Expositions Upon Divers Parts of Scripture, Part 6
THE HISTORIE OF the Goſpell.
WE will expound (by the helpe of God) the Hiſtorie of the Goſpell.
This Hiſtorie containeth the deedes and ſayings of Chriſt, God and man: which things, if any other, are moſt worthy to be knowne of all Chriſtians.
1 As being, in the narration, which was to be ſet downe of our bleſſed Sauiour.
2 Where alſo are the maine ſentences of wholſome doctrine.
3 And which are a moſt cleare commentary of the Law and the Prophets.
4 Whence the Apoſtles hauehave drawn. 5 And the church doth drink vntounto ſaluation.
Learned diſputations before an vnlearned multitude we omit.
Only we wil draw one threed out of all foure Euangeliſts, not neglecting to our power, the deſcription of times and places, after a rude manner.
And that we may finiſh this our taske (all introductions ſet aſide) we are to know, the inſcriptions, and the treatiſes.
The inſcriptions are generall, or particular.
The generall is of all the books together, in
Greeke.
Latine, whence alſo in Engliſh.
In Greeke, Tes kaines diathekes apanta, that is, all of the new Testament.
In Latine, Novum Ieſu Christi testamentum, that is, the new Testament of Ieſus Christ.
The Greeke inſcription hath the kinde of that which is written, and the perfection.
The kinde of that which is written, is expreſſed in this word, Testament. This is ſet out by an adiunct or propertie, new.
A teſtament is taken, 1 properly, for the laſt wil of a man. 2 Improperly, for a couenant, or league, or articles of agreement betweene parties.
And this teſtament ſometimes, is
vnwritten, before the ſcriptures were penned.
written.
In this place the written teſtament is vnderſtood, which containeth (as it were) the laſt will of Chriſt, written down, and the articles of agreement betweene Chriſt & men touching ſaluation.
Wherefore let vsus know that our labour in the teſtament, is to be beſtowed in reading, and hearing of theſe articles. 2 We are to take care, that we may keepe the conditions. 3 Nothing can be added, but of ſuch as will forge and falſifie writings.
But it is alſo ſaid to be new.
The couenant of God, hath been either
touching ſaluation.
not touching ſaluation.
Gods couenaunt touching ſaluation was double, 1 of works, with Angels, and Adam before the fall. 2 Of faith, and it is with man alone, ſince the fall.
Sometimes the couenant of works is propounded after the fall, that it might conuince of ſinne, and prepare to the other couenant, which is of faith.
And this couenant of faith, is concerning men to be ſaued by faith on Chriſt.
This league in ſubſtance is truly one and the ſame, and hath alwayes beene and ſhall be: as being for Chriſt his ſake, vntounto the ſame ſaluation.
Notwithſtanding in diuers reſpects it is diſtinguiſhed into, the
old.
new.
The old was by Moſes, with the people of the Iewes, vntill the reſurrection of Chriſt, placed in ceremonies, which was to die, and now truly is dead: and is called old by reaſon of time and vanity, becauſe that for oldnes it is vaniſhed away.
The new is by Chriſt, with the Chriſtian people, alwaies to endure and new, clearely publiſhed by Chriſt, alwayes the ſame, wherein more men are renued: hence is it called new.
Many truly were ſaued by this, before the comming of Chriſt, yet notwithſtanding becauſe this couenant was not clearely propounded, it was not then called new.
Wherefore this teſtament in that regard is ſaid to be new, for that it containeth thoſe bookes which doe publiſh this teſtament, & that in this maner, to wit more cleerely, &c.
1 Let vsus remember that this teſtament is touching ſaluation: 2 And that our owne ſaluation.
3 To be laid hold on by faith. 4 And let our ſelues procure that it may be new in renuing of vsus.
The perfection is noted in the word all. Whereby is declared,
1 That eueryevery one of theſe bookes is appertaining to the couenant.
So that the Papiſts are malicious, who exclaime that certaine bookes are by our men cut off from the Canon. For what if Luther doubted of one or two?
2 That no other booke vnderunder any colour is to be thruſt vponupon the Church, otherwiſe then Stapleton thinketh, De libris pastoris.
The inſcription which is commonly vſed in Latine, containeth beſides the kinde of the thing written, the perſon alſo of Ieſus Christ, who is the ſtorehouſe of ſaluation.
The particular inſcription is of eueryevery booke ſeuerally, & namely of the Euangeliſts.
And it is in thoſe foure, vniforme, contayning of that which is written, the
kinde…
pen-man.
The kinde of the writing is from the ſubiect matter, a Gospell, not that, the other books of the Epiſtles, and of the duplicate page duplicate page old teſtament hauehave not the Goſpell, but the name remained in theſe, becauſe that after the old teſtament, theſe contained the Goſpell more clearely reuealed, & becauſe they went before the Epiſtles.
This word Gospell doth declare glad tydings, ſuch as eſpecially this touching ſaluation, is,
1 Of neceſſitie this Goſpell muſt be had from without our ſelues.
2 We are to reioyce heerein before other things.
By vſe the Greeke name is made alſo Latine.
In Engliſh Gospell, as it were, Godspell the word of God, or Ghoſtspell the word of the ſpirit, by way of excellencie. The word for the ſpirit, that is, the ſoule.
The pen-men are foure, Matthew, Mark, Luke, Iohn.
And they were onelyonly pen-men as the particle, according, doth declare. The ſpirit ſuggeſted, they receaued: neuertheleſſe Mark was helped by Peter, and Luke by Paul.
Why foure, why two of the Apoſtles, and two of the ſeauenty, why in this order we omit to enquire.
Whom to vnderſtand, it will be profitable to remember.
1 That they doe not after the ſame manner cite teſtimonies out of the olde teſtament: for ſometimes they fetch them from the Hebrew, ſometimes from the Septuagint tranſlation, ſometimes they are caried with the free iudgement of the ſpirit.
2 That they follow rather the ſummes of doctrine, then the accurate obſeruation of times.
3 That they doe not diſagree, howſoeuer ſome things may ſeeme to iarre.
4 That they put the Hebrew tongue for the Syriake.
5 They are inſpired of God.
6 They hauehave a generall and perpetuall doctrine.
Matthew (who was before a publican) wrote firſt of all the eight yeere after the aſcention of Chriſt, and that (as ſome thinke) in the Hebrew tongue. Him Iohn tranſlated into Greeke, through the procurement of ſome. Marke wrote two yeeres after Matthew, being taught by Peter, and firſt of all (as ſome ſay) in the Latine tongue.
Luke inſtructed by Paule, wrote the fifteenth yeere after the aſcention of Chriſt. At length Iohn the thirty two yeeres after Chriſt. He ſurviewed the other three, approued them, and writ downe againſt the heretiques, certaine things which were left out.
1 Why ſhould we not therefore learne out of theſe? ſeeing the Lord would hauehave ſuch, and ſo excellent Authors to pen theſe things, would he not hauehave al to read & know thē?
2 And ſeeing theſe writings are inſpired by God, let vsus reade and heare them with the direction of the ſpirit.
3 Neither let vsus euer think that this doctrine, confirmed with ſo many witneſſes, is to be doubted of. 4 And not with Ridly, Cromwell, Luther, to be conned by hart.
Luk, 1, Chap: from the 1, ver. to the 5.
Hitherto hauehave beene the inſcriptions: now follow the treatiſes to be compiled into one narration.
Wherein are the praeface, and the narration.
The praeface is in the 1 of Luk, 1, 2, 3, 4, verſe, which containeth three things, the perſon, the thing, the cauſes.
The perſon is
of the writer, Luke.
vntounto whom is written, the most noble Theophilus.
The thing, is the orderly writing of thoſe things, whereof we are fully perſwaded.
The cauſes are,
impulſiue.
finall.
The impulſiue cauſes are from compariſon of equals, or of leſſe, and they are three.
The firſt, it is as meete that I ſhould as others, and peraduenture more.
The ſecond, if they hauehave written being moued of themſelues, why ſhould not I eſpecially write, being ſtirred vp by the ſpirit of God?
The third, I hauehave knowne all things as certainly, & peraduenture more certainly then they: For they hauehave deliuered them vntounto me, which from the beginning ſaw them their ſelues, and were Ministers of the word, and I hauehave ſearched out perfectly all things from the beginning.
The final cauſe is, that Theophilus might know the truth of thoſe ſpeeches which he had heard.
The party writing is Luke, by profeſſion a Phiſition, in regard of Country one of Antiochia, one (as Epiphanius ſaith) of the 70 Diſciples. Luk, 10, 1. This man is made an Euangeliſt, the 10 Apoſtles being paſſed by.
Vnderſtand that God is tied to no man, and that he calleth whom ſo euer he willeth, to what function ſo euer it pleaſeth him. Thus he made Paul that had beene a perſecutor, to become an Apoſtle, and alſo Peter who was a fiſherman.
So that, 1 Wee ought to diſtruſt nothing which ſhall pleaſe the Lord, 2 Neither let vsus indeede aſcribe any thing to ſecondarie cauſes, but all vntounto God. 3 Wee ought ſo much the more to beleeue, becauſe wee ſee the power of God to ſhew it ſelfe in moſt contemptible things.
Que. But why doth Luke alone take paines in wryting of a praeface?
Aun. Not that his writings were not authenticall, but for that being inſtructed in Rethorique, he doth thus purchaſe fauour and attention (whence he is thought to hauehave written the beſt Greeke:) as alſo that hee might ſatisfie the Church, requiring a reaſon of his fact, and might procure greateſt authority.
Wherfore vſe of humane learning, conſiſting in tongues and Arts, is not at all altogether to be reiected, whiles it may ſerue to edefie the Church.
2 And godly men vndertake nothing wherof they hauehave not warrantable inducements. 3 We are alſo to take care that our doctrine may be moſt acceptable in the eyes of the world.
The perſon vntounto whom is written is Theophilus. Some thinke this name to be appellatiue, others proper: looke Baronius. 533.
He is most noble, that is, according to the Greeke, placed in authority.
1 Princes are not excluded from the Kingdome of heauen.
2 The godly honour the chiefe men in the Church.
3 Chriſtians doe ſpeake courteouſly and ciuilly, neither doth that hinder which is in Iob, 32, 22.
Que. But why writ Luke vntounto this man?
Aun. Not onelyonly for priuate conſideration, (for peraduenture he had beene before inſtructed of Luke) but alſo for the good of the Church. For if a man in great place & authority ſhal hauehave once receaued the word, others alſo will receaue the ſame.
4 Wherefore wee ought eſpecially labour to bring all thoſe vntounto Chriſt, which are in any high place, not onelyonly for themſelues, but for the Church, that others may be conuerted vntounto the faith, and confirmed in the ſame.
5 Godly men muſt be holily wiſe.
6 Neither doth this booke any thing more containe particular doctrine, becauſe of this compellation or dedication, then the Epiſtles of Paule.
The thing it ſelfe followeth, which is the writing of an orderly diſpoſed narration, &c, as was ſhewed before.
Wherein are the
manner, orderly dispoſed, &c.
matter, thoſe things whereof wee are fully perſwaded.
The manner containeth 3 things: narration, order, writing.
A narration is a plaine propounding, and ſetting forth of the thing as it is in it ſelfe, without any externall gloſing.
So as the Euangeliſts ought to propound nothing which is not receaued: and no colouring is either to be ſet vponupon it, or to be expected.
The order, from point to point: with reſpect had of the time, that the truth might be more manifeſted, and the memorie helped.
So likewiſe let vsus alſo endeuour, to keepe in memorie, ſayings, and writings.
Writing is a ſetting downe, in bookes or monuments.
So as we ought to receaue nothing which is vnwritten.
The matter followeth, thoſe things whereof wee are fully perſwaded. He meaneth the deedes and ſayings of Chriſt. Wherefore let vsus heare of Chriſt.
Theſe are ſaid to be fully perſwaded of: the perſons in whom, we.
The word in the Greeke which ſignifieth to be fully perſwaded of, is a metaphore borowed from ſhips, which are caried with full ſaile, and it ſignifieth a moſt certaine perſwaſion of the truth, ſo as nothing can make vsus to recoile from it, no not death, or any thing elſe.
This perſwaſion is proper to faith, neceſſarily required in eueryevery one of vsus.
The perſons, we, to wit the Diſciples and Apoſtles that were called, none other. Wherefore the Goſpel was in the world: neither was it beleeued of all.
Let vsus not therefore much diſquiet our ſelues, if now alſo all doe not beleeue the Goſpell.
And ſeeing that Luke doth bring in the called alone, to beare witnes for the truth of this doctrine, let vsus know that not what the world, but what the called doe, is to be regarded.
The cauſes follow, and firſt the impulſiue.
The firſt, as was reheaſed before.
Theſe men were, many. Cerinthus, Merinthus, as Epiphan: ſaith. 186.
Apelles, Baſilides, and others, vnderunder the names of Thomas, Matthew, as Ambr: witneſſeth, alſo vnderunder the names of Iames, and Nichodemus. Peraduenture he meaneth others, which had written before him, men inſpired of God: but theſe were not many, they were onelyonly two.
The force of the reaſon is: that wee ought to be as diligent for the true doctrine, as others are for that which is falſe.
We gather therefore that diuers forged, Apocriphall, and ſuch like writings ſhould be in the Church. So as there is required very great iudgement in reading.
Wherefore let vsus not be diſmayed with Popiſh writings, but let vsus try all things, and keepe that which is good.
2 That eueryevery man is according to his place, to encounter with falſe teachers.
And theſe onelyonly hauehave taken in hand, not finiſhed: but I will (ſaith Luke) goe thorough withall.
The ſecond reaſon: they did it of their owne heads, but I doe it by the inſtigation of the holy Ghoſt.
Obſerue that wicked men doe intrude themſelues into matters without a calling: that godly men vndertake duties, God onelyonly mouing them.
Que. But it may be demaunded, how I ſhal know that I am ſtirred vp of God to doe any thing.
Aun. By obſeruing theſe things. 1 That the worke be honeſt. 2 That you be furniſhed with gifts neceſlatie for the diſcharge of it. 3 That mouing authority concurre, God within vsus, the Church or the common-wealth, or the family without vsus. 4 That you ſeeke to obay God, and to doe good vntounto others.
The third reaſon is in the verſe, 2, 3. Ʋerſe, 2. and 3.I know all things moſt perfectly, wherein he ſheweth the worke of others towards him, and his owne induſtrie towards the thing it ſelfe.
The worke of others is, as they hauehave deliuered them vntounto vsus, which from the beginning, &c. by whom is meant the Apoſtles. For theſe were they which ſaw them their ſelues, and were Ministers of the word.
Where is contained a deſcription, 1 of perſons; which are ſuch, as ſaw; or were Ministers of the word. 2 Of action, hauehave deliuered.
By the word, ſome vnderſtand Chriſt not vnſitly: but Luke doth not vſe to ſpeake ſo. I thinke therefore that the preaching of the Goſpell is meant: looke Piſcator vponupon this place.
I gather, 1 That the word of God is knowne to no body from himſelfe.
2 That the word of God is moſt excellent, where-vntounto the Apoſtles hauehave ſerued as Miniſters: ſo as none ought to contemne the baſe function of the miniſterie.
3 That thoſe which ſaw, and were miniſters of the word, miniſtred vntounto the word, and not vntounto themſelues.
The action is, hauehave deliuered: that is, hauehave related by word of mouth.
Is there place then to be giuen vntounto traditions? yes ſurely to written traditions, but not to vnwritten: excepting only ſuch as appertaine to decent and comely order, and not to godlines.
Obſerue. 1 That thoſe which ſaw, had not forgotten the word.
2 That they rehearſed to others thoſe things which they knew themſelues.
Hitherto concerning the worke of others towards him: now followeth his owne endeuour, hee had ſearched out all things perfectly from the beginning. The act, he had ſearched out. The obiect, all things, &c.
He ſearched out, not only ſought after, as namely who had learned and vnderſtoode them.
Obſeru: 1 That Luke followed after holy men. 2 He looked for fruit by conuerſing with them, and ſeeketh after all things that appertaine vntounto Chriſt, from them that vnderſtoode them.
3 He doth not giuegive ouer before he hath attained.
4 He getteth that which he ſeeketh. Our trauaile is neuer in vaine.
Perfectly. 1 As that nothing was wanting. 2 Hee will not ſlightly know theſe things but thoroughly: for number to hauehave all, and to make vſe of. This muſt be our ſtudie, neither is it blamed, if it be not moſt fruitfull. It muſt be moſt diligent, for inſtruction and vſe, to enforme others.
All things, they be the ſpeeches and deeds of Chriſt, howbeit not all, but ſuch as were neceſſary vntounto ſaluation: for the world could not containe the bookes that ſhould be written of all.
Vnderſtand therefore that wholſome thinges are to be ſought out.
2 And that learned men know more themſelues, then is needefull they ſhould teach others. 3 That onelyonly the ſaluation of the hearers is to be aymed at.
Alſo he ſearched out theſe things from the beginning, which reſpecteth the order, namely from the firſt miniſterie of Iohn. And he went thorough vntounto the end. Thus alſo we muſt doe.
Hitherto were the impulſiue cauſes: Ʋerſe, 4 now followeth the finall, that thou mightest acknowledge, &c.
Wherein are certaine propoſitions.
1 Theophilus was inſtructed in the word.
2 Yet the acknowledging of the truth is neceſſarie.
3 Theophilus did not at the firſt acknowledge the truth of thoſe things whereof he had heard.
4 Luke wrote the Goſpell, that Theophilus might acknowledge the truth.
The doctrine and vſe is manifold.
Obſerue out of the firſt propoſition. 1 What catechiſing or inſtructing is.
2 That it ought to goe before.
3 That Catechiſing and a larger maner of expounding, and applying the word of God, are for ſubſtance all one. OnelyOnly after Catechiſing a more accurate and large expoſition is neceſſary.
4 That Theophilus, a man of ripe yeeres was catechiſed, and ſtoode in neede thereof: ſo as we ought not to ſcorne it. That it is alſo neceſſary. And ſeeing we are inſtructed from our youth, there is good reaſon why we ought to be more learned.
But how if we hauehave cauſe to examine our ſelues, & ſearch whether we hauehave no neede of Catechiſing?
5 That Theophilus, a moſt excellent man for place and ofspring, gaue his minde vntounto catechiſing, and that he ſpared ſo much time from his owne buſines to beſtow on this.
Obſerue out of the ſecond propoſition. 1 What is that which is tranſlated certaintie, namely, that truth whereof a man is perſwaded.
Whereon who ſo euer reſteth, he ſhall neuer fall, nor miſcarie.
Of ſuch is the word of God in it ſelfe. Wherfore fearefull is the ſpeech of one, calling the Hiſtorie of Chriſt a fable.
And he that groundeth vpō the word of god cannot erre.
2 That ſuch truth is to be acknowledged.
Now acknowledgement hath, 1 More full vnderſtanding. 2 Diſtinction. 3 Profeſſion.
Out of the third propoſition, after the proofe of it, ſearch whether in the world there is not alwayes the ſame ſlacknes in the hearers of the word: which wee ſhall vnderſtand by the cauſes of it: which are, 1 The excellencie of the doctrine it ſelfe, going beyond our capacitie, which euen not Adam knew in paradiſe. 2 The deprauation of our nature. 3 The ſpiritual aduerſaries. 4 The ſlender vſing of meanes. 5 The contempt of the doctrine it ſelfe.
Que. But whence may wee be able to iudge of our acknowledging?
Aun. Out of the former.
Theophilus being learned, yet did not he ſufficiently vnderſtand.
1 Much leſſe did the vnlearned.
2 Obſerue that ignorance if it will amend it ſelfe, and goe on to acknowledgement, doth not condemne.
Luke doth not forſake rude Theophilus.
Out of the fourth propoſition obſerue. 1 That to acknowledge the truth, meanes are requiſite. 2 That the care of the Miniſters muſt be, that the hearers may hauehave the certaintie.
But why? Aun. Not onelyonly for the ſolid comfort of the hearers, but vnleſſe the certainty be acknowledged, the godly ſhal halt in their duties. For they ſhal not ſo put their affiance in God as they ought.
3 That writing is ſufficient to perſwade touching the certainty, and therefore miracles are not to be expected.
4 If once writing ſufficed, ought not much more, ſo often reading and preaching eſtabliſh our faith?
Iohn, 1, Chap: from the 1, ver: to the 15.
Hitherto hath beene the praeface: the narration followeth, in the reſt of the whole body of the Goſpels.
And it is
ſummarie, of the whole Goſpell.
particular and diſtinct of eueryevery ſeuerall branch.
The ſummarie narration is contained in the firſt Chapter of Iohn, from the beginning of the firſt ver: to the end of the 14.
And it is concerning our Sauiour Chriſt, God & man, and that either in himſelfe, or in the miniſterie of Iohn the Baptiſt, both which (the order ſcarſely obſerued) are heere contained.
Now the ſum of the 14 verſes, is a deſcription of Chriſt, God and man. Whereof are two parts: the former touching his deitie, the latter touching his humanity.
That which is touching his deitie, is from the firſt verſe to the end of the 13. Wherein he auoucheth that Chriſt is God, ſhewing it himſelf, as alſo confirming it by teſtimonie.
He ſheweth it in the ver: 1, 2, 3, 4, 5, 9, 10, 11, 12, 13.
In the doctrine touching Chriſt his deitie, two things are to be conſidered, his
eſſence.
perſon.
His eſſence in the ve: beginning & ending, 1, 2, 3, 4, 5, 9, 10.
And heere are comprehended, his eternitie, the name, and appellation of God, his effects.
The perſon is noted in theſe words, was with God.
His eternitie is propounded in the firſt verſe, repeated in the ſecond.
Seeing the Church by way of teaching vſeth the words of eſſence and perſon (although they be not found in the ſcripture) we are to expound the ſame.
The eſſence is, that whereby the deity hath his being, and it is common.
The perſon is, that whereby the deity is diſtinguiſhed, & it is proper.
There is only one eſſence, but a three fold perſon, the Father, the Sonne, the holy Ghoſt.
This is therefore the drift of Iohn, namely to ſhew that Chriſt is both God, and alſo a diſtinct perſon.
This is the ſumme, now let vsus conſider the words of the text.
Ʋerſe, 1 In the firſt verſe are contained three propoſitions.
In the beginning was the word, this is the firſt propoſition, for the deitie of Chriſt, proued from his eternitie, the moſt plaine and naturall diſpoſition whereof is thus. The word was in the beginning.
And heere may be conſidered, the
ſubiect, the word.
attribute, was in the beginning.
The Greeke word which is tranſlated Word, ſignifieth either reaſon, or ſpeech. Tertullian in this place doth tranſlate it reaſon.
But we will not innouate any thing. The Engliſh tranſlation hath it, word, it had beene better ſpeech, but that vſe hath ſo preuailed. For a word is but one, ſpeech doth conſiſt of many, which reſpect is agreeable to Chriſt.
All doe agree that by the vvord is meant, Chriſt, namely he of whom all we, and the new teſtament doe ſo clearely preach: but all doe not agree in the ſame motion or reaſon of it.
We omit nice and crabbed queſtions, onelyonly we wil endeuour to doe good.
This word may be taken, 1 paſſiuely, touching whom the word is. 2 Actiuely, who is the word and the ſpeaker.
I ſuppoſe that both wayes, it may rightly be vnderſtood in this place. For the whole ſpeech of the ſcriptures is concerning Chriſt, Iohn, 1, 45. Luk, 24, 25, 27, ver.
Actiuely, by a metaphor, who hath diſcloſed the counſell of God the Father touching our ſaluation, Iohn, 1, 18. Heb: 1, 1, Iohn, 4, 25. Math. 17, 5.
I am not ignorant what the Fathers ſay, concerning ſpeech vttered by mouth, and conceaued in the mind.
Theſe things which are ſpoken of Chriſt, are to be vnderſtood, all others excluded.
Vſe.
Seeing that all ſpeech in the ſcripture is touching Chriſt, let vsus ſeeke him in our reading and hearing.
2 And ſeeing he ſpeaketh of the counſell of God, let vsus heare him.
3 It is a great matter to beare the name of a Preacher, deliuering this word.
Obſerue the excellencie of the word.
Hitherto hath beene the ſubiect, now followeth the attribute, was in the beginning.
Beginning heere is meant in regard of time, when things began to be: wherefore in the 1 of Iohn, 1, Chap: 1, ver: it is ſaid from the beginning.
Que. Began he therefore then to be, as ſome heretiques thought?
Aun. No: for the affirming of the preſent, doth not denie the time paſt: but Iohn would hauehave it thus vnderſtood, when things began, then this word appeared, as 1, Gen. and the 3. Gen: 15, after the fall, not when he was firſt brought forth into the world.
The word is from eternity, but as ſoone as time is, he appeareth.
That wee might alwayes ſet before our eyes the vvord. And ſeeke him.
Neither iudge of things euer according to outward appearance.
Was, that is, ſubſiſted in the preterperfect tenſe, declaring his eternitie; hee is God from himſelfe, a perſon from the Father, by an vnvtterable manner of begetting. Math. 3, 17. Luk, 3, 22.
And this word was, declareth him to hauehave beene God before all worlds.
EueryEvery eternall thing is God. The heathen & heretiques are condemned, and all the Iewes, which denie the eternitie of Chriſt.
2 Learne alſo the certaintie of the ſaluation of the elect, which is grounded vponupon the eternall word.
3 Alſo that our happines ſhall with him endure for euer.
And the word was with God, this is the ſecond propoſition, for the perſonalitie (that we may ſo ſpeake) of the word. Wherein are to be conſidered the particle (and) and the ſentence.
The particle (and,) declareth that it is not ſufficient to beleeue the vvord to be God, but alſo a diſtinct perſon.
The ſentence will be cleare, after theſe words are opened, with God.
God is taken
eſſentially, often for the whole Trinitie.
perſonally, for the father, as in this place, ſo alſo Iohn, 17, 3.
With whom to be, ſheweth that the father and the ſonne hauehave each their being. Now this cannot be but in equall & diſtinct perſons. The Father therefore is one, the Sonne is another: ſee the 3 of Math: 16, 17. Math: 28, 19.
This diſtinction is onelyonly by an incommunicable propertie, the father begetteth, the ſonne is begotten.
In theſe things let vsus be wiſe according to the ſcriptures, in our
iudgement.
ſpeeches.
Equality is by which the vvord is in eſſence, diuine attributes, and works equall.
But it may be obiected: the Father is greater then the Sonne.
Aun. In regard of humaine nature, not otherwiſe.
Vſe.
Let vsus remember that God is ſo to be worſhipped, as the miſterie of the Trinity requireth, otherwiſe wee ſhall not worſhip him.
2 That there is the ſame nature, will, &c. of the vvord, with the Father. So as being perſwaded of the good pleaſure of Chriſt concerning our ſaluation, we cannot doubt of the Fathers.
3 Hence an aunſwer may be returned to ſuch as demaund, what was before the world.
The third propoſition, and that word was God.
Word, as before, alſo the verbe was. God in this place is not put perſonally but eſſentially, as it is vſed vponupon eueryevery of the three perſons: otherwiſe the ſame ſhould be affirmed of the ſame, the word is the word.
Expreſly therefore the word is called God, neither is it ſo called onelyonly, but alſo is ſo indeede. Many teſtimonies may be heere heaped vp.
Vſe.
1 Though the word be God, yet is there but one God.
Que. How can it be that 3 ſhould be called God, and there be onelyonly one.
Aun. Very well: by reaſon of the indiuiſiblenes of eſſence. It is alſo a moſt profound miſterie, where-into we are not to diue.
2 The cauill of Arrius is excluded, calling Chriſt a made God. He was God from himſelfe before all times.
3 The word of Chriſt, and concerning Chriſt, is diuine.
Heere-vntounto we are moſt diligently to attend.
4 Euen to the word, ſeeing he is God, prayers are due, otherwiſe then the Papiſts falſely ſay we doe denie.
Thus hath beene the propoſition in the deitie and perſon of the word, the repetition followeth in the 2, verſe. Verſe, 2
1 Whence let vsus vnderſtand, that in teaching place is to be giuen to repetitions.
2 And that the article of that doctrine is not learned altogether, and at once.
3 And theſe words in the beginning, are to be repeated by a certaine property of ſpeech, called Apo koinou.
Hitherto hath beene the ſetting downe of the doctrine: the confirmation of the diuine eſſence of the word followeth.
And it is, from
effects, verſe, 3, 4, 5.
teſtimonie, in the reſt.
The effects are all things exiſting, which ſeeing they had their firſt being from God, and now are ſaid to hauehave beene by the Word they proue the Word to be God.
That the Word created all things, the Euangeliſt ſheweth by a diſtribution. For all things that are, are either voyd of life, liuing creatures, endued with a reaſonable ſoule: theſe the Word made, therefore all things.
The 3 verſe ſerueth to proue the firſt part of the minor propoſition: the fourth and fift doe ſerue for the ſecond and third.
The 3 ver: is enlarged by a Pleonaſmus, as Iohn, 1, 20. Pſal. 40, 10, 11. Eſa, 38, 1.
And it hath two propoſitions. The firſt: all things were made by it. The ſecond: and without it was made nothing that was made.
In the firſt there are contained three things. The Author, implied in the word, it. 2 The things that were made, all things. 3 The manner of making, by it.
It, that is, the vvord, Heb. 1, 10. Pſal. 102, 26. Heb. 1, 2. Yet not alone, but with the Father, and the holy Ghoſt. The works of the Trinitie vntounto any thing without, Opera ad extra.are vnſeparable from any perſon: wherefore the Iewes obſerue that the name of God is of the plurall number.
Que. Why therefore doth the Euangeliſt ſo diligently ſet downe that which is now ſo common & vulgar a thing in diuinitie?
Aun. The miſterie of the Trinitie was not ſo diſtinctly knowne. Adde to this, that the Iewes did acknowledge rather one God, then three perſons, and truly leaſt of all ſuppoſed they the ſonne of Mary to hauehave been God.
Vſe.
Seeing that the Word, who alſo was made man and our Sauiour, hath created all things, let vsus know that we hauing the Word, hauehave titles and intereſt to the creatures, according to the meaſure of the gift of God, otherwiſe not: ſo as we are firſt to ſeeke for him.
He doth alſo no leſſe giuegive vntounto vsus then he did at the firſt create: that if we hauehave any thing, we are to render thanks vntounto him.
The things made, are, all things, which conſidered together, they argue his power, ſeuerally, his wiſedome & merciemercy. All things, both the greateſt and the ſmalleſt, and thoſe euils which are now called the euils of puniſhment. Gen. 1. Mala paenae.Pſal. 33, 6.
Wherefore ſeeing that no other cunning Artificer, but euen the Word himſelfe hath created the very leaſt things, let vsus know that they are moſt worthy our conſideration, and let vsus beſtow ſome labour in meditating of them, euen of Lyce and Piſmeeres.
Queſt. But how doth God create the euils of puniſhment? An. Surely they are very good, & moſt profitable.
All things are meant that Angels may not be excluded, and inuiſible ſpirits, yea the whole world.
Wherfore thoſe Philoſophers erre which make the world to hauehave no beginning.
In this place notwithſtanding, I thinke all things are put Synecdochically for the creatures without life: as the heauens, the earth, the meteores, the elements, and thoſe things which are digged out of the earth.
Wherefore naturall Philoſophie is very profitable, which vnfoldeth the natures of theſe things.
The manner of making is implied in theſe words, by it.
Heereof alſo 2 things are auerred. What is the manner of their exiſtence, namely, that they were made: and how, by it.
They exiſt when they are firſt brought forth into being.
Alſo they are ſuſtained and vpholden. Heb. 1, 3.
Moreouer they are adminiſtred and gouerned.
By it, that is, (as I geſſe) he commaunding: ſo in the 1, of Gen. For Gods ſaying is there commaunding.
Learne the power of Gods word, when God himſelfe willeth.
And let vsus accuſe our ſelues, ſo incredulous to beleeue, & ſtiffe necked to obay the word of God.
Learne alſo to vſe the word (nature) aright.
Hitherto hath been the firſt propoſition: the ſecond followeth: and without it was made nothing that was made.
And it ſeemeth to be a ſecret aunſwer to an obiection, which might thus be gathered: Are euill things then made by him, namely ſinnes?
Aun. No: an euill thing was neuer made, therefore it is not by the vvord.
Que. What is then the originall of ſinne?
Aun. The Creators forſaking of the creature, and the abuſe of free will in the creature.
Que. Is it not therefore God (be it ſpoken without blaſphemie) the occaſion of ſinne?
Aun. Nothing at all. God is tied or bound to no creature, he is moſt free.
Thus farre proceeded the firſt part of the diſtribution: Ʋerſe, 4 the ſecond followeth, touching things endued with life, which are made by the word. And it is ſet forth in theſe words. In it was life.
By it, is meant the vvord, as was ſaid before. Was, alſo, as before, that is ſubſiſted from eternitie. OnelyOnly we are to enquire concerning life, and the particle, in.
Life improperly ſo called, which is a vigor, wherby things continue in their proper condition, is not to be vnderſtood in this place: becauſe in that ſence it was taken in the member going before.
But life, properly ſo called, is to be conceaued.
And it is
naturall.
ſpirituall.
heauenly.
All theſe are within the vvord, yet naturall life ſeemeth heere eſpecially to be meant.
The particle, in, delareth that it is in the vvord, as in a fountaine, that it may be transfuſed into the Church.
Hitherto we are rather to vnderſtand it of life transfuſed into the Church. Notwithſtanding, theſe things are not ſpoken more of the Word, then of the Father, and the holy Ghoſt. Looke the branch, concerning things made.
We gather therefore. 1 That the Word is the fountain of life, Iohn, 5, 26, Acts, 17, 28, Colo, 3, 4. Iohn, 14, 6.
Wherefore the name nature is wiſely to be vſed.
2 We are to giuegive thanks vntounto the Word for life receiued, what ſoeuer meanes hauehave been vſed.
3 If what things the Word had in himſelfe, the ſame hee doth deriue into vsus, why ſhould not we likewiſe do ſo vntounto our bretheren?
4 Seeing life is from him, we are euen to frame our naturall life according to his will. Now naturall life ſtandeth in nouriſhing, growing, procreation, and the ſenſes.
5 Neither can there be a better rule of gouerning life thē the Word. Gala, 2, 20.
The third member remaineth, And the life was the light of men, &c. Verſe, 4, and 5.
And heere are contained a propoſition in the end of the fourth verſe: an explication in the fift.
EueryEvery word ſeuerally of the propoſitiō is to be vnfolded.
Life is put for the fountaine, or that which ſpringeth frō hence. Heere is meant the fountaine, as immediatly before is ſet downe, that which ſpringeth from it.
In this place the perſon which is the fountaine, is vnderſtood, which is life, & many other things. So is Chriſt life, Iohn 14, 6, Colo, 3, 4, that the Word himſelfe is heere to be meant.
Was, as before, he truly beeing life from himſelfe. For ſo the Sonne hath life in himſelfe, Ioh, 5, 26, to wit, eſſentially, and he is the Lord of life, Acts, 3, 15. By his voyce, thoſe that were dead in ſin are raiſed vp.
He ſo was, that he alwaies is, and remaineth.
Light is that which maketh manifeſt, Ephe, 5, 13.
And it is
vncreated.
created.
Vncreated, as God, light of light.
Created, which is taken
properly.
improperly.
Properly, whereof is handled in naturall Philoſophy. Improperly, ſo it is in this place, & it is a metaphor or borowed word. For euen as light maketh all things manifeſt, ſo doth the Word: & it is wel tranſlated in the latin Lux, not lumen.
Now this light is an inſtrument and gift of perceiuing, and it is
naturall.
ſupernaturall.
Naturall which is intellectuall, a gift giuen by GOD to man, whereby he is able to vnderſtand things.
Supernaturall is, of
grace.
glory.
The Word is light, that is, the fountaine of this manifold light, yet notwithſtanding, this place is to be vnderſtood of naturall light, as it may appeare out of the 9. verſe.
And it is the reaſonable ſoule with the faculties & inſtruments, hereof the Word is the maker, which becauſe from the firſt creation of it, it had a knowledge of diuine truth, & now hath certaine ſparkles thereof, it is called light: and that truly, not onelyonly becauſe it is precious as light, but for that as the Sunne hath it ſelfe to the world, ſo this light vntounto man.
Men, are all, and eueryevery one: ſo that of neceſsitie we are to vnderſtand this of naturall light, eyther before, or after the fall.
He was alſo the light of Angels, but the ſpeech is directed to men, he ſpeaketh nothing of Angels.
Theſe are the words, the vſe followeth.
1 The principall thing in a man is his reaſonable ſoule, for the beautifying whereof we are to labour.
2 So is the Word light, as that he doth impart and communicate the ſame.
Hee giueth the ſoule indeede after a ſpeciall manner, in putting it into the body he createth it, and in creating it he doth put it in.
It is not by propagation.
It is not a portion of diuine eſſence.
3 That witneſſe and skill whereſoeuer they be, are to be acknowledged the gifts of God.
4 Seeing that God doth inſtill natural light, there is cauſe why we ſhould encreaſe the ſame for the vſe of this life.
5 If naturall light be from the Word, is not much more ſupernaturall: ſo as we are more to labour for this.
Thus hath beene the propoſition: Verſe. 5 the explication remaineth, 5, verſe, and it is from an euent that the light ſhining was not comprehended. VVhere are two ſentences. 1 The light ſhineth in the darkeneſſe. 2 The darknes do not comprehend the light.
In the firſt ſentence we are to ſearch cōcerning the light it ſelfe, and the attribute, or that which is affirmed of it.
Light is either God, or a creature.
Light is put for God, as 1, Ioh, 1, 5. Now the name of God is taken eſſentially, and is truly vſed vponupon the 3. perſons.
But heere it is applied and attributed vntounto the Word, as it appeareth out of the context. Beſides Chriſt himſelfe, Iohn, 8, 12. calleth himſelfe light.
Indeed moſt iuſtly. Who was not only prefigured in the Ʋrim of the Prieſts, but alſo in the Candleſtick.
Moreouer, Eſay, 60, 2, and Luke 1, 78. In which reſpect alſo hee may be called the day ſtarre, 2, Pet, 1, 19, Mala, 4, 2, he is called a ſunne. Hence the imitation into Chriſt is called light, 2, Cor, 4, 4, & we are ſaid to hauehave receiued light, Heb, 10, 32.
Now Chriſt is called light by a metaphor or borrowed kind of ſpeech. 1 For that he is the brightneſſe of the glorie of his Father, Heb, 1, 3.
2 For that there ſhineth vntounto vsus the knowledge of the glory of God in the face of Ieſus Chriſt, 2, Cor, 4, 6.
3 That as the light is ſome ſpirituall thing, ſo it is certaine, that the Word, as he is conſidered in himſelfe with the Father, is of that nature.
4 VVhat things the light effecteth, he doth much more, namely to lay things open, to declare differences, to ſhew the way vntounto our feete. &c.
5 Becauſe there is no darkneſſe in him, that is no ſin, nor affection to it.
6 And becauſe it is moſt excellent light, as that it can darken the ſight of the eye, which we can neuer thoroughly behold.
Queſt. How are the Apoſtles ſaid to be the light of the world?
Aun. By reaſon of the light of doctrine.
Wherefore let vsus know, 1 That what things we would know touching God the Father, the ſame are to belearned from this light: He is in the boſome of the Father *Ezegeſato,he hath declared him, heare him.
2 When as the light ſhineth in the face of Chriſt, it is in regard of his incarnation, otherwiſe wee were not able to perceiue the brightneſſe. Wherefore euen as they which ſee the ecclipſe of the ſunne in the water, ſo let vsus behold God through the ſleſh.
3 That carnall and ſenſuall thoughts are to be remoued. This light is a ſpirit, and to be worſhipped in ſpirit, and to be beheld by the eyes of the mind. Indeed we ſhall ſee with our bodily eyes, his body in heauen.
4 As Chriſt layeth all things open, ſo eſpecially thoſe things which appertaine vntounto ſaluation, Eſay, 9, 2. Luke, 1, 79, Luke, 2, 32. Without him there is no light vntounto ſaluation. Wherefore Paule, Ephe, 3, 4. Chriſt is the key of the Scriptures, &c. He is he that giueth light.
5 Yea, he bewrayeth as light, what difference there is betwixt the Law, and the Goſpell. Heb, 5, 14, Philip, 1, 10.
6 Hee ſheweth the way vntounto heauen, he is the light, the life, and the way: without him we ſhall wander, and goe out of the way.
7 None can truly belieue in Chriſt, and yet hauehave a purpoſe to ſinne.
What communion is there betwixt light and darknes? The light ſcattereth darknes.
This is the ſubiect, the attribute followeth. Shineth in the darknes.
To ſhine, in this place, is to ſhew it ſelfe cleerely. For it is the Sunne.
Beſides, the time is to be conſidered, which ſignifieth that it is now, and continuall.
Who therefore would not open his eyes, conſidering that Chriſt ſhineth, Eſa. 60, 1.
2 Seeing Chriſt had no neede to ſhine to himſelfe, but onelyonly to his, why ſhould not we ſhine to others, and not hide the good things we hauehave?
3 At the time when Iohn wrote, Chriſt had aſcended into heauen, and yet he ſaith that he now ſhineth, euen as he did before.
Wherefore now alſo he ſhineth, that if we would open our eyes, we cannot be ignorant. Let vsus take heede that this be not our condemnation, that the light came into the world, and we loued darknes.
4 And ſeeing he doth continually ſhine, men ſhall be without excuſe.
But he ſhineth in the darknes.
Darknes is
properly, to the eyes.
improperly, to the minde.
The light truly ſhineth eueryevery where, yet notwithſtanding there is this darknes of the minde.
By darknes, is meant a thing that is darke, the adiunct being put for the ſubiect, as wickednes for a wicked man.
This darknes therefore are men, as Ephe. 5, 8, hence are the works of darknes. Truly ſuch are men by nature after the fall. Where wee are to conſider the affection and the meaſure.
The affection or priuation, is a loſſe of light. This light was the glory of the image of God, ſeated in the mind, and in the will.
This is wholy loſt in matters of ſaluation.
The meaſure is ſo great, that we are darknes it ſelfe, not onelyonly darke, and ſurely the very darknes of Aegypt that might be felt, which doe not onelyonly want light, but alſo ſhut it out, that how great this darknes is, we can hardly iudge.
1 How great therefore is our miſerie, ſo long as we liue in the darknes of our minds, and of our wils.
2 So, as that we ſee this to be the cauſe of ignorance, errors, and all manner of ſinnes.
3 Neither are we able to doe any thing ſo long as we are in this darknes, where-with we are ouer-whelmed.
4 Why doe we not therefore vſe all meanes that we may be in the light?
The ſecond ſentence or propoſition is this, and the darknes comprehended it not.
Whatſoeuer difficultie is in this place, it is in the word, comprehended, which properly ſignifieth to hold all. The whole light all the creatures are not able to containe: neyther doth the Euangeliſt ſignifie this. It is certaine that the fault of darknes is heere meant, which is, that they had not apprehended it, rather then not comprehended it.
Neither is this not apprehending eueryevery way condemned. For who apprehendeth what things were done before the world? Heere therefore is reprehended the not apprehending of thoſe things, which are neceſſary to ſaluation. Of which condition are theſe: to be ignorant that the VVord is God, that the VVord ought to be made man, that he is the Sauiour of the world, that he is to be layd hold on by faith.
A man may be in the middeſt of light, he himſelfe notwithſtanding remaining blind. Wherefore let vsus not footh vp our ſelues in the bare hauing of the meanes.
2 We ſinne greeuouſly, if we ſee not the light which ſhineth.
Then God reputeth vsus not to comprehend the light, whē we be ignorant of thoſe things which tend to our owne faluation.