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
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
saying This is my beloved Son in whom I am well pleased Here we have the first Person the Father who spake from heaven as is plaine by those words My beloved Son He who hath a son must needs be a father We have here also the second Person the Son of whom the Father spake and who is expresly mentioned And so also is the third Person the Spirit the holy Spirit or Holy Ghost who came down in the likenesse of a Dove All these three are here so described and set forth as that they plainly appeare to be distinct each from other So the distinction of the Father and the Son is evident from that 1 Joh. 4. 9 10. where it 's said that God sent his Son by God there must needs be meant the Father and the Person sending must needs be distinct from the Person sent so consequently the Father and the Son are two dictinct Persons And by the same reason so are also the Father and the Holy Ghost for the Father sends the Holy Ghost is sent The Holy Ghost whom the Father will send c. Joh. 14. 26. And so also the Son and the Holy Ghost are by this reason proved to be two distinct Persons the Son being the Person sending and the Holy Ghost the Person sent I will send him unto you saith Christ speaking of the Comforter that is the Holy Ghost Joh. 16. 7. How these three Persons are distinguished one from another is not so necessary to be known as that they are distinguished neither may we be over-curious to inquire into it but thus much the Scripture doth manifest unto us concerning the distinction of these divine Persons that the Father is from none the Son is from the Father and the Holy Ghost both from the Father and the Son This is cleare from the places already alledged 1 Joh. 4. 9 10. Joh. 14. 26. 16. 7. And this is sufficient to shew not only that they are distinguished but also how they are distinguished Secondly as they are three distinct Persons so they are one the same God This appears by that Mat. 28. 19. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost except the Father the Son and the Holy Ghost were each of them God we might not baptize nor be baptized in their Name For it is not lawfull to baptize or be baptized in the Name of any but God Were ye baptized in the name of Paul 1 Cor. 1. 13. And again v. 14 15. I thank God that I baptized none of you but Crispus and Gaius least any should say that I had baptized in mine owne name Paul we see abhorred this as most vile sacriledge as a robbing of God of his honour that any should be baptized in his name So that prayer 2 Cor. 13. 24. The grace of the Lord Iesus Christ and the love of God and the communion of the Holy Ghost be with you all that also proves these three Persons each one of them to be God for prayer is to be made only unto God Call upon me Psal 50. 15. Now if they be each one of them God then there being no more Gods then one they must needs be one and the same God The Godhead of the Father is confessed by all the Godhead of the Son and of the Holy Ghost I shall prove more fully and distinctly hereafter in their places this proof may suffice for the present Vse Seeing therefore this mystery of Trinity in Unity and Unity in Trinity of three Persons being one God and one God three Persons seeing I say this is revealed unto us in the Scriptures let us not doubt of the truth of it much lesse deny it but let us firmly assent unto it and believe it Let us not say as Nicodemus did in Joh. 3. another case How can these things be There are many things in Religion which are above reason though not against reason Surely it is the greatest reason that can be that we should believe God concerning himself For can we know God better then he doth himself And shall we not then believe what God doth say and testifie of himself We are not able to comprehend how it is well but let us believe that it is because so much is revealed Secret things belong unto the Lord our God but things revealed unto us Deut. 29. 29. There are many things in nature the reason whereof we know not yet do we not therefore doubt of the things themselves though we cannot tell how they came to be so yet we are assured that so they be The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth Joh. 3. 8. Thou knowest not what is the way of the Spirit nor how the bones do grow in the womb of her that is with child Eccles 11. 5. Scrutaeri hoc temeritas est credere pietas nesse verò vita vita aeterna est Bern. de Consid l. 5. c. 8. Bernard speaking of this mystery saith well To inquire into it above what is revealed is rashnesse to believe it is piety to know it is life even life eternall THE FIFTH SERMON GEN. 17. 1. I am the Almighty God GOd being to make a solemne Coveant with Abraham and so both to promise all manner of blessings unto him and to require sincere and intire obedience of him premiseth this that he is God Almighty that so Abraham might be incited both to obey him and to trust in him The Almighty God In the Originall it is El Shaddai which are two names of God and both of them import might and power El is a name of God as may appear by that Eli Eli c. Mat. 26. 46. that is My God my God c. The word doth signifie as much as might or power as it 's rendered Mic. 2. 1. or mighty as Ezek. 31. 11. And thus when it is used as the Name of God Aquila a Greek Interpreter renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mighty As for the other word Shaddai some derive it from Shadad to wast and destroy as if the word imported thus much that as God by his Almighty power made all things so by the same power he is able to destroy all Joel 1. 15. As a destruction from the Almighty shall it come in the Hebrew there is an elegant Paromasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceshod misshaddai Others take the word as compounded of asher dai that is that is sufficient as if God were therefore called Shaddai because he hath all sufficiency in himself hath no need of any other but is able to supply the wants of all Neither is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things Act. 17. 25. The Greek Interpreters called the Septuagint or Seventie sometimes translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
said v. 39. Therefore they sought againe to take him but he escaped out of their hands And this may suffice for the clearing and vindicating of the words and so I may justly inferre from them this doctrinall conclusion That Christ is God truly and properly so called Doct. even one and the same God with the Father For further proof hereof we have many testimonies Esa 9. 6. Christ is called the mighty God though the faithlesse Iewes seek to wrest that Scripture another way See before Serm. 7. of Scripture as that Joh. 1. 1. In the beginning was the Word and the Word was with God and the Word was God By the Word is here meant Christ as is clear by v. 14. and by Revel 19. 13. Christ I say is so called in respect of his divine nature for the Word here denotes the Son the second Person of the Trinity as is evident by 1 Joh. 5. 7. Here therefore it is expresly affirmed that Christ as the Son of God was before his Incarnation before he was Man and that he was God The same also is confirmed by that confession that Thomas made of him My Lord and my God Joh. 20. 28. Thomas did not mean to flatter Christ as the Poet did Augustus calling him his Namque erit ille mihi Deus c. Virgil. God although he knew him to be but a man no he believed what he spake and he knew what he believed Christ approved him for believing as he did only blamed him for being so slow to believe as he was v. 29. Whereas it had been no lesse then Idolatry in Thomas to have called Christ his God if Christ had not been God indeed The Prophet Isaiah taxeth Idolaters for saying to an Idol Deliver me for thou art my God Esa 44. 17. Again the Godhead of Christ is likewise manifest by that Acts 20. 28. Take heed to your selves c. to feed the Church of God which he hath purchased with his own blood It is Christ who with his blood did purchase the Church yet here it is said that God did it therefore it necessarily followes that Christ is God and so is he plainly called Rom. 9. 5. of whom viz. the Jewes as concerning concerning the flesh Christ came who is over all God blessed for ever Amen Some would not have this clause referred unto Christ and therefore not to be read thus who is over all c. but to be added as a Doxologie or praising of God and to be read thus God who is over all be blessed for ever Amen But neither will the words so easily bear this sense neither were this so fit a place for such a Doxologie And besides those words as concerning the flesh being spoken by way of limitation and restriction to shew how Christ came of the Jewes viz. not simply and absolutely but only in some respect in respect of the flesh his humane nature as man those words I say sufficiently evince that Christ hath another nature a divine nature and is God and to make that more clear in reference unto him it followes who is over all God blessed for ever Amen And yet further consider that the Apostle is speaking of the Prerogatives of the Jewes and mentions this in the last place as the greatest that of them â—ame Christ and to shew what an honor this was unto them he shewes what an honourable Person Christ is even over all God blessed for ever Amen So Col. 2. 9. it is said of Christ that in him doth dwell all the fulnesse of the Godhead bodily that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc really and substantially And 1 Tim. 3. 16. God was manifested in the flesh that is Christ being God and as God invisible assumed flesh was made man and so in the flesh as man was made visible and manifest See Joh. 1. 14. So Heb. 1. 8. Vnto the Son he saith Thy Throne O God is for ever and ever What can be more plain then this that Christ the Son of God is here stiled God even that God whose Throne is for ever and ever And thus also 1 Joh. 5. 20. of Christ is it said This is the true God and eternall life immediately before these words is Jesus Christ mentioned neither can they without violent perverting of them be referred to any other Thus are there many places of Scripture where Christ is expresly termed God the name of God even the only true God is given unto him There are also many other arguments which the Scripture affords whereby to prove Christs Godhead 1. This is proved by those places where Christ is called the Son of God his begotten his only begotten Son The unbelieving Iewes did acknowledge the validity of this consequence that if Christ be the Son of God viz. properly so called as begotten of God then also he is God onely they denied the antecedent that Christ is thus the Son of God They sought to kill him because he had said that God was his Father making himself equall with God Ioh. 5. 18. They well perceived that Christ did so call God his Father as to make himself God even the same God with the Father For otherwise they themselves did call God their Father Joh. 8. 41. And so Christ hath taught all believers to call God saying Our Father but they knew that Christ did call God his Father in another sense and so he did For God is our Father and we his children onely by adoption God hath predestinated us to the adoption of children c. Eph. 1. 5. But God is the Father of Christ and Christ is the Son of God by generation To him God speaks saying Thou art my Son this day have I begotten thee Psal 2. 5. To be thus the Son of God is peculiar unto Christ neither Man nor Angell is capable of this honor To which of the Angels said God at any time Thou art my Son this day have I begotten thee Heb. 1. 5. Therefore is Christ in Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God Ioh. 3. 16. 1 Ioh. 4. 9 10. because none but he is the Son of God in that manner Indeed in some sense believers are said to be begotten of God Of his owne will begate he us c. Iam. 1. 18. But this is onely in respect of that renovation which God doth worke in us by his Spirit in which respect we are said also to be partakers of the divine nature 2 Pet. 1. 4. But Christ is so begotten of God as to have the same essence nature and substance with God even as he that is begotten of man is man so Christ being properly Intelligentiae istud humanae sensus excludit ut aliquid à naturâ originis suae nascendo diversum sit Quis rogo furor est nativitatem unigeniti Dei ad degenerem ex Deo referre naturam cum nativitas non nisi ex proprietate naturae sit
vain in their imaginations Rom. 1. 21 and their foolish heart was darkned True it is the nature of God is of that infinite perfection that it is incomprehensible we can never attain to the full knowledge of it It 's reported of a Philosopher called Symonides that Cic. de Nat. Deor being asked what God is he desired a daies time to deliberate and consider what to answer after that he desired two dayes and then four and so still he doubled the time confessing that the more he did inquire into the nature of God the further he found himselfe from attaining to the knowledge of it And so it will be with us although we have a far clearer light to search by then he had Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. No it cannot be the adequate and comprehensive knowledge of God to know him to the very utmost of his perfection is peculiar to God himself none but God can thus know God neither men nor Angels are capable of this knowledge For God is infinite and every creature is finite and nothing that is finite can adequately and fully comprehend that which is infinite besides our knowledge of God here in this life is very weak and imperfect in comparison of what it shall be hereafter in the world to come Thou canst not see my face for there shall no man see me and live said God to Moses Exod. 33. 20. Now saith S. Paul we see through a glasse darkly but then face to face now know I in part but then shall I know even as in the same manner but not in the same measure also I am knowne 1 Cor. 13. 12. we must not therefore as Oecumen in Heb. 11 6. one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiously busie our selves about Gods essence but we must be wise unto sobriety Scrutator Majestatis opprimetur à gloria He that will be over presumptuous to prie into Gods Majesty shall be overwhelmed with his glory but yet so far forth as God hath been pleased to reveal himselfe we must study and indeavour to know him and this we may and must know concerning God that as the Text doth tell us he is a Spirit The words were spoken by our Saviour and that upon this occasion he was discoursing with a woman of Samaria who by what he had already said unto her perceived him to be some extraordinary person and therefore she propounded a case of conscience unto him and desired to be resolved by him viz. which was the right and true place of Gods worship for about this the Samaritans had a controversie with the Jewes they worshipping God in a certaine mountaine which they had as their Fathers had done before them the Jewes on the otherside affirming that Jerusalem was the place where men ought to worship Our Saviour first let her know that the Jewes were in the right they having Gods VVord for their warrant for that God in his VVord had appointed Jerusalem for the time then present to be the place of his VVorship but withall â—e told her that the hour was at hand when such difference of places should cease and instead of that ceremoniall and carnall VVorship that was then in use there should be a more pure and spirituall Worship consisting not so much in outward performances as before but more in the inward devotion of the heart and spirit and he gives a reason why God requires such a Worship viz. because it is most agreeable to his nature God is a Spirit and they that worship him must worship him in spirit and in truth Object But may some say this reason is of no more force for the time of the Gospell then for the time before For Gods nature was the same before he was then a spirit as much as now he is therefore no more reason to worship God in spirit now then before Answ Yes some more reason there is for though God were the same before that he is now yet he did not so clearly and fully make himselfe knowne before as now he doth and therefore though before he did require to be worshipped in spirit divers places there are to this purpose in the Old Testament some of which I shall alledge anon yet now he requires it much more Thus having shewed the coherence of the Text I will propound the Doctrine in no other termes then the Text it self doth contain in it viz. That Doct. God is a Spirit But what is meant by Spirit The word spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many significations and is very variously taken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach which signifie spirit are somtimes used for breath Ezek. 37. 5. I will cause breath to enter into you in the Originall the word is that which in that language usually signifieth spirit viz. ruach so Iam. 2. 26. The body without the spirit is dead in the Margent for spirit is put breath so Job 33. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life saith Elihu there the Spirit of the Lord and the breath of the Almighty are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termes â—qâ—â—table one to the other Againe somtimes these Greek and Hebrew words which signifie spirit are used for the wind Joh 3. 8. The wind bloweth where it listeth the word translated wind is the same with this in the Text whereas usually else-where it is translated spirit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach in the Old Testament is often thus used viz. for the wind But thirdly the word spirit is after a sort appropriated to an incorporeall substance when Christ after his Resurrection appeared to his Disciples and they thought that they had seen a spirit Behold my hands and my feet said he unto them that it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me have Luk. 24. 37 39. and thus by spirit is sometimes meant the soule of man 1 Cor. 6. 20. Glorifie God in your bodie and in your spirit that is your soul so Heb. 12. 23. the soules of the godly separated from their bodies are called the spirits of just men made perfect somtimes by spirit is meant an Angell the good Angells are called spirits Heb. 1. 14. Are they not all ministring Spirits and so the evill Angells the Devills when the seventy Disciples came unto Christ saying Lord even the Devills are subject unto us through thy Name Christ answered Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luk. 10. 17. 20. those whom the Disciples called Devills Christ called Spirits And in this sense viz. as by spirit is meant an incorporeall substance it is attributed to God and he is called a Spirit the name of spirit the spirit the
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
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
upon the earth regardeth and there is higher then they In a word let us consider this and comfort our selves with this that things do not come to passe by the will and pleasure of men for then indeed we might well fear what should become of us but by the will and pleasure of God who will order all for his own glory and his peoples good The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereat Psal 97. 1. And v. 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgements O Lord. Vse 7. Finally as in respect of the work of Creation so also in respect of the work of preservation and providence God is to be glorified O blessed be thy glorious Name c. say they for thou hast made the Heavens c. and thou preservest them all Neh. 9. 5 6. So David exhorts saying O blesse God ye people and make the voice of his praise to be heard who holdeth our soul in life c. Psal 66. 8 9. But still we must remember this that we glorifie God not in word and tongue only but in deed and in truth that we praise him with our lives and not with our lips only Let your light so shine forth before men that they seeing your good works may glorifie your Father which is in Heaven Mat. 5. 16. THE EIGHTH SERMON ACTS 4. 12. Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved THese words were spoken by Peter being full of the Holy Ghost v. 7. And he spake them of Christ Jesus Christ of Nazareth v. 10. He told the Jewish Rulers that this Christ is he in whom alone is to be found salvation Neither is there salvation in any other c. Salvation There is a temporall salvation that is a deliverance and freedome from some temporall danger as Exod. 14. 13. Stand still and see the salvation of the Lord. And Exod. 15. 2. The Lord is become my salvation There is also eternall salvation which is called the salvation of our soules 1 Pet. 1. 9. This is a deliverance and freedom from eternall miserie Now its true of temporall salvation that there is not salvation in any other but in Christ onely As Christ is God so it 's he and onely he that can save temporally He is the God of salvation Psal 68. 20. In the Originall it is in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of salvations All manner of salvation whatsoever belongs unto him as the author and worker of it So as Christ is Mediator there is no temporall salvation to be expected but in and through him For in him all the promises of God are yea and in him amen 2 Cor. 1. 20. But here in the Text we are to understand eternall salvation which is usually meant where Christ is spoken of as the purchaser and procurer of salvation And so it is said expresly that he is the Author of eternall salvation Heb. 5. 9. and which is equivalent that he hath obtained eternall redemption for us Heb. 9. 12. In any other Or by any other the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft put for by But here the phrase seems emphaticall implying that salvation is wholly contained in Christ and not to be found any where but in him only Nor any other Name That is Person as Acts 1. 15. The number of names together were about an hundred and twenty of names that is of persons Vnder Heaven This is not referred to those words nor any other name for no other neither under heaven nor in heaven is given unto men whereby to be saved Whom have I in Heaven but thee Psal 73. 25. But we must referre these words to the word given thus There is no other name given under heaven c. Among men The Angels in heaven never sinning needed none to be given among them whereby to be saved neither did God vouchsafe this mercy unto the Angels that sinned and therefore were cast out of heaven God spared not the Angels that sinned 2 Pet. 2. 4. This was Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love towards man Tit. 3. 4. To us a child is borne to us a son is given Isai 9. 6. So said the Prophet but not so the Angell not to us but to you is born this day in the City of David a Saviour which is Christ the Lord Luk. 2. 11. The words hold out unto us this conclusion That Salvation is not to be found in any but in Doct. Christ only Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. He ever was and still is and ever shall be the only Author of salvation none ever were nor are nor ever shall be saved but only in and through Christ Jesus This Doctrine of salvation by Christ only hath been revealed from the beginning of the world throughout all ages though in a different manner and by degrees at first more darkly and sparingly afterwards more clearly and fully Search the Scriptures saith Christ for in them ye think to have eternall life and they are they that testifie of me Joh. 5. 39. By the Scriptures he means the Old Testament for as then no part of the New Testament was written And again in the same Chapter v. 46. Had ye believed Moses ye would have believed me for he wrote of me Moses was the first pen-man of holy Scripture and as Christ himself doth testifie he wrote of Christ And so we find he did and that in his first Book even about the beginning of it He records how immediately after man was fallen Christ was promised to be his Saviour God told the Serpent that the seed of the woman should bruize his head Gen. 3. 15. That is that Christ made of a woman Gal. 4. 4. should destroy the power of that old Serpent the Devill Rev. 20. 2. So also Moses relates how God promised unto Abraham saying And in thy seed shall all the Nations of the earth be blessed Gen. 22. 18. In thy seed that is in Christ Who took not upon him the nature of Angels but the seed of Abraham Heb. 2. 16. and is called the Son of Abraham Mat. 1. 1. And we may observe how Christ at first was called more generally the seed of the woman but afterward more particularly the seed of Abraham But further all the Prophets did testifie of Christ and of salvation thorough him only This may be seen in the Prophets themselves if we peruse them diligently and compare their writings with the writings of the Apostles and Evangelists But because this would be a long businesse and it would require much time to demonstrate this in that manner I will only produce two or three places of the new Testament where thus much is clearly asserted Zacharias the Father of John the Baptist having
as he did to that Leper v. 3. I will be thou clean For he is not lesse willing to save those that come unto him then he is able He invites all to come and offers his grace unto all if they do come Ho every one that thirsteth come unto the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Esa 55. 1. Come unto me all ye that are weary and heavy laden and I will give you rest Mat. 11. 28. Therefore whatever thou art if thou beest sensible of sin if burthened with it if thine iniquities be gone over thine head and be as a heavy burthen too heavy for thee to bear as David complained of his iniquities Psal 38. 4. Come and cast thy burthen upon the Lord as he exhorts Psal 55. 22. Cast it upon the Lord Christ who is both able and also willing to beare it If thou beest as perplexed as the soul smitten Iaylor was who cryed out What must I do that I may be saved I say unto thee as Paul said unto him Believe in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. So are we troubled for want of sanctification because grace is so weak and corruption so strong in us let us come unto Christ who is full of grace Ioh. 1. 14. And of his fulnesse we all receive grace for grace V. 16. He is made of God unto us sanctification 1 Cor. 1. 30. His grace is sufficient for us 2 Cor. 12. 9. Though in us there be nothing but want and weaknesse yet in Christ is all fulnesse and all power I can do all things thorough Christ that strengtheneth me Phil. 4. 13. As the conies being in themselves weak yet provide for their safety by this that they make their houses in the rocks Prov. 30. 26. So let us get into the rock Christ and then how weak soever otherwise we be we are safe though the Devill our adversary be a lion a roaring lion and go about seeking whom he may devoure 1 Pet. 5. 8. yet Christ is a lion as well as he Rev. 5. 5. yea a lion stronger then he more potent to save then he is to destroy He will bruise Satan under our feet Rom. 16. 20. Therefore be strong in the Lord and in the power of his might Ephes 6. 10. Ioab fled to the horns of the Altar and yet was never the better 1 King 2. but let us flie to Christ the horn of salvation and whatsoever the danger be that doth pursue us it shall not overtake us we shall either escape the thing it self or at least the evill of it we shall not be the worse but the better for it All things shall work together for our good Rom. 8. 28. Even death it self shall be gain unto us Phil. 1. 21. Vse 3. But as there is this consolation for us so is there also admonition to take heed least we fail or come short of the grace of God Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. How shall we escape if we neglect so great salvation Heb. 2. 3. And they neglect this so great salvation 1. Who expect salvation from any thing but Christ only And so do not only the Papists but also many simple and superstitious ones among our selves who build upon themselves their own righteousnesse their good prayers good meanings and the like whereas though all were indeed good as without a true faith in Christ nothing is good yet are they not so good as that it is safe to rest in them and to build upon them Paul was as good in every respect I dare say as any of these yet did he renounce all his own righteousnesse as not sufficient if God should contend with him and flie unto Christ and his righteousnesse as that which alone is sufficient unto justification and salvation Phil. 3. 9. 2. They who pretend to Christ and presume of salvation by Christ and yet indeed are aliens from Christ and have no interest in him they say that they believe in Christ and hope to be saved by Christ and yet live in their sins which Christ came to destroy For the Son of God was manifested to destroy the works of the Devill 1 Ioh. 3. 8. Therefore though Christ be never so able to save yet such as remain impenitent and disobedient shall have no salvation by him they have neither part nor portion in this matter Christ commanded that repentance and remission of sins should be preached in his Name Luk. 24. 47. No remission of sins thorough him without repentance Paul testified both to the Iews and also to the Greeks repentance toward God and faith toward our Lord Iesus Christ Acts 20. 21. As many as walk according to this rule peace shall be upon them and mercy and upon the Israel of God Gal. 6. 16. THE TENTH SERMON JOH 10. 30. I and my Father are one I Have * Serm. 7. p. 63. before shewed that the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God Now I shall treat more particularly and more fully of the second Person the Son our Lord Iesus Christ and shall prove his Divinity which hath been much impugned both of old and of late yea is still at this day Christ himself here speaking of himself and of his Father affirmes that they are one that is as I shall indeavour to demonstrate one in essence and nature one and the same God And thus they to whom he spake these words did understand them as appeares by the Verses immediately following where it is said that the Iewes presently upon these words took up stones to stone him charging him with blasphemy for that he being a man did make himself God Indeed Calvin upon Abusi sunt hoc loco veteres ut probarent Christum esse Patr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque n◠Christus de Vnitate substantiae disputat sed de consensu quem cum Patre habet quicquid scilicet geritur à Christo Patris virtute confirmatum iri Calv. in loc the place likes not that these words should be made use of to prove the Godhead of Christ as the Ancients have done for he supposeth that Christ here speaketh not of the unity of substance but onely of the consent and agreement that he hath with the Father so that whatsoever is done by him is authorized and ratified by the Father But first Calvin himself for the thing viz. Christs Divinity and consubstantiality with the Father is expresse and full 2. So is the Scripture it self as shall be shewed in many places 3. Not only the ancient Writers have thus Hilar. de Trinit l. 8. interpreted it amongst whom Hilarie doth tax and confute the Arrians who expounded it of unity of will and consent but the later also Beza Zanchius c. 4. Christ having immediately before spoken of the power of his
Father brings in these words as Calvin also notes to prevent the objection that his adversaries might have made viz. that although the power of God whom he called his Father were never so great what was that to him What was it to prove that he could give eternall life unto his sheep and that none should pluck them out of his hand as he spake of himself V. 28. To meet with this objection Christ affirmes that he and his Father are one and consequently his Fathers power is also his power and none can therefore pluck his sheep out of his hand because none can pluck them out of his Fathers hand v. 29. The argument that Christ useth in these words is more firm and strong the words being understood of his being one with his Father in respect of substance then if they be understood of his unity with the Father in respect of will It is well observed by Junius against Sâ—cinus that In praecedentibus ad quorum confirmationem hoc afferâ—ur non agit Christus de suo Patris erga oves suas affectu sed de sua Patris ad salvandas oves potenâ—ia ut illa verba Neque rapiet cas quisquam è manu meâ neque quisquam potest eas eripere è manu Patris mei demonstrant clarissimè Jo. Jun. adversus Socinum p. 169. in the words before Christ speaks not meerly of his own and his Fathers affection towards his sheep but of his own and his Fathers power to save his sheep as is most clearly demonstrated by those words Neither shall any pluck them out of my Quocunque ergo modo exponantur illa Joannis verba sive primò de potentiae voluntatis unitate ut à nonnullis per illationem de unitate essentiae sive primò de unitate essentiae illativè de potentiae voluntatis ut ab aliis illud fixum manere debet essentiae unitatem hinc concludendam c. Ibid. p. 167. hand and no man is able to pluck them out of my Fathers hand And therefere whether the words be expounded as they are by some first of the unity of power and vvill and by consequence of the unity of essence or as by others first of the unity of essence and by consequence of the Hanc essentiae unitatem non autem solummodò voluntatis consensum significare voluisse Christum cum dixit Joan. 10. unity of povver and vvill yet still the unity of essence in Christ and the Father must be concluded from hence In like manner Zanchie urgeth Ego Pater unum sumus non solum Patrum omnium fermè doctissimorum hominum consensus verùm etiam contextus ipse evincit Conclusio enim Christi fuit oves meas è manu meâ eripere nemo potest eóque non possunt perire Raâ—io ab aquali imò eadempotentiâ suâ cum potentiâ Patris quae significatur nomine manus ducitur Nemo potest rapere de manu Patris quia major id est potentior omnibus est Ergò neque de manu meâ Ego enim Pater unum sumus Quid hîc aliud significat unum quà m unum non solùm consensu sed etiam omnipotentiá cóque naturá essentiâ Zanch. Respons ad Arrian Antith 37. this place against an Arrian saying that besides the consent of the Fathers and almost all the learned the very context it self doth evince so much that here not only the consent of will but the unity of essence is meant For that this was Christs conclusion None can pluck my sheep out of my hand and therefore they cannot perish And the reason is drawn from hence that he hath the same power that the Father hath None can pluck them out of my Fathers hand for he is greater that is more powerfull then all And therefore not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. in loc out of my hand for I and my Father are one What can here be meant by one but one not only in consent but also in omnipotency and so in nature and essence After this manner also Theophylact in his Commentary upon the place Why saith he doth Christ say they shall never perish because none can pluck them out of my hand for that my Father that gave them me is greater then all neither can any pluck them out of his hand and therefore not out of my hand for my hand and the hand of my Father is one and the same for I and my Father are one in nature and essence and power Ob. But it may be objected that whenas the Jewes by these words conceived that Christ did make himself God and therefore would stone him as a blasphemer Christ intimated unto them that they did mistake his meaning which was not so to make himself God as they supposed but only in such sense as the Scripture doth sometimes attribute the name of God unto men V. 34 35 36. Ans I answer Christ might think this enough to shew how absurd and unjust their quarrell against him was by alledging that meer men are somtimes called Gods in the Scripture yet doth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Joan. 10. See also Zanch. de tribus Elohim l. 4. c. 5 follow that therefore he should acknowledg himself a meer man yea his own words do shew as Theophylact observeth that he makes a great difference betwixt himself others to whom the name of God is attributed He denies not himself to be God truly properly so called but rather confirms it For thus he argueth If they who have received their Divinity by grace are yet Gods and not traduced because so called what reason is there for you to tax me who am God by nature being he whom the Father hath sanctified that is set apart to be slaine for the world For tâ—ings set apart for God are said to be sanctified or to be holy It is manifest therefore that seeing the Father hath sanctified and separated me for the saving of the world I am not meerly like others that are called Gods but am God indeed For to save belongs unto him who is indeed God and not unto Man who is onely made a God by grace And further Christ having confuted the calumny of the Jewes by an Argument drawne from Scripture he goes on and fetcheth an argument from his works for the confutation of it If I do not the works of my Father believe me not but if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him v. 37 38. The Jewes themselves did plainly perceive that Christ here did confirme that which he had spoken before of his being one with the Father and that his meaning was that he is one and the same God with the Father for hereupon they were still more inraged against him as it is
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
Verbo satis digno tam â—efaria res appellari nullo modo potest Cic. in Ver. Orat. 3. bind a Roman Citizen a great wickednesse to scourge him almost as bad as murthering ones own father to put him to death What then shall I call it to hang him on the Crosse Such a detestable act cannot by any word be sufficiently expressed What manner of persons they did use to inflict this death of the Crosse upon we may see by those who were crucified together with Christ There were there two thieves crucified with him one on the right hand and another on the left Mat. 27. 38. They were thieves robbers murtherers as the word in the Originall doth import The word in the singular number used of Barabbas is rendred a robber Joh. 18. 40. And of this same Barabbas Acts 3. 14. it is said that he was a murtherer It is said of Constantine the first Emperour that made publike profession of Christianiry that in honour of Christ he took away this kind of punishment crucifying so that since it hath not been used as before it was 3. It was a more cursed death For he that is hanged is accursed of God Deut. 21. 23. Every death inflicted as a punishment due to him on whom it is inflicted is a token and testimony of Gods curse But hanging more especially it exposing a man more then ordinary to the open view of all to take notice of him as one whom God hath accursed This I take to be the reason why he that is hanged is rather then any other said to be accursed of God because he more especially is made a spectacle of Gods wrath and indignation against him Christ saith S. Paul hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a tree Gal. 3. 13. The Apostle there alledgeth that of Moses and thence sheweth why Christ suffered on the Crosse rather then otherwise Other reasons some give viz. that * Obediens factus Usque ad mortem mortem autem crucis eam quae in ligno fuerat inobedientiam sanans Iren. l 5. Vti quemadmodum per lignum facti sumus debitores Deo per lignum accipiamus nostri debiti remissionem Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl ad â—oh 19. â—5 as death came by it and that as Satan vanquished man by a tree so Christ by the same means might vanquish Satan But although Gods wisdome and power in so ordering it may thus be observed yet the Scripture doth not assign these reasons but only the other to wit that so it might appear that Christ bare our sins and the curse that was due unto us for them Vse 1. What comfort then is here for us 1. in all spirituall conflicts in all distresses of consciences Seeing Christ hath not only suffered not only suffered death but even the death of the Crosse for us Therefore if that old Serpent the devill sting us let us by faith look upon this brazen Serpent Christ lift up upon the Crosse and then we shall be safe Christ being crucified for us hath blotted out the hand-writing of Ordinances that was against us which was contrary unto us and hath taken it out of the way nailing it unto his Crosse And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Col. 2. 14 15. 2. In all outward troubles and afflictions Do we suffer pain Do we suffer shame Why did not Christ so before us Yea what is our suffering in comparison of his suffering Therefore let us run with parience the race that is set before us Looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the Crosse despising the shame c. Heb 12. 1 2. Paul though he suffered never so painfully never so shamefully yet gloried in Christ crucified and abhorred to glory in any thing besides God forbid said he that I should glory in any thing save in the Crosse of our Lord Jesus Christ whereby the world is crucified unto me and I unto the world Gal. 6. 14. We read that when the Israelites passing through the wildernesse towards Canaan came to a place where was Exod. 15. 23. 25. water but bitter that they could not drink of it Moses as the Lord appointed cast in a tree into the water and so it became sweet So whatsoever bitter waters of affliction we meet with as we passe thorough the wildernesse of this world unto the heavenly Canaan let us cast into them the tree on which Christ suffered let us meditate of Christs suffering upon the Crosse and this will sweeten all Christ by his cursed death which he suffered hath taken away the cursednesse of all our suffering so that all shall work together for our good Rom. 8. 28. Vse 2. Therefore let us labour and have a care to know Christ crucified let all our thoughts and meditations be taken up about him I determined saith S. Paul to know nothing among you save Jesus Christ and him crucified 1 Cor. 2. 2. He means that all his preaching and teaching among them should aim at this that they might rightly know Jesus Christ and him crucified The preaching of Christ crucified is that foolishnesse of preaching as the world accounts it by which it pleaseth God to save them that beleeve 1 Cor. 1. 21. For the preaching of the Crosse saith he there v. 18. is foolishnesse to them that perish but unto us which are saved it is the power of God So again v. 23. 24. But we preach Christ crucified unto the Jews a stumbling block and to the Greeks foolishnesse But unto them which are called both Jews and Greeks Christ the power of God and the wisdome of God True it is we preach Christs Incarnation and the holinesse of his conversation whilest he lived upon earth his Resurrection Ascension c. yet still with reference to his Crosse either as going before and making way for it or as following after and shewing the efficacy of it Yea we preach the Law but with reference to Christ crucified either to convince of sin and so to shew the need of Christ or to preserve from sin and to conform unto Christ By the law is the knowledge of sin saith the Apostle Rom. 3. 20. And so the Law is the rule of righteousnesse according to which Christ himself did walk and so must they that are in Christ He that saith he abideth in him ought himself to walk even as he walked 1 Joh. 2. 6. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God 1 Cor. 7. 19. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but faith which worketh thorough love Gal. 5. 6. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new Creature And as many as walk according to
feeling there is life as there was in Paul who complained of the corruptions that were in him as grievous and burthensome unto him For I know said he that in me that is in my flesh no good dwelleth For to will is present with me but how to perform that which is good I find not For the good that I would do I do not but the evill that I would not that I do I find then a law that when I would do good evil is present with me For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death Rom. 7. 18 19 21 22 23 24. On the other side such appears to be alienated from the life of God as are without feeling Eph. 4. 18 19. such as are full of sin and of corruption and yet are nothing sensible of it but like the Angell of the Church of Laodicea think that they are rich and increased with goods and have need of nothing when as indeed they are wretched and miserable and poor and blind and naked Rev. 3. 17. 4. A love of Gods Ordinances As they that have corporall life so also they that have spirituall life will desire food convenient for them whereby their life may be preserved and whereby they may grow As new born babes desire the sincere milk of the word that you may grow thereby If so be that you have tasted that the Lord is gracious Pet. 2. 2 3. 5. Communion with God by prayer The Spirit which is the worker of this spirituall resurrection is the Spirit of grace and supplications Zach. 12. 10. The Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. Behold he prayeth said Christ to Ananias speaking of Saul after called Paul when a spirituall life was newly put into him Acts 9. 11. The ordinary means whereby this spirituall resurrection is wrought is the Word preached As at the last day the Trumpet shall sound and the dead corporally shall be raised 1 Cor. 15. 52. So they that are spiritually dead are raised by the Trumpet of Gods Word sounding in their ears Verily verily I say unto you saith Christ that the houre is coming and nâ—w is that the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. That is spoken of the spirituall Resurrection as appears by these words and now is even as that which presently after followes v. 28. 29. is spoken of the corporall Resurrection The hour is coming in the which all that are in the graves shall hear his voice and shall come forth But the corporall Resurrection and the spirituall in this do differ that the corporall Resurrection is compleat and perfect at once In a moment in the twinkling of an eye 1 Cor. 15. 52. But the spirituall resurrection is carried on by degrees by little and little the inward man is renewed day by day 2 Cor. 4. 16. Therefore they that are already in some measure made partakers of spirituall resurrection must still labour that they may be made more and more partakers of it Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. So much for this point concerning Christs Resurrection That Christ did rise again from the dead I come now to speak a little of the time of his Resurrection the third day and here this point is to be considered Doct. That Christ did rise again the third day So we confesse in the Creed the Scripture is clear express for it Christ fore-telling his resurrection did likewise fore-tell this circumstance of time when it should be Destroy this Temple and after three dayes I will raise it up Joh. 2. 19. From that time farth began Jesus to shew unto his Disciples how that he must go unto Jerusalem and suffer many things of the Elders and chief Priests and Scribes and be killed and be raised again the third day Mat. 16. 21. So Mat. 20. 18 19. Behold we go up to Jerusalem and the Son of Man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death And shall deliver him to the Gentiles to mock and to scourge and crucifie him and the third day he shall rise again And so much the chief Priests and Pharisees had understood as appears by their words to Pilate Sir we remember that that deceiver said while he was yet alive after three dayes I will rise again And therefore they desired to have Christs Sepulchre watched but till the third day Mat. 27. 63 64. All the four Evangelists also do record as that Christ rose again so that he rose again the third day So also Paul preached how that Christ did for our sins according to the Scriptures and that he was buried and that he rose again the third day 1 Cor. 15. 3. 4. It was congruous and meet that Christ should rise again the third day not sooner nor later Not sooner to shew that he was truly dead and for a while under the power of death and the dominion of it which is meant by his being in hell as was shevved before Not later that so he might comfort and revive the drooping and dying spirits of his Disciples who after his death untill they heard of his resurrection mourned and wept Mar. 16. 10. And that he might strengthen their faith which was ready to fail as appears by that Luk. 24. 21. We trusted that it had been he that should have redeemed Israel Again it was not only congruous and meet but also requisite and necessary that Christ should rise the third day because so it was 1. prefigured viz. by that which happened unto Ionas his being three daies and three nights in the fishes belly neither more nor lesse signified that Christ should be so long neither more nor lesse in the grave Mat. 12. 40. Ob. If Christ were three daies and three nights in the grave how then did he rise again the third day Answ Those three daies and three nights are taken synecdochically that is not for three whole daies and three whole nights but for part of three daies and part of three nights Christ died and was buried as the Evangelists shew the day before the Jewish Sabbath that is on Friday as we call it towards evening that part of the day is by a synedoche reckoned for a day and to it belongs the night going before the Jews beginning the naturall day which consists of 24. hours at evening Levit. 23. 32. Then Christ lay in the grave the night following and the day after which we call Saturday here are two daies and two nights and so likewise he remained in the grave the night after and rose early in the morning
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