An exposition of a parte of S. Iohannes Gospel made in sondrie readinges in the English congregation by Bartho. Traheron ; and now published against the wicked entreprises of new sterte vp Arrians in Englande.

❧ AN EXPOSITION OF A PARTE OF S. Iohannes Gospel made in sondrie readinges in the English Congregation by Bartho . Traheron , and now published against the wicked entreprises of new sterte vp Arrians in Englande .

He that beleueth in me , beleueth not in me , but in him that sent me . And he that seeth me , seeth him that sent me . Iohan. 12.

¶ Imprinted . Anno. 1557.

✚ TO MY MOST DERE SISTER ELISABETH P.

THINCKE not to much , good sister , what you haue had , but considre what you haue , remembre not what you haue ben some tymes in the worldes eies , but what you be now in goddes eyes . Lamente not that you lost , but ioie in that you haue founde . Whan you were high , you were surely low , now that you ar low , you ar surely high . Let this sincke in to your minde , that if wordlye thinges had not ben taken from you , you shuld shortely haue been taken from them , and perchaunce if they had not ben so drouned , they wold haue drouned you , before death had remoued you from them . If no aduersite had assailed you , you had ben a ded sea , and the patience , & other singular vertues , which now shine in you , had ben quenched , ether in your selfe vtterly , or touchynge the knowlege of anie other , vnfrutefully . And therefore Seneca truly saide , that , that person is verye miserable , who neuer felt anie miserie . The world ment to impouerishe you , but God hath enryched you . The world wold depresse you , but God hath aduaunced you . The world thought to ouerwhelme you with heauines , but God hath filled you with tru ioies . The world labored to staine you with infamie , but God hath made your name both cleare , and pure , and also to sende forth a pleasant odor amonge his saintes . You haue not than lost somuch , as you haue founde . Only beware for the tyme to cumme , for more remaineth to be laied vpon you for a farther trial . Yea , I know that Circe the sorceresse hath al readie , & wil more here after allure you with hir enchaunted cuppe . But let not the swetenes of the cuppes lippes , and the pleasantnes of the poison begile you . Rather chose to drinke the lordes cuppe , which though it haue a bitter tast in the first draught , yet in the ende purging corrupte , and noisome humors , it maketh a pure , and cleane bodie . You know that as goddes goodnes hath made you my natural sister , so his wrath hath giuen to vs both , and to the rest of our brethern , and sistern an vnnatural stepmother . How vnmercifully , and cruelly she hath delt with vs , and how sharpely she hath whipt vs , you can remembre , and if she beginne now to smile vpon you , she meaneth the more mischeife . Take hede good sister , a stepmother , wil euer be a stepmother . Giue yourselfe ernestly to readinge of the holie scriptures .

Holde fast the doctryne that our holye brother , and eldest saue one , religiously mainteined , whom our stepdame laboreth to deface , I trust in vaine . Flie aswel al idolatrical , as al Anabaptistical straunge opinions . To which ende I haue dedicated this my litle trauaile vnto you , as to my derest sister , & whom I most desire to be preserued pure , and spotles in euerye parte . I am not ignorant that the better you shal be , & sincerer in treu religion , the more you shal anger our stepdames testie harte , and the les fauor you shal finde in your iust requestes . But I haue more regarde to the welth of your soule , than to the welth of your bodye . And therefore I haue sent you this preseruatiue which our stepdame , if she were , as she can pretende , shuld take in good parte . But so that she maye liue in hir babilonical whoredome , and droncken lustes , and swille in the wine of Aegyptes errors , I perceaue she passeth not much , how other thinges goe , Lift you vp your mindes eyes , and beholde the glorious face of the lorde Iesus , while our stepmothers eyes ar daseld with the glisteringe vaine glorie of the world , & toteth al daye in the deceaueable painted face of a monstruous man , triple in head , and double in herte . O that she might be made better , but see that you in the meane while be nor made worsse by hyr . Let the frute of my worste parte , that is with you , see the frute of my better parte . Commende me to him , whom lawes permitte you to love , to whom god graunte in heauen , that he seketh in erth . The lorde Iesus guide you euer with his holie spirite , my entierly biloued .

Your Bro. Bartho . Traheron .

THE FIRST READING .

I HAVE chosen this parte of the holie scripture , wherein to trauail with you at this time bicause thorough goddes great wrath against sinne , and the most despiteful malice of Satan against the truth , the olde hainous heresie of the vngodlie Arrians , is renued in our countree , and as it were raised vp againe from hel . These cankerd old Arrians , that you maie undrestande their heresie , spake blasphemously of the godhead of our Lorde Iesus . For the first autor of it Arrius vttered erroniously , & vngodly in the scoles of Alexandria , in Aegypte , that there was a time , whan goddes sonne was not . By which wordes he ment , that he was not of the same beinge , and substance that the father is of , nor of the fame aeternitie and so not the natural sonne of God , and verie God in dede , but an excellent creature of God , whereby God made al thinges , as by Turrian instrument , as he him selfe opened in farther declaration of his minde .

For he graunted that the Lorde Iesus was the first , and cheifest creature , & the beginninge of al other creatures , and gaue him also the name of God . Howbeit he thought not that he had his Godhed by nature , but by borowinge .

For trial of this matter the most noble and godlie Emperor Constantine the great , called a general concile at Nice , of thre hundred , and eightene bishoppes , of whom manie for singular lerninge and eloquence , manie for great holines of life , were compted worthie of euerlastinge remembrance . In this famous concile it was concluded out of the holie scriptures , that goddes sonne is of the same aeternitee , of the same substance , essence , & beinge , that God the father is , goddes natural sonne , and coaequal with the father , as it appeareth in the Crede , communely called the Nicene Crede . Whereunto the hole assemble agreed , and subscribed , sauinge these fiue , Eusebius bishoppe of Nicomedia , Theognis bishoppe of Nice , Maris bishoppe of Calchedon , Theognis bishoppe of Marmarike , and Secundus bishoppe of Ptolemais . Which fiue bishoppes for their vngodlines , by the emperors commaundement , were banished out of their countrees . But sone after their exile , Eusebius , and Theognis repented that thei had don so vnaduisedly , and sent a boke of repentance to the godlie bishoppes , wherin they vsed these wordes . We haue agreed to the faith , and after we had made inquisition of the meaninge of this worde consubstantial , we were throughly quieted . And in dede we claue not to the haeresie , yea we subscribed to the faith , but we subscribed not to the excommunication . Not that we reproue the faith , but we beleued not that he , that is to saie , Arrius , was such one , as he was accused to be . But if the holie councile be so persuaded , we repugne not , but consente to your decrees , and confirme our consente with this our present writinge , not that we can not beare our banishment , but to auoide the suspition of haeresie .

Out of these wordes Socrates the storie writer gesseth , that these two subscribed to the faith agreed vpon in the concile of Nice , but wolde not alowe the deposition of Arrius .

This matter beinge thus wisely and godly estably shed , beganne to be trobled againe , by this occasion . Constatine the emperor had a sister called Constantia , in to whose fauor a certaine preist crepte so far , that she compted him as one of hir awne . This preist , whose name the storie writer vttereth not , as worthie perpetual obliuion , by th aduise of Eusebius declared to Constantia , that the concile had don Arrius wronge , and that he thought not as the rumor went . The ladie durst not tel the Emperor that his affirmation , and yet she beleued hir preist . It happened sone after that she fel sicke , and the Emperor hir brother cam to visite hir , at which time she singularly commended hir preist vnto him . Who immediately vpon hir commendation receaued him in to his fauor , and familiaritie . The preist hauinge gotten boldnes , and libertee of talke , renued vnto him , Arrius his matter , affirminge that he agreed with the concile . The emperor aunswered that if Arrius wold consent to the concile , he wolde receaue him to fauor , and sende him againe to Alexandria , to be restored to his former place . And there vpon he sent Lettres to Arrius to repare spedely vnto him . Whan Arrius was comme , and presented before the Emperor , he demaunded of him , whether he consented to the faith of the Nicene concile .

Arrius aunswered that he did consente there vnto . The Emperor bad him put his faith in writinge , he did so , & this was the confession of him & of Euzoius that was htan there with him . We beleue in one god , the father almightie , and in the Lorde Iesus Christ his sonne begotten of him before al worldes god the worde , by whom al thinges were made , both thinges in heauen , and thinges in erth . The Emperor forthwith wrote to Athanasius bisshop off Alexandria to receaue Arrius , and to restore him to his roome . And bicause Athanasius refused so to do , he was deposed . Than beganne Arrius to sow againe his enuenimed seedes .

The Emperor enformed of his nawhgtie behauior , sent for him againe vnto Constantinople , and asked him once more , whether he consented to the determination of the Nicene concile . He aunswered yea , with out anie staggeringe the Emperor meruailinge at the matter , required of him , to confirme his confession with an othe . And he toke his othe incontinently , vsinge therein fond craft , and subtiltie . For he had written his awne doctrine in a paper , and caried the same vndre his arme hole , and so sware that his sentence was , as he had there written , meaninge the paper vndre his arme hole . Here vpon the Emperor commended him to the bishoppe of Constantinople , to be receaued to the communion of catholike Christian men . Alexander the bishoppe knowinge the malitious wilines of Arrius , staied at the matter . Eusebius a stoute man , ceased not to threaten the good bishoppe , that if he wold not willingly admitte Arrius to the communion , he shuld be compelled thereunto by force .

The bishoppe perceauinge that he was not able to resiste the violence of Eusebius hauinge the Emperor also on his side , fel to praier , and continued therein al night liynge prostrate before the lordes table . In the morninge Eusebius accompanied with a bande of men , went to Arrius his lodginge , and willed him to folow him to the temple .

Euerie mannes minde was occupied with expectation of the ende , knowinge the fiercenes of Eusebius , and the constantie , and godlines of Alexander . Arrius by the waye as he was goinge to church in the middest of that route , for mannes necessitie desired to goe a side to a priuie , where his guttes barst out , and he died an horrible vile , stinckinge , and shameful death . And so the good bishoppe was by miracle deliuered from great feare , and burthen of conscience , and proud Eusebius disapointed of his purpose .

Howbeit afterwarde by the meanes of that nawghtie preist , and Constantius Constantine the Emperors sonne , whose fauor the preist got by deliuering to him the testament that the emperor left in his handes , the haeresie of vile Arrius was so reuiued , & mainteined , that it cold not be quenched , but with great trauail of lerned men , & blode of manie Martyrs . For heretikes if thei once preuaile , ar most cruel persequutors , as in old time the tru Christians felt , in the furious rage of the haeretical Arrianes , and we now fele vndre the most bloodie haeretical Idolatres . Neuertheles the goodnes of God was such , that for the confusion , and ovthrowīge of this most horrible haeresie , he raised vp most excellent wittes , and men of most singular lerninge , and vertue , so that in processe of time , after great trauail , after terrible tormentes , & most cruel kindes of death , which the godlie suffred , this haeresie was vtterly ouerthrowen , and beaten doune to hel .

But now as good men reporte , sondrie phrantike spirites labour to blow life in to it , and to cal it againe in to the worlde , out of Satans darcke dongeon . And if al be tru that I haue hearde , thei haue patched two , or three peeces of their awne to that ilfauored bodie , and haue made it a fowler monster than it was before .

But howsoeuer thei haue handled their monstruous babie , it shal be good for vs , to know the truth of this matter , and to haue readie a perfecte rule , to iudge all maner of doctrines . Whan we haue a true rule out of goddes worde , it shal be easie to auoide al false inuentions . For what so agreeth not to that rule is to be refused , and cast awaie . Therefore we ought first to labor to know what hte scripture teacheth , and to cleaue there to , whatsoeuer , ether lerned wittes can subtilly deuise , or phrantike braines fanatically , and rauingely dreame out , & powre forth at auenture , in their traunces . If we bringe al thinges to this touchstone , we shal neuer be deceaued by anie new broched doctrine . But bicause the matter of al other is most high , & most excedinge our capacitee , we ought wit al h feare , reuerence , sobrenes , and modestie to approch vnto it , & in no wise to entre in to a place , of such maiestie , brightnes , & glorie with foule fete , and to touch so holie thinges , with vncleane handes . Comme therefore my brethern with al humilite , and reuerent behauior to the gospell of , S. Iohan. For it is euidently true that none of the diuine writers haue handled this our present matter , so largely , so plainly , & so strongely against al cauillations . And therefore I haue purposely taken in hande , to treate some parte of his most diuine worcke among you that , we maye al certainly know what we ought to thinke of the lorde Iesus in this behalfe , and that we maie be surely armed against the hissinges of the venimous serpentes clouen tounge . For in dede it is a communs opinion amonge the olde ecclesiastical writers , that . S. Iohan wrote this treatise purposely against such haeretikes , as in his time denied the diuinitie of Christ , namely Carpocrates , Cerinthus , and the Hebionites , verie poore men in vndrestanding according to their name , which taught that the Lord Iesus was a man only , & not God . Certainly the purpose , and cheife marke of the hole worcke is , to teach that Iesus our Lorde was not a man only , but also God , and so the true Messias , and verie Saueor of the worlde .

The gospel after , S. Iohan ) Euangelion signifieth good tidinges . And in the holie writers it signifieth a publike , solemne , and open preachinge of Christ , who by his death hath purged our sinnes , and beinge rissen from the deed , raigneth in the hertes of his chosen , and renueth them vnto godlines thorough his spirite mortifiynge from time to time their fleshlie lustes , and abolishinge more and more the remnauntes of their natural corruption . And this in dede is verie good tidinges . For here by we ar deliuered from the feare of death and damnation , and from the bondage of sinne , & Satan , breifely hereby we ar remoued from darcknes to light , from despeare , to good hope from death to life , from hel to heauen . Now bicause the office of proclaminge , and publishinge this most ioiful tidinges , was committed to the ministers of the new testament , the name of Euangelistes is most proprely attributed to them , & specially to those that discribe the natiuitee , conuersation , death , & resurrection of the lorde Iesus , wherein this blisfulnes resteth , that we so much aduance .

Some writers affirme that as manie promisses of felicitie , and saluation as there be , so manie gospels there be , and that therefore the prophetes ar also euangelistes , whan they speake of the redemption , that goddes annointed shuld accomplish . I thincke it not good to striue aboute wordes , and I denie not that the hebrue word , Bassar , which signifieth to euangelize , & to preach good tidinges is applied in some place to men of the old time . Howbeit I beleue rather , that Euangelion is an open publishinge of saluation al readie perfirmed , & accomplished , than of the same promised . And therefore they speake more distinctly , & proprely that giue the name of Euangelistes to th apostles , & writers of the historie of the lorde Iesus , & finally to the ministers of the new testament . And to giue place rather to this iudgement , the wordes of our saueor in the 16. of Luke moue me , where he saieth that the law , and the prophetes were vnto Iohan the Baptiste , & that from that time the kingdom of god was euangelized . The kingdom of god was in dede taught before , and the gospel preached in some wise , but it was not so openly , so largely , so plainly , so far & wide published , and proclaimed .

But herein as I said I wil contend with no man , nor binde the worde to this propre signification only . For I am not ignorant what a wranglinge wit maie gather out of the fourth cha. to the Hebr. After S. Iohan ) . The historie of the gospel sheweth that the Lorde Iesus out of the nombre of his disciples chose twelue principal , whom he called Apostles , bicause they shuld be sent as his special Embassadors in to al the world to publish , and preach the glad tidinges of free saluation . And amonge these twelue there were three yet more special , & singular furnished with most excellent giftes , and therefore admitted to certaine thinges , where thother were excluded .

Of these three Iohan was one , of whom it is written singularly and specially , that he was the lordes biloued . To whom also the Lorde gaue this meruailous name , that he was called the son of thondre . And surely who so weigheth this present worcke , shal thinke that he rather thondreth from heauen , than speaketh mannes wordes .

Numenius an heathen Philosopher , whan he had red the beginninge of this gospel , barst out in to these wordes :

I praie God , I die , if this barbarous fellow haue not comprehended in few wordes , al that our Plato prosequuteth in so manie worckes .

He called him barbarous bicause he was an hebreu , and in his writinge leaueth traces of his mothers tounge , & foloweth not curiously the finenes , & proprietes of the greke maner of speakinge , but he graunted vnto him asmuch knowlege , as the most famous Philosopher , & father of al lerned wittes Plato had , and more shortenes in writinge , which is more commendable in a writer of graue matters . Writers of histories shew manie wonderful thinges of this Iohan , as that he was put in to boilinge oile , & can out againe vnhurte &c. But it shal be sufficient for vs to know , and considre that he was one of the most excellent , singular , & special apostles , & therefore a mete witnes of the Lorde Iesus .

In the beginninge ) Kinge Dauid inspired from aboue teacheth in the third psal. that to saue pertaineth to Iehoua . The prophete Esaie moued by the same spirite in the .45 . cha. hath these wordes : Israel is saued in Iehoua , whith a perpetual saluation In which cha. also God speakinge of himselfe , saith thus : A iust God and one that saueth there is none beside me . And in the prophete Hosea , he beareth in the same , saiynge , thou shalt know no god besides me , & there is no saueor besides me . And in Hieremie he pronounceth him accursed , that shal trust in man , & make fleeshe his arme , which wordes constraine vs to seke saluation no where saue in God . But we al seke saluation at the handes of the lorde Iesus , we al acknowlege him to be the saueor of the world . We must than of necessitee know him to be god , onles we wil forge , and mainteine a faith not agreynge to goddes worde . And that vndoutedly goddes Messias , whom the father aeternally appointed to be the saueor of the world , is God , the holie scripture beareth witnes most plainly , that we shuld be certaine that we swarue not from god , whan we seke saluation in him . For the kinglie prophete Dauid in the .45 . psal. where with a notable songe he celebrateth the praises of Messias , saieth thus : Thy throne o God is for euer . In which wordes he giueth him not only the name of God , but also confesseth his throne to be euer lastinge . Now nomannes throne is established for euer sauinge goddes only .

Esaie in the .9 . cha. calleth him el gibbor a stronge god , and in the same cha. he teacheth that there is no measure , nor ende of his kingdom . The prophete Hieremie to take awaie al cauillations , teacheth expresly that he is Iehouah , which name is neuer giuen nor can be giuen , saue to the true God only , the autor and foūraine of al beinge . For these be his wordes : Beholde the daies comme saieth Iehoua , and I wil raise vp to Dauid a iust blosom , and a kinge shal raigne , & do wisely , & shal exequute iudgement , and righteousnes in the erth . In his daies Iehuda shal be saued , and Israel shal dwel safely & this is his name which thei shal cal him , Iehoua our righteousnes . And this confirmeth the prophete Hosea , where god speaketh thus : But I will haue pitie on the house of Iuda , and wil saue them in Iehoua their God .

In the new testament this matter is taught most clearely . For these be . S. Paules wordes in the .9 , to the Ro. whose be the fathers , and of whom is Christ after the flesch , who is ouer al god blessed for euer . And in the .2 . to the Philip Let the same minde be in you , which was also in Christ Iesu , who beinge in the forme of god thought it not robberie to be equal with god , and yet emptied him selfe , takinge the forme of a seruant &c. Thus S Paule teacheth that he is not god by vsurpation , but by nature , and that he was , and euer is , & shal be in the forme and state of god , & verie god , as whan he saieth that he toke the forme of a seruant , he meaneth that he entred in to the state of a seruant , and became a verie seruant . Some wranglinge spirites wrest this place verie boldly , & vngodly . For thei saie that S. Paule reacheth no more , but that the lorde Iesus was humble , and contente with his state , and aspired not farther , ne went aboute to climme vp vniustly to an aequalitee with god . But if that were the meaninge , whan . S. Paule saieth , that beinge in the forme of God , he thought not to make himselfe equal to god by robberie , he shuld signifie that beinge in that state that he was in , he might haue so don , & haue preuailed . Or els what great matter had it been , that he abstained from that , which once to haue gon aboute , or to haue thought vpon , had ben more than mere madnes .

Wherefore it is euident that this theire deuise , is the verie rauinge of sicke braines , beside that they shamelesly wringe these wordes out of their natural sense , he thought it no robberie to be aequal with God , & make them signifie , whether thei wil or no , he ment no robberie , or he went aboute no robberie thinkinge to make him selfe aequal to god , in such a sense , as thei neuer knew before , nether wil abide , onles they be haled cleane out of iointe . S. Paules meaninge is this , that the lorde Iesus beinge verie god yet couered his glorious maiestie with the shape & state of a seruant , & humbled him selfe vnto the death of the crosse , to do vs good , which exemple he setteth before vs , to folow , & not to be ashamed to abase our selues to the welth of other . For we can neuer cast dounne our selues so much , as he did , if we considre his glorie & diuine estate , & what a thing it is , for him , that is verie god , to become not only a man , but also a seruant , and not that only but more ouer to be appointed to a most vile , & shameful death . Now the higher he was , the more liuelier his exemple is to moue vs , & to make vs ashamed of our disdainfulnes . And therefore , S. Paule speaketh of his godhead , which he had & hath naturally , that we maie know , that his humblinge camme not by force , but of his awne good wil. Where I haue turned this worde ( alla ) which signifieth but , in to these wordes , & yet , I haue marcked that . S. Paule so vseth the word ( alla ) in manie places . One shal suffice , for this time , in the .6 . to the Cor. he speaketh thus . For though you haue innumerable leaders in christ , alla , but not manie fathers , that is to saie , yet not manie fathers . To returne to our purpose . S. Paule in the .14 . to the Ro. applieth this sentence of Esaie : Euerie knee shal bow vnto me &c. to the lorde Iesus , with these wordes : we must al be presented before the iudgement seate of Christ . For it is written as truly as I liue saieth the lorde , euerie knee shal bow vnto me &c. But it is euident that those wordes ar spoken of Iehoua , in the prophete , & so must the lorde Iesus be Iehoua . For thes be the wordes of that prophetie in the 45. cha. Am not I Iehoua , & there is no god besides me , a iust God , & one that saueth there is none besides me . Loke vnto me , and be saued al ye endes of the erth ; for I am god , and there is no more , I haue sworne by my selfe , the word is gon out of my mouth in righteousnes , that euerie knee shal bow doune vnto me &c. Againe . S. Paule in the ninth to the Ro. teacheth that the lord Iesus is the stomblinge blocke , and the stone where at the lues shulde fal , which thinge the prophete Esaie speaketh of Iehouah .

For thus he writeth : you shal sanctifie Iehoua the lorde of hostes . And he shal be a sanctuarie , and a stone to stomble at , & a rocke to sal at , to bothe the houses of Israel a snare , and a trappe to the in dweller of Ierusalem . And manie shal stomble in them , or amonge them , shall sal , and be brused , & snared , and taken .

Now compare Esaie , and Paule together , and you shal see , that the lorde Iesus is Iehoua , as S. Paule colde vndrestande the scriptures , who was sure that he had goddes spirite .

The Angel also in . S. Luke saieth , that Iohan Baptiste shuld turne manie of the children of Israel to the lorde their god , and that he shulde goe before him in the spirite , & power of Elias . But the lord Iesus him selfe teacheth , that Iohans office was to goe before his face , alleginge the texte of the prophete Malaki , after this sorte in the .11 . of Matheu : beholde I sende myne Angel before thy face , which shal prepare thy waie before the. So must the lorde Iesus be the Lorde god of the Israelites .

But this matter is no where taught with greater clearnes , light , & grace , than in this gospel of S. Io. For in the first parte of his first cha. speakinge of the true Messias , namely of the lord Iesus our vndoubted saueor , that our faith might safely rest in him , and that we might know it to be consonant to the truth of goddes word , & that we make not flesh our arme whan we putte our trust in him , he saieth , that he was euer goddes worde vtue , & wisedon , & that he was with god & that he was verie god , & that al thinges were made bi him &c. here indede our wittes ar dafeld , & amased , here arise manie thoughtes . For here two be spoken of god I saie , & goddes worde , & the worde is said to be god , & to be with god . It semeth than to mannes hastie reason , that there be two goddes . But the truth is , that there is but one god .

Wherefore some haue been so boide , or rather so mad , as to denie the godhead of the lorde Iesus , & to bringe him in to the ordre of creatures , & to faine him a made God , lest there shuld be two natural goddes . For they can abide no more of god , than they can comprehende with their litle wittes .

But we must considre that god is best knowen , yea only knowen to him selfe , & we must thinke him to be such , as he him selfe hath opened vnto vs , that he is , & not such as we can imagine him , or comprehende him . Now he hath taught vs that there is one god , the father , the sonne , & the holie gost . That the father is god , the sonne is god , the holie gost is god , & yet not three goddes , but one god . Three distinctions , three proprietes , & as the good fathers speake , three persones to be in the godhead , he him selfe hath taught vs , by his special instrumentes sent by him in to the world , to teach the assured truth . And it foloweth not in dede herevpon , that there be three goddes . For these three haue one substance , ( if it be lawful to vse that terme in this matter , ) one essence , one beinge . I graunte it shuld folow , that there were three goddes , if they were three sondrie diuided substances . But now the substance and essence is one , and they differ not therein , they differ only in proprietes , and persons . This is the proprietee of the father , that he is the fountaine & head springe of al , & begetteth his sonne . This is the propriete of the sonne , that he shineth from the father , issueth and springeth out of him , and is begotten of him . This is the proprietee of the holie gost , that he procedeth from the father , and the sonne . If anie man wil aske how this trinitee , can bein Turrian vnitee , & Turrian vnitee in a trinitee , the same declareth , that he wil not be satisfied , vntil he haue entred in to the secretes of god and know al that is in god , and be as wise as god , and comprehend that , that is infinite , and vnmeasurable within the smal compasse of his franticke head , and so in dede shew him selfe to raue , and to be more mete , to be placed in bedleem , than in the companie of Christiane men . Whan god hath once clarely and certainly saied it , it is our parte to thincke it to be , as he hath saide it to be . For surely it maie be , & it is , whan he hath plainly saide it , though our reason can nev reach it . And that god hath said this with cleare wordes , it shal most euidently appeare out of . S. Ioannes doctrine , whan it shal be weighed . For I doubte not but that we al acknowlege , that what so . S. Io. saieth , god saieth . And whan we know that god hath certainly said it , we wil beleue it , though it seme neuer so much repugnant to reason . For we refuse not al that is repugnant to reason , but whan the same is repugnant to goddes worde .

And to saie the truth this matter is not so much repugnant to reason , as it is aboue the reach of reason .

In the beginninge was the word

The word was in the beginninge . By the worde the euangeliste meaneth , the seconde person in the holie trinitee , namely our lorde Iesus Christ touchinge his diuine nature , as it appeareth afterwarde , whan he saieth , & the word became flesh . Here we must considre why goddes sonne is called a worde . Aunciant writers considre a worde two waies . For thei teach that there is an outwarde worde , & Turrian inwarde worde . The outward word is that soundeth , & passeth awaie . The inwarde worde is the conceipte of the herte , which remaineth stil in the herte , whan the sound is past . So thei saie that god hath an outwarde worde , which is sounded , pronounced & written in bokes , & that he hath an inwarde worde , which remaineth with in him selfe where of the outwarde worde is an image , effecte , & frute . This inwarde worde euer remaininge in him is called his sonne , as the conceipte of the herte maie be called the engendred frute of the herte , and the hertes childe .

Thei thincke also that he is called the worde of god , bicause that as a worde is the image of mannes minde , & representeth it vnto vs , so the Lorde Iesus is goddes image , and most liuely representeth vnto vs his power , his godhed , and his wisedom .

For what so euer is in the father shineth in the sonne . Some other thincke that the worde here is taken for a thinge , after the hebrue maner of speakinge .

For the hebrues vse ( DABAR ) which signifieth a word for a thinge .

Whan Esaie the prophete asked kinge Ezechias , what the Embassadors of Babilon had seen in his house , he aunswered thus : They saw al that was in myn house , lo haiah dabar , there was not a worde , that is to saie anie one thinge , that I shewed not vnto them in my treasures . The prophete replieth : Beholde the daies comme , that what so euer is in thy house shal be taken awaye , & what so euer thy fathers haue laied vp in stoare vnto this daie , shal be caried to Babilon lo ijvather dabar , there shal not a worde remaine saieth the lorde , that is to saie , there shal not one thinge be left behinde . The angel also in . S. Luke whan the Virgine Marie meruailed how she shuld conceaue a childe without mannes helpe , said vnto hir , no worde shal be impossible vnto god , that is , no thinge shal be impossible for him to do . So than after this understandinge S. Iohannes meaninge is , that in the beginninge there was a diuine , & heauenlie thinge with god .

The greke vocable , logos , which S. Iohan. vseth , hath sondrie significations , and amonge other beside communication , and talke , it signifieth reason , and wisdom which singificacion agreeth ryght wel . For Salomon calleth that thing wisdome that was with God beefore the foundacion of the world was laied , and that was Amon before him , that is to saie , as the Hebreues expoune the worde , a director . For by that wisdome God made all thinges , and doeth all thinges , as it is there expressed , by me kinges raigne , & Princes enacte righteousnes &c.

Surely in my minde S. Iohn hath respect to the first cha. of Genesis , and openeth the same vnto vs . For Moses saith not simply , that God made all thynges of noughte , but that he spake , and made thinges , that is to saie , that he made all thinges by his worde . By the worde than I vnderstande Goddes vertue , and power , wherby he hath opened , and as it were set abrode himselfe in makynge all thinges , & in preseruing & maintaining them in their state , & finally in repairing , restoring , and renuing them being decaied thorough sinne . For as a worde vttereth , and bringeth forth that , that is in the hearte , so by this woorde , this power , & vertue of god , is vttered brought forth , and sette abrode , that laie hydden in god before . So that I thinke that he is called goddes worde , both bicause he is gods wysdome , and gods image , representyng all that is in the father , and also because he is the secrete vertue , and power of God , wherby god vttereth , shewethe oute , and sendeth foorth that is in hym , namely hys might , and wisedome in making all thinges , his goodnes in preseruing them , and his mercy indeclaring to mortal men his wil , and pleasure , and in recouering and sauing them being lost . only let vs beware , that we take not this vocable ( word , grosly for a word sounded , pronounced , or written , but for an essencial person subsisting , and abiding in God , and than whether we vnderstande the worde to be gods image , and brightnes , gods vertue and power , or goddes wisdome , we shall not doe amysse . For the holy scripture giueth al these things to the seconde person in the most sacred trinite . In the beginning ) that is before the world was made for so we learne in Salomon . Iehoua possessed me in the beginning of his waye , before his workes Meaz . from than , that is to saye eternallly . And than he goeth forth , meolam , from euer I was stablyshed , from the head , before the beginninges of the earth . Bee in the homoth in not depes , that is whan the depts were not , I was conceaued , be ein maienoth , in not fountaines , that is whan the fountaines were not yet laden wyth twaters . Before the foundacion of mountaines was layed , before the hilles I was conceaued . Yet he had not made the erth and the outward partes of it , & the head that is the beginning of the dust of the world . Whan he prepared the heauens , I was there . &c. hitherto we haue rehersed the holy gostes wordes out of Salo. prouerbes . And I thynke more sondrye wordes can not bee deuised to expresse that gods wisdome , euen the Lorde Iesus , touching his diuine nature , was with God before any creature had his beyng . And in dede sith the Lord Iesus , in that he is gods sonne is gods wisdom , thei blaspheme God , that imagine anye tyme whan he was not : For so they imagine a tyme whan GOD was wythoute wysedome . We haue another place of the scripture , that teacheth vs thus to vnderstande , in the beginning . For in the .17 . cha. of this gospell , the Lorde hymselfe saieth : glorifie me father at thi self , with the glory , which I had before the world was with thee . he that had glorie before the worlde was made , was , and had a beinge beefore the worlde was made . For that , that is nothing , cannot haue glory while it is nothing . WAS ) It is euidente that S. Iohns intente is in this chap. to shewe what goddes sonne is touchinge his substance , essence and being . And if he had been a creature , here had been a place of necessite , to shewe that he was made . But he saith not that he was made yea he saieth that he was alreadye , and had his beeing before any creature was made . And so he is exempted out of the nomber of creatures .

And these two woordes in the beginning , and was , confounde two heretikes , Cerinthus , and Arius . Whan Cerinthus shall swinishly grunte that the Lorde Iesus was a pure man , and had his beginning of Ioseph , and Mary , we maye stopp hys mouth with this worde in the begynning . For he that was in the beginninge was not to be begone in the tyme of Ioseph , and Mary . Whan Arrius shal blasphemously iangle , and peuishlye bable , that he is a creature , we shall putte hys rude talke to silence , wyth thys woorde , was . For he that was alreadye in the beginning , before any thing was made , & had his beeing beefore the creation of thinges , was neuer made . And this vocable ( the worde ) bindeth both these heretikes together in a bondle and throweth them down to hell . For eyther to saye that Goddes worde was not eternallye , or that Goddes worde is a creature , is to say that God was some tyme withoute his wisdome , and power , or to saye that God had no wisedome , vntyll he hadde made it . For it is manifeste out of Salomon , that Goddes worde is his wisdome For there it is taughte , that all thynges were made by hys wisedome , and here we are taughte , that all thynges were made by his worde . So his wisedome , & his worde muste be all one . And than cannot his worde be a creature . For GOD was neuer , nor neuer shal be without his wisdome . But the Arrians make an argument wherby they thynk to ouerthrow all . That say they , that begetteth is beefore that , that is begotten , but the father begetteth , ergo he is before the sonne , that is begotten . To thys first I answere that they , which will shewe thynges vncreate , by thinges create , shal sometimes shewe themselues very fooles . Secondly I answere that the argumente is not alwayes true , in thinges create . For lyght springeth out of the sunne , and therfore we mai say , that the sunne begetteth light and heate issueth out of fier , and yet the sunne is not before his lighte , nor fyer before heate . But assone as the sunne is lyght is also , and assone as fier is , heate is The sunne goeth before hys lyghte , fier before heate in order , nor in tyme . And so we may say , that the father is before hys sonne , god is before his wysedome in order , not in tyme . In order , beecause wisdome springeth from the father , not in time , because the father is neuer without his wisedome . But yet thei blasphemously demaunde , whether the father be gatt the sonne , whan he was , or whan he was not , thinking whatsoeuer shall bee answered , to shewe an absurdyte . Wher indede the demaund is most absurd , and peuishe . For we wyll demaunde of them agayne , whether fier begette heate beefore heate is in it , or after . If they saye before , than they graunte that fier is some tyme without heate , which is impossible For it is no fier that hath no heate . If thei say after , than we will saye as they saye , that the begettyng of heate is superfluous , syth heate was there before . Againe we myght aske them , whether god whan he was became god , or became god beefore he was . But we delight not in such vaine questions , wherewyth idle wittes sporte their follies . But briefely to them we say , that it is no absurdite to affirme that the father begetteth his sonne already being , bicause the sonne is euer in him & springeth euer from him , no more than it is an absurdite to say , that mans mynde begetteth reason , bicause reason is in it & springeth from it . And yet mans mind is no soner , than reason is . But these great clerks can imagine none other begetting , but mans grosse begetting of children . And so absurdites folow not our doctrine , but their dremīgs . For our doctrine of gods sonne , & of begetting , is farre from the grosse imaginacion of mans , or beastes fleshlye begetting . There is nothyng in oure doctryne but heauenly , and spirituall . And these menne are altogether drowned in fleshe , and speake nothing but fleshe , & fleshly thinges .

I wyll rehearse another argumente of theirs , that the simple , and vnlearned be not perchance combred , and amased with their sophistications . Otherwise I think all their reasons rather to be buryed in perpetual silence and darkenes , and to be in dede so many blasphemies , as they bee reasons . For they aske whether God begatten his sonne withoute consideracyon or consideringe and willinge . If neyther considering , nor wylling , than saye they he suffred somewhat , that he would not If considering , and willing , than his consideracion , and will wente before his generacion .

But as before we may discouer their extreme folly with another demaunde . For we may aske whether God be good and mercifull of hys owne wil , or against his will . For if he be good , and mercifull of his own will , and wil goeth before all thinges , that are chosen by wil , than there was a time or space , whan God was not yet good , and mercifull , but consulted , & toke deliberation aboute those thynges . Item we may demaunde of them , whether the father be God of his will , or against his will . If of his will , than after these mens high wittes , his wil went before his essence , and beeing . If agaynste his will , who constrayned him ▪ who seeth not nowe the outragious madnes , and extrēe fransie of these wilde spirits For in dede in naturall thynges no will goeth beefore , whiche will hath place only in those thinges that bee withoute the substaunce of him , that taketh deliberacion . But here we wil make an end of this lecture . Let these words of the Euangelist my brethren which we now haue treated sinke depelye into your heartes , which weighe downe so greate heresies and teache vs so excellent , and so diuine thinges , as the angels can not attaine vnto . Let vs consider how great goodnesse of God this is , that he hath vouchsafed to open vnto vs the moste reuerende temple of his diuine maiestie , and lette vs prayse hys holy name therfore , and bee thankefull .

¶ The second readyng .

ANd the word was wyth God . Before the worlde was made , there was nether time , nor place . And therfore the worde beeing a thyng subsistinge in the beginninge beefore any thing was made , could be no where but with god , and in god . For than ther was nothing but God . And so he must nedes be of the same substance that god is of . For if he were not of the same substance and yet was in the beginning , that is to say euer a thing subsistinge with God , than the proprietes of God shoulde be taken away . The proprietes of God ar to be infinite , and to be omnipotent . But if they were two sondrie diuided substances , neyther of them shoulde be infinite , nor omnipotent . For where the one wer the other shold not be , nor where the power of the one , the power of the other . Their substance than of necessite , muste be one , and the same , and yet these words shewe manifestly a difference in the godhead . For it were a great absurdite to sal the worde was with god , if there wer no maner of difference betwene god , and the word . For who can say of one thing hauing no maner of difference , that that thing hath a thyng wyth it . Who canne saye without absurdite in suche a ringe there is a diamonde , and in the diamonde or with the diamonde , there is a diamond speaking of one only diamond . Thus we may say , in such a ring there is a diamond and in the diamonde a point , a rase , or a vertue to take awaye the power of the adamant stone for there is some difference betwene the point , the rase , & the vertue , & the diamonde it selfe . So than whan we say a thing is with a thing , there is a difference betwene the thing with which it is , and the thing that is with it . These words therfore forceably ouerthrowe another heresie , namely of Sabellius , who affirmed , that there was no distinction of persons in the Godhead .

And that these woordes the father , the sonne , and the holy gost were only sondrie titles , and names geuen to one person as one and the selfe same man may some times be called tall , some times fayre , and some times valiant &c. So he mingled and consounded altogether , teachynge that god the father was sometimes called the father , sometimes the sonne , and some times the holy gost .

But we holde leaning to the euidente trueth of Gods worde , these three distinctions , these three sondrie persons , vnmingled , and vnconfounded , so that the father is not the sonne , nor the sonne the holy gost , or the father . As in the sunne that shineth ouer vs , we see three things vnconfounded , and vnmingled . For we consider the sunne by it selfe , the lighte by it selfe , and the heate by it selfe . The light is not the sonne , nor the heate the light , but they be three distinct thinges . I say nor this as though the material sūn could sufficiently expresse the thinges of the godhead . For no creature can expres that mystery . Yea no corporal thyng can expresse a spirituall , and mindly thynge . But I speake it to shewe you some waye , for the stayeng of vnquiet heades , that sondrie thynges maye be in one vnconfounded , and vnmingled , that is euerye one abiding still in his propre nature .

Now that these three distinctions be in the godhead I wyll brieflye shewe you out of gods worde . And firste I wyll beginne wyth the holy goste . In the .14 . of thys gospell the Lorde himselfe sayeth : I wyll entreate the father , and he shall geue you another comforter . This word another , noteth a difference betwene the sonne , and the holy gost . For it can not be sayd of one , and the same hauige no difference that he is another besydes hym selfe . Agayne speakyng of the holy gost in the .16 . cha. he shall receaue , sayeth the Lorde Iesus , of myne , and shal shew forth vnto you .

These wordes also declare a plain difference betwene the sonne and the holye gost . For he coulde not haue sayed , he shall take of myne , if there had not been a difference betwene hym that taketh , and him from whom he taketh .

Nowe a difference both betwene the sonne and the holy gost , & also betwene the father & the holy gost , may be easely and plainly gathered out of these words : whan the comforter shall come , whom I wil sende vnto you from the father , the spirite of trueth , which procedeth from the father , he shal witnes of me . For ther is a difference betwene him that sendeth and him that is sent , & there is a difference betwene him that procedeth , & him from whom he procedeth . And that there is a difference betwene the father , and the sonne these wordes of the Lorde Iesus teach vs sufficiently , I & the father HEN ESMEN are one . For the plural nombre noteth two . If there had been no distinction betwene the father , & the sonne , he sholde haue said I & the fatheram one , & not ar one . These wordes also that we haue in hande , the worde was with God , proue the same ineuitably , as I haue said .

Here I must warne you of another error , that whan you heare that the worde is with god , & springeth out of god the father , ye imagine not that he departeth and is diuided from the father , & is a substance a part . For our former example of the sunne maye teache you that , that is not of necessite . For lighte is with the sunne , & issueth out of the sunne , & yet departeth not , ne is diuided from the sunne And though no example could shadow the matter vnto vs , yet the trueth is , that goddes sonne is so with god , and so begotten of God , and so springeth from God , that he abydeth still in God . For Goddes nature admytteth no diuision .

And the word was God . As the sentence beefore sheweth a difference betwene God the father , and the sonne in their persons , so thys teacheth an vnitie in substance .

For sith there is but one God , the sonne beeyng God , as S. Iohn clearely techeth , that we myghte bee sure of the sonnes diuinite , he must nedes be of the same substance , that the father is of . Els ether there should be sondri gods , or the sonne shoulde not be naturally God . But the wordes that goe beefore , and these wordes , and the words that folow which assigne to the sonne the makyng of all thinges , proue that he is naturally God . For what is eternall and without beginning , but god ? what was wyth god beefore the world was made , that was not god ? how coulde Iohn speakynge of the nature of a thing , that was in the beginning , affirme it to be god , onles it were god ? For what substance could there be before any thing was made , that was nether gods substance , nor a creature . For what so is not a creature , and yet hath a being , is surely god . And whereby were all thynges made but by god ? For Esaie teacheth that god vsed no minister in makyng the worlde , whan he saieth I alone extended the heauens by my selfe . But he made all thinges by hys sonne , therefore his sonne muste be hymselfe , that is to saye of the same substance , essence , and being . And that there can not be two gods , we haue alreadi proued by gods propretes , and all the scripture constantly affirmeth the same . But it is most vehemently taughte in these wordes of Esaie : is there a God besyde me ? Before me there was no god framed , nor shal be after me . The sonne than beyng naturally god , must nedes be of the same substance and essence that the father is of and so though the father be naturally God , the sonne naturally God &c. yet there bee not three Goddes , but one God , because the substance of those three is one . These wordes also , the worde was God , choke another heresie in my opinion more subtile than the heresie of Arrius . For Paulus Samosatenus and his scolars graunte that the worde was euer with God , but by the worde they vnderstand not a substance , a subsisting essence but only gods purpose which he had eternally to make the world , and to make him a sonne out of the virgin Mary , that shoulde bee a most excellent man , and the saueoure of the worlde . But how can a hare purpose to doe thinges bee called God , whan it hath no subsisting and abiding nature ? Forther these wretches see not that by their strange and worse than Platonical imagination , thei make trees , and stones and wormes equall to Goddes sonne in eternite . For they were euer in gods purpose . And yet I thinke they wil sticke to call them gods .

But though thys sentence of S. Iohn be sufficient to holde their noses to the grinde stone , yet take that with you also that is written in the .17 . chap. of this worke , glorifie me father with the glori which I had before the worlde was with thee .

What glorie coulde an onely purpose without substance haue before the world was with God ? Yea how could he be , before the world , if he were in Gods purpose only ? For so was the worlde euer with God . How could he reioyce before him whan nothing was yet made , as Salomon teacheth , if he were than but in hys purpose ? Nether could this be truly sayed , before Abraham was , I am , if he wer in the beginning , but onely in Goddes purpose , for so was Abraham euer in gods purpose .

For God beginneth not newe counsels , and purposes . But his purposes are eternal , & altogether , & he nedeth not time to deuise & purpose one thing after another , which is mans weaknesse . For he seeth all that he wil dooe at once with one sight , whiche if we coulde doe we would not take one counsell after another . But oure weaknesse compelleth vs so to doe , whiche is farre from God , and therefore all his purposes be in him together , & at once . But sith his sonne was in him before Abraham , it muste nedes be , that he was otherwise in him , than in purpose .

And in dede he that is euer in substance and beeinge , maye well be saied to bee before him , that was onely euer in purpose , and not in substance , and verie beeing . Thus thys heresye also laieth flatte vpon the grounde with out life , or breathing .

This was in the beginninge with GOD ) The Grekes haue a prouerbe that the thing that is faire , and goodly maye bee repeted once or twise . Saincte Iohn repeteth the verye thinge , that he spake before . And thys he dooeth not superfluouslie , but vpon greate purpose For he will depelie printe in to vs , that GODDES woorde is eternall , withoute beginninge , and no creature .

As if he would say thinke not that this fell from me inconsideratly whan I saied the worde was in the beginninge , and saied not , that it was made . For , that you may be assured for euer of my meaning and of the trueth of the matter , I saye to you againe , that the worde was in the beginning , and had his beyng before any thing was made . That the word I say was eternallye with God , and is no creature . For it was euer with God , and had euer his beeing . This is the diligence of our holy writers , that whan a thing is of great weight , and importance thei will beate it in twise , that it maye sticke the faster .

Althinges ) he hath shewed vs the substance , essence and being of the lorde Iesus , nowe he teacheth vs to know him by his workes . For he sayth that al thinges ware made by him And if all things wer made by him than he must nedes be god . For God himself saieth in the .44 . of Esay , I am Iehoua the maker of al thinges , I only extende the heauens and stretche forth the earth by my self . But the Prophete Dauid saieth that the heauens wer made , and stablished by Goddes worde and this place testifieth , that all thynges were made by it , so Goddes worde must nedes be God , forasmuche as God made al thinges alone by himselfe , and yet by his worde .

Here we must beware of sondrye corrupters of the scripture . For some peuishly , and dronkenlye affirme , that . S. Iohn speaketh of God the father , when he saith that al thinges were made by him , beecause the Greke pronowne is indifferent to be interpreted by it or by him , the word ( logos ) being the masculine gender . But how werishe a thing were this , & howe farre beside the purpose , if going about to teache what we shold thinke of gods sonne and of his nature he should write thus : Goddes sonne was in the beginning with God , and was God , he was in the beginning with God and all thinges were made by him , that is to saye by God the father , what were this to his purpose , which is to shewe vs what Goddes sonne is , if he should tell vs that God the father made al thinges ? But. S. Paule shal make these dreamers to blushe , and defeate them of there miserable shifte , to the sighte of very children . For to the colossians , he writeth thus : geuinge thankes to the father , who hath made vs mete to be partakers of the lott of the sainctes in lighte , who hath deliuered vs oute of the power of darknes , and remoued vs into the kingdome of his beloued sonne , by whom we haue redempcion thorowe his blood , remission of sinnes , which is the image of the inuisible God , the first begotten of euery creature . For in hym or by him wer all thinges made , thinges in heauen and thinges in earth . Therfore , saieth saincte Paule , he is the first begotten of all creatures , because all thinges were made by him .

These wordes can not bee wrested , but that they shall teache that all things were made by the diuine nature of the Lorde Iesus , and so they shall serue to shewe plainly . S. Iohns meaning , beside that the threed of his purpose leadeth vs there vnto .

The Arrians as falsly , but more subtillye saie , that God made all thinges yb the woorde in dede , but that he made them by it , as by an instrumente , and minister . But they see not , that so they blaspheme both God the father , and his sonne . If God coulde not make the worlde but by an instrumente , and minister , his power is pinched , and cutte shorte . And if the worde were but an instrumente onely , and minister of anothers will , the glory therof is greatly diminished . We say therfore that God the father made the world by his word working equally together with him .

The good fathers haue laboured to teache vs this matter by similitudes , as heate , say they , worketh together wyth the fier , and odour with a flower . Howbeit they confesse that no similitude taken out of thinges create , canne sufficientlie expresse the thinge . But thoughe no earthly thing canne expresse the matter , of the thinge we are sure , namelye that the father worketh together equallie with the sonne , and the sonne equallye with the father , and that GOD vsed no mynyster in makynge of the world . For our Lorde sayeth , my father hetherto worketh and I worke , & whatsoeuer he dooeth , that dooeth the sonne like wise .

And that God vsed no instrument , or minister in making thinges , he himselfe teacheth in Esaye , as I haue shewed you , by these words ( any Ieuadi , I alone extende the heauens &c. and MEITTI , of my selfe , or by my selfe . Thus whan we say God made all thinges , we exclud not the sonne , and whan we say al things wer made by the sonne , we exclude not the father , and the holy gost , but meane that they wroughte , and euer worke equally together .

And where the Arrians bid vs marke that whan the scriptures speake of the sonne in making , and working , thei vse this worde by whom , and not of whom , we answere that the scriptures speaking of the fathers woorkinge , vse also this worde by whom . God is faythfull saieth S. Paul , by whom you are called to the felowship of his sonne . 1. Cor. 1. And to the. Ro. for , of him and by him , and into hym are all thinges . Rom. 11. Hebru. 2. To the. He. also : it besemed him for whom are all thinges , and by whom are al thinges . &c. And ( of whom ) is also applyed to the sonne , as in the .4 . to the Ephe. That we maye growe into him which is the head , of whom the hole body beeing coupled , and ioyned &c. But some will say , that . S. Paul speaketh not there of making of creatures , but of making of his congregacion . I answer that it is no lesse worke of Gods omnipotency to make a spirituall man , and a good man , than to make a man , yea . S. Augustine saieth that it is a greater thing . And if the Lord Iesus be the aurthor of , goodnes in man , that is to say of that , that is best in man , than is he able inough to be the authour of that , that is lower and requireth les power to be made . So I conclude that he is the maker , and worker of thinges , not as an instrumente , but as an author of whom , and by whom thynges procede . And than I propone this argumente to oure newe Arrians , that , that maketh things , is of another nature , than the thinges that bee made . But Goddes sonne made al things , so is he of another nature than the thinges , which he made . And if he be of another nature , than made thinges be of , he is God . For whatsoeuer is not mad , nor of the nature of things made , is God . For there be no more in the worlde nor without the worlde , but god and thinges made . And whatsoeuer is not made , and yet is , is God .

And with oute it nothing was made that was made . ) Thus the sentence must holy goe together . For they that knytte the last part to the nexte sentence thus : that was made in it was life , they are faine to vse a newe figure of speche , and in dede to corrupte the scripture , saying that in it was life , is asmuche to say , as it liueth in it . But to liue in Goddes worde and to be life in Gods worde , will not so easely be made alone . And as for the repeticion of the same woordes , it is no rare thing in Hebrewe writers .

To our purpose , whan . S. Iohn saieth that nothing was made withoute it , he saieth the very same thing that he saied , whan he said , that al thinges were made by it , and yet he doeth nothinge vainly but thys repeticion in other woordes , is very necessarie , and verye profitable for vs , and geueth vs a stronge weapon againste al cauillacions . For in commun speche thys worde ( all ) comprehendeth not alwaies euery thing particularlye .

Whan Saincte Luke saith , they were al filled with anger in the sinagoge of Nazareth , he meaneth not euerye one none except . For some loued , and fauoured him in that companye . Saincte Iohn than hath done diligentlye , and wiselye , and happelye for vs , that he was not contente , onelye to saye all thynges were made by it , namelye the woorde , but with a repiticion to vtter the matter againe with suche woordes , as leaue no maner of coloure to wranglers . Nether woulde he vse the worde ( OVDEN ) whiche signifieth nothinge , but speake more straightlye in my opinion , saying OVDEHEN , neither one thynge as if he woulde say , not so muche as any one thing , thoughe it be neuer so litle . The like diligence and wisdome was in . S. Paule speakinge of the same matter For he thought it not inough to saye all things wer made by the lord , but commeth afterwarde exquisitely , and almost scrupulously to diuisions , and patticulary tees saying , whether they be thynges in erth , or thinges in heauen , and so forth . Now than heare my reason : If nothinge were made without him , than he himself was not made , onles you wyll raue , and saye that he is nothynge or that he made himselfe , sith he is some thyng . But he that made all thinges , cannot be nothing , neyther coulde he make himselfe before he was . And he that is already , is not to be made . It is playne than that he was neuer made . And if he wer neuer made , but did make all thynges , than is he certaynlye God .

But let the Arrians goe a whyle , and lette vs consider another thinge in these wordes . If al thinges were made by hym than all thinges are in hys power . Wherof than shoulde we be afraide , while we maintaine his cause , and labor to serue him ? For no tiranne , no creature in the world can hurte vs , nor once moue agaynst vs otherwyse than pleaseth hym . For they are all his , he made them , and therfore they are al vnder hys power . Let vs than cast awaye al feare , and be of good courage , rage the worlde neuer so muche . For all thynges muste stoupe to hym , and fall downe flatte before hym , that made them , who hath loued vs , and made vs hys brethren , and bought vs to be gods peculiar people wyth the price of his most holy blood . To hym therfore geue all honor , glory , and prayse . Amen .

❧ The thirde readynge .

SAinct Iohn as it were with Aegels winges mounting farre aboue the earth , and farre aboue the heauens to , & admitted into the most secrete closette of the diuine maiestie , sendeth forth from thence such lightninges and thonderinges , as beate downe , confounde , consume , and vtterly wast away all the forces , imaginations , and deuises , of mans carnal witte , and yet lighten , make cleare , and comfort the vnderstandynge of the Godly being reformed by Gods sprite . For first he soundeth from heauen that God hath a worde , signifyinge the diuine nature of the lord Iesus . And here forthwith Arrius setteth vp his hornes , and because he cannot frame his witte according to the worde , he goeth about to frame the worde according to his witte , as the men of Lesbos had squires & rules of leade , and whan they coulde not make their hard stones agree to their squiers , they woulde stretche oute their squiers , and make them agree to the stones . I graunt , saieth Arrius that God hath a worde , that is of moste excellente nature but this worde God made , and there was a time whan the worde was not . Against this deuise of mans peuishe head . S. Iohn thondreth and lightneth , declaring that the worde was in the beginning . Now of a beginning ther is no beginning , for that were not a beginning indede , that had a beginning . But lest any shold say that a beginninge sometimes signifieth order , and not excluding of time , as whan Moses saith in the beginning God made heauen , and earth &c. there lieth another thonderbolte in the worde , was , for thereby is signified that the worde had his being in the beginning , and was neuer made .

Sabellius than , and the patripassians , steppe foorth , and they sai that the word was in the beginning in dede , and had euer his being . For there is no maner of difference , or distinction betwene God the father , and the worde . But. S. Iohn consumeth these heretikes with the lightning of this sentence , and the worde was with God Paulus Samosatenus thinketh to perce the heauens , and is lifted vp aboue the cloudes with the winges of pride , & saieth that the worde signifieth goddes purpose only to doe thinges without ani subsisting & abiding nature . But. S Iohn with this shotte driueth him down vnto hel , whan he saieth the worde was god . For a bare purpose hauing no substance cannot be god , ne said to be god . Than our most diuine euangelist , that al the world may lerne the diuinite of the word by his works , saith , that al things wer made by the word . Here the Arrians swete , vexe , & torment them selues , wrigling in and out , and at the last they breake forth into open blasphemye , and saye that God made the worlde by the worde , as by an instrument .

But. S. Iohn vttering the same sentence againe with other wordes , namely with these , and without it was made nothing , stoppeth their breath . For if God made the worlde by an instrument , and wythout the worde nothing was made , than the instrument was not made without it if the instrument wer any thing . And so he was not made without himselfe . But he could not helpe to make himselfe before he was . And he that is already , hath no nede to be made . But S. Iohn leaueth them not so , but still hurleth fierie flashes against their faces . For with greate grace and power he saieth , in it was lyfe . From whom procedeth life , but from the true God onely , of whom it is notablye and singularly saied , with the is the veine of life . And againe , in him we liue , moue and haue our beeing .

We may than well make these reasons if Gods sonne being naturallye life , geueth life to all thinges by participacyon of him selfe , he is another than the thinges that liue by his presence . And he that is another thing naturally than a creature , how is not he God ? Againe if the sonne be a creature , how quickneth he al things and how doeth . S. Paule assigne that to God as properly , & peculiarly pertaining vnto him , whan he saieth to Timothe , I charge the in the sight of God , who quikneth all thinges . If the sonne be a creature and geueth life to all thinges , then a creature geueth life to it selfe . And so there shall no principall , and peculiar thing be in God aboue a creature . A creature also shall haue no nede of God for life , sith it geueth it selfe life . But a creature euer hath nede of the creator , so the sonne is not a creature , sith he is life by himselfe . Nothing is partaker of it selfe , all thinges be partakers of the sonne as of their life , so is the sonne no creature .

Now let vs returne to our texte . In it was life saieth . S. Ihon. For not onely all thinges were made by Goddes woorde of nothing , but also all thinges are preserued in their state by Goddes woorde that thei turne not to nothinge againe . For vndoubtedly al thinges shuld decaie & turne againe to their first nothinge , if goddes sonne did not inspire in to them life , vigor & force of continuance . And this parte of goddes worcke , where by al thinges continue in their state , is no lesse to be wondred at , than the makinge of thinges . For where as al thinges made , & hauinge a beginninge tende to an ende , by arte , & conninge , he hath giuen them a certaine immortalitee , & perpetual continuance . For he hath putte in to thinges such life , vigor , & force of engendringe , that by succession thinges that seme to be of a verie shorte continuance , haue continued manie thousande yeres , and shal continue to the ende , that he hath appointed . In the contemplation of this power of goddes sonne , it is more conuenient , and more profitable for vs to tarie longe , & to be fixed , than in the contemplation of his diuine substance , essence & beinge , which thorough the excedinge brightnes of it daseleth our weake eyes , & is indede vnto our measured wittes incomprehensible , and therefore rather to be humbly worshipped , than curiously sought out . And the life was the light of men )

This sentence is sondrie wife expoūned . For some thincke that the meaninge is , that the life which goddes sonne giueth to creatures shulde be a light to men to shew them goddes sonne . Some take the worde , life , for goddes sonne himselfe , as if . S. Iohan shulde saie , that goddes sonne who is verie life , is the light of men . Some other gather this sentence , that the life that goddes sonne giueth to men , is adorned with vnderstandinge & reason , & aduaunced thereunto where by they excelle al other erthlie creatures . And these two later expositions though thei varie some what in expressinge the matter , yet comme to this ende , that goddes sonne is the autor of vndrestandinge , & reason in men . Which is a sounde , & a true sense , & maie be most certainly gathered out of the wordes folowinge , namely these , that was the true light , that lighteneth euerie man &c. This much than maie easely be drawen out of this sentence , that goddes sonne beinge the autor of vndrestandinge , is verie god . For the prophete Esaie in the 28. cha. speakinge of the housband mannes tillinge of the grounde , & of his conninge in threthīge , for he thresheth not out his wheate , cumīe , & fetches with one instrument , in the ende vseth these wordes : euen this proceded from Iehoua tsebaoth .

And if none other but Iehoua Tsebaoth were author of that conninge and discretion than he that is autor of all vnderstanding , and reason must nedes be Iehoua Tsebaoth . And that Gods word that is to say Gods wisdome , is the autor and fountaine of vnderstanding , we are also taught in Salomon , in these wordes , with me is counsel ANI BINA , I am vnderstanding &c. that is I am the head spring of counsel , and vnderstanding .

And the light shineth in darknes ) gods sonne geueth great and ample profes of his diuinite , and sendeth forth the glorious shining beames of his heauenvly maiestie , but they light vpon blinde eyes , men see them not thoughe they be neuer so cleare , and so bright . Here. S. Iohn calleth mans vnderstandinge not onelye darke , but very darknes , as though there were no maner of light in it . But how can that be so ? Shall we saye that there is no maner of light in mans witte , and understanding , wherby so mani most wittie things haue ben inuented ? What can bee more wittie than the bokes that heathen men haue left vs of logike phisicke , arithmetike , geometrie , astronomie and of the nature of all thinges ? What can be more wittely deuised , than they haue founde out of the fountayne , head spring , & first causes of vertues , of the diuision , and description of them ? Was Plato voide of al light of vnderstanding , whan he sayed that God made the worlde because he is good . Was Aristotle drowned in darknes whan he said that forasmuche as the superioure orbes & ouer bodies doe moue there muste nedes be a first mouer ? Was Cicero starke blinde whan he saied that seing no one familie can continew with out otder and prouidence , muche more the hole worlde must be gouerned maintained , and continued by the prouidence of some heauenly minde ? What shall we saye of that heathen Philosopher , that laboureth to proue Gods prouidence by this argument . If God , saieth he , gouerne not the world by his prouidence , it is ether because he can not , or because he wil not . If you saye he can not , you abbrige his power . If you say he wil not , you abbrige his goodnes .

To this question than I answere that man hath so much licht of vnderstandinge , as is sufficient to make him voide of al excuse , but not so much as can directe him to a profitable knowlege of God . He knoweth in dede by the light of nature beside the knowlege that he hath of other natural thinges , that there is a god , but than that God he forgeth'after his pleasure , & dreameth him to be not such as he is in dede , but such as it liketh him to frame him .

And so setteth vp his awne imagination , his awne dreams , his awne puppette in the stede of God . So that whan we comme to this question , who is the true God of what sorte he is , & wil be towardes vs , wherein consisteth the tru knowlege , & seruice of him , mannes vnderstandinge as S. Iohan here truly writeth , is mere darcknes . And S. Paule agreeth hereunto , writinge to the Cor. Psychicos anthropos , that is a man endued with a natural soule only , & not renued withe goddes spirite , comprehendeth not the thinges , that pertaine to goddes spirite . And therefore he praieth that God wil giue the Ephesians the spirite of wisedom , & reuelation , & lightined eyes of the minde , that thei maie know what the hope of their callinge is , & the riches of his glorious inhaeritaūce in the Saintes , & what is the excedinge greatnes of his power towarde vs , that beleue . Now if thei colde haue attained to those thinges by natures force , it had been superfluous to haue praied for them . It is most tru than that we ar verie darcknes , and haue blinde eyes of vnderstandinge , vntil they be lightned , not touchinge euerie knowlege of thinges , nor evie knowlege of God , but touchinge the right , tru , & profitable knowlege of God . And yet this is also true that we haue more good vndrestandinge of God , than we haue good wil to obeie , & serue him , as God . And if our vndrestandinge be darcknes in effecte , as it is indede , & yet is more than our wil to serue him , how far are we from God , & godlines ? Let this consideration teache vs humilitee , & stirre vp in vs a continual desire of Goddes merciful assistaunce & aide .

And the darcknes comprehended it not . The darcknes of mannes minde & vnderstandinge was so thicke & grosse , that though the beames of Goddes sonne shined euerie where , & filled the worlde with light , yet that was fruttles .

For men seeing saw not . As Moses teacheth in these wordes , thy eyes haue seen great signes , and wonders , and god hath not geuen thee an heart to vnderstand , nor eares to heare , nor eyes to see . Our seing then onles God geue new eyes to se is no seeing . This is a plaine testimony that man neuer attaineth to the righte knowledge of God by nature . For being darknes , he beateth of the light , and the light shineth vpon the outside , and perceth not in . Here we muste seke howe this darknes , this blindnes of iudgement is in man , whether he were firste made darke and blind in heart , or whether darknes , and blindnes came afterwarde vpon him . For if he were first made blind , than there is no faute in him , if he see not the great light , that God sendeth forth . For he was not made to see it . What faute is there in the moale that she seeth not the sunne beames , or in stones that they see not the starres , sith they were so made as they shoulde not see . The holy scripture teacheth that the firste man Adam was made after the image of God , that is furnished with most excellent giftes knowledge , vnderstanding , and all maner of vertues . He was not than made blinde . But afterwarde through the enuye , and malice of Sathan , and his owne fault , he neglected Gods commaundemente , and so lost those goodly qualitees , and became blinde , and begatte blinde children namely such as he was himselfe . This is diligently to be noted , that the faute mal remaine where it is in dede , and not in God , who is the autor of good thinges onlye , and not of any thinge that is euill , although he dispose in dede , and order all the thinges that man hath infected and made euill . For nothing commeth to passe without him . But he appointeth and ordreth where and whan euerye man shall vtter that euil that is in him : that is in him I say , not by Gods workinge , but by hys owne procuring . For God is not the autor of an adulterous , theuishe or murtherous minde , and yet no man shall put in practise the leacherie that boileth within him , nor the thefte , and murder that lurketh in his heart as often , and wher & whan he will , but only where and whan God will . And therefore . S. Augustyne saieth that nothinge is don in the world , that commeth not out of the inner courte of the soueraine Emperor . For this cause we graunte not that God willeth euil thinges to be don , lest he shulde be thought the autor of euil thinges , which is impossible , nether graunte we that he willeth euil thinges not to be don , or that he nilleth them to be don , lest he shuld be thought impotent , & not able to ordre mennes euils to his glorie , which is false . But this matter we wil leaue to another occasion , & giue God thanckes for that he hath now permitted vs to speake , who graunte vnto vs al both to acknowlege the darckenes that we haue madly pulled vp on our selues , & also to perceaue the same in some part lightned againe by the beames of his sonnes diuine spirite .

Amen .

The Fourth READINGE . ¶ THERE was a man sent of God &c. )

IT is manifestly true , that plaine traces , & euident signes of the diuinite & Goddes wisedom the shew them selues euerie where . For if we lifte vp our yes , & beholde the mouinges , the due courses , & constant ordre of the starres , we shal be constrained to confesse , that there must nedes be Turrian heauenlie minde , that gaue them those mouinges , that appointed to them those limited courses , & certaine ordre . For where thinges goe by chaunce , there no ordre , no du certaintie is kepte . Againe if we cast doune our eyes , & loke vpon thinges in the erth , & considre how creatures are preserued , & continued in ther certaine kindes , we shal be led to God as it were by the hande . For we see that men begette not horses , nor horses men , lions begette not wolues , nor wolues beares , birdes bringe not forth fishes , nor fishes conies .

But if thinges went by chance withoute the gouernment of a minde endued with strength and wisdome , these thinges , & many moe monsters should be seen daily and howrely . What nede we to straye farre ? we may remaine within our selues and almost touche God . For we see that euery thinge in vs is made to a certaine ende , and vse . The mouth besides other vses , is made to receaue meate , and beecause hard thinges are sometymes to bee taken , the teeth are ready to breake and to grinde them , whan the meate is wel grounde and fitte to passe , there is a condure pipe to conueie it to the stomake , where because the meate must bee more sodden , the liuer is sette vnder as a fier , to geue it heate . Whan the meate is well concocte in the stomake , and turned into a iuce it is sent thens into certaine gutts whiche are small because it shal not passe away to hastely , and from thence the best and swetest part is drawen vp by innumerable litle veines and deriued to the liuer and there thorough more heate turned into blood . And the warrishe part of that blood is seuered , and sent to the kidneys & thence strained out , & conueied to the blader beneth . The hotest part , & fōe of it , which we cal cholere or gal is receued into a litle blader fastened for that purpose to the liuer . The dregges , & earthiest part commonly called melanchol . is thrust into the milt . The blood that remaineth is sente oute by a great veine called the gate veine , to the hearte wher it is made hoter , and finer . Whan that is done , ther be arteries to receaue the finest , and purest part of the blood called the vital spirites , whiche bee twise as thicke as the veines , because of the thinnes of the matter that they muste kepe , and there bee veines also to conuei the rest of the blood into all partes of the body , that no parte be left without norishment , and sustinance The remnaunte of the meate whyche is grosse and vnprofitable , hath conueniente places , where to be receaued , and issues also to be voided out of the body . And because the ill sauour , and sente of those thinges woulde hurte the noble partes that bee aboue , as it were a skinne called the midriffe parteth them a sonder , and kepeth of suche noisances .

Now where thinges be appointed to certaine endes , & vses , chaunce hath no place , but there must nedes be a minde to appointe the same . For they cold not be so appointed by chaunce , yea chaunce wolde often sette our mouthes in our fore heades , & our teeth in our fingers endes . Chaunce wold often hange our stomakes at our elbowes , & sett our heeles vpon the toppe of our heades , & our eyes in our knees . Chaunce wold iomble al to gether without ordre , without al consideration of ende our vse . We nede not than to goe far for a witnes of the diuinitee . Howbeit though there shine in our selues a thousande lampes to shew vs God , & a thousande thousand in al his other worckes , yet our blindnes is such that we are not thereby rightly directed to God .

Therefore it pleased the goodnes of the almightie , to adde to his worckes the testimonie of his worde , to guide vs more certainly , & familiarly to a iust knowlege of him . This his worde he deliuered to our first graundfathers , & afterward in more ample wise to Moses , & the Prophetes , vntil the appointed time was comme that he wold most largely , & fully reuele him selfe by the in carnation of his sonne . To this most glorious , most excellent , most open , & most cleare reuelation , our Euangelist hasteth , & therefore passeth ouer the patriarches , Moses , and the Prophetes , and beginneth with the testimonie of Iohan Baptiste , the first , and most excellent preacher of Goddes sonne beinge now clothed with mannes nature .

THERE WAS A MAN &c. )

In Iohan Baptiste al thinges were wonderful , diuine , & aboue mannes nature . His begettinge , his conuersation , his zeale , & manifolde vertues shewed a singular power , & miraculous worckinge of Goddes spirite .

This is he whom the Prophete Esaie painteth forth , & calleth the voice of a crier in the wildernes .

This is he of whom God saieth , beholde I send myn Angel before my face &c.

And agayne , beholde I sende you Elyas the Prophet before that great and terrible day of the Lord come . This is he who moued all Iurie with the excellencie of his vertues , and drue men vnto him in to the wildernes , as it had ben with chains This is he whose life did so shine , and send forth such glistering beames thoroughe oute all the lande , that manye thoughte him to be the promised Messias as we haue in . S. Luke . Whiche is a plaine profe that he was more than wonderfull , who could attaine to suche estimacion among the people . For they were taught out of the Prophetes , that Messias shold be such one , as neuer was before , nor shoulde be afterward . There coulde not than be alleaged a testimonie of greater grauite and auctorite among men then the testimonie of Iohn Baptist . The Euangeliste putteth an emphasis and force in this word , sent , wherby to signifie that gods prouidence did shine in euerye parte of Iohns life & also to geue vs to vnderstand that he was furnished with heauenly auctorite & had the letters of his commission from gods maiestie to be a witnesse of the diuinitye of his sonne , that hys testimonie myght be vnto vs of no lesse waight , & auctoritie , than if an aungel had spoken from heauen . But needeth goddes sonne the testimonie of a man or aungel , the beames of whose diuinitie shine thorowe out al the worlde , dothe not he him selfe saie , I receiue not the witnes of men . Knowe ye therfore that Iohan was appointed to be a witnes of the Lorde Iesus , not for his sake , but for oures , not that he needed suche a witnes , but that we needed soche a witnes to helpe our weakenes . And so ye shal not so muche meruel at the thinge as straunge , & vnfittinge , as ye shal haue in reuerent admiration the goodnes of god who wolde so descend to ayde our infirmitie . A MAN ) the hebrues haue two wordes to signifie , a man Adam & ish , Adam signifieth a man subiect to mortalitie , miserie , & calamitie , ish signifiethe a man of reputation . The prophet Dauid comprehendeth bothe in one verse in the psal. 49. Heare this al ye people &c. bothe children of adam & children of ish , that is to saie , hye & lowe . The greeke worde , whiche the Euangeliste vseth , is , anthropos , & as Plato teacheth , it is made of vp lokinge for the state of manns bodie is vpright , & his face is aduaunced to heauen , he is not bente downe warde to the grounde after the maner of other beastes , whiche thing the grekes noted by the name of a man calling him , anthropos , an vploker . Thei haue also another worde aner . In the holie scripture written in greke this worde , anthropos , signifieth a man compassed with misetie . For in the tenthe of the actes whan Cornelius worshipped Petre , he saide vnto him . Arise I also amāthropos a mortal man . And againe Paule , & Barnabas , whan at Listres Iuppiters chapelaine wold haue sacrificed vnto them , rent their clothes , & cried saiynge : men why do ye these thinges , we also ar anthropoi , men subiecte to the same passions and miseries that you be . See than the measure that the Euangeliste kepeth . Whan he saieth that Iohan was sent of God , he adorneth him with high autoritee , and setteth him vp on high aboue the commune sorte of men , but vsinge to gether this worde , anthropos , he tempereth the matter with iust measure , that no man shuld thincke of Iohan more than he was .

For our nature , & custoume is , ether to aduance men to high , or to abase , and depresse them to low . The lues extolled Iohan Baptiste to high . For some thought that he was no man , but an angel in a mannes bodie . Some toke him for the promised Messias . The Euangelist weigheth him in a true peare of balance , nether diminishinge anie thinge that God had giuen him , nor addinge more , than was to be founde in him .

SENT OF GOD ) They ar the true , thei ar the fruteful preachers , that ar sent of God . For they bringe the thinges , that they haue lerned of God . Manie runne before they ar sent , and therefore they bringe their awne dreames , fantasies , and homeforged deuises , where with they delight the peoples eares , but in the meane while corrupte theyr hertes , stuffinge them with vanitees .

¶ WHOSE NAME WAS IO. )

This name was not giuen him by chaunce , but appointed by Goddes special prouidence . And it beareth in it a confortable , & ioiful thing , signifiynge the acceptation , grace , & fauor of God .

This came to be a witnes . ) He teacheth the ende of Iohannes comminge , vocation , & office . He came not to gette to him selfe great praife , & honor thorough the highnes of his knowlege , & excellentie of his vertues , nor to bringe to the people great erthlie commoditees , as deliuerance from their bodilie bondage vndre which thei groned or to enlarge their empire , & dominion nor to teache them straunge matters of philosophie , but his great , & most notable vertues serued to this ende only , to teach & pointe forth to the people Goddes holie one , Goddes sonne , the fountaine af al blisfulnes , the autor of al good , & profitable knowlege , & of vndrestandinge it selfe .

THAT ALMIGHT beleue )

As the ende of al preachinge in Goddes ministers is to beare witnes of the lorde Iesus , that he is the light of mennes mindes , Goddes sonne , & the longe promised Messias , so the ende of hearinge in the hearers is to beleue the same , that thereby they maie enioie the felicitee , that the lorde hath purchased for them . To beleue is certainly to be persuaded , & assured in minde thorough the holie gost , that by the lorde Iesus we ar purged from our sinnes , & made the children of God , that by his mannes nature we ar made partakers of his diuinitee , by his mortalitee we haue obtained immortalitee , by his curse euerlastinge blessinge , by his death life , breifely that by his descendinge in to the erth we ascende in to heauen .

HE WAS NOT THE LIGHT )

He reproueth the error of the Iues , which toke Iohan Baptist for Christ . Men beinge naturally liers delight in lies , kisse & embrase them most readily . The Iues were readie to beleue that , that was false of Iohan , namely that he was Messias , but thei wold not beleue that , that was true of Iohan , to witte that he was sent before to prepare the waie of Messias , & to pointe him forth to the people as it were with his finger . And there was none other cause , but that the one was false and thother was true . A minde embrued with lies catcheth lies straite waie as pitch catcheth fier . For it is agreinge to his nature , and there is a kindred , & consanguinitee betwene them . It abhorreth truth bicause there is no likenes of nature , no felowship betwene truth , & mannes corrupte minde .

But to beare witnes ) The Euangelist repeteth againe that Iohan Baptistes office , & highest dignitee was to be a witnes of the light , namely of Goddes sonne , and to teach the people to seke light at his handes , and there to lighten theyr candeles . And he is not to be aduanced aboue that office , and dignitee , which is as great in dede as can be giuen to a man .

That was the true light ) Here the Euangelist putteth a difference betwene light , & light : Iohan was a light in dede , as the lorde saieth , he was a candel burninge & shininge . And Goddes ministers ar called the light of the world . But their light is a borowed light , a light giuen vnto them , & not naturally dwellinge in them . The candel hath no light of it selfe , but hath light put in to it from another . This place plainly seuereth the lorde Iesus from creatures . For it affirmeth him to be the true light , & denieth them to be the tru light . The lorde Iesus is light by nature , creatures by borowinge of another . He giueth light , creatures receaue light . They nede light , bicause thei haue none by nature . He is ful of light , & geueth light to them , that nede .

Seinge than that there is so great difference betwene the lordes light , & mannes light , the lorde must nedes be of another nature , than a creature . For if a creature colde be tru light , it colde not be saide of the sonne only , that he is the true light . But bicause a creature is not the true light , and Goddes sonne is the true light , therefore Goddes sonne is anorher thinge than a creature .

No creature can shine , and giue light of it selue by nature , Goddes sonne shineth , and giueth light of him selfe naturally , ( for he is the truelight ) so he is no creature .

THAT LIGHTNETH euerie man &c. ) The lorde Iesus lighteneth two waies . One waie in giuinge commune vnderstandinge reason , & knowlege of him selfe to al men , so far as that thei maie pronounce sentence against themselues , & be constrained to acknowlege theyr iust damnation . For this much light the reprobate haue remaininge , as to know that there is a God , & to discerne good from euil , honest from dishonest , which sparckes thorough their awne nawghtines , & Satans malice thei dayly labor to choke , & quenche . Thother light is a special light , whereby Goddes sonne giueth a ful knowlege of him selfe to his chosen , to his chosen I saie only . S. Augustine thincketh that the Euangeliste speaketh here of this later illuminatinge , & lightninge . And bicause the Pelagians toke holde thereby , & saide , that al men were thus fully illuminated , S. Augustine saieth that it is a phrase & maner of speakinge , that proueth not , that Goddes sonne after that sorte lightneth al men , but that thei which ar lightned , ar lightned by him . As whan we saie , this scolemaster teacheth al the children in the Citie , we meane not saieth he , that he teacheth in dede al the children , that be in the Citie , for in a Citie a great meanie goe not to scole , but we meane that he teacheth as manie as go to scole , & are there taught .

But it shal not be amisse to vndrestand by this lightninge the general lightninge , the general knowlege that al men haue by nature . For as I saide the reprobate haue some sparckes of knowlege after the ruine of mannes nature , but thei giue them not light to see the waie to heauen . And where the free wil men would proue by this place , that al men haue like light giuen vnto them , they ar confuted by the wordes of the Euangelist that folow . For not withstandinge this light , that Goddes sonne giueth to al men , the world knew him not . This general light than shineth not to heauen , but tarieth vpon the erth , I meane it bringeth not men to true knowlege , & faith , but commeth a great waie to shorte , & faileth a greate while before . That other light shineth so , as it sheweth perfectely and effectually to Goddes chosen the waie to heauen , here note that Goddes sonne lightneth al men in al ages . For that proueth him vndoubtedly to be the true God .

¶ HE was in the worlde ) Some vndrestande this of his incarnation , & conuersation vpon the erth , after he had putte on mannes nature . Some of his vertue & power , whereby he hath been euer in the worlde , and hath euer sent forth such beames of his diuinitee , as whereby men might haue seen him , if thei had not blinded their awn eyes .

AND the worlde was made by him ) Of this bicause it hath ben largely spoken before , I wil sette forth only these reasons , & procede in the texte . He by whom the world was made , is a creator . A creator is another thinge than a creature . For it is one thinge that maketh , and createth , and another that is made , and created . If it were not so , a creature shulde be aduaunced to the name of a creator . And a creator shulde be abased to the name of a creature , and God only shuld not create , but a creature shuld also haue power to create . But sith this can not be so , the lorde Iesus beinge a creator , must nedes be God , & no creature . AND the worlde knew him not )

The worlde in this place signifieth al men . For it can not be taken in a straiter sense in the sentence goinge before , the world was made by him . In other places of the scriptures , the world signifieth the reprobate only . Here the worlde is condemned of vnthancfulnes , & vnkindnes , that it hath not embtased , but shamefully refused , and reiected his maker . It is vnnatural , it is horrible , & abominable , that men shuld not acknowlege him , by whom thei haue euen this that thei be men .

HE cam in to his awna ) The Iues were called Goddes peculiar people , goddes awne people , bicause that though al nations ar his , yet of his only mercie , he chose them , to whom he wold committe his holie worde , & sacramentes , & amonge whom he wolde haue an open face of his churche . In this place . s . Io. calleth them not his awne , bicause thei were his chosen , but bicause thei bare the name of his people , & the title of his churche .

¶ AND his awne receaued him not )

This sentence shuld draw riuers of teares out of al eyes , that the gratious lorde who not only made that nation of nothinge , but also aduanced it aboue al other nations with singular benifites , & blessinges , was not only neglected of them , whan for their sakes he humbled him selfe to the state of a mortal man , but also most shamefully , & most despitefully reiected & as it were hurled awaie .

¶ BVT AS manie as receaued &c. )

These wordes declare what profite the comminge of the lorde Iesus hath brought in to the worlde , what treasures God hath giuen vs by him , & by what meanes the same be applied vnto vs , & made our awne . The comminge , & incarnation of the lorde Iesus , hath brought this benifite in to the worlde , that as manie as receaue him by faith , whether they be lues or gentiles be made Goddes children . The greatnes of which benifite no harte can thincke , much lesse anie tonge expresse . For what a thinge is this , that beggers brattes , most miserable , poore , & wretched caitiues , yea Satans vgle lothsome , and detestable mishapen children shuld be made kinges , not ouer a few landes , but ouer all the erth , and heauen to , and garnished with angelike brightnes , and inestimable beautie . Assuredly this can neuer be thought vpon , this can neuer be wondred at inough .

¶ AS RECEAVED ) They receaue him , that acknowlege him to be Goddes son , and that he became man , & in mannes nature died for the purgation and satisfaction of their sinnes , breifely to receaue here signifieth to beleue , as S. Iohan maketh the exposition him selfe in the wordes folowinge . HE GAVE them power ) The idols men wringe this place to the maintenance of free wil. For they vnderstande that choise hereby is giuen vs to be the children of God if we wil , or to refuse the same . But S. Iohan declareth forthwith in the wordes folowinge , that Goddes children are not made by the wil of the flesh , but whan they be begotten of God . Goddes begettinge maketh vs Gōddes children , and we ar not left to our choise , with a power whereby to make our selues Goddes children , but we ar Goddes children al readie whan he hath begotten vs . For he begetteth perfectly , he begetteth not monsters halfe children or a lumpe of matter , where of children maie be made afterwarde . And the greke worde that S. Io. vseth , is not , dynamis , which signifieth power , but , exousia , which signifieth dignitee , & auctoritee . Here riseth a question if Goddes chosen were by predestination his children before the beginninge of the world , how agreeth it , that than they ar made his children , whan thei beleue . For they were his children before , beinge his chosen , & predestinate . It is true that God made those his children that euer shulde be his children in his purpose thorough free election , before the worlde was made . But this thei fele nat , vntil God by his holie spirite kendle faith in them , and assure them of that , that they were before .

And here also I wil giue you an other thinge to note . S. Iohan saieth that as manie as beleue ar Goddes sonnes . But none ar now Goddes sonnes , that were not euer Goddes sonnes in his infallible purpose , that is , none ar Goddes sonnes , but his chosen . So thei that beleue in dede , ar Goddes chosen , & therefore can neuer perishe . For God can nether been deceaued in his choosinge , nor is a chaungelinge to altre the thinge that he hath once purposed . Nether hangeth he vpon mannes behauior suspendinge his determination , but al his purposes ar stablished to gether sure & certaine , & thei stande fast for euer , beinge once for al decreed . You wil graunte perchaunce , that Goddes election is sure , & infallible , but yet you can not be so one persuaded , that al that beleue ar Goddes chosen . For Simon Magus beleued , and in the parable of the sower , the lorde speaketh of some , which haue faith for a time

I aunswere that those & such had neuer the faith of Goddes children . But how shal we know , wil you saie , that we haue the faith of goddes children , seinge there is another faith besides , which maie begile vs . I aunswere that whan we haue such faith as bringeth forth a felinge of the swetenes of goddes mercie in Christ Ies . & an vnfained loue towardes God , we haue the faith of Goddes Children . And ar and ar sealed vp by Goddes spirite , and haue the sure , and infallible ernest of euerlastinge life .

IN HIS NAME ) It is more liuelie , and more ample , and of greater maiestie , whan it is said to them that beleue in his name , than if it had ben saide to them that beleue in him . The scole men in dede putte a difference betwene credere deum , credere deo , & credere in deum . Credere deum with them , is to beleue that there is a God . Credere deo , is to beleue Goddes saiynges . Credere in deum , is to trust in God , and to loue him . And therefore S. Augustine saieth that to beleue in God , is in beleuinge to loue him , and in louinge , to trust in him . But the scripture obserueth not this distinction . For in the 14. of Exod. we haue that whan the Israhelites saw the Aegyptians ouerthrowen by Goddes power , thei beleued BAIHOVA , ou be Mosheh abdo . i. in Iehoua , and in Moses his seruant . And againe in the .19 . God saieth to Moses , I wil comme dounne to the in a thicke cloud , that the people maye heare me speakinge with the , and beleue ' BECHA , that is , in the &c. But is neuer saide that anie beleued in the name of a man . For name to the hebrues signifieth power , as whan S. Paule saieth , that God gaue the lorde Iesus a name aboue al names he meaneth plainly power aboue al power . So to beleue in the name of Iesus , importeth necessarely that he is God .

WHICHE neyther of bloude ) Some thincke that this is a figure called in greke , pleonasmos , wherby manye woordes are heaped together , to signify one thing . For they saie , that these wordes , of bloudes , of the wil of the flesh , & of the wil of man , signifie one thing , namely carnal natiuitye & generation , & so thei teache that men beget carnall children onely , & God begetteth spiritual children . And in deede mans generation makethe vs not Goddes children , we muste be regendred by God , to be his children . Other thincke that he numbreth vp by partes al that is excellent in man , & where in he maie seeme to haue some affiaunce , to atteyne to the dignitie of Goddes sonne . And that so he teacheth that by no auncitrie , no priuilege of bloude , by no holines of fore fathers , nor anie maner of strength or faculte in mankinde , man atcheueth the place of Goddes sonnes . Bothe exposition is tende to this end , that we are not made holie by anie force of nature , but by the grace and mercie of God regeneratinge and newe begettinge vs , and that is plainely S. Iohans meaninge . The wil of man . S. Iohan vsethe for the wil of anie man for so the hebreus vse the word , ish , man , for euerie man .

BEGOTTEN ) God begetteth vs , whan accordinge to his aeternal purpose & election , he puttethe his spirite into vs , and by his force planteth faith in our hartes , to embrace his worde , & reneweth our mindes , & frameth them againe vnto true holines & righteousnes .

God graunt that we maie al feele that we ar begotten of God , & that considering the high dignitie where vnto we are called , we occupie not ourselues , vnsemely in vile offices , but trauaile al the daies of oure lyfe in suche thinges , as aduaunce the glorie of our heauenlie father . Amen .

❧ The Fift READING .

With verie few , but the same most pithie , semelie , & apte wordes the Euangelist hath declared vnto vs the diuine nature of the Lorde Iesus , & his power shewed forth , & sette abrode to the sight af al men , by his most wondreful worckes . For by this Godhead , & diuine nature of the Lorde Iesus , bothe al thinges were first made of nothinge , and now also al thinges ar preserued , & continued in their state that they returne not to nothinge . By it al thinges liue , moue , & haue their beinge . By it man , wherein he excelleth other liuinge creatures , is furnished with the light of reason , & vndrestandinge which though thorough mannes faute , it be now greately blemished , & darckned yet the sparckes remaininge suffice to shew so much vnto vs of goddes sonne , as maie iustly n vs of wilful ignorance .

The beames of his glorie euer shined in dede , & yet do shine euerie where to the sight of al men , & man was so first made by him , as he might perfectly see them .

But he fondly folowinge Satans aduise wold see more than was conuenient , & so lost the sight that he had , or at the lest so blurred , & marred it , that where before his eyes perced in to the glorie of Goddes maiestie , & cold wel abide the brightnes there of , now thei be so blunt that thei can not entre , & so weake that thei ar streight waie daseld , and blinded with so great glisteringe light . Yet it hath pleased God to helpe this weaknes other waies than by the sight of his wondreful worckes , but most cheifely , clearely , & perfectly by clothinge his sonne , with mannes nature , which thinge our Euangeliste teacheth with like compendiousnes , & shortnes of wordes saiynge , & the worde became flesh . The heathen sette forth the meruailous conninge of Vergil in compendious , & shorte speakinge , whan he saide that Aeneas passed by the fildes , where Troie was . For with one worde , saie thei , he swalowed vp so manie houses , temples , towers , huge buildinges , & walles and left not so much as the ruines , & rubbish . But if we wel considre the matter , we shal se that our Euangeliste hath comprehended more thinges , makinge to the purpose with as few wordes . For by these few wordes , the worde became flesh , he teacheth , that Goddes natural sonne , so ioigned vnto him mannes nature , that of two natures one person was made , which thing cold not haue ben vttered with other wordes so shortely , & so pithely to the purpose . For if he had saied , that Goddes sonne ioigned vnto him mannes nature , it had ben truly spoken in dede , but it had not so wel expressed the vnitee of person . For an husbande ioigneth vnto him a wife , & yet thei grow not in to one person , after such sorte as the soule , & the bodie make one person in a man .

For the soule is not one person , & the bodie another person , but they both make one person namely a man . But an husbande notwitstandinge his ioigninge of a wife vnto him , remaineth one person , & the wife another person , & they be two persons , not one . Therefore the worde ioigninge shuld not haue so fully expressed the matter . For this ioigninge is a special , & singular ioigninge . For Goddes nature is so ioigned to mannes , that one person is made of bothe , namely one Christ , as of the bodie , and the soule one man is made . And this is verie necessarie for vs to know . For if we imagine the lordes manhod , a nature a parte , & his Godhead a nature a parte , with out such a singular coniunction , & vnion , that of both natures one person is made , as the haeretike Nestorius did , than the lorde Iesus cold not be a mete mediator betwen God & vs , nor make a sufficient satisfaction , & redemption for the sinnes of the worlde . For a mediator betwene God & man must be partaker of both natures . And a sufficient redemer of al the worlde he can not be , that is a man only . For how can a man satisfie the infinite iustice of God , ouercome Satan , hel , & death , and giue life ? Therefore the holie scripture teacheth , that the lorde Iesus was not , theophoros , as Nestorius dreamed , a man in whom god was , whom Gud assisted , & with whom God was present , for God is also in vs , but in him the godhead was so knitte , & vnited to his manhod , as those twaine made one person . And so it is wel & truly saide that God purchased his , congregation with his blood , and that the lorde of glorie , that is to saie , God was crucified , not that he suffred in his diuine nature , but bycause those two natures ioigned vnspeakably together make one person , therefore that the one nature did , and suffred , is attributed to thother , & some times to bothe together , that pertaīeth to one only . Which colde not be , if thei were two sondrie persons . As if the soule were a person alone by it selfe , & the bodie a person alone by it selfe , the soule shuld not so be saide to do , or suffre that the bodie did , ot suffred , nor the bodie , that the soule did de or suffred , nor the hole man , that one parte only did or suffred , which thinges yet we now admitte , bicause of the vnitee of the person . We must know than this vnitee of person in the lorde Iesus , God & man which the Euangelist meruailously teacheth in these wordes .

But where he saieth , the worde became flesh , he meaneth that the worde abode stil though it became flesh , that the worde I saie was not chaunged turned , & altered from his awn nature in to flesh .

For some auoidinge Nestorius haeresie , who made two persons in Christ , fled the smoke , & ranne in to the fier . For ether thei turned the diuine nature in to mannes nature , or mannes nature in to the diuine , or so confused , and mengled the two natures together that nether nature remained perfectly , as whan wine & water ar mengled to gether there remaineth nether perfectte wine nor perfectte water . In our time also some Anabaptistes haue taught , that the diuine nature was turned in to flesh for a time , & became felcable , and that now the lordes flesh is turned in to his diuine nature againe , and is no more flesh . Which dreame is to to sonde . For it implieth a plaine impossibilitee . For it is as impossible for goddes nature to be altered , & chaunged , as it is impossible for it to cease to be Goddes nature . For what so euer maie be altered , and chaunged , hath an imperfection in it , & is subiecte to passions . But Goddes nature hath no imperfection , nor is subiecte to passions , for that were not to be God , so his nature can not be chaunged . We must therefore so confesse , & beleue the ioigninge to gether , & vnitinge of two natures in Christ , that we mengle them not together , nor turne th one in to the other , but that eche remaine stil in his awne propre nature . The Godhead is not the manhod , nor the manhod , the Godhead . The Godhead is a nature by it selfe , & the manhod a nature by it selfe , & of those two natures ona Christ consisteth . This vnitinge together of two natures , Cyrille laboureth to teach weake vnderstandinges by a similitude , though similitudes in this behalfe haue some imperfection . These be his wordes : Esaie the prophete saieth , one of the Seraphins was sent vnto me , & he had a coale in his hande , which he toke from the altar , & he saide beholde I haue touched thy lippes with this , & it shal purge thine iniquitee . We saye that the fiere coale giuenth vnto vs a figure and image of the worde made man . Which if it shal touch our lippes , that is to saie , if thorough faith we shal confesse it , it maketh vs pure from al sinne . But as it were in an image we maie beholde in the coale God the worde vnited to mannes nature , & yet that he hath not cast awai , that he was before , but hath rather transformed the nature which he receaued , to his glorie & operation .

For as fier fixed in the woodde , & percinge in to it , comprehendeth the wood , & though the wood cease not to be wood stil , yet the fier sendeth his force in to it , & conueieth it selfe in to it , and is now thought to be one with it , so vndrestande of Christ . For God beinge incomprehensibly vnited to mannes nature , hath in that kepte the same , that he was , & he remaineth stille that he was , but yet beinge once vnited , he is compted as it were one with mannes nature , makinge that , that pertained to it his awne , & giuinge it the operation of his nature . Hitherto Cyrille . He vseth also in this matter the similitude of mannes bodie and soule ioign'd together , which in dede expresseth it of al other most proprely . For the soule is not turned in to the bodie , nor the bodie in to the soule , but ech retaineth his propre nature , & maketh one man .

AND the word ) In that he saieh the worde became flesh , & not man , he sheweth how far Goddes sonne humbled and abased him selfe . For the scripture calleth man flesh , whan it wil signifie the pouertie , vilenes , and miserie of man . As whan it is saide al flesh is grasse , and he remembred , that they were but flesh , & my spirite shal not euer striue in man , for he is flesh . But whan the Euangelist saieth , the worde became flesh , we maie not imagine , that Goddes sonne ioigned to his diuine nature flesh only , and not mannes soule as Appollinaris thought in his traunce , that flesh , and the Godhead made one person in Christ without mannes soule .

For he imagined that the diuinitee was in stede of a soule .

But so it shuld folow , that the lorde Iesus was not a verie man . For flesh is not a man . For the soule is the formal parte of a man , namely that whereby a man is a man , & with out which a man can not be . And that the lord had a mannes soule beside his diuinitee , he him selfe testifieth , whan he saieth , my soule is heauie vnto the death . Nether can Apollinaris aide him selfe with this place . For whan the scripture calleth men flesh , it meaneth not that thei ar without soules . For than thei were no men in dede .

Here we must know also from whens Goddes sonne became flesh . For we maie not thincke that he brought his flesh from heauen , or made it in the aire . For the holie scripture teacheth , that he shulde comme of the sede of Abraham , & Dauid , & shuld be the fruite of his loines . For such plaine wordes it vseth to assure vs of the truth of so necessarie a matter , & vtterly to stoppe the mouthes of dotinge men . And in the writers of the new testament , it is most plainly sette forth vnto vs , that he receaued flesh out of the substance of the virgin Marie . For. S. Mattheu hath these wordes ( to gar en aute gennethen ) that which is engendred in hir , & . S. Paule ( genomenon ekgynaicos ) made of a woman , & the Angel in S. Luke ( ho karpos ) the frute of thy wombe . The frute of a tree is of the same substance , that the tree is of . That which only passeth thorough a thinge , is not the frute of that thinge . For water is not the frute of the conducte pipe , nor ale the frute of the spickette , or of the kinderkinne . Against this most manifest truth wherein the pith of our saluation lieth , the franctike Anabaptistes bringe two principal reasons , I wot not whether more ignorantly , or more vngodly . For first thei saie that if the lorde receaued our flesh , he receaued vncleane flesh . But iudge you whether al the scriptures be they neuer so plaine must giue place to this their simple imagination , or whether their simple imagination shuld giue place to so manie plaine scriptures .

But first I aske them whether God cold not make cleane our vncleane flesh , or wold not . If thei saie he colde nor , they limitte his power ouer much . If thei saie he wolde not , we wil hisse them out .

For if God of his goodnes wolde make his sonne to die for vs , he wolde of his goodnes make his flesh cleane for vs .

Secondly laske them why God wold haue his sonne to be borne of a virgine , & not to be begotten betwene man , and woman , after the commune course of the worlde . Doeth not that teache vs that he ment to make his sonnes flesh pure & holie ? Yea doeth not the angel so signifie in Luke , whan he saieth , the holie gost shal comme vpon the , & the power of the highest shal ouersshadow the , for which cause the holie thinge to gennomenō , that is engendred , shal be called Goddes sonne . But this their reason hath no weight , bicause it is only forged in mannes braine . Thother is taken out of the scripture . For S. Paule to the Cor. writeth thus : The first man was of the erth , erthlie . The seconde man is the lorde from heauen . In which place S. Paules purpose is not to speake of the substance of our bodies , or of the substance of the lordes bodie , but of the qualities , as the wordes folowinge declare , hoios , of what qualitee the erthlie was , of that qualitie ar the erthlie , & of what qualitee the heauenlie is , of that qualitee ar the heauenlie . This than is the sense . The first man was of the erth , erthlie , that is subiecte to sinne & corrupte affections , which bringe death . The seconde heauenlie , that is ful of heauenlie qualities , which thorough the power of Goddes spirite draw with them life , & immortalitte . As we bare the image of the erthlie , that is were sinful , and therefore compassed with death , so shal we beare the image of the heauenlie , that is our spirites shal be renued to tru holines , & our bodies to immortalitee . Wherefore whan he saieth the seconde man is the lorde from heauen , he meaneth not that he brought his bodie from heauen , but that he is heauenly , as he expouneth himselfe , that is endued with heauenlie qualities .

Now to procede in our former purpose , it shal be good to seke out the causes why Goddes sonne became flesh , or as Sainct Paule speaketh why God was manifested in flesh .

And no man can shew vs then more certainly than S. Paule hath don to the Hebru . For there he teacheth vs , that the cheife , and principal cause was , that by death he might destroie him that had deathes power , that is Satan . For Satan had power ov vs , to punish vs with death , bicause we were sinners . And sinne cold not be purged but in the flesh of Goddes sonne . If he had remained God only , purgation , and satisfaction , for sinne cold not haue been made by him .

For the Godhead cold not suffre , nor shew obedience . But sith thorough disobedience sinne came in to the world , it must be putte awaye thorough obedience , which required mannes nature .

Howbeit if he had ben man only , he could not haue ouercomme death , nether shuld his satisfaction haue ben sufficient for the sinnes of al the world , as we touched before , yea scarcely for the sinnes of one man . For the maiestie of God that is offended thorough sinne , is infinite .

And therefore he must be no lesse , that shal make satisfaction to that maiestie .

It was than of necessitee that God shuld becomme man .

Another cause was that he might be made like to his brethern , sinne only excepte . For as S. Paule writeth it was semelie for him , for whom , & by whom al thinges ar , whan he wold bringe manie children to glorie , to make the high capitaine of their saluation perfecte thorough suffringes . For he that sanctifieth , & thei that be sanctifieed ar al of one . For which cause he is not ashamed to cal them brethern , saiynge , I wil shew forth thy name to my brethern and againe I wil trust in him , and againe , lo I & the children , whom God hath giuen me . Seinge than that the children were partakers of flesh , & blood , he likewise became partaker of the same &c.

A thirde cause S. Paule reherseth , & that is that he might be merciful , & pitie the miserie of his people , hauinge felt tentations him selfe , that is to saie , that we might be the better persuaded , and certified that he wold pitie vs , knowinge that he had experience and felinge of our miseries & griefes in himselfe .

For we can not thincke that anie shuld pitie vs so wel , as he that feleth , or hath felt the same grife & smarte that we do .

To returne to S. Io. in thes his wordes , the worde became flesh , we haue a singular consolation , in that I saie Goddes sonne hath taken flesh of our flesh , & bones , of our bones . For so haue we a nigh affinitee , & familiaritee with God . And so that , that was ours , is made Goddes , and that , that was Goddes , is made ours . And we can not doubte but that he wil do al thinges for vs , who beinge God wold familiarly be ioigned to vs in our nature . In tentations , & wrastlinges of conscience , let vs flie hereunto , & considre this great goodnes , & excedinge loue , & frendlines , & we shal be relieued & preserued from the baleful pit of despeare ,

AND dwelt ) The greke worde escenosen , is asmuch to saie , as he made his tabernacle . Whereby the Euangelist signifieth , that he was conuersant amonge them , as a verie man , & that he shewed not him selfe the twincklinge of an eye , & so vanished awaie , but had his abode , & continued amonge them longe time , whereby thei might haue sure , & certaine experience of his godlie behauior , of his singular vertues , and of his wondreful worckes . Some thincke that by this worde is signified , that the lorde Iesus had no certaine dwellinge place in this world , but was faine to flitte often , and remoue . For so do thei that dwel in tentes , & tabernacles .

In vs ) Chrysostome taketh ( in vs ) for in our flesh , and vnderstandeth , that the humanitee of Christ was a tabernacle to the diuinitee , & so frameth this argument against the haeretikes , that affirmed the worde to be turned in to flesh .

The word dwelt in flesh , ergo the worde was not turned in to flesh , and made flesh only . For nothinge dwelleth in it selfe . It is also true that it is taken for amonge , in manie places of the scripture . One shal suffice for this purpose Act. 4. There was not one nedie , enautois , in them , that is to saie amonge them . The worde , escenosen , he made his tente or tabernacle , fauoreth some what Chrysostomes vnderstandinge .

AND we haue seen ) Now the Euangelist bringeth his awne experiēe , & the experience of thother Apostles , & disciples , which with their awne eyes saw such actes of the lorde Iesus , as proued him to be Goddes only begotten sonne . The Latines haue a prouerbe , that one eyed witnes is worth ten eared . Of those thinges which we haue seen with our awne eyes we maye be faithful witnesses .

Th apostles bicause thei saw the thinges them selues , which thei witnessed to the worlde ar called in the holie scripture , with a meruailous elegant worde , autoptai , selfe seers , & , epoptai , inseers , or onbeholders .

WE haue seen ) Where the Grekes haue sondrie wordes , that signifie to see , the Euangelist vseth a special one , etheasametha , which signifieth to beholde a thinge diligently , & leasurely . We maie see thinges glaunsingly , which sight is not so perfecte , & certaine , as whan we beholde a thinge stedfastly , & leasurely .

The Grekes haue propre wordes for both kindes of seinge . The thinges that th apostles saw , thei so saw , as they cold not be deceaued , & therefore they ar called , peplerophoremena , fully ascertained .

His glorie ) The diuinitee of the lorde Iesus shined out of his wordes , & dedes at al times , & in al places . His uertuous , & innocent life , his miracles , his resurrection , his ascension , & sendinge of the holie gost , did speake , & as it were , crie out that he was Goddes sonne . He gaue them also a tast of his diuinitee , & heauenlye maiestie , whan he was most gloriously transfigured before them in the mount . But how do miracles proue the diuinitee of Christ , seinge that men haue don the like , as Elias and Elizeus in the old testament , and th apostles in the new . You shal vndrestande , that the lorde Iesus did miracles by his awne power , which the scripture obserueth diligently , & teacheth plainly , where men do them by a borowed power . Of the lorde worckinge miracles the scripture saieth , I saie vnto the arise , I charge the go out . Of men , the lorde Iesus make the hole , in the name of the lorde Iesus arise , & walke . Man receaueth power to worcke miracles , God giueth power . But the scripture witnesseth that the lorde Iesus giueth also power to worcke miracles , & that in his awne name . Whereby we easely see the difference of the lordes worckinge & of mennes worckinge of miracles .

The glorie as of ) We behelde such glorie , & magnificence , as besemeth goddes only begotten sonne , & agreeth only to him . The worde , as , some times signifieth not the thinge to be in dede , but a likenes of it , as whan we saie , he speaketh holily , as a good man , but he is an hypocrite . Some times it noteth the truth of a matter & a thinge truly to be don . Walke as the children of light saieth Paule . He biddeth them not countrefaite the children of light , but to shew them selues the children of light in dede . After such sorte . S. Iohan vseth the worde , as , for he meaneth that such vertue , such power , as he had , declared him to be verely goddes natural sonne , & that such thinges , as he did , belonge to Goddes sonne only , nether can be found in anie other .

As if we shulde saie of the most noble , holie , and blessed kinge Edwarde the sixte , that he behaued himselfe , as a kinges sonne , our meaninge shuld not be , that he was not a kinges sonne , but shewed him selfe as though he had ben a kinges sonne , but our meaninge shuld be , that he shewed him selfe none other wise , than his birth required , that is none other wise , than a kinges sonne shuld do .

To our purpose , Kinges , and Princes haue their glorie , and their maiestie semelie for their state , the Lorde Iesus had glorie semelie for Goddes sonne .

¶ THE ONLY BEGOTTEN )

This word auanceth the Lorde Iesus aboue al creatures , and teacheth him to be Goddes natural son . We ar also called Goddes sonnes , but that is by adoption , by fauor , by grace , & not by natural generation . By natural generation God hath one only sonne , who of his goodnes , & mercie hath made vs partakers of that , that he is by nature .

This word , only begotten , ought wel to be weighed . For it teacheth the Lorde Iesus to be of the same substance , that the father is of , and and therefore verie God , and aequal to the father . For these thinges hange together , & folow one another . For our Euangelist teacheth in the .5 . chap. that whan the lorde Iesus saied , God was his father , he ment , patera idion , his awne father , that is his natural father , & therefore shewed him selfe aequal to God .

For it foloweth in dede , that if God be his awne father , that is to saie , his father by natural generation , he must nedes be aequal to God his father , For in the Godhead there is nothinge greater , or smaller . He that is of Goddes substance must nedes be God . And he that is God must nedes be infinite , aboue al measure , & greatnes . So to be Goddes , only begotten sonne , & God to be his awne father , bothe which wordes this Euangelist hath of the lorde Iesus , ovthroweth al that maie be diuised by anie rauinge braine against his tru , & natural godhead . Yet the Arrians lille out theyr blasphemous tounges stil , & francticly allege the scriptures for them . For first thei iangle that it is written in this gospel , the father is greater than I. Wherevnto first I saye that one place of this gospel is not to be expouned against the hole purpose of the boke , which is to teach that the lorde Iesus is Goddes natural sonne , & aequal to God . And sith the Euangelist hath this worde aequal plainly and expressely , thei shew themselues mad that wold make him to encountre against himselfe . Secondly I saie that in that place the lorde Iesus compareth not his substance , with the fathers substance , but compareth his present humble state , with the glorious state , that he shulde haue after his ascension . And therefore al the godlie old fathers welnigh haue taught those wordes to be spoken of his mannes nature , which shuld be forth with aduaunced to immortal , & incorruptible glorie , by the power of the father .

Some greke writers in dede admitte , that the father is greater than the sonne , not bicause he hath greater power , or that there is anie difference in their substance , & essence , but in that he is the father , and begetteth the sonne , and is not begotten of the sonne , therefore he maie be saide greater . The meaninge also of those wordes , the father is greater than I , maie be this . The ende why I trauaile with you is not that you shuld staie in me , and loke no farther , but to bringe you to the father , as to the last marcke , that with me you maie see him , as he is . Whose glorie is more dere to me than is myn awne glorie , & therefore I seke it more than myne awne , & I thincke that I haue not accomplished myne office vntil I haue brought you to him . But our Arrians sith they be ouer the shoues , sticke not blindly to presse forwarde , & to goe ouer the bootes to . For thei runne to this place written to the Cor. chap. 15. Whan al thinges shal be made subiecte to him , than shal the sonne also him selfe be assubiected to him , who hath assubiected al thinges to him . But what if we aunswere that , that also is spoken touchinge his mannes nature ? For the same autor S. Paule in the .2 . to the Philip. teacheth that touchinge his diuine nature , he thought it no robberie , to be aequal with God . Naie saie they , for than he shuld not haue saide shal be assubiected , for that nature is al readie subiecte .

Wil they graunt than that the lorde Iesus hath a nature , that is not now subiecte to God , but shal be hereafter ? If they wil graunt that , than wil I saie , that what so euer is not now subiecte to God in the lorde Iesus , shal nev be subiecte to God .

For that , that is once aequal to God , shal euer be aequal to God . How than is it saide that his mannes nature shal be assubiected , if it be al readie assubiected ? I aunswere bicause we shal than know it , which now we beleue only . For as . S. Augustine proueth in the holie scripture thinges are saide to be don , whan they beginne to be knowen of vs . As whan we saie , halowed be thy name , Goddes name of it selfe is holie , but we desire , that it maie be so knowen to vs .

For fuller vndrestandinge of that place of Sainct Paule , ye shal considre that al power is giuen to Christ , in that he is clothed with mannes nature . For God hath exalted him in the same nature , wherein he was humbled . The scripture than witnesseth , that Christ hath ful dominion , and raigneth ouer heauen , and erth .

God in dede is our gouernor , but it is in the face of Christes mannes nature .

Now Christ shal surrendre the kingdom , that was giuen vnto him , that we maie cleaue perfectly to God . Howbeit he shal not by that meanes vtterly giue vp his kingdom , where of as the scripture teacheth there is no ende , but he shal as it were conueie it from his manhod to his godhead . For than we shal haue an open entree , & free accesse to the diuine maiestie , where now our weaknes wil not suffre vs to approche . Christ than shal this waie be subiected to the father , for than the veale shal be taken awaie , & the office of his mediation shal some waie cease , & we shal se God face to face raigninge in his glorie without anie coueringe & meane . And where sainte Paule saieth that God maie be al in al , some thincke he speaketh so , bicause we shal haue than without anie meane manie commodities , which god now ministreth vnto vs by creatures . For mainteinance of our life we shal than haue no nede of bread , & drincke &c. nether for aedifyinge shal we haue nede of the sacramentes of the church , nor the outwarde worde of the scripture , nor ecclesiastical offices . For God by him selue shal be al in al.

Other teache the meaninge of those wordes to be , that the flesh shal couet no more against the spirite , but God shal possesse euerie parte of vs , and reigne in vs fully , and perfectly , which thinge in this life is only begonne . Here I wil leaue the Arrians stickinge in the mire , & wil returne to S. Iohan .

FVL of grace and veritee ) Bicause that afterwarde he setteth grace , & veritee against the law , there be that thinke that his meaninge is here , that the Apostles acknowleged him to be Goddes sonne by this , that he accomplisshed al thinges that pertaine to Goddes spiritual kingdome , bringinge perfecte forgiuenes of sinnes , & perfirminge indede al that was shadowed , and figured in Moses law . Other teache that ful of grace and veritee , is as much to saie , as most amiable , and ful of true vertues .

And they verie lernedly shew how these two wordes , chen , and , aemeth , ar taken in the scripture . Chen which worde to vs soundeth grace , is taken for fauor , as whan Abraham saieth to God , im mat sathi chen , if I haue found grace in thy sight , it is asmuch to saie as , if thou fauor , & loue me . And Salomon saieth , shaeker hachen , that is grace is deceaueable , whereby he meaneth amiablenes , & what so euer winneth vs fauor in mennes eyes . Aemeth , signifieth some times sincerite , & vnfainednes , some times large bountefulnes , & liberalitee , some times certaintie , surenes , firme , & constant abidinge . In the first signification that is for simple , sincere , & vncōtrefaite dealinge kinge Ezechias vseth it in the 36. of Esaie . Remember lord that I haue walked before the , be aemeth , in truth , & in a perfecte herte . In the seconde signification we haue it in Genesis , if it please you to shew bountifulnes & truth towardes my master . In the third Ezechias vseth it againe . The lordes word is good , only lette there be peace , & truth in my daies . By truth he vndrestandeth a firme & assured state of the kingdom . And this much for this time . Giue god the praise .

¶ The Sixte READINGE .

THe Euangelist hauinge breifely , & sobrely spoken of the Godhead of the lorde Iesus , as the excedinge highnes , & incomprehensible maiestie of the matter required , made mention forth with of Iohan Baptiste the most notable man in dede for singular holines , and so than taken also , that euer was in that nation , where yet had been soundrie so plentiously furnished with Goddes spirite , as in al the worlde the like were neuer seen . This most excellent man Iohan Baptiste the Euangelist brought in , as a witnes of the true light , of the fountaine of al light , of that light , that lightneth al men ether with general light , whereby the reprobate know there is a God , to their iust damnation , or with special light , whereby the chosen know God more fully , and perfectly to their iustification , and saluation .

This tru , and aeternal light that shineth of it selfe , and boroweth not of other , is the lord Iesus , to whom the Euangelist sheweth vs , that the wondre of the world Io. Baptist , a verie phenix amonge men rendred , notable witnesse . But what his witnes was , and with what wordes vttered , he hath not heretofore tolde vs , but in the wordes that folow , repetinge his purpose left for a while , he teacheth vs fully . And the summe , and meaninge of the wordes , which he now setteth forth is this , that the lorde Iessus though he iogned vnto him mannes nature in time , yet he is aeternal before al time , without beginninge and the verie autor , maker , & prince of al men high and low , and the true fountaine of al goodnes , righteousnes , and holines , and of al the benefites , and graces that at anie time haue ben giuen to men , sithens the beginninge of the world , or shal be giuen hereafter to the ende of the world . Finally that he is of Goddes most priuie counsel , and that al the knowlege of God that euer anie man had , what so euer that man was , proceded , & was deriued from him . This is the summe of the testimonie of Io. Bap. and these be the wordes of the Euangelist declaringe first the maner of Io. witnessinge , which foloweth streight after .

Ioanne witnesseth ) Io. was vndoubtedly by the confession of al men , euen of his aduersaries a man of rare vprightnes of life , of excedinge great grauitee , and manlie constantie , & so for from flatterie , & men pleasinge , that nether honor , and courtely pleasaunt intertainement , nor the face of a cruel tyraunt , nor most painful emprisonment , nor the presence of horrible death cold moue him to forbeare to speake the truth at al times . The testimonie therefore of such a man , ought wel to be herkēned vnto , & to haue singular force , and most certaine credite amonge vs .

Witnesseth ) Io. office was not only to propoune , & sette forth to the hearinge of men the diuinitee of Godes sonne , but also to testifie the same , & to affirme it by legitime & lawful testimonie , beinge duly called to the office of a witnes . Chrysosto , notheth that the Euangelist vseth a verbe of the present time , and thincketh that thereby he teacheth , that Io. witnes hath continual force , and shuld moue vs no lesse now , than whan it was first vttered .

And cried ) This worde aunciant writters do wel note . And partly they teach that thereby an allusion is made , and a regarde had to the wordes of the prophete Esaie , the voice of one criynge in the wildernes ▪ partly thei saie , that thereby is sett forth the plaine , manlie , & bolde behauior of Io. in witnessinge the truth . For he vttered not the matter with a soft , faint , tremblinge , waueringe , darcke and doubteful voice , that few might heare it , and vnderstande it , but he cried with an assured minde , with great confidence and boldnes , with an ernest Zeale , desiringe that his voice might clearely sounde to the eares of al men . Such shuld al the witnesses of goddes truth be , no whisperers , no dreaners , no faint & darcke speakers , but criers . For this cause also it is necessarie for Goddes ministers to crie bicause men be not only dul & slow , but for the most parte deafe to heare the truth .

This is he ) Other prophetes painted forth , & spake a sore hand of one that shuld be the kinge , & saueor of Goddes people , but none cold point him forth as it were with the finger , & saie this is he , let not your mindes be caried hither and thither , muse no more , doubte no more , where he is , or who he is , by whom ye shal obteine a quiet and blisful state , for here he is , and this is verie he . In this point Iohan Baptist excelleth al other prophetes , that were before him . For our mindes ar not staied , and quieted in the name of a saueor , vntil we know certainly who it is .

Of whom I spake ) Hereby we vndrestande that Iohan had before made manie sermons of the Lorde Iesus , and that the ende of al his preachinge was , to bringe , men to him . And this shuld be the ende of the preachinge , and teachinge of al other .

He that commeth after me ) In these wordes he teacheth vs the aeternitee of the lorde Iesus , his diuine nature , & god head . For he saieth , he that came after me was before me .

But touchinge the humanitee of the lord Iesus , he was not before Iohan , but after him . Touchinge also the office of preachinge , Iohan was before the lord Iesus . Howbeit touchinge his diuine nature , it is truly said , that the lord Iesus was before Iohan . For Iohan was not in the beginninge with God , Goddes worde , Goddes brightnes , Goddes sonne , & verie God . Touchinge this nature the lorde him selfe saieth , before Abraham was , I am .

Was before me ) The old latine translation out of the greke had , factus est , was made before me , which caused much superfluous talke amonge men , & vaine tormentinge of wittes , how the lord cold be said to be made before Iohan . For his mannes nature was not made before Io. And his diuine nature was neuer made .

The ambiguitee , & doubtful signification of the word deceaued both the interpreter , & them . For , genesthai , signifieth to be made , & also to be . And in the later signification it is vsed in this verie chap. egene to anthropos &c. there was a man sent . For we can not saie there was a man made sent .

Was before ) In matters of religion we haue great regarde what men before vs haue thought . Wherein this is our faute that we extende not our sight far inough . For we loke to them in dede that were befote vs , but we loke not to him that was before them , that were before vs , yea that was before al. S. Cyprian reprouinge this shortnes of our sight , saieth that we ought not to loke what men before vs thought good to do , but what he did that is before al. It shal be good therefore for vs to know what religion the lorde Iesus taught , & commended , who was before our holie bisshoppes , & 15. hundred yeres .

For he was my first ) The worde , for , rendreth a cause why a thinge is don . Io Bap. than sheweth a reason why he saide , that the lord Iesus was before him , bicause , saieth he , he was my first , that is to saie my prince , my head , my autor , my maker . And that in dede proueth sufficiently that he was before him . The latine translation hath , quia prior me erat , bicause he was before me . But than it shuld haue ben accordinge to the grammatical rules of speech in the comparatiue degree , & not , protos mou , in the positiue . More ouer Io. shuld so seme to proue the same by the same , which we vse not to doe .

Of his fulnes ) Here we haue the fountaine , & hedspringe of al the graces , & giftes that euer anie man hath had heretofore , were he nev so good , & holie , or shal haue hereafter . Out of this wel of liuinge waters , which neuer faileth , is neuer dried vp or drawen out , al the saintes , & prophetes from the beginninge , drue al the knowlege , goodnes , & holines , al the spiritual motions , vertues , & excellent qualities , that euer thei had themselues , or stirred vp in other . Out of the same welle floweth vnto vs , & shal flowe hereafter vnto the ende of the world , what so euer is good , and vertuous , what so euer pertaineth to the attainment of true felicitee , and of a blisful life . For he hath not only these thinges , but is ful of them . For as S Paule writeth to the Col. in him dwelleth al the fulnes of the Godhead , somaticos , bodily , that is to saie substantially , not in image , not in shadow , but in bodie in substance , in dede . We lerne than by this sentence of Io. Bap. that no knowlege no goodnes , no holines , no maner of vertue is to be sought anie where saue in the lorde Iesus . And more ouer that we nede not feare left we shal want anie spiritual thing , if we resorte to him , seinge that he hath the fulnes of the spirite . Lastly that al men what so euer thei be , ar voide of grace , and godlines by nature , sith al receaue out of the fulnes of Goddes sonne .

We al , saieth Io. Bap. nombringe him selfe amonge the rest . And if Io. Bap. receaued his holines , out of the fulnes of the lord Iesus , & gotte it not by his natural strenghth , & godlie preparations , as the great idoles men vainly iangle , I maie boldly pronounce that neuer anie man had , or can haue anie true vertue & holines , but by the gift of the lord Ies . that nothinge maie be lest to anie , where of to bost . For if thei haue receaued out of the fulnes of another , why shuld they bost as though thei had not borowed al of another , but had possessed some what of themselues . Wherefore these wordes of Io. Bap. beate doune what so euer idle heades haue builded , & raised vp to aduance mannes strenghth , & mannes merites . And here we maie not passe ouer , that this place also proueth the Lord Iesus to be verie god . For who is the fountaine of al knowlege , goodnes , holines & spiritual graces in al ages , & in al men , but God only ?

But as we must know hereby that he is God , so we must know that he possesseth not these thinges to this ende , that he maie haue no maner of want , but to sende them forth to the vse of men . For he kepeth not his treasures to him selfe enuiously , or niggeshly , but ioieth to distribute them , and to sende them abrode . Nether is he a merchaunt man to make sale of them , but giueth them frely as we ar taught in Esaie : O al ye that thirst comme to the waters , euen he that hath no monei , comme bye for no moneie , & for no price , wine , & milke . To buyie for no moneie is a verie easie buyinge , yea it is no buyinge , but a free receauinge . Sith than the lorde Iesus possesseth the fulnes of al spititual riches , & possesseth the same not to himselfe only , but also to our vse , & more ouer calleth vs frely to enioie his goodes , my counsel shal be that you resorte not for aide & conforte , and purchasinge of Goddes grace to Marie or Iohan , to Petre or to Paule , but to him , who possesseth al good thinges , not by borowinge , but by nature , not in parte , but fully , not to his awne vse only , but to the vse of men in this world , cheifely & proprely of Goddes chosen . For he hath also manie good thinges , which he giueth euen to the reprobate as beautie , & strenghth of bodie , eloquence , & knowlege of liberal sciences , wordlie riches &c. But he hath certaine special iuels , which he giueth only to his chosen , namely tru faith , , true righteousnes , & holines , true ioifulnes , patience , & constantie in afflictions , true peace , & quietnes of conscience .

Grace for grace ) This sentence is sondrie wise expouned . I wil first shew you S. Augustines minde . These be his wordes vpon this place . Than brethern al we haue receaued out of his fulnes , out of the fulnes of his mercie haue we receaued , what ? Remission of sinnes , that we might be iustified by faith . And what more ouer ? Grace for grace , that is to wit , for this grace whereby we liue of faith we shal receaue another grace , namely euerlastinge life . But what els is it saue grace ? For if I shal saie , that this is due to me , I assigne some what to my selfe , as to whom it is due . But God crouneth the giftes of his mercie in vs . Thus ye see S. Augustines meaninge , to wit , that al Goddes good giftes , and in the ende euerlastinge life , is not a recompense of our merites , but commeth of the free liberalitee of God , bicause it pleaseth him so to rewarde his former graces , & to croune his awne giftes in vs . And so he calleth faith whereby we ar iustified one grace , & euerlastinge life another grace , verie truly & godly , to the confusion of the commune idols souldiars .

Other expouninge grace for grace , grace vpon grace , reach that out of this fulnes of his sonne god gaue to our fathers vndre the old testament the spirite of feare , whereby as children vndre a scolemaster thei were kepte in , & restrained , that thei shuld not straie abrode after fleshlie lustes , but be led forth , & framed to some godlines . And in the new testament , he giueth the spirite of fredom , whereby with more francke , & free hertes , & with more ioiful courage by the motion of the spirite , we do the thinges , that please god . Not that our fathers were al together voide of this free spirite , but bicause of their childlie age thei were more kepte vndre by feare , & the spirite was not so richely , & largely giuen to them , as to vs , I meane vniuersally touchinge goddes ordinarie dispensation . For to some special persons the spirite was as largely giuen , and more largely than it is now .

The exposition of other is , that God loueth & fauoreth vs bicause of the loue , & fauor , that he beareth to his sonne , as S. Paule writeth , that he hath made vs acceptable in the biloued . For by nature we ar the children of wrath , & the loue , & fauor that we finde in goddes sight , is for that , that of his awne goodnes he hath made vs , the membres of his most derely biloued sonne , & so loueth vs , as a parte of his sonnes bodie .

Other thincke that the meaninge of these wordes is , that God powreth al his graces in to the lord Iesus , & by him conueieth the same vnto vs , as by a conducte pipe . I leaue to your choise which of these expostions you wil folow .

The law ) The nature of men is communely ether to giue to litle , or to much reuerence to Goddes ministers . And to despice them while thei liue , and whan thei be ded , to make them more than saintes . In the time of the lordes conuersation vpon erth , the Iues had Moses in such reuerence and estimation , that thei made him verie litle lesse than a God . In Moseis person thei gloried , Moseis person thei bosted , and extolled aboue the starres . Thei had this also that thei so pust vp them selues in their knowlege of Goddes wil , and in their holie , & perfecte worckes wrought accordinge to the rule of the law , as that thei excelled al other men , & were halfe goddes vpon erth and more mete to be placed in paradise amonge the heauenlie spirites , them to walke in this vale of miserie amonge sinful men . Wherefore Io. Baptist to plante Christ Iesus in the hertes of them , to whom he was sent to be a teacher , and the better to aduance his glorie , laboureth to pulle those two great hindraunces out of their hertes , namely their preposterous gloryinge in the persone of Goddes minister , and their vaine confidence in their awne holines , and righteousnes . And first he setteth vp the lord Iesus far aboue Moses , makinge a comparison betwene the office of Moses , and the lordes office . For he assigneth to Moses , that he ministred , and gaue the law to the people he assigneth to the lord Iesus , that he hath brought grace , & truth . Now there is Turrian excedinge greate difference betwene these two offices . For th one is the ministration of death , and condemnation , thother of life , & iustification . The law in dede prescribeth vnto vs true holines , & certainly sheweth vs what we ought to do , and to leaue vndon in euerie pointe , but while thereby ether it represseth , & restraineth mennes raginge lustes , or conuinceth al men , & proueth that thei do not the thinges thei ought to do , nor eschue the thinges , thei ought to eschue , as S. Paule lernedly and truly writeth , it encreaseth sinne , worcketh wrath , killeth and condemneth vs . It encreaseth sinne , bicause the more our lustes ar restrained , the more ragingly thei burst out . It worcketh wrath , bicause that whan our lustes ar bridled , we ar angrie with God for puttinge that snaffel in to our mouthes , & so to our other vices we adde disobedience , stubburnnes , & murmuringe against God . It killeth and condemneth bicause it pronounceth al men accursed , that kepe not the thinges prescribed , & taught in it , to the vttermost title , where as we perfirme not one iote perfetly , as we shuld . But here we must know that the law of hir selfe , & of hir awne nature , hath not these effectes , but by accident , that is by the meanes of our vicious , nawghtie corrupte nature . For the law is good , holie , & iust , & worcketh not condemnation of hir awne nature , but bicause our sinful nature can abide no good thinge , therefore of necessitee it must be condemned by that , that is good , whan the same is laied vnto it . The propre cause is not in the summe beames , that they make a carion to stincke the more , but in the nature of the carion . For thei shine upon other bodies without such effecte . If our nature were good , the law shuld be most liuelie , and confortable vnto it . Now bicause it is corrupte , & poisoned , the law worcketh not the thinges that it wold , and shuld , but the thinges that such a nature wil only suffre to be wrought .

Grace and truth ) We haue now the office of Moses , letre vs on thother side considre the office of the lord Iesus . But first lett vs vndrestande the wordes . By grace some vndrestande that , that maketh vs amiable , and acceptable , and getteth vs fauor before God & men . By truth thei vndrestande true , sincere perfecte , sounde , and sure righteousnes . Other by grace in this place vndrestande forgiuenes of sinnes , and by truth the fulfillinge of al the figures , and shadowes of Moseis law . In which so euer signification you shal take the wordes , the sense shal be good , and godlie .

For the lorde Iesus maketh vs amiable and acceptable in Goddes sight , apparellinge vs with his awne swete smellinge garmentes , that is with his awne holines , and he renueth our mindes vnto true , sound , and fast abidinge righteousnes , he also hath optained for vs remission of our sinnes , & hath perfirmed al that was shadowed in Moseis law . For he hath washed , sanctified , and purged vs with his awne blood . He hath suffred death in our stede , and offred him selfe a slaine sacrifice vpon the crosse to be a perpetual satisfaction for the sinnes of al Goddes chosen , & to appease for euer Goddes wrath kinled against sinne . And here we ar clearely taught that the law cold not bringe these thinges to passe .

Wherefore al thei that haue assigned righteousnes and acceptation in Goddes sight to the dedes of the law , or haue sought anie holines , anie forgiuenes of sinnes , anie sparcke of grace & life other waies , than by the lord Iesus only , & alone , haue miserably begiled them selues to their perpetual confusion , and perdition . Let vs my brethern be no more deluded , but resorte to the true fountaine of al heauenlie graces , & draw from thens thorough faith sincere holines , and true righteousnes , and what so euer maie make vs amiable , and acceptable in Goddes sight , that we maie glorie in no maner of thinge , saue in the lord Iesus alone , our only sanctifier , iustifier , saueor , redemptor , and what so euer our nede requireth that he shulde be vnto vs . For what was impossible for the law to do , in that it was weake thorow the flesh , God hath perfirmed hauinge sent his sonne in the likenes of sinful flesh , & by sinne , that is to saie , by a sacrifice for sinne hath condemned sinne in the flesh .

This sonne of God is made vnto vs wisedome , righteousnes , sanctification , and redemption . This sonne of God hath raunsomed vs from the curse of the law . This sonne of god is the ende of the law , to iustifie al that beleue . This sonne of God had giuen vs the spirite of adoption , the spirite of Goddes children , the spirite of fredom , the spirite of alacritee , & good courage . These thinges Io. Baptiste teacheth , and so quaileth the Iueis vaine gloriynge in Moses , & their vaine gloriynge in their awne holines , and righteousnes , to the high aduancement of him , to whom al glorie is due , euen Iesus Christ our only lorde & saueor .

No man hath seen God &c. ) Now to confirme the thinge that he had signified touchinge Moses , namely that he must sitte far beneth the lorde Iesus , in this sentence he giueth vs to vndrestande , that the verie knowlege of Goddes wil , & of the law , that Moses had , he receaued it from Goddes sonne . For nether Moses , nor anie other man cold attaine to anie certaine knowlege of Goddes wil , or shal euer attaine hereafter , but by the reuelation of him , that is in Goddes bosome . So Moses whose passinge great knowlege they bosted so much , was but the lord Iesus his scolar , and therefore of dutie must giue place to his master .

The Iues Indede had euer in their mouthes , that Moses had seen God , and spoken with him mouth to mouth , so that god had no secrete , that he had not opened vnto him . But the truth is that no mortal man can attaine to a ful knowlege of Goddes infinite maiestie , and see his face as it is . For whan Moses desired to see Goddes glorie and maiestie , aunswer was made vnto him , thou canst not see my face , for man shal not see me , and liue . Wherefore whan the scripture sayeth , that Iacob saw God face to face , and that Moses talked with him mouth to mouth , the meaninge is , that God opened him selfe more plainly , & talked with them more familiarly than with other men . Howbeyt they saw not his awne verie face , that is thei attayned not to a ful knowlege of the diuinitee . For as Tertullian lernedly writeth mannes minde can not comprehende the thinges , that be in God . For God is greater than mannes minde , nether can it be thought how great he is .

For if God cold be comprehended by thought than he shuld be lesse than mannes minde , whereby he might be conceaued .

He is greater also than al speech , nether can he be vttered with wordes . For if he cold be vttered with wordes ; than he shuld be lesse then mannes speech , whereby he might be compassed . But what so euer shal be thought of him , shal be lesse than he , & what soev shal be spoken of him , shal be lesse than that , that is aboute him . For if thou shalt calle him light , thou shalt name a creature of his , & not expresse him . If thou shalt calle him vtue , thou shalt speake of his power , and not vtter him . If thou shalt calle him maiestie , that shalt describe his honor , and not himselfe .

Breifely what so euer thou shalt saie of him , thou shalt rather declare a thinge of his , than him selfe . For what canst thou worthely speake , or thincke of him , who is greater than al wordes , & al vndrestandinge , sainge that one waie we maie comprehende in minde what God is , if we shal thincke him to be that , that can not comme in to mannes ūdrestādinge , or thought what maner a thinge , and how great it is . For as our eye sight is dulled in be holdinge the soume , nether can abide the glisteringe brightnes of the sunne beames , so our minde suffreth the like thing in thinckinge of God , and the more it is bent to considre God , so much the more it is dafeld , & blinded with light . For what can we thinke worthely of him , that is higher than al highnes , deper than al depenes , lighter than al light , brighter than al brightnes , stronger than al strenght , fairer than al fairenes , truer than al truth , greater than al greatnes , richer than al riches , wiser than al wisdome , better than al goodnes , iuster than al iustice , more merciful than al mercie , so that it maie be truly said , that God is such a thinge , as where vnto nothinge can be compared . For he is aboue al that can be spoken , or thought . And therefore whan Moses was admitted to a singular sight of the diuine maiestie , God saide vnto him , thou shalt see my hinder partes , my face thou shalt not see . The sight of Goddes backe was a great knowlege surely of the diuinitee , but not a ful knoulege , so that it might be saide , that he saw Goddes verie face . And yet that knowlege also which he had of God , he had by the instruction , & reuelation of Goddes sonne . For God inhabiteth light , that no man can approche vnto . Goddes sonne only knoweth the father , he only giueth al the knowlege of the father , that euer anie man had or shal haue . For he only is of the fathers priuie counsel , he only is admitted in to his bosome .

GOD ) The greke word , theos , which S. Iohan vseth is made , of thee in , to runne as Plato teacheth , bicause the rude old men seinge the ouer bodies so fast to moue , thought that God ranne in them , & therefore called god a runner We maie thincke that he is called a runner , bicause he is spedely present to helpe in al nede . Other deriue the word out of deos , feare , bicause he is most to be feared , & reuerenced , The latines cal God deum as it semeth of the greke word , theos or deos , or as some thincke a dando , of giuinge , or quod nihil illi desit , bicause he wanteth nothinge . But though the names that the heathen vsed , whereby to signifie the supreme aeternal minde , be verie good , & taken out of some proprietes , & effectes that thei vndrestode in god , yet it shal be most fruteful & confortable for vs , to know what name the godlie haue vsed , & goddes spirite hath vttered in the holie scripture . Now the most excellent name of god expressed by godes spirites is Iehoua , which the grekes cal tetragrāmaton , bicause it consisteth of .4 . spirital lettres . The hebrues haue it in such reuerence that thei thinke , it is not to be vttered with mennes lippes , & therefore in stede therof thei euer read adonai . And to this daie if thei heare a christian pronounce it thei ar astonied , & seare left the skie shal fal , or the erth swallow them vp . Whereī though there be ov great superstition , yet it appeareth in how wondreful reuerence thei haue this name . Thei calle it shem hamphorash nomen appositum bicause it expouneth , & declareth the nature of god , asmuch as maie be comprehended by man . And if a man did know it perfectly , the Cabalistes saie , that he might worcke miracles . It commeth of haua which signifieth to be . For god is of himselfe , & not of another , & he giueth beinge to al thinges that be . The grekes haue a meruailous apte word to expresse this which I thinke none other tounge with like elegantie can attaine unto , autousios , as you wold saie , a selfe beer . And that god is of himselfe & the autor of al beinge , and wil so be knowen , he himself teacheth vs in the boke of Exodus . For whan Moses spake thus vnto him : Lo I shal comme to the children of Israel ; & saie vnto them , the God of your fathers hath senth me vnto you , if thei shal saie aske what is his name , what shal I saie , God aunswered , aeheieh asher aeheieh , I wil be that wil be , or I am that am . For the hebrues vse the time to comme in stede of the present time . Which wordes Gerundensis an hebrue thus expouneth : God is that essence , that hath not passed awaie , ne shal passe awaie , which neuer beganne , & neuer shal ende , but passeth al maner of time , who only can saie , I am . For he is the fountaine , & headspringe of al beinge , & life , of whom al thinges haue this that thei be . This name Iehoua was knowen euen to the heathen Italians , for thei called their high , and principal God louen . And Pytagoras semeth to haue vndrestand the mysterie of the name . For of him the heathen writte , that his most solemne , holie , & inuiolable othe was , ne ton tetractyn by the quaternion . For he ment this holie , & reuerend name , which bicause it consisteth of foure lettres , is called , tetragrāmaton , as you wold saie foure lettred . And that he ment this name , it appeareth by this also , that he vsed the worde tetractys in the masculine gendre , where after the grammatical rules of the greke tounge , he shuld haue vsed it in the feminine , if he had ment nothinge but the nombre . If you desire to know how this secrete name came amonge the heathen , I thincke surely , that Noes sonne Iapheth , who was the father of those heathen , that we speake of , taught his children true religion , & that thei from hand to hand deliuered the some to their posteritee the heathen , which though thei daily corrupted more , and more the religion , that thei receaued from their fathers , yet thei retained some remnauntes & amonge other thinges this reuerend name , as cheifely commended vnto them . Other thinke that Abrahams name , after the noble , and famous victorie , that God gaue him ouer the 5. kinges , was celebrated , & renoumed thorough out al the world , in so much that the heathen sent embassadors to him , euen out of Italie , & entred in to a ligue with him , whom he taught true religion , & this most holie name . As for Pothagoras I beleue he lerned of the aunciant hebrues in Iurie the misterie , & signification of this name . For Plinie writeth , that the old Philosophers were great trauailers in the east partes for lerninge , & it were easie to shew that the cheifest parte of Platoes diuine lerninge , which the heathen haue in so great admiration , is drawen out of the fountaines of the hebrues . That Hesiodus , & Ouide write of the creation of the world , is stolen most plainly out of the first cha. of gensis . Thei stole also the histories of the holie scripture , & put them forth in their writinges alteringe certaine thinges , & chaunginge the names , that their theft might not be espied . For hauinge red the historie of Ionas , thei mused on their matters , & sette forth in pleasant songes , & dities , that Arion wast cast in to the sea , & that a dolphin which had heard his melodie before , whan he was in the shippe came , & receaued him on his backe , & caried him to lande . And after this sorte thei vsurped manie other thinges & handled as thei thought good , addinge , diminishinge , alteringe , & chaunginge at their pleasure . But I leaue them , and wil returne to my purpose , & shew you more of goddes names rehersed by goddes spirite in the scripture , which though thei be hebrue , yet I thinke good , that al englishe men shuld know them , & their significations , aswel as anie other english wordes . For there is great pith , great importance & liuelines in them . And it is a shame that ether we shuld be so nice as to disdaine , or so slowthful as to refuse the labor to lerne halfe a dousen wordes , beinge as it were great with childe with so manie commodities , & confortes . The scripture hath another name of God like to Iehoua in signification , to wit , Iiah . For it is deriued from haiah which also signifieth to be . This name is not al together straunge vnto vs . For we haue al heard halleluia sounde in temples . Dauid vseth it notably in the 68. psal. Aduance him that rideth vpon the heauens beiah she mo in his name iah . Vpon the which place the hebrues teache that by the name iah godeds power is signified , whereby he made , & gaue beinge to al thinges . God is also called adonai . For he is lorde of al thinges visible , and inuisible . Al thinges ar subiecte to him , & serue him . His power is mere , & vnmixte . No man putteth in fote with him , he ruleth & gouerneth alone far , and wide thorough out al the erth , & heauen to . Againe God is called el of strenght , for he can do what he wil. And he hath another name like vnto el to wit , Elohim , which signifieth his presence . For he leaueth not his creatures , & seruantes destitute , but is present with them , & nigh at hand to helpe , succurre , preserue , & mainteine them . Here ye shal note that the scripture speakinge of the true God euer vseth this worde in the plural nombre , & yet ioineth the same with verbes of the singular nombre , whereby lerned men thinke pluralitee of persons , & vnitee of substance to be noted in the godhead . Now you haue 5. names of God , Iehouah , iah , el , elohim , adonai , whereof Asaph vseth three together in the beginninge of the 50. psal. El , Elohim , Iehoua hath spoken . There remaineth now another name of God Shadai . For God speakinge to Abraham in the .17 . of genesis , where he maketh his couenaunt with him , saieth : I am El Shadai , which some Iues teach to signifie most stronge , some necessarie . Rabbi Moses saieth that it is compound of Sha who , and dai sufficient as you wold saie , God who is sufficient , bicause he wanteth no thinge , nedeth no thinge , but hath al in him selfe , and giueth to other al that thei nede . These two wordes , Iehoua & Shadai , ar notably mentioned together in the 6. of exod where God speaketh thus to Moses : I am Iehoua , & I appeared to Abraham , to Isaac & to Iacob in El Shadai & in my name Iehoua I was not knowen to them . Vpon this place Aben Ezra saieth that the vertue of this holie name was knowen to Moses , who wrought so wondreful thinhes in Aegypte . And that the maiestie of God was knowen to the aunciant fathers before in the name El Shadai but thei know not the power & vertue of the name Iehoua , al though they had the name in vse . For it is written in the 4. of gen. that in the time of Seth men beganne to cal on the name Iehoua . But our men haue a better exposition of that place . For thei teach that the sense is as if god shuld saie thus : I opened my selfe to your fathers , as el Shadai , that cold fil them with al good thinges , & therefore promised them a lande flowinge with miike , & honie . But in my name Iehoua I was not made knowen vnto them , that is to saie , I haue not yet perfirmed that I promised . Now I wil fulfil my promisse in dede , & declare that I am not only El Shadai , but also Iehoua an aeternal essence , & beinge constant , true , & like my selfe in al pointes perfirminge that I haue shewed my selfe to be . For the beinge of al thinges is in me , & I am the autor of al thinges . But now we wil returne to our texte . No man hath seen ) S. Io. meaninge is nor to shew , that no man hath seen god with bodilie eyes . For though that mennes eyes can not attaine to the sight of god , & whan the prophetes ar said that thei saw the lord of hostes , that was don in image , & in some bodily shape , which it pleased god to take for a time , yet S. Io. hath another purpose namely to teache that no man hath now , or hath had heretofore anie knowlege of god , but by the openinge of the lord Iesus , as appeareth by these wordes , he hath shewed forth . The only begotten ) Hauinge spoken before sufficiently of this , I forbeare to speake anie more . Only I wil giue you S. August . wittie shorte sentence . In that he is only begotten , saieth he he hath no brethern , in that he is first begotten , he vouchesafeth to calle al them his brethern , that ar new begotten .

In the bosome ) This is a speech borowed out of the custoume of men .

For whan we wil signifie that we wil committe our secretes to anie man , we saie that we wil admitte him to our bosome . So the meaninge is that he is priuie to al goddes secretes , & therefore can shew vs such heauenlie mysteries , as no man els can declare . And this exposition S. August . foloweth . Cyrille thincketh that in the bosome , is asmuch to saie , as in the father , & of the father , & you wold saie , vsinge mannes wordes in the inwarde partes of the father . For he is not a peece cutte of , & diuided from the substance of the father , as it fareth in mannes begettinge , but he is so begotten , as he is stil in the father . Hath shewetht forth ) Exegeisthai in greke is to make a plaine , & open declaration of darcke thinges . And thereby we lerne to glorie in no mannes lerninge , wisedome , or knowlege , & sith Goddes sonne only sheweth forth diuine mysteries & al godlie wisedon , to addicte & wedde our selues to no mortal mannes doctrine . Finally we lerne that what so euer is affirmed & taught of god with out the spirite of Christ is vncertaine , & therefore to be reiected . Now than my brethern let vs no more sette one eye vpon goddes sonne , & another vpon our selues , or vpon anie man in erth or in heauen , liuinge halfe vndre goddes true anointed & halfe vndre mannes false anointed , but let vs fixe both the eyes of our minde vpon him , who beinge in goddes bosome is the ful fountaine of al true knowlege , & al true felicitee , & let vs now at the last spedely trauaile forth from Babylon to Ierusalem from the kīgdū of darcknes , to the kingdome of light , from superstition to sounde religion , from haeresie to truth , from men to god from hel to , heauen , that hauinge renounced the whores companie , & cast vp hir swete venimie , we maie be receaued in to the kinges palace , & see the beautie of his ho●se , & be filled ful of heauenlie ioies with god the father , the sonne , & the holie go●● to whom in the meane while see that yo● rendre due thanckes , and immortal praises .

AMEN .