built so the great house of the world that comprehends all things in it had God for the builder or maker of it Hence then the conclusion is this That God is Doct. he who made all things In the beginning God made Heaven and Earth saith Moses Gen. 1. 1. And then he shews distinctly how all the severall kinds of creatures were made of God So Neh. 9. 6. Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their host the Earth and all things that are therein the Seas and all that is therein And Revel 4. 11. Thou hast created all things and for thy pleasure they are and were created Moses writing of the Creation makes no expresse mention of the Angels It seems that his purpose was onely to expresse the Creation of things visible yet they may be implicitly mentioned in the word Heaven thereby being meant all things in heaven all the host of heaven as it is expressed Gen. 2. 1. Neh. 9. 6. Now by the host of heaven are meant both the Sun Moon and Stars Deut. 4. 19. and also the Angels 1 King 22. 19. Howsoever though it be not so cleare when the Angels were created yet the Scripture is expresse for this that they were created and that they also as all other things are Gods creatures Praise ye him all his Angells Let them praise the Name of the Lord for he commanded and they were created Psa 148. 2. 5. By him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers c. Col. 1. 16. The light of naturall reason is sufficient to demonstrate that God made the world the heaven and earth and all things therein for whatsoever is must either be of it self or be made by some other if it be of it self then it is God for only God is of himself if it be made by some Quòd Deus mundum fecerit nulli tutius crededimus quà m ipsi Deo Aug. de Civit. Dei l. 11. c. 4. Opera Trinitatis ad extra sunt indivisa other then either by God immediately or by that which was made by God so that either immediately or mediately all things are of him But as Austine saith that God made the world we do not more safely believe any then God himself His testimony is above all other arguments and ratiocinations whatsoever Through faith we understand that the worlds were framed by the word of God Heb. 11. 3. The work of the Creation is common to all the three Persons To the Father To us there is but one God the Father of whom are all things 1 Cor. 8. 6. to the Son All things were made by him Joh. 1. 3. By him were all things created c. Col. 1. 16. to the Holy Ghost The Spirit of God hath made me Job 33. 4. Vse 1. Hence let us see and consider the excellency of God and so give him the glory due unto him God is excellent Psal 8. 1. and because of his excellency he is to be glorified Psal 148. 13. Now Gods excellency appears by the creation of the world the world is a glasse wherein to behold Gods excellency His eternall power and Mundus est speculum Deitatis Godhead are clearly seen from the creation of the world being understood by the things that are made Rom. 1. 20. The heavens declare the glory of God Psal 19. 1. His glory is above the earth and Pulchra terra pulchrum coelum sed pulchrior ille qui fecit illa heaven Psal 148. 13. Whatsoever excellency is in any thing is from God and consequently much more in God and therefore the glory of all must be given unto God For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11. 36. Blessed be thy glorious Name which is exalted above all blessing and above all praise Thou even thou art Lord alone thou hast made heaven c. Neh. 9. 5 6. Thou art worthy O Lord to receive glory and honor and power for thou hast created all things c. Revel 4. 11. More particularly by the Creation of the world we may see 1. The excellency of Gods power that could make all things of nothing Philosophy tells us that nothing is made of nothing It is true in respect Ex nihilo nihil fit of naturall agents they must have some matter to work upon else they can do nothing But Divinity tells us that all things were made of nothing that things which are seen were not made of things which do appear Heb. 11. 3. This is most true in respect of God a supernaturall agent By this God shewes himself to be God doing that which none can do but he One saith excellently If any besides One shall say I am God he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew us such a world as this is and say this is mine of my making The Lord saith David is great and greatly to be praised he is to be feared above all gods for all the gods of the Nations are Idols but the Lord made the Heavens Psa 96. 4 5. The gods saith Jeremie that have not made the Heavens and the Earth even they shall perish from under these Heavens He hath made the earth by his power Jer. 10. 11 12. 2. The excellency of Gods wisdome who could make such an infinite variety of creatures and not the least or meanest of them but to have its use and office in the universe He hath established the world by his wisdome and hath stretched out Deus cum sit bonum nullo indigens bono non nisi ex benigno honitatis suae affectu mundum creavit Aug. Confess the heavens by his discretion Jer. 10. 12. 51. 15. O Lord how manifold are thy works in wisdome hast thou made them all Psal 104. 24. 3. The excellency of Gods goodnesse Thou art good and doest good saith David unto God Psal 119. 68. This was it that moved him to make the world not that he had any need of the creatures for from all eternity he was most blessed and happy in himself but that he might communicate his goodnesse to the creatures The earth is full of the goodnesse of the Lord saith David Psal 33. 5. And again The earth is full of thy riches so is this great and wide Sea c. Psal 104. 24 25. Moses saith of the severall things that God made God saw that it was good and of them all collectively that they were very good hereby intimating unto us as Austine observes that there was no Scriptura per omnia Dei opera subjungens Et vidit Deus quia bonum est completisque omnibus inferens Et vidit Deus omnia quae secit ecce bona valdè nullam aliam causam faciendi mundi intelligi voluit nisi ut bona fierent Ã
made Ioh. 1. 3. That by him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist Col. 1. 16 17. It is God also that doth preserve all things Neh. 9. 6. Yet this likewise is ascribed unto Christ He upholdeth all things by the word of his power Heb. 1. 3. Only God can raise the dead 2 Cor. 1. 9. Rom. 4. 17. Yet this Christ did as the History of the Gospell sheweth and that not instrumentally and ministerially but authoritatively and by his owne power Young man I say unto thee arise Luk 7. 14. Maid arise Luk. 8. 54. Lazarus come forth Ioh. 11. 43. None can forgive sins but onely God Esa 43. 25. yet this Christ did Mar. 2. 5. 12. The Scribes were right in this that none but God can forgive sins viz. authoritatively as Christ did onely in this they were wrong that from a true principle they inferred a false conclusion viz. that therefore Christ taking upon him so to forgive sins was a blasphemer Christ by the miracle which immediately he wrought before their eyes shewed that he was another manner of person then they took him to be and that he had power to forgive sins as he did To redeem and to save are acts properly belonging unto God Esa 49. 26. I the Lord am thy Redeemer and thy Saviour Yet Christ also is our Redeemer and Saviour as the writings of the Evangelists and Apostles every where do shew 5. Divine worship is given unto Christ such as may not be given to any but to God onely When he was a young Infant the Wisemen fell downe and worshipped him Mat. 2. 11. His Disciples seeing him ascend up into heaven they worshipped him Luk. 24. 52. Of him it was said Let all the Angels of God worship him Heb. 1. 6. All these places as the circumstances of them do evince speak of religious worship which is peculiar unto God and may not be given to any meer creature Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4. 10. The Angell would not be worshipped by John but bad him give that honor to God and worship him Rev. 19. 10. 22. 9. More particularly Faith and Hope are onely to be in God 1 Pet. 1. 21. yet they are and ought to be in Christ Ye believe in God believe also in me Ioh. 14. 1. Whosoever believeth in him shall not be ashamed Rom. 10. 11. In him shall the Gentiles trust Rom. 15. 12. Prayer is to be made only unto God Call upon me saith God Psal 50. 15. yet Stephen being full of the Holy Ghost gave this honour unto Christ he prayed unto him saying Lord Jesus receive my spirit Acts 7. 55. 59. Thus both testimonies of Scripture and arguments drawn from Scripture make it most evident that Christ is God truly and properly so called even one and the same God with the Father But divers places there are which may be objected as seeming to make against this truth which therefore are to be cleared that it may appeare that beeing rightly understood they do not make against it Object 1. Mark 13. 32. Christ speaking of the day of Judgement saith Of that day and houre knoweth no man no not the Angells that are in heaven nor the Son but the Father If the Son be ignorant of that which the Father doth know how then is he God consubstantiall and coequall with the Father Answ Some interpret that so as that the Son is said not to have knowne the day of Iudgement because he did not know it so as to make it knowne unto others In which sense the Apostle said I determined to know nothing among you save Jesus Christ and him crucified 1 Cor. 2. 2. But this Exposition cannot be admitted for so neither doth the Father know that day viz. so as make others also know it Therefore the true meaning of the words is that Christ there spake of himself as Man not denying but that in some other respect he did know that which in respect of his humane nature was not known unto him Object 2. But againe when one came unto Christ saying Good Master what shall I do that I may inherit eternall life Christ said unto him Why callest thou me good There is none good but one that is God Luke 18. 18 19. Here Christ seemes to deny himselfe to be God Answ Not so Christ spake onely in respect of that opinion which he to whom he spake had of him who looked on him as a man and no more neither was it Christs meaning that no meer man may be called good for it is said of Barnabas that he was a good man Acts 11. 24. But his meaning was to teach that when any goodnesse is found in man the praise and glory must be given unto God who alone is essentially good if any besides him be good it is onely by participation from him and therefore the honour is due unto him For of him and through him and for him are all things to him be glory for ever Rom. 11. 36. Object 3. But may some say Doth not Christ himself confesse himself inferiour to the Father saying My Father is greater then I Ioh. 14. 28. Answ Yes but how not simply and absolutely but only in some sort viz. in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad loc of his humane nature whereby he took upon him the forme of a Servant Phil. 2. 7. but otherwise he was in the forme of God and thought it not robbery to be-equall with God v. 6. That Christ there spake of himself as Man may appear by the words immediately going before I go unto the Father this Christ did as Man for otherwise as God he was then with the Father yea in the Father and the Father in him Joh. 14. 11. 10. 38. Object 4. Againe it may be objected that Christ John 17. 3. speaking to the Father saith thus This is life eternall to know thee the only true God and him whom thou hast sent Jesus Christ where Christ seems to make his Father only the true God Answ Nay he makes his Father the onely It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God but there is great difference betwixt these two Propositions The Father is the only true God and Only the Father is the true God The one imports that there is but only one true God and that the Father is this God the other imports that none but the Father is this God which is false for the Son also is this only true God this true God which is only one and so also is the Holy Ghost The same Answer serveth for that 1 Cor. 8. 6. To us there is but one God the Father The Apostle there
barbarous but it knowes that there is a God It 's observed that even such as are sine Rege sine Lege without Magistrates and without Lawes yet are not sine Religione altogether without Religion Idolaters that worship a false God shew that they believe there is a God they are ignorant indeed of the onely true God and therefore they worship a false God instead of him yet this they assure themselves of that there is a God or else they would worship none at all So that as Calvin well observes even Idolatry it selfe is hujus conceptionis amplum documentum Calv. â—â—st l 1. c. 3. an ample token and testimony of this conception that there is a God 2. There are many wayes whereby the Heathens having only the light of nature did yet Tul. de Nat. Deor see this that there is a God Tullie mentioneth four wayes by which they came to be convinced of this and which is observable I find all those mentioned in Scripture as so many evictions of a Deity 1. The fore-knowledge of things to come viz. things that have no necessary dependence upon secondary causes but in that respect are altogether contingent though the predictions of the Heathens were generally such as did not argue a divine power yet the argument in it selfe is good and sufficient to convince an Athiest It is certain that things in respect of inferiour causes meerly contingent have been foreshewed long before they came to passe The Prophet Isaiah prophecied of Cyrus by name though he died long before Cyrus was borne so Esa 44. 28. 45. 1. 1 King 13 2. did another Prophet in like manner of Josiah Now this knowledge of things to come is peculiar unto God neither can any have it but as inspired by God By this argument God proves himselfe to be the true God and the gods of the Heathens to be Idolls vanity and nothing Produce your cause saith the Lord bring forth your strong reasons saith the King of Jacob. Let them bring forth and shew us what shall happen let them shew the former things what they be that we may consider them and know the latter end of them or declare us things to come shew the things that are to come hereafter that we may know that ye are Gods Isa 41. 21 22 23. And again Isa 43. 9. Let all the Nations be gathered together and let the people be assembled who among them can declare this and shew us former things viz. before they happen as God shewed them by his Prophets as Kimchi a Jewish Rabbin upon the place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc well expound it Men and Devils may ghesse at things to come but not certainly and infallibly know them The Chaldeans were famous for Astrologie and divination yet the Prophet Isaiah derides them and those that gave credit to them Stand now saith he to Babylon with thine inchantments and with the multitude of thy Sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsells let now the Astrologers the star-gazers the monethly Prognosticators stand up and save thee from these things that shall come upon thee Behold they shall be as stubble the fire shall burn them they shall not deliver themselves from the power of the flame Isa 47. 12 13 14. and v. 11. it 's said that evill should come suddenly upon Babylon that she should not know of before it came upon her so that her Diviners could not only not prevent her and their own destruction but not so much as fore-see it 2. The great benefits which accrue unto men by the temperature of the seasons and the fruitfulnesse of the earth and the abundance of many other commodities and the Scripture shewes this also to be a good argument to prove that there is a God The Apostle saith that when God did not vouchsafe his Word unto men yet neverthelesse he left not himself without witnesse in that saith he he did good giving us rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Acts 14. 17. 3. Thunder pestilence earthquake and such like terrifying and destroying accidents so the Scripture also notes this as one means whereby God doth make himselfe known The God of glory thundereth saith David Psal 29. 3. and divers times in that Psalme he calleth thunder Gods voice by it God speaks unto men and proclaimes unto them that there is a God It 's said of Caligula the Romane Emperour that though he were otherwise most monstrous and would needs make himself a God yet he were so affrighted with thunder that he would run under a bed to hide himself this voice of the Lord did make him know that there is one who is not a meer titular God or a God only by usurpation and presumption but a God indeed So all the fearfull judgements that are in the world demonstrate that there is a God The Lord is knowne by the judgement that he executeth saith the Psalmist Psal 9. 16. 4. The constant and uniform motion of the celestiall bodies the variety beauty and order of these and other things in the world If saith Tullie thou shouldst come into a stately and beautifull Tul. ubi supra Palace curiously composed exquisitly adorned and richly furnished and shouldst see nothing in it but cats or weazells or the like thou wouldst never imagine that it was framed and fashioned by those creatures but wouldst assure thy self that there was some man by whom it was built and put into that form that it is in So all must needs acknowledge that there is a God who made this great and glorious house the world man could never do it No as one saith man could never raise such a roof as heaven nor lay such a floore as earth Thus also David tells us that the heavens declare the glory of God and the firmament sheweth his handie worke Psal 19. 1. and Paul that the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 20. To these arguments I will adde but one more and that is drawn from mans conscience There is a conscience in man which upon occasion will accuse or excuse Their conscience also bearing witnesse saith the Apostle and their thoughts in the mean while accusing or else excusing one anonher Rom. 2. 15. though no man els be able to accuse a man yet conscience will do it A notable example to this purpose is that of Josephs brethren whose consciences a long time after accused them of selling their brother when none besides themselves and Joseph whom they then little imagined to be within hearing knew of it Gen. 42. 21 22. Seneca therefore saith excellently Quid refert neminem scire cùm tu seias What
holy spirit is appropriated to the third Person of the Trinity but the other Persons are a spirit too they are indeed all one and the same spirit having all one and the same essence and nature the divine nature of Christ is called the spirit 1 Pet. 3. 18. Being put to death in the flesh that is his humane nature but quickned in the spirit that is by his divine nature And our Saviour here in the Text having immediately before spoken of the Father the first Person of the Trinity saith God viz. the Father yet not excluding but including the Son and the Holy Ghost is a Spirit That God is a spirit may be further proved by these Arguments 1. That which is of most excellency must needs belong unto God O Lord how excellent is thy Name saith David Psal 8. 1. 9. His Name only is excellent saith he Psal 148. 13. Now as amongst all things substances so amongst all substances spirits are most excellent As substances are of more excellency then accidents so are spirits of more excellency then bodily substances the soul is more excellent then the body and Angels being meer spirits are more excellent then men who are not incorporeall as the Angels are God therefore being most excellent must needs be as a substance not an accident so a spirit not a bodily substance Indeed God is so excellent that no names can be found out whereby sufficiently to expresse his nature he infinitely transcends all other substances and all other spirits but yet apprehending God as we are able we cannot but attribute the names of substance and of spirit unto him 2. Invisible substances are called spirits by this our Saviour proved that he was not a spirit Luk. 34. 29. as the Disciples supposed because he was a visible substance The soul of man being a spirit is not visible so neither the Angells as being spirits They have indeed sometimes appeared unto men but that was only in respect of those bodies which for the time they assumed and after this manner hath God himselfe also appeared as we find in Gen. 18. and Gen. 32. and thus more especially by the Incarnation God viz. the second Person of the Trinity the Son one and the same God with the Father and the Holy Ghost was made visible by this means God was manifested in the flesh 1 Tim. 3. 15. The Word was made flesh that is the Son of God God the Son was made man and dwelt among us and we behâ—ld his glory c. Joh. 1. 14. but God in himself as God is invisible so he is stiled 1 Tim. 1. 17. and so Joh. 1. 18. it 's said No man hath seen God at any time and 1 Tim. 6. 16. whom no man hath seen nor can see It 's said indeed of Moses that he saw him that is invisible Heb. 11. 27. that is by the eye of Faith which is the evidence of things not seen Heb 11. 1. he saw him like as Abraham saw Christs day many ages before Christ came into the world Joh. 8. 56. but properly Moses did not see God neither could see him God being as in that very place is expressed invsible 3. Gods immensity and ubiquity his being in every place yet so as not to be included in any place proves that he is a spirit For although not every spirit is immense and every where present neither the souls of men nor the Angells are so yet every substance that is so must needs be a spirit For bodily substances are necessarily limited and circumscribed they have their bounds within which they are contained He is not here for he is risen said the Angell to those that came to seek Christ in the sepulâ—hre Mat. 28. 6. Christ having a true humane body in that respect could not be both in the grave and out of it at the same time But God is every where at all times Do not I the Lord fill heaven and earth saith he Jer. 23. 24. God is said to be in heaven as there especially shewing forth his glory Heaven is my Throne saith he Esa 66. 1. but he is not confined there no the heaven and heaven of heavens cannot contain thee said Solomon to God 1 King 8. 27. therefore God is no corporeall substance but a spirit Vse 1. This serves to confute that grosse conceit of the Anthropomorphites who held God to have the form and shape of a man and thus absurdly doe now some simple ones conceive of God but if God be a spirit then he neither hath the shape of a man nor any other bodily shape whatsoever Ob. But it is said that God made man after his own Image and likenesse Ans That is not meant in respect of bodily shape as if God had the like shape as man hath But first because man is a rationall and understanding creature in which respect still since the fall man retains in him the Image and likenesse of God Jam 3. 9. Gen. 9. 6. And secondly as man hath dominion over the other creatures in this respect man is said to be the Image of God 1 Cor. 11. 7. Thirdly and principally man was at first made after the image and likenesse of God in that he was made righteous and holy Put on the new man which after God is created in righteousnesse and true holinesse Eph. 4. 24. The image of God therefore is seated in the soul although it appear and shine forth in the body viz. as by outward and bodily actions man doth shew forth his reason and understanding and doth exercise authority over the creatures and if he be regenerate that righteousnesse and holinesse with which he is indued Ob. But in Scripture God is often said to have eyes ears hands c. Ans The Scripture speaks of God after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of men condescending to the weaknesse of our capacitie because we see with eyes heare with ears work with hands therefore these bodily parts and members are attributed unto God only to signifie that God doth exercise the same acts though not in the same manner as we exercise with and by these parts and members to shew that God doth see the Scripture attributes eyes to shew that he doth heare it attributes ears and to shew that he doth work it attributes hands unto him but properly God doth see without eyes hear without ears and work without hands having no bodily part or member whatsoever Vse 2. This also makes for the confutation of Papists who make pictures and images whereby to represent God whereas he is a spirit and so cannot be set forth by any bodily representations the second Commandement forbids the making of any image of similitude to represent God by it And what a strict charge doth Moses give the Israelites The Lord saith he spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely ye heard a voice Take ye therefore
one God For these three are one 1 Joh. 5. 7. though three Persons yet one God Vse This serves first to confute the Papists to prove them guilty of Idolatry For though in word they confesse onely one God yet in deed they make many Gods giving divine worship and honour unto Saints and Angells they make vowes and prayers unto them whereas this honour belongs unto God only Call upon me saith God Psal 50. 15. When ye pray say Our Father c. saith our Saviour Luk. 11. 2. Vow and pay unto the Lord your God saith David Psal 76. 11. so Solomon When thou vowest a vow unto God c. Eccles 5. 4 Bellarmine himself In Scripturis nomen voti semper accipitur pro promissione factâ Deo Nam cum Scriberentur Scripturae S. Nondum caeperat usus vovendi Sanctis Bellarm de Cultu Sanctorum lib. 3. cap. 9. sect Praetered confesseth that in the Scriptures the name of vow is ever taken for a promise made to God And marke his reason For saith he when the holy Scriptures were written the use of vowing unto Saints was not begun It is without all question and therefore the more to blame they who besides and against the authority of the Scriptures did begin it afterwards So also they do in effect make the Pope a God taking themselves bound to believe all his determinations and to obey all his injunctions not presuming to examine and try whether they be true or false right or wrong whereas God only is capable of this honor Let God be true and every man a liar Rom. 3. 4. Call no man your Father upon earth so as to yeeld absolute obedience unto him for one is your Father which is in heaven Mat. 23. 9. yet Bellarmine sticks not to say that if the Si Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nisi vellet contra conscientiam peccare Bellar. de Pontif. lib. 4. c. 5. §. Secundò quia tunc Pope should erre so as to command vices and forbid vertues all were bound to believe vices to be good and vertues to be evill except they would sin against their conscience He takes it for granted that all should do whatsoever the Pope injoynes without daring once to enter into the examination of it This is to make the Pope above an Angell and therefore equall with God for the Apostle doubted not to say If an Angell from heaven preach unto you any other Gospel then that which we have preached unto you let him be accursed Gal. 1. 8. Vse 2. But to leave them there are also many others who though they pretend to believe that there is but one God yet indeed they make more Gods then one for the voluptuous person makes his belly his God Whose God it their belly saith the Apostle of some Phil. 3. 19. so the covetous makes mammon or riches his God If I have made gold my hope and said unto the fine gold thou art my confidence Job 31. 24. Job abhorred this but the covetous man is guilty of it The rich mans viz. the covetous rich mans wealth is his strong City saith Solomon Prov. 10. 15. and so Prov. 18. 11. The rich mans wealth is his strong City and as a high wall in his own conceit Hence the covetous person is called an Idolater Eph. 5. 5. and covetousnesse is called Idolatry Col. 3. 5. so whatsoever it is that any set their heart upon and put their trust in they make it their God the proud person also and the vain-glorious makes himself his God seeking himselfe in all that he doth and arrogating the good successe that he hath in any thing unto himself They sasacrifice to their net and burn incense to their drag because by them their portion is fat and their meat plenteous Heb. 1. 16. that is they ascribe all their plenty and prosperity to their own industry By the strength of mine hand have I done it and by my wisdome c. Thus vaunted the King of Assyria Esa 10. 13. and therefore he is taxed Esa 14. 14. as saying I will ascend above the heights of the clouds I will be like the most high So God bade the Prophet Ezekiel say unto the Prince of Tyrus Thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God c. Why was this charged upon him because he ascribed all his greatnesse unto himself With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasuries Vse 3. Let us therefore have a care to know and acknowledge the only true God to serve and worship him and him only Thou shalt worship the Lord thy God and him only shalt thou serve Mat. 4. 10. Thou shalt have none other Gods before me Exod. 20. 3. This is the first and great Commandement Mat. 22. 37 38. with Mar. 12. 29 30 the true God is a jealous God as he stiles himselfe Exod 20. 5. he will indure no corrivall no copartner My glory will I not give unto another saith he Esa 42. 8. 48. 11. Let 's know and consider that if we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we have more Gods then one we have none at all but are even without God as the Apostle saith the Gentiles were who had a multitude of Gods Eph. 2. 12. And let us take heed of Polytheisme as in opinion whether directly with Pagans or by consequence with Papists so in practice in which respect we are much more prone unto it Let 's remember that of our Saviour Ye cannot serve God and mammon Mat. 6. 24. so not God and any lust whatsoever God will have our whole heart he will not yeeld that any besides him but only in subordination unto him should have any part of it Their heart is divided now shall they be found faulty Hos 10. 2. THE FOURTH SERMON 1 JOH 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one BEfore I build any thing upon this Txet or deduce any thing from it I must assert and vindicate the Text it self I had rather that you should heare what is objected so as withall to heare what is answered then that as otherwise it might happen you should meet with the Objection and not know what Answer can be given unto it In this respect I like not that matters of controversie should be medled with but so as that the principall Objections should be produced and answered for otherwise the opposers of the truth may have great advantage and people are apt to be seduced or at least to stagger when either in books or conferences they find things objected which before they never had any notice of This therefore I will not now
dissemble that the adversaries of the Doctrine concerning the Trinity do except against this place as not written by S. John nor any part of the Scripture and they have some colour for this exception For it is confessed that in some Greek copies these words are not extant nor in the Syriack Translation which is ancient and of good account as likewise that Chrysostome and some other ancient writers in their Commentaries upon the Epistle make no mention of these words which argues that they did not find them in those books which they perused But to this I answer 1. That this Text for the matter contained in it fully agrees with other places of Scripture so that although this Text were not yet the truth which it containeth may otherwise sufficiently be proved 2. Those words in the Verse following in earth shew that these words in the seventh Verse are genuine and not to be omitted for those words in that Verse in earth answer to these in this Verse in heaven 3. Most of the Greek copies have this Text in them and so hath the vulgar Latine Translation Hierome also as ancient as Chrysostome reads it as part of the Epistle and so doth Cyprian Cyprian de vint Eccles one more ancient then them both neither doth it appear that these words were ever questioned untill after such time as the Arrian Heresie impugning the Divinity of Christ was growne up so that it is most probable that as Hierome and others conceive these words were scraped out by the Arrians as making sore against them and so came to be wanting in some copies and to be omitted by some Commentators The Heresie of the Arrians for a while prevailed Ingemuit orbis se miratus est factum esse Arrianum Hieron much and bore great sway in the world especially in the Eastern parts of it And it hath been the wicked policy and practice of Heretikes to expunge such places of Scripture as were most pregnant against them which they might do in some copies though not in all Tertullian chargeth Marcion an Arch-heretike with this crime and thereupon calls him the Mouse of Pontus the Countrey of which Marcion was because like a Mouse he gnawed the Scriptures and cut away some part of them so farre as he was able Gods prooidence and goodnesse towards his Church is to be admired in preserving the Scripture notwithstanding all the machinations and devices of heretiques and other professed adversaries to abolish it And thus much for the vindication of the Text. I will not stand about the coherence of the words but something must be said for the explication of them There are three viz. three Persons which are presently after expressed that beare witnesse in heaven viz. to the truth spoken of v. 6. namely that Christ came both by water and blood both to sanctifie and to justifie and to be a perfect Saviour of his people from their sins by taking away both the staine and the guilt of them The Father the first person of the Trinity so called in reference to the second Person commonly called the Son The Word that is the Son the second Person of the Trinity for that is here meant by the Word Thus also the second Person is termed Joh. 1. 1. 14. and Revel 19. 13. For there by the Word of God is not meant the Word of God either written or spoken but the substantiall Word Christ the Son of God the second Person of the sacred Trinity as is evident there by the context why the second Person is called the Word is not so clear by the Scripture divers reasons are alledged and some such as seem over-Philosophicall and too remote from the simplicity of the Scriptures That which seems to have most ground in the Scripture is this that the second Person the Son taking upon him the nature of man became the Interpreter of the Father and as his Word making knowne his will unto men No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Joh. 1. 18. These words follow but a little after those wherein this only begotten Son is called the Word so Heb. 1. 2. It 's said that in these last times God hath spoken unto us by his Son In this respect may the Son be called the Word or because he is the Word or * In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is also put for thing and so in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. 3 Acts 8. 21 5. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk ◠thing so much spoken of by the Prophets To him give all the Prophets witnesse Act. 10. 43. Howsoever this is clear and this may suffice that by the Word both in the Text and elsewhere in the Scripture the Son is meant And the Holy Ghost The third Person of the Trinity called the Spirit the holy Spirit or the Holy Ghost God as God is a Spirit Joh. 4. 24. and so is holy and therefore this appellation of Spirit and holy Spirit or Holy Ghost belongs also to the Father and to the Son yet it is more peculiarly attributed and in a manner appropriated to the third Person why it is so I will not now stand to inquire And these three are one Some most Orthodox expound it thus agree in one as it is expressed of those other three that beare witnesse in earth v. 8. And this is true yet the phrase used here differing from that which is used v. 8. I see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. not that they are to be taken as equivalent and importing both one and the same thing some one or two copies indeed are said here to have the same phrase as v. 8. but generally it is otherwise Unum sunt not in unum and so Cyprian read it are one not agree in one and he was before the time of Arrius by whom or by some of whose sect probably this place was either razed out or corrupted This therefore is the meaning of the words and so much the phrase imports that these are essentially and substantially one that they are one essence and one substance one God This Exposition is agreeable to other places of Scripture to the words themselves and is generally imbraced From the words thus explicated there ariseth Doct. this Doctrine That the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God First they are three dictinct Persons differing each from other so that the Father is not the Son nor the Holy Ghost neither is the Son the Holy Ghost they are clearly distinguished Mat. 3. 16 17. And Jesus when he was baptized went up straitway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him And loe a voyce from heaven
of them For to him that thinketh any thing unclean to him it is unclean Rom. 14. 14. And he that doubteth viz. of the lawfulnesse of that whith he doth is damned that is condemned of his owne conscience if he eat For whatsoever is not of faith is sin Rom. 14. 23. To use the creatures in faith is also to use them with a perswasion of interest in them and right unto them through Christ in whom we recover that which we lost in Adam And therefore that which David speaks in the eight Psalm of the dominion that God gave unto man over the creatures the Apostle applies unto Christ Heb. 2. 6. c. And Heb. 1. 2. it 's said that Christ is appointed heire of all things And 1 Cor. 3. 22 23. All things are yours and ye are Christs This is not to be understood as if unbelievers and aliens from Christ had not a civill right to the things which they possesse but that they cannot have a religious and sanctified use of them because they cannot use them in faith so as to be perswaded of their interest in the creatures thorough Christ they having no union nor communion with him 2. With prayer and thanksgiving prayer for Gods blessing upon them and thanksgiving unto God for the comfort and benefit of them Nothing is to be refused if it be received with thanksgiving For it is sanctified by the word and prayer 1 Tim. 4. 4 5. Christ took the loaves and the fishes and gave thanks c. Mat. 15. 36. so Paul took bread and gave thanks to God c. Acts 27. 35. And it is said of the Israelites 1 Sam. 9. 13. that they would not begin to eat untill the Prophet came and blessed the sacrifice or feast to which they were bidden He that eateth eateth to the Lord for he giveth God thanks saith the Apostle Rom. 14. 6. so that they which eat and do not give God thanks eat not to God but to themselves as he complaines of some saying And when ye did eat and when ye did drink did ye not eat for your selves and drink for your selves Zach. 7. 6. But our thanksgiving must be reall and serious not formall and perfunctory For God is not mocked Gal. 6. 7. He cannot indure that people should draw near him with their mouth and honor him with their lips whenas they remove their hearts far from him Isa 29. 13. Vse 4. If God made all things then all things are his and consequently he may dispose of them as he pleaseth Is it not lawfull for him to do what he will with his owne Mat. 20. 15. The Lord saith thus Behold that which I have built will I break down that which I have planted wil I pluck up Jer. 45. 4. We ought therefore to be content with that portion which God doth allot us though it be but little and to take patiently all losses and crosses that do befall us The Lord gave and the Lord hath taken away blessed be the Name of the Lord Job 1. 21. Vse 5. Hence also we ought to consider how we are degenerated from what God did make us He is good and made every thing good more especially man whom in a more especiall manner he made like unto himselfe Gen. 1. 26. But now alas we are naturally altogether corrupt and sinfull Gen. 6. 5. 8. 20. Psal 51. 5. Eccles 7. 29. we must therefore be regenerated and be made new creatures We must put on the new man which after Christ is created in righteousnesse and true holinesse Eph 4. 24. We lost our originall integrity in Adam we must recover it in Christ As by the disobedience of one man viz. Adam many were made sinners so by the obedience of one man viz. Christ shall many be made righteous Rom. 5. 19. As in Adam all dye so in Christ shall all be made alive 1 Cor. 15. 22. viz. all that are Christs as the Apostle explains himself v 23. Vse 7. Finally this may teach us that meer outward and ceremoniall Worship is not sufficient to please God but that the heart must be given unto him God did indeed prescribe unto the Jewes many carnall Ordinances as they are called Heb 9. 10. And now also he doth require some bodily performances as to hear the Word receive the Sacraments c. But he neither doth nor did require such things as if he needed any thing that the creature can do seeing he made all but only he would have the creature to shew its subjection to him as the Creator God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands neither is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. Thus saith the Lord the Heaven is my throne and the Earth is my footstool Where is the house that ye build unto me and where is the place of my rest For all these things hath my hand made and all those things have been saith the Lord but to this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word Isa 66. 1 2. THE SEVENTH SERMON JOH 5. 17. My Father worketh hitherto and I work OUr Saviour having cured a lame man on the Sabbath day the Jews hearing of it and being desirous to take any occasion whereby to quarrell with him sought to prosecute him as a transgressor of the Law and one that had broken the Sabbath v. 16. Our Saviour so answered for himself as to let them know that they did not rightly understand the Commandement concerning the Sabbath which was not to inhibit and restrain such works as did evidently make for the glory of God and the good of men but only ordinary works which hinder the performing of those duties which God then requires And he further shewes that Gods resting on the seventh day after that he had made all things in six daies is not so meant but that God doth still continually work though not in that manner as in those first six dayes wherein he made the world viz. so as to make any new kinds of creatures yet so as to preserve and govern the things that he hath made And therefore to do any thing that is requisite and needfull for the preservation either of man or beast is not unlawfull This is the meaning of these words But Jesus onswered them My Father worketh hitherto and I work My Father worketh hitherto viz. by preserving and governing his creatures And I work viz. as God together with the Father and as Man conformably to the Father This sufficing for the explication of the words we may observe from them That all things are Doct. continually preserved and governed of God As God at first made all things so he still uncessantly preserveth and governeth all things That Gen. 2. 2. And he
Et jam nativitas non erit si proprietas naturae in nativitate non fuerit Secundum quod ait Quod ex carne nascitur caro est c. non ambiguum est nascenti diversum atque alienum aliquid ab eo ex quo natum sit non inesse Tenet nativitas eam ex qua subsistit naturam Filius Dei non aliud quà m quod Deus est subsistit Universa nativitas non potest non in eâ esse naturâ unde nascitur Hilar. de Trinit lib. 7. Vide etiam ibidem plura in hanc sententiam begotten of God is God even God of God as the ancients have expressed it one the same God with the Father This Argument drawne from hence that Christ is the begotten and the only begotten Son of God Hilary who lived in the time when the Arrians bore great sway Constantius the Emperour siding with them much and often urgeth against the adversaries and opposers of Christs consubstantiality with the Father proving that Christ being begotten as he is of the Father must needs have the same substance with the Father for that universally it holds in every thing that is properly begotten of another that it is of the same nature with that of which it is begotten 2. That Christ is God truly and properly and so one and the same in essence and substance with the Father may appear by comparing places of the Old Testament and of the New together For so we may see that what in the Old Testament is spoken of Jehovah the LORD the only true God that in the New Testament is interpreted of Christ and applied to him as meant of him Numb 21. we read how the Israelites in the wildernesse murmured against God and tempted him and therefore he sent fiery Serpents among them to destroy them The people spake against God c. v. 5. And the Lord sent fiery Serpents among the people c. S. Paul 1 Cor. 10. 9. applies this to Christ and sayes that they tempted him and warnes Christians to take heed of tempting him as they did Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents Though it be not expressed as some of them also tempted him viz. Christ yet in no congruity of speech or reason can it be otherwise interpreed And therefore this doth clearly prove that Christ is God the LORD So Psal 68. 18. The Psalmist speaking unto the LORD God as v. 16. 17. do manifest saith Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men This the Apostle shewes to be spoken of Christ But unto every one of us is given grace according to the measure of the gift of Christ Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men Eph. 4 7 8. So that of David Psal 102. 25 26 27. Of old hast thou O my God v. 24. laid the foundation of the earth and the heavens are the work of thine hands They shall perish but thou shalt indure yea all of them shall wax old as a garment as a vesture â—â—alt thou change them and they shall be changed But thou art the same and thy years shall have no end That I say is cited Heb. 1. 10 11 12. as meant of Christ And whereas the Prophet Esay saith I saw the Lord sitting upon a throne c. Esa 6. 1. and addeth v. 9 10. that the Lord bad him go and say unto the people Hear ye indeed but understand not c. S. John citing the words of the Prophet saith that he spake them of Christ when he saw his glory Joh. 12. 39 40. 41. And whereas the Lord even he who is God and none else Esa 45. 22. saith I have sworne by my self c. that unto me every knee shall bow every tongue shall swear Esa 45. 23. The Apostle shewes this to appertaine to Christ for having said We shall all stand before the Judgement seat of Christ he confirmes it by this For saith he it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God Rom. 14. 10 11. And to that place of Esay doth he allude Phil. 2. 9 10 11. Where speaking of Christ he saith Wherefore God also hath highly exalted him and hath given him a name above every name that at the name of Jesus every knee should bow c. And that every tongue should confesse that Jesus is the Lord c. 3. Divine attributes such as are proper and peculiar to the only true God are given unto Christ and therefore he is God truly and properly so called eternity immutability omnipotency and omniscience belong only unto God only God is eternall The Psalmist speaks it as a thing proper unto him Before the Mountaines were brought forth or ever thou hadst for 〈…〉 d the earth and the world from everlasting to everlasting thou art God Psal 90. 2. So God is described by this that he inhabiteth eternity Esa 57. 15. And he is stiled the eternall God Deut. 33. 27. So only God is immutable I am the Lord I change not Mal. 3. 6. Thou art the same Psal 102. 27. And onely God is omnipotent able to do all things he is called the Almighty Ruth 1. 20 21. He likewise only is omniscient one that knoweth all things Thou even thou only knowest the hearts of all the children of men 1 Kings 8. 39. So that all these Attributes are peculiar unto God yet they all belong unto Christ and are given unto him he is eternall His goings forth have been from of old from everlasting Mic. 5. 2. He is before all things Col. 1. 17. He is the first and the last Rev. 1. 17. So he is immutable to him is it spoken They shall be changed but thou art the same Heb. 1. 12. He also is omnipotent He is able to subdue all things unto himself Phil. 3. 21. And he is omniscient He needed not that any should testifie of man for he knew what was in man Joh. 2. 25. And Jesus knew their thoughts Mat. 12. 25. When Jesus perceived their thoughts c. Luke 5. 22. I am he that searcheth the reins and the hearts it is spoken by Christ Rev. 2. 23. Adde unto the fore-mentioned Attributes immensity which only God is capable of It is proper unto him to fill heaven and earth Jer. 23. 24. yet this also belongs unto Christ The Son of Man which is in heaven Joh. 3. 13. Even then when he was upon earth at the same time he was also in heaven which if he were meer man and not God also had not been possible 4. Divine works are ascribed unto Christ such as none can do but God only It is God that made all things Gen. 1. 1. Yet is it said of Christ that all things were made by him and without him was not any thing made that was
woman was Mary before mentioned he was not only made in her but also made of her so Luk. 1. 42. Christ is called the fruit of her womb which shews that he was as well conceived of her as in her Vse 1. This then confutes that heresie which some of old maintained viz. that Christ did not take a body of the substance of his Mother but brought a body down from heaven and onely passed thorough the womb of his Mother as water passeth thorough a channell This is a most erroneous conceit and flatly repugnant to the Scriptures before alledged and though there be some places which may seem to favour it yet indeed they do not as that 1 Cor. 15. 47. The second man is the Lord from heaven And that Ioh. 3. 13. No man hath ascended up to heaven but he that came downe from heaven c. And that Ioh 6. 38. I came down from heaven These places do not import any such thing as that Christ brought a body downe with him from heaven but onely he is said to be from heaven and to come from heaven because as God being in heaven which is called Gods dwelling place 1 King 8. 39. and his throne Esa 66. 1. by his Incarnation being made man he was upon earth and so after a sort came down from heaven Christ as man did not come down from heaven for he was not as man in heaven untill his Ascension That Ioh. 3. 13. The Son of man which is in heaven was spoken of Christ the Son of Man but not as the Son of Man for so he was then when it was spoken upon earth and not in heaven There is in those words that which Divines call a communication of properties that which is proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one nature of Christ is attributed unto him being denominated by the other nature Christ as God was then in heaven when he was upon earth for God filleth heaven and earth Ier. 23. 24. And the same Person being both God and Man Christ denominated by his humane nature is said then to have been in heaven though this did agree to him only in respect of his divine nature Christ therefore I say as man did not come downe from heaven neither properly did he come down from heaven as God but only in a Metaphoricall sense in that the divine nature was united to the humane nature The Word was made flesh God was made man and dwelt among us Joh. 1. 14. otherwise properly the divine nature can neither ascend nor descend cannot remove from one place to another because it is immense and infinite Vse 2. But again if Mary were the Mother of our Saviour then surely we have cause to honour her so that we consider and have a care how we honour her those whom God doth honour we also ought to honour Now God did highly honour her whom he vouchsafed to make his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara Mother For in that she was the Mother of Christ who is God she was the Mother of God though not as God but as Man We ought therefore to honour her so as to think and speak honourably of her to acknowledge Gods singular favour towards her and to account her blessed Haile thou that art highly favoured said the Angell unto her the Lord is with thee blessed art thou among women Luk. 1. 28. So Elizabeth being filled with the Holy Ghost said unto her Blessed art thou among women * Or for blessed c. the particle there is rather causall then copulative as the Hebrew ◠is Isa 64. 5. and blessed is the fruit of thy womb Luk. 1. 41 42. And Mary her self magnifying God for his mercy and goodnesse towards her Behold from henceforth all Generations shall call me blessed For he that is mighty hath done to me great things Luk. 1. 48 49. But here we must take heed least we exceed and go beyond our bounds as the Papists do who will needs give unto Mary the honour which is no way due nor may be given unto her For first they hold that she was conceived without originall sin of which more anon 2. That for her merits she became the Mother of our Saviour whereas besides that none can properly merit any thing at the hands of God every one being lesse then all Gods mercies as Iacob confessed he was Gen. 32. 10. Besides this I say those very places which they build upon are directly against them As that Luk. 1. 28. which they read thus Haile thou that art full of grace and thence they inferre that for the fulnesse of grace that was in her she merited that honour to be Christs Mother But the word in the Originall there used doth not signifie full of grace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly favoured graciously accepted or much graced as it is explained v. 30. Thou hast found favour with God So that although she had no doubt a great measure of grace in her yet that was not it but Gods grace and favour towards her which was the cause why such honour was conferred upon her Iansenius a learned Jansen Concord c. 3. Papist grants that this is the sense and signification of the word used in the Originall He addeth indeed that this doth imply the other viz. that she was full of grace But first there is no necessary connexion of these two together Iudas was much graced and highly favoured to be made one of Christs Apostles and so Saul to be made King of Israel yet were they not therefore full of grace 2. We deny not but that the Mother of our Lord both was much graced and also had much grace onely we say it was the grace and favour which was shewed her not the grace and goodnesse which was in her which was meant by the Angell as the true and proper cause why she was chosen to be our Lords Mother So that Luk. 1. Vulg. Respexit humilitatem c. 48. He hath regarded the humility of his handmaiden according as the Rhemists after the vulgar Latine Translator render it or as some of our English Translations the lowlinesse of his handmaid this the Papists for most part so understand as that for the grace and vertue of humility and lowlinesse of mind which was in her God did shew such respect unto her Thus in the Ladies Psalter B. Mar. Psal 33. Quia Domina humillima fuisti increatum verbnm ex te carnem assumere coëgesti Psalter as they call it they say unto her Because thou O Lady wert most humble thou didst cause the uncreated Word the Son of God to assume flesh of thee But the word which is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall doth not signifie humility or lowlinesse of mind but humility or lowlinesse or rather lownesse of estate and condition It is the same word which the Apostle useth Phil. 3. 21. to set forth the vilenesse of the
29 30 31 49. 29. c. And 50. 26. But that was not out of any superstitious opinion that they had as if the welfare of their souls did depend upon the place where they were buried but only to shew that they died in faith being fully assured that God would at length perform what he had promised viz. that he would give them in their posterity the Land of Canaan God will surely visit you said Joseph speaking of this very thing Gen. 50. 25. And besides they looked on Canaan not as a bare earthly Countrey but as a type of heaven To conclude therefore let it be our care to live and to die in faith and then however it fare with us in respect of buriall we are happy our souls enter into â—lisse immediately 2 Cor. 5. 1. And so also shall our bodias at length be made parâ—akers of it 1 Cor. 15. 53. THE SEVENTEENTH SERMON PSA 16. 10. Thou wilt not leave my soul in hell THe Article of Christs descending into hell is grounded upon this Text wherein as S. Peter shews Act. 2. 25. c. David spake concerning Christ And therefore Austin might Quis nisi infidelis negaverit fuisse apud inferos Christum Aug. Epist 99. wel say who but an infidel wil deny that Christ was in hell For this that Christs soul should not be left in hell doth necessarily presuppose that his soul was in hell For it is most irrational and absurd to say that one shall be left there where he never was nor should be All therefore as Bellarmine observes Omnes conveniunt quòd Christus aliquo modo ad inferos descenderit Bell. de Christi anima lib. 4. cap. 6. agree in this that Christ some way in one sense or other was in hell But for the manner how Christ was in hell there is much difference among Divines and all arises from the word hell which some take in one sense and some in another I shall as briefly and perspicuously as I may set down the several opinions that there are about this point confuting those which I hold to be erroneous and confirming that which I judge to be true First therefore because the word Hell is sometimes The first opinion about Christs descending into hell in Scripture used metaphorically for most great grievous affliction which is indured here in this life the sorrows of hell compassed me about saies David Psal 18. 5. So Psal 116. 3. The pains of hell got hold on me Some by Christs descending into hell spoken of in the Creed understand the inward sufferings of Christs soul which of all his sufferings were most grievous But to omit other arguments against this opinion it is sufficiently overthrown by this that these words of David Thou wilt not leave my soul in hell as cited and expounded by Peter in the second of the Acts are the ground of that Article in the Creed for else it hath no ground in Scripture as I think I am sure there is no place which doth so clearly hold out unto us by necessary consequence Christs being in hell as this doth And therefore though Calvin a prime Author of this first opinion and a man most deservedly renowned in the Church of God spake consentaneously to his opinion when in his Commentary upon this sixteenth Psalm he liked not that upon occasion of these words of David any should fall upon the point of Christs descending into hell which is mentioned in the Creed yet I can by no means assent unto him For if not these words of David which we have now in hand no place in all the Scripture I dare say will afford occasion to treat of the Article But it appears that Calvin being a man very acute did well perceive that these words of David Thou wilt not leave my soul in hell as commented upon Act. 2. will not admit that Christs descending into hell should be expounded of the sufferings of Christs soul For by hell in the words of David must needs be meant something that concerned Christ when he was dead Peter tells us that in those words Thou wilt not leave my soul in hell David spake of the Resurrection of Christ Act. 2. 31. Now if this that Christs soul should not be left in hell import that Christ should rise from the dead then it must necessarily follow that Christs being in hell which is implied in Davids words imports something that concerned him being dead And consequently the sufferings of Christs soul which were before his death cannot be meant by it Secondly the Papists take hell here for Limbus The second opinion Patrum as they call it a place where they say the souls of the godly that died before Christ were For they divide hell into four severall regions 1. The hell of the damned the place of eternall torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins whiles they were upon earth and therefore for the thorough purging of them are there in torment equall for the time to that of the damned 3. Limbus Infantium a place where they place such Infants as die without baptisme whom they make to suffer the losse of heaven and heavenly happinesse but no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joys of heaven To that place say they did Christs soul when it was separated from his body descend to deliver the souls from thence and to carry them to heaven this is their opinion and their exposition of the Article of Christs descending into hell But not now to contest with them about those other regions of hell viz. Purgatory and Limbus Infantium as for this Limbus Patrum it is a place of their own devising we see no ground for it in Scripture but strong reasons against it For 1. Christs death was efficacious to believers before his coming as well as it is now since his coming Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. We believe that thorough the grace of our Lord Jesus Christ we shall be saved even as they said Peter speaking of those that were before Christ He doth but equall us to them in point of salvation thorough Christ 2. The faithfull before Christ did account this life upon earth a pilgrimage and did expect heaven as their country when this life was ended These all died in faith it is spoken of Abraham Isaac and Jacob having not received the promises that is the things promised but saw them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainly that they seek a Countrey And truly if they had been mindfull of that country from whence they came out they might have had opportunity to have returned But now they
acsi diceret ex sede tam excelsâ in hoc nostrum Barathrum descendisse Calvin ad loc is meant the earth which is the lower part of the world heaven being the higher part of it This exposition doth wel agree with the Apostles argument which he there useth This that he ascended what is it but that he also descended first into the lower parts of the earth Before Christ could ascend into heaven it was necessary that he should descend to the earth by his Incarnation but there was no necessity of his descending either to the hell of the damned or to Limbus Patrum before his Ascension into heaven he might well ascend thither though he did never descend to either of those places 3. If by the lower parts of the earth it be not meet to understand the whole earth as being the lower part of the world but that some certain parts of the earth lower then the rest must be understood then most fitly thereby is understood the grave into which Christ deseended The grave is called the lower parts of the earth that is one of the lower parts as Iudg. 12. 7. it 's said Iephtah was buried in the Cities of Gilead that is in one of the Cities in opposition to the surface on upper part of the earth on which we live Thus Ezek. 32. 18. by the nether parts of the earth are meant graves as it is expressed v. 23. Object But againe some alledge that Rom. 10. 7. Who shall descend into the deep that is to bring up Christ againe from the dead where the Apostle insinuates that Christ being dead was in the deep and by the deep is sometimes meant hell the place of torment as Luk. 8. 31. where it is said that the Devills besought Christ That he would not command them to goe out into the deep And so Revel 9. 1. and 20. 1. where the same word in the Originall is used but is rendred bottomelesse pit Some therefore from those words of the Apostle draw an argument to prove that when Christ died his soule went to hell where the damned are in torment Answ But though the word which the Apostle useth be somtimes taken in that sense it followeth not that it must be so taken here it being not the proper signification of the word nor any thing appearing to restrain it here to that sense The Apostle there I grant doth imply that Christ was in the deep when he was dead but by the deep I see not why we should understand any other thing then death or the grave which like a great deep doth swallow up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which falls into it Thou shalt bring me again saith David from the depths of the earth Psal 71. 20. that is from death or from the grave as appears by the words immediately before thou shalt quicken me So Psal 88. 6. Thou hast laid me in the lowest pit in darknesse in the deeps where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall is used another word but of like signification and what he means by being laid in the deeps we may see by that in the Verse going before Free among the dead like the slaine that lie in the grave And the Septuagint there for in the deeps have in the shadow of death And so much for the third Opinion about the meaning of the Article of Christs descending into hell THE EIGHTEENTH SERMON FOurthly some by hell where Christs being in The fourth Opinion hell is spoken of understand the grave In this sense divers both ancient and modern Writers take it And it is observed that in all the ancient Creeds that were Ruffin in Symb. Sciendum sanâ— est quòd in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque in orientis Ecclesiis habetur hic Sermo Vis tamen verbi eadem videtur esse in eo quòd sepultus dicitur See B. Usher who hath many testimonies of the ancients to this purpose within 600. years after Christ except one which Ruffinus followed if Christs buriall be mentioned then his descending into hell is not mentioned and if his descending into hell be mentioned then his buriall is not mentioned See to this purpose Athanasius his Creed and the Nicene Creed which are both to be found in the Book of Common-Prayer This argues that the ancients did take Christs buriall and his descending into hell to import both one thing and therefore they thought it sufficient to mention either the one or the other and Ruffinus mentioning both yet thinketh the one to differ nothing from the other Certain it is that Sheol and Hades which words are rendred hell are often used for the grave which though some of the Papists either ignorantly or impudently deny yet some of Genebr in Symb. Athanas them again do acknowledge it and one namely Genebrard otherwise none of the modestest and most ingenuous among them Gen. 42. 38. If mischief befall him by the way in the which you go then you shall bring down my gray â—airs with sorrow to the grave The word there rendred grave is Sheol which in the Text is rendred hell and so it 's the same word that is used Gen. 44. 29. 31. where it is likewise translated grave And in these places the grave must needs be meant for to the grave and to no other hell do gray haires mentioned in those same places go down So by the same reason the word signifies the grave 1 King 2. 6. Let not his hoare head go downe to Sheol that is the grave in peace And v. 9. But his hoare head bring down to Sheol i. e. the grave with blood So Job 17. 13. If I wait the grave in the Originall it is Sheol is mine house that the grave is there meant appears by v. 14. I have said to corruption thou art my Father to the worm thou art my mother and my sister And Psal 141. Our bones are scattered at the graves mouth In the Hebrew is Sheol which can there signifie nothing but the grave though the Vulgar Latine Translator there have secus infernum near hell as the English Papists at Doway render it yet Genebrard upon the place expounds it juxta sepulchrum by the grave For how should bones lie scattered by any other hell then that Psal 6. 5. In the grave Sheol also is there in the Originall who shall give thee thanks That Sheol is there rightly rendred the grave appeares by that parallel place Psal 88. 11. Shall thy loving kindnesse be deelared in the grave Where the Hebrew word is Keber which onely signifieth the grave And by that word Keber do the * So R. Solomon expounds it Gen. 37. 35. And so also there Aben Ezra So likewise R. Levi 2 Sam. 22. 6. Jewish Rabbines usually expound the word Sheol which in the Text and in other places is rendred hell
Christ and the Father are one Joh. 10. 30. That which the Father doth he doth also Joh. 5. 17. 14. 10 11. Therefore Cum eadem fit divina virtus operatio Patris Filii haec duo se mutuò consequuntur quòd Christus fit suscitatus divinâ virtute Patris sui ipsius Aquin part 3. quest 53. art 4. ad 1. these two are so farre from crossing one the other Christ was raised up by the power of his Father and Christ arose by his own power that they confirme one the other they follow one upon the other Vse 3. Thirdly by Christs Resurrection our faith is confirmed in him as a most perfect Redeemer For seeing that Christ died for our sins he as our Surety was arrested by death as Gods Serjeant and cast into the prison of the grave in that he was not still detained there but released and set free it clearly shewes that the debt is discharged Gods justice satisfied and we through faith in Christ reconciled unto God and at peace with him The two Disciples that knew Christ to be dead but knew not that he was risen again seemed to have but small hope of redemption by him We trusted said they that it had been he that should have redeemed â—srael Luk. 24. 21. They did trust so before but now it seems they did in a manner despair of it And indeed had Christ so died as not to rise againe we could have had but a dead hope as I shewed before But now our hope is a lively hope as S. Peter calls it Blessed be God and the Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope how by the resurrection of Jesus Christ from the dead 1 Pet. 1. 3. So S. Paul having said that Christ was delivered for our offences and rose again for our justification he addes immediately Therefore being justified by faith we have peace with God through Jesus Christ our Lord Rom. 4. 25. 5. 1. And Acts 13. 38 39. having immediately before confirmed Christs Resurrection he thereupon inferres Be it known unto you therefore men and brethren that thorough this man is preached unto you forgivenesse of sins And by him all that believe are justified c. And Rom. 8. 34. he cryeth out Who is he that condemneth it is Christ that died yea rather that is risen again And Heb. 7. 25. Wherefore he is able to save to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Vse 4. Fourthly by the Resurrection of Christ we may be assured of our owne Resurrection The Apostle 1 Cor. 15. to convince some among the Corinthians who denied the Resurrection of the dead first proves at large Christs Resurrection and from thence inferreth the resurrection of Christians Now if Christ be preached saith he that he rose from the dead how say some among you that there is no resurrection of the dead But if there be no resurrection of the dead then is Christ not risen 1 Cor. 15. 12 13. And v. 16. For if the dead rise not then is not Christ raised And v. 20. c. But now is Christ risen from the dead and become the first fruits of them that slept For since by man came death by man also came the Resurrection from the dead For as in Adam all die so in Christ shall all be made alive But every man in his own order Christ the first fruits afterward they that are Christs at his coming So 2 Cor. 4. 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus c. And 1 Thes 4. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him The force of this inference viz. of the resurrection of Christians from Christs resurrection consists in that near relation and union that is betwixt Christ and Christians he being their head Quod praecessit in caepite impletum erit in corpore Bern. and they his members As in the naturall body though all the members be under water yet the head being above they are safe and there 's no fear of drowning so is it in the mysticall body Christ our head being risen though we his members lie in the dust yet there is a sure and certain hope of our resurrection For the members must be with the head and conformed to it Father I will that they whom thou hast given me be with me where I am said Christ Joh. 17. 24. We know that when he shall appear we shall be like unto him 1 Joh. 3. 2. Christ shall change our vile bodies and shall make them like unto his own most glorious body Phil. 3. 21. THE TWENTIETH SERMON Vse 5. FIftly and lastly as Christ rose corporally so ought we to rise spiritually viz. from the death of sin to the life of grace There is a death of the soul by sin and a resurrection of the soul by grace Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 14. And that we must be conformed unto Christ by a spirituall resurrection the Apostle sheweth Rom. 6. 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life And v. 11. Likewise reckon ye also your selves dead indeed unto sin but alive unto God thorough Jesus Christ our Lord. We must thus be conformed unto Christ by the resurrection of our souls here or els we shall not be conformed unto Christ by the resurrection of our bodies hereafter For though all shall corporally rise again yet not so as to be conformed unto Christ in glory and happinesse No thus shall none rise corporally but only such as now rise spiritually so as to be conformed unto Christ in grace and holinesse Only they that whiles they are upon earth have their conversation in heaven can expect that the Lord Jesus will change their vile bodies and make them like unto his own most glorious body Phil. 3. 20 21. Now if we would know whether we be partakers of this spirituall resurrection we may try and discern it by these marks 1. Heavenly mindednesse If ye be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your affections on things above and not on things on the earth Col. 3. 1. 2. 2. Love of Gods children We know that we are passed from death to life because we love the brethren 1 Joh. 3. 14. This is meant of loving the godly eo nomine in that very respect as they are godly not for by ends or carnall respects which they may do who are not godly 3. A sense and feeling of spirituall wants and infirmities VVhere there is such a
to which night must be added the day following which we call Sunday as being a part of that naturall day to which it belonged and so there are three daies and three nights and yet Christ rose the third day Thus are those three daies and three nights to be understood that Esther and the Jews fasted Esth. 4. 16. For the fast ended the third day as is clear by this that then Esther put on her royall apparell and went to the King c. Esth 5. â—â— c. 2. It was requisite and necessary that Christ should rise again the third day because it was so prophecied Thus it is written said Christ to his Disciples after his resurrection and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24. 46. So S. Paul saith that Christ rose again the third day according to the Scriptures 1 Cor. 15. 4. Quest But may some say where in the Old Testament is it prophecied that Christ should rise the third day Ans 1. Those words of David which he spake of Christ and of his resurrection Thou wilt not suffer thine holy one to see corruption Psal 16. 10. though they do not precisely mention the third day yet they plainly shew so much that he should not remain long in the grave but should speedily rise again And by this S. Paul proves that the words were not meant of David himself but of Christ for that David saw corruption but Christ being raised from the dead the third day saw no corruption Act. 13. 35 36 37. In the like manner did S. Peter argue Act. 2. 29. 30 31 32. â— There is expresse mention of the third day in reference to Christs Resurrection Hos 6. 2. Aster two daies he will revive us in the third day he will raise us up and we shall live in his sight Although those words be directly and immediately understood of Gods people as it seems both by the words themselves and also by the words going before and after yet it is with reference unto Christ and his Resurrection for otherwise why should the third day be specified Neither do I know how it could be said that Christ rose again the third according to the Scriptures viz. of the old Testament if in this place there be not an allusion at least to Christs rising again the third day seeing that in all the old Testament the third day in this respect is no where mentioned except in this place And therefore not without cause I think in the margent of our Bibles over against this place of Hosea is noted that place 1 Cor. 15. 4. as having reference the one to the other and so many of the Ancients have expounded this place in Hosea of Christ and this is to be considered that there is such a near union Lactant. Iustit l. 4. 1. 19. Aug. de Civit. Dei l. 18. c. 28. Bern. Serm. 1. de Resurrect And so others cited by Râ—herâ— upon the place betwixt Christ and believers that sometimes that which belongs to believers is spoken of Christ As Saul Saul why persecutest thou me said Christ when Saul did persecute those that believed in Christ Act. 9. 4. And so on the other side that which belongs to Christ is spoken of believers as here in the Prophet the third day he will raise us up whenas properly Chrâ—st was raised up the third day but believers are said to be raised up in him and with him Even when we were dead in sins God hath quickned us together with Christ by grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5 6. Now from the time of Christs Resurrection the third day after that he died it is worthy to Bern. Ser. 1. de resurrect be observed as Bernard hath noted that the same day of the week whereon Christ as God did make man viz. the sixth day the same day did he also as man die to redeem man and as on the seventh and last day of the week Christ did rest having finished the work of the Creation so also did he rest the same day in the grave having by his death finished the work or the Redemption and the third day being the first day of the week as the Evangelists expressely call it he rose again as being the first fruits of them that slept as the Apostle calls him 1 Cor. 15. 20. And as the seventh day of the week called Saturday was observed by the Jews in memory of the Creation so the first day of the week called Sunday is observed by Christians in memory of Christs Resurrection * And so of the Redemption which Christ wrought for us by his death and made it appear by his resurrection and it 's called the Lords day Revel 1. 10. Of the observation of this day in the Apostles time we read also Act. 20. 7. 1 Cor. 16. 2. The one and twentieth SERMON EPHES. 4. 10. He that descended is the same also that ascended farre above all heavens that he might fill all things THe Apostle having v. 8. spoken of Christs ascending up on high and having v. 9. noted that his ascending did presuppose his descending he returns here to speak again of his ascending and to shew how high he ascended far above all all Heavens and why that he might fill all things He that descended either from heaven to earth by his Incarnation in which respect it is said that he came down from heaven Joh. 3. 13. or from the upper part of the earth to the grave in which respect it seems to be said v. 9. that he descended into the lower parts of the earth though that also may be meant of Christs Incarnation as was shewed before pag. 214. c. Is the same that ascended The same Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc whence as Oecumenius observes the heresie of Nestorius is confuted who would divide the Person of Christ denying one and the same Person to be both God and Man For if this descending here spoken of be meant of the Incarnation then Christ as God descended viz. metaphorically and as man ascended yet he that descended is the same that ascended therefore God and Man in Christ are but one Person And if this descending be meant of of Christs death and buriall yet still it serves to the same purpose for so Christ descended as man in that respect he died and was buried but ascended as God that is by the power of his divine nature by which also as was shewed before he rose from the dead Far above all Heavens viz all visible heavens as the aire and that wherein are the Sun Moon and Stars above which two heavens there is the third Heaven as it is called 2 Cor. 12. 2. And thither is Christ ascended Whom the Heaven must receive untill the time of restitution of all things Acts 2.
21 That he might fill all things with his spirituall presence power which he doth since his ascension shew forth otherwise then he did before Or it may be read as the Margent hath it that he might fulfill all things viz. which were prophecied and fore-told of him as the Apostle shewed immediately before that this was that Christ should ascend upon high and therefore he did ascend that as other things so this Prophecie and prediction concerning him might be fulfilled From the words thus explicated I observe Doct. onely this one point That Christ after his Death and Resurrection did ascend up into heaven Christs ascension was prophecied by David Psal 68. 18. Thou hast ascended up on high This was spoken concerning Christ as the Apostle testifieth Eph. 4. 8. Christ also himself did fore-tell his ascension Joh. 6. 62. What and if you shall see the Son of man ascend up where he was before And Joh. 20. 17. Iesus saith unto her viz. Mary Magdalenâ— to whom he shewed himself after his Resurrection Touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend to my Father and to your Father to my God and to your God Divers of the Evangelists do also record Christs ascension He was received up into heaven Mar. 16. 19. He was parted from them viz. his Disciples and was carried up into heaven Luk. 24. 51. While they beheld he was taken up Acts 1. 9. S. Luke also relates the circumstances of Christs ascension As 1. The time when he ascended viz. forty daies after his resurrection To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty dayes and speaking of the things pertaining to the Kingdom of God Acts 1. 3. where he giveth two reasons why Christ did continue so long upon earth after his resurrection before he ascended into heaven viz. 1. To confirme unto his Disciples his resurrection and to assure them of the truth of it 2. To instruct them in things pertaining to the Kingdom of God 2. The place where viz. Bethany And he led them out as far as to Bethany c. Luk. 24. 50. Now Joh. 11. 1. it 's said that Bethany was the Town of Mary and her sister Martha that is the towne where they dwelt and had their abode in which sense Bethsaida is called the City of Andrew and Peter Joh. 1. 44. Yet it seems that the place where Christ ascended was not the town called Bethanie but the Tract of Mount Olivet where the Town stood For it is said Acts 1. 12. That the Disciples who were with Christ at his ascension immediately after he was ascended returned unto Ierusalem from the Mount called Olivet It is not likely that Christ would be in a Town when he ascended for then all promiscuously would have seen his ascension whereas only his Disciples were Spectators of it Neither is it said Luk. 24. 50. that Christ led them to Bethanie and there ascended but that he led them out viz. from Jerusalem as farre as Bethanie S. Luke ch 19. v. 29. tells us that as Christ went to his Passion he went by Bethanie so that by the same place by which he went to his Passion he had his ascension And Bethany also signifies as much as the house of affliction if we will ascend up to our Fathers house to heaven it must be by Bethany the house of affliction We must through much tribulation enter into the Kingdom of God Acts 14. 22. 3. The manner how he ascended And it came to passe while he blessed them he was parted from them and carried up into heaven Luke 24. 51. Thus having loved his own that were in the world he loved them to the end Joh. 13. 1. At the very last moment of his abiding here upon earth he blessed those that were with him and in them us and all that belong unto him As he said Ioh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word So neither did he blesse them alone but them also which through their word believe in him Again for the manner of Christs ascension it is said Acts 1. 9. That while they his Disciples beheld he was taken up and a cloud received him out of their sight So that Christ did ascend visibly and there were eye-witnesses of his ascension and lest they should have imagined that their senses were deluded or any way have doubted of the truth of Christs ascension two Angels from heaven in the likenesse of men appeared unto them both to confirm Christs ascension into heaven and also to shew that he was not so ascended but that he shall at length come againe viz. at the last judgement And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell which also said ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1. 10. 11. Ob. Some may here object that Joh. 3. 13. The Son of man which is in heaven If Christ then being upon earth were in heaven how could he ascend into heaven Answ Yes being in heaven even when he was upon earth as God he might neverthelesse and did as man ascend into heaven Christ consisting of two natures the divine and the humane something belongs unto him in respect of the one nature and something in respect of the other In respect of his divine nature he is every where in respect of his humane he is onely in one place at one time The man Christ yet not as man but as God was in heaven at the same time that he was upon earth On the other side Christ being God yet not as God but as man left the earth and went up to heaven There are many reasons why Christ ascended into heaven 1. As he came from heaven to work our Redemption so having finished the work which he Reasons of Christs Ascension had to do it was meet that he should return thither from whence he came I came forth from the Father and am come into the world again I leave the world and go to the Father said he Joh. 16. 28. And Joh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do and now O Father glorifie me with thine own self with the glory which I had with thee before the world was 2. After Christs humiliation was to follow his exaltation as Christ himself shewed Luk. 24. 26. And so Paul Phil. 2. 8 9. Now as Christs Resurrection was the first step of his exaltation so his Ascension was another step and a further degree of it 3. Thus Christ made it appear that as he told Pilate his Kingdom is not of this world Joh.
sins 1 John 2. 1 2. He is with the Father for he is ascended up to the Father and therefore we may be sure that the Father will be propitious to us for his sake Seeing then we have a great High Priest that is passed into the heavens Iesus the Son of God let us hold fast our profession Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 14. 16. So Heb. 10. 19 20 21 22. Having therefore brethren boldnesse to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us thorough the vail that is to say his flesh And having an High Priest over the house of God let us draw neare with a true heart in full assurance of faith 2. It also affords unto us a ground of assurance that we belonging unto Christ and being his shall ascend into heaven For the Head being ascended the members must in due time ascend also the head and the members must be together Where I am there shall also my servant be saith Christ Joh. 12. 26. And Joh. 17. 24. Father I will that they whom thou hast given me be where I am And Joh. 14. ◠3. I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also The Apostle speaks of our ascension as a thing already effected and wrought by Christs ascension God he saith hath made us sit together in heavenly places in Christ Iesus Eph. 2. 6. Thus Christs Ascension serves to comfort us in all adversity and to take away the fear of death yea to make death desirable seeing it will but convey us thither whither Christ is gone before to prepare a place for us Therefore we are alwaies confident saith the Apostle knowing that while we are present in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 6 7 8. And so Phil. 1. 23. Desiring to be dissolved and to be with Christ which is far better Vse Lastly the ascension of Christ serves to admonish us to ascend thither spiritually whither Christ is ascended corporally to have our hearts and affections in heaven where Christ is Why seek ye the living among the dead He is not here but is risen said the Angells to those that came to seek Christ in the Sepulchre Luk. 24. 5 6. So Why seek we Christ among the things of the earth He is not here but is ascended Therefore if we seek Christ let us seek those things that are above where Christ is let us set our affections on things above and not on things that are upon the earth Col. 3. 1 2. As Christ is in heaven so our conversation also must be in heaven Phil. 3. 20. The two and twentieth SERMON HEB. 12. 2. And is set downe at the right hand of the Throne of God THe Apostle v. 1. exhorts to patience and perseverance in the way of holinesse Let us run with patience or patient continuance as the word there used is rendred Rom. 2. 7. the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set before us And this exhortation he inferreth from the examples of the Saints mentioned in the 11. Chapter Wherefore seeing we also are compassed about with such a cloud of witnesses let us lay aside every weight and sin which doth so easily beset us and let us run c. Then he further inforceth the exhortation from the example of Christ who above all is to be followed v. 2. Looking unto Iesus the Author and finisher of our faith who for the joy that was set before him indured the Crosse despising the shame that is for the blessed and happy estate that he was to enter into after his passion he was well content to suffer as he did And then he goes on shewing that Christs expectation was not in vain but that he obtained the glory and happinesse which he looked for And is set down at the right hand of the Throne of God that is of God sitting in his Throne He speaks of God as a King in his Throne and so Christ sitting at the right hand of God is said to sit at the right hand of the Throne of God Hence then let us observe this point That Doct. Christ after his Passion and humiliation not only rose from the dead and ascended into heaven but also sate down at the right hand of God Christs resurrection was the beginning of his exaltation his ascension was a higher degree of it and his sitting at the right hand of God yet higher then both and the highest that may be This degree of exaltation is peculiar unto Christ whereas the other are common to him with his members They shall all rise from the dead and ascend up to heaven David is not ascended into the heavens saith Peter Act. 2. 34. As yet David is not ascended in respect of the body to which ascension properly belongs but he shall ascend and so all the Saints likewise they shall be caught up together in the clouds to meet the Lord in the ayre and so shall be ever with the Lord 1 Thes 4. 17. But besides Christ none ever did or shall sit at the right hand of God this honour is not communicable to any other whether man or Angell For to which of the Angels said God at any time sit on my right hand Heb. 1. 13. Now that Christ doth sit at the right hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God it is most clear as by the Text in hand so by many other places of Scripture As Heb. 1. 3. When he had by himself purged our sins he sate down on the right hand of the Majesty on high And Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens And Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God So S. Mark testifies of Christ that he was received up into heaven and sate on the right hand of of God Mar. 16. 19. And this Christ himselfe did fore-tell Luke 22. 69. Hereafter shall the Son of Man sit on the right hand of the power of God And David did prophecy of it long before saying The LORD said unto my Lord Sit thou at my right Hand untill I make thine Enemies thy footstool Psal 110. 1. which words were spoken concerning Christ as Christ himselfe hath shewed Mat. 22. 41 42 43 44 45. And so S. Peter Acts 2. 34 35. And the Author of the Epistle to the Hebrewes c. 1. v. 13. But now let us see what is meant by Christs
nature properly being capable neither of the one nor of the other As man he suffered was crucified dead and buried and descended into hell and so as man he rose again ascended into heaven and sitteth at the right hand of God The divine nature is said to be humbled not properly as if it's glory was indeed diminished but that assuming to it self humane nature subject to infirmity its glory did lie hid and not appear So also it is said to be exalted not properly as if any glory indeed were added unto it but by the exaltation of that humane nature which it assumed it 's glory is made to appear and shine forth Now this glorious exaltation of Christs humane nature did belong unto it by vertue of the hypostaticall union and so was due unto Christ at the first moment that the two natures were united together in one person but by dispensation for the working out of our Redemption Christ did not enter into the possession of his glory till after his passion Ought not Christ to suffer these things and to enter into his glory viz. after his suffering Luk. 24. 26. It was his glory that which of right did belong Quomodo suam si oportuit quomodo oportuit si suam Si glorii ejus fuit quomodo ut aâ— illam intraret pati oportuit Sed suam propterff se oportuit propter nos Si aliter venisset pervenisset sed non subvâ—nisset Hugo de S. Vict. unto him even as man that man being God also yet for our sakes that our Redemption might be essected by him it behoved him first to suffer as he did and then to enter into his glory Vse 1. Here then we may see the glorious and transcendent excellency of Christ even as man and so in him the wonderfull exaltation of our humane nature Lord what is man that thou art mindfull of him and the son of man that thou visitest him Thou hast made him a little lower then the Angels and hast crowned him with glory and honour Psal 8. 4 5. Yea the man Christ is made a great deal higher then the Angels We see Jesus saith the Author of the Epistle to the Hebrews having cited these words of David who was made a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for a little while lower then the Angels for the suffering of death crowned with Glory and Honour Heb. 2. 9. Christ for a while that he might suffer death for our Redemption was lower then the Angels being a man subject to infirmity but now he is crowned with glory and honour whereby he is far above the Angels Caution But here we must beware of that errour which some have faln into We must not think that because Christ as man doth sit at the right hand of God therefore Majesty and Glory properly divine and infinite is communicated to Christs humane nature This is exceeding grosse and the very heresie of Eutyches who because he would not with Nestorius divide the person of Christ therefore falling into another extreme he would confound his natures making the humane nature to be swallowed up as it were by the divine nature But Christs glory doth not take away the truth of his humanity it is exalted but not Gloria humanitatem non tollit sed extollit non interfiâ—it sed perficit Gerson abolished And therefore neither must we as some do from Christs sitting at the right hand of God infer the ubiquity of Christs body as if therefore it were every where For ubiquity or being every where is proper and peculiar to the divine nature the humane nature is not capable of it He is not here viz. in respect of the body for he is risen Luk. 24. 6. So he is not here in that respect Secundùm hanc formam non est putandus ubique diffusus Cavendum enim est ne ita divinitatem astruamus hominis ut veritatem corporis destruamus Aug. Epist 57. for he is ascended into heaven and there sits at the right hand of God Indeed Christ as God when he was upon earth was also in heaven Ioh. 3. 13. And so now in that respect being in heaven he is also on earth Mat. 28. 20. But as man he was not in heaven when he was on earth neither is he in that respect now on earth when he is in heaven Vse 2. This also makes exceedingly for the comfort of all such as belong unto Christ and are his they need not fear either to want any good or to suffer any evill seeing he to whom they belong is so exalted over all and therefore able to protect them and to provide for them Are we afraid of the rage and malice either of men or Devills Though they be too strong for us yet Christ is too strong for them and much lesse are they able to resist him then we are to resist them This was enough to animate and incourage Stephen notwithstanding the fury of his adversaries that he saw Christ standing at the right hand of God ready to defend him Acts 7. 55 56. So let us with the eye of faith look up unto Christ and not fear what men or Devills can do unto us When Saul persecuted the members of Christ upon earth Christ from heaven spake unto him and let him know that he did persecute him and that he had a hard match of it Saul Saul why persecutest thou me I am Jesus whom thou persecuiest it is hard for thee to to kick against the pricks Acts 9. 4 5. So Eph. 1. 22. it is said that all things are put under Christs feet and that he is head over all things to the Church or for the Church that is for the comfort and welfare of the Church Again doth the guilt of sin sting and wound our consciences Let us consider what a mighty Redeemer Mediatour and Advocate we have Who when he had by himself purged our sins sate down on the right hand of the Majesty on high Heb. 1. 3. Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 34. Again do we want any thing that is good and needfull for us We may go with boldnesse unto God and ask of him in the Name of Christ whom he hath so exalted as to set him at his own right hand Adonijah thought himself sure to speed when he had Bathsheba whom Solomon did so honor to intercede for him and so had his request been just and reasonable it had been granted See 1 King 2. 17 18 19 20. How much more may we be assured that having Christ to mediate and intercede for us we shall obtain what we ask in his Name Whatsoever you ask the Father in my Name he will give it saith Christ Joh. 16. 23. Therefore let us come with boldnesse to the Throne of grace that we may obtain mercy and find grace
Church but so far as I see the Scripture speaks of the Church as consisting of men only and not of Angells The Angells are called Elect 1 Tim. 3. 21. but they are never said to be called which the Originall word for Church doth properly import The Angells I speak of the good Angells never were in any other estate then now they are in though now they be more confirmed in that estate then they were at first as appears by the fall of the evill Angells who kept not their first estate Jude v. 6. They never were in any estate of sin and misery out of which they should be called And for the Angels that sinned God spared not them as S. Peter tells us 2 Pet. 2. 4. Again the Angells are clearly distinguished from the Church Eph. 3. 10. To the intent that now unto the principalites and powers in heavenly places might be knowne by the Church the manifold wisdom of God But further the Church thus taken for such a Of the Church militant and the Church triumphant company of persons is divers wayes distinguished 1. There is the Church militant and the Church triumphant The Church militant is that company which is here upon earth in warfare warring with Satan the world and the flesh The Church triumphant is that company which having vanquished and overcome those adversaries doth reign and triumph in heaven This distinction is grounded upon the words of the Apostle I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named Eph. 3. 14 15. And in other places sometimes the Church militant sometimes the Church triumphant is hinted Fight the good fight of faith said Paul to Timothy being a member of the Church militant 1 Tim. 6. 12. I have fought a good fight said he when he was about to passe from the Church militant to the Church triumphant 2 Tim 4. 7. So it is the Church triumphant that S. John speaks of saying After this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lamb clothed with white robes and palmes in their hands viz. in token of the victory that they had atchieved Rev. 7. 9. But the Church militant is that which usually is spoken of in the Scriptures God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12. 28. Yet in the Church I had rather speak five words with mine understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 1 Cor. 14. 19. And so in many other places And the Church as here upon earth consists partly of such as are indeed of it partly of such as onely in shew and profession belong unto it For all are not Israel that are of Israel Rom. 9. 6. that is all are not indeed the people of God who professe themselves to be of that number No some call themselves Jewes that is Gods people yet are not but are the synagogue of Satan Rev. 2. 9. Onely true believers are indeed of the Church For if any one have not the Spirit of Christ the same is none of his Rom. 8. 9. Prophane persons and hypocrites are rather in the Church then of the Church like woodden leggs that are outwardly joyned to the body yet are indeed no parts of the body They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Joh. 2. 19. So speaks S. John of some Apostates and back-sliders shewing that then when they professed themselves to be of the Church yet indeed they were not of it And hence is another distinction of the Church into the Church visible and the Church invisible Of the Church visible and the Church invisible The visible Church is a visible company of people professing the Gospell whether they do it in truth and sincerity or no it doth consist of good and bad of elect and reprobate It is compared to a â—et that was cast into the Sea and gathered of every kind c. Mat. 13. 47. c. And to a field wherein were both wheat and tares Mat. 13. 24. c. And to a great house wherein are vessells of severall sorts some to honor and some to dishonor 2 Tim. 2. 20. The invisible Church consists only of such as are elect and are indeed that which they professe themselves to be like Nathanael Israelites indeed in whom is no guile Joh. 1. 47. The Church in this respect is called invisible because it is not visible to the eyes of men they can see the profession but whether it be sincere and proceed from the heart or no they cannot see For God only knowes the hearts of all the children of men 1 King 8. 39. And so he only knoweth who are his 2 Tim. 2. 19. Of a particular Church and the Church universall 3. The Church is distinguished into particular and universall A particular Church is a company professing the faith in some particular place Thus we read of the seven Churches in Asia Rev. 1. 4. that is of Churches that were in seven Cities of Asia as it followes there v. 11. So we read of the Church that was at Antioch Acts 13. 1. the Church which was at Jerusalem Acts 8. 1. Yea we read of Churches in particular houses as in the house of Aquila and Priscilla Rom. 16. 5. in the house of Nymphas Col. 4. 15. in the house of Philemon Philem. v. 2. The universall Church This is the universall Church as upon earth otherwise the universall Church comprehends both the Saints on earth and the Saints in heaven is the whole company of believers throughout the world The Apostle having spoken first of a particular Church Vnto the Church of God which is at Corinth c. presently after he speaks of universall Church with all that in every place call upon the Name of Jesus Christ c. 1 Cor. 1. 2. The universall Church is that which is mentioned in the Creed and is called the Catholike Church for Catholike is as much as generall or universall The Church of Rome most absurdly will be the Catholike Church Roman Catholike is frequent in the mouths of Papists but this is over-grosse Catholike importing the whole and Roman but a part The Church of Rome was once indeed an eminent part yet but a part of the Catholike Ribera â— Iesuite is forced to confesse that by Babylon is meant Rome or universall Church Rom. 1. But now it is so degenerate and corrupt that it is termed Babylon Rev. 17. and the people of God are required to come out of it Rev. 18. 4. In the Creed the Church is stiled holy and so it is They that are indeed of the Church are indeed holy Ye are washed ye are sanctified
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same
spirit For by one Spirit are we all baptized into one body whether we be Jews or Gentils whether we be bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. The Apostle there speaks of baptizing and drinking because the Sacraments Baptisme and the Lords Supper are outward tokens and testimonies of the union of the Saints as they are here upon earth but still he mentions the spirit as that whereby the union is indeed wrought And as union so communion which flows from union For as it is in the naturall body so is it also in the mysticall the members being united one to another have communion one with another because as the members of the naturall body partake all of one soul so the members of the mystical body partake all of one spirit Because the Saints have the communion of the Holy Ghost 2 Cor. 13. 14. the fellowship of the spirit Phil. 2. 1. therefore they have communion and fellowship one with another Now the Saints being some in heaven and some on earth there ariseth a fourfold communion or fellowship which the Saints have one with another 1. There is a communion which the Saints in heaven have one with another They certainly rejoyce one in anothers happinesse and praise God one for an other Here men and even sometimes good men through the corruption that is in them envy one another as Aaron and Miriam did Moses Num. 12. 1. But the Saints in heaven are wholly free from this distemper they are made perfect in love and charity which envieth not 1 Cor. 13. 4. rejoyceth not in iniquity but rejoyceth in the truth v. 6. 2. There is a communion which the Saints in heaven have with the Saints on earth They wish them that happinesse which themselves have attained to and in generall as we may conceive pray for them For though they be not acquainted with the particular estate of the Saints here below yet in generall they know that as they in heaven are triumphant so their fellow-members on earth are militant and therefore charity as the Apostle saith never failing they have a fellow-feeling 2 Cor. 13. 8. of their case so far forth as is consistent with their own happinesse and a care for them 3. There is a communion which the Saints on earth have with the Saints in heaven They rejoyce in their happinesse praise God for them and follow their faith and conversation that so they also may partake of the same happinesse with them Thus far forth the Scripture doth warrant our Communion with the Saints in heaven For the memory of the just is blessed Prov. 10. 7. All generations shall call me blessed said the Virgin Mary Luk. 1. 48. And the Apostle bids Be followers of those who through faith and patience inherit the promises Heb. 6. 12. But for praying to the Saints departed as they of the Church of Rome teach we have no Scripture to countenance any such Communion but it is quite dissonant and repugnant to Scripture God is he to whom we must pray Call upon me Psal 50. 15. As for me I will call upon God Psal 55. 16. For this shall every one that is godly pray unto thee Psal 32. 6. After this manner therefore pray ye Our Father c. Mat. 6. 9. Neither must we pray in the name of any but of Christ only For there is one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. Besides the Saints departed do not understand our particular affairs When a man is dead he is ignorant of the estate of such as had most near relation unto him His sons come to honour and he knoweth it not and they are brought low but he perceiveth it not of them Job 14. 21. 4. There is a Communion which the Saints on earth have one with another this is that communion of Saints which the Scripture chiefly speaeth of They are kindly affectioned one towards another Rom. 12. 10. They rejoyce with them that rejoyce and weep with them that weep v. 15. They have the same care one for another If one member suffer all the members suffer with it if one member be honoured they all rejoyce with it 1 Cor. 12. 25 26. They bear one anothers burthens Gal. 6. 2. As every one hath received the gift so they minister the same one to another as good stewards of the manifest grace of God 1 Pet. 4. 10. More particularly the Saints on earth have communion one with another 1. in respect of spirituall things they joyn together in the use of Gods Ordinances Thus it is said of the primitive Christians that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Act. 2. 42. And v. 46. that they continued daily with one accord in the Temple c. And the Apostle exhorts saying And let us consider one another c. Not forsaking the assembling of our selves together as the manner of some is Heb. 10. 24 25. According to their places and callings they teach and admonish one another Col. 3. 16. They exhort one another Heb. 3. 13. 10. 25. They comfort and edifie one another 1 Thes 4. 18. 5. 11. They pray one for another Ephes 6. 18. Jam. 5. 16. 2. In respect of temporall things they succour and relieve one another It is recorded of the Saints in the Apostles time that they had all things common and sold their possessions and goods and parted them to all men as every man had need Act. 2. 44 45. So Act. 4. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things that he possessed waâ— his own but they had all things common v. 34. 35. For as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need This example of the primitive Saints the Anabaptists before these times have abused inferring from thence that meum and tuum all propriety of goods ought to be taken away from among Christians and that all things should be so common among them that none should have right to any thing more then another But this is over-grosse For 1. What was done by a few living together in one City cannot conveniently be done by all throughout the vvorld Neither then in the Apostles time was that communion injoyned none was required to part with the interest that he had in any thing as is clear by that of Peter to Ananias Whiles it remained was â— not thine own and after it was sold was it not in thine own power Act. 5. 4. This shewes that Anamas might have chosen whether he would fell his possession or no and when he had sold it whether he would bring