SERMON XXXVI.
That they all may he one ; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me. — John XVII. 21.
Secondly, I am now to handle the second branch, the pattern of this unity, ' As thou, Father, art in me, and I in thee.' It is elsewhere compared three times in this chapter: ver. 11, tva waiv ev, Kadm TjfjLei-i, 'that they may be one, as we are;' ver. 22, /ca^cb? '^/xeU ev ia-fjbev, ' that they may be one as we are one ; ' and here, Ka&w<i av irdrep iv e/xol, Kayco ev aol, ' as thou. Father, art in me, and I in thee.' They are not only one, but in one another. It is that which divines call irepL-xoiprjo-i'i, the intimate inhabitation or indwelling of the per- sons in one another, without any confusion of the several subsistences. Such is the unity of the divine essence, that the Father dwelleth in the Son, the Son subsisteth in the Father, and the Holy Spirit in both, without any confusion of the personalities. Now this is propounded as the pattern and original exemplar of the mystical union. The Arians conclude, out of this place, that there is not a unity of essence among the divine persons, but only a unity of love and concord, such
1 Qti. 'living'?— Ed.
VeR. 21.] SERMONS UPON JOHN XVII, 33
as is between us and Christ, and among believers one with another ; ofjbOLovaLa, not ofjuoovcrta. As doth not imply an exact equality, but only a similitude or answerable likeness. In the mystical union there is a kind of shadow and adumbration of that unity which is between the persons of the Godhead. So when man is said to be made after the similitude and likeness of God, it doth not imply a universal and exact equality, but only some conformity and similitude of men to God. So, ' Be ye holy, as I am holy ; ' ' Be ye perfect, as your heavenly Father is perfect.' It is good to note that in the letter of the text Christ separateth his own unity with the Father from that of the creatures. He doth not say, ' Let us be all one ; ' but, ' Let them be all one.' Again, he doth not say, ' As thou art in us, and we in thee ; ' but, ' As thou, Father, art in me, and I in thee.' Hic suam poteniiam, et Patris a nobis secerneixt. Again, in the next clause, he doth not say, ' One with us,' but ' in us.' There is no common union wherein he and we agree. The note is —
Doct. That/the mystical union carrieth some resemblance with the union that is between the Father and the Son.
Here I shall show — (1.) The unity between God and Christ; (2.) Wherein the resemblance standeth.
First, The unity between God and Christ. There is a twofold union between God and Christ. God is in him, and one with him, as the second person of the Trinity, and one in him as mediator.
1. As he is the second person of the Trinity, there is a unity of essence, intimated by this Trepi-xo^prjaa, or mutual inhabitation. Christ is not the Father, but in the Father ; to confound the persons is Sabel- lianism ; to divide the natures is Arianism. He doth not only say, ' The Father is in him,' but, ' He is in the Father,' to note a consubstan- tial unity, that they both communicate in the same essence. At once he showeth the distinction that is between the Father and the Son, and the unity of essence that is between them. And as they are one in essence, so one in power : John x. 28-30, ' I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand. I and my Father are one.' They work by the same power. They are one in will and operation, their actions are undivided ; what the Father doeth, the Son doeth, though by an operation proper to each person : John V. 19, * What things soever the Father doeth, these also doeth the Son likewise.' They are one in love ; the Son lay in the bosom of the Father : John i. 18, * No man hath seen God at any time ; the only- begotten Son, which is in the bosom of the Father, he hath declared him.' It is a phrase that expresscth intimacy. There is a mutual complacency and delight in one another. They are equal in dignity and power, and must not be severed in worship : John v. 23, ' That all men should honour the Son as they honour the Father : he that lionoureth not the Son, honoureth not the Father which hath sent hira.' Thus God and Christ are one, as Christ is the second person. This is the great mystery, three and one, and one and three. Men and angels were made for this spectacle ; we cannot comprehend it, and therefore must admire it. 0 luminosissimce ienehrce I Light, dark-