and yet notwithstanding there is some distinction And how is that thē thus it is because we are not able to comprehende that which is so high aboue all our vnderstanding and reason the auncient Doctors 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 spokē 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
conscience to walke before him and others which are afflicted in vs by vs Christianlie comforted thorow Christ But touchyng this point and the particular consolations that God hath left vs in his worde to cheare vs vp when we shal be so cast downe I shal say more hereafter God willing in a seuerall treatie that I haue begun if the Lorde strengthen me to finish it of that question and argument In the mean while I beseech all Gods children and amongest the rest you Right woorshipfull and Honorable as most deare vnto me to accept of that louingly which I haue presētly don published vnder your names whatsoeuer it be Wherof this is all that I minde to say at this tyme that as the Authors worthie name iust credite can not but commend the matter So these fewe lines that I haue writtē as my bodely weaknes inwarde grieues would suffer mee touchyng some pointes wherein I might haue bene long and large I confesse will bee sufficient I hope to stirre vp the Christian Reader the better to loue and lyke and the more willingly and diligently to read and peruse this presēt treatise that so he may profite in sound knowledge and blessed obedienee which if it shall please God in mercy to graunt I shall haue that which I greatly desire and so shall thinke my poore paines well bestowed besides all that I shal be thereby incouraged to goe forwarde with some other work as occasion shal serue the Lord shal inable me either of this excellent mans or mine own The god of al grace blesse you both al yours with the whole houshold of faith wheresoeuer making vs al thorow the single sight of our spiritual bodily wāts whatsoeuer in assured persuasiō to repaire vnto him who hath a plētiful supply for all distresses that so we may in the end truely magnifie the riche grace and mercy of this our good God in Christ So be it At London the 20. day of this December 1579. Your Worships Honors alwayes readie and humble T. W. The Lords most vnworthie ¶ A Proposition or speach made by M. Iohn Caluin vppon the beginning of the Gospell accordyng to Saint Iohn in which the deitie or Godhead of our Lord Iesus Christ is excellently prooued 1 In the beginning was that woord and that woorde was with GOD and that word was God 2 This same was in the beginning with God 3 Al things were made by it and without it was nothing made of that which was made 4 In it was life and that life was the light of men 5 And that light shineth in the darknesse and the darknesse comprehended it not THis woorde Gospel The word Gospell what it meaneth signifieth the declaration that God hath shewed vs of his loue in our Lord Iesus Christe when hee sent hym into the worlde which thing we ought well to marke because it is very much to know the vse of the holy Scripture euen in respect of the wordes it vseth It is true that wee ought not to stande simply or onely vpon the wordes and yet for all that we are not able to comprehend how excellent Gods doctrine is vnlesse wee knowe the proceeding that it vseth and also what is the style and speach thereof And indeede wee are so muche the more to mark weigh this word because it is a very cōmon receiued sentēce to distinguish the holy Scripture into the law the Gospel Diuision of the Scripture those that speake thereof in that sort meane that all the promyses which are cōteined in the old Testament ought too bee referred to this word Gospel True it is that theyr meaning is good but for all that the holy Scripture vseth not such maner of speache If any man speake let hym speake as the words of God 1. Pet. 4.11 and we ought to be sober in that respect and to yeelde such a reuerence too Gods spirite as to keepe suche a maner of speaking as hee himself vseth to teach vs withall Behold thus muche then concerning the woorde Gospell which is a publishing that God hath made vnto vs at the commyng of our Lorde Iesus Christe his sonne declaring himself a father to all the world as also Saint Paule speaketh thereof in his Epistle to the Ephesians Ephe. 2 1◠when he saith that Iesus Christe came to preache the Gospell vnto them that were nigh to those that were farre of from God nigh to wit the Iewes who were alredye entred into the Couenaunt with God and far to wit of the Pagans and Heathen who are as it were far remoued from his Church Nowe when wee shall haue looked euery where we shall finde that this woorde Gospell is not taken in any other signification And beholde also wherfore men haue giuen this name or title to the iiii histories that are written touching our Lord Iesus Christ howe hee came into the worlde and was conuersant therein howe he dyed rose agayne and went vp into heauen men I say haue giuē the name or title of the Gospell to this And why so because the substance of the Gospell is comprehēded in the person of God his sonne as I haue already said The anciēt fathers had in deede the promyses of saluation they were also very well assured that God woulde be their father The difference betwene the fathers vnder the law and vs vnder the gospel but yet they had not in such plaine sort as we haue the gage and pledge of Gods loue towardes them and of their owne adoption For when Iesus Christe came intoo the worlde then God signed and sealed his fatherly loue vnto vs and wee had the full testimonie of life and in deede haue also the substaunce thereof in Iesus Christe 2. Cor. 1.20 as I haue already sayde And this is the cause why S. Paule sayth that all Gods promises are in him yea and Amen to wit because then God ratified and confirmed all that which he had spoken before had promised to men So then it is not without cause that these foure histories wherein is declared vnto vs how the sonne of God was sent that he tooke mans fleshe also that hee liued heere vppon earth amongest men haue beene so named Men then haue comprehended all this vnder the worde Gospell 2. Tim. 2.8 because therein it is declared and set out vnto vs how God hath made perfect and accomplished al that which was requsite for mens saluation and that wee haue had the fullfilling of al in the persō of his sonne Indeede S. Paul speaketh of his Gospell but after what sort It is not as though he had writtē an history of the Gospell but because his doctrine was conformable and agreeable to all that which is conteined therin So according to that which I haue already said when the Gospell was preached vnto vs S. Paules Epistles not called the gospell in what sence it is a plaine manifesting of
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 â—â—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 â—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 coÌ„strained 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 therupō 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 whē we speak of God singly and by himselfe and without distinction of the persons we may well say Rom. 11.36 that all thinges are by and from God but when there is a distinction as in this place ther is behold then the proprietie which belongeth and agreeth to Iesus Christe to wit that al things were made by him And this is that distinction of persons which I 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 thēce 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 declaratiō 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 thē were liuing for example Stones Trees Corne Otes All this in theyr fantasie was liuing insomuche that they durst not eat bread vnlesse they were sanctified of GOD before hande And wherefore hee must be good that eateth this would they say The Diuell certainely possessed them and yet not withstanding they would alleadge places of Scripture and abuse them The Diuel and his instrumēts do continually wrest the scriptures to prooue their foolish speculations withal Nowe I ment indeede to touch this by the way to declare that the Diuell hath alwayes indeuored to peruert wrest and wring the holy Scripture but whatsoeuer it be if wee searche and seeke after Gods trueth wee shall finde it pure and simple as it is and the Diuell shall not be able to deuise or perfourme any thing against it or 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
subtell for men sometymes fall into it euen then when they they thinke to doe well Certaine it is that S. Peter in so doing sought not his owne profite for all his whole studie and indeuour was to serue God yet so it is that for all that hee forgetteth him selfe and turneth aside from the good way And why so fearing least he should offende the Iewes and herein he sheweth him selfe ouer muche affected towardes men Seeing that it fell out to him to goe aside and straie let vs looke to our selues let vs remember the sentence which was spoken before that if we desire to serue mens appetites Galat. 1.10 wee can not serue our Lord Iesus Christ This is then that which wee haue to note in this place when it is saide that Peter feared to offend the Iewes True it is that wee ought to feare offences but whatsoeuer it bee Offences must be auoided but so muste inconstancie also this meaneth not that in respecte of men and for theyr sakes we must bow euery way and that men shall turne vs wind vs as a Rush as we coÌ„monly say For it is not in our power to diminish any thing of Gods righte authoritie at our fantasie and pleasure but that which he hath pronounced must alwayes abide firme and stedfast men must attempt nothing against it after what sort soeuer it bee Wherefore when the question is to nourish concorde and â—â—itie among vs wee must alwayes haue that which God alloweth that is wee must be humble and learne to obey his woorde And this ought indeede to bee well marked because at this day wee see that these which swim betwene two waters Meane men painted out and answered thinke it good to do both this that enter in to disputations also about the same saying this is not of great importance and weight wee may easily yeelde them and graunt them that And yet for all that who seeth not what great sacrilege is committed if men goe aside from this doctrine of S. Paul No color must cause vs to run from the simplicitie of the Gospell therfore so much the more ought one heedily to mark this poinct that is to say that it is not lawefull vnder any shadow or colour whatsoeuer to decline or starte away froÌ„ Gods pure trueth And Beholde wherefore S. Paule maketh mention of this trueth This meaneth not that we shoulde looke to haue in or vnder the Gospell any fleshly libertie but it teacheth vs that if men wyll haue a Gospell to the halfes that then they doe nothing els but falsifie and corrupt the same As doe these that will say Let vs hold the principall and then for these small matters and circumstances it skilleth not An obiction answered wee may diminish this or take away that because they are not of any great importaunce or weight Such men doubtles are falsifiers corrupters of Gods word And why so For we ought wel to weigh this word that it is not enough to haue the Gospel in a hotch potch 1. Cor. 5.6 Galat. 5.9 Mat. 16.6 and in parte but wee must haue it sound and whole or else it is corrupted Behold a little leauen leueneth the whole lumpe of dough and we are commaunded to beware of leauen that is to say froÌ„ all mingle mangle thereby to disguise and disfigure in any maner whatsoeuer the puritie of the doctrine of God This woorde then ought to be as it were ingrauen in our heartes The doctrine of the Gospell must not bee clipped more then if it were written in letters of golde to wit that there is a certaine puritie in the Gospel that it is not lawful for vs to turn from that but that wee must haue the doctrine pure and simple insomuche that men shoulde not attempt to lessen the same any whit at all or to diminishe any thing therfrom Nowe concerning that with S. Paul saith that he reprooueth Peter because he was to be reproued This meneth not that he was reprooued in suche sort as some haue imagined It is true that the worde may import that hee was reprooued but we know that Participles are sometimes taken for Nownes and so doeth S. Paul expound it that Peter was culpable and faultie and that his offence was as if it were altogeather known * Amongest the rest Ierom wherof you may see large discourses in the 2. Tome of Augustines woorkes and namely Epist 8.9.10 But I speake this because this place hath beene muche debated vppon amongest the ancient writers because some haue sufficieÌ„tly maintained it that Peter offended not neither was so reproued because they wold not perswade themselues that S. Paule did so openly set him selfe against Peter or that he entred into controuersie ordisputation with him about it For it seemeth vnto them that if S. Paule shoulde finde any thing in Peter to bee spoken against that hee shoulde haue told it him betweene themselues and secretely Muche a doe made to peruert the true meaning of the holy Scripture leaste otherwise hee might geue offence and stirre vp contention in the Church and kindle a fier that wold not be easily quenched They haue this colour and therevpon they haue thought and this was doone by agreement betweene them and that S. Paule and S. Peter were well agreed togeather as though Peter shoulde haue said when wee shal be in companye with the people thou shalt reprooue me and I wyll make as though I were well pleased therewith and then afterwarde wee shal not be troublesome or greeuous one with another and I wylbe content to be vanquished and ouercome and that thou also shalt haue the victorie and glory But who seeth not that this is too to muche inforced and is indeede nothing else but the turning topsie turuie of S. Paules Texte Wherefore there is no doubt of this but that S. Paul declareth in this place that Peter was to be coÌ„deÌ„ned and blamed S. Peters proctors answered 1. Cor. 9.19.20 Act. 16.3 Act. 21.26 And he addeth afterwardes the reason of it that he and all that folowed him did not walke with an vpright foote according to the trueth of the gospel Thus much then for reason Now they that thought that there was suche an agreemente betweene S. Peter and S. Paule grounded them selues vpon a friuolous vaine reason to wit that S. Paul confesseth in another place yea in sundry other places that he was as a Iewe amongest the Iewes and as a Gentyle among the Gentyles that is to say that he conformed and fashioned himself to al men True it is but this was doone for the edification of the Church besides this was not to annihilate disanul the libertie of Christians or els to breake the vnitie and concorde of the Churche Whereas we see altogether the contrarie in S. Peter First he made a diuisioÌ„ in the Churche as if hee had torne it in peeces as I
the furnace or concupiscences lusts are the walles and the Diuell kindleth them And wherefore is it that our Lorde Iesus Christe teacheth vs to pray on this fashion to God his father Leade vs not intoo temptation This altogether gainesayeth his righteousnesse True it is that at the first shewe this maner of speache seemeth harde but wee muste come too Gods secrete iudgements Gods secrete iudgements must be reuerenced which to bee short and to conclude we must adore and reuerence seeyng we can not atteyne to a full and perfect knowledge thereof for this is sufficient that we knowe in part that which belongeth to our saluation and that God reserue with him selfe the rest vntyll the last day wherein wee shal beholde him face to face 1. Cor. 13.12 Nowe we see howe God keepeth his faithfull people and euery one feeleth the same by his owne experience And wherefore is it that we stande vpright against the deuill and his assaultes It is because that we are vpholden by God for our victorie commeth from thence as I haue already saide Beholde then it is God that preserueth vs from the deuils temptations And on the other side How whom God leadeth into temptation he leadeth them into temptation whome hee hath reiected and whom he will not receiue or take into his protection and sauegard And this is the reason also Exod. 9.12 Rom. 9.18 wherefore it is often saide that God hardeneth a peruerse frowarde and obstinate harte At the first blushe and appearaunce these matters seeme straunge And also there are at this day varlets and fantasticall men who blaspheme when suche thinges are spoken and would that all this were blotted out of the holy scripture vexe them selues when we reade that God blindeth men after that he seeth that they are hardened And is it so yea indeede but that is attributed to God as to a iust Iudge As if a Iudge sit in his seate and say A familiar and plaine example Tomorowe I will cause a whoremonger to bee punished if hee amende not and yet notwithstandyng hee letteth hym goe on forewarde in his vilainie If a Iudge say so what reason is there agaynst it So then wee see that there is good reason that God stryke them with blindnes that are reprobate and reiected from him wherefore let vs not any longer thynke this petition straunge which we make to witte that God leade vs not into temptation It is true that at the first showe this goeth beyonde our capacitie and reason as I haue alreadie sayde but wee must come thus farre that Gods iudgements are bottomelesse depthes and so that God leadeth into temptatiō those whom it pleaseth him Rom. 11.33 And after what sort doth he performe this not onely because that euill proceedeth from vs but also because he condemneth them whom he hath forsaken and reiecteth them that they may be ouercome of all temptations He deliuereth them to Satan as the hangman appointed to put them to death and the executor of his iustice Euen as a Iudge hauyng pronounced his sentence against an euill doer wil deliuer him afterwards into the handes of the executioner So doeth God deale in this behalfe Behold then howe hee leadeth into temptation those that are not of the number of his children and whom hee hath not in hys guiding and gouernment And therefore let vs marke that if it pleased God to vse rigor against vs it is certaine that after hee hath taken his power from vs hee should not onely leaue vs for suche as we are but hee shoulde deliuer vs into the hands and power of Satan As it is said that he will sende strength of errour and strong delusion That word is very meet to be weighed 2. Thes 2.11 for Saint Paul saith not that he will onely giue vs ouer to the deuill that hee may abuse and deceiue vs but he sayth that he wyll sende strength of errour insomuch that he shal be able to execute his pleasure in vs by his errours and illusions so that wee shall be as it were bruite beastes The corruption of mans nature the beginning of euill And after that wee shal be so blinded in our vnderstandings he wyll drawe vs to vnruly and disordered passions and make vs doe this and that yea we shall runne after it and that so farre as wee shal be cast downe headlong And howe doeth he this It is true that the beginnyng heereof commeth from the corruption of our nature which wee bryng with vs from our mothers wombe And then there is the deuill who kindleth the fire of our lustes but whatsoeuer it be yet so it falleth out that God woorketh withall How God worketh in the deed of sinne and yet no sinne to be imputed to him not that sinne or euill should any maner of way be imputed vnto him but because that by his incomprehensible iudgements he is able to blinde these men that are not of the number of his people and of his Church and therefore it must needs be that such men shold be vnder the tyranny of the deuill that he possesse them and pull them euery way on euery side and in euery place where hee shall thinke good him selfe Now we demaund further yet The Minister What meaneth this clause which foloweth For thine is the kingdome and the power and the glorie for euer and euer The Childe To put vs againe in remembrance that our praiers be rather grounded vpon God and vpon his almightie power goodnes than vpon our selues who indeed are not woorthie to open our mouthes to call vpon him And also to teach vs to conclude and shutte vp all our prayers in the praysing of his power and goodnes The Minister When wee haue prayed vnto God that he leade vs not into temptation the meane and way is added as I haue already touched that is that he deliuer vs from euill or from the euill one For as we haue alledged out of the eight Chapter of the Gospell of Iesus Christ accordyng to Saint Iohn Iohn 8.44 if hee deliuered vs not we should alwayes remaine in this miserable bondage of his Nowe this hath beene declared in the first place that our Lorde Iesus Christ hath acquyted and discharged vs before God his father and next Rom. 5.15 Rom. 6.3.4 that he died saith Saint Paul to the end that wee might liue that hee was buryed and rose againe to the ende that wee might folowe him to the graue that is in the death of sinne in vs lastly in a better lyfe than heretofore wee haue lead But it behoueth vs daily and deepely to thinke vpon this lesson and that our Lorde Iesus Christ make vs feele the fruite of his death and resurrection Our redemption must be continuall and that hee continue to redeeme vs still to wyt out of the power of sinne and Satan Nowe when wee make this prayer wee say for conclusion for thine
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 vnderstādyng and reason For a man shall not be without sense and feeling as stones hee shall not bee without vnderstandyng and reason as bruite beastes but he hath a more excellent life yea euen to beholde the thinges which are aboue and beyond the worlde Nowe consequently he addeth that that light shineth in the darknesse and that the darknesse comprehended it not Hee expresly putteth downe that because that that light which God placed in man is as it were altogeather put out and indeede if we shoulde iudge according to that which wee nowe can see in mortall men we shal not much regard and esteeme the grace of God Sinne defaced Gods image in man For albeit that mā was created to the image of God yet so it is that through sinne he hath bin disfigured and defamed What is it then that wee see in men Wee see there an image of GOD which is altogeather defaced and marred because that the Diuell hath defiled it through sinne But albeit that men following altogeather that whiche Satan prompted them too Satan neither by force nor fraude can hinder Christ the light 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 abiddē with thē 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 Notwithstanding wee are to marke that men haue so much light of the knowlege of God as is sufficient to wynne them and make them inexcuseable before him Men are not what they thinke of themselues but what God pronounceth of them Let vs indeuer to make our selues beleeue of our selues what wee will or can yet beholde God who pronounceth that wee are all darkenesse And how so let vs not attribute that vnto GOD but to our owne fault Nowe then either God must inlighten vs with his brightnesse or else otherwise ther shal be nothing but darknes in vs and it cannot be auoyded but wee shall stumble and fall downe yf wee will but once lift vp our selues to go forwarde one step without his guiding and gouernment And yet so it is as I haue already saide that God hath not so destituted vs that wee are altogeather forsakē of him so that we haue nothing remaining of his gifts And that so it is there is yet some seede of religion in men they haue yet some remnauntes of theyr fyrste creatiō as a mā may see that euen in the most wicked and reprobate there is some impression and printe of the Image of God and this is to make them so muche the more inexcusable Mans light maketh him without excuse before God as Rom. 1.20 forsomuch as they haue not profited thereby their condemnation shal be therfore so much the more greeuous and without doubt it shall bee doubled vpon them Beholde then howe notwithstanding that our nature was so corrupted we doe yet reteine some little sparke of that grace which God put in our father Adam So that this sentence is verie true that that light shineth in darkenesse Nowe further the Euangelist saieth that the darkenesse comprehended it not Wherin he sheweth how great the vnthankfulnesse of men is Mans malice the cause of his owne blindnes Beholde God who maketh his brightnes to shine in vs and his worde to lighten vs and yet notwithstanding we darkē dimme the same through our malice It is true that the Gospell it selfe is a manifestation and declaration of this light but yet that malice and vnthankfulnesse which is in vs putteth it out as muche as in vs is vnlesse God remedied and redressed it making a chaunge in vs by his power and infinite goodnesse And this is that which Saint Iohn ment to declare in this place and with all he beginneth to prepare vs to that which he will speake afterwarde that is to say to what ende this word which is Iesus Christ was sent vs of God his Father that is to the ende he might be manifested in the flesh for our saluation The mysterie of our redemption very great and needfull Hee ment then to declare howe great the mysterie of our redemption was and what neede wee had of it in saying that we haue not comprehended the brightnesse that was in vs as if he shoulde say It could nothing at all haue profited vs to haue the light that shineth in vs vnlesse we had withal bene redeemed and that this worde had executed and performed the loue of God towards vs in repairing his image which was defaced in vs through our sinne and wholie disfigured in the first man Marke I say howe Saint Iohn mindeth to prepare vs to know the effect of our redemption The sight of our owne miserie is a good meane to make vs feele the mysterie of our redemption and besides hee ment also to shewe vnto vs howe that the worde of God declareth it selfe in his creatures in as muche as all thinges are preserued by his strength and power And with all hee exhorteth vs to knowe and confesse the graces that GOD hath bestowed vppon vs more excellent indeede than vppon other creatures to the ende wee myght magnifie and prayse him moreouer to knowe The endes of our light and knowledge that seeing hee hath from the beginnyng imprinted his owne liuely image in vs and hath made vs feele his power it is good reason wee shoulde learne to holde our selues faste to this word and to confesse both generally and particularly the good thinges that God hath done for mankynde to the ende that the lyght which hee hath plentifully communicated vnto vs of his grace and goodnesse onely may not be quenched or put out through our malice but that Iesus Christ may in such sort dwell in the middest of vs that being guided and gouerned by the holie Ghost we may haue suche accesse to the father that he may at the length bring vs into his heauenly glorie Thus I
haue handled these thinges as shortly as was possible for mee What men should looke at in expounding the scripture respecting alwayes to touche the marke whereat the Euangelist in this place aimeth notwithstandyng if there bee anye thing that hath beene omytted because a man cannot remember all let euery one speak thereof that which God shall haue giuen him in that behalfe and if there be any doubt propound the matters to the ende that putting them out they may be made cleare and manifest and that the Church of God may thereby bee more and more edified when thinges shall not remayne in doubt but shall be vnderstoode according to their true meaning after that we shall haue disputed and reasoned vpon them as is seemely and according to God and godlinesse The second Congregation or speach of Master Iohn Caluin propounded and deliuered out of the second Chapter of the Epistle of Sainct Paul to the Galathians verse the eleuenth some other folowing 11 And when Peter was come to Antiochia I withstood him in the face because he was to be reprooued 12 For before that certaine were come from Iames he did eate with the Gentiles but when they were come hee withdrewe him selfe from them and separated him self fearing them which were of the Circumcision 13 And the other Iewes likewise Or vsed dissimulation played the hipocrites with him in so muche that Barnabas also was ledde awaye with them to their hipocrisie 14 But when I sawe that they walked not the right way to the trueth of the Gospell I saide vnto Peter before all men If thou which art a Iewe liuest as the Gentiles why constrainest thou the Gentiles to doe like the Iewes 15 We which are Iewes by nature and not sinners of the Gentiles 16 Knowing that a man is not iustified by the workes of the lawe but by the faith of Iesus Christ wee also haue belieued in Iesus Christ to the ende that we might bee iustified by the fayth of of Christ and not by the workes of the lawe because that no flesh shal be iustified by the workes of the lawe SAint Paule pursuing that matter whiche we haue seene heretofore declareth that not onely hee was not some small and common Disciple amongest the other Apostles but that euen in their presence hee vsed a certaine soueraigne and chiefe authoritie yea suche a one as our Lord Iesus Christ had giuen vnto the twelue which hee had appointed to be as it were his Lieuetenauntes to the ende to take and keepe possession of his kingdome throughout all the world Here S. Paul declareth Apostles and why they were ordeined that hee was not in an inferiour degree and state in comparison of the other Apostles but shewed him selfe to be of the same estimation accompt and degree Nowe hee prooueth that because hee feared not Peter who was one of the auncientest amongst thē as wee haue heretofore seene We may reprooue one an other and the inferiour the superiour as occasion is offered True it is that wee may reprooue one another and that hee which shall be the least may indeede vse reprehension towardes him which shall bee the most high and excellent For God hath not so shortened his spirit that the great ones and those that haue receiued more large graces may not be humbled He will stirre and raise vp sometimes litle children to blame and reprooue vs. So thē he that shal reprooue an other that shall bee aduaunced aboue him shall not exercise by that meanes an ouersight or superioritie ouer him But that which is rehearsed heere tendeth to an other ende for Sainct Paul declareth that hee had suche libertie and freedome by reason of his office And so it behooueth vs to marke the qualitie Our reproofes shal be more gracious when our duetie bindeth vs to vse them state and condition when he speaketh for hee doeth it not as a common person but as hee that was called to mainteine the pure doctrine of the Gospel and franckly reprooueth Peter who was of great reputation in the company of the Apostles so that a man might think him to be chiefe or first yet Saint Paul setteth him selfe against him Beholde then howe his calling to this is allowed The Pope brasen faced and beastly And in this place we see how the Pope was shamelesse and with all wee may see to his beastlinesse seeing he hath exempted himselfe from all reprehension and reproofe for marke the wordes that he vseth Distinct. 4. Cap. Si papa Clemens lib. 5. de Haeret. that to him it belongeth to reprooue all the worlde but that none may be aboue him Beholde here a pride both deuilishe and full of sacriledge when a mortal creature wil shake of euery yoke and say I am more then others for if a holie reproofe proceede from none but Gods spirit it is as much as if the Pope should lift vp his hornes and say that hee oweth God nothing and ought not to confesse him his superior to doe him any homage or seruice after what manner or fashion soeuer What we may learne by the Popes blindnesse But seeing God hath blinded him so farre it is to the ende wee shoulde knowe that the deuill hath ouerflowed all in that same seate of abomination Whatsoeuer it be wee see howe the Apostles gouerned and behaued them selues that is that euerie one yelded him selfe apt to be taught and obedient and that hee confessed his owne faulte to the ende hee might bee corrected therefore This is then the rule To suffer the word of reproofe patiently is a good token of true Christianitie that it behooueth vs to holde if we desire to be acknowledged for Gods seruaunts and to be allowed as members of his Church By what right or title may the Pope say that hee is Saint Peters successour when he wil not folow him nor confirme him selfe to his example in any manner whatsoeuer it be Hee is vanquished by his owne mouth But on the one side wee are not onely taught as I haue alreadie saide out of this place to condemne him and his doings but also to hold our selues in and to keepe our selues vnder in suche sort that he which shall be the most excellent cease not for all that to subiect him selfe with all humblenes The greatest in the ministrie must be subiect to admonition as well as the meanest and that when hee shall haue faulted that hee humble and cast downe him selfe and suffer him selfe to be reprooued And moreouer we haue to see what manner of reprehension or reproofe this was For if Sainct Paul in generall should say that he reprooued Peter it shoulde bee some what farre off and it woulde seeme that hee would exalt him selfe vnder the shadowe of these controuersies and disputations which hee had with the false Apostles But it is apte and fitte for the purpose that hee alledgeth suche a rehearsall for he reprooueth not Saint Peter because