An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 19
Verse 19.
For it pleased the Father, that in him should all fulnesse dwell.
THere is great reason Christ should be acknowledged head, as in the former Verse, by reason of his primacie and preheminence; so in this Verse, by reason of the plenitude that dwels in him: No naturall head so full of senses, as hee is full of Grace.
It is to be noted in the generall, that the head should excell the members in gifts: and therefore it is a fault in Cities, when the people chuse vntounto themselues vnmeete men to be their Heads. God may chuse Saul following his Fathers A…les, because if he make Princes, he can giuegive spirit vntounto Princes; but it is not so with men; they may giuegive the Office, but they cannot giuegive the gifts to execute it. And it is likewise a great shame to such Rulers of the people, as are so farre from repressing disorders, that they are disordered themselues and their housholds. So domesticall Heads likewise, if they would not see swearing, lying, whoring, passions, idlenesse, &c. in their Children and Seruants, they must be free from ill example themselues, and be as heads, excelling the rest of the family in gifts and good behauiour.
It pleased.] The mouing cause and foundation of all the grace shewed to the Creature, is the good pleasure of the will of the Creator aEphes. 1.5. 2 Thes. 1.11.. Why is Israell planted bPsal 43.3.? why are the great Mysteries of God hidden from the wise, and reuealed to Babes cMat. 11.27.? why hath the little Flocke a Kingdome dLuke 12.32.why hath God mercy on some and not on others eExod. 33.19.? why hath Iob riches, and why are they taken away fIob 1.? why is Iudgement and righteousnesse in a forlorne world, that deserued nothing gIer. 9.24.? why is Iuda as Potters clay hIer. 1….6.? why is the world saued by preaching i1 Cor. 1.21.? why are some predestinate to be adopted kEphes. 1.5.? why is the Mysterie of Gods will opened now and not before? To conclude, why is all fulnesse in the Head, or any grace in the Members, but onelyonly, because it pleased him?lEphes. 1.9.
Vses.The vse of this is: first, to teach vsus to doe likewise, that is, to doe good without respect of desert; it is Royall, yea, it is Diuine: Secondly, it should teach vsus, if wee would get any grace or blessing from God, to examine our selues, whether wee be in his Fauour, and to labour in all things so to serue him, as to please him. Thirdly, to subiect our Reasons and Affections to Gods Will, though hee should shew vsus no other Reason of his doings, but his Will: for wee must alwayes know that things are alwayes iust, because hee willed them. Fourthly, in our troubles, and vnderunder crosses, it should teach vsus patience mPsal. 39.9., and to labour to pacifie God, by Prayer and Humiliation, in the Name of Christ, and to acknowledge the soueraigntie of God, referring our selues to his pleasure for deliuerance nPsal. 40.13.; not trusting vponupon the meanes oPsal. 4 4.3.6. Lastly, it may be a comfort that nothing can befall any Christian, but what pleaseth God.
Doct. 2. God is well pleased in pEsay 42.1.CHRIST: He loues him infinitely; hee can be content hee hauehave any thing, yea, all things: and therefore it should teach vsus to flye to Christ for helpe, and heare him qMat. 17.5. 2 Pet. 1.17.. And we should neuer seeke nor acknowledge any other Mediator or Aduocate, seeing God is well pleased in him.
That in him should all fulnesse dwell. All fulnesse is in Christ in fiue respects.] Doct. There is a fulnesse and absolute compleatenesse in Christ. 1. In respect of Members; so the Church is the fulnesse of Christ rEphes. 1.23.. 2. In respect of the inhabitation of the Diuine Nature in the Humane; for the God-head dwels in him bodily sCol. 2.9.. 3. In respect of Power; so all power, and fulnesse of authoritie was giuen to him, ouer all things in heauen and earth tMat. 28.. Fourthly, in respect of merit, for here is great fulnesse, if we consider, eyther who merited, not man onelyonly, but God also: or when hee merited, viz. from the very moment of Conception: or for whom, not for himselfe, but for millions of others: or what hee merited, viz. remission of all Sinnes, Graces of all kindes, Glory that will last for euer. 5. In respect of Grace; there is a compleatnesse of Grace in Christ, not onelyonly in respect of the grace of personall Vnion, or of Office, or of Adoration, but in respect of habituall graces, or gifts, and endowments of his soule. The last is here meant; all fulnesse of gifts dwell in him.
The Vses follow.Vses.
First, Great is the mystery of godlinesse; God manifested in the Flesh, iustified in the Spirit, &c. v1 Tim. 3.16.. Secondly, this is ioyfull newes to all Christs members; for of his fulnes they receiue Grace for Grace. Thirdly, this confutes Papicolists, in the opinions of their head: hee cannot be a Head, in whom there is not fulnesse to serue the whole body: and therefore the Pope can be no head of the whole Church. Lastly, let the rest of Christ be glorious to our soules xIsay 11.10.. Hee hath the words of life, whither shall wee goe from him? Thus in generall.
This fulnesse hath increase of prayse three wayes:
1 It is all fulnesse.
2 It is in him.
3 It dwels in him.
For the first: there is in Christ all fulnesse, both in respect of the number of Graces yEsay 11.2., and in respect of the measure of them zIohn 3.34.: and therefore let the Christian reioyce in the Lord *1 Cor. 1.30.; and in all wants of the soule, seeke to him by Prayer in Faith; for from him, and out of his fulnesse, may be had Wisedome and Sanctification a1 Cor. 1.30., Counsell and Strength bEsay 11 2., Ioy and Gladnesse cEsay 61.3; yea, a Christian should be couetous, seeing here is enough to be had; and therefore should labour to be full of Knowledge dEsay 11.9., and of the feare of God eProu. 19.23., and of good fruits fIames 3.17. Phil. 1.11.. This also reproues the Iusticiaries, and Sancti-colists, Pharises and Saint-worshippers. A fulnesse is no where to be had but in Christ, and there is so much as needeth no supply from Saints or Angels. It shewes also, that the common Protestant serues an Idoll in stead of Christ, in as much as hee gets in his relation to Christ, no more Ioy, Grace, and Holinesse. The true Christ hath all fulnesse, not onelyonly in himselfe, but by influence, for the good, and according to the state of his Members.
For the second: this fulnesse is in Christ: and this hath matter of great weight; for thereby is implyed the misery of all vnregenerate men. There is no fulnesse, compleatnesse, sufficing felicitie, wheresoeuer to be had out of Christ. And besides, the Emphesis imports great comfort to the true conuert; for this fulnesse is in Christ. God doth not looke to hauehave the members actually absolute in themselues, it will serue turne that all fulnesse be in the head. And in as much as the perfect blisse of a Christian is in his Christ, it is well for his safetie, against the malice of Sathan, who now may bite the heele, but cannot touch the head. And from hence we must learne, if we would euer g…t, by participation and influence, any grace from Christ, we must by Faith and effectuall calling, get into Christ.
Thirdly, in that he saith, this Fulnesse dwels in Christ; it notes the continuance of it: the personall Vnion shall neuer be dissolued, and therefore the habituall graces of Christ, shall neuer be abolished. And these Graces had need continue in him, for in him rests the calling of the Elect, not yet gathered, and the perseuerance of the Saints.
Vses.The Riuers must needes be emptie if the fountaine be dry. This is comfortable, wee may now beseech him to helpe our vnbeliefe, as well as the man in Gospell. Wee may finde ioy and victory in CHRIST crucified, as vvell as Paul, his Grace vvill still be sufficient for vsus. There dwels in him still fulnesse of wisedome to keepe vsus from errour: fulnesse of Grace, to keepe vsus from Apostacie: fulnesse of Ioy, to keepe vsus from Despayre: fulnesse of power to preserue vsus against all euill men and euill Angels: onelyonly, refuse not knowledge, when hee offers the meanes: wincke not when the Sunne shines: Shut not the doore, when hee knockes: fight, when hee giues thee Weapons: and cast not away thy confidence, and let no man take thy Crowne.
Hitherto of the plenitude in the Head.