Commentary on Colossians, Argument
¶ The Argument vponupon the epiſtle of. S. Paule to the Coloſsians by maiſter Caluin.
THere were three Cities one neare to another in Phrygia, of which Paul maketh mention in this Epiſtle: Laodicea, Hierapolis, and Coloſſae, which Oroſius teſtifyeth to hauehave fallē downe while Nero raigned, with an Earthquake. And ſo not long after this Epiſtle was written: three famous churches were deſtroyed with a lamentable and fearful chaunce. A notable ſpectacle forſooth of God his iudgement: if wee lacked not eyes. The Coloſſians indeede were firſt enſtructed in the goſpel, not by Paul, but faithfully and purely by Epaphaus and other miniſters. But by and by Satan according to his ſolemne and perpetuall cuſtome, crept in with his darnell and tares, that he mighte ouerthrow the right faith there. Some thinke that there were two kind of men which aſſaied to lead away the Coloſſians from the purity of the Goſpel. For on the one ſyde the Philoſophers by diſputinge of the ſtarres of deſtenye and ſuch like tryfles, on on the other ſyde the Iewes by vrging and enforcing their ceremonies, caſt abroad many miſtes to ouerthrow Chriſt, but they which thinke ſo are moued therunto by an ouerlight coniecture orgeſſe. becauſe forſoth Paule maketh mention of thrones and powers and heauenly creatures. And whereas they adde alſo the name of Elements, it is more then ridiculous. But becauſe I am not purpoſed to confute the opinions of other, I will onelyonly ſpeake mine owne minde, and that which by ſounde reaſons I may gather.
Firſt of all, it appeareth ſufficiently by the words of Paule, that the vaclets practiſed this, (namely) to mingle Chriſt with Moſes, and together with the Goſpell to retayne the ſhadowes of the Law: whervpon it is very likely that they were Iewes. And for that they paynted out their crafty dealing with beautifull colours: therefore Paule calleth it vayne Philoſophie. Although withal (in my iudgment) he reſpected in this worde the ſlye reaſons wherewith they dalyed, which in dede were ſharp or ſubtile, but yet vayne and prophane. For they imagined an entraunce or acceſſe to God by the Angels, and many ſuche like reuelations brought they in, as are conteyned in the bookes of Dionyſuis of the heauenly Hiera…chie, drawne out of the ſchole of the Platonicall Philoſophers. This is the principall marke wherevnto he leueleth, that he may teache all things to hauehave their being in Chriſt: and that therefore he alone is enough and enough to the Coloſſians. But he keepeth this order. After his accuſtomed ſuperſcription, by prayſing them, he maketh them the more attentiue to heare him. After that, to thende he may ſhutte vp the waye agaynſt all newe and ſtraunge inuentions, he geueth a teſtimoniall to the doctrine which afore they had receiued by Epaphras. afterward whilſt he wiſheth them encreaſe of faith from the Lord, he meaneth that as yet ſomewhat is wanting: that he may make a waye for him ſelfe more firmly to inſtruct them. On the contrary part he ſetteth forth the grace of god to themward with the titles to the ſame belonginge, leſt they ſhoulde make ſmall account thereof. Then foloweth an inſtruction, in which he teacheth that all the parts of our ſaluation are planted in Chriſt only, that they ſhould ſeeke nothing elſewhere, and he mentioneth yt they hauehave obtayned in Chriſte, whatſoeuer …ood things there are, to the end they may the more diligently hauehave regarde to kepe him to the ende. And truly euen this one Chapter is vtterly enoughe, to make vsus account of this Epiſtle, although it be but ſhort, as of an in comperable treaſure. For what is greater in all the heauenlye doctrine, than to hauehave Chriſte ſkilfully paynted out: that we praye ſee his vertue and power, his office, and all the fruites and cōmodities which come from him to vsus? For euen in this one thing ch…fely doe we differ from the papiſts, that whereas we be both called Chriſtians, and profeſſe our ſelues to beleeue in Chriſt, they deuiſe to themſelues a Chriſt that is torne, deformed, made voide of his ſtrength and power, ſpoyled of his office: to be ſhort, ſuche a Chriſte as is rather a ghoſte or ſhadowe then a Chriſte in deede: but we embrace him as here he is deſcribed and ſet out by Paule, namely a liuely & effectuous Chriſt. Therfore, to ſpeake it at a word, this Epiſtle ſheweth the difference betwene the true Chriſt and the fained. than which nothing can be wiſhed ether better or more excellent. About the ende of the firſt chapiter, he ſeeketh to winne authoritie vntounto him agayne by meanes of his calling & perſon: and he doth honorably ſet out the worthines of the Goſpel. In the ſeconde Chapiter he openeth more playnely the cauſe wherfore he did write: namely that he might preuent the daunger which he ſawe to hang ouer theire heades, where by the waye he treateth of his louelove toward them to the…de they might acknowlege he had a care for their ſauegarde. From that he paſſeth ouer to exhorting, wherewith he applieth his doctrine afore going as it were to a preſent vſe: For hee alſo biddeth them ſettle them ſelues in Chriſte alone, and condemneth it of vanitie, whatſoeuer it is, that is without Chriſt. He ſpeaketh by name of Circumciſion, abſtinence of meates, and other outward exerciſes: vntounto which they doe ouerthwartly and amiſſe binde the ſeruice of God. He ſpeak'th alſo of the prepoſterous ſeruice of Angels whom they dep…ed in Chriſtes roome. And being moued by occaſion of circumciſion he doth alſo by ye waye touch what office and nature of ceremonies was. Wherevpon he determineth that they were abrogated by Chriſt. And theſe things doth he fill ye end of ye ſecond chapiter. In ye third chapiter, he ſetteth ye true dueties of godlines, wherwith ye Lorde wil hauehave vsus b…fied, againſt thoſe vaine precepts to ye obſeruing wherof ye falſe apoſtle wold conſtrayn the faithfull. And he beginneth at the ſpring head it ſelfe, that is to ſaye, at mortification of the fleſhe & newnes of life: from whence he draweth brooke, that is to ſay, particular exhortations: ſome, which belong to all Chriſtians alyke: and ſome, which priuatly partayne to certayne perſons, according to the reaſon and manner of their calling. In the beginning of the fourth Chapiter hee goeth on ſtill with the ſame argument: after that when he hath commended himſelfe to their prayers, he declareth by many tokens howe greatly hee loueth them, and is deſirous to poruide and care for their ſaluation.
¶ A Commentarie of M. John Caluine vponupon the Epiſtle of Paule to the Coloſſians, done into Engliſhe by R. V.
1 Paule an Apoſtle of Ieſus Chriſt by the will of God, and Timothie a brother.
2 To the Saintes which are at Coloſſa, and to the faithfull bretheren in Chriſt: grace vntounto you, and peace from God our Father, and the Lord Ieſus Chriſt.
3 We giuegive thankes to God and the Father of our Lord Ieſus Chriſt, alwayes praying for you.
4 Hauing heard of your faith which is in Chriſt Ieſus, and louelove toward all Saintes.
5 For the hope layde vp for you in heauen, whereof you hauehave heard before by the worde of truth, that is to ſay, of the Goſpell.
6 Which is come vntounto you as alſo in the vniuerſall Worlde it doth bring forth fruite and is encreaſed, as in you alſo, frō the day which you heard, & knew the grace of God in truth.
7 As alſo you hauehave learned of Epaphras our beloued fellow ſeruaunt, who is towardes you a faithfull Miniſter of Chriſt.
8 Who alſo hath made knowne vntounto vsus your louelove in the ſpirite.
PAule an Apoſtle.) It hath bene alreadye often declared to what purpoſe theſe ſuperſcriptions doe belong. Becauſe the Coloſſians had neuer ſeene him: and that therefore his authoritie was not as yet ſo firme amonges them that his owne name alone was ſufficient: he doth at the beginning tell them that hee was ordayned the Apoſtle of Chriſt by the will of God. Whereof it followed that he did not raſhly in that he wrote to them he know not: becauſe hee did the Embaſſade, committed to him of God. For he was not appoynted to one Church, but his Apoſtleſhip had way to all. The name of, Saints, which he attributeth vntounto them, is more honourable: but in that he calleth thē faithfull bretheren, he doth more gently allure thē to hearken vntounto him. The reſt you may ſeeke out of the former Epiſtles.
3 We giuegive thankes.) He commendeth the faith and louelove of the Coloſſians, wherby he may ye better confirme thē cheerefully to go forward and to be conſtant. Beſide that wheras he ſheweth yt he hath ſuch a perſwaſion of them, hee winneth vntounto him their harts, whereby they may be the more ready & apt to receiue his doctrine. Alwayes muſt you marke, that in ſteede of gratulation or reioicing, he vſeth giuing thankes. whereby he teacheth, that in all reioicing ſtrayight way the remembrance of Gods goodneſſe ought to come in mind: becauſe it is his good gift whatſoeuer it is, that happeneth vntounto vsus ioyfull and happy. Moreouer by his example hee doth admoniſhe vsus, that wee not onelye bee thankefull for thoſe thinges which the Lorde doth beſtowe vponupon ourſelues, but for that alſo which he beſtoweth vponupon others. But for what thinges doeth hee giuegive thankes to the Lorde? for the fayth and louelove of the Coloſſians. Therefore he confeſſeth that both of them are giuen of God: or elſe his thankesgiuing were [but] fayned. And what hauehave we but of his liberalitie? If ſo be that the very ſmalleſt thinges that we hauehave, come from him, how muche rather muſt wee confeſſe the ſame of theſe two gifts, in which the whole ſumme of our excellencie is planted? To god and the Father, Thus expound it, To God which is the Father of Chriſt. For it is not lawful vntounto vsus to acknowledge anye other God, but him that hath ſhewed forth himſelfe vntounto vsus in his Sonne. And this is the Raye which alone doth open the gate vntounto vsus if we will come vntounto the true God. For euen therefore he is a father vntounto vsus, becauſe he hath embraced vsus in his only begotten Sonne, and in him hath ſet forth his fatherlye fauour to be viewed of vsus. Alwayes for you. Some doe thus expound it, We giuegive thankes vntounto God alwayes for you, that is to ſaye continually, And ſome thus, Praying for you alwayes. It may alſo be thus expounded, As ofte as wee praye for you wee doe withall giuegive thankes vntounto GOD. But this is the playner and more ſimple meaning, Wee giuegive thankes to God, & withal we pray. Whereby he declareth, th… the ſtate of the faithfull is neuer ſo perfect in this worlde, but that at all tymes ſomewhat is amiſſe or wanting. For euen hee who hath very well begon may eueryevery day reuolte or fall a hundred times: and of neceſſitie we muſt continually go forward, whileſt as yet we be on our iourney. So than muſt wee minde ioying for graces receiued, and for the ſame giuegive God thanks, that withal we deſire of him perſeuering and increaſe.
4 Hauing heard our faith.) This was a prouocation both of louelove towards them, and of care for their ſaluation, whē he heard that they excelled in faith & louelove. And certainly ſuch force ought the excellent gifes of God to worke in vsus, that whereſoeuer they appeare, they ſhould enforce vsus to be in louelove with them. He calleth it faith In Chriſt, to the end we ſhould alway remēber, that Chriſt is the proper or very marke (for the leuell) of faith. He putteth Charitie to the Saints, not to ye end he would exclude or ſhut out other (therefrom), but for that as eueryevery one is neere ioined vntounto vsus in God, ſo more neerelye ought we to embrace him with a peculiar louelove. True louelove than will extende it ſelfe to all men vniuerſally, becauſe euen all men are our fleſh, and are created after the Image of God: but as concearning degrees, it will begin at them that be of houſholde the of fayth.
5 For the hope layd vp for you in the heauens.) Neuer will the hope of eternall life bee idle in vsus, but will bring forth in vsus louelove. For needes muſt it be that he, who is certainly perſwaded that the treaſure of life is layde vp for him in heauen, will ſette naught by the world, and will hauehave a longing thether. The meditating vponupon the heauenly life forceth oure affections both to ſerue God and to ſeeke after louelove. The ſophiſters abuſe this teſtimonie or place to extoll the merits of workes, as though the hope of ſaluation depended vponupon works: but their reaſon is friuolous. For it follow…th not, that hope is therefore groūded on workes, becauſe it pricketh vsus vp to deſire to liue well: wheras nothing is more effectuous thervnto, than the free goodneſſe of God, which bring al ye confidence of works to naught. But there is a Met…e…nya in the word hope: becauſe it is taken for the thing he…tofor For hope in our harts is the glory which wee hope for in heauē. But yet wheras he ſaith, That we hauehave hope layde vp in heauen, he meaneth that the faithfull ought to be as ſure of the promiſe of euerlaſting felicity, as if they had already a treaſure laide vp in a certaine and ſure place. Of whiche you hauehave heard before. Becauſe eternall ſaluation is a thing aboue the capacitie of our vnderſtanding: therefore hee addeth, that the certaintie thereof was brought vntounto the Coloſſians by the Goſpell. and withall he ſheweth them aforehande that hee will bring no new thing: but only that he meaneth this, to confirme them in that doctrine which they hauehave already receaued. Eraſmus hath tranſlated [it thus] the true word of the Go… pell. Neither am I ignoraunt, that, after the maner of the Hebrewes, the Genitiue caſe is often vſed in Paule in place of the Epithet or Adiectiue: but here the wordes of Paule hauehave a greater Emphaſis or force. For in the toppe or higheſt degree he nameth the Goſpell, the word of truth, for honoures ſake: whereby they might the more ſurely and firmelye abide in the reuelation taken from it. And ſo the word Goſpell is ioyned appoſitiuely.
6 As alſo in the whole world it doth fructifie.) This auayleth as well to the confirmation as to the comfort of the godlye, to ſee farre and wide the effect of the Goſpell, in gathering many vntounto Chriſt. In deede the fayth thereof dependeth not vppon the ſucceſſe thereof, ſo that therefore we ſhould beleeue, becauſe many beleeue. Although the whole worlde ſhrinke, although heauen it ſelfe fall, yet the conſcience of a godly man ought not to wauer: becauſe God notwithſtanding, in whome the conſcience is grounded, abideth true. But this letteth not but that our fayth may be helped, as ofte as it ſeeth the power of God: which doth ſo much the more mightily ſhew forth it ſelfe, as the number is greater that is gayned vntounto Chriſt. Adde this too, that in the multitude of the beleeuers at that time was ſeene the fulfilling of ſo many propheſies, which ſtretch out the kingdome of God from the eaſt to the Weſt. Is this a ſmall matter, or a vulgare and common helpe vntounto fayth, with the eyes to beholde fulfilled, concearning the kingdome of Chriſt to be extended throughout all countreyes, that whiche the Prophets long afore had foretold? that which I ſay, there is none of the faithfull but by experience doth fynde it himſelfe. Paule therefore with this ſentence would more enbolden the Coloſſians: that ſeing in all places the fruite and encreaſing of the Goſpell, they mighte with the more ioyous zeale. embrace it. foreign which I hauehave traunſlated, is encreaſed, is not reade in ſome copies: yet becauſe it was ſomewhat ſit vntounto the texte, I woulde not omit it. And it appeareth by the Commentaries of the olde Writers that this reading was alwayes more vſed. From the daye that you heard and knew the grace.) A praiſe of their aptneſſe, in that they did by and by embrace wholſome doctrine: a prayſe of conſtancie, in that they did abide in the ſame. And properly is the faith of the Goſpell called the knowledge of the grace of God: becauſe no man at any time hath taſted the Goſpell but hee that knew himſelfe reconciled vntounto God, and toke holde of ſaluation profered in Chriſt. In the truth, ſignifieth truely and without deceite. for as afore he teſtified, the Goſpell to be the vndoubted truth: ſo now he addeth, that it was ſincerely deliuered vntounto them: and that of Epaphras. For whereas all doe boaſt (of) the Goſpell, but manye are euill Workemen, by whoſe eyther ignoraunce, or ambition, or auarice, the puritie therrof is corrupted, very requiſite it is to make a difference betweene faythful and truſtie miniſters and thoſe that are naught. Neither yet is it ynough, to holde the name of the Goſpell: except we know that this is the true Goſpell, whiche is preached by Paule and Epaphras. Wherefore Paule by (giuing) his voice confirmeth the doctrine of Epaphras: to the end he may holde them in the ſame, and by that meanes mighte call tham back frō varlets, who went about to bring in ſtrange doctrines. And withal he ſetteth out Epaphras himſelfe with a notable title, whereby he may hauehave the more authoritie. Finallye he maketh that he is the better beloued vntounto the Coloſſians, in that hee ſayth hee teſtified vntounto him their louelove. Paule in euerye place is diligent in this, to make ſuch as he knew faythfullye to ſerue Chriſt, by his commendation to bee moſt deare vntounto the Congregations: as on the contrary ſide, the miniſters of Sathan are wholy occupied in this, to alienate & eſtrange by their ſiniſter ſpeeches the hartes of the ſimple from their faithful Paſtours. LoueLove in the ſpirite. I take for ſpirituall louelove as doeth Chriſoſtome: vntounto whome I conſent not in that which wente before. Finally ſpirituall louelove is that, which hath no reſpect to the world:Is appointed to be directed by Godlineſſe. but it is conſecrate to the guidaunce and diſpoſition of godlyneſſe, and hath as it were a roote within, whereas carnall friendſhip dependeth of outward cauſe.
9 We therefore alſo ſince the day we heard (thereof), ceaſe not to pray for you, and to deſire that you maye be fulfilled with the knowledge of his will, in all wiſedome and ſpirituall prudence:
10 That you may walke worthie of God into al obediēce, bringing forth fruite in eueryevery good worke, and encreaſing in the knowledge of God.
11 Strengthened with al ſtrength, according to the power of his glory, into al long ſuffering. and patience with ioy.
9 We therefore alſo.) As afore in his gratulation he declared his louelove towarde them: ſo doth he the ſame nowe in his earneſt prayer for them. And certenly as in eueryevery one the grace of God is more apparaunt: ſo peculiarly ought we to embrace and reuerence them, and be carefull for their ſaluation. And what doth he wiſh vntounto them? That they maye knowe God more fullye. whereby hee ſheweth, that ſomewhat is as yet wanting vntounto them, that hee may make a waye for him to enſtructe them, and win them to heare him teache (the truth) more amply. for they that thinke they hauehave obtayned whatſoeuer is worth the knowing, doe deſpiſe and diſdaine whatſoeuer elſe is broughte them. He taketh therefore this perſwaſion away from the Coloſſians, leſt it ſhould be to them a let that they ſhould not willingly goe forward, and ſuffer to be perfected and amended that which was begon in them. But what knowledge doth he wiſhe vntounto them? forſooth the knowlege Of the will of GOD. wherewith hee ouerthroweth all the inuentions of men and all thoſe ſpeculations that are contrary to the worde of GOD. for the will of GOD is not to bee ſoughte elſe where than in his Worde. He ioyneth, in all Wiſedome, whereby he declareth that that will of God whereof he made mention is the onelyonly rule of being rightly wiſe. For whatſoeuer he is that ſimplye deſireth to knowe thoſe thinges whiche it hath pleaſed God to reueale, he it is that knoweth what it is rightlye to be wiſe: and if wee deſire further, that ſhall be nothing elſe but to bee vnwiſe as not content with the meane. By the word foreign which I hauehave: tranſlated, Prudence, I meane iudging or diſcerning whiche ſpringeth from the vnderſtanding. Paule calleth both of them ſpiritual: becauſe we atchieue them no otherwiſe but by the direction of the Spirite. For the naturall man perceiueth not thoſe thinges that are of God. 1. Cor. 2.14. As long as men are led by the ſence of their fleſh, they hauehave in deede their own wiſdome, but ſuch (wiſedome) as is mere vanitie, howſoeuer elſe they flatter themſelues in it. We ſee what manner of diuinitie there is in the Papacie, what the bookes of Philoſophers contayne, what wiſedome it is that prophane or Godleſſe men hauehave in price. But lette vsus hauehave in mynde, that that wiſedome alone which Paule commendeth and ſetteth out, is limitted in the will of God.
10 That you walke worthily in God. Firſt he teacheth what the end of ſpirituall vnderſtanding is, and to what purpoſe wee muſt profite in the ſchoole of God: namely that we liue worthy of God, that is, that it may appeare in our life, yt we hauehave not in vayne bene taught of God. Whoſoeuer they bee that leuell not their ſtudies to this marke, it may be that they labour and take great paynes, but they doe nothing but wander by by wayes, and loſe their labour. Moreouer he admoniſheth, that this principallye is to be done of vsus, if we will walk worthy of God, that we direct the whole courſe of our life after the will of God, renouncing our owne ſence and witte, and bidding all the affections of our owne fleſh farewell. Which alſo agayne hee confirmeth when he addeth (theſe wordes) into all obedience, or (as commonly they ſay) thorow pleaſing. Therfore if it be demanded what life it is that is worthy of GOD: this diffinition of Paul muſt alwaies be holden, namely that yt is it which leauing the rules & ordinances of men, finally leauing the wit & diſpoſition of the whole fleſh, is ordred after ye obedience of God alone, Frō hence enſue good works: which fruits God requireth of vsus Encreaſing in the knowledge of God:) He doth again repeat, that they are not ſo far come on, but that they hauehave neede of new encreaſements, with which admonition he prepareth them, & as it were leadeth them by the hand to the deſire of going forward: whereby they may ſhewe themſelues readie to heare and apt to be taught. And that which is here ſpoken vntounto the Coloſſiās, let al the faithful take it as ſpoken vntounto them: and hereof let them collect this common exhortation, We muſt alwayes encreaſe in the doctrine of Godlyneſſe, euen till our dying day.
11 Strengthned with all ſtrength. As afore he wiſhed vntounto them both ſound vnderſtanding & the right vſe thereof: ſo nowe alſo he wiſheth vntounto them a hart and conſtancie. By this means he admoniſheth thē of their weakeneſſe & imbicilitie, for that he denieth they can be ſtrong, but by the helpe of the Lord. neither doth he that only, but to the end he may the more amplifie & ſee out this grace, he addeth (theſe wordes) According to his glorious power, as if he ſhould ſay, ſo far off is it that any man by means of his own power can ſtand, but yt the power of God muſt wonderouſly ſhew forth it ſelf, by helpiyg our infirmitie. Laſtly he teacheth in what thing the ſtrength of the faithfull ought to ſhew forth it ſelf, namely in al patience & long ſuffering. For both cōtinually are they excerciſed vnderunder ye croſſe in this world: & a thouſand temptations do daily thruſt in thēſelues to oppreſſe them: & they ſee none of thoſe things which God hath promiſed. They muſt therfore arme themſelues with wonderful patience. that that ſaying in Eſa. 30.15. may be fulfilled, Your ſtrength ſhalbe in hope & ſilence, To ioine this peece, With ioye, vntounto this ſentence is better (than otherwiſe) For although the cōtrary reading is more often vſed with the Latines: yet the greeke copies agree rather vntounto the reading (which I vſe): & certainly pacience is not retained but by ioy: nor yet ſhall be ſtand with a ſtrōg courage, who hath not a ioyfull liking of his own eſtate.
12 Giuing thankes to God & the Father who hath made vsus meete to the pertaking of the inheritance of the Saints in light.
13 Which hath taken vsus away out of the power of darkeneſſe, and hath ſet vsus ouer into the kingdome of his beloued Sonne.
14 In whome we hauehave redemption by his blood, the forgiueneſſe of ſinnes.
15 Who is the Image of the inuiſible God, the firſt begotten of all craatures.
16 Becauſe in him are created all thinges as well whiche are in heauen, as vponupon the earth: viſible & inuiſible: whether (they be) thrones, or dominations, or principalities, or powers.
17 All things are created by him, and into him: and he is before all things, and all thinges hauehave their being in him.
12 Geuing thankes.) He returneth agayn vntounto gratulation, that by this occaſion he may recken vp the benefites wherewith they are endowed by Chriſt, and ſo he entreth into a ful diſcription of Chriſt. For this was an only remedy for the Coloſſians, againſt all the deceits of the falſe Apoſtles wherewith they aſſayed them fully to vnderſtand what Chriſt was. For whereof commeth it that we are caried about with ſo many kinde of doctrines, but becauſe we doe not throughlye knowe the power of Chriſt? For Chriſt alone cauſeth all other thinges ſodaynlye to vaniſhe. Therefore there is nothing that Sathan ſo greatly toileth about, as to caſt miſtes to darken Chriſt: becauſe hee knoweth that by this meanes the gate is opened to al lies. This than is the only way as well to retayne as to reſtore pure doctrine, to ſet Chriſt before the eyes what a one he is with all his goods and goodneſſe, that his power may be truely felt and perceiued. I ſpeake not here of the (bare) name. The Papiſtes doe commonly with vsus confeſſe one Chriſt: how much ods is there the while betweene vsus and them? namelye becauſe they while they confeſſe Chriſt to be the ſonne of God, by ſetting his power ouer vntounto others, and by plucking it hither and thither, they almoſte leaue him naked and emptie. at the leaſte they robbe him of a greate parte of his glorye: ſo that hee is named the Sonne of GOD, but yet is not (in deede) ſuche an one as the Father would hauehave him to vsus warde. And if ſo bee that the Papiſtes would with their hart receiue thoſe thinges which are contayned in this chapter, we and they ſhould by and by be at one: but the whole Papacie would fall, becauſe it ſtandeth not but whereas Chriſt is not knowne. Whoſoeuer ſhall conſider and marke the ſtate and iſſue of this firſt chapter, will out of doubt acknowledge this (to be ſo). For nothing elſe is here handled, but that we ſhould know Chriſt to bee the beginning, the middeſt, and the end: that all thinges are to bee aſked of him: yt without him nothing is, nor can be found. Now therefore muſt ye readers diligently and nighly mark wt what colours Paule painteth out Chriſt vntounto vsus. Who hath made vsus fit. As yet he ſpeaketh of ye father becauſe he is the beginning & the efficient cauſe (as they ſay) of our ſaluatiō. as ye name of God doth more expreſſe (his) maieſtie: ſo the name of Father (doth expreſſe his) clemency & wel willing affection. It is meete that we ſhold behold both of theſe in God, that his maieſtie may ſtrike a feare and reuerence in vsus, and that his fatherly louelove maye procure a confidence & a boldneſſe in vsus. Therfore hath Paule not in vain ioyned theſe two together: if yet ye reading pleaſe you. which the Interpreter hath followed, vntounto whom certaine very old greeke copies agree. Although there wilbe none abſurditie if we ſay he was content with ye word father (alone) Moreouer as it is needfull that his incomparable grace be expreſſed or declared vnderunder the name of Father: ſo alſo is it not leſſe needeful that we by the name of God ſhould be caried into the admiration and wonderfull liking of ſo great goodneſſe, for that he which is God hath ſo far abaſed himſelfe. For what benefit or good thing doth hee giuegive thanks vntounto God? forſooth that he hath made him & others meete to be partakers of the inheritance of Saints. For we are born the children of wrath, exiles, & baniſhed frō the kingdome of God: only it is the adoption of God, which maketh vsus meete. And adoption dependeth vponupon the free election. The Spirite of regeneration is the ſeale of adoption. He addeth in hight, that it might be an Antitheton or cōtrary poſitiō oppoſite & ſet againſt the darkeneſſe of the kingdome of Sathan.
13 Which hath taken vsus away. Beholde the beginning of our ſaluation, When God taketh vsus out of the deepe pit of deſtruction in which we are drowned. For where his grace is abſent there is darkneſſe: as is read in Eſay 60.2. Behold darkenes ſhall couer the earth, and miſt the people: but vponupon thee ſhall the Lord ariſe, and his glory ſhall be ſeene in thee. Firſt we our ſelues are called darkenes: and then all the whole world. And Sathan is the prince of darkenes, vnderunder whoſe tiranny we are helde in bondage, vntill we be ſet at libertie by the hande of Chriſte. Hereof gather, that the whole world, with the paynted wiſedome and righteouſneſſe therof, is in the ſight of God reputed nothing elſe but darkneſſe: becauſe there is no light without the kingdome of Chriſt. Hath ſet vsus ouer into the kingdome, This is now the beginning of our happineſſe, when that we are ſette ouer into the kingdome of Chriſte: becauſe we paſſe from death into life. And this alſo doth Paule aſcribe to the grace of God: leſt any man ſhould think he could by his own force attain ſuch a good thing. As therfore our deliuerance frō ye bondage of ſin & death is the work of God: euen ſo is our paſſing ouer into ye kingdom of Chriſt. He calleth chriſt ye Son of louelove, or beloued of God ye Father: becauſe it is he alone in whome his ſoule delighteth as is in Mat. 17.5. & by whoſe means al other are beloued. For thus muſt we think, yt we ar not otherwiſe accepted of God but by Chriſt. And there is no doubt but Paule meant after a ſort to note the hoſtile enmity and diſſention that men hauehave with God, vntill the louelove in the mediatour doth ſhine out.
14 In whom we &c. Now doth he in order diſcourſe, yt all the partes of ſaluation are comprehended in Chriſt, & yt he alone, as he is of al things ye beginning & end, ought to excell & to be ſeene aboue all creatures. Firſt he ſayth yt we hauehave in him redemptiō: & the ſame doth he by & by interpret (to be) remiſsiō of ſins. For theſe ii. do appoſitiuely agree together. for certainly god in yt he doth forgiue vsus our ſins, deliuereth vsus frō ye guiltineſſe or daunger of eternal death. This is our liberty, this is our boaſting againſt death: yt our ſins are not imputed vntounto vsus. He ſayth this redemptiō is purchaſed by ye blood of Chriſt: for by ye ſacrifice of his death al ye ſins of ye world are purged. Let vsus remēber than yt this is ye only price of reconcilement: & therfore it is blaſphemie whatſoeuer it be yt the Papiſts trifle concerning ſatiſfactions.
15 Which is the image &c. He climeth higher, & diſcourſeth of the glory of Chriſte. He calleth him ye Image of the inuiſible God, wherby he declareth yt it is he alone, by whom God, who otherwiſe is inuiſible, is manifeſted vntounto vsus: according to ye ſaying, No man hath ſeene God at any time, the only begottē (ſon) who is in the boſome of the Father he hath manifeſted him vntounto vsus, Ioh. 1.18. I know after what maner the old writers are accuſtomed to expound (this place). for in that they were at variaunce & controuerſie with the Arrians. they vrge the equalitie that ye ſon hath with the father,Coeſſence and Conſubſtantialitie ſounde thus in engliſh, to bee of the ſaye eſſence and ſubſtaunce. & the Coeſſence & Conſubſtantialitie: in the meane while they ſay nothing of that which is moſt principall: how the Father doth ſhew forth himſelfe in ye Sonne to be known vntounto vsus. That Chriſoſtome, hath placed his whole refuge in the word Image, whileſt he contendeth that the creature cannot be called the Image of ye Creator: it is to weake. yea rather he is confuted of Paule whoſe words are, the man is the Image & glory of God. 1. Cor. 11.17. Leſt therfore we ſhould hold any thing but yt which is firme, we muſt note, yt the word Image is not meant of the eſſence, but hath relation vntounto vsus. For therefore is Chriſt ye Image of God, becauſe he cauſeth God after a ſort to be ſeene vntounto vsus although thereof alſo is gathered the coeſſence & conſubſtanciallitie. For Chriſt ſhould not truly and in deede repreſent God, except he were the eſſentiall Word of God: ſeing that in this place he treateth not of thoſe thinges which by cōmunicating or participating accord alſo to the creatures: but he treateth of the perfect wiſedome, goodneſſe, righteouſneſſe and powers of God: which to repreſent, no creature were of ſufficiencie. Ther ſhalbe than in this word a forcible weapon for vsus againſt the Arrians: but yet we muſte beginne at ye relation which I hauehave ſpoken of, (viz) we muſt not ſtand in the only eſſence. The ſum is, that God in himſelfe, that is to ſay, in his naked maieſtie, is inuiſible: & that not only vntounto bodily eyes, but euen to the minds of men alſo: but yt he is reuealed vntounto vsus in Chriſte alone, ſo that wee maye beholde him as it were in a glaſſe. For he doeth ſhew forth vntounto vsus in Chriſt, his righteousneſſe, goodneſſe, wiſedome, ſtrength and power, to be ſhorte himſelfe wholy & totally we muſt take heede then yt we ſeeke it not elſe where: for whatſoeuer it is that ſhall without …hriſt vaunt it ſelf by the name of God, it ſhalbe an idoll. The firſt begotten of al creatures. The reaſō why he is thus called followeth by & by: Becauſe in him all things are created, as in the third verſe following he is tearmed the firſt begotten of the dead, becauſe we all riſe agayne by him. Than he is not therefore only ye firſte begotten, becauſe he went before all creatures in time, but becauſe he was begotten of the Father for this, that by him they ſhould be made. and he ſhould be as it were the ſubſtance or foū dation of all. The Arrians delt fooliſhlye, who reaſoned out of that, that he was therefore a creature. For it is not here touched, what he is in himſelfe: but what hee worketh or bringeth to paſſe in other.
16 Viſible and inuiſible. The former deuiſion of heauenlye and earthly thinges comprehended both theſe kindes. But becauſe he meant to auouche this principally of Angels, he nowe maketh mention of inuiſible thinges. That not onelyonly the heauenly creatures which are manifeſt vntounto the eyes, but alſo ſuch as are ſpirites, are made by the Sonne of God. And whereas followeth ſtraightwaye, Whether Thrones, &c. it is as muche as if he ſhoulde ſaye, By what name ſoeuer they be called. By thrones ſome vnderſtande Aungels, but I think, that rather the heauenly palace of the maieſtie of GOD is [thereby] meant, which we muſt not dreame to be ſuch an one, as our mynd or vnderſtanding may comprehende, but ſuche an one as is meete for God himſelfe. We ſee the ſunne & moone, & the whole ornamēt of the heauen: but the glory of the kingdome of God is hidden from our ſence and vnderſtanding, becauſe it is ſpirituall, and higher than the Heauens. To bee ſhorte, lette vsus vnderſtande by Thrones that Seate of bleſſed immortalitie, which is exempte from all change and alteration. By the other names out of doubte hee meaneth the Angels. He calleth them Powers, Principallities, Dominations, or Lordſhips: not becauſe they excerſiſe any regimente which is their owne, or elſe he indewed with force and ſtrength whiche properly belongeth to themſelues: but becauſe they are miniſters or ſeruauntes to execute Gods power and Domination. And it is often vſed, that as far as God doth extende & put forth his force & ſtrength in his creatures: ſo farre forth alſo doeth hee ſette ouer his names vntounto them. And ſo hee alone is Lorde and Father: but they alſo are Fathers and lordes whom he vouchſaueth this honoure. And thereof it commeth that both Angels and Iudges are called Gods. Wherefore in this place alſo are Aungels ſet forth with great titles, which declare, not of what force they are by themſelues, or apart from God, but what God doth by them, and what functions and charge hee hath committed to them, Whiche thinges muſt ſo be taken, that nothing bee abated of the glorye of the only GOD. for hee doeth not ſo communicate and impart his force and ſtrength vntounto the Aungels, that hee ſhould diminiſhe himſelfe: hee doeth not ſo worke by them, that he reſigneth or ſetteth ouer his power vntounto them: hee will not hauehave his glory ſo ſhine in them, that it may be blemiſhed or darkened in himſelfe. Paule dothe purpoſedly ſo honourably extoll the dignitie of the Aungels, leaſt any body ſhoulde thinke, that that were a let whereby Chriſt himſelfe ſhould be exalted aboue them. Therefore as by way of conceſſion or graunting he vſurpeth theſe names: as if he ſhould ſay, al their excellencie derogateth & taketh awaye nothing from Chriſt, although they bee ſet out with notable titles. They that ſubtillie after a Philoſophicall maner doe deſcant in theſe wordes, to the ende they may pick out of them orders of Aungels, maye hauehave the fruition and vſe of their liking, but certainlye they ſtraye farre from the mynd of Paule.
17 All things are created by him, and into him.) By foure reaſons he maketh the Aungels ſubiecte to Chriſt: (1) That they ſhould not darken his glorye, becauſe they were created by him. Secondlye, becauſe their creation ought to be referred vntounto him, as vntounto a legitimate ende. Thirdly, that hee was alwayes before they were created. Fourthly, for that hee ſuſtayneth them with his ſtrength, and preſerueth them in their eſtate. Although he affirmeth this not of them alone, but of the whole world alſo. So doth he place the ſonne of God in the higheſt ſeate of honour, that he may beare rule ouer both Aungels and men, and may bring vnderunder or into frame all the Creatures in heauen and in earth.
18 And he is the ſeede of the body of the Churche, hee is the beginning, the firſte begotten from the dead: that he maye bee in all thinges holding the principalitie.
19 Becauſe it pleaſed (the Father) that al fulneſſe ſhould dwell in him.
20 And by him to reconcile all thinges vntounto himſelfe, by pacifiing the row the blood of his Croſſe, thorow him, as well thoſe thinges that are vppon the earth, as thoſe thinges which are in heauen.
18 The hedde of the bodye. After that hee hath generallye diſcourſed touchinge the excellencie of Chriſte, and of his high principallitie ouer al creatures: he returneth agayn vntounto thoſe things which peculiarly belong to ye Church. In the word Hed, ſome do conſider many things. And truly a litle after he wil vſe the fame Metaphor [I meane Hedde] in this ſence or meaning, that as head in the body of man is in ſteede of a roote, frō whence the vitall power is diſpearſed into all the members: ſo doth the life of the Church proceede from Chriſt, &c. But in this place he ſpeaketh, in my iudgement, chiefely of gouernment. He teacheth than that it is Chriſt alone, who hath power to gouern ye church to whome alone, the faithfull ought to hauehave reſpecte, of whome dependeth the vnitie of the bodye. The Papiſtes while they ſeeke to prooue the tyrannie of their Idoll, finde lackes that the Churche is headleſſe, vnleſſe the Pope as heade hauehave dominy-therin But Paul doth not yield this honor, no not to ye Angels: and yet he maymes not the Church of her hedde: for that Chriſt, as he challengeth this title vntounto himſelfe, ſo doth he veryly and in deede excerciſe the office thereof. Neither am I ignoraunt of their cauill wherewith they winde out themſelues, [which is this] The Pope is the miniſteriall hedde. but more ſplendent and noble is the name Hedde, than that it ought by any colour, to bee ſet ouer vntounto anye mortall man, ſpeciallye withoute the commaundement of Chriſte. With more modeſtie behaueth Gregory himſelfe, who writeth that Peter in deede was a principal member of the church, yet yt he and the reſt of the Apoſtles, were members vnderunder our hedde Lib. 4. Epi. 92. He is the beginning. Becauſe this word foreign doeth ſomtime ſignifie, with the Greeke, the ende wherevnto all thinges are referred, wee mought in this ſence take Chriſte to be foreign, yet had I rather thus xpounde. Paules wordes, that he ſhoulde be the beginning duplicate page duplicate page becauſe he is the firſt begotten of the dead. for in the reſurrection he is the renuing and building vp of all thinges: and ſo the beginning of the ſecond and new creation, becauſe the firſt was fallen vtterly by the ruine and fal of the firſt man. Becauſe therfore that Chriſt in riſing againe, hath begonne the kingdome of God, worthily is he called the beginning: becauſe then wee begin to be in very deede in the preſence of GOD, when wee are renewed that we may be new creatures. Firſt begotten of the deade. Hee is ſo called, not onelye becauſe he didde firſte riſe agayne, but becauſe alſo hee reſtored other vntounto lyfe. as 1. Cor. 15.20. he is called the firſte fruites of them that riſe agayne. That he may be in al thinges. Thereof he concludeth, that the primacy in all thinges accordeth and belongeth to him. for if he be the beginner and reſtorer of all thinges, it is manifeſt that of right this honoure is due vntounto him. Although this peece In all, maye bee two wayes taken, (1) ether ouer all creatures, (1) or elſe in eueryevery thing. But this ſkilles not much: becauſe ſimplye all thinges are broughte vnderunder his Dominion and rule.
19 Becauſe it pleaſed him.) To the end it may be the more firme which he hath preached touching Chriſt, nowe alſo he addeth, that it was ſo eſtabliſhed by the prouidence of GOD. And certaynly if we will reuerently adore this miſterye, neceſſarye it is, that wee ſhoulde bee called backe to that Well-ſpring. This, ſayth hee, is wroughte by the counſayle of GOD that all fulneſſe ſhould dwell in him. And hee vnderſtandeth fulneſſe of righteouſneſſe, wiſdome, ſtrength or power, & of al goodneſſe For whatſoeuer God hath, yt hath he beſtowed vppon his Sonne, that hee mighte be glorified in him: as it is written Iohn 5.20. And withall he admoniſheth, that whatſoeuer goodneſſe we require toward our ſaluatiō, it muſt be drawn out of the fulneſſe of Chriſt: becauſe God hath thus determined, that he will no otherwiſe communicate or imparte himſelfe and his giftes vntounto men, but by his Sonne. It is than as much as if he ſhould ſaye, Chriſt is to vsus all thinges, and with out him wee hauehave nothing. Wherof it followeth, whoſoeuer derogate ought from Chriſt or miniſheth his power, or robbe him of his offices, or to be ſhorte pilfer awaye a droppe of his fulneſſe, they doe as much as in them lyeth, ſhake and hutle downe the eternal counſayle of God.
20 And by him to reconcile all things vntounto himſelfe. This alſo is an honourable elogie or title of Chriſt, that we cannot otherwiſe be ioyned vntounto God but by him. Firſt let vsus weigh, that our felicitie or happineſſe is planted in this, that we cleaue vntounto God: agayne, that nothing is more miſerable than to bee alienated or eſtraunged from him. He pronounceth than, that we are by Chriſt alone happye, becauſe he is the hande that tyeth God and vsus together: agayne, that without him wee are moſt miſerable, becauſe we are ſhut out from God. As for that which he attributeth vntounto Chriſt, lette vsus remember that it is proper vntounto him: ſo that no portion or peece of this praiſe muſt be aſcribed ouer vntounto any other. Wherefore the Antitheſis or contraries muſt be vnderſtanded: if this bee the prerogatiue of Chriſt, it may not appertayne to others. For he manifeſtly diſputeth agaynſte thoſe who deuiſed Aungels to bee pacifiers or peacemakers, by whiche an entraunce is made open vntounto God. By pacifiing through the blood of his Croſſe. He ſpeaketh of the Father, for that he was made mercifull & fauourable to his creatures by the blood of Chriſt. And he calleth it the blood of the Croſſe, becauſe therefore the blood of Chriſt was the guage and a price of our peacemaking with God, for that it was ſhead vponupon the Croſſe. For the Sonne of God muſt hauehave bene a purging or cleanſing ſacrifice, and paſſe vnderunder the guiltineſſe or daunger of ſinne, that we might be the righteouſneſſe of God in him. The blood of the croſſe than, ſignifieth the blood of the ſacrifice, which was offred vponupon the croſſe to pacifie the wrath of God. While he addeth, By him, he meant not to ſpeake of anye new thing, but to expreſſe more certaynly that whiche alreadye he had ſayde, & to imprint it as yet more deepely in our hartes: namely that Chriſt is ſo the only authour of reconcilement, yt he ſhutteth out other meanes whatſoeuer. For no body elſe was crucified for vsus. Than is it he alone by whome and by whoſe grace we hauehave God mercifull vntounto vsus. As wel which are vponupon. If it like you to vnderſtand reaſonable creatures only, the ſame ſhall be men and Angels. Although it ſhall be now abſurditie to extend it to all without exception. but leaſt I ſhould he driuē to reaſon the more Philoſophicallye, it liketh me that it beſpoken of men and Angels, and touching theſe there is no greate matter in it, to ſhew and proue that they hauehave neede of a peacemaker with God, But as concearning the Aungels, the queſtion is not eaſie to be vnfolded. For to what purpoſe is recōcilemēt, where there was no diſſention or breache of louelove? many being mooued with this reaſon, hauehave thus expounded this preſent place, The Angels were brought to agreement with men, and ſo the heauenly (creatures) were made friendes with the earthie. But the wordes of Paule ſound otherwiſe, (namely) that God hath reconciled vntounto himſelfe: that then is a forced ſolution. It remaineth therfore that we ſee what maner of reconcilement that of Aungels and men is. I ſaye that men were reconciled vntounto God, for that they were alienated from him before by ſinne, for that they were to feele him a Iudge to their deſtruction. vnleſſe the grace of a Mediator had come in the whileſt to pacifie his wrath. It was then a kind of pacifiing betweene God and men, for that by Chriſt enmitie was aboliſhed & done away, & ſo God of a Iudge is become a Father. Betweene God and the Angels the reaſon is far contrary: for among them there was no defect, no ſ…ne, and therefore no ſeparation. But yet for two cauſes the Angels alſo ought to be fet at peace with God. for ſeing they were creatures, they were not without daunger of falling, except they had bene made ſure by the grace of Chriſte. This is of no ſmall waight to continue in peace for euer with God, to hauehave a fixed and ſure eſtate in righteouſneſſe, that they neede not any more feare falling or defeating. Moreouer in this ſelfe ſame obedience which they performe to God, there is no ſuch exquiſite perfection, that they ſatiſfie God in eueryevery behalfe, and without pardon. And to this purpoſe without doubte belongeth this ſentence in the booke of Iob, He ſhall find iniquitie in his Angels. for if it be expounded as ſpoken of the Deuill, what great thing is it? but the holy Ghoſt doth there pronounce the greateſt cleanneſſe and puritie to be foule & filthie, if it be meaſured according to the righteouſneſſe of God. We muſt then determine, that there is not ſo much righteouſneſſe in the Angels, as is ſufficient to ioyne them fully and perfectly with God, and therfore they hauehave neede of a pacifier, by whoſe grace they may perpetually cleaue vntounto God. Well therfore doth Paule, who denieth the grace of Chriſt to hauehave reſidence by abiding in men only, but maketh the ſame common vntounto Angels alſo. neither is there any wrong done to the Angels, when they are ſent awaye to a Mediator, that by his benefite they may hauehave perfecte and firme peace with God. If any man vnderunder the pretence of the vniuerſall note (all) ſhal moue any queſtion touching the Deuils, whether Chriſt be their peacemaker alſo, I aunſwer that hee is not neither ye peacemaker of wicked men. Although I confeſſe there is a difference, becauſe vntounto wicked men is offred the benefite of redemption, and ſo is it not to the Deuils. But this is nothing to Paules wordes, whiche contayne nothing elſe, but that it is Chriſt alone by whome all creatures, which hauehave any ioyning at all to God, cleaue vntounto him.
21 And you when ſometime you were eſtranged, and enimies by cogitation in euill workes.
22 Now hath he reconciled in the bodye of his fleſhe by death: that he might make you ſtand holy and vnreproueable in his ſight.
23 If ſo be you abide grounded and firme in faith, and bee not remoued from the hope of the Goſpell whiche you hauehave heard: which is preached among all creatures which are vnderunder heauen: of which I Paule am made a Miniſter.
21 And you, when ſometime. Now doth he ſhape vntounto them a general doctrine by an Hypotheſis, that they may perceiue themſelues guiltie of the greater vnthankfulneſſe if they ſuffer themſelues to be lead ouer from Chriſt to new deuiſes and inuentiōs. and this order muſt diligētly be marked: becauſe ye applicatiō (if I may ſo ſay) of peculiar or ſpeciall doctrine, doth more neerely touch ye quick. Afterward he calleth thē back to experiēce, yt they might acknowledge in thēſelues the benefite of the redemption wherof he maketh mētion, as if he ſhold ſay, you your ſelues ar a documēt or example of ye grace which I preach to be exhibited & ſet … vntounto mē through Chriſt. for ye wer eſtrāged, namely frō G…. Ye were enemies, now ar ye receiued into fauor. & whence cōmeth that? forſooth for that God being pacified and appeaſed by the death of Chriſt, is agayn friendes with you. Although in this ſentence is the chaunging of the perſon, for that which hitherto he hath taught touching the father, now he preacheth of Chriſt. for ſo of neceſſitie muſt it be expounded, becauſe he ſaith, in the body of his fleſh. I enterprete the word foreign [which is tranſlated cogitation] to be put to augmēt the matter, as if he ſhould hauehave ſayd, that they were vtterly and with all the whole ſence of their mynd eſtranged from God, leaſt any body ſhoulde philoſophically fain (this) eſtraunging to be in ſome part, as the Popiſh deuines reſtrain it to ye inferiour concupiſcences. Naye rather, ſaith Paul, becauſe it made you hatefull vntounto God, it occupied the whole mynde. To be briefe his mynde was to poynte forth man, altogether as he is, vtterly to diſagree frō God, & to be vntounto him an enemie. The olde Interpreter hath tranſlated, foreign, ſence, Eraſmus hath tranſlated it minde, and I hauehave vſed the word cogitation, for yt which ye Frenchmen cal intent. For ſuch is the force of the greeke word, & Pauls meaning doth ſo require it. Furthermore yt word enemies, whereas it hath as well a paſſiue as actiue ſignificatiō, agreeth with vsus iumply either way as long as we be without Chriſt. for both are we born the children of wrath, and all the cogitations of the fleſh are hatred agaynſt God. In euill workes He proueth by the effects the inward hatred that lyeth hidden in the hart. For in that men cō tend to wipe themſelues cleane from all blame, ſo long till they be manifeſtlye conuinced; God euen ſheweth their impietie by their outward workes: as more largely is treated. Rom. 1.19. Furthermore looke what we heare in this place of ye Coloſſiās, belōgeth alſo vntounto vsus. for in na…ure we differ nothing. This only ods there is, that ſome are called ſtraightway from their mothers wombe, whoſe wickedneſſe God preuenteth yt they breake not forth into manifeſt fruits: others after they hauehave gon aſtray a good part of their life, are brought back again into the ſheepefold. Yet we all hauehave neede of Chriſt to be a pacifier becauſe we are the ſeruaunts of ſinne: and wheras ſinne is, there is enmity betweene God and men.
22 In the body of his fleſh.) A ſpeeche in kinde ſtraunge and abſurde: but the body of fleſh, is as much (as if he had ſayde) the humane body whiche the Sonne of God hath common with vsus. His minde than was to declare that the Sonne of God hath put on the like nature that we hauehave, that is to ſaye, that he had taken on him a body that was baſe and lowlye, earthye and endangered to many infirmities, that he might be our mediatour. When he addeth by death, he calleth vsus back to the conſideration of the ſacrifice. For the Sonne of God muſt become man, and partaker of our fleſh, that he might be our brother: by dying he muſt become a ſacrifice, that he might pacifie the Father vntounto vsus. That he might make you ſtande holy. The ſeconde principall part of our ſaluation, namely newneſſe of life. For in theſe two members or peeces cheefely conſiſteth the whole power of redemption: viZ. in forgiueneſſe of ſinnes, and ſpirituall regeneration. Iere. 31.33. That which already he ſayde, was a great matter, that righteouſneſſe was purchaſed vntounto vsus by the death of Chriſt, that ſinne being done away, we might be acceptable vntounto God. But nowe hee teacheth that another thing commeth withall that is as notable, namelye the giuing of the holy Ghoſt, whereby we are newlye faſhioned after the Image of God. And it is a place worth the marking, that free righteouſneſſe is not giuen vntounto vsus in Chriſte, vnleſſe we be borne anew alſo by the Spirite into the obedience of righteouſneſſe: as he teacheth 1. Cor. 1.30, that Chriſte is made vntounto vsus righteouſneſſe and ſancrification. And wee obtayne righteouſneſſe by being freely accepted: but ſanctification we obtayne by the gift of the holy Ghoſt, while we become newe man. and of both theſe graces there is an vnſeperable knot. But let vsus note that this holyneſſe is but begonne in vsus onelyonly, and that it doth dayly profite and go on: but that it ſhall not be perfect, vntill Chriſt ſhall appeare to the building vp of all thinges. For naughtilye and frowardly did the Celeſtines and Pelagians in time paſt abuſe this place, to exclude the grace of forgiueneſſe of ſinnes. For they did ſhyne a perfection in this world, which mought ſatiſfie the iudgemente of GOD, ſo that mercye ſhoulde be ſuperſtuous and more than needes. But Paule doeth not here teache what is fulfilled in this Worlde: but what the ende of our vocation i…, & what good things are brought vntounto vsus by Chriſt.
23 If you abide.) An exhortation to perſeuere, whereby hee admoniſheth that it ſhall be in vayne whatſoeuer grace hitherto hath bene beſtowed vponupon them, except they abide in the ſinceritie of the Goſpell. And ſo he ſignifieth that they are as yet but in their courſe, and hauehave not yet attained to the marke or goale. For euen then the ſtabilitie & firmeneſſe of their fayth was in hazarde among them by meanes of the ſubtle dealings of ye falſe Apoſtles. and liuely & conningly doth he paint forth vntounto them the certaintie of faith, when he biddeth the Coloſſians to bee grounded and firme in the ſame. For faith is not like ſuppoſing or thinking, which is ſhakē with diuers & ſundry motions: but it hath a firme ſtedfaſtneſſe and conſtancie, whiche reſiſteth and beateth back all the engines of the deuils. And therefore all the popiſh diuinitie will neuer giuegive no not ſo muche as a ſmall taſt of true fayth: which holdeth as a certain and approued rule, that we muſt always doubt as well of the preſent ſtate of grace, as that we ſhall perſeuere to the end. Afterward alſo hee noteth the relation which is betweene fayth and the Goſpell, where he ſayth that then the Coloſſians ſhall be firme in fayth, if they bee not made ſlip away from the hope of the Goſpell: that is to ſay which ſhineth vntounto vsus by meanes of the Goſpell. for where the Goſpell is, there is hope of eternall ſaluation. But let vsus beare in mynde that the ſumme of all is contayned in Chriſt. Therefore in this place he commaundeth to flie all doctrines whiche leade awaye from Chriſte, to the ende that the mindes of men may be occupied any where elſe. Which you hauehave heard. Becauſe the falſe Apoſtles alſo are accuſtomed proudly to boaſt the name of the Goſpell, who rent and teare Chriſt in peeces: (and this is a conning of Sathan often vſed, falſlye vnderunder the pretence of the Goſpell to trouble the conſciences, that the truth of the Goſpell may be confuſed): therfore by name doth Paule auouche that this Goſpel which the Coloſſians had heard, namely of Epaphras, is the naturall, true, and vndoubted Goſpel, left they ſhould open their cares to contrary doctrines. He addeth moreouer a confirmation, that it is the ſame that is preached ouer all the world. This is, I ſay, no vulgar or common confirmation, when they heare that they hauehave the whole vniuerſall Church ageeing with them: and that they follow not any other kinde of doctrine, than which the Apoſtles hauehave in like manner raught, and is eueryevery where receaued. Ridiculous iwis is the boaſting of the Papiſtes, in that with this argument or reaſon they impugne our doctrine, becauſe it is not allowed and ratified eueryevery where to be preached, (and) becauſe we hauehave fewe conſenting to it. For if they would burſte, they ſhall neuer take this from vsus, (namelye) that we at this daye deliuer no other thing than that was preached afortime by the Prophets and Apoſtles, and obediently receiued of the whole company of ſaints. Neither meant Paule that the Goſpell ſhould be approued by the conſent of all tymes: ſo that if it were reiected or refuſed, the authoritie thereof ſhould ſtagger or be readye to fall. But he rather reſpected or conſidered that commaundement of Chriſt, Mar. 16.15. Go ye, preache ye the Goſpell to eueryevery creature, which dependeth of ſo many prophecies of the Prophets, which did denounce that the kingdom of Chriſt ſhould be ſpread into al the world. What other thing than meant Paule by theſe words than that the Coloſſians were alſo watered with thoſe liuing Waters, which ſpringing from Ieruſalem, ſhoulde ſlowe ouer all the Worlde? We alſo, and that not in vayne, nor without notable fruite and comforte, doe boaſt that we hauehave the ſelfe and ſame Goſpell, whiche by the Edicte and commaundemente of the Lord was preached amongeſt all peoples, whiche was receaued of all Churches, in the profeſſion whereof hauehave liued and dyed all Godly perſons. Neyther is the conſent and agreement of the Churche, whiche indeede is worthye ſo noble a Title, a vulgate and baſe helpe to defende vsus agaynſt ſo many aſſaultes. And willingly doe we ſubſcribe vntounto Auguſtine, who with this argumēt principally doth confute the Donatiſtes, for that they bring a Goſpell vnhearde of and vnknowne vntounto all Churches, and truely it was deſeruinglye: for if it be a true Goſpell that is broughte in place, and the ſame not approued nor ratified by anye Churche, it followeth that vayne and falſe are ſo manye promiſes, wherewith is foretolde that the preaching of the Goſpell ſhoulde be caried into the whole world: and which affirme that the ſonnes of God ſhal be gathered out of all peoples and countreys. &c. But what doe the Papiſtes? They bidding the Prophets and Apoſtles farwell, and paſſing ouer the olde Church, will hauehave their defeating or falling away from the Goſpel be taken for the conſent of ye Catholike Church. what is like this? Therefore when we reaſon about the conſent of the Church, let vsus returne vntounto the Apoſtles and their preaching: as Paule here doeth. But leſt any take too ſtraightly the vniuerſall note [all]; Paule meaneth no other thing than that the Goſpell was preached here and there farre and wide. Of which I am made. He ſpeaketh alſo of his owne perſon, which was very needefull. for we muſt alwayes take heede, that wee doe not raſhlye thruſt in our ſelues into the office of teaching. Therefore doth he teſtifie that the office was inioyned him, that he might procure vntounto himſelfe righte and authoritie And ſurelye he doeth ſo ioyne his Apoſtleſhip with their faith that they cannot refuſe his doctrin, but by forſaking the Goſpell which they hauehave embraced.
24 Now reioyce I in ſufferinges for you, and I fulfill thoſe thinges that wante in the affections of Chriſte in my fleſhe, for his bodye whiche is the Church.
25 Wherof I am made a Miniſter, according to the diſpenſatiō of God, which is giuen me toward you, to fulfill the word of God.
26 A miſtery hidden from the beginning of tymes and generations, whiche nowe is reuealed vntounto his Saints.
27 VntoUnto whome God would make knowne what the riches of the glory of this miſterie in the Gentils is, whiche is, Chriſte in you, the hope of glorye.
26 Whome wee preache, warning eueryevery man, and teaching euerye manne in all wiſedome, that wee maye make ſtande eueryevery man perfecte in Chriſte Ieſus.
29 To which thing I alſo labour, ſtriuing according to his power, which worketh in me mightily.
24 Now reioyce.) Before hee challenged authority vntounto himſelfe by meanes of his calling: but nowe hee vſeth preuention, leſt the bandes and perſecutions which he ſuſtained for the Goſpell, ſhould miniſhe any thing of the honour of his Apoſtleſhip. for Sathan euen abuſeth theſe occaſions alſo, to make the ſeruauntes of God leſſe ſet by. Beſide that he enboldeneth them by his example, that they ſhould not be feared with perſecutions: and he commendeth and ſetteth out his zeale, that he may be of the more authoritie. Moreouer he doth with no baſe token make knowne his louelove toward them, whiles he affirmeth that he willingly abideth for their ſakes the afflictions which he ſuffceth. But ſome man will ſay, whereof ariſeth this ioy? Forſooth becauſe he did ſee fruite comming thereof. as if he ſhould ſay, The affliction for you is pleaſaunt vntounto me: becauſe I ſuffer it not in vayne. As in the firſt Epiſtle to the Theſſalonians, 3.6.7 he ſayth he reioyceth in all neceſſitie and affliction, for their fayth which he heard of, I fulfill thoſe thinges that are wanting: I take the copulatiue to be put for the cauſall. for he yieldeth a reaſon, why he is ioyous while he ſuffreth: viz. becauſe hee is a partner therein with Chriſt, and nothing can be wiſhed more bleſſed then this partnerſhip. And hee ſetteth downe a common conſolation to all the godly, that in all ſorrowes and troubles, and ſpecially if they abide any greefe for the Goſpell, they are partakers of the croſſe of Chriſt, yt they may enioye the fellowſhip of the bleſſed reſurrection. Moreouer hee doth affirme that ſo are fulfilled the things that are wanting in the afflictions of Chriſt. for as he ſpeaketh Ro. 8.29. whome God hath elected, thoſe alſo hath he predeſtinated, yt they might be made like faſhioned to yt Image of Chriſt: to th'end he might be ye firſt begotten among the brethren. Beſide that we know that the vnitie of the hedde and members is ſo great, that the name, of Chriſt, doeth ſomewhile comprehend the whole body. As in the firſt Epiſtle to the Corinthians. cap. 12. verſe. 12. for whereas hee in that place had ſpeeche concearning the Churche, in the ende he concludeth that the matter is in Chriſt as it is in a mans body. As therefore Chriſt hath once ſuffered in his owne perſon, ſo doeth he dayly ſuffer in his members: and by this meanes are fulfilled the paſſions and ſufferings, which the father by his decree & purpoſe hath alotted for his bodye [to ſuffer]. The ſeconde thinking hereof which ought to vpholde and comfort our harts in afflictions, [is] that it is ſo determined and appoynted by the prouidence of God, that wee beare a figure of Chriſt in bearing the croſſe and ſuffering affliction, and that the communicating, or partaking which we hauehave with him, might ſtretche out it ſelf to this poynt alſo. He addeth alſo the thyrd reaſon, namelye that his ſuffringes are fruiteful, & that not to a few only, but to the whole Church. Before he ſayd he ſuffred for the Coloſſians. nowe hee auoucheth more, viZ. that the profite thereof reacheth to the whole Church. Of which profite or fruite is ſayde Philippians cap. 1.12. What is more cleare than this expoſition, what is leſſe forced and more playne? That Paule therefore is ioyous in perſecution, becauſe he conſidereth as elſe where hee writeth, that the mortification of Chriſt is to be caryed aboute in our body, that his life may be made manifeſt in vsus. Alſo vntounto Timothie, If wee ſuffer with him: we ſhall alſo raigne with him: if we dye with him, we ſhall alſo liue with him: our ende than ſhall be happy and glorious. Secondly, that condition of ſtate is not to be refuſed which God hath ordained to his church that the members of Chriſt maye hauehave an agreeable likeneſſe and proportion with their head. Thirdly, that afflictions are willingly to be ſuffred, as being profitable vntounto all the Godlye, and which doe further the ſaluation of the Churche, by ſetting forth the doctrine of the Goſpell. But all theſe thinges ſette at naught and not regarded, the Papiſtes hauehave coyned a newe deuiſe, whereby they mighte proue their indulgences & pardons. They call Indulgences the forgiueneſſe of ſinnes whiche wee hauehave by the merites of Martyrs. For whereas they denye the forgiueneſſe of ſins to be free, but faine thē to be redeemed with ſatiſfactorie works: whereas (now) ſatiſfactions be not ſo many as they ſhould be, they call for helpe the blood of Martyrs, that it may auayle in the ſighte of GOD to purge and clenſe with Chriſtes blood. And this mixture they call the Treaſure of the Churche: the Kayes whereof afterwarde they committe to whome it liketh them. Neyther are they aſhamed to the mayntenaunce of ſo curſed a blaſphemie, to wreſt this preſent place, as though Paule ſhould here auouche his ſufferings to bee auaileable to purge and waſhe awaye the ſinnes of men. They vrge the worde, foreign, afflictions, as though Paul denied thoſe things which Chriſt hath ſuffred to be ſufficient to the redemption of men. But there is no man that ſeeth not, that Paule ſo ſpeaketh, becauſe by the afflictions of the godly the body of the Church muſte be brought to her perfection, while the members are made like faſhioned vntounto their heade. And I ſhould bee afraide to be ſuſpected to ſlaunder in rehearſinge ſuche monſtrous matters, were it not that their owne bookes bee witneſſes, that I charge them with nothinge falſelye. They vrge this alſo, that Paule ſayth hee ſuffereth for the Churches. It is a wonder, that none of the olde Fathers once thought vppon this ſharpe and ſubtill ſence or expoſition. For they all expound it as we doe, That the ſaints ſuffer for the Church, becauſe they confirm the faith of the Church. But the Papiſts gather thereof that the Saints are redeemers, becauſe they ſhed their blood to waſhe awaye ſinnes. But to the ende the readers maye throughly ſee their impudencie and ſhameleſneſſe: I graunt that as well the martyrs ſuffred for the church as Chriſt did, but after diuerſe wayes: which I had rather expreſſe by Auguſtines wordes than by myne owne. For thus he writeth in the 84. treatiſe vponupon Iohn, Although bretheren we die for the bretheren: yet no blood of a Martir is ſhedde for the remiſſion of ſinnes: which Chriſt hath done for vsus. neither hath hee in this pointe ſeete forth vntounto vsus, what wee ſhoulde followe, but for what we ſhould reioyce. Alſo in the fourth Booke to Bonifacius, As alone the Sonne of God was made the ſonne of man that hee might make vsus the ſonnes of God: ſo alſo hee alone tooke for vsus puniſhemente without faulte, that through him without deſerte wee mighte obtaine grace that was not our due. VntoUnto which ſayings, that of Leo the Biſhop of Rome is like, yt iuſt hauehave taken or receaued Crowns, but hauehave not geuen any: and of the fortitude of the faythfull are ſprong examples of pacience, and not giftes of righteouſnes. For why their deathes were ſingular, neyther doeth any man paye anothers debte with his ende. That this ſence is in Paules words, is eaſilye apparant by the text for he ioyneth by & by after, yt he ſuffreth according to ye diſpenſation cōmitted vntounto him. And we know that the miniſterie not of redeeming, but of edifieng the Church was committed vntounto him, and he doeth playnely by and by confeſſe the ſame. And that is it alſo that that he writeth to Timothie 2. Epiſtle and 2. Chap. verſe 10, that he abideth all thinges for the elects ſake, that they may obteine ſaluation which is in Chriſt Ieſus. And 2. Corinth. 1.4. that he ſuffereth all things willingly for their comforte and ſaluation. Let the godly readers than learn to hate and deteſt theſe prophane ſophiſters, who to the ende they maye ſmothe on a colour vppon their fayned deuyſes, doe ſo notorioulye corrupt the Scriptures and falſifie them.
25 Whereof I am made a Miniſter. Loe, in what reſpect hee ſuffereth for the Church: namely becauſe he is a miniſter, not to giuegive the price of redemption (as Auguſtine ſkilfully and godlily doth ſpeake it) but to preache. Furthermore otherwiſe doth he now call himſelfe a Miniſter of the Church, than he doeth 1. Cor 2.4. call himſelfe the Miniſter of God, and a little before [the miniſter] of the Goſpell. For the Apoſtles ſerue God and Chriſt to promote the glory of them both: they ſerue the Church for the ſaluation thereof, and miniſter the Goſpell it ſelfe. The reaſon of the Miniſterie therefore is diuerſe in thoſe kindes of ſpeakings: but the one of them cannot ſtand without the other. And he ſayth, toward you; that they may know that the charge thereof belongeth alſo vntounto him. To fulfill the word. Hee ioyneth the ende or finall cauſe of his miniſterie: that the word of God might be effectuous, which is done while it is obedientlye receaued. For this is the ſtrength of the Goſpell: that it may be the power of God into ſaluation to euerye one that beleeueth, Rom. 1.16. God therfore by his Apoſtles giueth vntounto his word force and effect. For although the preaching it ſelfe, whatſoeuer the happ… be, is the fulfilling of the word: yet the fruite at laſte doeth ſhew, that the ſeede was not caſte abroade in vaine.
26 A miſterie hidden. A commendation of the Goſpell, that it is a wonderfull ſecret of God. Not without cauſe doth Paule ſo often extoll the Goſpell with as great praiſes as he maye. for he ſawe it was to the Iewes a ſtombling blocke, to the Greekes foliſheneſſe 1 Cor. 1.…1. And we alſo at this daye doe ſee howe greatly it is hated of hypocrites, howe proudely it is di…piſed of the world. Paule therefore to the ende hee maye ouerthrowe ſo wrongfull and peruerſe iudgements, doth honourably extol the dignitie of the Goſpell, as often as occaſion ſuffereth him, and to that purpoſe he vſeth diuers arguments according to the circumſtaunce of the place. here he calleth it an high or loftie ſecret which was vnknown from times and generations: that is to ſay from the beginning of the world by ſo many circuites & turns of ages. And that he ſpeaketh of the Goſpel appeareth. Ro. 16.25. Ephe. 3.9. and ſuch like places. But the reaſon why it is ſo called, is demaunded. Some iudge, becauſe Paule toucheth by name the calling of the Gentils, that this is the only reaſon why it is ſo called. for that the Lord, as it were vnhoped for, hath poured out his grace vppon the Gentils, whome hee ſeemed to hauehave depriued for euer of the fellowſhip and partaking of eternall life. But to him that looketh nighly vponupon al thinges, it ſhal appeare that this is a third reaſon, and not the only reaſon: as touching this preſent place, and that other to the Romanes, which I hauehave cited. For the firſt reaſon is, that whereas God had gouerned his Church before the comming of Chriſt, vnderunder obſcure and darke coueringes, as well of wordes as of ceremonies, he ſodaynly ſhineth out with great cleareneſſe by the doctrine of the Goſpell. The ſeconde is, that whereas before, nothing was ſeene but outwarde figures, Chriſt was exhibited bringing with him the full truth, vnderunder whiche he was hidden. The third is that which I ſpake of, that all the whole Worlde which hitherto was eſtraunged from God, ſhould be called into the hope of ſaluation, and vntounto all ſhould be offred like inheritaunce of eternall life. The attentiue conſideration of theſe thinges ſhall conſtrayne vsus to honour and reuerence this miſterie which Paule preacheth: although it be contemptuouſly regarded of the world, or elſe laughed at. Which now is reueled. Leaſt that any man ſhould draw this worde Miſterie, to anye other meaning, as though he ſpake as yet of a thing hidden in a corner, or vnknown, he now at laſt addeth that it was publiſhed, to the end it ſhoulde be knowne to men. That therefore whiche by the nature thereof was a ſecret, was by the will of God made open and manifeſt. Wherefore there is no cauſe that the obſcuritie or darkeneſſe thereof ſhould feare vsus, ſeing God hath reueled it. He addeth, to the Saints, becauſe the arme of Lord is not reuealed vntounto all, that they may vnderſtand his counſayle.
27 VntoUnto whom God would. Here he brideleth the boldneſſe of men, that they ſuffer not themſelues to be more wiſe or elſe to ſearche after more than they ought: but that they learn to be content with this one thing, viZ. ſo it pleaſed God. For the will of GOD ought to be ynough, and ynough vntounto vsus a cauſe ſuffici…nt. yet this is principally ſpoken to commende the grace of God: becauſe Paule meaneth, that men in no wiſe did miniſter cauſe vntounto God that they ſhould be partakers of this ſecrete, while he teacheth that of his own accord he was moued herevnto, and becauſe he would. For it is a common thing in Paule, to ſette the good pleaſure of God oppoſite and agaynſte all the merites and outwarde cauſes of men. What the riches are. Wee muſt alwayes marke how highly he ſpeaketh aboute extolling the dignitie of the Goſpell. for he knewe the vnthankfulneſſe of men to be ſuch, that they would for all this ſecurelye contemne, or at the leaſt ſet little by, this ineſtimable treaſure and farre paſſing grace of God. And therefore not being content with the worde Myſtery, he addeth glory, and the ſame not ſmall or common. for what was more wonderfull, than that the Gentils, who ſo many yeres were drowned in death, that they might ſeeme almoſt paſt hope, ſodaynlye ſhoulde be reckoned among the children of God, and receaue the inheritaunce of ſaluation? Wh…ch is Chriſt in you, That whiche in generalitie hee had ſayde of the Gentils, hee now applieth euen to the Coloſſians, that they may in themſelues acknowledge more effectuouſlye, and embrace with the greate reuerence the grace of God. He ſayth than, Which is Chriſt; whereby he meaneth that all that ſecrete is contayned in Chriſte: and that all the riches of the heauenly wiſedome are obtayned when wee hauehave Chriſte: as more playnly he will a while after affirme. He addeth, In you: becauſe now they poſſeſſe Chriſt, from whome a late they were ſo eſtraunged as nothing could be more. Laſtly hee calleth Chriſt the hope of glory: that they may know that they wante nothing to full and perfect bleſſedneſſe after that they hauehave obtayned Chriſt. And this a wonderfull worke of GOD, that in earthen and frayle veſſels, ſhoulde abide the hope of heauenl… glory.
28 Whome we preache.) In this place doth hee ſet ouer and apply to his preaching, whatſoeuer afore hee hath vttered touching the wonderfull and honourable ſecrete of God: and ſo he expoundeth that which already hee had touched as concearning the diſpenſation committed vntounto him. For this is his purpoſe that he may ſet forth and garniſhe his Apoſtleſhip, & that he may procure authoritie to his doctrine. For after that he had highly extolled ye Goſpell, now he addeth, that that which he preacheth is a diuine ſecrete. But not without cauſe did he of late put in, that Chriſt is the ſumme of that ſecrete: to the ende they maye know that nothing can be more fully and perfectly taught than Chriſt. The wordes which follow, hauehave alſo great waight. Hee maketh himſelfe a teacher of all men: whereby he meaneth that none excell ſo highly in wiſedome, that they ought to exempte themſelues from taking him to bee their mayſter: as if hee ſhoulde ſaye, The Lorde hath appoynted me in a high place a publique Preacher of his ſecrete, that all the worlde without exception might learne of me.
In all wiſedome, is as much as if he ſhould vphold his doctrin to be ſuch, as might bring a man to firme and perfect wiſdome, and ſuch as ſhould want nothing. And that is it which by and by he addeth, whoſo…uer they be that ſhew thēſelues true diſciples, they ſhall be made perfect. Loke the 2. cha. to the Cor. 1. Epiſt. And what can we require that is better than this, that hee yeeldeth vntounto vsus very high perfection. He repeateth, In Chriſt, againe, that they ſhoulde hauehave no will to knowe any thing ſauing Chriſt alone. Out of this place alſo maye wee gather a definition of true wiſedome: namelye as by whiche wee are made to ſtande perfect in the ſight of God: and that in Chriſt, and not elſe where.
27 To which thing.) With two ſentences he augmenteth the glory of his Apoſtleſhip, and his doctrine. Firſte hee maketh mention of his earneſt mynde: whiche is a token of difficultye. For ſuch thinkes for the moſt parte are moſt excellent which are moſt hard & vneaſie [to be atchieued]. The other is more firme, viz. in that he reckeneth the power of God, to ſhine forth in his miniſterie But he ſpeaketh not of the ſucceſſe of his preaching only, (although therein alſo appeareth the bleſſing of God) but alſo of the efficacie of the holy Ghoſt, in which God didde ſhew himſelfe euidently. For iuſtly doth hee aſcribe his indeauoures and laboures, when as he ſurmounted the meaſure [or abilitie] of man, vntounto the power of God, which he affirmeth to be ſeene to worke mightily in this behalfe.