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14. Having blotted out the hand-writing which was against us. He now contends with the false apostles in close combat. For this was the main point in question, — whether the observance of ceremonies was necessary under the reign of Christ? Now Paul contends that ceremonies have been abolished, and to prove this he compares them to a hand-writing, by which God holds us as it were bound, that we may not be able to deny our guilt. He now says, that we have been freed from condemnation, in such a manner, that even the hand-writing is blotted out, that no remembrance of it might remain. For we know that as to debts the obligation is still in force, so long as the hand-writing remains; and that, on the other hand, by the erasing, or tearing of the handwriting, the debtor is set free. Hence it follows, that all those who still urge the observance of ceremonies, detract from the grace of Christ, as though absolution were not procured for us through him; for they restore to the hand-writing its freshness, so as to hold us still under obligation.

This, therefore, is a truly theological reason for proving the abrogation of ceremonies, because, if Christ has fully redeemed us from condemnation, he must have also effaced the remembrance of the obligation, that consciences may be pacified and tranquil in the sight of God, for these two things are conjoined. While interpreters explain this passage in various ways, there is not one of them that satisfies me. Some think that Paul speaks simply of the moral law, but there is no ground for this. For Paul is accustomed to give the name of ordinances to that department which consists in ceremonies, as he does in the Epistle to the Ephesians, (Ephesians 2:15,) and as we shall find he does shortly afterwards. More especially, the passage in Ephesians shews clearly, that Paul is here speaking of ceremonies.

Others, therefore, do better, in restricting it to ceremonies, but they, too, err in this respect, that they do not add the reason why it is called hand-writing, or rather they assign a reason different from the true one, and they do not in a proper manner apply this similitude to the context. Now, the reason is, that all the ceremonies of Moses had in them some acknowledgment of guilt, which bound those that observed them with a firmer tie, as it were, in the view of God’s judgment. For example, what else were washings than an evidence of pollution? Whenever any victim was sacrificed, did not the people that stood by behold in it a representation of his death? For when persons substituted in their place an innocent animal, they confessed that they were themselves deserving of that death. In fine, in proportion as there were ceremonies belonging to it, just so many exhibitions were there of human guilt, and hand-writings of obligation.

Should any one object that they were sacraments of the grace of God, as Baptism and the Eucharist are to us at this day, the answer is easy. For there are two things to be considered in the ancient ceremonies — that they were suited to the time, and that they led men forward to the kingdom of Christ. Whatever was done at that time shewed in itself nothing but obligation. Grace was in a manner suspended until the advent of Christ — not that the Fathers were excluded from it, but they had not a present manifestation of it in their ceremonies. For they saw nothing in the sacrifices but the blood of beasts, and in their washings nothing but water. Hence, as to present view, condemnation remained; nay more, the ceremonies themselves sealed the condemnation. The Apostle speaks, also, in this manner in the whole of his Epistle to the Hebrews, because he places Christ in direct opposition to ceremonies. But how is it now? The Son of God has not only by his death delivered us from the condemnation of death, but in order that absolution might be made more certain, he abrogated those ceremonies, that no remembrance of obligation might remain. This is full liberty — that Christ has by his blood not only blotted out our sins, but every hand-writing which might declare us to be exposed to the judgment of God. Erasmus in his version has involved in confusion the thread of Paul’s discourse, by rendering it thus — “which was contrary to us by ordinances.” Retain, therefore, the rendering which I have given, as being the true and genuine one.

Took it out of the way, fastening it to his cross. He shews the manner in which Christ has effaced the hand-writing; for as he fastened to the cross our curse, our sins, and also the punishment that was due to us, so he has also fastened to it that bondage of the law, and everything that tends to bind consciences. For, on his being fastened to the cross, he took all things to himself, and even bound them upon him, that they might have no more power over us.

15. Spoiling principalities. There is no doubt that he means devils, whom Scripture represents as acting the part of accusing us before God. Paul, however, says that they are disarmed, so that they cannot bring forward anything against us, the attestation of our guilt being itself destroyed. Now, he expressly adds this with the view of shewing, that the victory of Christ, which he has procured for himself and us over Satan, is disfigured by the false apostles, and that we are deprived of the fruit of it when they restore the ancient ceremonies. For if our liberty is the spoil which Christ has rescued from the devil, what do others, who would bring us back into bondage, but restore to Satan the spoils of which he had been stript bare?

Triumphing over them in it. The expression in the Greek allows, it is true, of our reading — in himself; nay more, the greater part of the manuscripts have ἐν αὑτῳ with an aspirate. The connection of the passage, however, imperatively requires that we read it otherwise; for what would be meagre as applied to Christ, suits admirably as applied to the cross. For as he had previously compared the cross to a signal trophy or show of triumph, in which Christ led about his enemies, so he now also compares it to a triumphal car, in which he shewed himself conspicuously to view. ³⁷⁹³⁷⁹     “En grande magnificence;” — “In great magnificence.” For although in the cross there is nothing but curse, it was, nevertheless, swallowed up by the power of God in such a way, that it ³⁸⁰³⁸⁰     “La croix;” — “The cross.” has put on, as it were, a new nature. For there is no tribunal so magnificent, no throne so stately, no show of triumph so distinguished, no chariot so elevated, ³⁸¹³⁸¹     “Tant eminent et honorable;” — “So lofty and honourable.” as is the gibbet on which Christ has subdued death and the devil, the prince of death; nay more, has utterly trodden them under his feet.

16. Let no one therefore judge you. What he had previously said of circumcision he now extends to the difference of meats and days. For circumcision was the first introduction to the observance of the law, other things ³⁸⁴³⁸⁴     “Les autres ceremonies;” — “Other rites.” followed afterwards. To judge means here, to hold one to be guilty of a crime, or to impose a scruple of conscience, so that we are no longer free. He says, therefore, that it is not in the power of men to make us subject to the observance of rites which Christ has by his death abolished, and exempts us from their yoke, that we may not allow ourselves to be fettered by the laws which they have imposed. He tacitly, however, places Christ in contrast with all mankind, lest any one should extol himself so daringly as to attempt to take away what he has given him.

In respect of a festival-day. Some understand τὸ μέρος to mean participation. Chrysostom, accordingly, thinks that he used the term part, because they did not observe all festival days, nor did they even keep holidays strictly, in accordance with the appointment of the law. This, however, is but a poor interpretation. ³⁸⁵³⁸⁵     “Mats c’est vne conjecture bien maigre;” — “But this is a very slender conjecture.” Consider whether it may not be taken to mean separation, for those that make a distinction of days, separate, as it were, one from another. Such a mode of partition was suitable for the Jews, that they might celebrate religiously ³⁸⁶³⁸⁶     “Estroittement;” — “Strictly.” the days that were appointed, by separating them from others. Among Christians, however, such a division has ceased.

But some one will say, “We still keep up some observance of days.” I answer, that we do not by any means observe days, as though there were any sacredness in holidays, or as though it were not lawful to labor upon them, but that respect is paid to government and order — not to days. And this is what he immediately adds.

17. Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation. Those, therefore, who still adhere to those shadows, act like one who should judge of a man’s appearance from his shadow, while in the mean time he had himself personally before his eyes. For Christ is now manifested to us, and hence we enjoy him as being present. The body, says he, is of Christ, that is, IN Christ. For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future. Hence, the man that calls back the ceremonies into use, either buries the manifestation of Christ, or robs Christ of his excellence, and makes him in a manner void. ³⁸⁷³⁸⁷     “Inutile et du tout vuide;” — “Useless and altogether void.” Accordingly, should any one of mortals assume to himself in this matter the office of judge, let us not submit to him, inasmuch as Christ, the only competent Judge, sets us free. For when he says, Let no man judge you, he does not address the false apostles, but prohibits the Colossians from yielding their neck to unreasonable requirements. To abstain, it is true, from swine’s flesh, is in itself harmless, but the binding to do it is pernicious, because it makes void the grace of Christ.

Should any one ask, “What view, then, is to be taken of our sacraments? Do they not also represent Christ to us as absent?” I answer, that they differ widely from the ancient ceremonies. For as painters do not in the first draught bring out a likeness in vivid colors, and (εἰκονικῶς) expressively, but in the first instance draw rude and obscure lines with charcoal, so the representation of Christ under the law was unpolished, and was, as it were, a first sketch, but in our sacraments it is seen drawn out to the life. Paul, however, had something farther in view, for he contrasts the bare aspect of the shadow with the solidity of the body, and admonishes them, that it is the part of a madman to take hold of empty shadows, when it is in his power to handle the solid substance. Farther, while our sacraments represent Christ as absent as to view and distance of place, it is in such a manner as to testify that he has been once manifested, and they now also present him to us to be enjoyed. They are not, therefore, bare shadows, but on the contrary symbols ³⁸⁸³⁸⁸     “Signes et tesmoignages;” — “Signs and evidences.” of Christ’s presence, for they contain that Yea and Amen of all the promises of God, (2 Corinthians 1:20,) which has been once manifested to us in Christ.

18. Let no one take from you the palm. ³⁸⁹³⁸⁹     “The Latin, ‘seducat,’ correctly gives the intention of καταβραβευέτω which signifies, to cause a competitor to lose his prize, by drawing him aside from the goal, (seorsim ducendo, or seducendo.)” — Penn. — Ed. He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else than to snatch away from them the palm, inasmuch as they draw them aside from the rectitude of their course. Hence it follows that they must be shunned as the most injurious pests. The passage is also carefully to be marked as intimating, that all those who draw us aside from the simplicity of Christ cheat us out of the prize of our high calling. (Philippians 3:14.)

Desirous in humility. Something must be understood; hence I have, inserted in the text id facere, (to do it.) For he points out the kind of danger which they required to guard against. All are desirous to defraud you of the palm, who, under the pretext of humility, recommend to you the worship of angels. For their object is, that you may wander out of the way, leaving the one object of aim. I read humility and worship of angels conjointly, for the one follows the other, just as at this day the Papists make use of the same pretext when philosophizing as to the worship of saints. For they reason on the ground of man’s abasement, ³⁹⁰³⁹⁰     “Car ayans proposé l’indignite de l’homme, et presché d’humilite, de là ils concluent;” — “For having set forth man’s unworthiness, and having preached of humility, they conclude from this.” that we must, therefore, seek for mediators to help us. But for this very reason has Christ humbled himself — that we might directly betake ourselves to him, however miserable sinners we may be.

I am aware that the worship of angels is by many interpreted otherwise, as meaning such as has been delivered to men by angels; for the Devil has always endeavored to set off his impostures under this title. The Pope at this day boasts, that all the trifles with which he has adulterated the pure worship of God are revelations. In like manner the Theurgians ³⁹¹³⁹¹     The Theurgians were the followers of Ammonius Saccas, who prescribed an austere discipline with the view of “refining,” as he pretended, “that faculty of the mind which receives the images of things, so as to render it capable of perceiving the demons, and of performing many marvellous things by their assistance.” See Mosheim’s, Ecclesiastical History, vol. 1, p. 174. — Ed. of old alleged that all the superstitions that they contrived were delivered over to them by angels, as if from hand to hand. ³⁹²³⁹²     Per manus, (from one hand to another.) The reader will find the same proverbial expression made use of by Calvin on the Corinthians, vol. 1, pp. 150, 373, and vol. 2, p. 9. — Ed. They, accordingly, think that Paul here condemns all fanciful kinds of worship that are falsely set forth under the authority of angels. ³⁹³³⁹³     “Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l’authorite des anges;” — “Which they make the world receive under the false pretext of the authority of angels.” But, in my opinion, he rather condemns the contrivance as to the worshipping of angels. It is on this account that he has so carefully applied himself to this in the very commencement of the Epistle, to bring angels under subjection, lest they should obscure the splendor of Christ. ³⁹⁴³⁹⁴     “La splendeur de la maieste de Christ;” — “The splendor of Christ’s majesty.” In fine, as he had in the first chapter prepared the way for abolishing the ceremonies, so he had also for the removal of all other hinderances which draw us away from Christ alone. ³⁹⁵³⁹⁵     “De seul vray but, qui est Christ;” — “From the only true aim, which is Christ.” In this class is the worship of angels

Superstitious persons have from the beginning worshipped angels, ³⁹⁶³⁹⁶     See Calvin’S Institutes, vol. 1, p. 200. that through means of them there might be free access to God. The Platonists infected the Christian Church also with this error. For although Augustine sharply inveighs against them in his tenth book “On the City of God,” and condemns at great length all their disputations as to the worship of angels, we see nevertheless what has happened. Should any one compare the writings of Plato with Popish theology, he will find that they have drawn wholly from Plato their prattling as to the worship of angels. The sum is this, that we must honor angels, whom Plato calls demons, χάριν τὢς εὐφήμου διαπορείας (for the sake of their auspicious intercession.) ³⁹⁷³⁹⁷     “A cause de l’heureuse intercession qu’ils font pour les hommes;” — “On account of the blessed intercession which they make for men.” He brings forward this sentiment in Epinomis, and he confirms it in Cratylus, ³⁹⁸³⁹⁸     See Calvin’S Institutes, vol. 1, p. 202. and many other passages. In what respect do the Papists differ at all from this? “But,” it will be said, “they do not deny that the Son of God is Mediator.” Neither did those with whom Paul contends; but as they imagined that God must be approached by the assistance of the angels, and that, consequently, some worship must be rendered to them, so they placed angels in the seat of Christ, and honored them with Christ’s office. Let us know, then, that Paul here condemns all kinds of worship of human contrivance, which are rendered either to angels or to the dead, as though they were mediators, rendering assistance after Christ, or along with Christ. ³⁹⁹³⁹⁹     “Comme s’ils estoyent mediateurs ou auec Christ, ou en second lieu apres Christ, pour suppleer ce qui defaut de son costé“ — “As if they were mediators either with Christ, or in the second place after Christ, to supply what is wanting on his part.” For just so far do we recede from Christ, when we transfer the smallest part of what belongs to him to any others, whether they be angels or men.

Intruding into those things which he hath not seen. The verb ἐμβατεύειν, the participle of which Paul here makes use of, has various significations. The rendering which Erasmus, after Jerome, has given to it, walking proudly, would not suit ill, were there an example of such a signification in any author of sufficient note. For we see every day with how much confidence and pride rash persons pronounce an opinion as to things unknown. Nay, even in the very subject of which Paul treats, there is a remarkable illustration. For when the Sorbonnic divines put forth their trifles ⁴⁰⁰⁴⁰⁰     “Mettent en auant leurs mensonges;” — “Bring forward their false hoods.” respecting the intercession of saints or angels, they declare, ⁴⁰¹⁴⁰¹     “Ils prononcent et determinent comme par arrest;” — “They declare and determine as if by decree.” as though it were from an oracle, ⁴⁰²⁴⁰²     “Perinde atque ex tripode,” (just as though it were from the tripod.) Our author manifestly alludes to the three-footed stool on which the Priestess of Apollo at Delphi sat, while giving forth oracular responses. — Ed. that the dead ⁴⁰³⁴⁰³     “Les saincts trespassez;” — “Departed saints.” know and behold our necessities, inasmuch as they see all things in the reflex light of God. ⁴⁰⁴⁴⁰⁴     “En la reuerberation de la lumiere de Dieu;” — “In the reflection of the light of God.” And yet, what is less certain? Nay more, what is more obscure and doubtful? But such, truly, is their magisterial freedom, that they fearlessly and daringly assert what is not only not known by them, but cannot be known by men.

This meaning, therefore, would be suitable, if that signification of the term were usual. It is, however, among the Greeks taken simply as meaning to walk. It also sometimes means to inquire. Should any one choose to understand it thus in this passage, Paul will, in that case, reprove a foolish curiosity in the investigation of things that are obscure, and such as are even hid from our view and transcend it. ⁴⁰⁵⁴⁰⁵     “Et surmontent toute nostre capacite;” — “And exceed all our capacity.” It appears to me, however, that I have caught Paul’s meaning, and have rendered it faithfully in this manner — intruding into those things which he hath not seen. For that is the common signification of the word ἐμβατεύειν — to enter upon an inheritance, ⁴⁰⁶⁴⁰⁶     Thus ἐμβατεύειν εἰς τὴν οὐσίαν is made use of by Demosthenes, as meaning — “to come in to the property.” — See Dem. 1086. 19. — Ed. or to take possession, or to set foot anywhere. Accordingly, Budaeus renders this passage thus: — “Setting foot upon, or entering on the possession of those things which he has not seen.” I have followed his authority, but have selected a more suitable term. For such persons in reality break through and intrude into secret things, ⁴⁰⁷⁴⁰⁷     “Es choses secretes et cachees;” — “Into things secret and hidden.” of which God would have no discovery as yet made to us. The passage ought to be carefully observed, for the purpose of reproving the rashness ⁴⁰⁸⁴⁰⁸     “La role outrecuidance;” — “The foolish presumption.” of those who inquire farther than is allowable.

Puffed up in vain by a fleshly mind. He employs the expression fleshly mind to denote the perspicuity of the human intellect, however great it may be. For he places it in contrast with that spiritual wisdom which is revealed to us from heaven in accordance with that statement —

Flesh and blood hath not revealed it unto thee.
(Matthew 16:17.)

Whoever; therefore, depends upon his own reason, inasmuch as the acuteness of the flesh is wholly at work in him, ⁴⁰⁹⁴⁰⁹     “Pource qu’il n’est gouuerné que par la subtilite charnelle et naturelle;” — “Because he is regulated exclusively by carnal and natural acuteness.” Paul declares him to be puffed up in vain. And truly all the wisdom that men have from themselves is mere wind: hence there is nothing solid except in the word of God and the illumination of the Spirit. And observe, that those are said to be puffed up who insinuate themselves ⁴¹⁰⁴¹⁰     “En la grace des hommes;” — “Into the favor of men. under a show of humility. For it happens, as Augustine elegantly writes to Paulinus, by wonderful means, as to the soul of man, that it is more puffed up from a false humility than if it were openly proud.

19. Not holding the Head. He condemns in the use of one word whatever does not bear a relation to Christ. He also confirms his statement on the ground that all things flow from him, and depend upon him. Hence, should any one call us anywhere else than to Christ, though in other respects he were big with heaven and earth, he is empty and full of wind: let us, therefore, without concern, bid him farewell. Observe, however, of whom he is speaking, namely, of those who did not openly reject or deny Christ, but, not accurately understanding his office and power, by seeking out other helps and means of salvation, (as they commonly speak,) were not firmly rooted in him.

From whom the whole body by joints. He simply means this, that the Church does not stand otherwise than in the event of all things being furnished to her by Christ, the Head, and, accordingly, that her entire safety ⁴¹¹⁴¹¹     “Toute la perfection de son estre;” — “The entire perfection of her being.” consists in him. The body, it is true, has its nerves, its joints, and ligaments, but all these things derive their vigor solely from the Head, so that the whole binding of them together is from that source. What, then, must be done? The constitution of the body will be in a right state, if simply the Head, which furnishes the several members with everything that they have, is allowed, without any hinderance, to have the pre-eminence. This Paul speaks of as the increase of God, by which he means that it is not every increase that is approved by God, but only that which has a relation to the Head. For we see that the kingdom of the Pope is not merely tall and large, but swells out into a monstrous size. As, however, we do not there see what Paul here requires in the Church, what shall we say, but that it is a humpbacked body, and a confused mass that will fall to pieces of itself.

20. If ye are dead. He had previously said, that the ordinances were fastened to the cross of Christ. (Colossians 2:14.) He now employs another figure of speech — that we are dead to them, as he teaches us elsewhere, that we are dead to the law, and the law, on the other hand, to us. (Galatians 2:19.) The term death means abrogation, ⁴¹⁶⁴¹⁶     “Et abolissement;” — “And abolishment.” but it is more expressive and more emphatic, (καὶ ἐμφατικώτερον.) He says, therefore, that the Colossians, have nothing to do with ordinances. Why? Because they have died with Christ to ordinances; that is, after they died with Christ by regeneration, they were, through his kindness, set free from ordinances, that they may not belong to them any more. Hence he concludes that they are by no means bound by the ordinances, which the false apostles endeavored to impose upon them.

21. Eat not, taste not. Hitherto this has been rendered — Handle not, but as another word immediately follows, which signifies the same thing, every one sees how cold and absurd were such a repetition. Farther, the verb ἅπτεσθαι is employed by the Greeks, among its other significations, in the sense of eating, ⁴¹⁷⁴¹⁷     An example occurs in Homer’s Odyssey, (6: 60,) σίτου θ ᾿ ἅπτεσθον καὶ χαρ́ετον. — “Take food and rejoice.” See also Xenoph. Mem. 1. 3. 7. — Ed. in accordance with the rendering that I have given. Plutarch makes use of it in the life of Caesar, when he relates that his soldiers, in destitution of all things, ate animals which they had not been accustomed previously to use as food. ⁴¹⁸⁴¹⁸     “The passage referred to is as follows: — “ ᾿Εβρώθη δὲ καὶ φλοιὸς ὡς λέγεται, καὶ ζώων ἀγεύστων πρότερον ἥ ψαντο.” — “Even the bark of trees, it is said, was devoured, and they ate animals not previously tasted.” — Ed. And this arrangement is both in other respects natural and is also most in accordance with the connection of the passage; for Paul points out, (μιμητικῶς,) by way of imitation, to what length the waywardness of those who bind consciences by their laws is wont to proceed. From the very commencement they are unduly rigorous: hence he sets out with their prohibition — not simply against eating, but even against slightly partaking. After they have obtained what they wish they go beyond that command, so that they afterwards declare it to be unlawful to taste of what they do not wish should be eaten. At length they make it criminal even to touch. In short, when persons have once taken upon them to tyrannize over men’s souls, there is no end of new laws being daily added to old ones, and new enactments starting up from time to time. How bright a mirror there is as to this in Popery! Hence Paul acts admirably well in admonishing us that human traditions are a labyrinth, in which consciences are more and more entangled; nay more, are snares, which from the beginning bind in such a way that in course of time they strangle in the end.

22. All which things tend to corruption. He sets aside, by a twofold argument, the enactments of which he has made mention — because they make religion consist in things outward and frail, which have no connection with the spiritual kingdom of God; and secondly, because they are from men, not from God. He combats the first argument, also, in Romans 14:17, when he says,

The kingdom of God is not in meat and drink;

likewise in 1 Corinthians. 6 13,

Meat for the belly, and the belly for meats: God will destroy both.

Christ also himself says,

Whatever entereth into the mouth defileth not the man, because it goes down into the belly, and is cast forth.
(Matthew 15:11.)

The sum is this — that the worship of God, true piety, and the holiness of Christians, do not consist in drink, and food, and clothing, which are things that are transient and liable to corruption, and perish by abuse. For abuse is properly applicable to those things which are corrupted by the use of them. Hence enactments are of no value in reference to those things which tend to excite scruples of conscience. But in Popery you would scarcely find any other holiness, than what consists in little observances of corruptible things.

A second refutation is added ⁴¹⁹⁴¹⁹     “Le second argument par lequel il refute telles ordonnances, est;” — “The second argument by which he sets aside such enactments, is.” — that they originated with men, and have not God as their Author; and by this thunderbolt he prostrates and swallows up all traditions of men. For why? This is Paul’s reasoning: “Those who bring consciences into bondage do injury to Christ, and make void his death. For whatever is of human invention does not bind conscience.”

23. Which have indeed a show. Here we have the anticipation of an objection, in which, while he concedes to his adversaries what they allege, he at the same time reckons it wholly worthless. For it is as though he had said, that he does not regard their having a show of wisdom. But show is placed in contrast with reality, for it is an appearance, as they commonly speak, which deceives by resemblance. ⁴²⁰⁴²⁰     “Par similitude qu’elle ha auec la verite;” — “By the resemblance which it bears to the reality.”

Observe, however, of what colors this show consists, according to Paul. He makes mention of three — self-invented worship, ⁴²¹⁴²¹     “Le seruice forgé a plaisir, c’est a dire inuenté par les hommes;” — “Worship contrived at pleasure, that is to say, invented by men.” humility, and neglect of the body. Superstition among the Greeks receives the name of ἐθελοβρησκεία — the term which Paul here makes use of. He has, however, an eye to the etymology of the term, for ἐθελοβρησκεία literally denotes a voluntary service, which men choose for themselves at their own option, without authority from God. Human traditions, therefore, are agreeable to us on this account, that they are in accordance with our understanding, for any one will find in his own brain the first outlines of them. This is the first pretext.

The second is humility, inasmuch as obedience both to God and men is pretended, so that men do not refuse even unreasonable burdens. ⁴²²⁴²²     “Iniques et dures a porter;” — “Unreasonable and hard to be borne.” And for the most part traditions of this kind are of such a nature as to appear to be admirable exercises of humility.

They allure, also, by means of a third pretext, inasmuch as they seem to be of the greatest avail for the mortification of the flesh, while there is no sparing of the body. Paul, however, bids farewell to those disguises, for

what is in high esteem among men is often an abomination in the sight of God. (Luke 16:15.)

Farther, that is a treacherous obedience, and a perverse and sacrilegious humility, which transfers to men the authority of God; and neglect of the body is not of so great importance, as to be worthy to be set forth to admiration as the service of God.

Some one, however, will feel astonished, that Paul does not take more pains in pulling off those masks. I answer, that he on good grounds rests contented with the simple term show. For the principles which he had taken as opposed to this are incontrovertible — that the body is in Christ, and that, consequently, those do nothing but impose upon miserable men, who set before them shadows. Secondly, the spiritual kingdom of Christ is by no means taken up with frail and corruptible elements. Thirdly, by the death of Christ such observances were put an end to, that we might have no connection with them; and, fourthly, God is our only Lawgiver. (Isaiah 33:22.) Whatever may be brought forward on the other side, let it have ever so much splendor, is fleeting show.

Secondly, he reckoned it enough to admonish the Colossians, not to be deceived by the putting forth of empty things. There was no necessity for dwelling at greater length in reproving them. For it should be a settled point among all the pious, that the worship of God ought not to be measured according to our views; and that, consequently, any kind of service is not lawful, simply on the ground that it is agreeable to us. This, also, ought to be a commonly received point — that we owe to God such humility as to yield obedience simply to his commands, so as not to lean to our own understanding, etc., (Proverbs 3:5,) — and that the limit of humility towards men is this — that each one submit himself to others in love. Now, when they contend that the wantonness of the flesh is repressed by abstinence from meats, the answer is easy — that we must not therefore abstain from any particular food as being unclean, but must eat sparingly of what we do eat of, both in order that we may soberly and temperately make use of the gifts of God, and that we may not, impeded by too much food and drink, forget those things that are God’s. Hence it was enough to say that these ⁴²³⁴²³     “Ces traditions;” — “These traditions.” were masks, that the Colossians, being warned, might be on their guard against false pretexts.

Thus, at the present day, Papists are not in want of specious pretexts, by which to set forth their own laws, however they may be — some of them impious and tyrannical, and others of them silly and trifling. When, however, we have granted them everything, there remains, nevertheless, this refutation by Paul, which is of itself more than sufficient for dispelling all their smoky vapours; ⁴²⁴⁴²⁴     “Tous les brouillars desquels ils taschent d’esblouir les yeux au poure monde;” — “All the mists by which they endeavor to blind the eyes of the poor world.” not to say how far removed they ⁴²⁵⁴²⁵     “Leurs traditions;” — “Their traditions.” are from so honorable an appearance as that which Paul describes. The principal holiness of the Papacy, ⁴²⁶⁴²⁶     “La premiere et la principale honnestete et sainctete de la Papaute;” — “The first and principal decency and sanctity of the Papacy.” at the present day, consists in monkhood, and of what nature that is, I am ashamed and grieved to make mention, lest I should stir up so abominable an odour. Farther, it is of importance to consider here, how prone, nay, how forward the mind of man is to artificial modes of worship. For the Apostle here graphically describes ⁴²⁷⁴²⁷     “Peind yci au vif;” — “Paints here to the life.” the state of the old system of monkhood, which came into use a hundred years after his death, as though he had never spoken a word. The zeal of men, therefore, for superstition is surpassingly mad, which could not be restrained by so plain a declaration of God from breaking forth, as historical records testify.

Not in any honor. Honor means care, according to the usage of the Hebrew tongue. Honour widows, (1 Timothy 5:3,) that is, take care of them. Now Paul finds fault with this, that they ⁴²⁸⁴²⁸     “Les traditions;” — “The traditions.” teach to leave off care for the body. For as God forbids us to indulge the body unduly, so he commands that these be given it as much as is necessary for it. Hence Paul, in Romans 13:14, does not expressly condemn care for the flesh, but such as indulges lusts. Have no care, says he, for the flesh, to the gratifying of its lusts. What, then, does Paul point out as faulty in those traditions of which he treats? It is that they gave no honor to the body for the satisfying the flesh, that is, according to the measure of necessity. For satisfying here means a mediocrity, which restricts itself to the simple use of nature, and thus stands in opposition to pleasure and all superfluous delicacies; for nature is content with little. Hence, to refuse what it requires for sustaining the necessity of life, is not less at variance with piety, than it is inhuman.