So then , because we be carnall , hee must needes stut and stammer as it were , or else he woulde not be vnderstoode of vs . By this then we see , that wee are too vnderstande , that God is as it were become little , and hath abased him self , that he might declare hymselfe vnto vs : And that so it is , tell me , how should it be possible to expresse what Gods maiestie is , If we speake mens speach and wordes ? Is it not think you a farre vnequall measure ? S. Iohn then albeit he be the holy Ghosts instrument , speaketh not of these matters , according to their greatnes , and yet notwithstanding hee speaketh in a speache , whiche is as it were vnknowne to vs . And therefore wee must conclude , that the secretes which are conteined in this place , are not so openly and plainly declared , as that wee are able too vnderstand the same , in such sort as we vnderstand the matters of the worlde : but let vs content our selues with that which is heere simply declared vntoo vs : God hath in his worde reuealed sufficient for his children . for our Lorde knewe that which was sufficient for our good , and hee applied hymselfe vntoo vs and our infirmitie , in suche sorte that hee hath not forgotten or omitted any thing which was good and profitable for vs to know . So let vs learne to keepe vs faste too this puritie and simplicitie of his doctrine , considering how the worlde in this behalf hath been fouly abused by foolish imaginations , and vaine speculations , and by a certayne diuelish boldnesse : For when the question hath beene to handle these matters , men haue ouerwhelmed themselues in asmuch as they ment ( besides the reuelation of of the doctrine ) to search out with a certaine curiositie and boldnesse , the eternall essence and beyng of Almightie God : as a man in the Papacie shall heare disputations that are made thereof , euen as if men disputed of a flocke of Gotes , or I knowe not whereof . They haue no more reuerence to God , than to a beast : Now we neede not seeke out a better witnesse against the doctrine of the Sophisters of Sorbone to knowe that the Diuell raigneth there , Sorbone , is the name of the place , wher the brotherhood of the Sorbonistes , doe yet remanine to this day in Parris . and hath alwayes raigned there , them this . And this I say , that albeit theyr doctrine were not false , yet so it is that when men see they haue so little reuerence and regarde to Gods maiesty , wee must needes say that it is a diuelishe doctrine , euen that I meane , which is at this day practised , by the Sophisters and Sorbonistes , in all the Popes Colledges . So then , let vs ( as I haue saide ) content our selues with that simplicitie , which is declared vnto vs by the holy spirite , for he toucheth and speaketh of that which is good and profitable for our saluation : and as I haue already declared hee hath heere brought and deliuered vnto vs that which was meete and fit for vs to know . Iames. 1.17 . ●●man . 11.29 . Let vs come nowe to this true woorde . When S. Iohn calleth Iesus Christe , That worde , it is as if he should say : the eternall counsell of God , or the wisdome that remayneth in him . Notwithstanding we must marke that GOD is not like to men : when wee haue a Counsell it may alter and chaunge , but it is not so with GOD : for that which is in GOD is vnchaungeable . Though man be wauering , yet God is constant . Besides the counsell which wee haue , is not our very Essence or substance : but the counsell which is in God , is verily and truely God : for God is not as a vaile or couerture , wher there are shadowie places , as Saint Iames vseth this similitude , Iames 1.17 . we are as a shadowe that flitteth vp & down , and we cannot abide firme and constant . But this is not in God : for that which is in him , is of his essence and eternitie . And this is the cause wherfore S. Iohn declareth , that this word is verely & truly God . But as concerning the worde , we must not ( as I haue alreadie saide ) imagine a counsell or a wisedome in God , which should be like to the word of men . True it is , that we may well take some comparison from our selues , but yet we ought alwayes to marke , the long distance and great difference , that is betweene vs and God : An apt similitude . for if the heauens be much higher than the earth , muche more must it needes be , that we shoulde knowe and confesse , that God is more high than we , yea there is no proportion or resemblance as it were betweene God and men . So then when men shall bring or alledge vnto vs some similitude taken from the creatures , we must alwayes mark this great distance and difference , which is betweene God and vs . There are two partes or powers of a mans soule , to wit , vnderstanding and will . See his Institut. Lib. 1. Cap. 15. Sect. 5.7 . As a man may very well say , that in the soule of a man , there is a certaine vnderstanding , which is in such sort ioyned to the soule , that the soule can not be without vnderstanding . There is also a will , not as when wee haue nowe one desire , nowe another , but a certaine power ( as a man woulde say ) to wil , which thing man hath in him self , for man is not as a stone , or as a pile of woode without sense and reason , but hee hath imprinted in him this propertie , to will this or that . So then we may take and vse such similitudes : but yet notwithstanding we must consider , that speach is here had of so high thinges , as of necessitie all mans vnderstanding and witte must be abased and brought lowe : and we must handle them , and intreat of them in all humilitie , applying them to their true meaning , Curiositie and vaine imaginations must be auoided . and must not be ouer curious : wee then haue that fonde imagination which hath borne swaye and ruled heretofore in the world : but we must come to Gods schoole , to hearken to that which hee shall speake vnto vs , and to flye from all that which men shall set out , and shal be found contrary to that , Gods voice must onely be obeied . which the holie Ghost hath left vs . Nowe furthermore we must also marke , that some hauing bene thrust forwarde by the deuil , haue peruerted the meaning of this doctrine , affirming that this word was nothing els , but some certaine counsell , deliberation and purpose that God had to redeeme mankinde in the person of Iesus Christ ( who was a certaine forme , A perillous opinion confuted . as they call him , as when a man shall haue purposed to dosome worke , and shal haue conceaued the same in his spirite or vnderstanding ) leauing not by so saying , euerlastingnesse of essence or being to the sonne of God . But we see alreadie , and shall see hereafter more largely , how and in what sort Saint Iohn calleth Iesus Christ that word of God , thereby to declare and set out his deitie , as I haue alreadie saide . And that so it is , beholde a plaine testimonie of God him selfe , for he saieth , that this worde was in the beginning : so then it must needes be , that it hath beene eternall and euerlastyng . It is true , Gen. 1.1 . that some will replie against it , because Moses saith , that God in the beginning created heauen and earth : and that now S. Iohn saith , that this worde was in the beginning , that it seemeth hereby , seeing that so it is , that the heauen , the earth , and other creatures had a beginning , that we can not proue , the eternitie or euerlastingnes of Iesus Christ , because it is saide that the worde was in the beginning . An obiection answered . But the answere is easie : to wit , that when Moses speaketh of the beginning , we are to remember & mark whereof he speaketh : that is of heauen , of earth and other thinges , that haue indeed a beginning . But nowe let vs weigh and marke , that which Saint Iohn saith : In the beginning ( saith he ) was that worde . And where was the beginning ? verely in God . And what is Gods beginning , I pray you ? Certainely he had none : for otherwise it must needes be , that God should be framed & made . So that when mention is made of the beginning of God , we must conclude , that it is such a beginning , as hath not any tyme at all . There is then much to be said , and great difference also , betwene Moses his place , when he saith , that God created all in the beginning , and this , when it is said , that that word was in the beginning . For Moses speaketh of the creatures , which had their beginning to be at a certaine time . But here Saint Iohn speaketh not of any thing but of God , which can not be without his eternitie and euerlastingnesse . Wherefore we must conclude , that this beginning , hath not any beginning . And hereby we see that Iesus Christ hath bene alwayes . It is as much then , Iesus Christ is our God eternall . 1. Tim. 3.16 . as if Saint Iohn had saide , that Iesus Christ is our eternall God , who hath appeared and bene made manifest vnto vs in the flesh , as also Saint Paul speaketh thereof . Nowe he addeth afterwardes : This word was with God : as if he should say you must of necessitie separate and distinguish him from all creatures . Marke the purpose of the Euangelist . We must not so much as imagine ( saith he ) that this word had any thing at all , like vnto creatures : we must go out of the worlde , we must ascend aboue the earth and heauen , when we thinke vpon this worde . A man might demaund , A hard question answered . Before there was eyther heauen or earth , was it possible , that this worde shoulde be in the beginning ? yea indeede , for S. Iohn for a ful answere , seperateth this worde from all the creatures : as if he should say , when I speake vnto you of this worde , you must come to God , for it is in God . Let vs then regarde and consider it , as a certaine eternitie or euerlastingnesse , which is not in the creatures , neither in the heauen , nor in the earth , nor in any thing whatsoeuer . And notwithstanding all this , yet so it is , that the Euangelist in this place setteth out vnto vs , The father distincted from the sonne , not in essence , but in person . 1. Cor. 8.4.6 . 1. Tim. 2.5 . a distinction betweene God and his worde . And what maner a one is this distinction ? It is not of their essence , for he meaneth alwayes that this worde is God : and we must conclude , seeing that wee haue but one onely God , and that there is but one simple essence or being in him , that Iesus Christ , that is to say , this eternall worde whereof mention is made in this place , hath not beene separated or sundred from God his father , in respect of essence : and yet notwithstanding there is some distinction . And how is that then ? thus it is ; because we are not able to comprehende that which is so high aboue all our vnderstanding and reason , the auncient Doctors haue vsed the worde persons , and haue saide , that in God there are three persons : Howe there are three persons in the Godhead . not as wee speake in our common speache , calling three men three persons , or els as in the Popedom , they will bee so bolde as to point three Puppets or Munkeyes , and say , Lo the Trinitie : but this worde persons in this matter , is vsed plainely to expresse and set out the proprieties , that are in the essence of God . The worde substance , or ( as the Greekes speake ) Hypostasis is indeede more meete and conuenient , because it is a worde of holy scripture , and the Apostle vseth it in the first Chapiter of his Epistle to the Hebrewes , when hee saieth , Hebr. 1.3 . that Iesus Christ is the liuely image , and the brightnes of the glorie , yea the image or ingraued forme of the substance or person of God his Father . When he speaketh in that place of the substaunce or person of God , hee meaneth not the essence or being , but he speaketh of this proprietie which is in the father , to wit , that he is the fountaine of all thinges . Gods word onely , must be the rule of our faith , in all pointes , but specially in the article of the Trinitie . But nowe let vs looke to their three substances or persons , as we call them , and marke howe they accorde and agree , so farfoorth , as God teacheth vs concerning them ( as I haue alreadie said : ) for we must not at any hand go beyonde these boundes and limittes . And therefore let vs haue an eye thereto , so farforth as shal be requisite , for the exposition of the place . When men speake of God , true it is that men of them selues are confounded , and knowe not what to thinke or imagine , sauing that they goe astraie in their owne cogitations and thoughtes , Rom. 1.21 . as Saint Paul saieth : and thereupon it falleth out , that they waxe thereof ouer proude , through their owne prudencie and wisedome : and therefore God also doeth in such sort punish them , that they intangle them selues , in suche horrible labyrinthes & mazes , that they can not at any hand come out . But when we will suffer God to guide vs vnto him selfe by the holie scripture , The Trinitie proued . we shal know him so farforth as shal be necessarie and meete for vs . For we shal come to the father as to the fountaine of all thinges : and then we can not conceiue or thinke vpon the father without his counsell and eternall wisedome : besides there is a certaine vertue & power that remaineth in him , which we shall also perceiue and feele verie well . Marke then howe we shall finde these three proprieties in the essence of God . And this is that which Saint Iohn ment to saye in this place , that that word was with God . If there were not some distinction , he could not speake so , for that should be to speake vnproperly to say , God was with him selfe . So then let vs knowe , that this worde hath some distinction , and is indeed to be distinguished from the heauenly father : Christ begotten from before all beginnings . for it is that worde , that was begotten from before all tyme , seeing that God alwayes had his counsell and his wisdom . And we must not for all that so much as imagine or thinke vpon a beginning : for we may not say , that God hath at any tyme beene without his vnderstanding , counsell and wisedome . So then wee must not sette aside , and separate from God the proprietie of this worde , as to say , that we could iudge , that there had bene some certaine tyme wherein it had not bene with God : for this should be to make an idole of it , The Trinitie , destroieth not the vnitie : neither doeth the vnitie infringe the Trinitie . Gregor. Nazi . in sermo . de sacro Basil . as it were . But as I haue saide , the three persons are but one God : and yet for all that we must distinguish them , because there is a certayne and an assured distinction of them , as is in this place declared . And with al let vs remember an olde Doctours sentence , which is verie worthie to be thought vpon , because it is excellent . I can not ( saith he ) thinke vpon these three proprieties , that are set out vnto mee in God , but that immediatly my vnderstandyng commeth backe againe to one : and on the other side , it is impossible for me to know one onely God , but that I regarde and looke vpon all the three proprieties , and see them distinguished in mine owne vnderstanding , according to the light , which is giuen me thereof in the holie scripture . Beholde howe the faithfull shall knowe God : knowing the father , they will come to his wisedome , who is this word of which there is spoken in this place , they will come also incontinently . to that vertue and power wherof we haue in parte saide somewhat . And when they shall haue once knowne these three persons , they will not any more straggle and wander hither and thither , but they will come to this one and onely essence , to knowe that there is no more but one onely God , yea such a one and onely God indeede , as hath in such sort created the worlde , that he hath not left vndone any thing of all that , which was requisite and necessary to accomplish our redemption . Thus much then wee are to marke , as concerning that which is saide , that this worde was with God , to wit , The perfection of Gods workes . that the Euangelist ment to separate Iesus Christ from all creatures , and yet notwithstanding to declare vnto vs , the distinction which is betwene him and the father . Now he addeth , that that word was God : and this he doth the more fully and better to expresse , that which hee ment , Christ is very God . to wit , that Iesus Christ was not a thing created , which had had a beginning , but that he is our true and very God . This place hath bene ill vnderstoode of some , Read this with reuerence and iudgement . and they haue also foolishly translated it , as to say God was the worde : for if we should say , that God is the worde , the father shoulde be no more God , the holye Ghost should be no more God . But S. Iohn ment to speake altogether the contrary , to wit , that this worde is God , as if he should say , that Iesus Christ in respect of his deitie and Godhead , is of the same essence with the father . So he shutteth not the father out from the deitie , but declareth that there is no more , but one onely essence in God : and although there be a distinction betweene God and his worde , yet must we alwayes come backe to this simple and plaine trueth that they are one God , which we must worship . Arius , Nestorius , &c. It is true that the old heretikes trauailed verie sore , to peruert this place to the end they might not be inforced to confesse , that Iesus Christ was our true God . But we see here , that Saint Iohn speaketh so plainely , of the euerlastingnes and eternitie of this word , that there is no place left , either for wrangling , or starting into holes . He addeth afterward that this word was in the beginning with God : He had not before spoken these two wordes together : he had onely saide , this word was in the beginning : also , it was with God . But nowe he ioyneth both of them together . Marke then howe wee ought in such sort to behold Iesus Christ that we should continually beleeue , that he is verie God , and of the same essence with the father . Christ in respect of his humanitie a creature . Indeede he was created in respect of his manhood , but we must passe further , to the ende we may knowe him to be our eternall God , who is so indeed our God , that withall he is also , the wisedome of his father , which hath bene with God from before all tyme . Beholde then , what is the summe of this place . Nowe if we shall keepe and holde fast this exposition , ( as it is simply & plainly set downe vnto vs ) it shal be sufficient for vs , to instruct vs to our saluation . And this verelie is all that that wee are to knowe touching this point : for if we begin here foolishly to dispute , that wil fall out vpon vs , which in this behalfe is fallen vpon the Papistes , as I haue alreadie saide . Blessed are they , whom other mens harmes make to beware . Moreouer let vs note , that this is a certaine foolish studie and indeuour , to labour muche to confirme that which the Euangelist speaketh in this place , by the doctrine of the olde Philosophers , as there are certaine people , that let and trouble them selues in it . It is true that wee shall finde in Plato , It is a fonde trauaile to confirme diuinitie by Philosophie . that hee had some vnderstandyng of God : for when hee speaketh of God , he saieth that God alwayes had his vnderstanding in him selfe : and almost all other Philosophers speake after this manner . Now these that are so curious and desirous , in suche sorte to make the Philosophers agree with the holie scripture : suppose that they haue muche profited the Christian congregation , when they are able to say , that the Euangelists , who haue spoken after this manner , haue not bene alone , but that the Pagans and Heathen them selues haue indeede knowne such things . Verely this is much to the purpose : it is euen as if a man woulde put a vaile or shadowe , before brightnesse or light it selfe . Beholde God , who inlightneth vs by the doctrine of his Gospell , A fit similitude . and wee will come and put a vaile or shadow before it and say , he , this light & brightnesse will be more apparant and glitteryng by that vaile . It is verie certayne , that God woulde , that euen these thinges shoulde be knowne to the Heathen Philosophers , Heathen Philosophers 〈◊〉 some light , ●●d wherefore it was giuen them . to make them thereby so much the more inexcusable before his Maiestie : but that prooueth not this , to witte , that his doctrine shoulde bee confirmed by that which they haue said : for verely wee see , that so much the neerer they thought to come nigh vnto God , so muche the further off in that respect they remoued them selues . And therein was fulfilled this sentence of Saint Paul which he vttereth against all mankinde : Rom. 1.21 . that all they that woulde bee ouer sharpe sighted and subtil witted , and did not seeke God in suche reuerence and humilitie as they ought , are fallen into a bottomlesse depth of errour . And certaynely this is a iust iudgement of almightie GOD , when wee proceede so farre to defile his doctrine mingling it amongest the foolishe inuentions of men . But let vs nowe goe further . The Euangelist saieth : that all thinges were made by it , & that without it nothing was made of all that which was made . After that he had assured vs , of the eternall essence of that worde of God , he addeth a confirmation , thereby to set out vnto vs his eternall deitie , to the ende we may be verie certaine of the whole matter . The creation of all things by Christ , is a plaine proofe of Christes Godhead . All thinges ( saith he ) were made by it . The essence of God is knowne to vs , not onely by that which we can conceaue or comprehend thereof in our owne vnderstandings , but also when it pleaseth him to declare him selfe vnto vs by his creatures : for when the scripture handleth that , then doeth he make him selfe visible , and not onely visible , ●om. 1.19.20 . but S. Paul passeth yet somewhat further , saying , that although we were blinde , yet we may therby feele him as it were with the hand . So then though we had our eyes shut , yet so it is that we may knowe this power of God . Act. 17.27.28 . And howe so ? Because it is here within vs . In whom is it that we liue , that we haue our mouing and being ? It is in God , who hath breathed life into vs , & by whom we subsist or stande . This then is that which S. Iohn sheweth vs , saying that all thinges were made by it . By this we knowe , that that woorde of God hath been from the beginning , who also is our God . God applieth himselfe to our rudenesse . And howe know wee this ? Certainely wee cannot climbe soo high , and therefore God is come downe euen vnto vs , God I say , with that his worde , so that wee may knowe him . And albeit that our vnderstanding stretcheth not it selfe so farre , neither yet is able too ascende aboue the cloudes , yet so it is that we are constrained to know that this worde is truely God . And how so ? Because all thinges were made by it . In it is it then , that all thinges haue beene , as the Apostle Paule in his Epistle to the Hebrues sheweth the same . Heb. 1.2 . Heb. 11.3 . Wee confesse ( saith he ) that the worde of God is eternal and euerlasting . And why so ? Because so it is , that by this worde all thinges were made . And this is also the same that S. Paul speaketh in the xvii . Act. 17.24 . Act. 14.17 . Chap. of the Actes of the Apostles , that GOD hath not manifested himselfe vnto vs , without a large testimonye and witnesse , because we may behold him in al his creatures . So then , in asmuch as all thinges were made by his worde , we must knowe that hee is our eternall God . There are certayne Heretiques that suppose , He meneth Seruetus & his adherentes , as I take it . See Institu . Lib. 1. Cap 13. Sec. 7.8.23 . Gen. 1.3 . that this woorde of GOD , had beginning in the creation of the worlde , because there was neuer any speach had of the woord , vntyll such time as the worlde was created : As Moyses saith , God said ; let there be light , and the light was made &c. Nowe they woulde inferre heerevppon that that woorde then beganne . Is it so ? we may rather contrariwise by that conclude , that that woorde is eternall . For if a man beginne to doe some thing , wee cannot thereupon say , that hee was not before that . If this be true in creatures what wyll it be , when wee shall come to God ? So then albeit that worde of God hath not spread abroad & made manyfest the power therof , before the creation of the world , yet none can therupon conclude , that it was not alredy before that time . And this is that which S. Iohn mente to set out and declare by this maner of speach , wherein it is saide , that all thinges were made by this Woorde . Moreouer let vs marke , that when wee speake of God the Father and of his woorde , wee say then , that God made al things whatsoeuer , & that by his worde : A good rule which ought well too be remembred & this worde by , is attributed onely vnto Iesus christ . True it is that when we speak of God singly and by himselfe , and without distinction of the persons , we may well say , Rom. 11.36 , that all thinges are by and from God : but when there is a distinction , as in this place ther is , behold then the proprietie which belongeth and agreeth to Iesus Christe , to wit , that al things were made by him . And this is that distinction of persons which I haue alredy spoken of , that is , that all thynges are of GOD the father , but that Iesus Christe is the meane therof . Marke then what S , Iohn ment : as if hee shoulde saye , that GOD by his woorde hath made all thinges . Wherefore GOD sheweth that hee is the fountaine of them all , and that it must needes bee that hee shoulde make and create all thinges , but yet by the meane and power of that his woorde . And without it nothing was made of that whiche was made . Sainte Iohn commeth heere too repeate the same Sentence , not onely because it is his custome to repeate one & the selfe same thinge after two sortes , Two causes of S. Iohns repetition . but also by reason of mens ingratitude and vnthankefulnesse . For albeit that it sayde vnto them , that God made all thinges by his woorde , yet they doe not at the firste , conceiue , vnderstande , or beleeue the same . Wee see that Gods Creatures touche vs not to the quicke , and that wee are so dull and so blockishe in our vnderstanding , that wee are not able too comprehend these things , euen in such playn and simple sort , as they are propounded and set out vnto vs . Wherfore S. Iohn , that hee might the better expresse the same vnto vs , addeth , without it nothyng was made , The dulnes of mans wit in Gods matters , should teach vs true humilitie . of that which was made . As if hee shoulde say , Surely wee are accursed if wee doe not receiue this eternall word of God , seeyng that by it it is that wee haue beene created , yea that all the worlde hath beene made , the heauen , the starres , and the earth , which bringeth forth for vs our foode and nourishment : to be shorte , that all good thinges haue beene geuen vs by the meanes of this word . So then seeing wee perceiue that our lyfe proceedeth from thence , we must wholy keepe our selues fast thereto , and cast from vs all that , that men wyll set before vs to the contrary . This is heere a double exposition , in respecte of the placing of the woordes , not that they are chaunged , but because wee haue diuersly disposed and placed them . Our sort reade it thus : We must heede lye looke howe wordes and matters are placed in the scripture . That by that worde all thinges were made , and that without it nothing was made , and ende there their sentence : afterwardes they adde , All that which was made , was life in it : But this declaration is not aptly set . It is true that the sense which they geue is indeed almost all one : for they haue in a maner the same exposition that wee haue : but the maner of speache is very straunge : for it is not sayde of the creatures that they are life , but that is attributed vnto God , as Saint Paule saith in his Epistle to the Romans , Rom. 8.10 , that the Spirite is life , by reason of the freedome that hath beene bestowed vpon vs by Iesus Christe . To be shorte , though we shal viewe all the holy Scripture , yet wee shal neuer find that it is said , that we are life in our selues , There is a double life euen in this life . but that God only hath life , and that not onely the spirituall life , but euen that life , from which all things haue theyr being , Act. 17.28 . and by which wee liue , and that we haue life and breath in him , as I haue alreadie alleadged out of S. Paules saying . And by this wee see the trueth of this sentence , to wit , that nothyng of all that which was made , was made without that worde of God . And this is the order of the readyng that hath beene founde and obserued , in all the most olde Greeke Doctours , and other expositors : neyther was there any but one alone that hath otherwyse expounded it . Furthermore we haue to note , that the Manichees laboured to peruert and wrest this place , The Manichees and their opinion confuted . ( saying , All that was made in him was life ) to prooue their foolish opinions : as that all creatures had life in them & were liuing , for example Stones , Trees , Corne , Otes : All this in theyr fantasie was liuing , insomuche that they durst not eat bread , vnlesse they were sanctified of GOD before hande . And wherefore ? hee must be good , that eateth this , would they say . The Diuell certainely possessed them , and yet not withstanding they would alleadge places of Scripture , and abuse them , The Diuel and his instruments do continually wrest the scriptures . to prooue their foolish speculations withal . Nowe I ment indeede to touch this by the way , to declare that the Diuell hath alwayes indeuored to peruert , wrest and wring the holy Scripture : but whatsoeuer it be , if wee searche and seeke after Gods trueth , wee shall finde it pure and simple as it is , and the Diuell shall not be able to deuise or perfourme any thing against it or vs , to turne vs away from it , because it is shewed and set out vnto vs before our eyes , and it shal appertain to none but to vs , if wee will beholde it in his puritie , & keepe it in suche sort , as God hath reuealed the same vntoo vs . Then let vs come to the naturall meanyng . After that Sainte Iohn had sayde that nothing was made of that which was made without this woorde : Hee addeth , that in it was life . Nowe heere hee myndeth to set out two diuerse things : that is too saye , that as all was once created by the power of that worde of GOD : so all thinges continue and are preserued by that power , and by the same meane . And these are 2. matters which it behooueth vs well to consider and way . Two thinges worthie to bee marked . The one , that we haue our beginning and lyfe by this woorde : the other that we are vpholden and mainteyned thereby , and that not wee only , but all the worlde : Also , that the world was not onely created at the beginning by this woorde , but also that it shoulde bee no more or continue any longer , vnlesse it were preserued in it owne estate , by the same meane . And therefore as I haue saide , let vs marke and keepe faste , these two thinges as they are in this place pointed out vnto vs with the finger by S. Iohn . Al things in the worlde are vpheld by Christ . In the first place then he declareth vnto vs , that nothing of that whiche was made , was made without this worde . And howe then ? Mindeth hee to accept I knowe not what , that was not made ? Seemeth it , that he woulde say , that the Angels were not created ? No , no , he meaneth no such thing : but mindeth to declare that we haue nothing at al which dependeth not wholy of God , and hath not it being altogeather in him . Touching Angels . It is true that the Angelles haue a very noble and excellent nature , but yet notwithstandyng they subsist and haue theyr beeyng by this word , and are founded in it : otherwise they could not continue and abide : As also ther is nothing in the world but it is preserued by this very woorde . Now heere wee are taught and iustructed , howe great our pouertie and wretchednesse woulde bee , vnlesse that God vphelde vs by his grace . And this is it that the Psalmist speaketh , Psalm. 104.29 . that so soone as God shall withdrawe his spirite from vs , behold we returne to pouder and dust , and vanysh away altogeather . It is true that hee speaketh in that place of creatures & bodyly thinges : but so it is , that we see how all the rest also is vpholden , by the vertue and power of this woorde . Nowe euen as wee cannot subsist or bee , but by that woorde of GOD : so we must likewyse marke , that it is by the meanes thereof , that wee haue begunne to haue life . And who is hee that declareth the same vnto vs ? The Euangelist . This is also the selfe same whiche the Apostle sayth in the first Chap. to the Hebrues , Heb. 1.3 . that the sonne of God is the brightnesse of the glory , or the Image of his substaunce and person of God his Father , and that he vpholdeth all thinges by his worde . Hee vseth there the woorde , woorde , but yet in such a signification , that hee meaneth not onely the power of the sonne of god , but also a certayne wonderfull disposition , and a very fitte and seemely order , which he hath set in the things created , because he is the wisdom of God & wee may beholde him in all the creatures because he vpholdeth all thinges by his vertue & power . Mark then how we haue life and moouyng , and after the first day of our lyfe wee continue in the same , to wit , Mans life , and the continuance thereof is from God alone . because that God preserueth vs : for in respect of our selues wee must needes perysh euery minute of an houre , if this were not that that woorde of GOD mainteineth vs . Behold then in what sense the Euangeliste sayth , that that woorde was life : that is , that not onely al things were made by it , but that they muste of necessitie also be grounded thereuppon . and that it mainteine them in their beyng . Now he addeth afterwardes , that that life was that light of men And wherfore is it that hee addeth this ? It is for 2. causes . The first is , that after that we haue knowen the might of God , and the power of that his worde , both on high , & beneath , and euery where , we must then come to ourselues : for this is good reason , that we should and that with a greater diligence behold that , which toucheth vs very nigh . As howe ? I ought too knowe Gods goodnesse in this , that hee preserueth , Horses , Oxen , Otes : Psalm. 36.6 . Psalm. 104.27 . Gen. 1.11 . as Dauid speaketh to vs therof , saying that it is hee that giueth nourishment , and food to euery beast . I see on the other side the Earth , which by the commaundemente and blessing of God bringeth foorth her fruites . If I looke then vpon beasts , I ought to knowe the goodnesse of GOD which declareth it self euen towards Asses , & Dogges , but much more towards mee . God commeth to me , that I might inwardly feele his power : hee geueth mee bread wherwith I am nourished , & ought I not to be touched to the quick for so many benefits & blessings , It is true that I should . Besides also when men set out Gods workes , they speake expresly of men , because that God doeth set out his moste great and excellent power rather in vs then in other creatures . Gods power appeareth specially in man . God than wyl indeede be magnified , both in heauen and in earth , and in all his woorkes that we see : but yet much more in a man , because hee hath imprinted his owne Image in vs , rather then in all the rest of his creatures . For he hath not sayd of the Sun , the Starres , Gen. 1.26 . or any other creature how excellent soeuer it be , I wyll make nowe a chiefe woorke , which may bee to myne owne Image and likenesse . So then the Euangelist after that he had spoken of the power of that woorde of GOD , which spreadeth it selfe to all creatures , hee commeth to men . And in this hee sheweth vnto vs , that if men beholde the goodnesse of God in euery place where they looke , they cannot but much more consider and beholde the same , within theyr owne persons . And forasmuche as God hath doone vs this honour , that we are magnified & made excellente in our selues , insomuche that the very Pagans and Heathen haue called Man a little world , Man a little world , and why hee is so called . because we may see in him a principall worke that surpasseth all the rest , good reason is it , that we shoulde knowe & confesse in it , the vertue and power of God . It is true that wee may beholde God in all his creatures , but when hee manyfesteth him selfe in man , then wee see him , as it were by face and countenance : whereas looking vppon him in other creatures , wee see him darkely , and as it were on the backe partes . So then albeit that it bee saide , that God is made visible vnto vs in his creatures , yet it so falleth out , that in them we see but as it were , his feete , his hundes , & his backe : but in Man wee see as it were his face . God is visible in his creatures chiefly in man , but in none can Gods maiestie be perfectly set out . Not that it is his face , so that we can behold him there in imperfection I meane not so , for I speke not now of diuine and heauenly things , but only of this , that it hath pleased God to bee knowne in this world high and to low . Behold then the summe of that which S. Iohn sayth , to wit , that that life was that light of men : as if he shoulde say , It is true , that there is indeede a certaine life spread abroade ouer and in all creatures . And what maner a one is that , euen that all things are made and preserued by that woorde of GOD : Mans soule a very excellente thing . but yet there is a more excellent matter in man , to wit , the soule , vnderstandyng and reason . For a man shall not be without sense and feeling , as stones : hee shall not bee without vnderstandyng and reason as bruite beastes : but he hath a more excellent life , yea euen to beholde the thinges which are aboue and beyond the worlde . Nowe consequently he addeth : that that light shineth in the darknesse , and that the darknesse comprehended it not . Hee expresly putteth downe that , because that that light which God placed in man , is as it were altogeather put out : and indeede if we shoulde iudge according to that which wee nowe can see in mortall men , we shal not much regard and esteeme the grace of God . Sinne defaced Gods image in man . For albeit that man was created to the image of God , yet so it is , that through sinne he hath bin disfigured and defamed . What is it then that wee see in men ? Wee see there an image of GOD which is altogeather defaced and marred , because that the Diuell hath defiled it through sinne . But albeit that men following altogeather that whiche Satan prompted them too , Satan neither by force nor fraude , can hinder Christ the light . haue quenched and put out the light of God : yet so it is notwithstanding that the Diuell was not able by his subtiltie to bring so much to passe , that this light of God , should not yet shine foorth in the middest of darkenesse . And this is it that Saint Iohn minded to declare , as if he should say , It is true ( my children ) that if that whiche was firste geuen vnto men had continued and abidden with them , wee should haue seene nothing now , but the glory of God shining in euery place , in steede that now we behold his Image woonderfully defaced : and yet notwithstanding all this , it so falleth out that we may perceiue in Man some brightnesse that God hath left him , Some sparkes of light remain notwithstanding mans foule fall . and some little sparke of that his light . And this is that which the Euangelist ment to declare . I leaue vntouched other thinges because the time suffereth vs not to speake any more thereof , and because I haue already beene ouerlong .