed propter spem,” id est, rem speratam “quæ” supple, nondum apparet, sed “reposita est vobis,” id est, ab æterno reservata. 2. Timothei ultimo. v. 8. De reliquo reposita est mihi corona justitiæ. Reposita, dico “in cœlis” quia reddenda est, & in cœlo spirituali Ecclesiæ Triumphantis, id est, in æterna beatitudine; & in cœlo corporali, scilicet empyreo. Matth.6. v.20. Thesaurizate vobis thesauros in cœlo.

( 5. ) Quam audistis in verbo veritatis Evangelii.
6. Quod pervenit ad vos.

Evangelicæ veritatis prædicatio.

Hîc insinuat modum obtinendi bona prædicta, scilicet per doctrinam evangelicæ prædicationis : Ubi primò dicit evangelicæ prædicationis auditum; secundò profectum. Sicut in universo mundo est; tertiò ministerium. Sicut didicistis. In prima circa Evangelium tangit tria; veritatem, in intellectu. In verbo veritatis; bonitatem in affectu. Evangelii; communitatem, in auditu. Quod pervenit.

Dicit ergo, “quam,” quasi ; ita spes vobis reposita in cœlis, quam tamen rem speratam, licet repositam, sic cognovistis, “quam,” id est, quia eam “audistis in verbo veritatis Evangelii,” id est, in verbo prædicationis. Quod dicitur, veritatis, quantum ad intellectum; Evangelii, quantum ad affectum. Evangelium enim est bona annunciatio. Vel “in verbo Evangelii veritatis,” id est Evangelii Christi, qui est veritas, Joan. 14. v. 6. Ego sum via, & veritas & vita. Joan. 17. v.17. Sermo tuus, veritas est, “quod,” scilicet verbum “pervenit,” id est, per alios venit, “ad vos” non enim primò habuistis. 2. Corinth. 10. v. 14. Usque ad vos pervenimus in Evangelio Christi.

Verbum Dei multis rationibus.

Et notandum, quòd verbum Dei dicitur verbum veritatis multis rationibus:

[page 549]

1. Primò, quia à veritate originaliter. Joan. c.14. v.6. Ego sum via, & veritas & vita. Et 17. v.17. Sermo tuus, veritas est.
2. Secundò, quia de veritate materialiter. Actor. c.26.v.25. Veritatis & sobrietatis verba loquor.
3. Tertiò, quia in veritate formaliter. 2. Corinth. c. 7. v. 14. Sicut in veritate omnia locuti sunt.
4. Quartò, quia pro veritate finaliter. Joan. c. 18. v. 37. Ego in hoc natus sum ut testimonium perhibeam veritati.

( 6. ) Sicut & in universo mundo, est, & fructificat, & crescit, sicut in vobis ex ea die, quâ audistis, & cognovistis gratiam Dei in veritate.

Evangelicæ prædicationis profectus & fructus.

Hîc subdit Evangelicæ prædicationis profectum. Ubi ostendit, quòd proficit; primò extensivè, quia in universo; secundò, intensivè, quia est, & fructificat, & crescit; tertiò, manifestè; quia sicut in vobis, &c.

Dicit ergo, “sicut,” quasi diceret, pervenit ad vos (inquam) “sicut & in universo mundo,” scilicet credendo, Roman. c.10. v.18. Numquid non audierunt, & quidem in omnem terram exivit sonus eorum, & in fines orbis terræ, verba eorum ? “& fructificat” operando, quia scilicet homines per bona opera fructificare facit. Ephes. c. 5. v. 9. Fructus autem lucis est in omni bonitate. “& crescit” se multiplicando; & numero scilicet fidelium, & augmento donorum. Psalm. 4. v.8. A fructu frumenti, vini, & olei multiplicati sunt. Actor. c.12. v.24. Verbum autem Domini crescebat, & multiplicabatur. “sicut in vobis,” supple, est, & fructificat, & crescit “ex ea die, quâ audistis,” primò per Archippum credendo. Rom.c.10. v.17. Fides ex auditu, “& cognovistis” discretè, scilicet discernendo, quod audieratis intelligendo. Isa.c.7. v.9. Secundùm aliam translationem, nisi credideritis, non intelligetis. Cognovistis (inquam) “gratiam Dei in veritate,” id est, veram gratiam, quæ prædicabatur. Gratia enim & veritas per Jesum Christum facta est, Joan.c.1.v.17.

Verbi Dei 12. fructus.

Notandum super illud. “Fructificat & crescit verbum.” Quod verbum Dei (sicut lignum vitæ, Apoc. c. ult. v.2. ) Duodecim fructus producit. quia videlicet :

1. Primò, illuminat per cognitionem, unde comparatur lumini in Psalm. 118. v.105. Lucerna pedibus meis verbum tuum, & lumen semitis meis.
2. Secundò, inflammat per dilectionem; unde comparatur igni. Eccli. c. 48. v. 1. Surrexit Elias, quasi ignis, quia verbum ejus, quasi facula ardebat. Psalm. 118. v. 140. Ignitum eloquium tuum vehementer.
3. Tertiò, compungit per contritionem; unde comparatur malleo. Jerem c.23.v.29. Nonne verba mea, quasi ignis & quasi malleus conterent petras ?
4. Quartò, liquefacit per lachrimarum provocationem; unde comparatur flatui. Psalm. 147.v.18. Emittet verbum suum & liquefaciet ea.
5. Quintò, reficit per saporem; unde comparatur pani. Deut. c.8. v.3. Non in solo pane vivit homo, sed in omni verbo quod egreditur de ore Dei.
6. Sextò, protegit per virtutem; unde comparatur gladio. Ephes. c. 6. v. 17. Et gladium spiritûs, quod est verbum Dei.
7. Septimò, confortat per spei longanimitatem; unde dicitur verbum solatii. Hebr. c. ult. v.12. Sufferatis verbum veritatis, verbum solatii. Psalm.118. v.49. Memor esto verbi tui servo tuo, in quo mihi spem dedisti.
8. Octavò, confirmat perseverantiam, & fortitudinem; unde dicitur verbum virtutis. Heb. c.1. v.3. Portans omnia verbo virtutis suæ. Psal. 32.v.6. Verbo Domini cœli firmati sunt & spiritu oris ejus, omnis virtus eorum.
9. Nonò, mundat per culpæ ablationem : unde dicitur verbum gratiæ. Act. c. 20. v. 32. Commendo vos Deo, & verbo gratiæ ejus. Joan. c. 15. v. 3. Jam vos mundi estis propter sermonem, quem locutus sum vobis: Eccli. c.1. v.5. Fons sapientiæ, verbum Dei in excelsis.
10. Decimò, sanat per naturæ lapsæ reparationem : unde dicitur verbum salutis. Act. c.14. v.3. Psalm. 106. v.20. Misit verbum suum & sanavit eos.
11. Undecimò, gratificat per gratiæ & virtutum infusionem : unde dicitur verbum justitiæ, & pacis. Eccli. c. 5. v. 12. Jac.c.1. v.21. In mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
12. Duodecimò, vivificat per vitæ æternæ collationem; unde dicitur verbum vitæ. Actor. c.5. v.20. Joan. c. 6. v. 69. Verba vitæ æternæ habes.

7. Sicut didicistis ab Epaphra, charissimo conservo nostro, qui est fidelis pro vobis minister Christi Jesu.
8. Qui etiam manifestavit nobis dilectionem vestram in spiritu.

Epaphras Evangelii minister.

Hîc commendat ministrum, & primò ut servum, secundò ut Christi ministrum. Qui est fidelis; tertiò ut dilectionis eorum nuncium. Qui etiam manifestavit.

Dicit ergo, “sicut didicistis,” quasi: ita audistis à principio per Archippum “sicut” etiam “didicistis” postea “ab Epaphra” prædicationem videlicet Archippi confirmante. Ut secundùm glossam [Gl. interl. hîc.]: In ore duorum vel trium testium stet omne verbum. Deut. c. 19. v. 15. Epaphra, dico “charissimo” in affectu “conservo nostro” in effectu, quia nobiscum fuit Evangelii Prædicator. Et est magnum esse ejus conservum. Angelus enim se esse conservum Joannis gloriatur. Apoc. c.19.v.10. “qui” scilicet Epaphras “est fidelis minister pro vobis.”

Hoc dupliciter legitur secundùm glossam [Gl. interl. hîc.]:

Primò sic, “qui est fidelis minister pro vobis,” id est, qui dona Christi vobis ministrat in sacramentis, & hoc pro salute vestra, non pro rebus vestris. 2. Corinth.c.12. v.14. Non quæro quæ vestra sunt, sed vos.

Secundo modo sic “minister pro vobis,” id est, loco vestri, quia sacrificium bonorum vestrorum offert Deo; minister (inquam) “Jesu Christi,” id [page 550] id est, à Christo electus, non se ingerens, ut pseudo.

Evangelici ministri insignia.

Beatus servus, qui sic servit, fideliter “Fidelis” utiliter. “Pro vobis,” humiliter. “Minister,” regulariter. “Jesu Christi.” Ut sic sit : Fidelis Domino; utilis proximo; humilis in seipso; regularis in officio. “Qui etiam manifestavit nobis,” fideli revelatione “dilectionem vestram,” habitam ad Deum & ad proximum, “in spiritu” esse, non in carne, id est, spiritualem esse non carnalem. [August. in utraque Regula, scil. T. 1. ad servos Dei, & T. 1. Epist. 109. ad Monachas.]

Non carnalis, sed spiritualis inter vos debet esse dilectio.

9. Ideò & nos ex qua die audivimus, non cessamus pro vobis orantes & postulantes.

Continua oratio & postulatio.

Hîc significat eis, quòd orat pro bonis amplioribus obtinendis; secundò quid orat. Ut impleamini; tertiò, ad quid orat, ut ambuletis dignè. In primo notatur orandi forma; in secundo, materia; in tertio, finis. In prima ostendit, quòd orat instanter, quia ex qua die, &c. indesinenter, quia non cessamus, multipliciter, quia orantes & postulantes.

Dicit ergo, “ideò :” quasi diceret : & quia tales estis “ideò & nos” ego scilicet & Timotheus “ex qua die audivimus,” hæc bona supple, de vobis “non cessamus,” non quia continuè, sed horis opportunis “pro vobis orantes,” simpliciter “& postulantes” instanter. Oratio enim est simplex petitio; postulatio est petitio cum allegatione. Vel “orantes” pro bonis gratiæ; “postulantes,” pro bonis gloriæ.

( 9. ) Ut impleamini agnitione voluntatis ejus in omni sapientia & intellectu spirituali.

Quid in oratione petendum.

Hîc subdit, quid orat, quia cognitionem voluntatis divinæ : ubi orat cognitionem, primò plenariam. Impleamini; secundò utilem. Voluntatis ejus; tertiò distinctam. in omni sapientia.

Dicit ergo, “ut impleamini” quasi : ita oramus postulantes, “ut” scilicet “impleamini,” agnitione voluntatis ejus, [id est, ut plenè cognoscatis, quid Deus velit, & quid, non; ut sciatis, quæ sit voluntas Dei bona, beneplacens & perfecta, Roman. c.1. v.2. Impleamini (inquam,) “in omni sapientia,” id est, perfecta cognitione rerum, quæ pertinent ad vitam activam. Unde Sapientia hîc accipitur impropriè pro scientia, “& intellectu spirituali,” id est cognitione rerum, quæ pertinent ad activam.

10. Ut ambuletis dignè Deo, per omnia placentes, in omni opere bono fructificantes, & crescentes in scientia Dei.
11. In omni virtute confortati secundùm potentiam claritatis ejus.

Hîc ostendit, ad quid orat, ubi tangit triplicem utilitatem; propter quam orat:

1. Primò scilicet propter profectum eorum in bonis;
2. Secundò propter confirmationem in ipsis. Et in omni virtute confortati :
3. Tertiò propter patientiam in adversis. In omni patientia.

Ut sic in bonis proficiant, permaneant, & sustineant in adversis; profectum autem eorum in bono orat triplicem : primò in recta intentione : secundò in bona operatione. In omni opere bono : tertiò in magna cognitione. Et crescentes in scientia Dei. In prima tangit tria; motum. Ambuletis; motivum. Dignè Deo; modum. Per omnia placentes.

Dicit ergo, orantes (inquam) ad hoc, vel impleamini ad hoc “ut ambuletis” de bono in melius proficiendo. Psalm.83.v.8. Ibunt de virtute in virtutem, “ambuletis” inquam “dignè Deo,” id est, prout dignitas divini honoris exigit, cujus filii estis. Ephes.c. 5. v.1. Estote imitatores Dei, sicut filii charissimi. Vel “dignè Deo,” id est, ut sitis digni Deo in præmio. Genes.c.15.v.1. Ego merces tua, magna nimis. Vos (inquam) “placentes Deo,” per rectam intentionem, & voluntatem. Et hoc “per omnia” scilicet negotia, tam activè, quàm contemplativè. Non per quædam solùm, ut illi qui bonis mala intermiscent. Levit.c.19. v.19. Non indueris veste, quæ lanâ, linóque contexta est, id est, conversatione partim bonâ; partim malâ. Jerem. c. 12. v. 9. Numquid avis discolor, hereditas mea mihi ? Nec solùm placentes per rectam intentionem; sed etiam “fructificantes” in melius, “in omni opere bono,” id est, per bonam operationem, ad Deum, ad proximum, ad seipsum; quia, Matth.c.3. v.10. Omnis arbor, quæ non facit fructum bonum, excidetur, & in ignem mittetur. “&” etiam “crescentes,” per hanc vitæ puritatem, “in scientia Dei.” id est, in cognitione Divinitatis, ad quam pervenitur per vitæ puritatem. Psalm. 118. v. 104. A mandatis tuis intellexi, propterea odivi omnem viam iniquitatis. Et dicit scientiâ Dei, non mundi, quia inflat. 1. Cor.c.8.v.1. Sap. c.13. v.1. Vani sunt omnes homines, in quibus non subest scientia Dei. Vos (inquam.) Vel etiam orantes, ut sitis “in omni virtute confortati,” à Deo scilicet in bono confirmati. Psalm.138.v.17. Nimis confortatus est principatus eorum. Confortati (inquam) “secundùm potentiam, &c.”

Hoc legitur dupliciter; primò de claritate creata sic, confortati “secundùm potentiam claritatis ejus,” id est secundùm quod per potentiam suam nos illuminavit in sui clara cognitione. 2.Corinth. c.4.v.6. Deus qui dixit de tenebris lumen splendescere. Secundo modo de claritate increata, sic confortati “secundùm potentiam claritatis ejus” id est, secundùm potentiam, quam habet, eò quòd est claritas Dei Patris. Sap. c.7. v.25. Emanatio quædam est claritatis omnipotentis Dei sincera. Hebr.c.1. v.3. Qui cùm sit splendor gloriæ, & figura substantiæ ejus, portansque omnia verbo virtutis suæ.

( 11. ) In omni patientia & longanimitate cum gaudio.

Mala constanter toleranda.

Hîc hortatur ad tolerantiam mali. Et primò patienter; secundò perseveranter. Et longanimitate [page 551] longanimitate : tertiò, lætanter. Cum gaudio.

Dicit ergo vos, dico, manentes, “in omni patientia” adversorum, “& longanimitate” bonorum laborum, gloriosum expectando fructum. Jac. c. ultim. v. 10. Exemplum accipite, fratres, exitûs mali, longanimitatis, laboris, & patientiæ, Prophetas, qui locuti sunt in nomine Domini. Patientiâ, dico, & longanimitate; & hoc “cum gaudio” non ex tristitia, aut ex necessitate. 2. Corinth.c.9. v.7. Et Jac.c.1.v.1. Omne gaudium existimate, fratres mei, cùm in varias tentationes incideritis. Actu.c.5.v.41. Ibant Apostoli gaudentes à conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati.

Quæstio

Hîc quæritur super illud: “Gratia vobis & pax”

• Gloss. Remissio peccatorum, & reconciliatio ad Deum.
• Contrà: Cùm essent sancti & fideles, gratiam habebant & reconciliati erant.
• Responsio. Non petit, ut hæc eis simpliciter, quasi de novo dentur, sed ut augeantur.

Item super illud: “A Deo Patre nostro:” Quæritur quare non addit : Et Domino Jesu Christo.

• Responsio. Quia dubitant, an legalia essent servanda cum fide Christi: vel fides Christi sufficeret sine legalibus.

Item super illud: “Gratias agimus Deo & Patri.”

• Gloss. quia Deus, potest , quia Pater, vult.
• Contrà: Aut ly Pater accipitur ibi essentialiter, & ita tota Trinitas est Pater Christi; aut personaliter; & ita malè attribuitur ei (velle,) quod est attributum essentiale.
• Responsio. Ly Pater accipitur personaliter, attribuitur autem ei (velle) per quamdam appropriationem ratione benevolentiæ ad filios, non per proprietatem.

Item super illud: “In universo mundo.”

• Contrà: Multæ mundi partes erant ad quas nondum pervenerat Evangelium.
• Responsio. Fit distributio pro partibus mundi majoribus, & notioribus, non pro omnibus universaliter.

Item super illud: “Sicut in vobis.”

• Gloss. Vnde nihil addere debetis.
• Contrà: Optabat eos in scientia Dei crescere.
• Responsio. Nihil debebant addere immutando, sed explanando.

Item super illud: “Sicut didicistis ab Epaphra.”

• Gloss. Vt in ore duorum testium stet omne verbum.
• Contrà: In multis causis requiruntur plures.
• Responsio. Exponi debet per negationem, id est, non paucorum.

Item super illud: “Dilectionem vestram in spiritu.”

• Gloss. Non in carne.
• Contrà: Non solùm anima proximi, sed & caro debet diligi ex charitate.
• Responsio. Ly carne sonat hîc in vitium, non in naturam.

Item super illud: “In omni sapientia.”

• Gloss. Rerum, quæ sunt activæ vitæ.
• Contrà: Secundùm Augustinum libro de Trinitate [Aug. l. 14. c. 1. T 3.]. Sapientia est propriè cognitio divinorum.
• Responsio. Sapientiam accipit largè pro scientia, non propriè.

Item super illud: “Dignè Deo.”

• Gloss. Vt sitis digni eo præmio.
• Contrà: Roman. c. 8. v. 18. Non sunt condignæ passiones, hujus temporis ad futuram gloriam, quæ revelabitur in nobis.
• Responsio. Aliud est esse dignum; aliud condignum; nam dignitas dicit idoneitatem sufficientiæ : sed condignitas, idoneitatem æqualem. [Dignitas & condignitas differunt.]

12. Gratias agentes Deo & Patri, qui dignos nos fecit in partem sortis Sanctorum in lumine.

Argumentum Epistolæ.

Hæc est tertia pars principalis Epistolæ : In qua post salutationem, & gratiarum actionem, ponit instructionem: ubi instruit eos, primò in fide, ipsos à legalium observantia revocando usque ad tertium capitulum: secundò, moribus, ipsos ad bonos mores exhortando. Infrà cap. 3. v. 5. Mortificate ergo membra vestra. In prima ipsos à legalibus revocare intendit :

1. Primò per Christi sufficientiam, & plenitudinem. Capitulo isto :
2. Secundò, per suam erga eos, sollicitudinem. Capitulo secundo:
3. Tertiò, per statûs eorum conditionem. Capitulo 3.

In prima Christi sufficientiam & plenitudinem ostendit tripliciter :

1. Primò, in beneficio credentium generali :
2. Secundò, in beneficio ipsorum Colossensium speciali. Et vos cùm essetis aliquando alienati :
3. Tertiò, in beneficio ipsius Apostoli specialioti. Cujus factus sum ego Paulus minister.

5. Beneficia à Christo nobis collata.

In prima tangit primò beneficiorum Christi largitatem : secundò divinam beneficii majestatem. Qui est imago Dei : tertiò humanam ejusdem dignitatem. Et ipse est caput corporis Ecclesiæ. In prima tangit quinque beneficia à Christo credentibus exhibita :

1. primum, adoptionis :
2. secundum, libertatis. Qui eripuit nos :
3. tertium, translationis. Et transtulit in regnum:
4. quartum, redemptionis. In quo habemus :
5. quintum, remissionis. Et remissionem peccatorum.

Adoptio respicit hæreditatem filiorum, cujus nos participes fecit : libertas, hostem à quo nos eripuit : translatio, fidem Ecclesiæ, in quam nos transtulit : redemptio, pœnam, quam pro nobis solvit : remissio, culpam, quam nobis remisit. Circa adoptionem tangit quatuor :

Adoptionis forma.

Primò personam adoptantem, quia Deus Pater : secundò, ipsam adoptationem, quia dignos nos fecit : tertiò adoptionis terminum, quia in partem sortis Sanctorum : quartò adoptandi modum, quia in lumine.

Dicit ergo : “gratias” quasi : ita non cessamus pro vobis orantes, &c. nos, dico “gratias agentes,” non solùm dicentes “Deo & Patri,” id est : illi, qui est Deus omnium per creationem : & Pater, per gubernationem, vel Pater fidelium per adoptionem: quia Deus, quicquid petimus, potest conferre : quia Pater, vult. Malach. c.2.v.10. Numquid non unus pater omnium nostrûm ? Numquid non unus Deus creavit nos ? “qui” Deus & Pater “dignos nos fecit,” scilicet, Gentiles, sicut & vos Judæos, qui priùs eratis indigni; dignos nos (inquam) “in partem sortis Sanctorum,” id est, in participationem hæreditatis Sanctorum. Quæ dicitur sors, quia divinâ voluntate & electione, non humanâ pro-[page 552]visione distribuitur. Act.c.1.v.26. Cecidit sors super Mathiam. “In lumine.” Hoc legitur dupliciter : primò de lumine increato, scilicet Christo, sic dignos nos fecit, & hoc “in lumine,” id est, in Christo, qui est lumen de lumine. Hæc enim vocatio facta est per Christum. Alio modo de lumine creato, sic “dignos nos fecit, &c.” & hoc ponendo nos “in lumine,” id est, in clara fidei cognitione. Psalm. 15. v.6. Funes ceciderunt mihi in præclaris.

Sors Beatorum in lumine multiplex.

Notandum est hîc, quòd sors, id est, hæreditas Sanctorum Beatorum est in lumine multiplici :

1. Primum, divinæ majestatis. De quo Psal. 35.v.10. Quoniam apud te est fons vitæ, & in lumine tuo videbimus lumen. 1.Tim. c.6. v.16. Lucem habitas inaccessibilem.
2. Secundum, assumptæ humanitatis. Isa. c. 60.v.1. Surge, illuminare Jerusalem, quia venit lumen tuum, & gloria Domini super te orta est. Apocal. penult. v. 23. Civitas illa non eget sole, neque lunâ; quia lucerna ejus est agnus.
3. Tertium, Beatorum Angelorum. Baruch. c.3. v. 34. Stella dederunt lumen in custodiis suis. Job.c.38. v.4. Vbi eras, quando ponebam fundamenta terræ ?
4. Quartum, Sanctarum animarum. Psal. 55. v.13. Ut placeam coram Deo in lumine viventium. alibi. In splendoribus.
5. Quintum, corporum glorificatorum. Matth. c.13. v.43. Tunc justi fulgebunt, sicut sol.
6. Sextum, cœlorum, & cœli luminarium. Apocalyp.c.21. v.11. Lumen (civitatis) illius simile lapidi pretioso. Isaiæ. c. 30. v. 26. Erit lux lunæ, sicut lux solis, & lux solis septempliciter.
7. Septimum, elementorum innovatorum, Apocal. c.18.v.1. Vidi Angelum magnum descendentem de cœlo, & terra illuminata est à gloria ejus.

13. Qui eripuit nos de potestate tenebrarum, & transtulit in regnum filii dilectionis suæ.
14. In quo habemus redemptionem, & remissionem peccatorum.

Translatio à regno tenebrarum ad regnũ lucis.

“Qui eripuit nos,” quasi : ita nos dignos fecit, quia scilicet “eripuit nos” Judæos, in baptismo secundùm glossam, similiter & vos, Gentiles, eramus enim naturâ filii iræ sicut & cæteri. Eripuit (inquam,) “de potestate tenebrarum,” id est, de tenebris ignorantiæ & peccatorum. Luc. c.1. v.79. Illuminare his, qui in tenebris, & in umbra mortis sedent.

Item “de potestate tenebrarum,” id est, dæmonum, qui totum mundum captivaverunt, & nobis dominabantur. Luc. c. 22. v. 53. Hæc est hora vestra, & potestas tenebrarum.

Item “de potestate tenebrarum,” id est, de imo inferorum, in quibus à diabolo tenebamur obligati, tam ex delicto Adæ, quàm ex proprio. Job. c.10.v.21. Antequam vadam ad terram tenebrosam.

Nec solùm eripuit,sed “&” in regnum “transtulit,&c.” Hoc dupliciter legitur;

Uno modo de regno Ecclesiæ Militantis, sic “& transtulit” de carcere; scilicet peccati, “in regnum filii dilectionis suæ,” id est, Filii sui dilectissimi. Luc. 3. v. 22. Tu es Filius meus dilectus; in te complacui mihi. id est, in Ecclesia Militante, ut scilicet essemus regnum Filii sui. De quo regno. Joan. c. 18. v. 36. Regnum meum non est de hoc mundo.

Secundo modo legitur de regno Ecclesiæ Triumphantis, sic “& transtulit” nos de hoc mundo “in regnum, &c.” id est, in cœlum. De quo regno. Matth.c.6. v.10. Adveniat regnum tuum, “in quo” scilicet Filio “habemus redemptionem” à pœna, “&” etiam “remissionem peccatorum” à culpa. Ephes. c.1.v.7. In quo habemus redemptionem per sanguinem ejus, & remissionem peccatorum. Apoc. c.1. v. 5. Qui dilexit nos & lavit nos à peccatis nostris in Sanguine suo. Psalm. 129. v. 7. Apud Dominum misericordia, & copiosa apud eum redemptio.

15. Qui est imago Dei invisibilis, primogenitus omnis creaturæ.

Filius, imago Patris & primogenitus omnis creaturæ.

Hîc commendat divinam Christi majestatem: primò ex Patris perfecta similitudine : secundò, ex ejus coæternitate. Primogenitus omnis: tertiò ex ejusdem coomnipotentia & virtute. Quoniam in ipso condita: quartò ex universorum de nihilo productione. Omnia: quintò ex universorum antecessione. Et ipse est: sextò ex universorum conservatione. Et omnia.

Dicit ergo, “qui est,” quasi : ita habemus in eo redemptionem, & c. & meritò per ipsum habemus hæc omnia bona, quia ipse “est imago Dei” Patris, naturalis, non artificialis, quia de Patre, & Patri plenè & perfectè similis. Imago, dico, Dei “invisibilis” incomprehensibilis, quia lucem habitat inaccessibilem. 1. Timoth. c. 6. v. 16. Simile habetur. Colossen.c.1. v.15. Qui est imago Dei invisibilis: nec esse cœpit cum creatura; sed est “primogenitus omnis creaturæ,” Eccli.c.24. v.5. Ego ex ore Altissimi prodii primogenita ante omnem creaturam. Et sic est Patri coæternus, ex quo enim fuit ante omnem creaturam; ergo ante tempus,& ita in æternitate. Joan.c.1. v.1. In principio erat verbum, & verbum erat apud Deum, & Deus erat verbum.

Christus dicitur primogenitus.

Notandum hîc, quòd Christus dicitur:

• Primogenitus Patris. Hebr.c.1.v.6. Et cùm iterum introduxit primogenitum in orbem terræ, dicit, & adorent eum Angeli ejus.
• Primogenitus Matris. Matth.c.1.v.25. Peperit filium suum primogenitum.
• Primogenitus omnis creaturæ. Eccli. c.24. v. 5. Ego ex ore Altissimi prodii, primogenita ante omnem creaturam.
• Primogenitus ex mortuis. Infrà eod.v.18. Qui est principium, primogenitus ex mortuis.

16. Quoniam in ipso condita sunt universa in cœlis,& in terra; visibilia & invisibilia; sive Throni, sive Dominationes, sive Principatus, sive Potestates. Omnia per ipsum, & in ipso creata sunt.

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17. Et ipse est ante omnes, & omnia in ipso constant.

Omnia in Filio Dei condita.

Hîc commendat Christum ex una cum Patre omnipotentia. Et primò quoad rerum conditionem; secundò quoad universorum de nihilo, productionem. Et ipse est ante omnes; tertiò quoad universorum conservationem. Et omnia in cœlis. In prima primò ostendit à Christo esse rerum universitatem; secundò tangit universitatis expressionem. Et primò rerum in suo genere. In cœlis; secundò in nostra cognitione, Invisibilia; tertiò quamdam in sua specie. Sive Throni.

Dicit ergo, “quoniam,” quasi : & verè Christus est ante omnem creaturam, “quoniam in ipso,” id est, per ipsum “condita sunt universa,” & sic est Patri coomnipotens. Psalm. 103. v. 24. Omnia in sapientia fecisti. Universa (inquam,) “in cœlis & in terra,” in principio enim, id est, in Filio, creavit Deus cœlum & terram. Genes. c. 1. v. 1.

Manichæorum error.

“visibilia.” ut sol & luna. In quo expressè convincitur Manichæus “& invisibilia,” ut animæ & Angeli. Invisibilia, dico, & hoc,

Angelorum ministeria.

“sive Throni,” per quos Deus omnibus præsidet. Throni enim dicuntur, in quibus Deus sedet; quasi omnibus præsidens “sive Dominationes,” per quas Deus præsidet Angelis. Dominationes enim dicuntur, Angeli, quibus cæteri Angeli subjecti sunt, “sive Principatus” per quos præsidet hominibus. Principatus enim dicuntur, Angeli, qui habent regere homines, & eis principari “sive Potestates” per quas Deus præsidet dæmonibus. Potestatum enim est dæmones arcere. Per hos enim quatuor ordines, qui nominantur nominibus dignitatis, & superpositionis, intelliguntur alii ordines Angelorum. Ephes. c.1. v.21. Qui est super omnem Principatum, & Virtutem, & Dominationem. Nec ista solùm, sed “omnia,” prorsus nullo excepto, scilicet terrestria, cœlestia, & infernalia. Philippen. c. 2. v. 10. In nomine Jesu omne genu flectatur, “creata sunt,” id est, producta de nihilo, “per ipsum” tamquam opificem effectivè. Joan.c.1.v.13. Omnia per ipsum facta sunt, “& in ipso” Verbum divinum est ars quædam omnipotentis atque sapientis Dei, plena omnium rationum viventium incommutabilium; & omnes unum in ea, sicut ipsa unum de uno, cum quo unum. secundùm [Aug.l.6.de Trinit. c. 10.T.3.] Augustinum. Vel in ipso] quia ipsum non excedunt & extra ipsum esse non possunt. Roman. c.11.v.36. Ex ipso, & per ipsum, & in ipso sunt omnia, “& ipse est ante omnes” non tantùm potentiâ & æternitate, sed etiam dignitate. Eccli. c.1. v.3. Sapientiam Dei præcedentem omnia, quis investigavit ? “& omnia in ipso constant,” id est, partes omnium simul stant per ipsum, & conservantur. Hebr. c. 1. v.3. Portans omnia verbo virtutis suæ.

18. Et ipse est caput corporis Ecclesiæ, qui est principium, primogenitus ex mortuis, ut sit in omnibus ipse primatum tenens;
19. Quia in ipso complacuit omnem plenitudinem inhabitare.
20. Et per eum reconciliari omnia in ipsum, pacificans per sanguinem crucis ejus, sive quæ in terris, sive quæ in cœlis sunt.

Christus Ecclesiæ caput.

Hîc ostendit humanam ejus dignitatem : Primò ex Ecclesiæ ejus regimine ; secundò ex ejus fundatione. Qui est principium ; tertiò ex Resurrectionis ordine. Primogenitus ex mortuis ; quartò ex universali plenitudine. Quia in ipso complacuit ; quintò ex humani generis reconciliatione. Et per eum reconciliari ; sextò ex Angelorum & hominum pacificatione. Pacificans.

Dicit ergo, “& ipse” supple qui est tantus secundùm divinitatem, “est caput corporis Ecclesiæ” secundùm humanitatem, eam scilicet sibi uniens naturâ, & gratiâ ad modum capitis; ipsam regens & ei influens per modum meriti; sensum spiritualem. In quantum enim homo habet in se omnium sensuum spiritualium perfectionem, usque ad modum capitis. Ephes.c.1. v.22. Ipsum dedit caput super omnem Ecclesiam, “qui est principium,” id est, Ecclesiæ fundator, secundùm Divinitatem. Joan.c.8.v.25. Principium, qui & loquor vobis. Vel etiam secundùm humanitatem, quia super fidem humanitatis ejus fundata est. 1. Corinth.c.3.v.11. Fundamentum aliud nemo potest ponere præter id, quod positum est, quod est Christus Jesus. Et rectè est principium, quia ipse est “primogenitus ex mortuis,” id est, primus ex mortuis ad immortalitatem resurgens, Apocalyp. c.1. v.5. Primogenitus mortuorum, “ut” per hoc “ipse sit in omnibus” tam præcedentibus adventum ejus, quàm sequentibus “primatum tenens,” quia caput est tam Antiquorum, quàm Modernorum, per fidem Incarnationis promissæ & exhibitæ. Eccli. c. 4. v. 10. In omni gente & in omni populo primatum habui. Et meritò primatum tenet in omnibus, “quia in ipso complacuit,” id est, toti Trinitati simul placuit, “omnem plenitudinem,” scilicet naturæ, gratiæ, & gloriæ. Naturæ, quia Deus & homo : gratiæ, scientiæ scilicet & virtutum inquantum viator; gloriæ, inquantum comprehensor. Joan. c. 1. v. 14. Vidimus gloriam ejus, gloriam quasi unigeniti à Patre, plenum gratiæ & veritatis. Omnem plenitudinem dico, non tantum esse in ipso, sed “inhabitare,” ut in templo. In quo notatur permanentia. Beatus ille, in quo sunt bona universaliter, abundanter, perseveranter, “&” complacuit

Christus Mediator.

“per eum reconciliare omnia,” id est Judæos & Gentiles. 2. Corinth. c. 5. v. 10. Deus erat in Christo mundum reconcilians sibi. Omnia dico “in ipsum” tendentia. Vel “in ipso” oblato in cruce. Hebr. c.10.v.10. Sanctificati sumus per oblationem corporis Jesu Christi ; & ipse est supple “pacificans” non gratis, sed “per sanguinem crucis ejus,” id est, fusum in cruce, quæ quidem mors, est mors turpissima. Sapient. c. 2. v. 20. Morte turpissimâ condemnemus eum, “sive quæ in terris,” id est, Sanctos adhuc [page 554] viatores in terris, “sive quæ in cœlis sunt,” id est, Angelos & homines jam comprehensores in cœlis, Ephes. c. 2. v. 14. Ipse est pax nostra, qui fecit utraque unum. Ecce ergo tria: actus, modus, fructus. Actus, amabilis. quia “pacificans” modus, amicabilis, quia “sanguinem crucis” fructus, generalis, quia “quæ in terris & quæ in cœlis.” [Incarnationis fructus universalis.]

Quæstio

Hîc quæritur super illud: “De potestate tenebrarum.”

• Gloss. Dæmonum, qui verè dominabantur nobis.
• Contrà: Solus Deus est verè Dominus creaturæ rationalis.
• Responsio. Verè dominabantur de facto, non de jure; id est, dominatione usurpatâ non justâ.

Item ibidem. Gloss. Qui dominari solebant infidelibus intrinsecus, fideles oppugnabant extrinsecus.

• Contrà: Si dominabantur intrinsecus, ergo illabebantur animæ.
• Responsio. Non dominabantur eo, quòd intra animam essent essentialiter, sed tantùm per effectum suggestionis.

Item ibidem Gloss. De potestate tenebrarum, id est, de inferno, in quo tenebantur à diabolo, tam ex proprio, quàm ex Adæ delicto.

• Contrà: Ergo Paulus tenebatur in inferno.
• Item ergo, qui mortui fuerant in mortali, liberati fuerunt.
• Responsio. ad primum : Paulus loquitur in persona Antiquorum; non suâ, vel tenebantur ibi reatu, non actu. Ad secundum. Responsio. Gloss. Loquitur de his, qui tenebantur ibi, non pro mortali culpa illuc delata, sed pro pœnitentia de mortalibus imperfectâ.

Item super illud. “Transtulit nos.”

• Gloss. de mundo.
• Contrà: Joan. c.17. v.15. Non rogo ut tollas eos de mundo.
• Responsio. Mundus ibi accipitur pro habitatione hominum ; hîc verò pro vana conversatione mundanorum.

Item ibidem gloss. Transtulit nos, & c. quando tollens de imo tartari duxit eum in cœlum.

• Contrà. Ergo Patres erant in profundo inferni ; ergo cum damnatis.
• Responsio. Imum tartari intelligit respectu ceterarum partium mundi, non tartari, ut sit constructio intransitiva, id est, imum, quod est infernus.

Item super illud. “Filii dilectionis,”

• Gloss. Spiritus Sanctus propriè dicitur charitas.
• Contrà: Quælibet persona dicitur charitas.
• Responsio. Charitas in divinis dupliciter accipitur [Charitas in divinis sumitur dupliciter.], essentialiter, & hoc non convenit Spiritui Sancto propriè, id est appropriatè : & personaliter, & hoc convenit ei propriè, ita quòd non alii personæ.

Item ibidem. gloss. Filii substantiæ suæ.

• Contrà: Substantia non generat, nec generatur.
• Responsio. Constructio est intransitiva, & substantialis; non transitiva.

Item super illud. “Qui est imago Dei.”

• Gloss. Similis Patri eò, quòd de Patre imago; ergo est, quia de Patre est, & in nullo distat.
• Contrà: Similiter Spiritus Sanctus de Patre est, & in nullo distat.
• Responsio. Non est de Patre, inquantum Pater, nec de Patre solo.

Item ibidem. Gloss. Nulla alia imago Dei debet coli, qua non est hoc quod ipse.

• Contrà: Ergo imago Crucifixi coli non debet.
• Responsio. Nulla alia imago coli debet, absolutè considerata, scilicet ut res; sed comparativè, scilicet ut signum.

Item super illud. “In ipso condita sunt omnia.”

• Gloss. In nullo filius minor est Patre.
• Contrà: Joan. c. 14. v. 28. Pater, major me est.
• Responsio. Secundum regulam Au-[Aug. l. 1. c.7. T.3.]gust. lib. de Trinit. Primum refertur ad Christi divinitatem; secundum, ad ejus humanitatem.

Item super illud. “Ipse est caput”

• gloss. Etiam secundùm hominis naturam.
• Contrà: Secundùm hominis naturam non influit.
• Responsio. Influit per modum causæ meritoriæ, non efficientis.

Item ibidem. gloss. In Christo sunt omnes sensus spirituales, sicut in capite omnes sensus corporales.

• Contrà: Fides & spes non sunt in Christo.
• Responsio. Loquitur de sensibus perfectis; non de imperfectis.

Item ibidem gloss. “Christus est caput omni populo Sanctorum.”

• Contrà: Caput est ut homo, non erat homo tempore Antiquorum.
• Responsio. Quamvis non esset homo in re, erat tamen in Sanctorum fide.

Item ibidem. gloss. Aliter cæteri homines sapientes sunt, aliter Christus.

• Contrà: Ergo Christus non est sapiens sapientiâ creatâ.
• Responsio. Eadem est sapientia creata in Christo, & in cæteris; sed non eodem modo inest : quia Christo naturaliter & inseparabiliter; cæteris verò separabiliter.

Item ibidem. gloss. Non sic assumpsit illum hominem, ut cæteros.

• Contrà. Non assumpsit hominem.
• Responsio. Assumpsit hominem, id est humanam naturam.

Item super illud. “Primogenitus ex mortuis.”

• Contrà: Matth.c.27.v.52. Multa corpora Sanctorum surrexerunt.
• Responsio. Illud dictum est per anticipationem, non enim surrexerunt ante Resurrectionem Christi, sed eo resurgente.

Notandum super illud. “Omnem plenitudinem:” Quòd quadruplex invenitur plenitudinis genus [Plenitudinis genus quadrupliciter invenitur.]; Malorum, Bonorum, Reproborum, Beatorum :

1. Prima est penuriosa, quia nihil est quod implet.
2. Secunda, gratiosa, quia virtus est, quæ implet.
3. Tertia, odiosa, quia pœna est, quæ implet.
4. Quarta, gloriosa, quæ Deus est, qui implet.

Est ergo plenitudo prima, Malorum. De qua: Ezech. c.7. v.23. Fac conclusionem, quoniam terra plena est judicio sanguinum; & civitas plena iniquitate. Et verè plena. Quia &

• In Corde: Superbia, sicut vesica, ventò. Eccli. c. 1. v. 40. Cor tuum plenum est dolo & fallaciâ, tales punguntur invidiâ, & crepant impatientiâ. De quibus Roman. c. 1. v.29. Plenos invidiâ. Avaritia, sicut caminus, igne. Mich. c. 6. v.10. Adhuc ignis in domo impii, & thesauri [page 555] iniquitatis, & mensura minor iræ plena. Eccle. c. 2. v. 23. Cuncti dies ejus laboribus & ærumnis pleni sunt. Luxuria, sicut latrina luto. Apocal. c.17. v.4. Habens in manu sua plenum poculum aureum, plenum abominatione & immunditiâ fornicationis. 2.Petr.c.2.v.14. Habentes oculos plenos adulterii. De his tribus. Matth.c.23.v.25. Intus autem estis pleni rapinâ & immunditiâ :
• In Ore: Inquietudine multiloquii. Sicut ranæ in feto. Sicut mustum absque spiraculo. Job.c.32. v.18. Plenus sum sermonibus & coarctat me spiritus uteri mei, en venter meus, &c. Amaritudine & detractionis & mendacii. Sicut serpentis lingua, veneno. Psal.13. v.3. Quorum os maledictione plenum est. Turpitudine scurrilitatis & vaniloquii. Sicut phlegmaticus, sputo. Prov.c.9. v.13. Mulier stulta & clamosa, plenáque illecebris. Hæc tria facit lingua, plena veneno mortifero. Jac. c.3.v.8. Est enim inquietum malum, plena veneno mortifero.
• In manu, vel opere: Perpetratione exteriori. Sicut venter, plenus cibo, quando exit in vomitum. Isa.c.1.v.15. Manus enim vestræ sanguine plenæ sunt. quia 2. Machab.c.6.v.4 Templum, luxuriâ & comessationibus erat plenum. Contagio mali exempli : Sicut corpus plenum leprâ, quando alios inficit. 2. Paral.c.26. v.21. Habitavit Ozias in domo separata, plenus leprâ, ob quam ejectus fuerat de domo Domini. Perseverantiâ finali. Sicut homo, plenus diebus, qui diu vixit. 2.Mach. c.6.v.14. Non enim sicut in aliis nationibus Dominus patienter expectat, ut eas cùm dies judicii advenerit, puniat in plenitudine peccatorum v.15. Ita & in nobis statuit ut peccatis nostris in finem devolutis, ita demum in nos vindicet.

Nota hîc: Quòd est quadruplex plenitudo Beatorum. [Plenitudo Beatorum quadruplex.]

1. Prima, sufficientiæ in omnibus justis. Actor. c.13.v.52. Discipuli replebantur gaudio & Spiritu Sancto.
2. Secunda, copiæ in perfectis. Actor.c.6.v.8. Stephanus plenus gratiâ & fortitudine.
3. Tertia, excellentiæ in Beata Virgine. Luc. c. 1. v. 28. Ave gratiâ plena, Dominus tecum.
4. Quarta, redundantiæ in Christo. Joan. c.1. v.14. Plenum gratiæ & veritatis. v.16. De plenitudine ejus nos omnes accepimus.

21. Et vos cùm essetis aliquando alienati & inimici sensu in operibus malis.

Superiùs ostendit Christi sufficientiam, & plenitudinem, in beneficio credentium in generali; hîc idem ostendit in beneficio Colossensium, in speciali; ostendens, primò à quo revocati sunt; secundò, quando & per quid. Nunc autem reconciliavit ; tertiò, ad quid. Exhibere vos ; quartò, sub qua conditione. Si tamen permanetis. In prima primò describit statum à quo revocati sunt, à triplici malo, scilicet in affectu, quia alienati ; in affectu, quia inimici ; in effectu, quia in operibus ma- [Perversitas & conversio Colossensiũ.] lis. Erant enim excæcati in aspectu; corrupti, in affectu; depravati, in effectu.

Dicit ergo, “& vos,” quasi : ita pacificavit sive quæ in terris, &c. “& vos” Colossenses, ut de vobis specialiter loquar, supple pacificavit, & reconciliavit, “cùm,” id est quamvis “essetis aliquando,” scilicet ante fidem, “alienati” à Deo, nihil scilicet commune cum Deo habendo. Eratis illo tempore sine Christo, alienati à conversatione Israël, & hospites testamentorum. Et pòst. Et sine Deo in hoc mundo, “& inimici” Deo, scilicet contradicendo. Rom.c.5. v.10. Si enim cùm inimici essemus reconciliati sumus Deo per mortem Filii ejus, multò magis reconciliati, salvi erimus in vita ejus. Et hoc “sensu” quia putabatis benè & sensatè agere. Est enim via, quæ videtur homini justa, & novissima ejus ducunt ad mortem. Prov.c.14. v.12. Vel “inimici sensûs,” id est, consilii divini, quia legem Moysi non recepistis. Vos dico, degentes supple “in operibus malis,” id est, malè conversando. Joan. c. 3. v. 19. Erant enim eorum mala opera.

22. Nunc autem reconciliavit in corpore carnis ejus per mortem.

Hîc subdit, quando & per quid revocati sunt. Et primò, quando, quia nunc ; secundò per quid, quia in corpore carnis.

In quo sit reconciliatio.

Dicit ergo, “nunc autem,” quasi : tales aliquando eratis, “nunc autem” scilicet in tempore gratiæ, non in alio tempore “reconciliavit,” vos, scilicet “in corpore carnis ejus,” id est, in corpore suo passibili & mortali, non tamen per solum corpus, sed per animam unitam, & divinitatem; & hoc non per vitam corporis, sed “per mortem,” peccata enim nostra pertulit in corpore suo super lignum. 2. Corinth. c.6. v. 2. Ecce ergo tempus acceptabile, quia “nunc” opus, amabile, quia “reconciliavit,” medium, amicabile, quia “in corpore carnis,” meritum, admirabile, quia “per mortem.”

( 22. ) Exhibere vos Sanctos, & immaculatos, & irreprehensibiles coram ipso.

Hîc ostendit ad quid revocati sunt; ubi primò tangit multiplicem eorum utilitatem; secundò, utilitatis veritatem. Coram ipso.

Redemptionis scopum.

Dicit ergo, “exhibere,” quasi : ita reconciliavit vos, “exhibere” id est ad hoc ut exhiberet, “vos Sanctos” virtutibus “& immaculatos,” à peccatis carnalibus, “& irreprehensibiles” à malis omnibus. Vel “Sanctos” quoad Deum “immaculatos,” quoad ipsos “irreprehensibiles,” quoad proximos, “coram ipso.” Hoc dupliciter legitur;

Primo modo sic, irreprehensibiles dico, “coram ipso,” id est in conspectu ejus, quod est valde magnum, quia ipse universa etiam occultissima conspicit. Omnia enim nuda & aperta sunt oculis ejus, Hebr.c.4.v.13.

Secundo sic. Exhibere vos “coram ipso,” id est, in præsentia & conspectu ejus, quando ipsum videbimus facie ad faciem. Eph.5.27. [page 556] Vt exhiberet sibi gloriosam Ecclesiam, non habentem maculam, neque rugam.

23. Si tamen permanetis in fide fundati, & stabiles, & immobiles à spe Evangelii.

Perseverantia in fide.

Hîc quartò ponit conditionem; ubi ostendit, primò in quo debeant manere, secundò quàm firmiter. Fundati; tertiò quare. Quod audistis:

Dicit ergo, “si tamen,” quasi : ita reconciliavit vos, ut exhiberet, &c. hac conditione, “tamen si permanetis,” id est perseveranter “manetis in fide,” ut in fundamento. In fide, dico “fundati” non aliqua hæresi fluctuantes. Ephes. c. 4. v.14. Vt jam non simus parvuli fluctuantes, & circumferamur omni vento doctrinæ, in astutia ad circumventionem erroris. “Stabiles,” non per vosipsos, sive alicno impulsu, recedentes, “& immobiles” alterius impulsu. Vel “fundati” in conversione; “stabiles” in conversatione, “immobiles,” in consummatione; scilicet ut nec in principio, nec in medio, nec in fine recedatis à fide. 1.Cor.c.15. v.58. Stabiles estote; & immobiles dico, “à spe Evangelii,” id est, à re sperata, quæ in Evangelio prædicatur, & promittitur. Ad Titum c.2. v.13. Expectantes beatam spem, & adventum gloriæ magni Dei, & Salvatoris nostri Jesu Christi.

( 23.) Quod audistis, quod prædicatum est in universa creatura,quæ sub cœlo est.

Ubique Evangelium prædicatum.

Hîc ostendit, quare debent manere in fide, quia veritatem fidei intellexerunt. Ubi tangit, primò fidei prædicationem, secundò, prædicationis generalitatem. Quod prædicatum est; tertiò generalitatis opportunitatem. quæ sub cœlo est.

Dicit ergo “quod” scilicet Evangelium “audistis,” utrâque aure; & exteriori, & interiori; id est, intellexistis, & ideo tenere debetis. Melius erat illis non cognoscere viam justitiæ, quàm post agnitionem, retrorsum converti. 2.Petr. c.2. v. 21. Nec solùm vos audistis, sed etiam “quod prædicatum est in universa creatura,” id est, universis hominibus. Homo enim nomine omnis creaturæ intelligitur; quia cum omni creatura communicat, secundùm Greg. super illud “Prædicate Evangelium omni creaturæ.” Habet enim commune esse cum lapidibus ; vivere, cum plantis ; sentire cum animantibus; intelligere cum Angelis. [Greg. hom. 29. in Evãg. T.4.] Creatura, dico “quæ sub cœlo est,” non quæ in cœlo, quia non est ei necessaria prædicare. Vel “in universa creatura,” id est in omnibus credentibus : credentes enim dicuntur nova creatura, quia de nihilo moris, facti sunt aliquid in esse moris.

Creare sumitur dupliciter.

Et sciendum, quòd creare accipitur dupliciter:

1. Primo modo accipitur, creare secundùm quod creare est de nihilo in esse naturæ aliquid facere. Gen.c.1. v.1. In principio creavit Deus cœlum & terram. De terra igitur hominem creavit. Gen.c.1.v.26. Faciamus hominem ad imaginem & similitudinem nostram. De terra quidem rubea creatus in agro Damasceno. Et sic de nihilo in esse naturæ homo formatus.
2. Secundo modo creare, est de nihilo moris aliquid in esse moris facere, ut hîc. Et Ephes. c.4.v.24. Induite novum hominem, id est creaturam novam, qui secundùm Deum creatus est, id est in esse moris, in justitia & sanctitate veritatis.

Creatura, scilicet nova, dico, “quæ” cùm “sub cœlo” adhuc “est” peregrinans in Ecclesia Militante, nondum translata ad Ecclesiam Triumphantem, quia dum sumus in hoc corpore, peregrinamur à Domino. 2. Corinth.5.v.6.

Notandum super illud, “Cùm aliquando essetis alienati” quia peccatores, quia non utuntur recto usu rationis, secundùm illud Psalm. 48. v. 13. 21. Homo cùm in honore esset non intellexit. & alibi. Alienati sunt peccatores à vulva. Psal.57.v.4. Ideo multis nominibus appellantur in scriptura; scilicet

Peccatores in S. Scriptura diversis nominibus appellantur.

• Cæci, quia irrationabiliter de rebus judicant, sicut cæci de coloribus. Soph. c. 1. v.17. Ambulaverunt ut cæci, qui Domino peccaverunt. Sapient. c.2. v. 29. Excæcavit illos malitia eorum.
• Insensati, quia irrationabiliter de bonis æstimant. Sap. c.5. v.4. Nos insensati, vitam illorum æstimabamus insaniam, id est, insensatam. Sicuti insensati in eorum reputationibus, omnes dicunt insensatos.
• Insani, quia irrationabiliter de malis exultant. Sapient. c.14. v.28. Aut enim dum lætantur, insaniunt. Eccle. c. 2. v. 2. Et risum reputavi amentiam, seu errorem.
• Infatuati, quia irrationabiliter in malis perdurant. Eccli.c.23.v.19. Ne assiduitate tua infatuatus improperium patiaris.
• Stulti, quia irrationabiliter verba proferunt. Job.c.2. v.10. Quasi una de stultis mulieribus locuta es.
• Furiosi, quia irrationabiliter operantur & vivunt. Psal.57.v.5. Furor illis secundùm similitudinem serpentis.
• Ignari, quia irrationabiliter Deum fugiunt. Sap.5. v.6. Ergo erravimus à via veritatis, & justitiæ lumen non illuxit nobis, & sol intelligentiæ non est ortus nobis.

Ergo cæci, judicando; insensati, æstimando; insani, exultando; infatuati, perdutando; stulti, loquendo; furiosi, operando; ignari vel devii, ambulando.

( 25.) Cujus factus sum ego Paulus minister.
24. Qui nunc gaudeo in passionibus pro vobis, & adimpleo ea, quæ desunt passionum Christi in carne mea, pro corpore ejus, quod est Ecclesia.

Ostensâ Christi sufficientiâ ac plenitudine; primò in beneficio credentium generali: secundò, in beneficio Colossensium speciali: hîc tertiò ostendit idem in suo beneficio personali, quia eum ministrum Evangelii fecit, cujus ministerii ostendit in se; primò [Paulus dignus Christi Minister.] [page 557] fidelitatem: secundò, authoritatem. Cujus factus sum ego minister: tertiò diligentiam & utilitatem. Quem nos annunciamus corripientes. In prima fidelitatem sui ministerii ostendit quadrupliciter : primò, respectu Evangelii, quia reputat se etiam ministrum, non magistrum : Secundò respectu auditorum. Qui nunc gaudeo : Tertiò, respectu Christi. Et adimpleo ea quæ desunt. Quartò, respectu Ecclesiæ. Pro corpore.

Dicit ergo, “cujus” Evangelium scilicet prædicandi “factus sum” divino artificio. Actor. 9. v. 15. Vas electionis est mihi iste, “ego Paulus,” qui primò fui Saulus & persecutor. Factus sum, inquam, “minister,” non magister. Matth. 23. v.10. Nec vocemini magistri, Magister enim vester unus est Christus, “qui nunc” Ephesi, in carcere pro Evangelio positus & ligatus “gaudeo in passionibus,” quia scilicet inde credentes proficiunt. 2. Corinth.7. v.4. Superabundo gaudio in tribulatione nostra. Jacob.1. v. 2. Omne gaudium existimate, fratres, cùm in tentationes varias incideritis. Passionibus, dico, id est, quas sustineo, “pro vobis” in evangelica veritate, confirmandis. Felix, qui patitur, quia præsentialiter, non in gehenna : unde dicit, “nunc,” lætanter, non cum impatientia, unde dicit, “gaudeo,” innocenter, non pro culpa sua : unde dicit, “pro vobis, & adimpleo ea, quæ desunt passionum Christi,” id est passionum mearum, quæ dicuntur esse Christi, propter unitatem capitis & corporis.

Thesaurus Ecclesiæ ex merito Christi & Sanctorum.

Passiones enim, quas Christus sustinuit; & fideles ejus sustinent, sunt quasi quædam res publica Ecclesiæ, & thesaurus ejus, in quo quilibet ponit partem suam, sicut in vase ad eleemosynam posito super mensam, omnes pariter ponunt, donec impleatur. Et ideo vocantur paritoria, & quia omnes pariter ponunt, de isto thesauro siunt ita large indulgentiæ. Iste autem thesaurus, non erit plenus usque in finem sæculi, & ideo dicit Apostolus, quod implet hunc thesaurum, quia ponit ibi partem suam. Hæc glossa sententia. [Gl. ord. hîc.]

Vel “adimpleo ea, quæ desunt passionum Christi,” id est, passionum, quas Christus sustinuit, vel quæ me sustinere præcipit. Act. 9. v. 16. Ostendam ei, quanta oporteat eum pro nomine meo pati. Adimpleo, inquam, “in carne mea” non in meis. Vel passionum, quæ desunt “in carne mea,” non in carne Christi. Adimpleo, inquam, “pro corpore ejus” scilicet multiplicando, “quod” corpus “est Ecclesia.” Ephes. 1. v. 22. Ipsum dedit caput super omnem Ecclesiam, quæ est corpus ejus.

Notandum, quòd Paulus implebat ea, quæ deerant passionibus Christi in carne sua, sive in corpore suo, multipliciter : [Paulus multipliciter implebat in carne, sive in corpore suo ea, quæ deerant passionibus Christi.]

1. Primò, carnem castigando. 1. Corinth. 9. v. 27. Castigo corpus meum, & in servitutem redigo, ne cùm aliis prædicaverim, ipse reprobus efficiar.
2. Secundò, carnis molestias sustinendo. 2. Corinth.12. v.7. Datus est mihi stimulus carnis meæ, qui me colaphizet.
3. Tertiò, carnem persecutionibus exponendo. 2. Corinth.4. v. 10. Semper mortificationem Christi Jesu in corpore vestro circumferentes.
4. Quartò, in carne martyrium expectando. Philip. 1. v. 20. Sive per vitam, sive per mortem. Mihi enim vivere Christus est, & mori lucrum.

25. Cujus factus sum ego minister secundùm dispensationem Dei, quæ data est mihi in vobis.

Hîc ostendit ministerii dignitatem quadrupliciter ; primò ex parte dantis ; secundò ex parte finis. Ut impleam verbum Dei. Tertiò ex parte ministrorum. Nunc autem manifestum est. Quartò ex parte materiæ. Quod est Christus.

Paulus Ecclesiæ Minister.

Dicit ergo, “cujus” scilicet corporis Ecclesiæ “factus sum ego minister,” ut scilicet spiritualia ministrem. Minister, dico “secundùm dispensationem Dei” materialiter, id est, ut eis eum dispensem in Sacramentis. 1. Cor. 4. v.1. Sic nos existimet homo ut ministros Dei, & dispensatores mysteriorum Dei. Vel “cujus” Evangelii “factus sum ego minister,” ut scilicet illud prædicando ministrem, “secundùm dispensationem Dei” effectivè, id est, secundùm gratiam Apostolatûs mihi à DEO dispensativè concessam. 1.Corinth.9. v.17. Dispensatio mihi credita est, “quæ” dispensatio “data est mihi in vobis” Gentibus. Galat. 2. v. 8. Qui operatus est Petro in apostolatum circumfisionis, operatus est & mihi inter Gentes. Vel “in vobis” etiam Colossensibus, quibus etsi non per meipsum personaliter, per Discipulos tamen meos prædicavi.

( 25.) Ut impleam verbum Dei.
26. Mysterium quod absconditum fuit à sæculis & generationibus.

Hîc ostendit ministerii sui dignitatem, ex parte finis, qui est impletio secreti divini, de salute Gentium per fidem Christi. Ubi ostendit, quòd modus salutis Gentium fuit à Deo præordinatus, quod notatur. Verbum Dei. Ab hominibus absconsus. Absconditum à Deo: Ab æterno provisus. A sæculis. Ab Apostolo prædicatus. Impleam.

Ministerii Apostolici finis.

Dicit ergo, “Ut impleam” quasi : Ad hoc data est mihi dispensatio, “ut impleam” & impletum ostendam “verbum Dei,” id est, dispensationem, seu ordinationem Dei, quomodo scilicet Deus præordinavit Gentes per Christi Incarnationem salvari, scilicet “mysterium,” id est, factum secretum, “quod absconditum fuit” in Dei scilicet notitiâ “à sæculis temporum,” “generationibus” hominum. Rom. ultimo, v. 25. Secundum revelationem mysterii temporibus æternis taciti. Et Ephes.3. v.5. Mysterium, quod aliis generationibus non est agnitum filiis hominum, sicut nunc revelatum est Sanctis Apostolis ejus.

( 26. ) Nunc autem manifestum est Sanctis ejus.
27. Quibus voluit Deus notas facere divitias gloriæ sacramenti hujus in Gentibus.

Hîc ostendit ministerii sui dignitatem ex [page 558] parte comministrorum, sed Sanctorum. Ubi implicat quinque conditiones revelationis factæ Sanctis, ostendit enim revelationem sacramenti hujus fuisse opportunam, quia nunc, apertam, quia manifestatum est : familiarem, quia Sanctis : gratuitam quia, Deus voluit : utilem quia divitias gloriæ.

Divitiæ prædicationis Evangelicæ.

Dicit ergo, “Nunc autem” scilicet tempore gratiæ. Nox enim obscuritatis præcessit, dies autem manifestationis appropinquavit, “manifestum est” non omnibus, sed “Sanctis ejus.” Matth. 11. v. 25. Confiteor tibi Pater Domine cœli & terræ, quia abscondisti hæc à sapientibus, & revelasti ea parvulis. Nec Sanctis omnibus, sed “quibus voluit Deus notas facere divitias gloriæ sacramenti hujus,” id est, copiosam gloriam tanti sacramenti. Sacramenti, dico, notificandi, vel existentis “in Gentibus.” Joan.15. v. 15. Vos autem dixi amicos, quia omnia quæcumque audivi à Patre meo, nota feci vobis. Divitiæ autem hujus sacramenti sunt fides, remissio, justitia, dona Spiritûs Sancti, futura beatitudo. Ecce ergo Sacramentum, pretiosum in valore. Ideo dicit, “divitias,” gloriosum in honore, ideo subdit “gloriæ,” fructuosum in virtute, ideo addit, “in Gentibus.”

( 27. ) Quod est Christus, in vobis spes gloriæ.

Hîc ostendit ministerii sui dignitatem, ex parte materiæ; ubi tangit; primò prædicationis materiam, quia Christus : secundò materiæ efficaciam, quia spes gloriæ.

Christus spes gloriæ.

Dicit ergo, Sacramenti, dico, “quod est Christus,” id est, Christi Incarnatio. 1. Tim. 3. v.16. Manifestè magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu, apparuit Angelis, prædicatum est in Gentibus, creditum est in mundo, assumptum est in gloria. Christus, dico, existens supple, “in vobis spes gloriæ,” ut per eum, scilicet sine lege speretis gloriam. Psalm.70. v. 5. Domine, spes mea à juventute mea.

Notandum, quòd in hoc Sacramento Incarnationis reperiuntur in summa quatuor genera divitiarum; scilicet misericordiæ [Divitiarum 4. genera in sacramento Incarnationis.], Ephes. 2. v. 4. Deus, qui dives est in misericordia propter nimiam charitatem qua dilexit nos. His ditati sunt peccatores.

• Gratiæ. Ephes. 2. v. 7. Vt ostenderet in sæculis supervenientibus abundantes divitias gratiæ in bonitate super nos in Christo Jesu. His ditati sunt justi & innocentes.
• Sapientiæ. Rom. 11. v.33. O altitudo divitiarum sapientiæ & scientiæ Dei : quàm incomprehensibilia sunt judicia ejus. His ditati sunt Angeli.
• Gloriæ. Ephes.1. v. 18. Vt sciatis, quæ sit spes vocationis ejus; & quæ divitiæ gloriæ hæreditatis ejus. His ditati sunt Patres Antiqui de limbo educti.

28. Quem nos annunciamus, corripientes omnem hominem, & docentes in omni sapientia, ut exhibeamus omnem hominem perfectum in Christo Jesu.
29. In quo & laboro certando secundùm operationem ejus, quam operatur in me in virtute.

Superiùs ostendit ministerii sui, primò fidelitatem; secundò, dignitatem; hîc tertiò ostendit diligentiam & utilitatem. Et hoc in quatuor effectibus, primò in corripiendo delinquentes : secundò in docendo ignorantes & docentes, tertiò in perficiendo minus habentes. Vt exhibeamus, quartò in certando contra rebelles. In quo & laboro.

Certamen spirituale, ad perfectionem hominum.

Dicit ergo. “Quem” scilicet Christum “nos annunciamus,” 1. Cor. 1. v. 23. Nos autem prædicamus Christum crucifixum. Nos dico “corripientes omnem hominem” Gentilem, Judæum, & Christianum à veritate deviantem & errantem, “& docentes” omnem hominem, ignorantem veritatem, vel “corripientes omnem hominem” contradicentem, “& docentes” omnem hominem obedientem, ad Titum 1. v. 7. Oportet Episcopum sine crimine esse. Amplectentem eum, qui secundùm doctrinam est, fidelem sermonem, ut potens sit exhortari in doctrina sana, & contradicentes arguere. Docentes, inquam “in omni” id est, perfectâ “sapientiâ” ut non simus duces cæci, sicut pseudo. Matth. 15. v. 14. Cæci sunt & duces cæcorum. Corripientes, inquam, & docentes ad hoc “ut exhibeamus” id est, Deo in sacrificium offeramus “omnem hominem,” Judæum & Gentilem “perfectum” perfectâ sufficientiæ. De qua Matth. 5. v. 48. Perfecti estote sicut & Pater vester cœlestis perfectus est. Perfectum, inquam, non in lege, quia nihil ad perfectum adduxit lex. Hebr. 7. v. 19. “sed in Christo Jesu,” id est, in intellectu mysterii Christi, “in quo” scilicet in qua re, ut scilicet omnis homo perfectus sit in Christo, “laboro.” 1. Corinth.15. v.10. Abundantiùs illis omnibus laboravi. Et laboro, inquam “certando” contra rebelles. 2. Tim. 4. v. 7. Bonum certamen certavi. Laboro, inquam, & certo, & hoc non viribus, vel industriâ meâ, sed “secundùm operationem ejus,” id est Christi, “quam operatur in me in virtute,” scilicet miraculorum, prædicationem scilicet meam per miracula confirmando, quasi diceret; certo contra rebelles, adjuvantibus me signis, scilicet miraculorum, ut qui verbis contradicunt, virtutibus credant. Psalm.67. v.12. Dominus dabit verbum evangelizantibus virtute multa. Marc.ult. v. 20. Illi autem profecti, prædicaverunt ubique, Domino cooperante, & sermonem confirmante sequentibus signis. Felix Doctor, qui sic prædicat diligenter, quia “laborando,” viriliter, quia “certando,” efficaciter, quia secundùm operationem.

Prædicatoris munia.

Nota hîc, quòd Apostolus certabat quadrupliciter. [Apostolus quadrupliciter certabat.]

1. Primò, cum infidelibus disputando. 1.Cor. 15. v.32. Secundum hominem ad bestias pugnavi Ephesi.
2. Secundò, cum vitiis carnalibus reprimendo. 1.Cor.9. v.26. Sic pugno, non quasi aërem verberans, sed castigo corpus meum, & in servitutem redigo, ne cùm aliis prædicaverim, ipse reprobus efficiar.
3. Tertiò, cum dæmonibus resistendo. Eph. 6. [page 559] v. 12. Non est nobis colluctatio adversus carnem, & sanguinem, sed adversus Principes, & potestates, adversus mundi rectores tenebrarum harum.
4. Quartò, cum persecutionibus patiendo. Philippen. c.1. versu. 30. Idem certamen habentes, quale & vidistis in me, & nunc audistis de me.

Quæstio

Hîc quæritur super illud : “Alienati.”

• Gloss. Nihil cum Deo habentes commune.
• Contrà: Nihil potest haberi sine Deo, quia in ipso vivimus, & movemur, & sumus. Act.17. v.28.
• Responsio. Hæc præpositio “cum” notat hîc associationem gratiæ, non naturæ.

Item super illud. “Inimici sensu.”

• Gloss. Quia putabatis benè agere.
• Contrà: Syntheresis semper remurmurat in generali, non in speciali.

Item super illud “irreprehensibiles coram ipso.”

• Gloss. Si enim mortalis & mortuus potuit reconciliare, jam immortalis potest omnia facere.
• Contrà: Quamvis Christus secundùm quod homo sit omnisciens, non tamen omnipotens.
• Responsio. Gloss. intendit, quòd Christus homo possit omnia, sed non ut homo.

Item super illud. “Si tamen permanetis.”

• Gloss. Hic solus, scilicet Christus colendus est.
• Contrà. Non ergo Pater vel Spiritus Sanctus.
• Responsio. Fit exclusio, gratiâ essentiæ, non personæ, sicut illud. Tu solus altissimus: Jesu Christe.

Item super illud. “Qui nunc gaudeo.”

• Gloss. Ephesi positus in carcere pro Evangelio.
• Contrà: Nusquam legitur Ephesi fuisse incarceratus.
• Responsio. Quamvis non legatur expressè, tamen fieri potuit. Unde dicit, ad bestias se pugnasse Ephesi. 1. Cor. 15. v. 32. Secundùm hominem ad bestias pugnavi Ephesi.

Item super illud: “Adimpleo, quæ desunt passionibus Christi.”

• Gloss. Quas Christus sustinuit.
• Contrà: Passio Christi per omnia sufficiens fuit, ergo ei nihil defuit.
• Responsio. Quamvis nihil desit, quoad sufficientiam, deest tamen quantum ad efficientiam.

Item super illud: “Secundùm dispensationem, quæ data est mihi in vobis.”

• Gloss. Hoc dicit, ne videatur salus eorum esse promissa Gentibus.
• Contrà: Ephes.2. v. 12. Promissionis spem non habentes.
• Responsio. Eis fiebat promissio acquisitivè, idest, ad utilitatem eorum; sed eis, non objectivè.

Item super illud: “Mysterium quod absconditum fuit.”

• Gloss. In quibusdam libris Platonicorum vidi, & ibi legi multis rationibus suaderi, quia in principio erat verbum, & verbum erat apud Deum, sed quod verbum, caro factum est, non legi : ergo Philosophi cognoverunt Trinitatem, cujus contrarium dicit gloss. Exod. 7. v. 24. super illud ubi dicitur, quod Magi defecerunt in tertio signo.
• Responsio. Philosophi non cognoverunt Trinitatem per propria, sed per appropriata, loquentes de divina mente, & notitia, & amore, quia de tribus personis. Vel si noverunt hoc, non fuit per rationem naturalem, sed per inspectionem Sanctarum Scripturarum; vel per revelationem. [Trinitatem quomodò cognoverunt Philosophi.]

Item super illud: “Nunc autem manifestatum est.”

• Gloss. Non omnibus, sed Sanctis ejus.
• Contrà: Multis etiam malis manifestatum est.
• Responsio. Glossa loquitur de manifestatione completa, id est, secundùm cognitionem, & approbationem, non secundùm cognitionem solùm.

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CAPUT II.

1. VOlo enim vos scire, qualem sollicitudinem habeam pro vobis & pro his, qui sunt Laodiciæ, & quicumque non viderunt faciem meam in carne.

Superiùs revocavit eos à lege per Christi sufficientiam & plenitudinem: hîc revocat per suam circa eos, sollicitudinem, quæ circa tria præcipuè attenditur: primò, ut in Christi fide promoveantur: secundò, ne per Philosophiam ad errorem pristinum seducantur. Hoc autem dico, ut nemo. Tertiò, ne in legem inducantur. In quo & circumcisi estis. In prima primò ostendit, quantum sit sollicitus: secundò; pro quibus, quia vobis & pro his. Tertiò, super quo, quia ut consolentur.

Continuat Pauli sollicitudo. 1. Pro infidelium perfectione.

Dicit ergo “Volo” quasi diceret, ita laboro certando. Hoc autem de me refero, “enim” quia “volo vos scire qualem sollicitudinem,” idest, quàm intensam, & quàm continuam. 2. Cor.11.v.28. Instantia mea quotidiana, sollicitudo omnium Ecclesiarum, “habeam pro vobis” ut eâ scilicet intellectâ quæratis perfecti fieri. Gloss. Non minùs pro his, quos non viderat, sollicitus erat, quàm pro his, quibus præsens prædicaverat. Sic bonus prælatus debet esse sollicitus pro subditis. Proverb. 6. v. 3. Discurre, festina, suscita amicum tuum. Nec solùm pro vobis, sed “& pro his, qui sunt Laodiciæ,” isti similiter à pseudo præventi erant, ideò timebat, ne ab eis deciperentur. 2. Cor. 11. v.13. Timeo, ne sicut serpens Evam seduxit astutiâ suâ, ita corrumpantur sensus vestri. Vel “etiam” id est, etiam pro illis, supple vobis adjacentibus, “quicumque non viderunt faciem meam in carne,” idest, in carnali præsentia, etsi famam audierint. Simile habetur Galatas 1. v. 22. Eram autem ignotus facie Ecclesiis Judææ. [Gl. ord. hîc.]

2. Ut consolentur corda ipsorum, instructi in charitate.

Hîc ostendit, super quo erat sollicitus, ubi ostendit tria; primò consolationem, quoad irascibilem: secundò, dilectionem, quoad concupiscibilem. Instructi in charitate. Tertiò cognitionem, quoad rationabilem. Et in omnes divitias.

2. Pro cõsolatione & charitate.

Dicit ergo, “Ut consolentur” quasi : ita volo vos scire sollicitudinem meam “pro vobis & pro illis,” quæ scilicet est de hoc, “ut consolentur,” ipsi vobiscum “corda ipsorum,” id est, corda sua. Isa.40.v.1. Consolamini, popule meus, consolamini. Et dicit “corda,” non corpora. Psalm. 76. v. 3. Rennuit consolari anima mea. Ipsi, inquam, [instructi in [page 560] in charitate,] materialiter, quantum scilicet Deus charitatem nobis ostendit, considerando. 1. Joan.3.v.1. Videte qualem charitatem dedit nobis, ut filii Dei nominemur & simus. Et Joan. 3. v. 16. Sic Deus dilexit mundum, ut Filium suum unigenitum daret. Vel “instructi charitate” exemplariter, exemplum in charitate Christi, quam maximam ostendit in passione, scilicet accipiendo. Joan. 15. v. 13. Majorem hac dilectionem nemo habet, quàm ut animam suam ponat quis pro amicis suis. 1. Joan. 3. v. 16. In hoc cognovimus charitatem Dei, quoniam ille animam suam pro nobis posuit, & nos debemus pro fratribus animas ponere. Vel “instructi in charitate” effectivè. Ipsa enim est magistra veritatis. 1. Joan. 2. v. 27. Unctio docebit vos de omnibus.

Nota, quòd est quadruplex consolatio: [Consolatio est quadruplex.]

1. Prima, carnalis & mala. Lucæ 6. v. 26. Væ vobis divitibus, qui habetis hic consolationem vestram.
2. Secunda, temporalis licita, de qua Job 2. v.11. Condixerant sibi ut pariter venientes visitarent eum & consolarentur.
3. Tertia, spiritualis & meritoria. De qua Psalm.93. v.19. Secundum multitudinem dolorum meorum in corde meo, consolationes tuæ lætificaverunt animam meam.
4. Quarta, æternalis & remuneratoria. Lucæ 16. v.25. Nunc autem hic consolatur ; tu verò cruciaris.

( 2. ) Et in omnes divitias plenitudinis intellectûs in agnitione mysterii Dei Patris, & Jesu Christi.

Hîc tangit tertium, super quo erat sollicitus; scilicet cognitionem quantum ad rationabilem; ostendens primò quantam ei dederit cognitionem: secundò ad quid, quia in agnitione mysterii Dei. Tertiò de quo, in quo sunt omnes thesauri.

3. In agnitione redemptionis : & Trinitatis.

Dicit ergo, “& in omnes” quasi diceret, ita sollicitus sum, ut sitis instructi in charitate. Vos dico, per hoc tendentes, “in omnes divitias plenitudinis intellectûs,” id est, in copiam plenissimæ intelligentiæ de omnibus spiritualibus rebus. Isa. 33. v.6. Divitiæ salutis, sapientia & scientia. Vos, dico, instructi “in agnitione mysterii Dei Patris & Jesu Christi.” hoc dupliciter exponitur.

Primo modo sic, “in agnitione mysterii,” idest, sacri & occulti secreti; mysterii, inquam, “Dei Patris, & Christi Jesu,” in quo tangitur distinctio personarum, id est, ut cognoscatis illud secretissimum mysterium Trinitatis, ubi cum essentiæ unitate, est personarum pluralitas.

Secundo modo sic, “in agnitione mysterii,” scilicet Incarnationis: mysterii, inquam, quod est “Dei Patris” authoritate, “& Christi Jesu” executione. Duobus aliis modis exponit glossa secundùm aliam litteram, quam quia non habemus, non est curandum de illis expositionibus.

Notandum super illud “plenitudinis intellectûs,” quod est plenitudo justorum triplex, videlicet in corde, in ore, in opere.

Plenitudo 1. Triplex in corde.

In corde est plenitudo triplex; scilicet:

• Sapientiæ, in rationabili; de qua Actor.6. v.3. Considerate ex vobis, fratres, boni testimonii viros septem, plenos spiritu sapientiæ. Hujus radix est, timor Domini. Discipulus enim timens magistrum, obedit & nititur addiscere Eccli. 1. v.20. Plenitudo sapientiæ tua timere Deum.
• Gratiæ, in concupiscibili. Act.6. v.5. Elegerunt Stephanum plenum fide, & Spiritu Sancto. Rom.13. v.10. Plenitudo legis est dilectio.
• Misericordiæ, in irascibili. Jac.3. v.17. De sapientia dicitur, Plena misericordiâ & fructibus bonis. Psalm.32.v.5. Misericordiâ Domini plena est terra.

Hæc plenitudo necessaria est Prælatis, qui habent regere per sapientiam; vivificare per gratiam; judicare cum misericordia. [Prælati munus.]

2. Triplex in ore.

In ore similiter est plenitudo triplex; videlicet:

• Moderationis discretæ, ab illicitis verbis cavendo. Job 6. v.5. Numquid mugiet bos (per loquacitatem, vel impatientiam,) cùm præsepe plenum fuerit ? scilicet discretione & modestiâ ad loquendum, quasi diceret, non.
• Eruditionis sanæ, veritatem salubrem docendo. Eccle.ult. v.10. Quæsivit verba utilia, & conscripsit sermones rectissimos ac veritate plenos. Sed heu! Quia diminuta sunt veritates à filiis hominum.
• Orationis devotæ, Deum frequenter interpellando. Apoc.5. v.8. Habentes singuli phialas plenas odoramentorum, quæ sunt orationes Sanctorum; non pater noster, simiarum. Tob. 8. v.19. Fac eos Domine mî, pleniùs benedicere. Prima est hominis ad seipsum, secunda ad proximum; tertia ad Deum.

3. Triplex in opere.

In opere similiter triplex est plenitudo ; scilicet:

• Multitudinis bonæ operationis. Non enim dicitur arbor plena pyris, quæ non habet nisi unum pyrum. Act. 9. v. 36. dicitur de Tabita, quòd erat plena operibus bonis & eleemosynis, quas faciebat.
• Rectitudinis intentionis. Non enim dicitur vas plenum, quando contentum non tangit ad summum, sic nec opus, quando non tendit ad Deum. Apoc. 3. v. 2. Non invenio opera tua plena coram Deo meo. Exemplum de Aquila.
• Virtutis perseverantiæ finalis, plenitudinem enim ostendit finis. Act.6. v. 5. Stephanus plenus gratiâ & fortitudine faciebat signa.

3. In quo sunt omnes thesauri sapientiæ & scientiæ absconditi.

Hîc ostendit, de quo dederit eis cognitionem; quia de Christo. Ubi cognitionem Christi describit à tribus; ab intensione, quia thesauri ; ab extensione, quia sapientiæ & scientiæ ; à dispensatione, quia absconditi.

In Christo omnes sapientiæ Thesauri.

Dicit ergo, “in quo” scilicet Christo “sunt omnes thesauri,” idest omnis copia “sapientiæ” de divinis “& scientiæ” de humanis. Rom.11.v.33. O altitudo divitiarum sapientiæ & scientiæ Dei ! “absconditi,” id est, non omnibus manifesti, sed solùm Fidelibus. Matth. 13. v. 44. Simile est regnum cœlorum thesauro abscondito in agro, quem, qui invenit homo, [page 561] homo, abscondit, & præ gaudio illius vadit, & vendit universa, quæ habet, & emit agrum illum.

Thesauri sapientiæ & scientiæ omnes sunt in Christo, quadrupliciter.

Sunt autem in Christo omnes thesauri sapientiæ & scientiæ quadrupliciter:

1. Primò, efficienter. Eccli. 1. v. 5. Fons sapientiæ, verbum Dei in excelsis. Ab ipso enim est omnis sapientia & scientia.
2. Secundò, formaliter, quia ejus anima omni sapientiâ & scientiâ informata est. Joan. 16. v.30. Nunc scimus quòd scis omnia.
3. Tertiò, materialiter, quia sapientia est de divinis; & scientia de humanis, ipse est verus Deus, & verus homo. Ideò dicebat Apostolus : 1.Cor.2. v. 2. Nihil judicavi me scire inter vos, nisi Jesum Christum.
4. Quartò, exemplariter. Psalm. 103. v. 24. Omnia in sapientia fecisti.

Pretiositas Thesauri sapientiæ.

Componitur autem Thesaurus sapientiæ;

• Ex auro, in quo splendor intelligentiæ. Eccli. 1. v. 26. In thesauris sapientiæ, intellectus, & scientiæ religiositas.
• Ex argento, in quo nitor eloquentiæ. Eccli.1. v.26. In thesauris sapientiæ significatio disciplinæ.
• Ex gemmis, in quo virtus operationis bonæ. Proverb. 8. v. 21. In viis justitiæ ambulo in medio semitarum judicii, ut ditem diligentes me, thesauros eorum repleam.
• Ex vestimentis, in quo honestas bonæ famæ. Sapient. 7. vers. 14. Honestatem illius non abscondo, infinitus enim est thesaurus illius.

Prævalet autem thesaurus sapientiæ, alteri cuicumque.

1. Primò, quia violentiâ non aufertur. Matth. 6.v.19. Thesaurizate vobis thesauros in cœlis, id est, in cœlestium cognitione, ubi nec ærugo, nec tinea demolitur.
2. Secundò, quia antiquitate non corrumpitur, imò in Antiquis est sapientia. Job 12. v.12. Hîc est thesaurus sine defectione sanctitatis. Eccli. 30. v.23.
3. Tertiò, quia communitate multiplicatur, quia Proverb. 11. v.25. Anima, quæ benedicit, impinguabitur. Eccli.41.v.17. Sapientia abscondita & thesaurus invisus, quæ utilitas in utrisque ?
4. Quartò, quia voluntariâ paupertate acquiritur, unde sapientia consuluit. Matth. 19. v. 21. Si vis perfectus esse, vade, & vende omnia, quæ habes & da pauperibus, & habebis thesaurum in cœlis. Unde & Philosophi relinquerant omnia, ut acquirerent sapientiam. Matth. 13. v.44. Simile est regnum cœlorum thesauro abscondito in agro.
5. Quintò, quia cum jucunditate possidetur. Eccli. 15. v. 6. Iucunditatem & exultationem thesaurizabit.
6. Sextò, quia spiritualibus componitur. Job 38. v.22. Numquid ingressus es thesauros nivis ? In nive, munditia.

4. Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum.

Cautela contra pseudoapostolos.

Hîc ostendit suam sollicitudinem, ne per Philosophiam ad infidelitatem seducantur. Et hoc dupliciter; primò enim monet, ne per argumenta philosophiæ naturalis : secundò per exempla Philosophiæ rationalis. Videte ne quis vos decipiat. In prima primò monet, ut seduci caveant; secundò ostendit, quare cavere debeant. Nam etsi corpore. Tertiò monet, ut in fide Christi permaneant. Sicut ergo accepistis. In prima primò munit eos contra decipientium fallaciam; secundò munit contra fallendi causam motivam. In sublimitate.

Dicit ergo, “hoc autem,” quasi diceret, ita volo, ut sitis instructi, “Hoc autem dico,” non solùm ut ampliùs proficiatis, sed “ut nemo” quantumcumque sapiens, “vos decipiat,” ut scilicet à Christo recedatis; Ephes. 5.v.6. Nemo vos seducat inanibus verbis. Decipiat, inquam, “in sublimitate,” sive “sublimitate sermonum,” idest rationum sophisticarum & argumentorum, quæ prohibentur: 1. Reg. 2. v. 2. Nolite multiplicare loqui sublimia gloriantes.

5. Nam etsi corpore absens sum, sed spiritu vobiscum sum gaudens, & videns ordinem vestrum, & firmamentum ejus, quæ in Christo est, fidei vestræ.

Hîc ostendit, quare cavere debeat, scilicet propter præsentiam sui, qui gaudet de bono eorum; ubi primò supponit absentiam corporalem; secundò proponit præsentiam spiritualem. Sed spiritu vobiscum. Tertiò ostendit lætitiam de bono eorum prodeuntem. Gaudens.

Apostoli gratiam prophetarum habuerunt.

Dicit ergo, “Nam etsi” quasi diceret : ad hoc rectè moneo : video enim in spiritu, quæ apud vos geruntur. “Nam etsi corpore” id est, corporali præsentiâ “absens sum” à vobis, “sed” tamen “spiritu vobiscum sum,” sic & spiritus Elizei in Giezi. 4. Reg.2. v.9. In quo apparet, secundùm gloss. quòd Apostoli habuerunt gratiam Prophetarum, ut in spiritu viderent etiam remota. Vobiscum, inquam, sum, ego dico “gaudens” de bonis vestris “& videns,” idest, quia video “ordinem vestrum,” quantum ad vitæ honestatem; qualiter, scilicet unusquisque & ordinatè vivit. 1. Cor. 14. v. 20. Omnia honestè & secundum ordinem fiant. Et etiam, quia video “firmamentum,” idest stabilitatem “ejus, quæ in Christo est, fidei vestræ,” & hoc quantum ad fidei firmitatem, sine qua morum exteriorum ordinatio non valet : quia sine fide impossibile est placere Deo. Hebr. 11. v. 6. Et dicit, fidei, quæ est in Christo. Glossa. Non in lege ; & per hoc confirmat eos in Evangelio. [Gl. interl. hîc.]

6. Sicut ergo accepistis Jesum Christum Dominum nostrum, in ipso ambulate.
7. Radicati, & superædificati in ipso, & confirmati in fide, sicut & didicistis, abundantes in illo in gratiarum actione.

Hîc monet, ut in fide vera permaneant; ubi ostendit, quòd in Christo debent primò proficere; secundò permanere. Radicati. Tertiò [Perseverantia in fide inculcatur.] [page 562] abundare. Abundantes. In prima proponit primò proficiendi ingressum; secundò ipsum profectum. In ipso ambulate.

Dicit ergo, “Sicut ego” quasi diceret, & quia ita gaudeo, “sicut ergo accepistis” per prædicationem “Jesum Christum Dominum nostrum” esse credendum & imitandum. Ita supple “ambulate” proficiendo. Joan.12.v.35. Ambulate dum lucem habetis: & hoc “in ipso” non extra ipsum, quia ipse est via. Joan. 14. v.6. Ego sum via, & c. Vos dico, Minores, scilicet “radicati” ad modum arboris ad fructificandum per bonam operationem; & hoc quoad opera vitæ activæ, ne sitis de illis, in quibus semen jactum non fructificat, qui radicem non habent. Matth.13. v.10. Luc. 8. v.13. “& superædificati” ad modum domûs, idest super fundamentum aliorum Majorum ædificati, quoad opera vitæ contemplativæ. Eph.2.v.20. Superædificati super fundamentum Apostolorum & Prophetarum. Et hoc “in ipso” scilicet Christo, ut fundamento, quia fundamentum aliud nemo potest ponere præter id, quod positum est, quod est Christus Jesus. 1.Cor.3. v.11. “Et confirmati in fide,” ut in firma petra, ut scilicet ædificetis supra firmam petram. Matth.7. v.24. Ambulate, inquam, non aliter, sed “sicut & didicistis,” scilicet per prædicationem, quam audistis. Jac.3. v.1. Nolite plures magistri fieri. Et ambulate etiam “in gratiarum actione,” 1. Thess. 5. vers. 18. In omnibus gratias agite. Vos dico “abundantes” omnibus scilicet bonis, “in illo,” id est, per illum, quia in illo est materia gratiarum actionis; quia ab illo habetur omnis abundantia. Psal. 11. v.7. Orietur in diebus ejus justitia & abundantia pacis.

Ædificium spirituale.

Notandum, quòd in ædificio spirituali:

• Fundamentum est fides articulorum. Apoc. ult. v. 19. Fundamentum primum, jaspis, qui est viridis in colore, & significat fidem virentem in quacumque adversitate :
• Tectum est charitas diligendorum, quia Prov.10.v.12. Vniversa delicta operit charitas.
• Paries aquilonaris, timor suppliciorum. Hîc est paries, ad quem conversus Ezechias flevit. Isa.38. v. 3. Jerem.1. v.14. Ab aquilone pandetur omne malum.
• Paries australis, spes præmiorum. Habac. 3. v. 3. Deus ab austro veniet.
• Paries orientalis, consideratio humanæ nativitatis. Job.1. v.21. Nudus egressus sum ab utero matris meæ. Cantic.2.v.9. En ipse stat post parietem nostrum.
• Paries occidentalis est memoria mortis. Psalm.61. v.4. Tanquam parieti inclinato, & maceriæ depulsæ. Eccl.7. v.40. In omnibus memorare novissima tua,& in æternum non peccabis.

8. Videte ne quis vos decipiat per Philosophiam & inanem fallaciam.

Sophismata, rituenda à fidelibus.

Hîc monet, ne seducantur per exempla Philosophiæ naturalis. Et ad hoc ponit rationem : primò à parte ipsius Philosophiæ : secundò à parte authorum ipsius. Secundùm traditionem hominum. Tertiò à parte Christi. Et non secundùm Christum. Quartò à parte ipsorum Colossensium. Et estis in illo. Prima ratio talis est, Non est acquiescendum inani Philosophiæ contra veram fidem; sed exempla similitudinum naturalium, & rationes sophisticæ sunt hujusmodi respectu scientiæ veræ fidei : ergo illis non est acquiescendum in his, quæ sunt fidei.

Dicit ergo, “videte” quasi diceret, ita ambulate, & in hac ambulatione “videte” diligenter attendendo, “ne quis vos decipiat,” ita scilicet ut recedatis à Christo, & hoc “per Philosophiam, &c.” Et hoc legitur dupliciter secundùm gloss. [Gl. utraque hîc.] Primo modo sic, “ne quis vos decipiat per Philosophiam,” idest, terrenam sapientiam naturalium similitudinum, “& inanem fallaciam” argumentationum sophisticarum ad revocandum vos ; scilicet à fide Christi, & consentiendum in errorem Gentilitatis.

( 8. ) Secundùm traditionem hominum, secundùm elementa mundi.

Ecce secunda ratio ex parte authorum, talis, non est acquiescendum traditioni humanæ contra divinam; sed Philosophia & inanis fallacia est secundùm traditionem humanam; fides Christi secundùm divinam, ergo, &c.

Dicit ergo, “quæ” quidem Philosophia & inanis fallacia est “secundùm traditionem hominum,” id est, Philosophorum, non divina, sed humana sapientium, & ideo eorum Philosophia fallax, quia Omnis homo mendax. Psal.115. v.11. Hominum, dico, agentium & judicantium “secundùm hujus mundi elementa,” id est, secundùm naturales & elementares. Non enim credunt, nisi quod ex causis naturalibus procedere potest, propter quod non credunt, Deum posse hominem fieri; Virginem parere; nec mortuum resurgere; neque sub unâ hypostasi Deum verum & hominem consistere, & hujusmodi, vel “ne quis vos decipiat, secundùm elementa hujus mundi,” ut elementa colatis. Sicut quidam inter eos prudentiores non dicebant se colere statuas, sed sub diversis Deorum nominibus intelligebant elementa mundi, ut nomine Jovis, seu Junonis, aërem; nomine Neptuni, aquam; nomine ignis, Venerem, seu Palladem, vel Solem; nomine terræ, Bacchum, & cæterorum hujusmodi, sicut dicit gloss. Sap.13.v.2. Aut enim ignem, aut spiritum, aut aërem citatum, aut Solem & Lunam rectores orbis terrarum deos putaverunt. [Idolatria antiqua. Gl. ord. hîc.]

( 8. ) Et non secundùm Christum.
9. Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter.

Ecce tertia ratio ex parte Christi talis. Judicanti contrarium veritati; non est acquiescendum; sed tales sunt, qui non secundùm Christum de fide Christi judicant, ergo illis non est acquiescendum.

Eliminatis Sophistarum vaniloquiis, Christianæ veritati adhærendum.

Dicit ergo “& non secundùm Christum” idest, veritatem spiritualis intelligentiæ, supple judicantium. Quod patet, quia dissitentur de eo, quod verum est, scilicet quia in ipso inhabitat, &c.

[Alio modo legitur sic, “videte ne quis vos decipiat per Philosophiam,& inanem fallaciam,” per rationes fallaces & inanes conquisitas ad probandum, quæ legis sunt. [page 563] Ipse, dico agens, “secundùm traditionem hominum,” observando scilicet legalia, quorum observantia, post adventum Christi est “secundùm traditionem hominum,” non secundùm Dei mandatum. Matth. 15. v. 6. Irritum fecistis mandatum Dei propter traditiones vestras. Quæ scilicet traditio est “secundùm elementa” hujus “mundi,” id est, secundùm naturalem sensum legis, qui de elementis mundi est, ut Neomeniæ & hujusmodi festa legalia. Galat. 4. v. 9. Quomodo convertimini iterum ad infirma & egena elementa ? dies observatis, “& non” est “secundùm Christum,” id est, secundùm veritatem spiritualis intelligentiæ, propter quod non debetis eam sequi, ut à Christo recedatis: & verè non est secundùm Christum, quia de eo dissentitur, quod verum est, “quia in ipso, &c.” [Quomodo plenitudo divinitatis in Christo corporaliter.] vel sic. Non debetis decipi, ut à Christo recedatis, “quia in ipso inhabitat omnis plenitudo divinitatis” essentiæ, scilicet virtutis, & operationis, & hoc “corporaliter,” idest, verè, non umbraticè, sicut olim in legali templo, & legalibus figuris, vel “corporaliter” idest, in corpore ejus, ut in templo, quia non soli animæ, sed etiam corpori unita est divinitas, Joan.1.v.14. Verbum caro factum est. Et Joan. 2. v. 19. Solvite templum hoc, loquebatur de templo corporis sui.

10. Et estis in illo repleti, qui est caput omnis Principatûs & Potestatis.

Ecce quarta ratio ex parte Colossensium talis: Illi est acquiescendum, quo replemur donis Spiritualibus, sed per fidem Christi (non per legem,) fit hujusmodi repletio, ergo, &c.

Suprema Christi potentia.

Dicit ergo “& estis” quasi diceret, ita & verè in Christo inhabitat omnis plenitudo, “&” ita plenus est, quòd “estis in illo,” id est, per illum “repleti” donis Spiritûs Sancti. Joan.1. v.16. De plenitudine ejus omnes accepimus. In illo, inquam, scilicet Christo, “qui” scilicet Christus “est caput,” non solùm hominum, sed etiam “omnis Principatûs, & Potestatis,” idest omnium Angelorum. Per hæc enim duo, quæ sunt nomina dignitatis, & excellentiæ, cæteri intelliguntur. Ephes.1. v. 21. Ipse est supra omnem Principatum, & Potestatem.

Quæstio

Hîc quæritur super illud : “Qualem sollicitudinem habeam, &c.”

• Gloss. Non minùs pro his, quos non vidit, sollicitus erat, quàm pro his, quibus prædicavit, nec minùs affectu diligebat eos, quos non viderat, quàm cæteros, apud quos erat.
• Contrà: Eorum, quibus specialiter prædicaverat, specialis pater erat, ergo de eis magis sollicitus esse debebat.
• Responsio. Intelligit quantum ad bonum optatum & procuratum.

Item super illud: “Instructi in charitate.”

• Gloss. Omnium vitiorum caput est superbia.
• Contrà: Multi peccant potiùs ex pusillanimitate, sicut qui desperant; quàm ex appetitu excellentiæ.
• Responsio. Glossa loquitur de superbia generali, quæ est contemptus boni incommutabilis; non de speciali, quæ est appetitus propriæ excellentiæ. Vel loquitur de generibus singulorum peccatorum; non de singulis generum.

Item ibidem Gloss. Unum esse oportebat hominem, à Verbo assumptum.

• Contrà: Potuit assumere plures, cùm sit omnipotens.
• Responsio. Potuit assumere plures in natura; non plures in persona.

Item super illud : “Mysterium Dei.”

• Gloss. Cùm lego, Verbum carnem factum : in verbo intelligo verum Dei Filium : in carne, Filium hominis ; & utrumque simul in unam personam, scilicet Deum & hominem ineffabilis gratiæ largitate conjunctum ; ergo Christus est utrumque.
• Responsio. (Vtrumque) expone, id est, habens utramque naturam.

Item super illud : “In quo sunt thesauri.”

• gloss. Quid sapientius Salomone ? Quid prudentius Daniele ?
• Contrà. Paulus erat prudentior & sapientior.
• Responsio. Glossa loquitur pro omnibus illius temporis.

Item ibidem gloss. Astrologia, Geometria, & hujusmodi, nihil ad salutem pertinent.

• Contrà: Omnis veritas creata, vestigium est increatæ : ergo ducit in illam.
• Responsio. Veritas creata à Philosopho dupliciter consideratur [Veritas creata à Philosopho dupliciter consideratur.], vel in se, sic consideratur à Philosopho; vel ut vestigium veritatis increatæ, sic à Theologo, & sic valet ad salutem.

Item super illud “Spiritu vobiscum sum.”

• Gloss. Major fuit gloria in Apostolis, quàm in Prophetis.
• Contrà: super illud Luc. 9. v. 37. Vidimus quendam. Gloss. Ostenditur in Apostolis fuisse meritum Prophetarum.
• Responsio. Meritum Prophetarum fuit in Apostolis, & ampliùs etiam.

Item ibidem Glossa. Sanctis datum est remota videre.

• Contrà: Non omnes Sancti vident remota.
• Responsio. Glossa non intendit, quòd datum sit omnibus, sed aliquibus.

Item super illud : “Per Philosophiam & inanem fallaciam.”

• Contrà: Rationes Philosophiæ veræ sunt, & demonstrationibus probatæ.
• Responsio. Rationes Philosophiæ in propria materia, scilicet naturali, acceptæ, veræ sunt; sed ad naturam supernaturalem extensæ, fallaces sunt.

Item super illud : “Secundùm traditionem.”

• Gloss. Non est à Deo ordinata, sed ab hominibus tradita.
• Contrà: Omnis sapientia à Deo est, quia Deus scientiarum Dominus est. 1. Reg.2.v.3.
• Responsio. Glossa loquitur, quantum ad partem superstitiosam, sicut est de judiciis Astrologorum, non quoad partem veram. Vel loquitur secundùm extensionem ejus ad divina; non in propria materia.

Item super illud : “In quo habitat omnis plenitudo.”

• Gloss. In Christo sunt omnes sensus spirituales, in nobis solus tactus.
• Contrà: Origen. super Leviticum dicit, quòd quinque sensus spirituales sunt in nobis. [Origenes parte. 1. hom.3.]
• Responsio. Sunt in nobis, sed imperfecti. Unde sunt quasi solus tactus respectu omnium simul.

Item “super caput omnis Principatûs, & Potestatis.”

• Gloss. Angelicæ ; ergo Christus caput est Angelorum.
• Contrà: Non est ejusdem naturæ cum Angelis, sicut caput cum membris.
• Responsio. Caput est Angelorum largè, propter influentiam; sed caput hominum propriè, etiam propter conformem naturam.

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11. In quo & circumcisi estis circumcisione non manu factâ in expoliatione corporis carnis, sed in circumcisione Christi.
12. Consepulti ei in baptismo.

Varia Christi beneficia.

Superiùs ostendit sollicitudinem, quam habet: primò ut in Christo consolentur & instruantur : secundò, ne per Philosophiam in errorem Gentilium seducantur; hîc tertiò ostendit sollicitudinem, quam habet ne per pseudoapostolos in legem inducantur. Ubi primò ostendit, quòd legalia suscipi non debeant: secundò eos, qui nondum susceperunt, monet, ne ea suscipiant. Nemo ergo vos judicet. Tertiò eos, qui jam susceperunt, monet, ut abjiciant. Si ergo mortui estis cum Christo. In prima ostendit, quòd legalia suscipi non debeant. Primò per beneficia exhibita Gentibus : secundò per beneficia exhibita Judæis. Delens quod adversum nos erat. Beneficia exhibita per Christum, non per legem Gentibus enumerat quatuor :

1. primum est spiritualis circumcisionis;
2. secundum est Sacramenti baptismatis. Consepulti.
3. Tertium est novæ Resurrectionis sive conversationis. In quo & resurrexistis.
4. Quartum est futuræ convivificationis. Et vos cùm essetis mortui.

In prima primò beneficium circumcisionis innuit : secundò duplex genus circumcisionis distinguit. Circumcisione non manu factâ. Ubi primò tangit carnalem circumcisionem, quæ cessavit: secundò spiritualem, quam Christus facit. Sed in circumcisione Christi. [Duplex circumcisio.]

Dicit ergo, “In quo” quasi diceret. Ita in Christo donis gratiæ repleti estis, nec solùm repleti, sed etiam ab errore, & culpâ purgati. Et hoc est quod dicit, “in quo” scilicet Christo] “& circumcisi estis,” à vitiis tamquam petrâ acutissimâ. Petra autem erat Christus. 1. Cor. 10. v.4. Exod.4. v.25. Tulit illicò Sephora acutissimam petram, & circumcidit carnem præputii filii sui, “Circumcisione, &c.” Hoc dupliciter exponitur secundùm glossam. [Gl. ord. hîc.]

Primo modo sic, circumcisi, inquam, estis, & hoc, “circumcisione non manu factâ,” id est, humano opere, sed divino, id est, circumcisione spirituali, quæ quidem circumcisio fit “in expoliatione corporis carnis,” hoc est, in depositione carnalis hominis, utpotè vitiorum & desideriorum carnalium, secundùm quod caro accipitur. 1.Cor.15.v.50. Caro & sanguis regnum Dei non possidebunt. Circumcisione, inquam, non manu factâ, “sed circumcisione Christi,” in circumcisione spirituali.

Secundo modo sic, circumcisi estis in Christo, & hoc non circumcisione manu factâ,] idest circumcisione legali, quæ quidem circumcisio legalis fit “expoliatione corporis carnis,” idest corporis, quod est caro, cutis scilicet carnis, quæ in circumcisione legali aufertur. Non estis, inquam, circumcisi istâ circumcisione, “sed” estis circumcisi “in circumcisione Christi,” id est, circumcisione spirituali; in qua omnia vitia amputata sunt. De qua Roman. 2. v.28. Non enim quæ in manifesto in carne est circumcisio, sed circumcisio cordis in spiritu, non litterâ, cujus laus non ex hominibus, sed ex Deo. Hæc est circumcisio secunda, signata per circumcisionem, factam in terra promissionis. De qua Josue 5. v. 2. Fac tibi cultros lapideos, & circumcide secundò filios Israël. Vos, dico “consepulti ei” idest, sepulturæ ejus configutati, & hoc “in Baptismo,” quia ad similitudinem sepulturæ ejus baptizati. Trina enim immersio in baptismo repræsentat triduum sepulturæ. Et sicut Christus in sepulcro non videbatur, & post sepulturam novus homo apparuit, depositâ omni vetustate. Ita post Baptismum jam non videntur, quod fuerunt, scilicet ut veteres peccatores, sed novi homines. Exodi 14. v.13. Ægyptios, quos nunc videtis, nequaquam ultrà videbitis in æternum.

Baptismi efficacia.

Notandum, quòd quadruplex invenitur circumcisio. [Circumcisio quadruplex invenitur.]

1. Primò falsa, scilicet hypocritarum. Philip. 3. v. 2. Videte malos operarios, videte concisionem. Nos enim sumus circumcisio, qui spiritu servimus Deo.
2. Secunda, vana, quia Judæorum. Galat.5.v.2. Si circumcidimini, Christus nihil vobis proderit. Et infrà v.6. In Christo Jesu, neque circumcisio aliquid valet, neque præputium, sed fides, quæ per charitatem operatur. Item ad Galatas 6. v.15. IN CHRISTO enim Jesu neque circumcisio aliquid valet, neque præputium, sed nova creatura.
3. Tertia, vera scilicet Justorum Jerem. 4. v. 4. Circumcidimini Domino, & auferte præputia cordium vestrorum. Exod. 12.v. 48. Si quis peregrinorum in vestram voluerit transire coloniam, & facere phase Domini, circumcidetur prius omne masculinum ejus, & tunc ritè celebrabit.
4. Quarta, perfecta, scilicet Beatorum. Isa.52. v. 1. Non adjiciet ultrà, ut transeat incircumcisus per eam.

Prima abscindit infamiam : secunda, pelliculam; tertia, culpam; quarta, omnem miseriam.

Circumcisio Justorum debet esse in corde, in ore, in manu, in quolibet sensu :

Circumcisio justorum qualis sit.

Generaliter ergo debet circumcidi:

• In corde, sive mente: rationalis ab errore malè seducente, & hoc per fidem, ut hîc, Circumcisi estis. Sic Achior, de quo Judith 14. v. 6. dicitur, Quòd relicto gentilitatis ritu credidit Deo, & circumcidit carnem præputii sui.
• Concupiscibilis: ab amore malè inflammante. Et hoc per charitatem. Deut.30. v. 6. Circumcidet Dominus Deus tuus cor tuum, & cor seminis tui, ut diligas Dominum Deum tuum.
• Irascibilis: à timore malè humiliante, & hoc per spem. Phil.3. v.3. Nos sumus circumcisio, qui spiritu servimus, & gloriamur in Christo Jesu, & in carne fiduciam habentes. Sed heu ? Jerem.9.v.26. Omnes domûs Israël incircumciso sunt corde.
• Os: à sermone malè ædificante, ideo Exod. 6.v.30. Incircumcisus labiis ego sum.
• Manus: à rapina & mala operatione. Deut. 21. v.12. dicitur, Quòd mulier capta in bello debet circumcidere ungues. Introduces eam in domum tuam, quæ radet cæsariem, & circumcidet ungues.
• Quilibet sensus: ab illicita apprehensione, quod significatur. 1. Machab. 2. v. 46. ubi [page 565] dicitur, quòd circumciderunt pueros incircumcisos.

( 12. ) In quo & resurrexistis per fidem operationis Dei, qui suscitavit illum à mortuis.

Beneficium Resurrectionis.

Ecce tertium beneficium, scilicet novæ Resurrectionis, sive conversationis; ubi tangit primò, novæ vitæ auctorem. In quo : Secundò, actum. Resurrexistis. Tertiò, medium. per fidem.

Dicit ergo, “In quo,” id est, Christo, “& resurrexistis,” id est, ad novam vitam resurrexistis, & hoc in novitate vitæ ambulando. Rom. c.6. v.4. Consepulti sumus cum illo per Baptismum in mortem, ut quomodò Christus surrexit à mortuis per gloriam Patris, ita & nos in novitate vitæ ambulemus. “Per fidem, &c.” Hoc exponitur dupliciter,

Primo modo sic, Resurrexistis, inquam, “per fidem operationis Dei,” id est, per fidem, quam Deus in vobis operatur. Fides enim donum Dei est. Philip. c.1.v.29. Vobis datum est non solùm, ut in eum credatis, sed ut etiam pro illo patiamini.

Secundo modo sic. Resurrexistis, inquam, “per fidem operationis Dei” à Deo factæ in Christo. Et subdit quæ est illa operatio, “qui” scilicet Deus “suscitavit illum,” id est, Christum à mortuis.] Habacuc. c.3.v.9. Suscitans suscitabis arcum tuum.

13. Et vos, cùm mortui essetis in delictis, & præputio carnis vestræ, convivificavit cum illo, donans vobis omnia delicta.

Beneficium convivificationis.

Ecce quartum beneficium : scilicet futuræ convivificationis. Ubi ostenditur, vivificatio ejus necessaria, quia cùm mortui &c. integra, quia convivificavit. vera, quia cum illo. gratuita, quia donans &c. Tale enim munus probat amicum, scilicet quod datur, in necessitate, integrè, verè & gratis.

Dicit ergo “& vos” scilicet Gentiles, “cùm mortui essetis” priùs, non sentientes, scilicet mala vestra. Mortui, inquam, “in delictis,” id est transgressione legis naturalis, “& præputio carnis vestræ,” id est, in peccato originali, quod per præputium significatur, quia per illud traducitur: Vel “in delictis” id est peccatis spiritualibus, quæ per præputium designantur, “convivificavit.” id est simul corpus & animam vivificavit. Gloss. Jam in certitudine spei, etsi nondum exhibitione rei [Gl. interl. hîc.] “cum illo” scilicet ad similitudinem illius. Ephes. c. 2. v. 5. Et vos convivificavit cùm essetis mortui delictis & peccatis vestris. Convivificavit, sic scilicet “donans vobis,” id est gratis relaxans “omnia delicta” originalia, & actualia, quæ scilicet erant causa mortis. Isa. c.52.v.3. Gratis venundati estis, & sine argento redimemini. Zach. c.13. v.1. Erit fons patens domui David, & habitantibus Ierusalem in ablutionem peccatorum & menstruatæ.

Nota hîc, quòd peccatores, mortui dicuntur:

Peccatores, mortui dicuntur propter quatuor.

1. Primò, quia carent spiritu inhabitante, in canonica Judæ v. 19. Animales spiritum non habentes.
2. Secundò, quia carent vita gratiæ. Luc. c. 10. v.30. Abierunt, semivivo relicto.
3. Tertiò, quia carent sensu sapientiæ. Proverb.c.23. v.35. Verberaverunt me, & non dolui, traxerunt me, & ego non sensi.
4. Quartò, quia carent motu operationis bonæ. Exod.c.15.v.16. Fiant immobiles quasi lapis donec pertranseat populus tuus, Domine, donec pertranseat populus iste, quem possedisti.

14. Delens, quod adversùm nos erat chirographum decreti, quod erat contrarium nobis, & ipsum tulit de medio, affigens illud cruci.
15. Et expolians Principatus & Potestates, traduxit confidenter, palam triumphans illos in semetipso.

Hoc totum usque ad locum illum. Nemo ergo vos judicet. Legitur dupliciter secundùm glossam;

Primo modo secundùm quod enumerantur beneficia per Christum, non per legem, Iudæis exhibita. Et sic tanguntur hîc quatuor beneficia. [4. Beneficia à Christo præstita.]

1. Primum est transgressionis legalis deletio;
2. secundum est observantiorum legalium ablatio. & ipsum tulit:
3. Tertium est Patrum Antiquorum de inferno liberatio. & expolians.
4. Quartum est dæmonum per crucem, expugnatio. confidenter palam.

Dicit ergo. “delens” quasi : ita vobis Gentibus delicta condonavit. Non solùm hoc vobis, sed nobis Judæis legis transgressionem dimisit “delens” scilicet “chirographum decreti,” id est, memoriam transgressionis legum, Chirographum enim datur in memoriam contracti debiti, sicut patet Tob.5.v.3. Chirographum ergo decreti, est memoria debiti, sicut patet Tob. c. 5. v. 3. Chirographum ergo decreti, est memoria debiti contracti ex transgressione divini decreti; id est, divinæ legis, “quod chirographum erat adversùm nos” Judæos, quia & conscientiâ nostrâ, diabolus memor erat transgressionis illius, ad accusandum nos, secundùm glossam. [Chirographum quid.] [Gl. ord. hîc.] “Decreti, inquam,” quod erat contrarium nobis “Judæis,” cùm non adjuvaret, conferendo gratiam, sed magis reos faceret occasionaliter augmentando culpam. Rom.5.v.20. Lex subintravit ut abundaret delictum, “& ipsum.” scilicet chirographum, vel legis decretum “tulit de medio” omnium credentium, ut nullus credentium, vel chirographum timeat, vel decretum observet. Tulit, inquam, “affigens illud” scilicet chirographum, vel decretum “cruci” quasi clavis ferreis, quibus ipse affixus est. Per mortem enim crucis, & memoria transgressionis decreti deleta est, & ipsum decretum legis evacuatum est. Ipse, dico, “expolians principatus & potestates,” id est Prælatos : in dæmonibus, per principes intelliguntur Majores; per potestates, Minores; expolians scilicet [page 566] spoliis Antiquorum Patrum, quos in limbo detinebant. Sicut enim nos à lege liberavit, sic Antiquos Patres de limbo eduxit. Oseæ c.13. v.14. Ero mors tua, ô mors, morsus tuus ero, inferne. Expolians, dico, “traduxit,” id est, illos de inferno ad cœlos duxit. ascendisti in altum, cepisti captivitatem, accepisti dona in hominibus. Psal.67. v.19. Ipse, dico, priùs “triumphans” id est, cum triumpho expugnans “illos” principes infernales “in semetipso” pro nobis oblato, in cruce scilicet moriendo. [Christi triumphus in limbo.] Triumphans, inquam, “confidenter,” id est, cum spe victoriæ, & “palam” non in abscondito sed manifestè, quia notum factum est toti mundo.

Alio modo legitur, secundùm quod enumerantur hîc beneficia, omnibus credentibus (non solùm Judæis) exhibita, per Christum, non per legem. Et sic tanguntur ibi quatuor beneficia.

1. Primum est peccati primorum parentum deletio quoad culpam :
2. Secundum, ejusdem per crucem, totalis ablatio, quoad pœnam. & ipsum tulit.
3. Tertium, animarum à dæmonibus deceptarum, liberatio. expolians.
4. Quartum, dæmonum per descensum ad inferos, expugnatio. confidenter.

Chirographi sublatio.

Dicit ergo, “delens” quasi : ita vobis Gentibus omnia peccata donavit. Ipse, dico “delens chirographum decreti, quod erat adversùs nos” omnes, id est, memoriam decreti facti Adæ violati. Quod decretum fuit, De omni ligno Paradisi comede, de ligno scientiæ boni & mali ne comedas. Genes. c.2. v.16. 17. “quod” chirographum decreti “erat contrarium nobis,” quia memoria illius decreti violati accusabat nos. Hoc autem chirographum delevit quando sanguine suo peccatum abluit. Vel “delens chirographum decreti,” id est peccatum Adæ, quia quasi cautionem contra nos tenebat diabolus, & ita erat adversùs nos. Quod dicitur chirographum decreti, quia de ipso datum fuit decretum illud. Gen. c.2. v. 17. In quacumque die comederis ex eo, morte moriêris. quod decretum erat contrarium nobis. Illa enim sententia data erat nobis contraria, “& ipsum” chirographum, id est memoriam prævaricationis Adæ, vel reatum peccati Adæ “tulit de medio” id est omnino abstulit “affigens illud cruci,” quia dum innocens in cruce moritur; & peccatum crucifigitur, & etiam pœna pro peccato debita remittitur, “&” etiam “expolians” spoliis suis, scilicet animarum à diabolo deceptarum “principatus & potestates” infernales. De quibus Ephes. c.6.v.12. Non est nobis colluctatio adversus carnem & sanguinem, sed adversus principes & potestates tenebrarum. Luc. c.11. v.21. Cùm fortis armatus custodit atrium suum, in pace sunt omnia quæ possidet. Isaiæ c.8. v.3. Voca nomen ejus, accelera, spolia detrahe. Expolians, inquam, “traduxit ipsos” principatus & potestates, eos scilicet ab Ecclesia exterminando, ne fidelibus nocere possent, sicut antè. Ipse, dico “triumphans,” id est vincens “eos,” scilicet principes inferni “in semetipso,” id est in præsentia sua ad inferos descendendo,& hoc “confidenter,” quia cum spe victoriæ, quia cum Angelicis Virtutibus ad inferos descendit, & “palam” non in abscondito, sed manifestè; quia [Dæmonum exterminatio.] notum factum est hoc toti mundo. Ex prædictis potest elici talis ratio in summa. Illud sequendum & tenendum est, quod efficaciùs ducit ad salutem : sed fides Christi, non lex vetus, efficax est ad salutem; ergo fides Christi, non lex, tenenda est & servanda. Minor patet per beneficia enumerata à Christo, non à lege, nobis exhibita.

16. Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum.
17. Quæ sunt umbra futurorum; corpus autem Christi.

Cautela cõtra scrupulos circa legalia.

Hîc monet eos qui nondum legalia susceperunt, ne suscipiant; primò cavendo damnationem : secundò cavendo seductionem. Nemo vos seducat. In prima primò monet cavere damnationem in discretione ciborum: secundò in observantia festorum. Aut in parte diei. Tertiò subdit rationem horum. Quæ sunt umbra.

Dicit ergo, “Nemo” quasi diceret : & quia hæc omnia nobis in Christo donata sunt, “ergo nemo vos judicet,” id est judicio dignos, id est, damnabiles faciat, “in cibo aut in potu,” id est, in discretione ciborum, de hoc scilicet vobis conscientiam generando, quasi diceret : non discernatis cibos ritu Judaïco. De hac discretione ciborum habetur Lev.c.11.v.2.& c. “aut in parte diei festi,” non celebrata secundùm præceptum legis. Sicut habetur Lev. c.23. v.2.& c. “aut” ex parte “neomeniæ,” id est, festi novæ Lunæ, similiter non celebratâ secundùm legem. Sicut habetur Numeri c. 28. v.9. “aut” similiter ex parte Sabbatorum. De quorum observantia : Exod. c.20. v. 8. “quæ” omnia [sunt umbra, id est signa obscura “futurorum” tempore gratiæ. Hebr. c.10. v.1. Vmbram habens lex futurorum, “corpus autem” id est veritas hujus umbræ “Christi” est, scilicet quia ad Christum pertinet, qui legis umbras implevit. Matth.c.5.v.17. Non veni solvere legem, sed adimplere. Vel hæc sunt “corpus Christi” significatione, sicut dicitur petra. 1. Cor. c.10. v.4. Petra autem erat Christus. [Neomenia quid.]

Legalia quare dicuntur umbra.

Notandum, quòd legalia sunt umbra:

• Quia obscura, per paucitatem cognitionis. Danielis c. 7. v. 7. Aspiciebam in visione noctis. Sed modò nox præcessit, dies autem appropinquavit.
• Quia frigida, per tepiditatem amoris. Eccli. c.43. v.22. Frigidus ventus aquilo flavit. Psalm.147.v.17. Ante faciem frigoris ejus quis sustinebit ?
• Quia infructuosa, per raritatem bonæ operationis Psalm.52.v.4. Omnes declinaverunt. Proverb. cap. 20. v.4. Propter frigus piger arare noluit, mendicabit ergo æstate, & non dabitur illi.
• Quia interpositione gravata, per expectationem terrenæ mercedis. Isa. c.1. v. 19. Si volueritis, audieritis.
• Quia transitoria, per adventum solis. Hebr. c.7. v.12. Translato sacerdotio necesse est legem transferri.

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Quæstio

Hîc quæritur super illud : “In expoliatione corporis carnis.”

• Glossa. In carnali circumcisione nihil fit, nisi quod cutis aufertur.
• Contrà: Beda. Circumcisio olim agebat idem remedium contra originale, quod baptismus tempore gratiæ facere consuevit. [Beda l.3. in c.10. Marci. T.5.]
• Responsio. Gloss. loquitur post passionem Christi, non ante.

Item super illud. “Sed in circumcisione Christi.”

• Gloss. Spiritualis scilicet in qua omnia vitia amputata sunt.
• Contrà: Manet vitium fomitis post baptismum.
• Responsio. Vitium hîc appellatur, peccati macula, non pronitas.

Item super illud. “Condonans vobis omnia delicta.”

• Gloss. tam originalia, quàm superaddita.
• Contrà: actuale non dimittitur sine aliqua pœnitentia.
• Responsio. Actuale dimittitur in baptismo sine pœna exteriori, sed non sine interiori. Et loquor in adultis.

Item super illud. “Quod erat contrarium.”

• Gloss. Cùm lex non adjuvaret, sed ampliùs reos faceret.
• Contrà: Ergo lex erat inutilis & nociva.
• Responsio. Hoc dicitur propter occasionem, non propter causam.

Item super illud. “Affigens illud cruci.”

• Gl. Crux non est mors Salvatoris, sed peccati.
• Contrà: Ergo Christus non fuit mortuus, sed peccatum.
• Responsio. Glossa loquitur secundùm reputationem, non secundùm rem. Non enim reputatur mortuus, quia non finaliter, sed ad modicum tempus, cùm statim surrexerit. Non propter seipsum, sed propter peccatum.

Item super illud. “Chirographum decreti.”

• Gloss. Peccatum Adæ, cujus rei eramus.
• Contrà: Nullus est reus peccati alieni.
• Responsio. Rei peccati Adæ eramus per causam, non per essentiam, & causam primam, non proximam, quia peccatum nostrum originale causatum est à peccato Adæ.

18. Nemo vos seducat, volens in humilitate & religione Angelorum, quæ non vidit, ambulans frustrà, inflatus sensu carnis suæ.
19. Et non tenens caput, ex quo totum corpus per nexus & conjunctiones subministratum & constructum, crescit in augmentum Dei.

Superiùs monuit cavere damnationem; hîc monet cavere seductionem, ostendens in seductoribus tria : primò falsam religionem : secundò, sensûs elationem. Inflatus sensu. Tertiò à Christo præcisionem. & non tenens caput. In prima dehortatur, primò ipsorum fallaciam : Secundò fallaciæ latentiam. Volens quæ non vidit. Tertiò latentis apparentiam In humilitate & religione. Quartò apparentiæ defectum sive inefficaciam. Ambulans frustrà. Hæc enim sunt quæ concurrunt in qualibet fallacia, causa latens; causa apparentiæ; & defectus.

Seductorum artificia, à quibus cavendum.

Dicit ergo, “Nemo vos seducat,” quasi seorsum à veritate ducat. “volens” supple vobis suadere, “quæ non vidit,” idest, legis ceremonias, quas non intellexit. 1. Timoth. c.1. v.7. Volentes esse legis doctores, non intelligentes, neque de quibus loquuntur. Seducat, inquam, “in humilitate” falsâ, quam prætendit. Hæc est humilitas vulpina. De qua Eccli. c.19. v. 23. Est qui nequiter se humiliat, “& religione Angelorum” superstitiosâ, quam specie tenus ostendit, quasi esset Angelus & nuncius Dei. Transfigurabant se in Apostolos Christi. 2. Cor. c.1. v.13. & 2.Tim.c.3.v.5. Habentes quidem speciem pietatis, virtutem autem ejus abnegantes. Ipse, dico, “Ambulans frustrà,” quia quidquid agit, perdit, quia sine fundamento ædificat, & extra viam ambulat “inflatus” id est superbus “sensu carnis suæ,” id est sensualitate carnali, scilicet sensualitatis seducentis rationem. quia scilicet non intelligit, nisi ea, quæ scilicet sensualitas cupit, scilicet carnalia. 1. Cor. c.2. v.14. Animalis homo non percipit ea, quæ sunt spiritûs Dei. Hæc est scientia, quæ inflat. 1. Cor. c. 8. v.1. “& non tenens caput,” id est, Christum, scilicet præcisus ab eo, licet tenere videatur. Est enim membrum putridum, & paralyticum, quod non recipit à capite influentiam, sed arescit. Joan. c.15. v.6. Si quis in me non manserit, mittetur foras, sicut palmes, & arescet. “ex quo” capite, id est, de cujus plenitudine accipiendo. “totum corpus” Ecclesiæ, “per nexus” charitatis, in affectu, (cujus est convertere.) Amor enim est copula amantis & amati, secundùm Aug. & Dionys. (amorem, sive Angelicum, sive humanum, vim quamdam intelligimus unitivam) “& conjunctiones,” fidei & operationum in effectu, quibus invicem fideles conjunguntur, “subministratum” per nexus charitatis invicem subministrando, “& constructum” in unum per conjunctiones, in fide, & operibus proficiendo, quia scilicet eadem credunt & operantur fideles, “crescit” in virtutibus, & meritis, & membris “in augmentum Dei,” id est quantum Deus providit eum crescere. Vel “in augmentum Dei,” quia sicut Deus dicitur minui per diminutionem credentium; ita & augeri per eorumdem mltiplicationem.

[Hypocrisis. | Amor quid sit | Aug. de Trin. l.8. c.10.T.3. | Dionys. de divi. nom. c. 4. p. 15.]

20. Si ergo mortui estis cum Christo, ab elementis hujus mundi, quid adhuc tamquam viventes mundo decernitis?
21. Ne tetigeritis, neque gustaveritis, neque contrectaveritis.

Superiùs monuit eos, qui non receperunt legalia, ut numquam recipiant; hîc monet eos, qui receperunt, ut ea abjiciant. Et hoc quadruplici ratione; primò ratione statûs ipsorum; secundò, ratione damnationis observantium. Quæ sunt omnia in interitum : tertiò ratione conditionis statuentium. Secundùm præcepta & doctrinas ; quartò ratione irrationabilitatis statutorum. Prima ratio talis est, benè mortui debent ap-[Mundi consuetudus & legalium.] [page 568] petere illam vitam, quia melius est benè mori, quàm malè vivere : sed adhærentes Christo, benè mortui sunt mundo, tenentes legem malè vivunt; ergo habentes Christum non debent legem servare. Primò ergo innuit fidei Christi electionem; secundò redarguit observantiam legis carnalem. Quid adhuc ?

Dicit ergo, “si ergo mortui” quasi diceret : ita monui vos stantes, ut videatis, ne seducamini. Vos autem, qui legalia accepistis, respondete ad hæc. “Si ergo mortui estis cum Christo” id est per hoc, quòd estis cum Christo, vel “cum Christo,” id est sicut Christus. Mortui (inquam) morte bonâ, non malâ; scilicet “ab elementis hujus mundi” id est separati à lege, in qua sicut in elementis alphabeti est litteralis, & puerilis institutio. Ad Galat.c.14.v.9. Nunc autem cùm cognoveritis Deum imò cogniti sitis à Deo, quomodo iterum convertimini ad infirma & egena elementa.

Vel “ab elementis hujus mundi,” id est. separati ab amore mundanorum “quid adhuc” veritate, scilicet notâ & receptâ, “tamquam viventes mundo” non Deo “decernitis” ser-[Gl. interl. hîc.] vanda esse legalia; & à quibusdam superstitiosè esse abstinendum secundùm gloss. quasi diceret. Si priùs dum eratis ignari, hæc faciebatis, quare veritate propalatâ idem facitis? Hoc est de miraculis bestiæ, id est diaboli, quibus seducit habitantes in terra. Apoc.c.13. v.14. quia illos, qui mortui erant mundo, resuscitatavit, ut iterum vivant mundo. Decernitis (inquam) dicentes, “ne tetigeritis” mortuum, scilicet vel aliquid hujusmodi, quod in lege tangi prohibitum est: De tactu morticinii. Levit. c.11. v.11. de tactu leprosi, 13. sæpè : de tactu menstruatæ 15. v. 20. “neque gustaveritis” porcum, vel pisces habentes squamas, vel hujusmodi, quod lex vetat. Levit. c. 11.v.7.9. “neque contrectaveritis,” cum quodam studio, & delectatione, quasi, non debetis hoc decernere.

22. Quæ omnia sunt in interitu ipso usu, secundùm præcepta & doctrinas hominum.

Ritus Iudaicus, mortifer.

Ecce secunda ratio talis. Omne illud, quod damnat æternaliter, est respuendum, & abjiciendum, usus Judaïci ritûs est hujusmodi, ergo, &c.

Dicit ergo, “quæ omnia” scilicet quæ vos discernitis, “sunt in interitu,” id est ducentia in mortem, & hoc “ipso vsu” si quis scilicet utatur eis ritu Judaïco, propter quod decernere non debetis. ad Gal. c.5.v.4. Evacuati estis in Christo, qui in lege justificamini, à gratia excidistis.

“Secundùm præcepta.” Ecce tertia ratio talis. Præceptum hominis, contra præceptum Dei, non est observandum, sed abjiciendum : sed talis est ritus Judaïcus, ergo, &c. Et hoc est, quod dicit “secundùm præcepta,” quasi diceret : ipsa, dico, existentia, “secundùm præcepta” quantum ad authoritatem imperandi, “& doctrinas” quantum ad instructionem docendi “hominum,” scilicet Pharisæorum, non Dei. Ipsi enim hæc sua authoritate observari præcipiebant, & rationibus docebant. Matth. c. 15. v. 6. Irritum fecistis mandatum Dei, propter traditiones hominum.

23. Quæ sunt rationem quidem habentia sapientiæ in superstitione, & humilitate, & non ad parcendum corpori, non in honore aliquo ad saturitatem carnis.

Ecce quarta ratio; sumpta ex imperfectione statutorum; cujusmodi imperfectionem ostendit in sex :

1. primò, quia sunt apparentia;
2. secundò, quia superstitiosa. In superstitione;
3. tertiò, quia vilia. In humilitate;
4. quartò, quia austera. Ad non parcendum;
5. quintò, quia inhonorabilia. Non in honore.
6. sextò, quia carnalia. Ad saturitatem.

Ex his persuadet quòd sunt observanda, sed potiùs Evangelica, quæ habent oppositas conditiones. Totum verò illud legitur tripliciter.

Ceremonialium infra & cassus usus.

Primo modo sic, “quæ scilicet præcepta & doctrina hominum sunt quidem rationem habentia sapientiæ,” id est speciem sapientiæ, & non veritatem, & prætendunt per hoc rationem sapientiæ, quia sunt “in superstitione,” id est in religione, supra modum observata, “& humilitate” apparenti, non verâ, “& non ad parcendum corpori” sunt supple. Dicunt enim qui hæc observant, se nolle parcere corpori, & “non” sunt, scilicet “in honore aliquo” Dicunt enim se non curare de honore aliquo humano, & quia non sunt “ad saturitatem carnis,” quia dicunt se multa carni subtrahere, ut porcum, & hujusmodi; alios autem non observantes hoc, gulosos dicunt.

Secundo modo sic “quæ” scilicet legalia præcepta, sunt quidem habentia rationem, id est speciem “sapientiæ” non in veritate, sed “in superstitione,” id est falsitate “&” sunt etiam in “humilitate,” id est in dejectione & vilitate animæ, & sunt non ad parcendum corpori, quia in illis est labor magnus, sed inanis, & sunt “non in honore aliquo,” quia nec ad honorem Dei, nec Sanctorum; & sunt non “ad saturitatem carnis,” quia multa subtrahunt ei discernendo cibos.

Tertio modo sic “quæ sunt quidem rationem habentia sapientiæ,” quia qui hæc tradunt, putant se habere rationem sapientiæ, & hoc quia “in superstitione,” id est quia eorum traditio est in superstitione, id est simulatâ religione, “&” est “in humilitate,” quia mentem in terra humiliat ad terrena, ne erigatur ad superna, “&” est supple recta traditio; vel sunt ista præcepta “non ad parcendum corpori,” Ecclesiæ, quia nocent ei, & sunt etiam “non in honore aliquo” observantibus ea, quia sunt truncati à Christo, capite: & sunt etiam “ad saturitatem carnis,” quia tendunt ad saturitatem, & expletionem sensûs carnalis.

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Quæstio

Hîc quæritur super illud : Præcedentis lectionis “Palam triumphans.”

• Gloss. Principatus & potestates ad luenda supplicia, jure nos detinebant.
• Contrà: Non habebant jus in homine : Ius detentionis erat à parte detentorum, non à parte detinentium.

Item super illud. “Quæ sunt umbra futurorum.”

• Gloss. Vnum solum non observatum, damnabat.
• Contrà: Nullus omnia servare poterat, secundùm illud. Actor. c. 15. v.10. Quod neque nos, neque patres nostri portare potuimus. Loquitur, quando non erat observatum ex contemptu; secus si ex ignorantia, vel infirmitate.

Item super illud, “Secundùm præcepta & doctrinas hominum.”

• Contrà: Legalia fuerunt à Deo instituta.
• Responsio. Loquitur pro tempore observantiæ post Passionem Christi, non antè.

Notandum super illud. “Religione Angelorum,” quia anima religiosa habet officinas octo: [Anima religiosa octo officinas habet.]

1. Primò, templum devotæ orationis. 2. Machab. c.12. v. 43. Duodecim millia drachmas argenti misit.
2. Secundò, scholas catholicæ veritatis. Eccli. cap. 1. v.17. Timor Domini, scientiæ religiositas.
3. Tertiò, claustrum taciturnitatis. Jac. c. 1. v.26. Si quis putat se religiosum esse, non refrenans linguam suam.
4. Quartò, capitulum justæ correctionis. Lev. c.16.v.31. Affligetis animas religione perpetua.
5. Quintò, refectorium sacramenti altaris. Exod. c. 12. v. 43. Hæc est religio phase, omnis alienigena peccator non comedet ex eo phase, id est Pascha.
6. Sextò, dormitorium quietis & pacis. Eccli. c.11. v.18. Religiositas custodiet cor suum in pace, gaudium, atque lætitiam dabit. Vel, expone de castitate :
7. Septimò, infirmatorium pietatis. Jac. c. 1. v.27. Religio munda & immaculata apud Deum & Patrem, hæc est : visitare pupillos, & viduas in tribulatione eorum.
8. Octavò, hospitium charitatis & largitatis. Actor. c. 10 v. 2. de Cornelio dicitur, quòd erat religiosus, & faciebat eleemosynas multas.

Veræ Religionis typus.

Felix religio, cujus templum, sanctitas; schola, veritas; claustrum, taciturnitas; capitulum, æquitas; refectorium, sobrietas; dormitorium, castitas; infirmaria, pietas; hospitium, largitas.

Christi imitatio in quibus.

Nota hîc super illud : “Mortui estis cum Christo,” quia debemus cum Christo:

1. Primò, crucifigi per Crucifixi memoriam & compassionem. Galat. c. 2. v. 10. Christo consixus sum cruci :
2. Secundò, mori per carnis mortificationem. 2.Cor. c.4. v.10. Semper mortificationem Christi Iesu circumferentess :
3. Tertiò, sepeliri per vitiorum ablutionem. Rom. c.6.v.4. Consepulti sumus cum illo per baptismum :
4. Quartò, ad inferos descendere, per pœnalem considerationem. Psalm. 54. v. 16. Descendant in infernum viventes :
5. Quintò, resurgere per novam conversationem. Infrà c.3.v.1. Si consurrexistis cum Christo, quæ sursum sunt, quærite.
6. Sextò, Discipulis apparere per aliorum ædificationem. Matth. c.5. v.16. Sic luceat lux vestra coram hominibus ut videant opera vestra bona.
7. Septimò, ascendere in cœlum per cœlestium amorem, & assiduam contemplationem. Psalm.83.v.67. Beatus vir, cujus est auxilium abs te, ascensiones in corde suo disposuit, in valle lachrymarum, in loco, quem posuit.
8. Octavò, ad judicium redire per conscientiarum nostrarum discussionem. 1. Cor.c.11. v.31. Si nosmetipsos judicaremus, non utique judicaremur.

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CAPUT III.

1. IGitur si consurrexistis cum Christo, quæ sursum sunt, quærite, ubi Christus est in dextra Dei sedens.

Superiùs revocavit eos à lege, primò per Christi sufficientiam & plenitudinem, capitulo primo. Secundò erga ipsos per suam sollicitudinem, capitulo secundo. Hîc tertiò revocat eos per statûs eorum conditionem & nobilitatem, quia scilicet surrexerunt cum Christo, ex qua consideratione monet eos primò, ut cœlestia cogitent in intellectu; secundò, ut sapiant in affectu. Quæ sursum sunt, sapite. Tertiò subdit causam de præsenti. Mortui enim estis. Quartò præmium de futuro. Cùm autem Christus apparuerit.

In prima implicantur tria promoventia ad quærendum cœlestia; scilicet status, locus, effectus; status vigoris, quia surreximus; locus honoris, quia sursum; affectus amoris, quia ubi Christus est. Ergo status potest; locus prodest; amor adest; statum commendant duo, conversionis integritas. Si consurrexistis ; integritatis veritas. Cum Christo. [Capituli argumentum, & aspiratio ad cœlestia.]

Dicit ergo, “igitur,” quia & mortui estis, & illa non valent, “si consurrexistis,” id est simul surrexistis animâ & corpore, in re; quantum ad animam, de culpa ad gratiam, in spe; quantum ad corpus, de miseria ad gloriam. Consurrexistis, inquam, “cum Christo,” id est, ad similitudinem Christi, verè scilicet non phantasticè, ut hypocritæ, sicut Samuel 1. Reg. c.28. v.15. “quæ sursum sunt,” id est spiritualia, gloriam scilicet & quæ ad eam ducunt, “quærite,” id est cogitate, intellectu investigando, quia qui quærit, invenit. Luc. cap. 11. v.10. & Matth. cap. 7. v. 8. “ubi” scilicet sursum in gloria, “Christus est sedens” id est requiescens & regnans “in dextera Dei,” id est in æqualitate Patris secundùm divinitatem; vel in potioribus bonis Patris secundùm humanitatem. [Sedes ad dextram Dei, quid.] [page 570] Marci.c.16. v.19. Dominus Jesus postquam locutus est eis, assumptus est in cœlum, & sedet à dextris Dei Patris.

2. Quæ sursum sunt, sapite, non quæ super terram.

Sapor cœlestium, amaritudo terrenorum.

Hîc monet, ut sapiant cœlestia, ubi tangit hujus saporis terminum. Sursum ; actum. Sapite. Impedimentum. Non quæ super terram.

Dicit ergo, “Quæ sursum” quasi diceret : non solùm quærite, sed etiam “sapite, quæ sursum sunt” affectu, id est delectamini in his, hoc est enim signum spiritualis Resurrectionis. Unde Dominus ad probandum veritatem suæ Resurrectionis corporalis gustavit corporaliter. Psalm.33.v.9. Gustate ergo & videte, quoniam suavis est Dominus. Beatus qui sperat in eo. Quæ sursum sunt, inquam, “non quæ super terram,” id est terrena, quæ sunt in superficie terræ. Gloria enim in confusione eorum, qui terrena sapiunt. Philipp. c. 3. v.19. Ergo non potes sapere utrumque.

3. Mortui enim estis, & vita vestra abscondita est cum Christo in Deo.

Mors & vita spiritualis.

Hîc tangit rationem de præsenti, quæ talis est. Mortui nihil sapiunt, sed viventes, sed mortui estis terrenis, viventes, cœlestibus, ergo debetis sapere cœlestia, non terrena. [Gl. interl. hîc.]

Dicit ergo, “mortui,” quasi : & meritò non debetis sapere terrena, “Mortui enim estis,” istis mundanis, in Deo, sicut mortui non debetis de his curare, “& vita vestra” tam gratiæ, quàm gloriæ “abscondita est cum Christo,” qui scilicet est vita vestra, & hoc “in Deo” Patre. Gloss. quæ vita in Deo Patre est, cum quo Christus idem est. Abscondita est namque omnibus peregrinantibus, tam vitâ gratiæ, quàm gloriæ. Vitâ gratiæ, quia nemo scit, utrum odio, vel amore sit dignus. Eccle.c.9.v.1. Vitâ gloriæ, secundùm illud Psalm. 30. v. 20. Quàm magna multitudo dulcedinis tuæ, quam abscondisti timentibus te. Ecce ergo vitæ religiosæ puritas sine terrenitate, quia “mortui estis mundo;” veritas sine simulatione, quia “vita est in Deo;” securitas sine coactione, quia “abscondita est cum Christo.”

Felix vita.

Felix vita, quia puta, dum moritur mundo; quia vera dum oritur in Deo; quia tuta, dum absconditur cum Christo.

Resurgere cum Christo.

Notandum, quòd debemus resurgere cum Christo.

1. Veraciter, non phantasticè, sicut qui simulant. Luc.c.24.v.34. Surrexit Dominus verè, non sicut Samuel.
2. Velociter, non tardè, sicut qui procrastinant. Psalm.56. v.9. Exurge gloria mea, exurge, psalterium & cithara ; exurgam diluculo.
3. Integriter, non imperfectè, sicut qui dimidiant. Isa. c.58.v.9. Consurge, consurge, induere fortitudinem.
4. Confidenter, non dubiè, sicut qui desperant. 1.Petr.c.1.v.3. Regeneravit in spem vivam per Resurrectionem Jesu Christi ex mortuis.
5. Immortaliter, non temporaneè, sicut qui recidivant. Rom.6. v. 9. Christus resurgens ex mortuis, jam non moritur : mors illi ultrà non dominabitur.

4. Cùm autem Christus apparuerit, vita vestra, tunc & vos apparebitis cum ipso in gloria.

Præmium Beatorum.

Hîc tangit quartò præmium de futuro, scilicet beatitudinem; ubi notantur tria ad beatitudinem necessaria, scilicet beatificans, scilicet Christus apparens; beatificabile scilicet vos qui apparebitis ; beatitudo quia in gloria.

Dicit ergo, “Cùm autem” quasi : modò abscondita est vita vestra “autem” sed “cùm Christus apparuerit” in judicio, quia nunc latet. Isa.c.45. v.15. Verè tu es Deus absconditus, sed tunc apparebit in finem, & non mentietur. Habac.c. 2. v.8. “vita vestra,” id est vita vestra, in præsenti per gratiam, & in futuro per gloriam. Joan. c. 14. v. 6. Ego sum via, & veritas, & vita. Ego veniet ad judicium, personaliter, quia “Christus:” evidenter, quia “apparebit:” utiliter, quia “vita vestra,” “tunc & vos” quorum vita modò abscondita est, “apparebitis” nobis & aliis “cum ipso” existentes “in gloria” 1. Joan.c.3. v.2. Charissimi, nunc filii Dei sumus, sed nondum apparet, quid erimus, cùm autem apparuerit, similes ei erimus.

Notandum, quòd Christus apparebit in judicio. [Christus in judicio quomodò omnibus apparebit.]

1. Omnibus, ad judicandum. Matth.c.24. v. 27. Sicut fulgur exit ab oriente, & paret usque ad occidentem : sic erit adventus Filii hominis. Apocalyps. c. 1. v. 7. Ecce venit cum nubibus & videbit omnis oculus, & qui eum pupugerunt.
2. Malis, ad puniendum. Sap.c.6.v.6. Horrendè & citò apparebit vobis. Joann. c.19.v.37. Videbunt in quem transfixerunt.
3. Bonis, ad remunerandum. Ut hîc, & in Ps. 16. v.15. Satiabor, cùm apparuerit gloria tua.

5. Mortificate ergo membra vestra, quæ sunt super terram, fornicationem, immunditiam, libidinem, concupiscentiam malam, & avaritiam, quæ est simulacrorum servitus.

Quinque vitia declinanda. [Gl. ord. hîc.]

Superiùs instruxit eos in fide, à legalibus revocando, à loco illo primi capituli. Gratias agentes Deo, usque huc ; hîc instruit eos in moribus ad bonos mores exhortando. Et primò secundùm glossam ponit exhortationem generalem. Secundò exhortationem quarumdam personarum specialem. Mulieres subditæ estote viris. Tertiò redit secundùm gloss. ad generalem exhortationem. cap. 4. & 5. Orationi instate vigilantes. Ubi monet ad orationem, per quam ea, ad quæ monuit, impetrentur. In prima monet omnes generaliter, primò ad declinationem mali. Secundò ad operationem boni. Induite ergo vos. In prima primò secundùm glossã monet declinare [Gl. ead.] [page 571] mala, majora : Secundò, minora. Nunc autem deponite. Tertiò communiter omnia. Expoliantes vos & c. In prima majora mala declinare monet, primò in generali; secundò in speciali. Fornicationem, immunditiam. Tertiò subdit rationem declinandi, scilicet pœnam. Propter qua venit.

Vetus homo.

Dicit ergo, “mortificate,” quasi diceret : ita apparebitis cum Christo in gloria. Et ut hoc fiat, “ergo mortificate membra vestra,” id est partes veteris hominis, peccata scilicet. Vetus enim homo est congeries peccatorum. Vel “membra vestra” id est membrorum vestrorum concupiscentias, “quæ” scilicet peccata vel concupiscentiæ “sunt super terram,” id est terrenis hominibus dominantur, scilicet “fornicationem,” id est illicitum concubitum contra naturam. Ephes. c. 5. v. 3. Fornicatio, & omnis immunditia nec nominetur in vobis, “libidinem,” id est ardorem luxuriæ, sive secundùm naturam, sive contra naturam, “concupiscentiam malam,” sive de aliena uxore, sive de aliena re, quarum utraque prohibetur. Exod.c.20.v.17. “& avaritiam,” id est nimium ardorem pecuniæ, vel cujuscumque rei temporalis, “quæ” avaritia “est servitus simulacrorum,” quia honorem exhibendum Deo, exhibent argento, sicut idololatra, Idolo. Oseæ c.8.v. 4. Aurum suum, & argentum suum fecerunt sibi idola.

Ecce ergo quinarius vitiorum numerus. sic distinctus, quia appetitus illicitus, aut pertinet ad concupiscentiam carnis, aut concupiscentiam oculorum, aut simul utrumque. Si ad concupiscentiam oculorum, sic est avaritia; si utrumque, sic est concupiscentia mala : si concupiscentiam carnis, aut secundùm naturam, sic est fornicatio; aut contra naturam, sic est immunditia; aut indifferenter secundùm utrumque, sic est libido.

6. Propter quæ venit ira Dei super filios incredulitatis.
7. In quibus & ambulastis aliquando, cùm viveretis in illis.

Peccata iræ Dei motiva.

Hîc subdit pœnam. Ubi innuit pœnæ severitatem, quia ira Dei ; Dei æquitatem, quia in filios ; incredulitatis evasionem, quia & vos aliquando.

Dicit ergo. “Propter quæ” scilicet prædicta mala “venit ira Dei,” non motus animi perturbati, sed vindicta peccati, secundùm August. [Aug. de Trinit. l. 13. c.16. T.3.] “super filios incredulitatis,” id est: super infideles, qui non credunt in Deum; vel quia non habent fidem, vel si habent, non tamen formatam, sed informem. Super hos ergo “venit ira Dei” ad eorum oppressionem. Psalm. 78. v.6. Effunde iram tuam in Gentes, quæ te non noverunt. & alibi, Psal. 10. v. 7. Pluit super peccatores laqueos ignis. Simile habetur Eph.c. 5. v.22. & c. “in quibus” scilicet malis prædictis, “&” vos “ambulastis” de peccato in peccatum ruendo, “aliquando” scilicet ante conversionem, & ideò turpius esset, si ad eum rediretis, sicut canis ad vomitum. Ambulastis, inquam, scilicet “cùm viveretis,” id est, cùm vitam vestram duceretis “in illis,” vel “cùm viveretis,” id est, vitam esse putaretis, “in illis,” Isa. c.5. v.20. Væ qui dicunt malum, bonum : & bonum, malum.

8. Nunc autem deponite & vos omnia.

Hîc monet declinare mala minora; & primò communiter omnia. Secundò specialiter, interiora. Iram, indignationem. Tertiò specialiter exteriora. Blasphemiam.

Omnia vitia deponenda.

Dicit ergo “Nunc autem” quasi diceret : ita olim ambulastis in prædictis malis, “nunc autem” cùm jam Christum recepistis, “deponite,” scilicet onera gravia, seu majora. Psalm. 37. v.5. Iniquitates meæ sicut onus grave, gravatæ sunt super me, “& vos” sicut alii fideles, “omnia” non solùm prædicta, sed etiam minora. Ergo abjicere peccata exigit, tempus., ideo dicit, “Nunc,” onus : ideo dicit, “deponite;” status, ideo addit, “& vos.”

( 8. ) Iram, indignationem, malitiam.

Hîc enumerat mala interiora declinanda. Et primò malum, deliberationem præveniens, scilicet iram. Secundò concomitans, scilicet indignationem. Tertiò subsequens, scilicet malitiam.

Interiorum vitiorum enumeratio.

Dicit ergo, “iram,” quasi diceret : ita deponite omnia, scilicet “iram,” id est subitum animi motum, quia ira viri justitiam Dei non operatur. Jacob. cap.1. v. 20. “Indignationem” de sublimitate alterius. Proverb. c. 29. v.22. Qui ad indignandum facilis est, erit ad peccata proclivior, “malitiam,” id est, effectum iræ indignationis; quo quis alteri damnum molitur, secundùm glos-sam. [Gl. interl. hîc.]

( 8. ) Blasphemiam, turpem sermonem de ore vestro.
9. Nolite mentiri invicem.

Hîc enumerat mala exteriora; & præcipuè in locutione, loquens autem debet attendere in sermone humilitatem, honestatem, veritatem. Contra humilitatem est blasphemia; contra honestatem, turpitudo; contra veritatem, mendacium.

Exteriorum vitiorum enumeratio.

Dicit ergo, “blasphemiam,” in Deum, vel in proximum, “turpem sermonem,” ut lascivum, vel quemcumque inordinatum. Sermo enim obscœnus in vacuum ibit. Sap.c.1. v: 11. deponite supple “de ore vestro,” quasi diceret : etsi talis sermo, in corde conceptus fuerit; tamen usque ad os non procedat. De his omnibus. Ephes.c.4.v.31. Clamor & blasphemia tollatur à vobis cum omni malitia. Et propter hoc “nolite mentiri invicem,” unus scilicet alii. Eccli.c. 7.v.14. Noli velle mentiri omne mendacium.

( 9. ) Expoliantes vos veterem hominem cum actibus suis.

Vetus homo cum suis actibus expoliandus.

Hîc monet declinare generaliter omnia mala tam majora, quàm minora; ubi monet exuere culpæ vetustatem; secundò induere [page 572] gratiæ novitatem. Induentes novum ; tertiò subdit hujus novitatis communem dignitatem. Vbi non est masculus. In primo monet eos exui evidenter. Expoliantes ; utiliter. Veterem hominem ; integraliter; cum actibus suis.

Dicit ergo : “expoliantes,” vos veterem hominem,] id est, habitum peccatorum, sive veterem vitam, tamquam scilicet veterem tunicam. Cant c.5. v.3. Expoliavi me tunicâ meâ, quomodo iterum induar illa ? Et hoc “cum actibus suis” singulis, ut nullus actus peccati remaneat in vobis.

10. Et induentes novum, eum, qui renovatur in agnitione Dei, secundùm imaginem ejus, qui creavit illum.

Novus homo induendus.

Hîc monet induere gratiæ novitatem. Ubi tangit novitatis habitum in induitione; commodum, in agnitione; subjectum, in imaginatione.

Dicit ergo. “& induentes” habitu, scilicet virtutum “novum hominem,” id est, mentem innovatam “qui” scilicet novus homo “renovatur in agnitione Dei” crescendo, scilicet magis ac magis in Dei cognitione. 2. Corinth. c.4. v.16. Licet is, qui de foris est noster homo corrumpatur, tamen is, qui intus est renovatur de die in diem, “secundùm imaginem ejus,” id est, quæ renovatio fit secundùm imaginem Dei; id est, in ratione, sive mente, quæ est imago Dei. Augustin. Mens est supremum in anima, habens ima-[Aug.l.6.de Trin.c.9. & l. 15.c.7. collectivè. T.3.]ginem Dei in potentia cognoscendi, & similitudinem in potentia diligendi. Vel “secundùm imaginem Dei,” id est hoc quod dico & moneo, est secundùm imaginem Dei, id est, consentaneum rationi, quæ est imago, quia omnibus naturaliter est insita cognitio veri, & amor boni, secundùm Boëtium. Dei (inquam) “qui creavit illum,” scilicet novum hominem. Exteriorem enim hominem, id est corpus de limo formavit, sed interiorem de nihilo fecit; & sic creavit illum. Simile habetur Ephes. c. 4. v. 22. Deponite vos secundùm pristinam conversationem, hominem veterem, qui corrumpitur secundùm desideria erroris.

11. Ubi non est Gentilis & Judæus; circumcisio & præputium; Barbarus & Scyta; servus & liber, sed omnia & in omnibus Christus.

Statuum differentia in Christo adunata.

Hîc subdit hujus novitatis communem dignitatem; ubi primò excludit multiplicem exteriorem differentiam; secundò simplicem ponit interiorem convenientiam. Sed omnia.

Dicit ergo, “ubi” in quo, scilicet novo homine, “non est masculus & fœmina,” id est, differentia sexûs quæ secundùm corpus attenditur, “Gentilis & Judæus,” id est differentia generis “circumcisio & præputium,” id est differentia ritûs “Barbarus & Scytha,” id est differentia gentis; [Scythæ populi sunt.] Scythæ enim populi sunt, “servus & liber,” id est differentia conditionis. Unde propter ista non est aliquis dignior, vel minùs dignus, quantum ad Deum, quia quantum ad hominem interiorem, nulla exterior diversitas alteri præjudicat : sed “omnia & in omnibus, Christus,” id est causa omnium partium novi hominis, & in omnibus fidelibus habitat.

Quæstio

Hîc quæritur super illud : “Quæ sursum sunt.”

• Glossa. Non loco, sed merito excellentiæ suæ.
• Contrà: Cœlestia sursum sunt etiam loco.
• Responsio. Loquitur de spiritualibus, non corporalibus.

Item super illud. “Quæ est idolorum servitus,”

• gloss. Avaritia tam fugienda est, quàm idololatria, cui similis, & par vitium est.
• Contrà: Idololatria destruit fundamentum, scilicet fidem; avaritia, non.
• Responsio. Simile & par vitium dicitur idololatriæ, non simpliciter, sed secundùm quid, quia avarus quodammodo servit pecuniæ, sicut idololatra, idolo; ponendo in pecunia spem & amorem suum.

Item ibidem. gloss. Avaritia est radix omnium malorum.

• Contrà: Non est radix sui oppositi, scilicet prodigalitatis.
• Responsio. Loquitur de avaritia largè, quæ est cupiditas cujuslibet boni commutabilis; non strictè, quæ est cupiditas possessionis.

Item super illud. “Nolite mentiri,” prohibet aliquando mentiri, & præcipuè assiduè mentiri.

• Contrà: Non omne mendacium est prohibitum, quia non omne est peccatum mortale.
• Responsio. Glossa loquitur de mendacio, non quocumque, sed pernicioso. Vel melius dicendum, quòd prohibitionem accipit largè, ut comprehendat etiam cohibitionem venialium, non strictè.

Item super illud. “Expoliantes veterem hominem.”

• Gloss. Habitum peccatorum.
• Contrà: Peccatum non est habitus, sed privatio.
• Responsio. Sicut privatio non habet esse naturæ, sed rationis, sive considerationis, sic peccatum non est habitus naturæ, sed rationis, quia dicit, quod dicit, per modum qualitatis in anima manentis.

Item super illud. “Cum actibus suis.”

• Gloss. Vt nec actus peccati interdum adsit.
• Contrà: Hoc est impossibile, quin homo aliquando actu peccet.
• Responsio. Loquitur de actu peccati mortalis, quoad est peccatum simpliciter, non de actu venialis.

Item super illud : “Secundùm imaginem Dei.”

• Gloss. Non quoad alia est imago, quæ renovatur in agnitione Dei ; & alia ad quam factus est homo primus, non mulier.
• Contrà: Imago Dei non est, nisi in mente, secundùm Augustinum. Mens autem indifferen-[Aug. tract. 8. in Ioan. T.9. & in Ps. 32. T 8. & de Symbolo l. 1. c.1. T.9. Richard. l.6. Repræsentatio c. 21.]ter se habet in viro & muliere, ergo & imago.
• Responsio. Imago est repræsentatio expressa alicujus, secundùm exteriora. Sicut dicit Richardus lib. de Trinit. Dei. Repræsentatio [page 573] autem Dei, secundùm exteriora, id est, secundùm habitudinem extrà, duplex est; aut secundùm comparationem ad propria, id est, personas; & talis est imago propriè; aut secundùm comparationem ad appropriata; id est, ad creaturas; & talis non est imago propriè; sed largè. Primo modo imago est in sola mente, & communis est viro & mulieri; secundo modo fuit in primo homine solo, eò quòd ipse sit principium omnium hominum, sicut Deus, omnium rerum.

Vetus homo expoliandus.

Nota hîc, quòd vetus homo expoliandus est sicut tunica :

1. Primò, quia maculata, quæ inficit animam maculando. Canonica Judæ. v. 23. Odientes eam, quæ carnalis est, maculatam tunicam.
2. Secundò, quia cruentata est, quia interficit hominem occidendo. Gen.37. v. 31. Tulerunt tunicam ejus, & in sanguine Hædi, quem occiderant, tinxerunt.
3. Tertiò, quia parva est, quia non sufficit in fovendo, & calefaciendo. 1.Reg.2. v.19. Tunicam parvam faciebat ei mater sua.
4. Quartò, quia scissa est, quia deficit, animam ad defectum trahendo. 2. Reg. 13. v. 19. Quæ aspergens cinerem capiti suo scissâ talari tunicâ ibat ingrediens & clamans.

Notandum super illud. “Expoliantes veterem hominem.” Quòd est expoliatio multiplex : [Expoliatio est multiplex.]

1. Una, quam timet natura, scilicet animæ à corpore. De qua. 2.Cor.5. v.4. Nolumus expoliari, sed supervestiri ut absorbeatur quod mortale est : sic expoliatur artifex instrumento, fardellus, tegmine.
2. Alia, quam infert violentia; scilicet fortunæ à possessore. De qua : 2. Machab.9.v. 2. Tentavit Antiochus expoliare templum, & civitatem opprimere. Sic expoliatur animal, pelle.
3. Tertia, quam facit culpa, scilicet gratiæ & virtutum à mente. De qua: 1.Reg.ult. v.9. Præciderunt caput Saul, & spoliaverunt armis. Luc.10. v.30. Homo quidam descendebat. Sicut ager, valore; arbor, flore in fructu.
4. Quarta, quàm exigit pœnitentia; scilicet culpæ à peccatore. De qua hîc, Expoliantes veterem hominem. 1.Reg.19. v.24. Expoliavit se vestimentis suis Saul. Sic expoliatur luto sus, tunicâ; cervus, pelle.
5. Quinta, quam elicit misericordia, scilicet temporalis substantiæ à se : 1. Reg. 18. v. 4. Expoliavit se Ionathas tunicâ quâ erat indutus, & dedit eam David. Sic Martinus, chlamyde, sic spica, semine.
6. Sexta, quam consulit sacra scriptura, scilicet terrenorum à voluntate. De qua:Can.5. v. 3. Expoliavi me tunica mea, quomodo induar illa ? sic natans, sic viator, veste expoliantur.
7. Septima, quam præcipit prudentia, scilicet sumptuum à plebe : 2. Corinth.11. v. 8. Alias Ecclesias expoliavi, accipiens stipendium. Sic expoliatur ovis, vellere.
8. Octava, quam exequitur divina justitia, scilicet gratiæ & gloriæ ab impœnitente. Oseæ 2. v.3. Auferat fornicationes suas à facie sua, ne fortè expoliem eam nudam. Sic piger, agro sive vite.
9. Nona, quam fecit Christi gratia, scilicet inferni à Patribus. Suprà 2. v. 15. Expolians principatus & potestates, sic latro spoliatur aliena re. Prima est omnium viatorum; secunda, impotentium; tertia, peccantium; quarta, pœnitentium; quinta, proficientium; sexta, perfectorum; septima, Prælatorum, octava & nona, Dei.

12. Induite vos ergo, sicut Electi Dei, sancti & dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam.

Superiùs monuit ad declinationem mali; hîc monet ad operationem boni; & primò boni ordinantis ad proximum; secundò, boni ordinantis ad Deum. Et grati estote. In prima monet primò ad ea, quæ bonum ordinem ad proximum faciunt; secundò ad ea quæ nutriunt. Supportantes invicem ; tertiò ad ea quæ perficiunt. Super omnia autem hæc ; quartò ad ea, quæ ostendunt. Et pax Christi exultet. Ad faciendum verò bona opera, implicat tria allicitiva; scilicet fructus, status, habitus; fructus, quia aliter essemus nudi; ideò dicit, Induite vos ; status, quia sumus servi & amici magni Domini, ideo oportet benè indui, ideo subdit, sicut Electi ; habitus, quia est virtus animi, ideo addit, viscera misericordiæ, & c.

Indumenta sanctitatis.

Dicit ergo, “induite,” quasi; quia Christus est omnia & in omnibus; “ergo” ô vos Colossenses qui estis, “sicut,” id est, verè, non simulatoriè, secundùm gloss. “electi Dei,” per æternam prædestinationem “Sancti,” per sacramentorum participationem, “& dilecti” per præsentem justificationem, sic exponit gloss. Vel “electi” per fidem “sancti” per spem “dilecti” per charitatem. Vel “electi” per vocationem “sancti” per justificationem “dilecti” per magnificationem. Quos enim vocavit, hos & justificavit, & quos justificavit, illos & magnificavit, Rom. 8. v.30. Vos ergo, qui tales estis, “induite vos,” quasi veste spirituali, “viscera misericordiæ,” id est, affectuosam misericordiam, viscera, non pellem solam; id est, simulatam misericordiam, sicut hypocritæ. De quibus Oseæ 6. v.4. Misericordia vestra, quasi nubes matutina, & quasi ros manè pertransiens. Induite (inquam) “benignitatem,” id est, dulcedinem animi ad benefaciendum. Ephes.4. v. 32. Estote invicem benigni & misericordes, “humilitatem,” scilicet cordis, & operis ad obediendum, Matth.11. v. 29. Discite à me quia mitis sum & humilis corde, “modestiam” ad modum in omnibus operibus vestris servandum. Philip. 4. v. 5. Modestia vestra nota sit omnibus hominibus “patientiam” ad adversa æquanimiter tolerandum. Luc.21. v.19. In patientia vestra possidebitis animas vestras.

Ecce debitus ordo & sufficiens ad alium. Quia aut respicit inferiorem, sic “misericordia” aut superiorem, & sic “humilitas;” aut beneficium, sic “benignitas,” aut maleficium, sic “patientia,” aut quemcumque proximum, sic “modestia.” Felix ille in quo misericordia sine avaritia; benignitas sine invidia; humilitas sine superbia; modestia sine acidia; patientia sine ira. Ista ergo quinque indumenta spiritualia [Gl. interl. hîc. | Duplex misericordia. | Duplex humilitas. | Hominis proinũ inigato.] tollunt [page 574] nuditatem quinque vitiorum spiritualium.

Nota hîc, quòd ista vestis, scilicet virtutum, quatuor habet conditiones propter quas debet indui. Est enim vestis protegens, calefaciens, operiens, & ornans. [Vestis virtutum quatuor habet conditiones.]

1. Primò, quia protegens est : Indutus hac veste non timebit jacula diaboli. Ephes. 6. v. 11. Induite vos armaturam Dei, ut possitis stare adversus insidias diaboli.
2. Secundò, quia calefaciens : Indutus ea non timebit frigus inferni. Proverb.ult.v.21. Non timebit domui suæ à frigoribus nivis, omnes enim domestici ejus vestiti sunt duplicibus.
3. Tertiò, quia operiens : Indutus ea non timebit confusionem in die judicii. Apoc. 16. v.15. Beatus qui custodit vestimenta sua, ne nudus ambulet, & videant turpitudinem ejus.
4. Quartò, quia ornans : Indutus ea non timebit exclusionem à nuptiis paradisi. Sicut ille. Matth. 22. v. 12. Amice, quomodò huc intrasti non habens vestem nuptialem ?

13. Supportantes invicem, & donantes vobismetipsis, si quis adversùs aliquem habet querelam, sicut & Dominus donavit vobis, ita & vos.

Hîc monet ad ea, quæ bonum ordinem ad proximum nutriunt. Ubi monet, primò onera supportare; secundò, offensas remittere. Et donantes : tertiò in his exemplum à Christo accipere. Sicut Christus.

Injuriarum condonatio exemplo Christi.

Dicit ergo, “supportantes,” quasi; ita induite vos : vos, dico “supportantes invicem,” onera, scilicet proximorum, & præcipuè fortes, onera infirmorum. Rom.15. v.1. Debemus autem & nos fortiores imbecillitatem infirmorum sustinere. Galat.6. v.2. Alter alterius onera portate, “& donantes,” id est, remittentes peccata, & injurias “vobismetipsis,” unus scilicet alteri : Eccli. 28. v. 2. Relinque proximo nocenti te, & deprecanti tibi peccata solventur. Donantes (inquam,) “si quis adversùs aliquem habet querelam,” id est, querelæ materiam, “sicut,” id est, ita purè & integrè, “& Dominus” scilicet Christus “donavit vobis” gratis, scilicet peccata commissa remittendo, “ita & vos” invicem remittite peccata.

14. Super autem omnia hæc, charitatem habete, quod est vinculum perfectionis.

Charitas super omnia æmulanda.

Hîc monet ad ea, quæ ordinem ad proximum perficiunt, scilicet ad charitatem; ubi commendatur charitas, quia superior dignitate, unde dicit super omnia autem hæc ; pretiosior utilitate, unde dicit charitatem : in Gallico (charité,) simplicior unitate, unde addit, quod est vinculum perfectionis.

Dicit ergo, “super omnia,” quasi; omnia servate “autem” sed “super omnia hæc, habete charitatem.” 1.Pet.4. v. 8. Ante omnia mutuam in vobismetipsis continuam charitatem habentes. Vel “charitatem habete, quæ est super omnia hæc.” 1.Corinth.13.v.13. Major autem horum est charitas. Et 12.v.30. Adhuc ex-cellentioiem viam demonstro vobis, “quod” donum, scilicet charitatis “est vinculum perfectionis,” quia omnia quæ ad perfectionem pertinent, simul ligat. Dionysius. Amorem sive divinum, sive humanum, sive angelicum, sive animalem, sive naturalem, unitivam quamdam intelligimus virtutem. [Dionys. de divinis nom. c.4. §. 15.]

Nota hîc, quòd vinculum charitatis est vinculum, [Charitatis vinculum quod sit.]

• Suave. Matth.11.v.30. Jugum meum suave est.
• Forte. Can.8. v. 6. Fortis est ut mors dilectio.
• Salutare. Eccli.6. v.31. Vincula illius alligatura salutis.
• Indissolubile. Rom.8.v.35. Quis nos separabit à charitate Dei ?

Istud vinculum ligavit homini hominem per concordiam: hominem, Angelo per amicitiam: Deum, homini per Incarnationem; hominem, Deo per reconciliationem.

15. Et pax Christi exultet in cordibus vestris, in qua & vocati estis in uno corpore.

Hîc monet ad ea, quæ bonum ordinem ad proximum ostendunt, scilicet ad pacem. Ubi commendatur pax ab origine, quia Christi; ab opere, quia exultet ; à dignitate, quia in qua vocati ; ab utilitate, quia in uno corpore.

Pacis status.

Dicit ergo, “& pax Christi,” id est, quam Christus in se habuit. Psalm. 119. v.7. Cum his qui oderunt pacem,eram pacificus. Vel “pax Christi,” quam inter Deum & hominem fecit. Ephes.2. v.14. Ipse est pax nostra. Quam hominibus mandavit. Joan.14. v. 27. Pacem meam do vobis, “exultet” effectivè, id est, sit causa exultationis, & exultare vos faciat. Et hoc “in cordibus vestris,” non tantùm in ore, sicut illa de qua Jerem. 9. v. 8. Pacem cum amico suo loquitur, & occultè ponit ei insidias. Philip.4. v.7. Et pax Dei, quæ exuperat omnem sensum, custodiat corda vestra, “in qua” scilicet pace Christi habendâ & conservandâ, “vocati estis,” 1. Cor. 7. v. 15. In pace vocavit nos Deus. Vocati (inquam) & per eam positi “in uno corpore” Ecclesiæ, Omnes enim unum corpus sumus in Christo, 1. Corinth.10.v.17. Et ideo pacem habere debemus, sicut membra unius corporis.

( 15. ) Et grati estote.

Superiùs monuit ad operationem boni, ordinantis ad proximum; hîc monet ad operationem boni, ordinantis ad Deum. Ubi monet ad sex,

1. primò ad beneficiorum Dei recognitionem;
2. secundò ad scripturarum meditationem. Verbum Christi,
3. tertiò ad sui & aliorum ædificationem. Docentes & commonentes ;
4. quartò ad internam devotionem. In gratia cantantes ;
5. quintò ad Dei glorificationem. Omne quodcumque ;
6. sextò ad gratiarum actionem. Gratias agentes.

Gratitudo ad Deum.

Dicit ergo, “& grati,” quasi : ita hæc omnia bona habere in vobis, & de his omnibus “grati estote,” scilicet Deo datori, quia, sicut dicitur, Eccli. 29. v. 20. Ingratus sensu dereliquit liberantem se.

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16. Verbum Christi habitet in vobis abundanter, in omni sapientia

Verbi Dei & legis meditatio.

Hîc secundò monet ad scripturarum meditationem, quas debemus meditari, jugiter; unde dicit habitet in vobis, utiliter, unde dicit abundanter ; multipliciter unde addit, in omni sapientia.

Felix qui in lege Domini meditatur, opportunè, fructuosè, studiosè.

Dicit ergo, “verbum Christi,” id est, doctrina Evangelii, quæ specialiter verbum Christi est, quia de ore ejus processit, “habitet in vobis,” per jugem ejus meditationem, & hoc abundanter;] id est, non solùm ad nostram, sed etiam aliorum ædificationem. Habitet (inquam) “in omni sapientia,” id est, in omnium scripturarum intellectu, ut omnium scripturarum intellectum habeatis. Philip. 2. v.15. Inter quos lucetis sicut luminaria in mundo, verbum vitæ continentes.

( 16. ) Docentes, & commonentes vosmetipsos, in psalmis, hymnis, & canticis spiritualibus.

Spiritualis exercitium.

Hîc monet ad sui & aliorum ædificationem. Ubi tangit ædificandi, primò formam, scilicet docendo ignaros; monendo pigros; secundò materiam. In psalmis.

Dicit ergo, “docentes” per verbum, scilicet Christi inhabitans “vosmetipsos,” id est, unus alium de ignoratis, ut sciens doceat ignorantem, “& commonentes” de his quæ sunt morum, & hoc “in psalmis” quæ pertinent & monent ad bonam operationem, & “hymnis” pertinentibus ad Dei laudem, & excitantibus ad devotionem, “& canticis spiritualibus,” de æternis bonis agentibus, & cœlestem jucunditatem ostendentibus. Simile habetur, Ephes.5. v.19.

( 16. ) In gratia cantantes in cordibus vestris, Deo.

Interna devotio.

Hîc monet ad internam devotionem; ubi tangit devotionis radicem. In gratia ; actum. Cantantes ; subjectum. In cordibus ; objectum. Deo.

Dicit ergo, vos dico “in gratia,” id est, in consideratione beneficiorum Dei, erga vos, “cantantes in cordibus vestris,” non tantùm in labiis, sicut illi, de quibus, Isa.29. v.13. Populus iste ore suo, & labiis suis glorificat me, cor autem ejus longè est à me : & timuerunt me mandato hominum,& doctrinis. Et hoc “Deo” sive “Domino,” id est, ad honorem Domini.

Felix qui sic servit, scilicet devotè, jucundè, attentè, rectè. Ergo in gratia, devotio; in cantu, exultatio; in corde, attentio; in Domino, rectitudo monstratur.

17. Omne quodcumque facitis in verbo, aut in opere, omnia, in nomine Domini nostri Jesu Christi, gratias agentes Deo, & Patri per ipsum.

Hîc monet ad Dei glorificationem; ubi primò distinguit multiplicem hominum actionem; secundò circa hanc dirigit intentionem. In nomine Domini.

Omnia ad Dei gloriam per Christũ dirigenda. in gratiarum actionem.

Dicit ergo, “omne,” quasi; ita laudate Deum, non solùm ore, sed “omne quodcumque facitis, in verbo, aut in opere, omnia” etiam cogitationes, non solùm verba, & opera “in nomine Domini nostri Jesu Christi,” id est, ad gloriam Christi, non vestram, supple facite. Vel “omne quodcumque facitis in verbo, aut in opere” facite “omnia,” id est, perfecta “in nomine Domini nostri Jesu Christi,” id est, ad gloriam Christi, Deo scilicet totum attribuendo. Tunc enim est res perfecta, cùm attingit suo fini. 1. Corinth. 10. v.31. Sive manducatis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite. Vos dico “gratias agentes Deo, & Patri,” id est, illi, qui est Deus essentiâ, & Pater, proprietate, à quo bona cuncta procedunt. Jacob. 1. v. 17. Omne datum optimum, & omne donum, desursum est. Et hoc “per ipsum,” scilicet per Christum,per quem Pater dat omnia.

Quæstio

Hîc quæritur super illud : “Induite vos.”

• Contrà: Virtutes à solo Deo sunt, non à nobis.
• Responsio. A Deo sunt effectivè; à nobis præparativè.

Item super illud. “Donantes invicem.”

• Gloss. Qui ab illicitis abstinet, laudem habet ; qui verò à licitis se temperat, laudem habet & præmium.
• Contrà: Abstinere ab illicitis, est pars justitiæ, ergo meritorium.
• Responsio. Gloss. loquitur de præmio accidentali, & speciali, quod debetur operibus supererogationis; non de essentiali & communi.

Item super illud. “Super omnia charitatem.”

• Glossa. Magis studendum est ei virtuti, quæ in omnibus major est, scilicet charitati.
• Contrà: Matth. 1. v.2. Abraham genuit Isaac, & c. Gloss. Fides generat spem; spes, charitatem ; ergo fides est mater charitatis, ergo major.
• Responsio. Fides, major est, secundùm auctoritatem originis; sed charitas, major, secundùm perfectionem dignitatis. [Fides qualiter dicatur major charitate.]

Item super illud. “Quæ est vinculum perfectionis.”

• Gloss. Cætera perfectum faciunt ; charitas omnia ligat, ne abeant.
• Contrà: Humilitas est custos virtutum.
• Responsio. Humilitas custodit, retrahendo à principio corruptivo, scilicet à superbia; sed charitas conjungendo principio conservativo, scilicet summo bono.

Item super illud. “Et pax Christi.”

• Gloss. Pax enim dici potest, & non habet charitatem ; charitas verò semper habet pacem.
• Contrà: Isa. 57. v. 21. Non est pax impiis, ergo numquam est pax sine charitate.
• Responsio. Loquitur gloss. de pace exteriori, non de interiori.

Item super illud. “In omni sapientia.”

• Gloss. Vt omnium scripturarum intellectum habeatis.
• Contrà: Nullus est qui scripturas omnes intelligat.
• Responsio. Non loquitur de omnibus scripturis, generaliter; sed de cano- [page 576] nicis specialiter, quarum omnium quis habere potest intellectum imperfectè, licet non perfectè; vel in universali, non in particulari, sciendo ea, ad quæ tota scriptura principaliter ordinatur.

Item super illud. “Omne quodcumque facitis.”

• Gloss. Omnia tenemur in Deum ordinare :
• Contrà: Ergo quicumque non ordinat; peccat mortaliter; ergo qui dormit, non ordinando ad Deum, peccat vel venialiter, vel mortaliter.
• Item si hoc : Ergo nullum opus est indifferens.
• Responsio. Omnia in Deum ordinare debemus, vel actu, vel habitu, id est, facere talia, quæ habilia sunt ordinari. Vel tenemur, vel tentione congruitatis, vel necessitatis. Ad secundum. Responsio. Quamvis nullum opus deliberativum, secundùm quoddam, per comparationem ad operantem, sit indifferens; tamen in suo genere aliquod est indifferens.

Item ibidem. Gloss. Facite omne, id est, perfectum.

• Contrà. Nullus tenetur ad opera perfectionis.
• Responsio. Glossa loquitur de perfectione sufficientiæ, non abundantiæ. Vel, consilium est, non præceptum.

18. Mulieres subditæ estote viris, sicut oportet, in Domino.
19. Viri diligite uxores vestras, & nolite amari esse ad illas.

Familiæ cõcordia spiritualis : 1. inter conjuges.

Superiùs monuit monitionem omnium generalem; hîc ponit admonitionem quarumdam personarum specialem. Et primò, secundùm ordinem virorum & mulierum; secundò filiorum & parentum. Filii obedite parentibus ; tertiò servorum & dominorum. Servi obedite per omnia. In prima primò ponitur admonitio mulierum; secundò, virorum. Viri diligite uxores.

Mulierum obedientiæ regula.

Dicit ergo, “mulieres,” quasi : vos omnes, generaliter ita facite, & specialiter vos “mulieres subditæ estote viris, sicut oportet,” id est, tam perfectè, sicut Deus mandavit. Et hoc “in Domino,” id est, in his, quæ sunt secundùm Dominum, non contra. Ephes. 5. v.22. Mulieres viris suis subditæ sint. Ergo mulieribus indicit obedientiam. “Subditæ estote,” apponit causam. “Sicut oportet,” limitat regulam. “In Domino.” Et vos “viri diligite uxores vestras” affectu, “& nolite amari esse ad illas,” effectu, id est, acerbi & austeri. Eccli. 4. v.35. Noli esse sicut leo in domo tua. Hujus autem dilectionis ponit duo exempla. Ephes.5. v.25. Debent enim diligere illas ut Christus dilexit Ecclesiam, affectu: & sicut corpora sua, effectu.

20. Filii obedite parentibus vestris per omnia, hoc enim placitum est in Domino.

2. Inter filios & parentes.

Hîc subditur admonitio filiorum & parentum. Et primò filiorum; secundò parentum. Patres nolite. In prima primò monet filios ad obediendum; secundò, subdit obediendi debitum. Hoc enim beneplacitum ; tertiò obedientiæ terminum. In Domino.

Dicit ergo, “filii obedite parentibus per omnia.” Simile habetur. Ephes. 6. v.1. “Hoc enim justum est,” scilicet qui hoc præcipit. Exod. 20. v. 12. Honora patrem tuum, & matrem tuam, ut sis longævus super terram.

21. Patres nolite ad indignationem provocare filios vestros, ut non pusillo animo fiant.

Hîc monet parentes. Ubi primò ponitur monitio; secundò monitionis ratio. Vt non pusillo.

Dicit ergo & vos “patres nolite ad indignationem,” scilicet contra vos “provocare filios vestros,” eos nimis asperè tractando, “ut non pusillo animo fiant,” non valentes, scilicet diutiùs pati. Simile habetur Ephes.6. v. 4. Patres nolite ad iracundiam provocare filios vestros.

Notandum, super illud, “mulieres subditæ,” quòd mulier debet viro, octo: [Mulier quid debeat viro.]

1. Primò, dilectionem animi. Tob.10. v.13. Monentes eam diligere maritum.
2. Secundò, fidem thori. Rom. 7. v. 2. Vivente viro vocabitur adultera, si fuerit cum alio viro. Eccli.40. v.19. super illud : Mulier immaculata computatur.
3. Tertiò, timorem in offensis. Ephes.5.v.33. Vxor.timeat virum suum.
4. Quartò, subjectionem in obsequiis. Gen.3. v. 16. Sub viri potestate eris. Et similiter hîc: Mulieres subditæ. Et meritò, quia, Mulier si primatum habeat, contraria est viro suo, Eccli.25.v.30.
5. Quintò, obedientiam in mandatis. 1.Pet.3. v. 6. Sara obediebat Abrahæ.
6. Sextò, reverentiam in verbis. Unde Sara vocabat Abraham, Dominum. Gen.18. v.12. Postquam senui, & Dominus meus vetulus est.
7. Septimò, consortium in cohabitatione. 1. Corinth. 7. v. 10. Præcipio uxorem à viro non discedere. Matth.5.v.31. 32. Ego autem dico:quicumque dimiserit uxorem suam exceptâ causâ fornicationis, &c. Quod similiter intelligitur de uxore.
8. Octavò, adjutorium in cooperatione. Gen. 2. v.18. Non est bonum hominem esse solum, faciamus ei adjutorium simile sibi.

22. Servi obedite per omnia Dominis carnalibus, non ad oculum servientes, quasi hominibus placentes, sed in simplicitate cordis, timentes Deum.

Hîc ponit admonitionem servorum & dominorum; & primò servorum; secundò dominorum. Dominis, quod justum est. In prima docet eos, primò in quo serviendum; secundò quomodo: non ad oculum; tertiò quo animo, quodcumque facientes ; quartò quo præmio. Scientes quòd à Domino ; quintò, quo debito. Domino Christo. Sextò, quâ patientiâ. Qui enim injuriam facit. [3. Inter servos & Dominos.]

Dicit ergo, “servi obedite per omnia” quæ, scilicet sunt secundùm Deum : peccatum enim non est de omnibus, quia peccatum nihil est, secundùm Augustinum : & nihil [page 577] nihil siunt homines, cùm peccant, [Aug.tract.1. in Ioan.T.9.] “dominis carnalibus,” id est, malis, non tantùm spiritualibus & bonis. 1.Pet. 2. v.18. Servi subditi estote in omni timore dominis, non solùm bonis & modestis, sed etiam discolis. Vos, dico “non ad oculum servientes,” id est, in præsentia eorum tantùm, ubi oculus corporalis videt, sed etiam in absentia, “quasi hominibus placentes,” id est, placere volentes & non Deo; quoniam Deus dissipavit ossa eorum, qui hominibus placent. Psal. 52. v. 6. Simile habetur. Ephes. 6. v. 1. &c. “Sed in simplicitate cordis,” id est, simplici & purâ intentione. Eccli.1. v. 14. Væ duplici corde. Vos, dico “timentes Deum,” quem non potestis fallere. Galat. ult. vers. 7. Deus non irridetur.

Notandum est super illud : “Servi obedite :” [Serviendum est dominis tripliciter] Serviendum est dominis tripliciter; fideliter, simpliciter, & reverenter :

1. Primò fideliter, ut sit fidelitas in facto. De quo Eccli. 33. v.31. Si est tibi servus bonus, id est fidelis, sit tibi quasi anima tua. Matth. 24. v.45. Quis putas est fidelis servus & prudens, quem constituit dominus suus super fa-miliam suam ut det illi cibum in tempore, Ambr. Si in hoc obsequio fuerit fidelis, promerebitur Dominum. [Ambr. in hoc c.& v.T.3.]
2. Secundò, simpliciter, ut sit simplicitas in animo, ut hîc. Et Ephes.6.v.1. Obedite dominis carnalibus cum timore & tremore in simplicitate cordis vestri. Et Joan. 2. v. 5. Quod-cumque dixerit vobis, facite. Unde Ambrosius. Quoniam Deo aliter serviri non potest, quàm puro corde : (occulta enim providet animorum) sic & hominibus præcipit serviri debere : qui enim ad oculum servit, in occulto aliud facit : qui autem ex animo, talis est foris, qualis & intus. [Amb.in hoc & v. T.3.]
3. Tertiò, reverenter, ut sit reverentia in modo. De quo Matth.22. v.21. Reddite quæ sunt Cæsaris, Cæsari ; & quæ sunt Dei, Deo. Quia Eccle. 3 2. v.14. Pro reverentia accedet tibi bona gratia. Hebr. 12. v. 28. Placentes Deo cum metu & reverentia. Exemplum habemus in Domino Jesu Christo. Qui factus obediens Deo Patri, formam servi accipiens. Phil. 2. v.7. & Hebr. 5. v.7. Exauditus est pro sua reverentia. Ambr. Ut promptos illos in obsequio, & fide faciat, mercedem istorum bonorum operum accepturos promittit à Deo in regno Christi. [Ambr. ibid.]

Ecce quomodò servivit: Sic serviendum est fideliter, simpliciter, reverenter, ut sit fidelitas, in facto; simplicitas, in animo: reverentia, in modo.

Felix servus.

Felix ergo servus Christi, cujus est fidelis actio; recta intentio; humilis compositio.

23. Quodcumque facitis, ex animo operamini, sicut Domino, & non hominibus.

Dominis, tanquam Deo, serviendum.

Hîc docet, quo animo serviendum est. Et primò docet quo animo, voluntario; secundò subditur hujus ratio. Sicut Domino.

Dicit ergo, “quodcumque facitis” serviendo dominis vestris, “ex animo operamini,” id est, voluntariè, non timore pœnæ, “sicut Domino, & non hominibus,” id est, sicut si non hominibus, sed Domino operaremini, vel serviretis, qui principalitùs attendit animum, quàm manum. 1.Reg.16. v. 7. Dominus autem intuetur cor. Hoc est contra quosdam Religiosos, qui in præsentia Prælati servant institutiones suas; in absentia, non : hi non intendunt placere Deo, sed timent homines. [Religiosorum hypocrisis.]

24. Scientes, quòd à Domino accipietis retributionem hereditatis, Domino Christo servite.

Hîc docet, quo præmio serviendum; ubi circa possidendam futuram gloriam tangit tria; justum titulum. A Domino accipietis; dignum meritum. Retributionem ; summum præmium. Hereditatis, scilicet æternæ.

Famulatuũ Christo exhibiti præmium

Dicit ergo, ita operamini ex animo “scientes, quòd” pro opere vestro “à Domino” omnium generali, etsi non à domino vestro, “accipietis retributionem hæreditatis” æternæ, quando scilicet dicetur cuilibet bono servo. Euge serve bone & fidelis, quia super pauca fuisti fidelis, super multa te constituam. intra in gaudium domini tui. Matth. 25.v. 23. Et non dicit, accipietis mercedem, quasi servi, sed hæreditatem, quasi filii, tunc enim eritis filii, non jam servi. Et quia accepturi estis per talem hæreditatem, retributionem, “Domino” etiam dominantium “Christo” etiam præter, & super alios dominos “servite” in his, quæ præcipit & jubet. Psal. 2. v. 11. Servite Domino in timore, & exultate ei cum tremore.

25. Qui enim injuriam facit, recipiet id quod iniquè gessit. Et non est personarum acceptio apud Deum.

Hîc ultimò docet, quâ patientiâ serviendum est; ubi circa injuriam tangit, primò actionem; secundò ultionem. Recipiet ; tertiò in facto ulciscentem. Non est personarum. In actione, injuria; in ultione, justitia; in ulciscente, indifferentia personarum.

Justa ultio à Deo sine acceptione personarum.

Dicit ergo, “qui enim,” quasi : ita serviendum est, nec pro dominorum crudelitate dimittendum, “enim” quia [qui injuriam facit, sive servus, sive dominus “recipiet” à Domino “id quod iniquè gessit.” Dominus enim facit judicium injuriam patientibus, “&” hoc, supple indifferenter cuicumque, quia “non est personarum acceptio apud Deum,” ut scilicet puniat pauperem, non divitem; servum, non dominum; subditum, non prælatum. Actor. 10. v. 34. In veritate comperi, quia non est personarum acceptor Deus. Sap.6. v. 8. Non subtrahet personam cujusque, & c. Quia pusillum & magnum ipse fecit, & æqualiter est ei cura de omnibus.

Quæstio

Hîc quæritur super illud : “Filii obedite parentibus vestris per omnia.” Ergo [page 578] filius tenetur obedire parenti præcipienti intrare Religionem.

• Contrà: Intrare Religionem voluntatis est, non necessitatis.
• Responsio. Per omnia, intellige, non generaliter, sed quæ pertinent ad paternam potestatem.

Item super illud. “Quodcumque facitis, ex animo operamini.”

• Gloss. Simulata æquitas non est æquitas, sed peccatum duplicatum; ergo pejus est peccare occultè, quàm manifestè.
• Contrà: Solet dici, si non castè, tamen cautè.
• Responsio. Peccatum potest occultari, duplici intentione, vel ad laudem quærendam, & hoc est malum; vel ad confusionem suam, sive aliorum corruptionem vitandam, & hoc non est malum, de primo loquitur hîc. [Peccatum an possit occultari & quando.]

Item super illud. “Non est personarum acceptio apud Deum.”

• Contrà: Malach. 1. v. 2. Iacob dilexi ; Esau odio habui.
• Responsio. Non est personarum acceptio, ubi unus, scilicet Esau justè damnatur; alius, scilicet Jacob misericorditer liberatur.

---

CAPUT IV.

1. DOmini, quod justum est & æquum, servis præstate. Scientes, quoniam & vos Dominum habetis in cœlo.

Justa merces servis tribuenda.

Habitâ admonitione servorum; hîc subdit admonitionem dominorum; ubi primò ponit admonitionem; secundò motivum ad executionem. Scientes quoniam.

Dicit ergo; “Domini” quasi; ita vos servi debetis vos habere ad Dominos. Et vos “domini quod justum est,” propter eorum servitium “& æquum” propter naturam communem “servis præstate,” ut eos quasi æquales vobis reputetis, nec ad vilia compellatis. Eccli. 7. v. 23. Servus sensatus sit tibi dilectus quasi anima tua. Et ibidem. Ne lædas servum in veritate operantem.

Augustinus: Etiamsi habuerint servos justi parentes nostri, sic administrabant domesticam pacem, ut secundùm hoc temporalia bona, filiorum sortem à servorum conditione distinguerent : ad Dominum autem colendum, in quo æterna bona speranda sunt, omnibus domûs membris pari dilectione consulerent. Quod naturalis ordo ita describit, ut nomen patrûmfamiliâs hinc exortum sit ; & tam latè vulgatum, ut etiam iniquè dominantes, hoc se gaudeant appellari : qui autem veri patresfamiliâs sunt, omnia in familia sua tanquam filiis ad colendum, & promerendum Deum consulunt, desiderantes, atque optantes venire ad cœlestem domum, ubi necessarium non sit officium operandi mortalibus : quia necessarium non erit officium consulendi jam in illa immortalitate felicibus. Quò donec veniatur & magis debent patres quòd dominantur, quàm servi, tolerare, quòd serviunt. [August. de Civit. Dei, l. 19. c. 16. T. 5.]

“Scientes, quòd & vos” sicut & ipsi “Dominum habetis in cœlo,” qui talia exiget à vobis, qualia vos à servis vestris. Matth.7. v.2. In quo judicio judicaveritis, judicabimini ; & in qua mensura mensi fueritis, remetietur vobis. Ambrosius. Talia Domini exigant servitia à servis, qualia & à se exigi volunt à Domino communi : nam cùm ipsi, non ut dignum est, Deo serviant, quem non negant omnium potestatem habere, cujúsque quotidiana dona per ministeria creaturæ humanis usibus exhiberi, à patribus suis (ut non dicam fratribus) tam gravia exigunt servitia, ut ferri non possint, non ponentes in animo, quia & ipsi, velint, nolint, servi sunt, & viderint cujus meriti. [Amb. in hoc c. & v. T. 3.]

2. Orationi instate, vigilantes in ea, in gratiarum actione.

Superiùs posuit, primò exhortationem omnium generaliter; secundò quorumdam personarum specialiter: hîc tertiò redit ad generalem exhortationem; ubi primò monet ad orationem pro Ecclesia Fidelium; secundò ad conversionem infidelium. In sapientia ambulate ; tertiò subdit occasionem orandi, notificans statum suum. Quæ circa me sunt omnia. In prima primò monet orare pro omnibus generaliter; secundò pro se specialiter. Orantes simul. In prima circa orationem innuit triplicem actum; scilicet instare, vigilare, gratias agere; instare, pro bonis futuris obtinendis; vigilare pro præsentibus conservandis; gratias agere, pro præteritis obtentis.

Studium orationis & gratiarum actionis.

Dicit ergo “orationi” quasi : ita singulatim vos monui, & etiam communiter vos omnes moneo, “orationi instate,” scilicet assiduè orando, pro futuris bonis obtinendis. Eccl.18. v.22. Ne impediaris orare semper. Et Luc. 18. v. 1. Oportet semper orare, & numquam deficere. Vos dico pernoctantes ad literam in oratione. Luc. 6. vers. 12. Erat Iesus pernoctans in oratione. Vel “vigilantes in ea,” id est, solliciti, & non pigri. 1.Petr.4. vers.7. Fratres, sobrii estote & vigilate in orationibus. Vos dico manentes, “in gratiarum actione,” pro bonis præteritis jam obtentis. Optimè enim se concomitabitur oratio pro obtinendis; & pro obtentis, gratiarum actio. Unde Chrysostomus. Hoc sit vestrum munus, & officium, in precibus agere gratias, & pro manifestis, & pro non manifestis ; & pro iis, quæ volentibus, & pro iis, quæ invitis benefecit ; & pro regno, & pro gehenna ; & pro afflictione, & pro recreatione. Sic enim mos est Sanctis orare, & gratias agere pro communibus beneficiis. [Chrysost. hom. 10. in hoc c. & v. T. 6.]

3. Orantes simul & pro nobis, ut Deus aperiat nobis ostium sermonis ad loquendum mysterium Christi, propter quod etiam vinctus sum.
4. Ut manifestem illud, ita ut oportet me loqui.

Hîc monet orare pro se specialiter; ubi pri- [page 579] mò orationem eorum se recommendat; secundò orationem format. Vt Deus aperiat. Ubi circa prædicationem verbi Dei, quam orat, tangit quadruplicem causam; efficientem. Vt Deus aperiat nobis ostium sermonis ; materialem. Ad loquendum mysterium Christi ; formalem. Vt manifestem illud ; finalem. Sicut oportet.

Orationis suffragium.

Dicit ergo. “Ita instate orantes simul, &” id est, etiam “pro nobis,” in oratione communi pro omnibus orate, quia quantò oratio communior, tantò melior. Vel “simul,” id est, unanimiter & concorditer, quia faciliùs exauditur multorum oratio. Simul orantibus Apostolis descendit Spiritus sanctus. Actor. 2. v. 4. In hoc innuitur Apostoli humilitas, qui cùm tantæ perfectionis esset, non erubescebat mendicare ab inferioribus suffragia orationum. 1. Thess. 5. v. 25. Fratres orate pro nobis. Orantes (inquam,) “ut Deus aperiat nobis.” Ipse enim aperit, & nemo claudit. Apoc. 3. v.7. “Ostium sermonis,” id est os meum, “ad loquendum,” multa & magna secundùm gloss. 2. Cor. 6. v. 11. Os nostrum patet ad vos, ô Corinthii ! Aperiat (inquam) ad loquendum “mysterium Christi,” id est, ad prædicandum, & exponendum mysterium Incarnationis & Passionis, & hujusmodi : Ephes. 6. v. 18. Orate pro me ut detur mihi sermo in apertione oris mei, cùm fiducia notum facere mysterium Evangelii, “propter quod” opus, scilicet prædicationis “etiam vinctus sum,” apud Ephesum 2. Tim. 2. v. 8. Secundùm Evangelium meum, in quo laboro usque ad vincula. Ad loquendum (inquam) ita, “ut manifestem illud” fidelibus, licet absconditum sit infidelibus, 2. Cor. 4. v. 3. Si opertum est Evangelium nostrum, in his qui pereunt, est opertum. Manifestem (inquam,) “ita” scilicet constanter, prudenter & efficaciter “ut oportet me,” qui sum tantus Apostolus “loqui.” Mich. 3. v. 8. Repletus sum fortitudine Spiritûs Domini ut annunciem Iacob scelus suum.

Chrysostomus: In vinculis erat cùm maleficis, ac sceleratis ; cùm captivis, cùm parricidis, sicariis, & qui cædem fecerant, Doctor orbis terrarum ; qui in tertium ascendit cœlum, qui verba audivit arcana, & ineffabilia, erat vinctus ; sed tunc velocior erat ejus cursus. Ecce constantia ; judicio, ecce prudentia ; & virtute, ecce efficacia.

Prædicationis objectũ. / Prædicatoris verbi Dei speculum.

(Margin references: Gl. ord. hîc. | Chrysost. in hoc c. & v. T. 6.)

Nota, quòd Prædicatorem verbi Dei oportet loqui:

1. Primò, veraciter. 1. Thess. 2. v. 3. Exhortatio nostra non de errore.
2. Secundò, evidenter. Eccli. 24. vers. 31. Qui elucidant me, vitam æternam habebunt.
3. Tertiò, utiliter. Rom. 10. v. 15. Quàm speciosi pedes nunciantium pacem, evangelizantium bona.
4. Quartò, constanter. Actor. 13. vers. 46. Tunc constanter Paulus, & Barnabas dixerunt.
5. Quintò, ferventer. Fervens spiritu, loquebatur ea, quæ sunt Iesu. Actorum 18. vers. 25.
6. Sextò, sapienter. Psalm. 36. v. 30. Os justi meditabitur sapientiam, & lingua ejus loquetur judicium.
7. Septimò, patienter. Psal. 91. v. 16. Benefacientes erunt ut annuncient.
8. Octavò, efficaciter. Roman. 15. v. 18. Non audeo aliquid loqui eorum, quæ per me non efficit Christus.

5. In sapientia ambulate ad eos, qui foris sunt, tempus redimentes.

Hîc monet eos ad ædificationem & conversionem Infidelium. Ubi monet ædificare eos; primò in sapientia conversationis; secundò, in gratia sermonis. Sermo vester semper ; ut sic ædificent, & exemplo vitæ & verbo gratiæ. Circa conversationem implicat quatuor; scilicet actum. Ambulate ; contra pigros; modum. In sapientia, contra stultos; motivum. Ad eos qui foris sunt, contra infames. Commodum. Tempus redimentes : contra inconstantes.

Salutare exemplum.

(Margin references: Aug.l.12. de Trinit. c. 15. T.3. | Amb. in hoc c. & v. T.3. | Ambros. in hoc c. & v. T.3. | Gl. ord. hîc.)

Dicit ergo “in sapientia” quasi diceret: non solùm orate pro me, &c. Sed etiam vos ipsi, “ambulate” proficiendo, “in sapientia” id est, in scientia: cautè, & honestè conversando. Augustinus: Sapientia enim propriè est de divinis ; scientia, de humanis. Ipsa enim docet rectè conversari in medio nationis pravæ, & perversæ. Ambulate, inquam, “ad eos” scilicet illuminandos “qui foris sunt” extra Ecclesiam : id est, ad Infideles, ut scilicet exemplo vestro illuminati, convertantur. 1. Thess. 4. v. 11. Honestè ambuletis ad eos, qui foris sunt. 1. Pet. 2. v. 12. Conversationem vestram inter Gentes habentes bonam.

Ambr. Aliter cum potentibus mundi ; aliter cum mediocribus ; & aliter cum humilibus agendum est : aliter iterum cum mansuetis ; aliter cum iracundis. Cùm enim insidianti dominicis verbis & furenti temporis audacia cedis, injurias infers temporis lucrifacis. Vos, dico “redimentes tempus” id est : opportunitatem prædicandi eis, vobis acquirentes. Ephes. 5. v. 15. Videte quomodò cautè ambuletis, redimentes tempus, quoniam dies mali sunt. “Tempus redimentes” Glossa : Hoc est : præsens tempus est breve. Hoc autem dicebat, non quòd vellet eos, esse varios, & hypocritas, ac simulatores : hoc enim non est sapientiæ, sed amentiæ.

6. Sermo vester semper in gratia sale sit conditus : ut sciatis quomodò oporteat vos unicuique respondere.

Hîc monet ædificare in gratia sermonis; ubi suadet tria : scilicet Gratiæ prædicationem; prædicationis discretionem. Sale conditus ; discretionis necessitatem. Vt sciatis quomodò.

Sermonis & conversationis discretio.

Dicit ergo “sermo” quasi ; ita tempus redimatis, & habito tempore, prædicando eis “sermo vester in gratia” id est, talis, ut sit gratus audientibus; vel “in gratia” prædicanda : non in lege : sale discretionis “sit semper conditus” sermo enim insulsus, non reficit. Job. ult. v. 6. Si comedi poterit insulsum, quod non est sale conditum ? Levit. 2. v. 13. Quidquid obtuleris sacrificii, sale condies.

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(Margin reference: Chrysost. hom.11. in hoc c. & v. T.6.)

Unde Chrysostomus. Sermo vester sit sale conditus, ut non sit plenus hypocrisi, & simulatione : hoc enim non est gratiâ, neque sale conditum. Utpote si absque periculo colere oporteat, ne recuses. Si tempus sit placidè loquendi, ne eam rem existimes assentationem. Fac omnia, quæ ad honorem attinent, absque eo, quòd lædatur pietas. Aliter enim principi, aliter ei, qui alterius paret imperio, oportet respondere : aliter diviti, aliter pauperi. Quamobrem ? quoniam divitum, & Principum animi sunt imbecilles, ut qui tumeant, & diffluant : quo fit ut se magis dimittere, & accommodare oporteat. Pauperum autem, & eorum, qui subjecti sunt alteri, solidiores, & prudentiores. Quare & hîc utendum est majori loquendi libertate, unum spectando, nempe ædificationem.

Sit, inquam, conditus sale, ita, “ut sciatis, quomodò oporteat vos unicuique respondere,” diversimodè : scilicet secundùm diversitatem personarum : aliter sapienti : aliter insipienti. 1. Pet. 3. v. 15. Parati ad satisfactionem omni poscenti vos rationem, de ea, quæ in vobis est, fide & spe.

Notandum, quòd foris : id est, extra Ecclesiam dicuntur esse sex genera hominum :

1. Primò, Pagani. 1. Corinth. 5. vers. 12. Quid ad nos de his, qui foris sunt judicare ?
2. Secundò, Judæi. Matth. 12. v. 47. Mater tua & fratres tui foris stant : Dictum Jesu est.
3. Tertiò, Hæretici. Psalm. 30. v. 12. Qui videbant me in lege & Evangelio, foras fugerunt à me.
4. Quartò, Excommunicati. Joan. 9. v. 34. Audivit Iesus quòd ejecerunt eum, (scilicet cæcum) foras.
5. Quintò, omnes mali (merito, non numero.) Apoc. ultim. v. 15. Foris canes, & venefici, & impudici.
6. Sextò, damnati. Matth. 13. v. 48. Elegerunt bonos in vasa : malos autem foras miserunt.

8. Quæ circa me sunt, omnia vobis nota faciet Tychicus charissimus frater: & fidelis minister : & conservus in Domino.
8. Quem misi ad vos, ad hoc ipsum, ut cognoscat quæ circa vos sunt: & consoletur corda vestra.

Hîc ponit occasionem orandi, significans eis statum suum per duos discipulos, quos commendat; primò Tychicum; secundò Onesimum. Cum Onesimo. In prima primò ponit Tychici missi commendationem; secundò mittendi rationem duplicem; primam, ipsorum visitationem. Quem misi ad vos ; secundam, visitatorum consolationem. Et consoletur.

Tychici commendatio & legatio.

Dicit ergo “Quæ circa me” quasi ; hæc scripsi vobis “quæ autem circa me sunt” id est, tribulationes, undique me circumstantes, vel “circa me” id est: exteriùs, non interiùs attingentes. 2. Corinth. 4. v. 8. Tribulationem patimur : sed non angustiamur “omnia vobis nota faciet Tychicus” per hunc enim misit Apostolus hanc Epistolam, ad Ephesios per eumdem. Unde Ephes. 6. v. 21. Vt autem sciatis quæ circa me sunt, quid agam, omnia vobis nota faciet Tychicus.

Verus conservus.

Tychicus, inquam “charissimus” in dilectione “frater” in fide “fidelis minister” in prædicatione “& conservus” in adversorum perpessione. Conservus, inquam “in Domino” id est: propter Dominium. Fœlix doctor : in quo affectio sancta, quæ notatur in dilectione; cognitio sana, quæ notatur in fide; actio justa, quæ notatur in fideli ministratione; passio voluntaria, quæ notatur in conservo; intentio recta, quæ notatur in Domino.

Quem Tychicum “misi ad vos ad hoc ipsum” id est : propter hoc ipsum “ut cognoscat, quæ circa vos sunt” propter quod magis cauti esse debetis, “&” etiam misi ad hoc, ut “consoletur corda vestra,” contra adversa, & mala hujus mundi. Hoc enim debet esse officium legatorum, consolari scilicet corda fidelium : propter quod & misit Spiritum Paracletum. Joan. 15. v. 26. Cùm autem venerit paracletus, quem ego mittam vobis à Patre.

9. Cum Onesimo charissimo, & fideli fratre, qui ex vobis est: qui omnia, quæ hîc aguntur, nota facient vobis.

Hîc commendat alium discipulum; primò à familiaritate sui : quia charissimo ; secundò à fidelitate officii : quia fideli fratre ; tertiò à cohabitatione loci : quia ex vobis est. quartò à legatione ministerii, quia omnia quæ hîc aguntur, & c.

Onesimi commendatio & legatio.

Dicit ergo “cum Onesimo” quasi: ita misi Tychicum : & hoc “cum Onesimo charissimo & fideli fratre : qui” scilicet Onesimus “est ex vobis.” Hîc enim fuit servus Colossen. scilicet Philemonis : qui ab eo discedens, & Romam veniens, ab Apostolo baptizatus fuit, quem etiam Domino suo cum literis remisit, “qui” scilicet Onesimus : vel uterque etiam “omnia quæ hîc aguntur” tam in nobis, quàm à nobis “nota facient vobis,” & ideo scribere non oportuit.

Quæstio

Hîc quæritur super illud: “Ad loquendum mysterium Christi.”

• Gloss: Ad exponendum id, quod est secretum de Christo ; scilicet ejus Nativitatem & Passionem.
• Contrà: Si secretum erat : ergo ab eis exponi non poterat.
• Responsio: Aliis: maximè Infidelibus erat secretum : licet sibi per Spiritum, revelatum.

Item super illud: “Ut manifestem illud.”

• Gloss: Apertè.
• Contrà: Non potest corrigia calceamenti, id est modus unionis, solvi. Joan. 1. v. 27. Cujus non sum dignus, &c.
• Responsio: Res est explicabilis, sed non modus. Dici enim potest apertè, quòd ita est, sed non quomodò est.

Item super illud: “Quomodò oportet respondere unicuique.”

• Gloss: Quia aliter literato : aliter, idiota : atque aliis personis, aliter & aliter respondendum est.
• Contrà: Respon-

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dendum est semper ad veritatem. Veritas enim unius quæstionis semper una est.

• Responsio: Quamvis veritas dicenda, sit una, tamen dicendi modus est diversus.
• Vel dicendum, quòd non semper oportet respondere ad veritatem quæstionis, sed semper ad veritatem conscientiæ respondentis.

10. Salutat vos Aristarchus, concaptivus meus :

Epistolæ conclusio ex salutatione nomine plurimorum.

Hæc est quarta pars principalis hujus Epistolæ : in qua post salutationem, gratiarum actionem, & instructionem, ponit conclusionem. Ubi ponit salutationem : primò per alios : secundò aliorum per ipsos. Salutate fratres, qui sunt Laodicia : tertiò eorum per seipsum. Salutatio mea. In prima per ordinem ponit sex personas, quæ ipsos salutant : primò Aristarchum : secundò Marcum. Et Marcus consobrinus : tertiò Iesum. Et Iesus, qui dicitur Iustus : quartò Epaphram. Salutat vos Epaphras : quintò Lucam. Salutat vos Lucas: sextò Demam. Et Demas.

1. Aristarchi concaptivi.

(Margin reference: Ambr. in hoc c, & v. T.3.)

Dicit ergo “salutat vos Aristarchus concaptivus meus” id est, particeps & socius laborum meorum.

Ambrosius. Quoniam necesse est ambulare nos inter infideles, & colloquia miscere causâ conversationis mundanæ : hoc est quod commonet, ut cum sapientia sit ipsa conversatio propter scandalum Gentilium, ne occasionem accipiant per nos blasphemandi, & incitentur ad persequendum. Quid enim opus est loqui cum eo, quem scias intractabilem, & obstinatæ mentis, paratum ad contumeliam faciendam ? ideò hoc monet, ut opportuno, & loco, & tempore, magisquâ modestiâ, Religionis verba proponantur:

Unde idem Ambrosius. Hîc Aristarchus bonæ conversationis, ac meriti videtur qui devotione Dominicâ particeps, & socius laborum Apostoli designatur.

10. Et Marcus consobrinus Barnabæ : de quo accepistis mandata. Si venerit ad vos, excipite illum.

2. Marci reconciliati Paulo.

Hîc salutat eos ex parte Marci, quem notificat ex nomine : quia Marcus ; ex genere, quia consobrinus ; ex antiqua recommendatione : quia accepistis.

Consobrini qui dicantur.

(Margin reference: Amb. in hoc c.& v. T.3.)

Dicit ergo “& Marcus” de quo, 2. Timoth. c. ultim, v. 11. Marcum sume, & adhuc tecum. Est enim mihi utilis in ministerio. Marcus, dico “consobrinus Barnabæ” Consobrini dicuntur, qui sunt de duabus sororibus “de quo” scilicet Marco vel Barnaba, “accepistis mandata” mea, scilicet Paulus autem rogabat eum (ut qui discessisset ab eis de pamphylia, & non esset cum eis in opus) non debere recipi. Actor. c. 15. v. 38. Sed nunc “si venerit & c.” Vel “accepistis mandata” scilicet quòd rediit ad me, & ideo “si venerit ad vos, suscipite illum” quia mihi reconciliatus est. Ambrosius. Marcum autem ut commendet, quid sit non tacet : ut cùm laudabilis viri Barnabæ affinis addicitur, honorabilis habeatur.

11. Et Iesus, qui dicitur justus : qui sunt ex circumcisione. Hi soli sunt adjutores mei in regno Dei : qui mihi fuerunt solatio.

Hîc salutat eos ex parte Jesu, quem notificat ex nomine, quia Iesus ; ex cognitione : quia justus, ex natione : quia Iudæus ; ex Religione : quia Christi prædicator, ex utilitate: quia consolator.

3. Iesu, coadjutoris.

(Margin reference: Chrysost. hom. 11.in hoc c. & v. T. 6.)

Dicit ergo “& Jesus, qui dicitur justus,” supple salutat vos, “qui” scilicet prædicti “ex circumcisione sunt” id est, Judæi : & tamen de gratia, id est, mecum sentiunt, & prædicant; multò magis ergo vos, qui Judæi non fuistis. “Hi soli” scilicet de Judæis “adjutores mei sunt” alios enim adjutores habebat de Gentibus. Adjutores, inquam “in regno Dei” prædicando. Matth. c. 3. v. 17. Pœnitentiam agite, appropinquavit enim regnum cœlorum. “qui” scilicet prædicti “mihi” in tribulatione posito “fuerunt” solatio : vicem scilicet meam in prædicatione supplendo.

Chrysostomus. Postquam dixit “concaptivus” ne adjutorum animum simul dejiciat, vide quomodò hoc ponit, & eos excitet. “adjutores, inquit, mei in regno Dei,” quamobrem ostendit cùm sint socii tentationum, sunt etiam regni socii. “qui fuerunt mihi solutio” ostendit eos esse magnos, si quidem Paulo fuerunt solatio.

Nota hîc, super illud “adjutores mei in regno Dei” quòd regnum Dei :

• Aliquando dicitur vita æterna. Matth. c. 3. v. 17. Pœnitentiam agite, appropinquavit enim regnum cœlorum.
• Aliquando Ecclesia. Matth. c. 22. v. 2. Simile est regnum cœlorum homini regi, qui fecit nuptias filio suo.
• Aliquando scriptura. Matth. c. 21. v. 43. Auferetur à vobis regnum Dei.
• Aliquando Gratia. Rom. c. 14. v. 17. Regnum Dei non est esca & potus : sed justitia & pax.

12. Salutat vos Epaphras, qui ex vobis est, servus Christi Iesu : semper sollicitus pro vobis in orationibus : ut stetis perfecti & pleni in omni voluntate Dei.

Hîc ponit salutationem Epaphræ. Et primò ponit salutationem; secundò describit salutem : Primò à regione. Qui ex vobis est ; secundò à conditione. Servus Christi Iesu ; tertiò ab affectione. Semper sollicitus, quartò ab intentione. Vt stetis perfecti ; quintò ab operatione. Testimonium illi. Ergo regio, nota; conditio, libera; affectio, charitativa; intentio, recta; operatio, laboriosa : Felix talis Prælatus.

4. Epaphræ Colossens. salutis maximè solliciti.

Dicit ergo “salutat vos Epaphras, qui ex vobis est.” Hîc enim erat Colossensis, & eis post Archippum prædicaverat. Suprà c. 1. v. 7. Epaphras, inquam, “servus” Christi Iesu non legis veteris. Ipse, dico “semper sollicitus pro vobis” id est, pro salute vestra “in orationibus” apud Deum. Proverb. c. 6. v. 3. Suscita amicum tuum & c. Orationibus, inquam. In quibus supple pro vobis orat, “ut stetis” id est : perseveretis “perfecti” ope-

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rando “& pleni in” sciendo, “omni voluntate Dei” scilicet sit bona, quoad incipientes: beneplacens, quoad Proficientes : & perfecta quoad Perfectos. Roman. c. 12. v. 2. ut probetis, quæ sit voluntas Dei bona, beneplacens : & perfecta. Et licet priùs sit voluntatem scire, quàm facere : tamen præponit facere tamquam præcipuum. Ioann. c. 13. v. 17. Si hæc scitis, beati eritis, si feceritis ea.

13. Testimonium enim illi perhibeo : quòd habet multum laborem pro vobis, & pro his qui sunt Laodiciæ : & qui Hierapoli.

Epaphræ commendatio.

“Testimonium enim” quasi : & verè sollicitus est pro vobis “testimonium enim illi” scilicet Epaphræ perhibeo, “quod habet multum laborem pro vobis,” non solùm orando : sed etiam aliis modis salutem vestram procurando. Nec solùm pro vobis : sed “&” id est, etiam “pro his, qui sunt Laodiciæ” qui etiam erant præventi à pseudo “&” pro his etiam qui sunt Hierapoli.

14. Salutat vos Lucas medicus, charissimus & Demas.

5. Lucæ, corporum & animarum Medici.

Hîc ponit salutationem Lucæ. Et primò ponit salutationem; secundò commendat salutantem : à nomine : quia Lucas ; ab arte; quia medicus ; à virtute quia charissimus.

Dicit ergo “salutat vos Lucas” Evangelista “medicus” non tantùm corporum, sed principaliter animarum “charissimus.” Hîc enim usque ad confessionem Paulum secutus est, unde Româ scribens, 2. Tim. c. ultim. v. 11. dicit, Lucas est mecum solus. Et dicit “charissimus,” charus quidem : quia frater, charior : quia Discipulus, charissimus: quia Evangelista futurus.

6. Demæ postea Apostatæ.

“& Demas” supple : salutat vos : de quo postmodum Romæ existens dicit. 2. Timoth. c. 4. v. 9. Demas me dereliquit, diligens hoc sæculum, & abiit Thessalonicam.

15. Salutate fratres, qui sunt Laodiciæ : & Nympham : & quæ in domo ejus est, Ecclesiam.

Nymphæ charitas erga prædicatores.

Hîc per eos monet salutari alios : ubi primò monet Laodicenses salutari : secundò hanc Epistolam salutatoriam eis legi. Et cùm lecta fuerit apud vos : tertiò : Prælatum eorum commoneri. Et dicite Archippo. In prima primò monet salutari Laodicenses generaliter; secundò, quamdam personam cum sua familia specialiter : & Nympham.

Ecclesia dicitur ibi esse ubi est congregatio fidelium.

Dicit ergo “Salutate fratres, qui sunt Laodiciæ” isti similiter præventi erant à pseudo, & erant aliis vicini “& Nympham” specialiter : quæ Prædicatores ad hospitium recipit, “& quæ in domo ejus est Ecclesiam,” id est: familiam Christianam, ubicumque enim est congregatio fidelium : ibi est Ecclesia.

16. Et cum lecta fuerit apud vos Epistola hæc, facite, ut & in Laodicensium Ecclesia legatur : & eam, quæ Laodicensium est, vos legatis.

Hîc præcipit, hanc Epistolam legi : primò ipsis Colossensibus : secundò Laodicensibus. Facite ut in Laodicensium, Ecclesia : tertiò, Epistolam Laodicensium legi Colossensibus. Et ea, quæ Laodicensium est.

Mos Pauli Epistolas legendi.

Dicit ergo, “& cùm lecta fuerit apud vos hæc Epistola” Consuetudo enim erat, ut Fidelibus simul congregatis legeretur Epistola à Paulo missa, “facite, ut in Laodicensium Ecclesia legatur,” Isti enim omnino consimilibus admonitionibus indigebant, & vicini, & familiares erant. Ex quo etiam intelliguntur admonitiones Apostoli esse generales, sicut & Domini. Marc. cap. 13. v. 37. Quod uni dico, omnibus dico. Vigilate “& ea” Epistolâ “quæ Laodicensium est” quam scilicet eis misi, vel ipsi mihi “vobis legatur” ut scilicet sciatis vos & ipsi hîc responsum esse eorum quæstionibus.

Quæstio de Epistola Laodicensium.

Hæc Epistola : scilicet ad Laodicenses non fuit posita in numero Epistolarum Pauli, propter mysterium : In quatuordecim enim Epistolis, ab Apostolo scriptis, ostenditur, quòd in doctrina ejus tam Veteris; quàm Novi Testamenti summa continetur. In decem enim missis ad Ecclesias, intelligitur Vetus Testamentum : in quo continentur decem legis mandata; in quatuor verò missis ad personas, intelligitur novum Testamentum, scilicet quatuor Evangelistarum.

17. Et dicite Archippo. Vide ministerium quod accepisti in Domino, ut impleas.

Hîc monet eos commonere Prælatum suum : Ubi primò monet ad commonendum; secundò docet quid commonendum. Vide ministerium.

Existimulatio Prælati ad suum ministeriũ.

(Margin reference: Chrysost. hom.12. in hoc c.T. 6.)

Dicit ergo “& dicite Archippo” Prælato : scilicet vestro, ex quo apparet quòd subditi possunt excitate Prælatos negligentes “vide ministerium” non dominium Prælationis. 1. Corinth. cap. 4. v. 1. Sic nos existimet homo, ut ministros Christi “quod accepisti in Domino” id est : in rebus ad Dominum pertinentibus; non ad sæculum; vide, inquam, “ut impleas illud” ut scilicet sollicitus sis circa illud. 2. Timoth. cap. ultim. v. 5. Opus fac Evangelistæ, ministerium tuum imple.

Hoc dicit, ut sicut per istorum inobedientiam, cessaverat; sic per eorum correctionem, & exhortationem animetur ad officii executionem. Unde Chrysostomus. Tunc cernitur uniuscujusque virtus, quando ducitur ad ratam sui muneris functionem : quando autem ad alieni, nequaquam.

18. Salutatio, mea manu Pauli. Memores estote vinculorum meorum.

Hîc

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Salutatio Pauli, & vinculorum Testificatio.

(Margin reference: Gl. interl. hîc.)

Hîc ponit salutationem eorum, per seipsum; ubi primò eos propriâ manu salutat: secundò statum suum eis commemorat. Memores estote : tertiò salutationis formam determinat. Gratia Domini.

Dicit ergo “salutatio mea, manu Pauli” supple : scripta est, ut scilicet sciatis à me missam Epistolam. Ex hoc enim loco propriâ manu scripsit Epistolam, quasi pro sigillo. Salutat autem Paulus manu : quia verbo & exemplo eis salutem nunciat, contra illos, qui dicunt, & non faciunt. Matth. cap. 23. v. 3. Multi enim salutant linguâ, sed non manu “Memores estote vinculorum meorum,” quid scilicet & ob quam causam patiar. Hebræor. cap. ultim. vers. 3. Mementote vinctorum, tamquam simul vincti :

Hoc autem dicit, secundùm Gloss. Vt scientes, quâ veritate patitur ipsam, sic confirmatam teneant, vel ut similiter pati animentur; vel ut pro eo in tribulatione posito orent, vel etiam, ut ei necessaria ministrare non obliviscantur.

( 18. ) Gratia Domini nostri Jesu Christi vobiscum. Amen.

Votum Pauli pro Colossensibus.

(Margin reference: Ambr. in hoc c.& v. T.3.)

Hîc ultimò ponit salutationis formam dicens “Gratia” non legis observantia “Domini Iesu” id est per Dominum Iesum facta. Ioan. cap. 1. v. 17. Gratia & veritas per Iesum Christum facta est “vobiscum sit” supple : quia sine ea nihil estis. 1. Corinth. cap. 15. v. 10. Gratiâ Dei sum id quod sum. “Amen” Petitionis est confirmatio & totius Epistolæ conclusio. Unde Ambrosius. Ut confirmet Epistolam, manu propriâ subscriptam dicit, memorans ut in mente habeant exitus ejus, quos patiebatur pro salute Gentium : & tales se præberent, ut non ferret ægrè pati pro his injurias.

Paulus vult Coloss. memores esse suorum vinculorum.

Et notandum hîc, quòd vinculorum suorum vult eos esse memores, quadruplici de causa :

1. Primò, ad orandum, sicut Ecclesia pro Petro. Actuum cap. 12. v. 5. Petrus quidem servabatur in carcere, oratio autem fiebat sine intermissione ab Ecclesia ad Deum pro eo. Isaiz c. 49. v. 9. Dedi te, ut diceres his, qui vincti sunt, exite.
2. Secundò, ad imitandum. 1. Machab. cap. 6. v. 34. Elephantis ostenderunt sanguinem uvæ, & mori, ad acuendos eos in prælium. Eccli. cap. 6. v. 26. Subjice humerum tuum & porta illam, & ne accidieris in vinculis illius.
3. Tertiò, ad compatiendum. Hebr. c. 10. v. 34. Vinctis compassi estis.
4. Quartò ad ministrandum. De quo Philippenses laudat: Philipp. cap. ultim. v. 10. Gavisus sum, quoniam tandem aliquando reflorvistis. Unde Dominus. In carcere eram, & venistis ad me. Matth. c. 25. v. 36.

Quæstio

Hîc quæritur super illud: “Pleni omni voluntate Dei.”

• Gloss: Vt velitis omnia, quæ vult Deus.
• Contrà: Ergo si Deus vult me damnari, debeo me velle damnari.
• Responsio: debemus velle omnia, quæ vult Deus, scilicet nos velle, sed non omnia quæ vult ipse.

Item super illud: “dicite Archippo.”

• Gloss: Nota, quòd præpositum ipsorum per eos commonet.
• Contrà: Subditi monendi sunt per Prælatum, non econversò.
• Responsio: est admonitio duplex; quædam per modum authoritatis, ex officio; hæc est Prælatorum; quædam per modum humilis insinuationis, ex zelo; hæc potest esse subditorum.
• Vel dicendum, quòd hæc monitio fiebat ex authoritate superioris, videlicet Pauli.

Item ibidem Glossa: Quia plebis causâ hæc Epistola scribitur : ideo non ad rectorem destinatur, sed ad Ecclesiam.

• Contrà: Causa plebis ad Prælatum pertinet : ergo ei scribi debet.
• Responsio: Causa plebis duplex est : vel in Prælati injuriam : & tunc Prælato scribi non oportet : & ita erat hîc : quia ipsi contra eum pseudo receperant; vel non in Prælati injuriam, tunc scribitur ad Prælatum.

Notandum super illud: “Memores estote” quòd homo debet esse memor pertinentium ad seipsum, ad proximum : & ad Deum. Debet autem esse memor trium quantum ad seipsum:

Homo memor esse debet: 1. quantũ ad se.

1. Primò, infirmitatis naturæ, ut sit cautior contra casum, sicut memorans lubricum passum, cautiùs & maturiùs transit. Eccli. c. 8. v. 6. Ne despicias hominem avertentem se à peccato : nec improperes ei : memento, quoniam omnes in corruptione sumus. Esther. c. 15. v. 2. Memorare dierum humilitatis tuæ, quomodo nutrita sis in manu mea.
2. Secundò, damnositatis culpæ, ut sit pronior ad pœnitendum, sicut mercator memorans damnum, dolet de emptione. Sic latro memorans patibulum. Apocalyps. cap. 2. v. 5. Memor esto unde excideris, & age pœnitentiam.
3. Tertiò, brevitatis vitæ, ut sit sollicitior ad benè agendum. Sicut memorans brevitatem diei, festinat operari. Eccli. c. 14. v. 11-12. Fili, si habes, benefac tecum, & dignas Deo oblationes offer. Memor esto quoniam mors non tardabit. Eccli. c. 7. v. 40. In omnibus operibus tuis memorare novissima tua,& in æternum non peccabis.

Item quantum ad proximum debet esse memor trium:

2. Quantum ad proximum.

1. Primò, probitatis Electorum, ad imitandum, sicut puero memoratur probitas parentum ad imitandum. Judith. cap. 8. v. 22. Memores esse debent quomodò pater noster Abraham tentatus est : & per multas tribulationes probatus, amicus Dei effectus est. 2. Pet. cap. 3. v. 2. Memores sitis eorum, quæ prædixi, verborum à Sanctis Prophetis, & Apostolorum vestrorum, præceptorum Domini, & Salvatoris.
2. Secundò, facultatis malorum, ad detestandum : Pulchrè corrigitur, qui per alium corrigitur, sicut leo videns canem verbe-

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rari, cavet sibi. Lucæ c. 17. v. 32. Memores estote uxoris Loth.

3. Tertiò, necessitatis egenorum, ad succurrendum. Sicut avis meminit pullorum, & defert eis victum. Et hoc sive necessitatis corporalis; Galat. cap. 2. v. 10. Tantùm ut pauperum memores essemus, sive necessitatis spiritualis : 1. Machabæor. cap. 12. vers. 11. Memores sumus vestri in sacrificiis quæ offerimus, & in observationibus sicut fas est, & decet meminisse fratrum.

Item quantum ad Deum debet esse memor trium:

3. Quantum ad Deum.

1. Primò, creationis omnium, ad laudandum. Psalmo 76. vers. 12. Memor fui operum Domini, quia memor ero ab initio mirabilium tuorum.
2. Secundò, redemptionis hominum ad diligendum. Threnor. c. 3. v. 19. Recordare paupertatis meæ. Et sequitur. v. 20. Memoriâ memor ero. Cantic. c. 1. v. 3. Exultabimus & lætabimur in te, memores uberum tuorum.
3. Tertiò, remunerationis meritorum, ad timendum. Psalm. 118. v. 52. Memor fui judiciorum tuorum à sæculo. Psalm. 70. v. 16. Memorabor justitiæ tuæ solius.

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R. P. Nicolai Gorrani in Epistolam D. Pauli ad Colossenses enarrationis & Tomi primi finis.

R. P. NICOLAI