Three Propositions, Speech 1
¶ A Propoſition, or ſpeach made by M. Iohn Caluin, vppon the beginning of the Goſpell accordyng to Saint Iohn, in which the deitie or Godhead of our Lord Ieſus Chriſt is excellently prooued.
1 In the beginning was that woord, and that woorde was with GOD, and that word was God.
2 This ſame was in the beginning with God.
3 Al things 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 woorde Goſpel,The word Goſpell what it meaneth. ſignifieth the declaration that God hath ſhewed vsus, of his louelove in our Lord Ieſus Chriſte, when hee ſent hym into the worlde: which thing we ought well to marke, becauſe it is very much to know the vſe of the holy Scripture, euen in reſpect of the wordes it vſeth. It is true that wee ought not to ſtande ſimply or onelyonly vponupon the wordes: and yet for all that we are not able to comprehend how excellent Gods doctrine is, vnleſſe wee knowe the proceeding that it vſeth, and alſo what is the ſtyle and ſpeach thereof. And indeede wee are ſo muche the more to mark & weigh this word, becauſe it is a very cōmon receiued ſentēce to diſtinguiſh the holy Scripture into the law & the Goſpel:Diuiſion of the Scripture. & thoſe that ſpeake thereof in that ſort, meane, that all the promyſes which are cōteined in ye old Teſtament, ought too bee referred to this word Goſpel, True it is yt theyr meaning is good, but for all that, ye holy Scripture vſeth not ſuch maner of ſpeache,If any man ſpeake, let hym ſpeake as the words of God. 1. Pet. 4.11. and we ought to be ſober in that reſpect, and to yeelde ſuch a reuerence too Gods ſpirite, as to keepe ſuche a maner of ſpeaking as hee himſelf vſeth to teach vsus withall. Behold thus muche then concerning the woorde Goſpell, which is a publiſhing that God hath made vntounto vsus at the commyng of our Lorde Ieſus Chriſte his ſonne, declaring himſelf a father to all the world: as alſo Saint Paule ſpeaketh thereof in his Epiſtle to the Epheſians, Ephe. 2.1…when he ſaith that Ieſus Chriſte came to preache the Goſpell vntounto them that were nigh, & to thoſe that were farre of from God: nigh, to wit, the Iewes, who were alredye entred into the Couenaunt with God: and far, to wit, of the Pagans and Heathen, who are as it were far remoued from his Church. Nowe when wee ſhall hauehave looked eueryevery where, we ſhall finde that this woorde Goſpell is not taken in any other ſignification. And beholde alſo wherfore men hauehave giuen this name or title to the iiii. hiſtories that are written touching our Lord Ieſus Chriſt howe hee came into the worlde, and was conuerſant therein: howe he dyed, roſe agayne, and went vp into heauen: men I ſay, hauehave giuē the name or title of the Goſpell to this. And why ſo? becauſe the ſubſtance of the Goſpell is comprehēded in the perſon of God his ſonne as I hauehave already ſaid. The anciēt fathers had in deede the promyſes of ſaluation: they were alſo very well aſſured that God woulde be their father,The difference betwene the fathers vnderunder the law, and vsus vnderunder the goſpel. but yet they had not (in ſuch plaine ſort as we hauehave) the gage and pledge of Gods louelove towardes them, and of their owne adoption. For when Ieſus Chriſte came intoo the worlde, then God ſigned and ſealed his fatherly louelove vntounto vsus, and wee had the full teſtimonie of life, and in deede hauehave alſo the ſubſtaunce thereof in Ieſus Chriſte,2. Cor. 1.20. as I hauehave already ſayde. And this is the cauſe why S. Paule ſayth 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, & had promiſed to men. So then it is not without cauſe that theſe foure hiſtories (wherein is declared vntounto vsus how the ſonne of God was ſent, that he tooke mans fleſhe, alſo that hee liued heere vppon earth amongeſt men) hauehave beene 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, how God hath made perfect and accompliſhed al that which was requſite for mens ſaluation, and that wee hauehave had the fullfilling of al, in the perſō of his ſonne. Indeede S. Paul ſpeaketh of his Goſpell, but after what ſort? It is not as though he had writtē an hiſtory of the Goſpell, but becauſe his doctrine was conformable and agreeable, to all yt which is conteined therin. So according to that which I hauehave already ſaid, when the Goſpell was preached vntounto vsus,S. Paules Epiſtles, not called the goſpell, & in what ſence it is a plaine manifeſting of Ieſus Chriſt to the ende that wee ſhoulde knowe that in him all thinges are perfected, and that we hauehave the trueth of that, which had bin promiſed in all times before. And yet for all this, S. Paules Epiſtles, are not called the Goſpel. And why ſo? becauſe that therein we hauehave not a continual hiſtorie which declareth vntounto vsus after what ſort God ſent his ſonne, how it pleaſed him that in putting vponupon him our nature, hee might hauehave a true brotherhood with vsus, how he died, roſe againe, and aſcended in to heauen. This I ſay, is not largely laid out, with a continuall order and courſe of ſpeach in S. Paule, very certaine is it, that the doctrine which is conteined in his Epiſtles, is conformable and agreeable with the doctrine of the Goſpell: But for all that, that worde Goſpell, is ſpecially attributed too theſe foure hiſtories, for the reaſon which I hauehave alredy alleadged. Nowe where wee ſay that the ſubſtaunce of the Goſpel is comprehended in the perſon of the Sonne of God, this is not onelyonly to ſay that Ieſus Chriſt came into the worlde, but that we ſhould know alſo what his office is, what charge God his father hath committed vntounto him, and what vertue and power he hath, which thing wee ought too marke well: for from thence wee may gather the difference of the Goſpell according to S. Iohn, Wherin the 4. Euangeliſts agree. Heb. 4.15.and thoſe which the other three wrote. The iiii. Euangeliſts agree very well in this, that they declare vntounto vsus, howe the ſonne of God appeared in the worlde, that he became true and very man, like vntounto vsus in al thing, ſinne excepted. Afterwardes they declare vntounto vsus, howe he dyed, roſe againe, and aſcended into heauen. To bee ſhort, all that was committed vntounto him, to drawe vsus to god his father by, is declared and ſet foorth vntounto vsus therein. But there are two thinges whiche are peculiar too Saint Iohn: One is,Iohn hath two things peculiar too himſelfe from the other Euangeliſts. that hee ſtayeth and ſtandeth vponupon the doctrine of Ieſus Chriſt, more then the other Euangeliſts doe: The other, that with a greater liuelynes he declareth vntounto vsus Ieſus Chriſtes vertue and power. True it is, that the other Euangeliſtes ſpeake wel of the doctrine of Ieſus Chriſte, but that is rather briefly & ſhortly, as who hauehave collected ſome ſmall Summaries and Abridgementes thereof.Iohn. 6.1.2. But S. Iohn maketh a long & large declaratiō therof, as we ſee in the ſixth Chapter, where mention is made of that myracle which he wrought in the wilderneſſe, when hee refreſhed and fed ſo great a multitude. For therevppon S. Iohn commeth to enter into ſpeach and to ſhewe howe Ieſus Chriſte is the bread of eternall life. We ſee 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 ſee that they quite and cleane omitted that doctrine. So much alſo may be ſayde of the reſte: for after that hee hath touched ſome myracles and hiſtories, he alwayes commeth back to the doctrine, and taketh occaſion too enter into the matter too handle and ſpeake of the power of our Lorde Ieſus Chriſte:Iohn. 12. to 18. as from the xii. Chapter til you come to the hiſtorie of the Paſſion he intreteth of nothing, but this doctrine. So then nowe wee ſee what difference there is betwene the Goſpel according to S. Iohn,The Goſpel according to S. Io. giueth light to the other Euangeliſtes. and the other three Euangeliſtes, inſomuch, that to ſpeake rightly, the Goſpell according to S. Iohn, is, as it were the key, too geue vsus ſome entraunce and opening to the other. For yf wee reade S. Matthew, S. Marke, and S. Luke, we ſhall not ſo well know wherefore Ieſus Chriſte was ſent into the worlde, as when we ſhall hauehave read S. Iohn. Hauing reade S. Iohn, wee ſhall knowe afterwardes too what ende it ſerueth vsus, that Ieſus Chriſte hath wrought, and alſo that he hath taken mans fleſhe, and that he died and roſe agayne: Wee ſhall knowe I ſay, what is the ende and ſubſtaunce of all theſe thinges in reading this Goſpell. And this is the cauſe why he ſtandeth not ſo much vponupon the hiſtory, as we ſhall ſee by the order which he wil keepe hereafter. It is true, that theſe things rightly deſerue, to be more largely diducted & layd out: but becauſe there is great matter in the Texte which wee 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 ſūmarily & ſhortly touched, concerning the office of Ieſus Chriſte:Wherfore Chriſt came in to the world. that is to ſay, that S. Iohn declareth vntounto vsus how he was ſent of God his father, to the end he might accompliſh and make perfect the ſaluation of men. Hee declareth howe he tooke mans fleſhe, nnd howe hee dyed alſo, and roſe againe, that he is the pledge of Gods louelove, that hee is (as it were) the ſoule of our redemption, & that Gods promiſes are in hym ratified and eſtabliſhed. Moreouer wee muſt marke (as I hauehave already ſayde) that S. Iohn toucheth the ſtories more briefly then the other three Euangeliſtes doe,The ſumme of the Goſpell according to S. Iohn. but for all that he ſtayeth him ſelfe more vppon the ſubſtance of the matter, that is to ſay, too declare vntoo vsus what the doctrine of Ieſus Chriſte is: and what charge God the father hath cōmitted 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 aſmuch too ſaye, as a good newes or glad tidinges: but this worde 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 we might knowe, that all our goodneſſe and our felicitie, ioye, and glory is in Ieſus Chriſt alone. Wherefore when we ſhall pronounce or ſpeake this woorde Goſpell, which is as muche to ſay, as good newes or glad tidinges: Let vsus learn not to reioyce beyond meaſure, in the thinges of this worlde which are brittle and vayne: let vsus not reioyce in delights,Wherein true Chriſtians ſhoulde chiefly reioyce. in pleaſures, nor in any thing whatſoeuer it be: but let vsus be glad and reioyce in this, that Chriſte was ſent vntounto vsus, that God is offered and geuen vntoo vsus in his perſon: that Ieſus Chriſte is come too the ende that hee myght bee our reconciliation betweene God and vsus that God accepteth vsus for his children, to the end we ſhoulde not periſhe and be condemned. Behold how this word ought to be ſāctified or hallowed vntounto vsus, to the ende to cauſe vsus reuerently to regarde that ineſtimable goodneſſe, which hath been brought vntounto vsus by our Lord Ieſus Chriſte. And it is expreſly ſayd, that this Goſpell is according to S. Iohn, The Goſpel is from Ieſus Chriſte. Iohn. 7.16.too the ende we 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 wee ſay that wee holde the Goſpell? From Saint Iohn, or from Ieſus Chriſte? Certainly from Ieſus Chriſte. And in deede Ieſus Chriſte vſeth this maner of ſpeach, as to ſay, that the doctrine is not his, but that he preached it in the authoritie of God his father from whom it proceeded: and all this is to the end that wee ſhould beare ſo muche the more reuerence to this doctrine, and that we ſhoulde not receiue it, as a common thing, but as the pure trueth of God, which was preached and declared by his onelyonly ſonne. S. Iohn then was indeede the meane or inſtrument that God vſed, euen as a Penne that wil write in a mans hande, but yet for all that wee muſt not receiue the Goſpell, which was written by him, as from a mortall man. Let vsus nowe come to the Text. The worde (ſaith he) was in the beginning. The purpoſe of Saint Iohn is too declare vntounto vsus how the ſonne of god did not then beginne to bee, when hee appeared or ſhewed himſelfe in the worlde: neyther yet that then he began onelyonly too ſpread abroad his power in eueryevery place,Chriſt is very God from all eternitie. (for he was alredy from all time, and before al time, his power abroade alreadye in hymſelfe, and hee tooke it not from any other) but that there was a power which was in the worde of GOD from the beginning, which at the laſt was manifeſted, and we know it now, ſeeing Ieſus Chriſt hath been ſent into the world. Wherefore S. Iohn mente too declare here that whē Ieſus Chriſt came into the world, he that cāe was our eternal God, who alſo hath redeemed vsus. But yet to ye ende that wee may the better vnderſtand the whole, wee muſt particularly and by peecemeale marke the thinges that are here ſpoken. The worde was in the beginning. There is no doubte, but that hee heere calleth the Sonne of God The woorde. The reaſon is,Why Chriſt is called the word. becauſe it is that very wiſedome which hath alwayes byn in GOD, and his Counſell, and his power. True it is, that wee hauehave not in this place the thinges declared and ſet out, as they are in their owne greatneſſe and 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 foorth the matters vntounto vsus, in theyr greatneſſe and maieſtie.The Lord in ſetting out him ſelf & Chriſt to vsus, had reſpect to our weakneſſe. And heerein we derogate nothing from the ſpirite of God, when wee ſay, that he hath not fully and in perfection ſet out the thinges which are heere ſignified vntounto vsus, for the holye Ghoſte therein applieth him ſelfe vntoo our infirmitie and weakeneſſe. And indeede, yf wee ſhould heare God, ſpeaking vntounto vsus in his maieſtie, it ſhold bee vtterly vnprofitable for vsus, becauſe wee coulde comprehende or conceiue nothyng thereof.
So then, becauſe we be carnall, hee muſt needes ſtut and ſtāmer as it were, or elſe he woulde not be vnderſtoode of vsus. By this then we ſee, that wee are too vnderſtande, that God is as it were become little, and hath abaſed him ſelf, that he might declare hymſelfe vntounto vsus: And yt ſo it is, tell me, how ſhould it be poſſible to expreſſe what Gods maieſtie is, If we ſpeake mens ſpeach and wordes? Is it not think you a farre vnequall meaſure? S. Iohn then albeit he be the holy Ghoſts inſtrument, ſpeaketh not of theſe matters, according to their greatnes, and yet notwithſtanding hee ſpeaketh in a ſpeache, whiche is as it were vnknowne to vsus. And therefore wee muſt conclude, that the ſecretes which are conteined in this place, are not ſo openly and plainly declared, as that wee are able too vnderſtand the ſame, in ſuch ſort as we vnderſtand the matters of the worlde: but let vsus content our ſelues with that which is heere ſimply declared vntoo vsus:God hath in his worde reuealed ſufficient for his children. for our Lorde knewe that which was ſufficient for our good, and hee applied hymſelfe vntoo vsus and our infirmitie, in ſuche ſorte that hee hath not forgotten or omitted any thing which was good and profitable for vsus to know. So let vsus learne to keepe vsus faſte too this puritie and ſimplicitie of his doctrine, conſidering how the worlde in this behalf hath been fouly abuſed by fooliſh imaginations, and vaine ſpeculations, and by a certayne diueliſh boldneſſe: For when the queſtion hath beene to handle theſe matters, men hauehave ouerwhelmed themſelues in aſmuch as they ment (beſides the reuelation of of the doctrine) to ſearch out wt a certaine curioſitie and boldneſſe, the eternall eſſence and beyng 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 Gotes, or I knowe not whereof. They hauehave no more reuerēce to God, thē to a beaſt: Now we neede not ſeeke out a better witneſſe againſt the doctrine of the Sophiſters of Sorbone to knowe that the Diuell raigneth there,Sorbone, is the name of the place, wher the brotherhood of the Sorbonistes, doe yet remanine to this day in Parris. and hath alwayes raigned there, thē this. And this I ſay, that albeit theyr doctrine were not falſe, yet ſo it is that when men ſee they hauehave ſo little reuerence and regarde to Gods maieſty, wee muſt needes ſay that it is a diueliſhe doctrine, euen that I meane, which is at this day practiſed, by the Sophiſters and Sorboniſtes, 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 the holy ſpirite, for he toucheth and ſpeaketh of that which is good and profitable for our ſaluation: and as I hauehave already declared hee hath heere brought and deliuered vntounto vsus that which was meete and fit for vsus to know.Iames. 1.17. …man. 11.29. Let vsus come nowe to this true woorde. When S. Iohn calleth Ieſus Chriſte, That worde, it is as if he ſhould ſay: the eternall counſell of God, or the wiſdome that remayneth in him. Notwithſtanding we muſt marke that GOD is not like to men: when wee hauehave a Counſell it may alter and chaunge, but it is not ſo with GOD: for that which is in GOD is vnchaungeable.Though man be wauering, yet God is conſtant. Beſides the counſell which wee hauehave, is not our very Eſſence or ſubſtance: but the counſell which is in God, is verily and truely God: for God is not as a vaile or couerture, wher there are ſhadowie places, as Saint Iames vſeth this ſimilitude,Iames 1.17. we are as a ſhadowe that flitteth vp & down, 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 & truly God. But as concerning the worde, we muſt not (as I hauehave alreadie ſaide) imagine a counſell or a wiſedome in God, which ſhould be like to the word 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, that is betweene vsus and God:An apt ſimilitude. for if the heauens be much higher than the earth, muche more muſt it needes be, that we ſhoulde knowe and confeſſe, that God is more high than we, yea there is no proportion or reſemblance as it were betweene God and men. So then when men ſhall bring or alledge vntounto vsus ſome ſimilitude taken frō the creatures, we muſt alwayes mark this great diſtance and difference, which is betweene God and vsus.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. As a man may very 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 can not be without vnderſtanding. There is alſo a will, not as when wee hauehave nowe one deſire, nowe another, but a certaine power (as a man woulde ſay) to wil, which thing man hath in him ſelf, for man is not as a ſtone, or as a pile of woode without ſenſe and reaſon, but hee 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 ſpeach is here had of ſo high thinges, as of neceſſitie all mans vnderſtanding and witte muſt be abaſed and brought lowe: and we muſt handle them, and intreat of them in all humilitie, applying them to their true meaning,Curioſitie and vaine imaginations muſt be auoided. and muſt not be ouer curious: wee then hauehave that fonde imagination which hath borne ſwaye and ruled heretofore in the world: but we muſt come to Gods ſchoole, to hearken to that which hee ſhall ſpeake vntounto vsus, and to flye from all that which men ſhall ſet out, and ſhalbe found contrary to that,Gods voice muſt onelyonly be obeied. which the holie Ghoſt hath left vsus. Nowe furthermore we muſt alſo marke, that ſome hauing bene thruſt forwarde by the deuil, hauehave peruerted the meaning of this doctrine, affirming that this word was nothing els, but ſome certaine counſell, deliberation and purpoſe that God had to redeeme mankinde in the perſon of Ieſus Chriſt (who was a certaine forme,A perillous opinion confuted. as they call him, as when a man ſhall hauehave purpoſed to doſome worke, and ſhal hauehave conceaued the ſame in his ſpirite or vnderſtanding) leauing not by ſo ſaying, euerlaſtingneſſe of eſſence or being to the ſonne of God. But we ſee alreadie, and ſhall ſee hereafter more largely, how and in what ſort Saint Iohn calleth Ieſus Chriſt that word of God, thereby to declare and ſet out his deitie, as I hauehave alreadie ſaide. And that ſo it is, beholde a plaine teſtimonie of God him ſelfe, for he ſaieth, that this worde was in the beginning: ſo then it muſt needes be, that it hath beene eternall and euerlaſtyng. It is true,Gen. 1.1. that ſome will replie againſt it, becauſe Moſes ſaith, that God in the beginning created heauen and earth: and that now S. Iohn ſaith, that this worde was in the beginning, that it ſeemeth hereby, ſeeing that ſo it is, that the heauen, the earth, and other creatures had a beginning, that we can not proue, the eternitie or euerlaſtingnes of Ieſus Chriſt, becauſe it is ſaide that the worde was in the beginning.An obiection anſwered. But the anſwere is eaſie: to wit, that when Moſes ſpeaketh of the beginning, we are to remember & mark whereof he ſpeaketh: that is of heauen, of earth and other thinges, that hauehave indeed a beginning. But nowe let vsus weigh and marke, that which Saint Iohn ſaith: In the beginning (ſaith he) was that worde. And where was the beginning? verely in God. And what is Gods beginning, I pray you? Certainely he had none: for otherwiſe it muſt needes 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 tyme at all. There is then much to be ſaid, and great difference alſo, betwene Moſes his place, when he ſaith, that God created all in the beginning, and this, when it is ſaid, that that word was in the beginning. For Moſes ſpeaketh of the creatures, which had their beginning to be at a certaine time. But here Saint Iohn ſpeaketh not of any thing but of God, which can not be without his eternitie and euerlaſtingneſſe. Wherefore we muſt conclude, that this beginning, hath not any beginning. And hereby we ſee that Ieſus Chriſt hath bene alwayes. It is as much then,Ieſus Chriſt is our God eternall. 1. Tim. 3.16. as if Saint Iohn had ſaide, that Ieſus Chriſt is our eternall God, who hath appeared and bene made manifeſt vntounto vsus in the fleſh, as alſo Saint Paul ſpeaketh thereof. Nowe he addeth afterwardes: This word was with God: as if he ſhould ſay you muſt of neceſſitie ſeparate and diſtinguiſh him from all creatures. Marke the purpoſe of the Euangeliſt. We muſt not ſo much as imagine (ſaith he) that this word had any thing at all, like vntounto creatures: we muſt go out of the worlde, we muſt aſcend aboue the earth and heauen, when we thinke vponupon this worde. A man might demaund,A hard queſtion anſwered. Before there was eyther heauen or earth, was it poſſible, that this worde ſhoulde be in the beginning? yea indeede, for S. Iohn for a ful anſwere, ſeperateth this worde from all the creatures: as if he ſhould ſay, when I ſpeake vntounto you of this worde, you muſt come to God, for it is in God. Let vsus then regarde and conſider 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,The father diſtincted from the ſonne, not in eſſence, but in perſon. 1. Cor. 8.4.6. 1. Tim. 2.5. a diſtinction betweene God and his worde. And what maner a one is this diſtinction? It is not of their eſſence, for he meaneth alwayes that this worde is God: and we muſt conclude, ſeeing that wee 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 worde whereof mention is made in this place, hath not beene ſeparated or ſundred from God his father, in reſpect of eſſence: and yet notwithſtanding there is ſome diſtinction. And how is that thē? thus it is; becauſe we are not able to comprehende that which is ſo high aboue all our vnderſtanding and reaſon, the auncient Doctors hauehave vſed the worde perſons, and hauehave ſaide, that in God there are three perſons:Howe there are three perſons in the Godhead. not as wee ſpeake in our common ſpeache, calling three men three perſons, or els as in the Popedom, they will bee ſo bolde as to point three Puppets or Munkeyes, and ſay, Lo the Trinitie: but this worde perſons in this matter, is vſed plainely to expreſſe and ſet out the proprieties, that are in the eſſence of God. The worde ſubſtance, or (as the Greekes ſpeake) Hypoſtaſis is indeede more meete and conuenient, becauſe it is a worde of holy ſcripture, and the Apoſtle vſeth it in the firſt Chapiter of his Epiſtle to the Hebrewes, when hee ſaieth,Hebr. 1.3. that Ieſus Chriſt is the liuely image, and the brightnes of the glorie, yea the image or ingraued forme of ye ſubſtance or perſon of God his Father. When he ſpeaketh in that place of the ſubſtaunce or perſon of God, hee meaneth not the eſſence or being, but he ſpeaketh of this proprietie which is in the father, to wit, that he is the fountaine of all thinges.Gods word onelyonly, muſt be the rule of our faith, in all pointes, but ſpecially in the article of the Trinitie. But nowe let vsus looke to their three ſubſtances or perſons, as we call them, and marke howe they accorde and agree, ſo farfoorth, as God teacheth vsus concerning them (as I hauehave alreadie ſaid:) for we muſt not at any hand go beyonde theſe boundes and limittes. And therefore let vsus hauehave an eye thereto, ſo farforth 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 Paul ſaieth: and thereupon it falleth out, that they waxe thereof ouer proude, through their owne prudencie and wiſedome: and therefore God alſo doeth in ſuch ſort puniſh them, that they intangle them ſelues, in ſuche horrible labyrinthes & 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,The Trinitie proued. we ſhal know him ſo farforth as ſhalbe neceſſarie and meete for vsus. For we ſhal come to the father as to the fountaine of all thinges: and then we can not conceiue or thinke vponupon the father without his counſell and eternall wiſedome: beſides there is a certaine vertue & power that remaineth in him, which we ſhall alſo perceiue and feele verie well. Marke then howe we ſhall finde theſe three proprieties in the eſſence of God. And this is that which Saint Iohn ment to ſaye in this place, that that word was with God. If there were not ſome diſtinction, he could not ſpeake ſo, for that ſhould be to ſpeake vnproperly to ſay, God was with him ſelfe. So then let vsus knowe, that this worde hath ſome diſtinction, and is indeed to be diſtinguiſhed from the heauenly father:Chriſt begotten from before all beginnings. for it is that worde, that was begotten from before all tyme, ſeeing that God alwayes had his counſell and his wiſdom. 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 tyme beene without his vnderſtanding, counſell and wiſedome. So then wee muſt not ſette aſide, and ſeparate from God the proprietie of this worde, as to ſay, that we could iudge, that there had bene ſome certaine tyme wherein it had not bene with God: for this ſhould be to make an idole of it,The Trinitie, deſtroieth not the vnitie: neither doeth the vnitie infringe the Trinitie. Gregor. Nazi. in ſermo. de ſacro Baſil. as it were. But as I hauehave ſaide, the three perſons are but one God: and yet for all that we muſt diſtinguiſh them, becauſe there is a certayne and an aſſured diſtinction of them, as is in this place declared. And with al let vsus remember an olde Doctours ſentence, which is verie worthie to be thought vponupon, becauſe it is excellent. I can not (ſaith he) thinke vponupon theſe three proprieties, that are ſet out vntounto mee in God, but that immediatly my vnderſtandyng commeth backe againe to one: and on the other ſide, it is impoſſible for me to know one onelyonly God, but that I regarde and looke vponupon all the three proprieties, and ſee them diſtinguiſhed in mine owne vnderſtanding, according to the light, which is giuen me thereof in the holie ſcripture. Beholde howe the faithfull ſhall knowe God: knowing the father, they will come to his wiſedome, who is this word of which there is ſpokē in this place, they will come alſo incontinently. to that vertue and power wherof we hauehave in parte ſaide ſomewhat. And when they ſhall hauehave once knowne theſe three perſons, they will not any more ſtraggle and wander hither and thither, but they will come to this one and onelyonly eſſence, to knowe that there is no more but one onelyonly God, yea ſuch a one and onelyonly God indeede, as hath in ſuch ſort created the worlde, that he hath not left vndone any thing of all that, which was requiſite and neceſſary to accompliſh our redemption. Thus much then wee are to marke, as concerning that which is ſaide, that this worde was with God, to wit,The perfection of Gods workes. that the Euangeliſt ment to ſeparate Ieſus Chriſt from all creatures, and yet notwithſtanding to declare vntounto vsus, the diſtinction which is betwene him and the father. Now he addeth, that that word was God: and this he doth the more fully and better to expreſſe, that which hee ment,Chriſt is very God. to wit, that Ieſus Chriſt was not a thing created, which had had a beginning, but that he is our true and very God. This place hath bene ill vnderſtoode of ſome,Read this with reuerence and iudgement. and they hauehave alſo fooliſhly tranſlated it, as to ſay God was the worde: for if we ſhould ſay, that God is the worde, the father ſhoulde be no more God, the holye Ghoſt ſhould be no more God. But S. Iohn ment to ſpeake altogether the contrary, to wit, that this worde is God, as if he ſhould ſay, that Ieſus Chriſt in reſpect of his deitie and Godhead, is of the ſame eſſence with the father. So he ſhutteth not the father out from the deitie, but declareth that there is no more, but one onelyonly eſſence in God: and although there be a diſtinction betweene God and his worde, yet muſt we alwayes come backe to this ſimple and plaine trueth that they are one God, which we muſt worſhip.Arius, Neſtorius, &c. It is true that the old heretikes trauailed verie ſore, to peruert this place to the end they might not be inforced to confeſſe, that Ieſus Chriſt was our true God. But we ſee here, that Saint Iohn ſpeaketh ſo plainely, of the euerlaſtingnes and eternitie of this word, that there is no place left, either for wrangling, or ſtarting into holes. He addeth afterward that this word was in the beginning with God: He had not before ſpoken theſe two wordes together: he had onelyonly ſaide, this word was in the beginning: alſo, it was with God. But nowe he ioyneth both of them together. Marke then howe wee ought in ſuch ſort to behold Ieſus Chriſt that we ſhould continually beleeue, that he is verie God, and of the ſame eſſence with the father.Chriſt in reſpect of his humanitie a creature. Indeede he was created in reſpect of his manhood, but we muſt paſſe further, to the ende we may knowe him to be our eternall God, who is ſo indeed our God, that withall he is alſo, the wiſedome of his father, which hath bene with God from before all tyme. Beholde then, what is the ſumme of this place. Nowe if we ſhall keepe and holde faſt this expoſition, (as it is ſimply & plainly ſet downe vntounto vsus) it ſhalbe ſufficient for vsus, to inſtruct vsus to our ſaluation. And this verelie is all that that wee are to knowe touching this point: for if we begin here fooliſhly to diſpute, that wil fall out vponupon vsus, which in this behalfe is fallen vponupon the Papiſtes, as I hauehave alreadie ſaide.Bleſſed are they, whom other mens harmes make to beware. Moreouer let vsus note, that this is a certaine fooliſh ſtudie and indeuour, to labour muche 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 wee ſhall finde in Plato, It is a fonde trauaile to confirme diuinitie by Philoſophie.that hee had ſome vnderſtandyng of God: for when hee ſpeaketh of God, he ſaieth that God alwayes had his vnderſtanding in him ſelfe: and almoſt all other Philoſophers ſpeake after this manner. Now theſe that are ſo curious and deſirous, in ſuche ſorte to make the Philoſophers agree with the holie ſcripture: ſuppoſe that they hauehave muche profited the Chriſtian congregation, when they are able to ſay, that the Euangeliſts, who hauehave ſpoken after this manner, hauehave not bene alone, but that the Pagans and Heathen them ſelues hauehave indeede knowne ſuch things. Verely this is much to the purpoſe: it is euen as if a man woulde put a vaile or ſhadowe, before brightneſſe or light it ſelfe. Beholde God, who inlightneth vsus by the doctrine of his Goſpell,A fit ſimilitude. and wee will come and put a vaile or ſhadow before it and ſay, he, this light & brightneſſe will be more apparant and glitteryng by that vaile. It is verie certayne, that God woulde, that euen theſe thinges ſhoulde be knowne to the Heathen Philoſophers,Heathen Philoſophers … ſome light, …d wherefore it was giuen them. to make them thereby ſo much the more inexcuſable before his Maieſtie: but that prooueth not this, to witte, that his doctrine ſhoulde bee confirmed by that which they hauehave ſaid: for verely wee ſee, that ſo much the neerer they thought to come nigh vntounto God, ſo muche the further off in that reſpect they remoued them ſelues. And therein was fulfilled this ſentence of Saint Paul which he vttereth againſt all mankinde:Rom. 1.21. that all they that woulde bee ouer ſharpe ſighted and ſubtil witted, and did not ſeeke God in ſuche reuerence and humilitie as they ought, are fallen into a bottomleſſe depth of errour. And certaynely this is a iuſt iudgement of almightie GOD, when wee proceede 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 worde of God, he addeth a confirmation, thereby to ſet out vntounto vsus his eternall deitie, to the ende we may be verie certaine of the whole matter.The creation of all things by Chriſt, is a plaine proofe of Chriſtes Godhead. All thinges (ſaith he) were made by it. The eſſence of God is knowne to vsus, not onelyonly by that which we can conceaue or comprehend thereof in our owne vnderſtandings, but alſo when it pleaſeth him to declare him ſelfe vntounto vsus by his creatures: for when the ſcripture handleth that, then doeth he make him ſelfe viſible, and not onelyonly viſible,…om. 1.19.20. but S. Paul paſſeth yet ſomewhat further, ſaying, that although we were blinde, yet we may therby feele him as it were with the hand. So then though we had our eyes ſhut, yet ſo it is that we may knowe this power of God.Act. 17.27.28. And howe ſo? Becauſe it is here within vsus. In whom is it that we liue, that we hauehave our mouing and being? It is in God, who hath breathed life into vsus, & by whom we ſubſiſt or ſtande. This then is that which S. Iohn ſheweth vsus, ſaying that all thinges were made by it. By this we knowe, that that woorde of God hath been from the beginning, who alſo is our God.God applieth himſelfe to our rudeneſſe. And howe know wee this? Certainely wee cannot climbe ſoo high, and therefore God is come downe euen vntounto vsus, God I ſay, with that his worde, ſo that wee may knowe him. And albeit that our vnderſtanding ſtretcheth not it ſelfe ſo farre, neither yet is able too aſcende aboue the cloudes, yet ſo it is that we are cōſtrained to know that this worde is truely God. And how ſo? Becauſe all thinges were made by it. In it is it then, that all thinges hauehave beene, as the Apoſtle Paule in his Epiſtle to the Hebrues ſheweth the ſame.Heb. 1.2. Heb. 11.3. Wee confeſſe (ſaith he) that the worde of God is eternal and euerlaſting. And why ſo? Becauſe ſo it is, that by this worde all thinges were made. And this is alſo the ſame that S. Paul ſpeaketh in the xvii.Act. 17.24. Act. 14.17. Chap. of the Actes of the Apoſtles, that GOD hath not manifeſted himſelfe vntounto vsus, without a large teſtimonye and witneſſe, becauſe we may behold him in al his creatures. So then, in aſmuch as all thinges were made by his worde, we muſt knowe that hee is our eternall God. There are certayne Heretiques that ſuppoſe,He meneth Seruetus & his adherentes, as I take it. See Institu. Lib. 1. Cap 13. Sec. 7.8.23. Gen. 1.3. that this woorde of GOD, had beginning in the creation of the worlde, becauſe there was neuer any ſpeach had of the woord, vntyll ſuch time as the worlde was created: As Moyſes ſaith, God ſaid; let there be light, and the light was made &c. Nowe they woulde inferre heerevppon that that woorde then beganne. Is it ſo? we may rather contrariwiſe by that conclude, that that woorde is eternall. For if a man beginne to doe ſome thing, wee cannot thereupon ſay, that hee was not before that. If this be true in creatures what wyll it be, when wee ſhall come to God? So then albeit that worde of God hath not ſpread abroad & made manyfeſt ye power therof, before the creation of the world, yet none can therupō conclude, yt it was not alredy before that time. And this is that which S. Iohn mente to ſet out and declare by this maner of ſpeach, wherein it is ſaide, that all thinges were made by this Woorde. Moreouer let vsus marke, that when wee ſpeake of God the Father and of his woorde, wee ſay then, that God made al things whatſoeuer, & that by his worde:A good rule which ought well too be remembred & this worde by, is attributed onelyonly vntounto Ieſus chriſt. True it is yt whē we ſpeak of God ſingly and by himſelfe, and without diſtinction of the perſons, we may well ſay,Rom. 11.36, that all thinges are by and from God: but when there is a diſtinction, as in this place ther is, behold then the proprietie which belongeth and agreeth to Ieſus Chriſte, to wit, that al things were made by him. And this is that diſtinction of perſons which I hauehave alredy ſpoken of, that is, that all thynges are of GOD the father, but that Ieſus Chriſte is the meane therof. Marke then what S, Iohn ment: as if hee ſhoulde ſaye, that GOD by his woorde hath made all thinges. Wherefore GOD ſheweth that hee is the fountaine of them all, and that it muſt needes bee that hee 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 whiche was made. Sainte Iohn commeth heere too repeate the ſame Sentence, not onelyonly becauſe it is his cuſtome to repeate one & the ſelfe ſame thinge after two ſortes,Two cauſes of S. Iohns repetition. but alſo by reaſon of mens ingratitude and vnthankefulneſſe. For albeit that it ſayde vntounto them, that God made all thinges by his woorde, yet they doe not at the firſte, conceiue, vnderſtande, or beleeue the ſame. Wee ſee that Gods Creatures touche vsus not to the quicke, and that wee are ſo dull and ſo blockiſhe in our vnderſtanding, that wee are not able too comprehend theſe things, euen in ſuch playn and ſimple ſort, as they are propounded and ſet out vntounto vsus. Wherfore S. Iohn, that hee might the better expreſſe the ſame vntounto vsus, addeth, without it nothyng was made, The dulnes of mans wit in Gods matters, ſhould teach vsus true humilitie.of that which was made. As if hee ſhoulde ſay, Surely wee are accurſed if wee doe not receiue this eternall word of God, ſeeyng that by it it is that wee hauehave beene created, yea that all the worlde hath beene made, the heauen, the ſtarres, and the earth, which bringeth forth for vsus our foode and nouriſhment: to be ſhorte, that all good thinges hauehave beene geuen vsus by the meanes of this word. So then ſeeing wee perceiue that our lyfe proceedeth from thēce, we muſt wholy keepe our ſelues faſt thereto, and caſt from vsus all that, that men wyll ſet before vsus to the contrary. This is heere a double expoſition, in reſpecte of the placing of the woordes, not that they are chaunged, but becauſe wee hauehave diuerſly diſpoſed and placed them. Our ſort reade it thus:We muſt heede lye looke howe wordes and matters are placed in the ſcripture. That by that worde all thinges were made, and that without it nothing was made, and ende there their ſentence: afterwardes they adde, All that which was made, was life in it: But this declaratiō is not aptly ſet. It is true that the ſenſe which they geue is indeed almoſt all one: for they hauehave in a maner the ſame expoſition that wee hauehave: but the maner of ſpeache is very ſtraunge: for it is not ſayde of the creatures that they are life, but that is attributed vntounto God, as Saint Paule ſaith in his Epiſtle to the Romans, Rom. 8.10,that the Spirite is life, by reaſon of the freedome that hath beene beſtowed vponupon vsus by Ieſus Chriſte. To be ſhorte, though we ſhal viewe all the holy Scripture, yet wee ſhal neuer find that it is ſaid, that we are life in our ſelues,There is a double life euen in this life. but that God only hath life, and that not onelyonly the ſpirituall life, but euen that life, from which all things hauehave theyr being,Act. 17.28. and by which wee liue, and that we hauehave life and breath in him, as I hauehave alreadie alleadged out of S. Paules ſaying. And by this wee ſee the trueth of this ſentence, to wit, that nothyng of all that which was made, was made without that worde of God. And this is the order of the readyng that hath beene founde and obſerued, in all the moſt olde Greeke Doctours, and other expoſitors: neyther was there any but one alone that hath otherwyſe expounded it. Furthermore we hauehave to note, that the Manichees laboured to peruert and wreſt this place,The Manichees and their opinion confuted. (ſaying, All that was made in him was life) to prooue their fooliſh opinions: as that all creatures had life in thē & were liuing, for example Stones, Trees, Corne, Otes: All this in theyr fantaſie was liuing, inſomuche that they durſt not eat bread, vnleſſe they were ſanctified of GOD before hande. And wherefore? hee muſt be good, that eateth this, would they ſay. The Diuell certainely poſſeſſed them, and yet not withſtanding they would alleadge places of Scripture, and abuſe them,The Diuel and his inſtrumēts do continually wreſt the ſcriptures. to prooue their fooliſh ſpeculations withal. Nowe I ment indeede to touch this by the way, to declare that the Diuell hath alwayes indeuored to peruert, wreſt and wring the holy Scripture: but whatſoeuer it be, if wee ſearche and ſeeke after Gods trueth, wee ſhall finde it pure and ſimple as it is, and the Diuell 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 ſhal appertain to none but to vsus, if wee will beholde it in his puritie, & keepe it in ſuche ſort, as God hath reuealed the ſame vntoo vsus. Then let vsus come to the naturall meanyng. After that Sainte Iohn had ſayde that nothing was made of that which was made without this woorde: Hee addeth, that in it was life. Nowe heere hee myndeth to ſet out two diuerſe things: that is too ſaye, 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. And theſe are 2. matters which it behooueth vsus well to conſider and way.Two thinges worthie to bee marked. The one, that we hauehave our beginning and lyfe by this woorde: the other that we are vpholden and mainteyned thereby, and that not wee only, but all the worlde: Alſo, that the world was not onelyonly created at the beginning by this woorde, but alſo that it ſhoulde bee no more or continue any lōger, vnleſſe it were preſerued in it owne eſtate, by the ſame meane. And therefore as I hauehave ſaide, let vsus marke and keepe faſte, theſe two thinges as they are in this place pointed out vntounto vsus with the finger by S. Iohn.Al things in the worlde are vpheld by Chriſt. In the firſt place then he declareth vntounto vsus, that nothing of that whiche was made, was made without this worde. And howe then? Mindeth hee to accept I knowe not what, that was not made? Seemeth it, that he woulde ſay, that the Angels were not created? No, no, he meaneth no ſuch thing: but mindeth to declare that we hauehave nothing at al which dependeth not wholy of God, and hath not it being altogeather in him.Touching Angels. It is true that the Angelles hauehave a very noble and excellent nature, but yet notwithſtandyng they ſubſiſt and hauehave theyr beeyng by this word, and are founded in it: otherwiſe they could not continue and abide: As alſo ther is nothing in the world but it is preſerued by this very woorde. Now heere wee are taught and iuſtructed, howe great our pouertie and wretchedneſſe woulde bee, vnleſſe that God vphelde vsus by his grace. And this is it that the Pſalmiſt ſpeaketh,Pſalm. 104.29. that ſo ſoone as God ſhall withdrawe his ſpirite frō vsus, behold we returne to pouder and duſt, and vanyſh away altogeather. It is true that hee ſpeaketh in that place of creatures & bodyly thinges: but ſo it is, that we ſee how all the reſt alſo is vpholden, by the vertue and power of this woorde. Nowe euen as wee cannot ſubſiſt or bee, but by that woorde of GOD: ſo we muſt likewyſe marke, that it is by the meanes thereof, that wee hauehave begunne to hauehave life. And who is hee that declareth the ſame vntounto vsus? The Euangeliſt. This is alſo the ſelfe ſame whiche the Apoſtle ſayth in the firſt Chap. to the Hebrues, Heb. 1.3.that the ſonne of God is the brightneſſe of the glory, or the Image of his ſubſtaunce and perſon of God his Father, and that he vpholdeth all thinges by his worde. Hee vſeth there the woorde, woorde, but yet in ſuch a ſignification, that hee meaneth not onelyonly the power of the ſonne of god, but alſo a certayne wonderfull diſpoſition, and a very fitte and ſeemely order, which he hath ſet in the things created, becauſe he is the wiſdom of God & wee may beholde him in all the creatures becauſe he vpholdeth all thinges by his vertue & power. Mark thē how we hauehave life and moouyng, and after the firſt day of our lyfe wee continue in the ſame, to wit,Mans life, and the cōtinuance thereof is from God alone. becauſe that God preſerueth vsus: for in reſpect of our ſelues wee muſt needes peryſh eueryevery minute of an houre, if this were not that that woorde of GOD mainteineth vsus. Behold thē in what ſenſe the Euangeliſte ſayth, that that woorde was life: that is, that not onelyonly al things were made by it, but that they muſte of neceſſitie alſo be grounded thereuppon. and that it mainteine them in their beyng. Now he addeth afterwardes, that that life was that light of men And wherfore is it that hee addeth this? It is for 2. cauſes. The firſt is, that after that we hauehave knowen the might of God, and the power of that his worde, both on high, & beneath, and eueryevery where, we muſt then come to ourſelues: for this is good reaſon, that we ſhould and that with a greater diligence hehold that, which toucheth vsus very nigh. As howe? I ought too knowe Gods goodneſſe in this, that hee preſerueth, Horſes, Oxen, Otes:Pſalm. 36.6. Pſalm. 104.27. Gen. 1.11. as Dauid ſpeaketh to vsus therof, ſaying that it is hee that giueth nouriſhment, and food to eueryevery beaſt. I ſee on the other ſide the Earth, which by the commaundemente and bleſſing of God bringeth foorth her fruites. If I looke then vponupon beaſts, I ought to knowe the goodneſſe of GOD wc declareth it ſelf euen towards Aſſes, & Dogges, but much more towards mee. God commeth to me, that I might inwardly feele his power: hee geueth mee bread wherwt I am nouriſhed, & ought I not to be touched to the quick for ſo many benefits & bleſſings, It is true that I ſhould. Beſides alſo when men ſet out Gods workes, they ſpeake expreſly of men, becauſe that God doeth ſet out his moſte great and excellent power rather in vsus then in other creatures.Gods power appeareth ſpecially in man. God thē wyl indeede be magnified, both in heauen and in earth, and in all his woorkes that we ſee: but yet much more in a man, becauſe hee hath imprinted his owne Image in vsus, rather then in all the reſt of his creatures. For he hath not ſayd of the Sun, the Starres,Gen. 1.26. or any other creature how excellent ſoeuer it be, I wyll make nowe a chiefe woorke, which may bee to myne owne Image and likeneſſe. So then the Euangeliſt after that he had ſpoken of the power of that woorde of GOD, which ſpreadeth it ſelfe to all creatures, hee commeth to men. And in this hee ſheweth vntounto vsus, that if men beholde the goodneſſe of God in eueryevery place where they looke, they cannot but much more conſider and beholde the ſame, within theyr owne perſons. And foraſmuche as God hath doone vsus this honour, that we are magnified & made excellente in our ſelues, inſomuche that the very Pagans and Heathen hauehave called Man a little world,Man a little world, and why hee is ſo called. becauſe we may ſee in him a principall worke that ſurpaſſeth all the reſt, good reaſon is it, that we ſhoulde knowe & confeſſe in it, the vertue and power of God. It is true that wee may beholde God in all his creatures, but when hee manyfeſteth him ſelfe in man, then wee ſee him, as it were by face and countenance: whereas looking vppon him in other creatures, wee ſee him darkely, and as it were on the backe partes. So then albeit that it bee ſaide, that God is made viſible vntounto vsus in his creatures, yet it ſo falleth out, that in them we ſee but as it were, his feete, his hundes, & his backe: but in Man wee ſee as it were his face.God is viſible in his creatures chiefly in man, but in none can Gods maieſtie be perfectly ſet out. Not that it is his face, ſo that we can behold him there in imperfectiō I meane not ſo, for I ſpeke not now of diuine and heauenly things, but only of this, that it hath pleaſed God to bee knowne in this world high and to low. Behold then the ſumme of that which S. Iohn ſayth, to wit, that that life was that light of men: as if he ſhoulde ſay, It is true, that there is indeede a certaine life ſpread abroade ouer and in all creatures. And what maner a one is that, euen that all things are made and preſerued by that woorde of GOD:Mans ſoule a very excellente thing. but yet there is a more excellent matter in man, to wit, the ſoule, vnderſtā dyng and reaſon. For a man ſhall not be without ſenſe and feeling, as ſtones: hee ſhall not bee without vnderſtandyng and reaſon as bruite beaſtes: but he hath a more excellent life, yea euen to beholde the thinges which are aboue and beyond the worlde. Nowe conſequently he addeth: that that light ſhineth in the darkneſſe, and that the darkneſſe comprehended it not. Hee expreſly putteth downe that, becauſe that that light which God placed in man, is as it were altogeather put out: and indeede if we ſhoulde iudge according to that which wee nowe can ſee in mortall men, we ſhal not much regard and eſteeme the grace of God.Sinne defaced Gods image in man. For albeit that mā was created to the image of God, yet ſo it is, that through ſinne he hath bin diſfigured and defamed. What is it then that wee ſee in men? Wee ſee there an image of GOD which is altogeather defaced and marred, becauſe that the Diuell hath defiled it through ſinne. But albeit that men following altogeather that whiche Satan prompted them too,Satan neither by force nor fraude, can hinder Chriſt the light. hauehave quenched and put out the light of God: yet ſo it is notwithſtanding that the Diuell 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 whiche was firſte geuen vntounto men had continued and abiddē with thē, wee ſhould hauehave ſeene nothing now, but the glory of God ſhining in eueryevery place, in ſteede that now we behold his Image woonderfully defaced: and yet notwithſtanding all this, it ſo falleth out that we may perceiue in Man ſome brightneſſe that God hath left him,Some ſparkes of light remain notwithſtanding mans foule fall. and ſome little ſparke of that his light. And this is that which the Euangeliſt ment to declare. I leaue vntouched other thinges becauſe the time ſuffereth vsus not to ſpeake any more thereof, and becauſe I hauehave already beene ouerlong.
Notwithſtanding wee are to marke that men hauehave ſo much light of the knowlege of God, as is ſufficient to wynne them, and make them inexcuſeable before him.Men are not what they thinke of themſelues, but what God pronounceth of them. Let vsus indeuer to make our ſelues beleeue of our ſelues what wee will or can, yet beholde God, who pronounceth, that wee are all darkeneſſe. And how ſo? let vsus not attribute that vntounto GOD, but to our owne fault. Nowe then, either God muſt inlighten vsus with his brightneſſe, or elſe otherwiſe ther ſhalbe nothing but darknes in vsus, and it cannot be auoyded but wee ſhall ſtumble and fall downe, yf wee will but once lift vp our ſelues to go forwarde one ſtep, without his guiding and gouernment. And yet ſo it is (as I hauehave already ſaide) that God hath not ſo deſtituted vsus, that wee are altogeather forſakē of him, ſo yt we hauehave nothing remaining of his gifts. And yt ſo it is, there is yet ſome ſeede of religion in men, they hauehave yet ſome remnauntes of theyr fyrſte creatiō: as a mā may ſee, that euen in the moſt wicked and reprobate: there is ſome impreſſion and printe of the Image of God, and this is to make them ſo muche the more inexcuſable:Mans light maketh him without excuſe before God, as Rom. 1.20. forſomuch as they hauehave not profited thereby, their condemnation ſhalbe therfore ſo much the more greeuous, and without doubt it ſhall bee doubled vponupon them. Beholde then howe notwithſtanding that our nature was ſo corrupted we doe yet reteine ſome little ſparke of that grace, which God put in our father Adam: So that this ſentence is verie true, that that light ſhineth in darkeneſſe. Nowe further the Euangeliſt ſaieth, that the darkeneſſe comprehended it not. Wherin he ſheweth how great the vnthankfulneſſe of men is.Mans malice the cauſe of his owne blindnes. Beholde God, who maketh his brightnes to ſhine in vsus, and his worde to lighten vsus, and yet notwithſtanding we darkē & dimme the ſame through our malice. It is true, that the Goſpell it ſelfe, is a manifeſtation and declaration of this light, but yet that malice and vnthankfulneſſe which is in vsus, putteth it out, as muche as in vsus is, vnleſſe God remedied and redreſſed it, making a chaunge in vsus by his power and infinite goodneſſe. And this is that which Saint Iohn ment to declare in this place: and with all he beginneth to prepare vsus to that, which he will ſpeake afterwarde, that is to ſay, to what ende this word (which is Ieſus Chriſt) was ſent vsus of God his Father: that is, to the ende he might be manifeſted in the fleſh, for our ſaluation.The myſterie of our redemption very great and needfull. Hee ment then to declare howe great the myſterie of our redemption was, and what neede wee had of it, in ſaying, that we hauehave not comprehended the brightneſſe that was in vsus: as if he ſhoulde ſay, It could nothing at all hauehave profited vsus, to hauehave the light that ſhineth in vsus, vnleſſe we had withal bene redeemed, and that this worde had executed and performed the louelove of God towards vsus, in repairing his image, 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:The ſight of our owne miſerie is a good meane to make vsus feele the myſterie of our redemption. and beſides hee ment alſo to ſhewe vntounto vsus, howe that the worde of God declareth it ſelfe in his creatures, in as muche as all thinges are preſerued by his ſtrength and power. And with all hee exhorteth vsus to knowe and confeſſe, the graces that GOD hath beſtowed vppon vsus, more excellent indeede than vppon other creatures, to the ende wee myght magnifie and prayſe him: moreouer to knowe,The endes of our light and knowledge. that ſeeing hee hath from the beginnyng imprinted his owne liuely image in vsus, and hath made vsus feele his power, it is good reaſon wee ſhoulde learne, to holde our ſelues faſte to this word, and to confeſſe both generally and particularly, the good thinges that God hath done for mankynde, to the ende that the lyght which hee 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, we may hauehave ſuche acceſſe to the father, that he may at the length bring vsus into his heauenly glorie. Thus I hauehave handled theſe thinges as ſhortly as was poſſible for mee,What men ſhould looke at in expounding the ſcripture. reſpecting alwayes to touche the marke, whereat the Euangeliſt in this place aimeth: notwithſtandyng if there bee anye thing that hath beene omytted becauſe a man cannot remember all, let eueryevery one ſpeak 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 thereby bee more and more edified, when thinges ſhall not remayne in doubt, but ſhall be vnderſtoode according to their true meaning, after that we ſhall hauehave diſputed and reaſoned vponupon them, as is ſeemely, and according to God and godlineſſe.