Sermons on Divinity Humanity and Nativity of our Lord Jesus Christ, Sermon on the Divinity of Christ
A Sermon made by M. Iohn Caluin, vponupon the beginning of the Goſpell according to S. Iohn, in which the diuinitie of our Lorde Ieſus Chriſt is excellently prooued.
1 In the beginning was that worde, and that word was with God, and that word was God.
2 This ſame was in the beginning with God.
3 All thinges were made by it: and without it was nothing made of that which was made.
4 In it was life, and that life was the light of men.
5 And that light ſhineth in the darkneſſe, and the darkneſſe comprehended it not.
THis worde Goſpel,The word Goſpell what it meaneth, ſignifieth the declaration that God hath ſhewed vsus, of his louelove in our Lorde Ieſus Chriſt, when hee ſent him into the worlde: which thing we ought wel to marke, becauſe it is verie much to know the vſe of the holie Scripture, euen in reſpect of the wordes it vſeth. It is true that wée ought not to ſtand ſimply or onelyonly vponupon the words: and yet for all that we are not able to comprehend howe excellent Gods doctrine is, vnleſſe wée knowe the procéeding that it vſeth, and alſo what is the ſtyle and ſpéech therof. And indéed we are ſo much the more to marke and weigh this worde, becauſe it is a verie common receiued ſentence to diſtinguiſh the holie Scripture into the law and the Goſpell: and thoſe that ſpeake thereof in that ſort, meane,Diuiſion of the Scripture. that all the promiſes which are conteined in the olde Teſtament, ought to bée referred to this word Goſpel. If any man ſpeake, let him ſpeake as the words of God. 1. Pet. 4.11.True it is that their meaning is good, but for all that, the holie Scripture vſeth not ſuch manner of ſpéech, and we ought to be ſober in that reſpect, and to yéelde ſuch a reuerence to Gods ſpirite, as to kéepe ſuch a manner of ſpeaking as hée him ſelfe vſeth to teach vsus withall. Behold thus much then concerning the word Goſpell, which is a publiſhing that God hath made vntounto vsus at the comming of our Lord Ieſus Chriſt his ſonne, declaring him ſelfe a father to all the worlde: as alſo Saint Paule ſpeaketh thereof in his Epiſtle to the Epheſians, Ephe. 2.19.when hee ſaieth that Ieſus Chriſt came to preach the Goſpel vntounto them that were nigh, and to thoſe that were farre of from God: nigh, to wit, the Iewes, who were alreadie entred into the Couenant with God: and farre, to wit, of the Pagans and Heathen, who are as it were farre remooued from his Church. Now when wée ſhall hauehave looked euerie where, we ſhall finde that this worde Goſpel is not taken in any other ſignification. And beholde alſo wherefore men hauehave giuen this name or title to the foure hiſtories that are written touching our Lorde Ieſus Chriſt how he came into the world, and was conuerſant therein: howe he died, roſe againe, and went vp into heauen: men I ſay, hauehave giuen the name or title of the Goſpell to this. And why ſo? becauſe the ſubſtance of the Goſpell is comprehended in the perſon of God his ſonne as I hauehave alreadie ſaide. The auncient fathers had in déed the promiſes of ſaluation:The difference betwene the fathers vnderunder the law, and as vnderunder the Goſpel. they were alſo very well aſſured that God would be their father, but yet they had not (in ſuch plaine ſort as we hauehave) the gage and pledge of Gods louelove towards them, & of their owne adoption. For when Ieſus Chriſt came into the world, then God ſigned and ſealed his fatherly louelove vntounto vsus, and we had the full teſtimonie of life, and in déed hauehave alſo the ſubſtance thereof in Ieſus Chriſt, as I hauehave alreadie ſaide.…. Cor. 1.20. And this is the cauſe why S. Paule ſaieth, That all Gods promiſes are in him, yea and Amen: to wit, becauſe then God ratified and confirmed all that which he had ſpoken before, and had promiſed to men. So then it is not without cauſe that theſe foure hiſtories (wherin is declared vntounto vsus how the ſonne of God was ſent, that he tooke mans fleſh, alſo that he liued here vppon earth amongſt men) hauehave béen ſo named. Men then hauehave comprehended all this vnderunder the worde Goſpell, 2. Tim. 2.8.becauſe therein it is declared and ſet out vntounto vsus, howe God hath made perfect and accompliſhed all that which was requiſite for mens ſaluation, and that we hauehave had the fulfilling of al, in the perſon of his ſonne. Indéed S. Paul ſpeaketh of his Goſpell, but after what ſort? It is not as though he had writtē an hiſtory of ye Goſpel, but becauſe his doctrine was conformable & agréeable, to all that which is conteined therein. So according to that which I hauehave alreadie ſaide, when the Goſpel was preached vntounto vsus,S. Paules Epiſtles, not called the goſpell, & in what ſenſe it is a plaine manifeſting of Ieſus Chriſt to the ende that we ſhould know that in him all things are perfected, and that we hauehave the trueth of that, which had béen promiſed in all times before. And yet for all this, S. Paules Epiſtles, are not called the Goſpell. And why ſo? becauſe that therein wee hauehave not a continuall hiſtorie which declareth vntounto vsus after what ſort God ſent his ſonne, howe it pleaſed him that in putting vponupon him our nature, hée might hauehave a true brotherhood with vsus, how he died, roſe againe, and aſcended into heauen. This I ſay, is not largely laid out, with a continual order & courſe of ſpéech in S. Paule, very certaine is it, that the doctrine which is conteined in his Epiſtles, is conformable and agréeable with ye doctrine of the Goſpel: But for all that, that word Goſpell, is ſpecially attributed to theſe foure hiſtories, for the reaſon which I hauehave alreadie alledged. Nowe where we ſay that the ſubſtance of the Goſpell is comprehended in the perſon of the Sonne of God, this is not onelyonly to ſay that Ieſus Chriſt came into the world, but yt we ſhould know alſo what his office is, what charge God his father hath committed vntounto him, and what vertue & power he hath, which thing wée ought to mark wel: for from thence we may gather the difference of the Goſpel according to S. Iohn, Wherin the 4. Euangeliſts agree. Hebr. 4.15.and thoſe which the other thrée wrote. The foure Euangeliſts agrée verie well in this, that they declared vntounto vsus, how the ſonne of god appeared in the world, that he became true and verie man, like vntounto vsus in all thing, ſin excepted. Afterwards they declare vntounto vsus, how he died, roſe again, and aſcended into heauen. To be ſhort, all that was committed vntounto him, to draw vsus to God his father by, is declared and ſet foorth vntounto vsus therein. But there are two thinges which are peculiar to S. Iohn: One is,Iohn hath two things peculiar too him ſelfe from the other Euangeliſts. that he ſtayeth and ſtandeth vponupon the doctrine of Ieſus Chriſt, more then the other Euangeliſts doe: The other, that with a greater liuelineſſe he declareth vntounto vsus Ieſus Chriſtes vertue and power. True it is, that the other Euangeliſts ſpeake well of the doctrine of Ieſus Chriſt, but that is rather briefly and ſhortly, as who hauehave collected ſome ſmall Summaries and Abridgementes thereof.Iohn. 6.1.2. But S. Iohn maketh a long and large declaration therof, as we ſée in ye ſixth Chapter, where mention is made of that myracle which he wrought in ye wilderneſſe, whē he refreſhed & fed ſo great a multitude. For therevpon S. Iohn commeth to enter into ſpéech, and to ſhewe howe Ieſus Chriſt is the bread of eternall life. We ſée then this doctrine of Ieſus Chriſt, which was declared at large by S. Iohn, and that with a more great dilating & diſcourſing thereon, then is ſet out by the other Euangeliſtes, yea we ſée that they quite and cleane omitted that doctrine. So much alſo may be ſaide of the reſt: for after that he hath touched ſome myracles and hiſtories,Iohn. 12. to 18. hee alwayes commeth backe to the doctrine, and taketh occaſion to enter into the matter, to handle and ſpeake of the power of our Lorde Ieſus Chriſt: as from the xii. Chapter til you come to the hiſtorie of the Paſſiō he intreateth of nothing,The Goſpel according to S. Io. giueth light to the other Euangeliſtes. but this doctrine. So then now we ſée what difference there is betwéene the Goſpell according to S. Iohn, & the other thrée Euangeliſtes, inſomuch, that to ſpeake rightly, the Goſpell according to S. Iohn, is, as it were the key, to giuegive vsus ſome entraunce and opening to the other. For if we reade S. Matthew, S. Marke, and S. Luke, we ſhall not ſo well know wherefore Ieſus Chriſt was ſent into the worlde, as when we ſhal hauehave read S. Iohn. Hauing reade S. Iohn, we ſhall knowe afterwardes to what ende it ſerueth vsus, that Ieſus Chriſt hath wrought, and alſo that he hath taken mans fleſh, and that he died and roſe againe: We ſhal know I ſay, what is the ende and ſubſtaunce of all theſe thinges in reading this Goſpell. And this is the cauſe why hée ſtandeth not ſo much vponupon the hiſtorie, as we ſhall ſée by the order which he will kéepe hereafter. It is true, that theſe thinges rightly deſerue, to be more largely diducted and layde out: but becauſe there is great matter in the Text which we hauehave to expounde, I doe but touche theſe thinges as briefly as I can. Wherefore let vsus content our ſelues with that which we hauehave ſummarily and ſhortly touched, concerning the office of Ieſus Chriſt:Wherefore Chriſt came into the world. that is to ſay, that S. Iohn declareth vntounto vsus how he was ſent of God his father, to the ende he might accompliſh and make perfect the ſaluation of men. Hée declareth howe he tooke mans fleſhe, and howe he died alſo, and roſe againe, that he is the pledge of Gods louelove, that he is (as it were) the ſoule of our redemption, and that Gods promiſes are in him ratified and eſtabliſhed.The ſumme of the Goſpell according to S. Iohn. Moreouer we muſt marke (as I hauehave alreadie ſaide) that S. Iohn toucheth the ſtories more briefly then the other thrée Euangeliſtes doe, but for all that he ſtayeth himſelfe more vponupon the ſubſtance of the matter, that is to ſay, to declare vntounto vsus what the doctrine of Ieſus Chriſt is: & what charge God the father hath committed vntounto him: and to be ſhort, what is his vertue, his power, and goodneſſe towardes vsus. As concerning the ſignification of the worde in it ſelfe, Goſpell is as muche to ſay, as a good newes or glad tidinges: but this woorde ought to be vntounto vsus as it were hallowed or ſanctified, to the end to cauſe vsus to hate the thinges of this worlde, and to the ende that wée might know, that all our goodneſſe and our felicitie, ioye, and glorie is in Ieſus Chriſt alone. Wherfore when we ſhal pronounce or ſpeake this worde Goſpell, which is as muche to ſay, as good newes or glad tidinges: Let vsus learne not to reioyce beyond meaſure, in the thinges of this worlde which are brittle and vaine: let vsus not reioyce in delightes, in pleaſures, nor in any thing whatſoeuer it be:Wherein true Chriſtians ſhould chiefly reioyce. but let vsus be glad and reioyce in this, that Chriſt was ſent vntounto vsus, that God is offered and giuen vntounto vsus in his perſon: that Ieſus Chriſt is come to the ende that he might be our reconciliation betwéene God and vsus, that God accepteth vsus for his children, to the end we ſhould not periſh and be condemned. Behold how this word ought to be ſanctified or hallowed vntounto vsus, to the end to cauſe vsus reuerently to regarde that ineſtimable goodneſſe, which hath béene brought vntounto vsus by our Lord Ieſus Chriſt. And it is expreſly ſaide, that this Goſpel is according to S. Iohn, to the ende wée ſhould know, that it is not from a mortall man, but that S. Iohn, was onelyonly the miniſter or meane thereof. From whom then ſhall we ſay that we holde the Goſpell? From S. Iohn, The Goſpell is from Ieſus Chriſt. Iohn. 7.16.or from Ieſus Chriſt? Certainly from Ieſus Chriſt. And in déede Ieſus Chriſt vſeth this manner of ſpéech, as to ſay, that the doctrine is not his, but that hee preached it in the authoritie of God his father from whom it procéeded: and al this is to the end that we ſhould beare ſo much the more reuerence to this doctrine, and that we ſhould not receiue it, as a common thing, but as the pure truth of God, which was preached and declared by his onelyonly ſonne. S. Iohn then was indéede the meane or inſtrument that God vſed, euen as a Penne that will write in a mans hande, but yet for all that we muſt not receiue the Goſpell, which was written by him, as from a mortall man. Let vsus nowe come to the Text. The worde (ſaieth hée) was in the beginning. The purpoſe of Saint Iohn is to declare vntounto vsus howe the ſonne of God did not then begin to be, when hée appeared or ſhewed himſelfe in the world:Chriſt is verie God from all eternitie. neither yet that then he began onelyonly to ſpread abroad his power in eueryevery place, (for he was alreadie from al time, and before all time, his power abroad alreadie in him ſelfe, and he tooke it not from any other) but that there was a power which was in the word of God from the beginning, which at the laſt was manifeſted, and we know it now, ſéeing Ieſus Chriſt hath béen ſent into the world. Wherfore S Iohn ment to declare here, that when Ieſus Chriſt came into the worlde, hée that came was our eternall God, who alſo hath redéemed vsus. But yet to ye end that we may the better vnderſtand the whole, we muſt particularly & by péecemeale mark the things that are here ſpokē. The word was in the beginning. There is no doubt, but that hée héere calleth the Sonne of God The worde. Why Chriſt is called the wordThe reaſon is, becauſe it is that verie wiſedome which hath alwayes béene in God, and his Counſell, and his power. True it is, that we hauehave not in this place the thinges declared and ſet out, as they are in their owne greatneſſe & excellencie, I meane, euen as they are here propounded and ſet foorth vntounto vsus by S. Iohn. For albeit that the ſpirite of God ſpake by his mouth, yet ſo it is, that he hath not yet declared and ſet forth the matters vntounto vsus, in their greatneſſe and maieſtie. And héerein we derogate nothing from the ſpirit of God,The Lord in ſetting out him ſelfe and Chriſt to vsus, had reſpect to our weakneſſe. when we ſay, that he hath not fully & in perfection ſet out the thinges which are héere ſignified vntounto vsus, for the holie Ghoſt therein applieth him ſelfe vntounto our infirmitie and weakeneſſe. And in déede, if wée ſhoulde heare God, ſpeaking vntounto vsus in his maieſtie, it ſhoulde be vtterly vnprofitable for vsus, becauſe we could comprehende or conceiue nothing thereof.
So then, becauſe we be carnall, he muſt néeds ſtut and ſtammer as it were, or els he would not be vnderſtoode of vsus. By this then we ſée, that we are to vnderſtand, that God is as it were become litle, and hath abaſed him ſelfe, that he might declare him ſelf vntounto vsus: And that ſo it is, tell mée, howe ſhould it bee poſſible to expreſſe what Gods maieſtie is, If we ſpeake mens ſpéech & words? Is it not thinke you a farre vnequall meaſure? S. Iohn then albeit he be the holie Ghoſts inſtrumēt, ſpeaketh not of theſe matters, according to their greatneſſe, & yet notwithſtanding he ſpeaketh in a ſpéech, which is as it were vnknowne to vsus. And therefore wée muſt cōclude, that the ſecrets which are cōteined in this place, are not ſo openly & plainly declared, as that we are able to vnderſtand the ſame, in ſuch ſort as we vnderſtand the matters of the world: but let vsus content our ſelues with that which is here ſimply declared vntounto vsus: for our Lord knew yt which was ſufficiēt for our good,God hath in his word reuealed ſufficient for his children, and he applied himſelf vntounto vsus and our infirmitie, in ſuch ſort that he hath not forgotten or omitted any thing which was good & profitable for vsus to know. So let vsus learne to kéepe vsus faſt to this puritie and ſimplicitie of his doctrine, conſidering how the worlde in this behalfe hath béen foulely abuſed by fooliſh imaginations, and vaine ſpeculations, and by a certaine deuiliſh boldneſſe: For when the queſtion hath béene to handle theſe matters, men hauehave ouerwhelmed them ſelues in as much as they ment (beſides the reuelatiō of the doctrine) to ſearch out wt a certain curioſitie & boldnes, the eternal eſſence and being of Almightie God: as a man in the Papacie ſhall heare diſputations that are made thereof, euen as if men diſputed of a flocke of Goates, or I know not whereof. They hauehave no more reuerence to God, thē to a beaſt: Now we néede not ſéeke out a better witneſſe againſt the doctrine of the Sophiſters of Sorbone to know that the Deuill raigneth there,Sorbone, is the name of the place, wher the brotherhood of the Sorboniſts, doe yet remaine to this day in Paris. and hath alwayes raigned there, thē this. And this I ſay, that albeit their doctrine were not falſe, yet ſo it is that when men ſée they hauehave ſo litle reuerence and regard to Gods maieſtie, we muſt néeds ſay that it is a deuiliſh doctrine, euē that I mean, which is at this day practiſed, by the Sophiſters & Sorboniſts, in all the Popes Colledges. So then, let vsus (as I hauehave ſaide) content our ſelues with that ſimplicitie, which is declared vntounto vsus by ye holy ſpirite, for he toucheth and ſpeaketh of that which is good & profitable for our ſaluation: and as I hauehave alreadie declared he hath heere brought and deliuered vntounto vsus that which was méete & fit for vsus to knowe.Iam. 1.17. Rom. 11.29. Let vsus come now to this true word. When S Iohn calleth Ieſus Chriſt, That word, it is as if he ſhould ſay: the eternall counſell of God, or the wiſdome that remaineth in him. Notwithſtanding we muſt marke that God is not like to men: when we hauehave a Counſell it may alter and chaunge, but it is not ſo with God: for that which is in God is vnchaungeable. Beſides the counſell which we hauehave,Though man be wauering, yet God is conſtant. Iames 1.17. is not our verie Eſſence▪ or ſubſtance: but the counſell which is in God, is verely & truly God: for God is not as a vaile or couerture, wher ther are ſhadowy places, as S. Iam. vſeth this ſimilitude, we are as a ſhadowe that flitteth vp and downe, and we cannot abide firme and conſtant. But this is not in God: for that which is in him, is of his eſſence and eternitie. And this is the cauſe wherfore S. Iohn declareth, that this word is verely and truely God. But as concerning the worde, wee muſt not (as I hauehave alreadie ſaide) imagine a counſell or a wiſedome in God, which ſhould be like to the worde of men. True it is, that we may well take ſome compariſon from our ſelues, but yet we ought alwayes to marke, the long diſtance and great difference,An apt ſimilitude. that is betwéene vsus and God: for if the heauens be much higher than the earth, much more muſt it néedes be, that we ſhould knowe and confeſſe, that God is more high than we, yea there is no proportion or reſemblance as it were betwéene God and men. So then when men ſhall bring or alledge vntounto vsus ſome ſimilitude taken from the creatures, wée muſt alwayes marke this great diſtance & difference,There are two partes or powers of a mans ſoule, to wit, vnderſtanding and will. See his Inſtitut. Lib 1. Cap. 15. Sect. 5.7. which is betwéene God and vsus. As a man may verie well ſay, that in the ſoule of a man, there is a certaine vnderſtanding, which is in ſuch ſort ioyned to the ſoule, that the ſoule cannot be without vnderſtanding. There is alſo a will, not as when we hauehave nowe one deſire, nowe another, but a certaine power (as a man would ſay) to wil, which thing man hath in him ſelf, for man is not as a ſtone, or as a pile of wood without ſenſe and reaſon, but he hath imprinted in him this propertie, to will this or that. So then we may take and vſe ſuch ſimilitudes: but yet notwithſtanding we muſt conſider, that ſpéech is here had of ſo high thinges, as of neceſſitie all mans vnderſtanding and wit muſt be abaſed and brought low: and we muſt handle them, and intreate of them in all humilitie, applying them to their true meaning,Curioſitie and vaine imaginations muſt be auoided. & muſt not be ouer curious: we then hauehave that fonde imagination which hath borne ſwaye and ruled heretofore in the worlde: but we muſt come to Gods ſchoole, to hearken to that which he ſhall ſpeake vntounto vsus, and to flye from al that which men ſhall ſet out,Gods voice muſt onelyonly be obeied. and ſhalbe founde contrarie to that, which the holie Ghoſt hath left vsus. Nowe furthermore we muſt alſo marke, that ſome hauing been thruſt forwarde by the deuill, hauehave peruerted the meaning of this doctrine, affirming that this worde was nothing els,A perillous opinion confuted. but ſome certaine counſell, deliberation and purpoſe that God had to redéeme mankinde in the perſon of Ieſus Chriſt (who was a certaine forme, as they call him, as when a man ſhal hauehave purpoſed to doe ſome worke, and ſhall hauehave conceaued the ſame in his ſpirite or vnderſtanding) leauing not by ſo ſaying, euerlaſtingnes of eſſence or being to the ſonne of God. But we ſée alreadie, & ſhall ſée héereafter more largely, how and in what ſort S. Iohn calleth Ieſus Chriſte that worde of God, thereby to declare & ſet out his deitie, as I hauehave alredy ſaid. And that ſo it is, behold a plaine teſtimonie of God himſelfe, for he ſaeith, that this worde was in the beginning: ſo then it muſt néedes be, that it hath béen eternall & euerlaſting. It is true, that ſome will replie againſt it, becauſe Moſes ſaith,Gen. 1.…. that God in the beginning created heauen & earth: and that now S. Iohn ſaith, that this word was in the beginning, yt it ſéemeth hereby, ſéeing yt ſo it is, that the heauen, the earth, & other creatures had a beginning, that we cannot proue, the eternitie or euerlaſtingnes of Ieſus Chriſt, becauſe it is ſaide that the worde was in the beginning. But the anſwere is eaſie: to wit, that when Moſes ſpeaketh of the beginning,An obiection anſwered. we are to remember & mark whereof he ſpeaketh: that is of heauen, of earth & other things, that hauehave indéede a beginning. But now let vsus weigh and marke, that which S. Iohn ſaith, In the beginning (ſaith he) was that word. And where was the beginning? verely in God. And what is Gods beginning, I pray you? Certainely he had none: for otherwiſe it muſt néeds be, that God ſhould be framed & made. So that when mention is made of the beginning of God, we muſt conclude, that it is ſuch a beginning, as hath not any time at al. There is then much to be ſayd, and great difference alſo betwene Moſes his place, when he ſaith,Ieſus Chriſt i… our God eternall. 1. Tim. 3.16. that God created all in the beginning, and this when it is ſaid, that that worde was in the beginning. For Moſes ſpeaketh of the creatures, which had their beginning to be at a certaine time. But héere S. Iohn ſpeaketh not of any thing but of God, which cannot be without his eternitie and euerlaſtingnes. Wherefore we muſt conclude, that this beginning, hath not any beginning. And héereby wée ſée that Ieſus Chriſte hath béen alwaies. It is as much then, as if Saint Iohn had ſaide, that Ieſus Chriſt is our eternall God, who hath appeared & béen made manifeſt vntounto vsus in the fleſh, as alſo Saint Paul ſpeaketh therof. Now he addeth afterwards: this word was with God: as if hee ſhoulde ſay you muſt of neceſſitie ſeparate and diſtinguiſhe him from all creatures. Marke the purpoſe of the Euangeliſt. We muſt not ſo much as imagine (ſaith hée) that this word had any thing at all, like vntounto creatures: wée muſt go out of the world, wée muſt aſcend aboue the earth & heauen,A hard queſtion anſwered. when we thinke vponupon this word. A man might demaund, Before there was either heauen or earth, was it poſſible, that this word ſhould be in the beginning? yea in déede, for S. Iohn for a ful anſwere, ſeparateth this worde from all the creatures: as if hée ſhould ſay, when I ſpeake vntounto you of this worde, you muſt come to God, for it is in God. Let vsus then regard and cōſider it, as a certaine eternitie or euerlaſtingneſſe, which is not in the creatures, neither in the heauen, nor in the earth, nor in any thing whatſoeuer. And notwithſtanding all this, yet ſo it is, that the Euangeliſt in this place ſetteth out vntounto vsus, a diſtinction betwéene God and his worde.The father diſtincted from the ſonne, not in eſſence, but in perſon. 1. Cor. 8.4.6. 1. Tim. 2.5. And what maner a one is this diſtinction? It is not of their eſſence, for he meaneth alwayes that this word is God: & wée muſt conclude, ſéeing that we hauehave but one onelyonly God, and that there is but one ſimple eſſence or being in him, that Ieſus Chriſt, that is to ſay, this eternall word whereof mention is made in this place, hath not béene ſeparated or ſundred from God his father, in reſpect of eſſence: and yet notwithſtanding there is ſome diſtinction. And howe is that then? thus it is: becauſe we are not able to comprehend that which is ſo high aboue al our vnderſtanding and reaſon,Howe there are three perſons in the Godhead. the auncient Doctors hauehave vſed the word perſons, & hauehave ſaide, that in God there are thrée perſons: not as we ſpeake in our common ſpéeche, calling thrée men thrée perſons, or els as in the Popedome, they wil be ſo bold as to point thrée Puppets or Munkeyes, and ſay, Loe the Trinitie: but this worde perſons in this matter, is vſed plainly to expreſſe and ſet out the proprieties, that are in the eſſence of God. The word ſubſtance, or (as the Gréekes ſpeake) Hypoſtaſis is in déede more méete and conuenient, becauſe it is a worde of holie ſcripture, and the Apoſtle vſeth it in the firſt Chapiter of his Epiſtle to the Hebrewes,Hebr. 1.3. when hée ſaieth, that Ieſus Chriſt is the liuely image, and the brightneſſe of the glorie, yea the image or ingraued forme of the ſubſtance or perſon of God his Father. When he ſpeaketh in that place of the ſubſtaunce or perſon of God, hée meaneth not the eſſence or béeing, but hée ſpeaketh of his proprietie which is in the father, to wit, that he is the fountaine of al things. But now let vsus looke to their thrée ſubſtances or perſons, as we call them,Gods worde onelyonly, muſt be the rule of our faith, in all pointes, but ſpecially in the article of the Trinitie. and marke howe they accord and agrée, ſo farfoorth, as God teacheth vsus concerning them (as I hauehave alreadie ſaid:) for we muſt not at any hand go beyond theſe bounds and limittes. And therefore let vsus hauehave an eye thereto, ſo farfoorth as ſhalbe requiſite, for the expoſition of the place: When men ſpeake of God, true it is that men of them ſelues are confounded, and knowe not what to thinke or imagine, ſauing that they goe aſtraie in their owne cogitations and thoughtes,Rom. 1.21. as Saint Paule ſaieth: and therevppon it falleth out, that they waxe thereof ouer proude, through their owne prudencie and wiſedome: and therefore GOD alſo doeth in ſuche ſort puniſhe them, that they intangle them ſelues, in ſuch horrible labyrinthes and mazes, that they can not at any hand come out. But when we will ſuffer God to guide vsus vntounto him ſelfe by the holie ſcripture, we ſhall knowe him ſo farfoorth as ſhalbe neceſſarie and méete for vsus.The Trinitie prooued. For we ſhall come to the father as to the fountaine of all thinges: and then wée can not conceiue or think vponupon the father without his counſel and eternall wiſedome: beſides there is a certaine vertue & power that remaineth in him, which we ſhall alſo perceiue & féele verie well. Marke then how we ſhal finde theſe 3. proprieties in the eſſence of God. And this is that which S. Iohn mēt to ſay in this place, that that word was with God. If there were not ſome diſtinction, hée could not ſpeake ſo, for that ſhould be to ſpeake vnproperly to ſay, God was with him ſelf. So then let vsus know, that this word hath ſome diſtinction, and is indéed to be diſtinguiſhed from the heauenly father: for it is that worde,Chriſt begotten from before all beginnings. that was begotten from before all time, ſéeing that God alwayes had his counſell and his wiſdome. And we muſt not for all that ſo much as imagine or thinke vponupon a beginning: for we may not ſay, that God hath at any time béene without his vnderſtanding, counſell, and wiſedome. So then wée muſt not ſet aſide, and ſeparate from God the proprietie of this word, as to ſay, that we could iudge,The Trinitie, deſtroieth not the vnitie: neither doeth the vnitie infringe the Trinitie. Gregor. Nazi…n ſermo de ſacro Baſil, that there had béen ſome certaine time wherein it had not béene with God: for this ſhould bée to make an idole of it, as it were. But as I hauehave ſaid, the thrée perſons are but one God: & yet for all that we muſt diſtinguiſh them, becauſe there is a certain & aſſured diſtinction of them, as is in this place declared. And withall let vsus remember an old Doctours ſentence, which is verie worthie to be thought vponupon, becauſe it is excellent. I cannot (ſaith he) thinke vpō theſe thrée proprieties, ye are ſet out vntounto me in God, but ye immediatly my vnderſtanding commeth backe againe to one: & on the other ſide, it is impoſſible for me to know one only God, but yt I regard & looke vpō al ye thrée proprieties, & ſée thē diſtinguiſhed in mine own vnderſtāding, according to ye light which is geuē me therof in ye holy ſcripture. Behold how ye faithful ſhal know God: knowing ye father, they wil come to his wiſedome, who is this word of which there is ſpokē in this place, they will come alſo incōtinētly, to that vertue & power wherof we hauehave in part ſaid ſomwhat. And whē they ſhall hauehave once knowne theſe thrée perſons, they wil not any more ſtraggle & wāder hither & thither, but they wil come to this one & only eſſēce, to know that there is no more but one only God, yea ſuch a one and only God indéed, as hath in ſuch ſort created ye world, yt he hath not left vndone any thing of al that, which was requiſite & neceſſary to accompliſh our redēption. Thus much thē we are to marke, as cōcerning that which is ſaid, that this word was with God, to wit, that the Euā geliſt ment to ſeparate Ieſus Chriſt frō al creatures,The perfection of Gods works. and yet notwithſtanding to declare vntounto vsus the diſtinction which is betwéene him & the father. Now he addeth, that that word was God: & this he doth ye more fully & better to expreſſe, ye which he meant, to wit, that Ieſus Chriſt was not a thing created,Chriſt is very God. which had had a beginning, but that he is our true & very God, This place hath bin ill vnderſtood of ſome,Read this with reuerence and iudgement. and they hauehave alſo fooliſhly tranſlated it, as to ſay God was the word: for if we ſhould ſay, that God is the worde, the father ſhould be no more God, the holy Ghoſt ſhould bee no more God. But S. Iohn ment to ſpeake altogether the cōtrary, to wit, ye this word is God, as if he ſhould ſay, ye Ieſus Chriſt in reſpect of his deitie & Godhead, is of the ſame eſſence with the father. So he ſhutteth not the father out from the deitie, but declareth that ther is no more, but one only eſſence in God: & although there be a diſtinction betwéene God and his word, yet muſt wee alwayes come backe to this ſimple & plaine trueth that they are one God, which we muſt worſhip.Arius Neſtorius &c. It is true yt ye old heretikes trauelled very ſore, to peruert this place to the end they might not be inforced to confeſſe, that Ieſus Chriſt was our true God. But we ſée héere, that S. Iohn ſpeaketh ſo plainly, of the euerlaſtingnes and eternitie of this worde, yt there is no place left, either for wrangling, or ſtarting into holes. Hée addeth afterwarde yt this woord was in the beginning with God: He had not before ſpoken theſe two words together: hée had only ſaid, This word was in the beginning alſo. It was with God. But nowe he ioyneth both of them together. Marke then how we …ght in ſuch ſort to beholde Ieſus Chriſt that we ſhould continually beléeue, that he is verie God, and of the ſame eſſence with the father. Indéede he was created in reſpect of his manhood,Chriſt in reſpect of his humanitie a creature. but wée muſt paſſe further, to the ende we may knowe him to be our eternall God, who is ſo indéede our God, that withall he is alſo, the wiſedome of his father, which hath béen with God from before all time. Beholde then, what is the ſumme of this place. Now if wée ſhall kéepe and holde faſt this expoſition, (as it is ſimply & plainely ſet downe vntounto vsus) it ſhalbe ſufficient for vsus, to inſtruct vsus to our ſaluation. And this verelie is all that ye we are to know touching this point: for if we begin here fooliſhly to diſpute, that wil fal out vponupon vsus, which in this behalfe is fallen vponupon the Papiſtes, as I hauehave alreadie ſaide. Moreouer let vsus note,Bleſſed are they, whom other mens harmes make to beware. It is a fonde trauaile to confirme diuinitie, by Philoſophie. that this is a certaine fooliſh ſtudie and indeuour, to labour much to confirme that which the Euangeliſt ſpeaketh in this place, by the doctrine of the olde Philoſophers, as there are certaine people, that let and trouble them ſelues in it. It is true that we ſhall finde in Plato, that hée had ſome vnderſtanding of God: for when he ſpeaketh of God, hée ſaieth that God alwayes had his vnderſtanding in him ſelfe: and almoſt all other Philoſophers ſpeake after this manner. Nowe theſe that are ſo curious & deſirous, in ſuch ſort to make the Philoſophers agrée with the holie ſcripture: ſuppoſe that they hauehave much profited the Chriſtian congregation, when they are able to ſay, that the Euangeliſtes, who hauehave ſpoken after this manner, hauehave not béen alone, but that the Pagans and Heathen themſelues hauehave in déed knowne ſuch things. Verely this is much to the purpoſe: it is euen as if a man would put a vaile or ſhadowe, before brightneſſe or light it ſelfe. Behold God,A fit ſimilitude. who inlightneth vsus by the doctrine of his Goſpell, and wee will come and put a vaile or ſhadowe before it and ſay, ho, this light and brightneſſe will bée more apparant and glitering by that vaile. It is verie certayne, that God woulde, that euen theſe thinges ſhould be knowne to the Heathen Philoſophers,Heathen Philoſophers had ſome light, and wherefore it was giuen them. to make them thereby ſo much the more inexcuſable before his Maieſtie: but that prooueth not this, to wit, that his doctrine ſhould be confirmed by that which they hauehave ſaid: for verily we ſée, that ſo much the néerer they thought to come nigh vntounto God, ſo muche the further off in that reſpect they remooued them ſelues.Rom. 1.21. And therein was fulfilled this ſentence of S. Paule which he vttereth againſt all mankinde: that all they that would be ouer ſharpe ſighted and ſubtle witted, and did not ſéeke God in ſuch reuerence and humilitie as they ought, are fallen into a bottomleſſe depth of errour. And certainly this is a iuſt iudgement of almightie God, when wée procéede ſo farre to defile his doctrine mingling it amongeſt the fooliſhe inuentions of men. But let vsus nowe goe further. The Euangeliſt ſaieth: That all thinges were made by it, & that without it nothing was made of all that which was made. After that he had aſſured vsus, of the eternall eſſence of that word of God, he addeth a confirmation, thereby to ſet out vntounto vsus his eternall deitie, to the ende wee may be verie certaine of the whole matter.The creation of all things by Chriſt, is a plaine proofe of Chriſtes Godhead. Rom. 1.19.20. All thinges (ſaieth hée) were made by it. The eſſence of God is knowne to vsus, not onelyonly by that which wée can conceaue or comprehend therof in our owne vnderſtandinges, but alſo when it pleaſeth him to declare him ſelfe vntounto vsus by his creatures: for whē the ſcripture handleth that, then doth he make him ſelfe viſible, & not onelyonly viſible, but S. Paul paſſeth yet ſomewhat further, ſaying, that although we were blinde, yet we may therby féele him as it were with ye hand So then though we had our eyes ſhut,Act. 17.27.28. yet ſo it is that we may know this power of God. And howe ſo? Becauſe it is here within vsus. In whō is it that we liue, that we hauehave our moouing and being? It is in God, who hath breathed life into vsus, & by whom we ſubſiſt or ſtand. This thē is that which S. Iohn ſheweth vsus, ſaying, that all things were made by it. By this we know, that that worde of God hath béene from the beginning, who alſo is our God.God applieth himſelfe to our rudeneſſe. And how know we this? Certainely we cannot climbe ſo high, and therefore God is come down euen vntounto vsus, God I ſay, with that his word, ſo that we may knowe him. And albeit that our vnderſtanding ſtretcheth not it ſelfe ſo far, neither yet is able to aſcende aboue the cloudes, yet ſo it is that wée are conſtrained to knowe that this worde is truely God. And how ſo? Becauſe all things were made by it. In it is it then, that all thinges hauehave béen, as the Apoſtle Paule in his Epiſtle to the Hebrues ſheweth the ſame.Hebr. 1.2. Hebr. 11.3. Wee confeſſe (ſaieth hée) that the word of God is eternall and euerlaſting. And why ſo? Becauſe ſo it is, that by this word all thinges were made. And this is alſo the ſame yt S. Paule ſpeaketh in the 17. Chap. of the Actes of ye Apoſtles,Act. 17.24. Act. 14.17. that God hath not manifeſted himſelf vntounto vsus, without a large teſtimony & witneſſe, becauſe we may behold him in all his creatures. So then, in as much as al things were made by his word,He meneth Seruetus & his adherents, as I take it. See Inſtitut. Lib. 1. Gap. 13. Sec. 7.8.23. Ge…. 1.3. we muſt know that he is our eternall God. There are certaine Heretiques that ſuppoſe, that this worde of God, had beginning in the creation of the worlde, becauſe there was neuer any ſpéech had of the worde, vntill ſuche time as the worlde was created: As Moyſes ſaith, God ſaide, let there be light, and the light was made, &c. Nowe they woulde inferre héere vponupon that that worde then beganne. Is it ſo? we may rather contrariwiſe by that conclude, that that worde is eternall. For if a man begin to doe ſome thing, we can not therevppon ſay, that hée was not before that. If this be true in creatures what will it be, when wée ſhall come to God? So then albeit that worde of God hath not ſpread abroade and made manifeſt the power therof, before ye creation of the world yet none can thervpon conclude, that it was not already before that time. And this is that which S. Iohn ment to ſet out & declare by this manner of ſpéech, wherin it is ſaid, yt al things were made by this word. Moreouer let vsus marke,A good … which ought well to be remembred. Rom. 11.36. that when we ſpeake of God the Father and of his worde, we ſay then, that God made all thinges whatſoeuer, and that by his worde: and this word by, is attributed onelyonly vntounto Ieſus Chriſt. True it is that when we ſpeak of God ſingly and by himſelfe, and without diſtinction of the perſons, we may well ſay, that all thinges are by and from God: but when there is a diſtinction, as in this place there is, behold then the proprietie which belongeth and agreeth to Ieſus Chriſt, to wit, that al things were made by him. And this is that diſtinction of perſons which I hauehave alreadie ſpoken of, that is, that all things are of God the father, but that Ieſus Chriſt is the meane thereof Marke then what S. Iohn ment as if hée ſhould ſay, that God by his worde hath made all things. Wherefore God ſheweth that hée is the fountaine of them all and that it muſt néedes bée that hée ſhoulde make and create all thinges, but yet by the meane and power of that his woorde. And without it nothing was made of that which was made, Saint Iohn commeth héere to repeate the ſame Sentence,Two cauſes of S. Iohns repetition. not onelyonly becauſe it is his cuſtome to repeate one and the ſelfe ſame thing after two ſorts, but alſo by reaſon of mens ingratitude & vnthankfulneſſe. For albeit that it is ſaide vntounto them, that God made all thinges by his worde, yet they doe not at the firſt, conceiue, vnderſtand, or beléeue the ſame. Wée ſée that Gods Creatures touch vsus not to the quicke, and that we are ſo dull and ſo blockiſh in our vnderſtanding, that we are notable to comprehend theſe things, euen in ſuch plaine and ſimple ſort, as they are propounded and ſet out vntounto vsus. Wherfore S. Iohn, that he might the better expreſſe the ſame vntounto vsus, addeth, without it nothing was made, of that which was made. The dulneſſe of mans wit in Gods matters, ſhould teach vsus true humilitie.As if he ſhould ſay, Surely we are accurſed if we doe not receiue this eternall word of God, ſéeing that by it is that wée hauehave béene created, yea that all the worlde hath béene made, the heauen, the ſtarres, and the earth, which bringeth foorth for vsus our foode and nouriſhment: to be ſhort, that all good thinges hauehave béen giuen vsus by the meanes of this word. So then ſéeing wée perceiue that our life procéedeth from thence, wée muſt wholy kéepe our ſelues faſt thereto, and caſt from vsus all that, that men will ſet before vsus to the contrarie. This is here a double expoſition, in reſpect of the placing of the words, not that they are changed, but becauſe wée hauehave diuerſly diſpoſed and placed them. Our ſort read it thus: That by that word all thinges were made, We muſt heede… looke howe woordes and matters are placed in the ſcripture.and that without it nothing was made, and ende there their ſentence: afterwards they adde, All that which was made, was life in it: But this declaration is not aptly ſet. It is true that the ſenſe which they giuegive is in déede almoſt all one: for they hauehave in a maner the ſame expoſition that we hauehave: but the maner of ſpeech is verie ſtraunge: for it is not ſaide of the creatures that they are life, but that is attributed vntounto God,Rom. 8.10. as Saint Paule ſaieth in his Epiſtle to the Romans, that the Spirite is life, by reaſon of the fréedome that hath béene beſtowed vponupon vsus by Ieſus Chriſt. To be ſhort, though wée ſhall viewe all the holie Scripture, yet wée ſhall neuer finde that it is ſaide,There is a double life euen in this life. Act. 17.28. that wée are life in our ſelues, but that God only hath life, and that not onelyonly the ſpirituall life, but euen that life, from which all things hauehave their being, and by which wée liue, and that we hauehave life and breath in him, as I hauehave alreadie alleadged out of S. Paules ſaying. And by this we ſée the trueth of this ſentence, to wit, that nothing of all that which was made, was made without that worde of God. And this is the order of the reading that hath béen found and obſerued, in all the moſt old Gréeke Doctors, and other expoſitors:The Manichees and their opinion confuted. neither was there any but one alone that hath otherwiſe expounded it. Furthermore we hauehave to note, that the Manichees laboured to peruert and wreſt this place, (ſaying, All that was made in him was life) to prooue their fooliſh opinions: as that all creatures had life in them and were liuing, for example Stones, Trées, Corne, Otes: All this in their fantaſie was liuing, inſomuch that they durſt not eate bread, vnleſſe they were ſanctified of God before hande. And wherefore? hée muſt be good, that eateth this, woulde they ſay. The Deuill certainly poſſeſſed them, and yet notwithſtanding they would alledge places of Scripture,The Deuil and his inſtrumētes do continually wreſt the ſcriptures. and abuſe them, to prooue their fooliſh ſpeculations withall. Now I ment in déede to touch this by the way, to declare that the Deuill hath alwayes indeuoured to peruert, wreſt and wring the holie Scripture: but whatſoeuer it be, if wée ſearch and ſéeke after Gods trueth, wée ſhall finde it pure and ſimple as it is, and the Deuill ſhall not be able to deuiſe or perfourme any thing againſt it or vsus, to turne vsus away from it, becauſe it is ſhewed and ſet out vntounto vsus before our eyes, and it ſhall appertaine to none but to vsus, if wée will beholde it in his puritie, and kéepe it in ſuch ſort, as God hath reuealed the ſame vntounto vsus. Then let vsus come to the naturall meaning. After that Saint Iohn had ſaid, That nothing was made of that which was made without this worde: Hée addeth, That in it was life. Nowe héere hée mindeth to ſet out two diuers thinges: that is to ſay, that as all was once created by the power of that worde of God: ſo all thinges continue and are preſerued by that power, and by the ſame meane.Two thinges worthie to be marked. And theſe are two matters which it behooueth vsus wel to conſider and way. The one, that we hauehave our beginning and life by this word: the other, that we are vpholden and mainteined therby, and that not wée onelyonly, but all the worlde: Alſo, that the worlde was not onelyonly created at the beginning by this word, but alſo that it ſhould bée no more nor continue any longer, vnleſſe it were preſerued in it owne eſtate, by the ſame meane. And therefore as I hauehave ſaide, let vsus marke and kéepe faſt,All things in the world are vphelde by Chriſt. theſe two thinges as they are in this place pointed out vntounto vsus with the finger by S. Iohn. In the firſt place then hée declareth vntounto vsus, That nothing of that which was made, was made without this worde. And howe then? Mindeth hée to accept I know not what, that was not made? Séemeth it, that he would ſay, that the Angels were not created? No, no, he meaneth no ſuch thing: but mindeth to declare that we hauehave nothing at all which dependeth not wholy of God, and hath not it being altogether in him.Touching Angels. It is true that the Angels hauehave a very noble and excellent nature, but yet notwithſtanding they ſubſiſt and hauehave their being by this word, and are founded in it: otherwiſe they could not cōtinue and abide: As alſo there is nothing in the world but it is preſerued by this verie word. Now here we are taught and inſtructed, howe great our pouertie and wretchedneſſe would be, vnleſſe that God vphelde vsus by his grace. And this is it that the Pſalmiſt ſpeaketh, that ſo ſoone as God ſhal withdraw his ſpirit from vsus, Pſal. 104 29.beholde we returne to pouder and duſt, and vaniſh away altogether. It is true that he ſpeaketh in that place of creatures & bodely things: but ſo it is, that we ſée how all the reſt alſo is vpholden, by the vertue and power of this word. Now euen as we cannot ſubſiſt or be, but by that word of God: ſo we muſt likewiſe marke, that it is by the meanes thereof, that we hauehave begun to hauehave life. And who is hée that declareth the ſame vntounto vsus? The Euangeliſt. This is alſo the ſelfe ſame which the Apoſtle ſaith in the firſt Cap. to the Hebrues, that the ſonne of God is the brightneſſe of the glory, Hebr. 1.3.or the image of his ſubſtance and perſon of God his Father, and that he vpholdeth all thinges by his worde. Hée vſeth there the worde, worde, but yet in ſuch a ſignification, that hée meaneth not onelyonly the power of the ſonne of God, but alſo a certaine wonderfull diſpoſition, & a verie fit and ſéemely order, which hée hath ſet in the thinges created, becauſe he is the wiſdom of God, & we may behold him in al the creatures, becauſe he vpholdeth al things by his vertue and power. Marke then how we hauehave life & moouing, and after the firſt day of our life we continue in the ſame, to wit, becauſe that God preſerueth vsus:Mans life, and the continuance thereof is from God alone for in reſpect of our ſelues we muſt néedes periſhe euerie minute of an houre, if this were not that that word of God mainteineth vsus. Behold then in what ſenſe the Euangeliſt ſaieth, that that word was life: that is, that not onelyonly all thinges were made by it, but that they muſt of neceſſitie alſo be grounded therevpon, and that it mainteine them in their being. Nowe he addeth afterwards, that that life was that light of men. And wherefore is it that hée addeth this? It is for two cauſes. The firſt is, that after that we hauehave knowne the might of God, and the power of that his word, both on high, and beneath, and euerie where, we muſt then come to our ſelues: for this is good reaſon, that we ſhould and that with a greater diligence beholde that, which toucheth vsus verie nigh. As how? I ought to knowe Gods goodneſſe in this, that hée preſerueth, Horſes, and Oxen: as Dauid ſpeaketh to vsus therof,Pſal. 36.6. Pſalm. 104.27. Gen. 1.1…. ſaying that it is hée that giueth nouriſhment, and foode to euerie beaſt. I ſée on the other ſide the Earth, which by the commaundement and bleſſing of God bringeth foorth her fruites. If I looke thē vponupon beaſtes, I ought to knowe the goodneſſe of God which declareth it ſelfe euen towards Aſſes, & Dogs, but much more towards mée God commeth to mée, that I might inwardly féele his power: hée giueth mée bread wherewith I am nouriſhed, and ought I not to be touched to the quicke for ſo many benefits & bleſſinges, It is true that I ſhould. Beſides alſo when men ſet out Gods workes, they ſpeak expreſly of men,Gods power appeareth ſpecially in man. becauſe that God doth ſet out his moſt great & excellent power rather in vsus then in other creatures. God then wil in déed be magnified, both in heauen & in earth, and in all his workes that we ſée: but yet much more in a man, becauſe hée hath imprinted his own Image in vsus, rather then in all the reſt of his creatures. For he hath not ſaid of the Sun, the Starres, or any other creature how excellent ſoeuer it be,Gen. 1.26. I wil make now a chief worke, which may be to mine owne Image and likeneſſe. So then the Euangeliſt after that he had ſpoken of the power of that word of God, which ſpreadeth it ſelfe to all creatures, hée commeth to men. And in this hée ſheweth vntounto vsus, that if men beholde the goodneſſe of God in euerie place where they looke, they cannot but much more conſider and beholde the ſame, within their owne perſons. And foraſmuche as God hath done vsus this honour, that wée are magnified & made excellent in our ſelues, inſomuche that the verie Pagans and Heathen hauehave called Man a little world,Man a little world, and why he is ſo called. becauſe we may ſée in him a principall woorke that ſurpaſſeth all the reſt, good reaſon is it, that we ſhould knowe & confeſſe in it, the vertue and power of God. It is true that wée may behold God in al his creatures, but when hée manifeſteth himſelfe in man, then we ſée him, as it were by face and countenance: whereas looking vppon him in other creatures, wée ſée him darkely, and as it were on the backe partes. So then albeit that it be ſaid, that God is made viſible vntounto vsus in his creatures, yet it ſo falleth out, that in them we ſée but as it were, his féete, his handes, and his backe: but in Man wée ſée as it were his face. Not that it is his face, ſo that wee can beholde him there in imperfection I meane not ſo,God is viſible in his creatures chiefly in man, but in none can Gods maieſtie be perfectly ſet out for I ſpeake not now of diuine and heauenly thinges, but onlye of this, that it hath pleaſed God to be knowne in this world to high and lowe. Beholde then the ſumme of that which S. Iohn ſaieth, to wit, that that life was that light of men: as if hée ſhould ſay, It is true, that there is in déede a certaine life ſpread abroade ouer and in all creatures. And what manner a one is that, euen that all thinges are made and preſerued by that worde of God:Mans ſoule a verie excellent thing. but yet there is a more excellent matter in man, to wit, the ſoule, vnderſtāding & reaſon. For a man ſhal not be wtout ſenſe & féeling, as ſtones: he ſhall not be wtout vnderſtāding & reaſon as brute beaſts: but he hath a more excellent life, yea euen to beholde the thinges which are aboue and beyond the worlde. Nowe conſequently hee addeth: that that light ſhineth in the darkneſſe, and that the darkneſſe comprehended it not. Hée expreſly putteth downe that, becauſe that that light which God placed in man, is as it were altogether put out: and in déede if we ſhould iudge according to that which wée nowe can ſée in mortall men, wée ſhall not muche regard and eſtéeme the grace of God. For albeit that man was created to the image of God,Sinne defaced Gods image in man. yet ſo it is, that through ſin he hath béene diſfigured and defamed. What is it then that wée ſée in men? Wée ſée there an image of God which is altogether defaced and marred, becauſe that the Deuill hath defiled it through ſinne. But albeit that men following altogeather that which Satan prompted them too,Satan neither by force nor fraud, can hinder Chriſt the light. hauehave quenched and put out the light of God: yet ſo it is notwithſtanding that the Deuill was not able by his ſubtiltie to bring ſo much to paſſe, that this light of God, ſhould not yet ſhine foorth in the middeſt of darkeneſſe. And this is it that Saint Iohn minded to declare, as if he ſhould ſay, It is true (my children) that if that which was firſt giuen vntounto men had continued and abidden with them, wée ſhould hauehave ſéene nothing now, but the glorie of God ſhining in euerie place, in ſtéede that nowe we behold his Image wonderfully defaced: and yet notwithſtanding all this, if ſo falleth out that wée may perceiue in Man ſome brightneſſe that God hath left him,Some ſparkes of light remain notwithſtanding mans ſoule fall. and ſome little ſparke of that his light. And this is that which the Euangeliſt ment to declare. I leaue vntouched other things becauſe the time ſuffereth vsus not to ſpeake any more thereof, and becauſe I hauehave alreadie béene ouerlong.
Notwithſtāding we are to marke yt men hauehave ſo much light of the knowledge of God, as is ſufficient to winne them, and make them inexcuſable before him.Men are not what they think of themſelues, but what God pronounceth of them. Let vsus indeuer to make our ſelues beléeue of our ſelues what we will or can, yet beholde God, who pronounceth, that we are al darknes. And how ſo? let vsus not attribute that vntounto GOD, but to our owne fault. Now then, eyther God muſt inlighten vsus with his brightneſſe, or elſe otherwiſe there ſhall bée nothing but darkneſſe in vsus, and it cannot be auoyded but we ſhal ſtumble and fall downe, if we will but once lift vp our ſelues to go forward one ſtepp, without his guiding & gouernment. And yet ſo it is (as I hauehave already ſaid) ye God hath not ſo deſtituted vsus, that wée are altogether forſaken of him, ſo that we hauehave nothing remaining of his gifts. And that ſo it is, there is yet ſome ſéed of religiō in men, they hauehave yet ſome remnantes of their firſt creatiō: as a mā may ſée that euē in the moſt wicked and reprobate: there is ſome impreſſion and print of the image of God,Mans light maketh him without excuſe before God, as Rom. 1.20. and this is to make them ſo much the more inexcuſable: forſomuch as they hauehave not profited therby, theyr condemnation ſhalbe therfore ſo much the more grieuous, and without doubt it ſhall bée doubled vponupon them. Beholde then how notwithſtanding that our nature was ſo corrupted wée doe yet reteine ſome little ſparke of that grace, which God put in our father Adam: So that this ſentence is verye true, yt that light ſhineth in darkneſſe. Now further the Euangeliſt ſaith, that the darkneſſe comprehended it not. Wherin he ſheweth howe greate the vnthankfulneſſe of men is. Beholde God, who maketh his brightneſſe to ſhine in vsus, and his word to lighten vsus,Mans malice the cauſe of his owne blindnes. and yet notwtſtanding we darkē & dim the ſame through our malice. It is true that the Goſpel it ſelfe, is a manifeſtation and declaration of this light, but yet that malice and vnthankfulneſſe which is in vsus, putteth it out, as much as in vsus is, vnleſſe God remedied and redreſſed it, making a change in vsus by his power & infinite goodneſſe. And this is that which Saint Iohn ment to declare in this place: and withall he beginneth to prepare vsus to that, which hee will ſpeake afterward, that is to ſay, to what ende this word (which is Ieſus Chriſt) was ſent vsus of God his father, that is,The myſterie of our redemption very great and needfull. to the end he might be manifeſted in the fleſh, for our ſaluation. He ment then to declare howe greate the myſtery of our redemption was, and what neede wée had of it, in ſaying, that wee hauehave not comprehended the brightneſſe that was in vsus: as if hee ſhoulde ſay, It could nothing at all hauehave profited vsus, to hauehave the light that ſhineth in vsus, vnleſſe we had withall béene redéemed, and that this worde had executed and performed the louelove of God towarde vsus, in repairing his image,The light of our owne miſerie is a good meane to make vsus feele the myſterie of our redemption. which was defaced in vsus through our ſinne, and wholie diſfigured in the firſt man. Marke I ſay howe Saint Iohn mindeth to prepare vsus to know the effect of our redemption: and beſides hée ment alſo to ſhewe vntounto vsus, how that the word of God declareth it ſelfe in his creatures, in as much as all things are preſerued by his ſtrength and power. And withall hée exhorteth vsus to knowe and confeſſe, the graces that God hath beſtowed vponupon vsus, more excellent in déede than vponupon other creatures, to the ende wée might magnifie and prayſe him:The endes of our light and knowledge. moreouer to knowe, that ſéeing hée hath from the beginning imprinted his owne liuely image in vsus, and hath made vsus féele his power, it is good reaſon wée ſhould learne, to holde our ſelues faſt to this worde, and to confeſſe both generally and particularly, the good thinges that God hath done for mankinde, to the ende that the light which hée hath plentifully communicated vntounto vsus, of his grace and goodneſſe onelyonly, may not be quenched or put out through our malice, but that Ieſus Chriſt may in ſuch ſort dwell in the middeſt of vsus, that being guided and gouerned by the holie Ghoſt, wée may hauehave ſuch acceſſe to the father, that hée may at the length bring vsus into his heauenly glorie. Thus I hauehave handled theſe thinges as ſhortly as was poſſible for mée,What men ſhould looke at in expounding the ſcripture. reſpecting alwayes to touch the marke, wherat the Euangeliſt in this place aimeth: notwithſtanding if there bee any thing that hath béene omitted becauſe a man can not remember all, let euerie one ſpeake thereof that, which God ſhall hauehave giuen him in that behalfe: and if there be any doubt, propound the matters, to the ende that putting them out, they may be made cleare and manifeſt, and that the Church of God may therby bée more and more edified, when thinges ſhall not remaine in doubt, but ſhall be vnderſtood according to their true meaning, after that wée ſhall hauehave diſputed and reaſoned vponupon them, as is ſéemely, and according to God and godlineſſe.