Exposition of Colossians, Sermons · Chapter 1 · Verse 19
VER. 19. For it pleaſed the Father that in him ſhould all fulneſſe dwell.
The words of this verſe as they hauehave reference to that which is immediately premiſed are a proofe of Chriſt his preeminence in all things, but they may more fitly be conceaued as ſtanding in relation to the Apoſtles general propoſition laid downe in many verſes.
That ſaluation comes vntounto vsus from God the Father by his Sonne Ieſus Chriſt.
And then they containe a Second reaſon to prooue Chriſt his ſufficiency to redeeme vsus and the argument is from the eternall decree and good pleaſure of his Father, that he had ſo decreed, that Chriſt ſhould be a ſufficient redeemer which is propounded vnderunder the matter of his ſufficiency (namely) all fulneſſe dwelling in him, that it pleaſed the Father, that in him ſhould all fulneſſe dwell and therefore he is a ſufficient redeemer, and this is the connexion & general ſcope of the Apoſtle in theſe words. We find the ſentence in the originall thus laid downe, for it pleaſed that in him the word (father) is not expreſſed, but yet that word which is heere rendred (pleaſed) being the ſame word that is vſed by the Euangeliſt Mat. 3.17.Interpretation. to ſignifie and reueale the good pleaſure of the Father, it may well be referred to the eternall decree of God the Father, and the ſentence thus made vppe (it pleaſed the Father) that is to ſay it was the decree and good pleaſure of the father, from all eternity (all fulneſſe) by fulneſſe we are to vnderſtand the fulneſſe of the Godhead ſpoken of chap. 2.9. becauſe that is not really communicated to vsus, but certen finite and created effects of it, and the Apoſtle heer ſpeaks of ſuch fulneſſe as dwelling in Chriſt, the head is communicated to his members, neither that fulneſſe ſpoken of Epheſ, 1.23. for by that is meant the Church: but the fulneſſe of grace and merit according to that Iohn. 1.14.16. verſes: the worde was made fleſh, &c. and (of his fulneſſe hauehave all we receiued grace for grace, &c) the Apoſtle here proues the ſufficiency of the work of redemption wrought by Chriſt, and that by the ſufficiency and perfection of merit to life eternall: Thus then we are to vnderſtand the words, that it was the good pleaſure of God the Father, that in Chriſt ſhould dwell all fulneſſe and perfection of grace and merit to life eternall.
Now heere much might bee ſpoken of the neceſſity of Gods eternall decree, which is the force of the Apoſtles argument, that the Father decreed it in his eternall councell, that Chriſt ſhould be a perfect redeemer, and therefore it muſt needs come to paſſe, and likewiſe heere wee might ſpeake of the contingent and neceſſary comming to paſſe of things of the neceſſity of coaction and infallibility, but I paſſe by theſe things.
The firſt thing we are to marke is, that it pleaſed God to Doctr. 1 apppoint the fulneſſe that ſhould be in his owne ſonne, for he gaue not his ſpirit to him by meaſure Iohn 3.34.The Lord hath appointed eueryevery mans meaſure of gifts that he would in time beſtow vponupon him. Wee may inferre vponupon it a generall concluſion that the Lorde hath appointed eueryevery mans meaſure of gifts, that hee will in time beſtow vponupon him of whatſoeuer, whether inward or outward, for his will appointing and diſpoſing of all other things, it may not bee excluded from the appointment and diſpoſition of the meaſure of gifts hee vouchſafeth to eueryevery one; to inſiſt in one particular in ſtead of many the Lord hath appointed eueryevery mans meaſure of foode and rayment and therefore Agur, Prou. 30 8. prayed that the Lord would feed him with food conuenient or, as the wordes are to bee vnderſtood with bread of his allowance ſtatute and appointment, with that bread which God in councel had allowed and appointed for him, where by the way, we ſee warrant for that maner of praier which is with condition, with reference and regard of Gods ſecret will and appointment, that wee may lawfully and indeede that we ought (though ſome think the contrary) to ask temporary good things with condition of Gods will, if it may ſtand with the good will of God that he would grant them vntounto vsus: (but that by the way.)
Now for the vſe Ʋſe. of this that eueryevery man hath his portion of gifts at the Lords appointment,EueryEvery one muſt bee content with his own meaſure of good things vouchſafed vntounto him. let eueryevery man hence learn to be contented with his meaſure be it neuer ſo ſmall for why? it is appointed of the Lord, and he in his wiſdom knoweth what is meet & neceſſary for eueryevery one, and if we be not content with our meaſure vouchſefed, wee take vponupon vsus to preſcribe to the Lord, & wee determine of things needfull for vsus by a leaden rule euen our owne blinde erring & deceiuing iudgement which is not able to diſcerne what is fit & neceſſary. I might vrge this by many reaſons,Two doubts moued and anſwered. but I ſpeak of it in the beginning of this chapter, only now I wil ad the ſolution & anſwering of 2. doubts and queſtions that may be occaſioned from the duty deliuered.
Firſt it may be demaunded ſeeing wee are to be content with that portion God hath cut out for vsus in his eternall decree for the ſupplying of our wants,1. Doubt. whether it be lawfull to pray againſt pouerty, ſicknes, aduerſities, & wants or no, it may ſeem we are rather to pray for S. Pauls gift.Phil 4 11.12.
Anſw. Firſt the proper place of contentation is after the vſe of the meanes (namely) labour, Anſwere: prayer and therefore praier againſt pouerty, ſicknes, aduerſities and wants, doth not croſſe contentation, they may well ſtand together, again we muſt know that we are not to pray againſt pouertie, ſickneſſe, aduerſities and wants ſimply, but for the danger of ſinning which they bring men oftentimes vntounto, which manner of prayer reſpecting the occaſionall danger that attends many times on pouerty, ſickneſſe, aduerſities and wants through our corruption, argues no diſcontentment with the portion allotted vntounto vsus, and ſo may lawfully be vſed, we may pray againſt pouerty, ſicknes, aduerſities and wants not ſimply, but to the ende wee may better glorifie God, expreſſing or at leaſt including alwaies a condition of Gods good pleaſure, and to this effect that we be neuer tried aboue that we are able, wee may obſerue this in that prayer of Agur, Pro. 30.8.9. GiueGive mee not pouertie nor riches: feed mee with foode conuenient for me: verſe 9. leſt I be full and deny thee, and ſay, who is the Lord, or leſt I be poore and ſteale, and take the name of my God in vaine.
2. Queſtions or Doubts.The ſecond queſtion is this, whether ſuch as get a portion of goods by theft, vſury, oppreſſion, or any other means condemned, may find contentment in thoſe goods, & ſay with comfort, it hath pleaſed God to beſtow ſuch a portion of wealth vponupon me?
Object. Anſwer no, the guiltines of their owne conſcience doth ſet a ba… between them and true contentment & comfort.
Anſw. The Lord hath appointed they ſhould hauehave ſuch riches?
Anſw. It is true, the euent reueales it, but as curſes vntounto them, not as bleſſings, and for further increaſe of their iudgment when the meanes of getting goods are euill, it is reuealed that the Lord doth purpoſe to curſe men, euen in good things, and that is an heauy curſe, and a thing if it were duly conſidered, that is able to ſhake the heart of any vſurper or greedy cormorant out of his ſecurity, and to this purpoſe the Apoſtle ſaith; goe to now ye rich men, weepe and houle, for your miſeries that ſhall come vponupon you, a heauy ſentence full of terror, weeping, and howling are part of helliſh diſcord. The next thing we are to marke is, that the fulnes of grace, & merit, is confined to the perſō of Chriſt, and that by the eternall decree of God, (it pleaſed God the Father, that in the perſon of Chriſt ſhould al fulnes dwell, Doctr. 2 we finde it not ſayd in any place of Scripture,Fulneſſe of grace is onelyonly found in the perſon of Chriſt. that fulnes of grace ſhould or did dwell in any Saint whatſoeuer. The Papiſts are not able to warrant that they affirme of the virgine Mary, that ſhee was full of grace, though they would faine ground it on the ſalutation of the Angell, Luk. 1.28. for ſo they tranſlate, Haile Mary full of grace,Note. but falſely and corruptly, and that may appear by the vſe of the ſame word, Epheſ. 1.6. & that by their owne tranſlation, wherin he hath gratified vsus &c. ſay they in that place. And the iudgement of Chryſostome is cleane againſt them, and that with a very good reaſon, foreign, &c. he ſaith not grace, which he hath giuen vsus, but foreign whereby hee hath made vsus freely beloued, which is agreeable to our tranſlation, Luk. 1.28 thou that art freely beloued. So then notwithſtanding this coloured cauill it remaines a true concluſion, that the fulneſſe and perfection of grace is not, nor hath beene found in any one in this life, but in the perſon of Chriſt. What a helliſh pride therefore is it of ſome to be blowen vp ſo high as they dreame of perfection, of inherent grace in themſelues in the time of this life.
I hope theres none amongſt vsus of that opinion, and Vſe. 1 therefore the vſe of this may be vntounto vsus rather for comfort then reproofe, and may teach vsus firſt of all,Finding in our ſelues but ſmall beginnings of grace truly wrought we are not to bee diſcouraged. that we are not to be diſcouraged, though we finde in our ſelues but ſmall beginnings of grace, if it be true grace, for the Lord giues grace vntounto vsus, according to the manner of our receiuing, as the infirmity of our nature is able to receiue it, which is not capable of perfection, it is like a glaſſe with a narrow mouth, and of ſmall capacity and receipt, and the inſtrument of receiuing which is faith is weake and feeble, and the Lord (as here we are taught) hath in his eternall councell deſigned fulneſſe and perfection of grace in this life, onelyonly to the perſon of Chriſt. There wee may comfort our ſelues if any of vsus finde but a ſmall meaſure of grace truely wrought in vsus, Mat. 13.33. the Kingdome of heauen, ſaith our Sauiour, is like leauen hid in three peckes of meale, and Gods Kingdome is ſet vp in the heart, vponupon very ſmall beginnings, the very beginning of grace is comfortable, if it be true grace.
Quest. How ſhall wee know (will ſome ſay) that we hauehave true beginnings of grace?
Anſ. I anſwer, holding to the compariſon of our Sauiour, if grace be in vsus as leauen hid in meale, which is penetrans & diffuſiuum, peircing and of a ſpreading nature, if a proportionable meaſure of grace be found in eueryevery faculty of our ſoules, not onelyonly illumination in the minde, but a meaſure of Sanctification in the will, affections and in all the powers of our ſoules for ſanctifying grace cannot be truly wrought in one part or faculty of the ſoule, but it will diffuſe and ſpread it ſelfe ouer all the reſt, hence is renation of Gods image in man called a new creation, which is entire of the whole man, if grace be thus proportionable in eueryevery faculty of the ſoule, then it is truely wrought, and then though it be but ſmall in meaſure, yet it will afford vsus matter of ſingular comfort. And know wee on the contrary that if we hauehave our heads abounding & ouerflowing with knowledge, and yet our hearts empty of good affections, grace is not truely wrought in vsus, and in time of temptation and triall it will failes vsus, and wee ſhall finde no comfort in it.
Vſe. 2 For the ſecond vſe is it ſo, that fulneſſe of grace is onelyonly found in the perſon of Chriſt,We muſt hunger and thirſt after righteouſneſſe. Mat. 5.6. then wee muſt learne that leſſon that hath a bleſſing ſet on the head of it, by Chriſt himſelfe, and a comfortable promiſe annexed, bleſſed are they that hunger and thirſt after righteouſneſſe for they ſhall be ſatisfied, we are in this life to be in continuall hunger & thirſt after grace, neuer to finde our ſelues full, & as it were glutted and purged with any grace, but euer to finde an emptineſſe and ſuch a want of that grace, that is truely wrought in vsus, as doth require further ſupply and filling vppe, and that wee may bee content to breake through any danger, to attaine to a greater and more full meaſure of the ſame, as wee ſay in our common Prouerbe, Hunger will breake ſtone walles, it will force a man to doe things aboue ſtrength; yea, wee finde it recorded in ſtories (as 2 King. 6.19.) it hath made ſome of the tendreſt bowels and moſt affectionate in regard of Sexe, euen women to forget naturall affection, ſuch an impatient and holy feeling muſt wee hauehave of the want of a full meaſure of grace, and ſuch an hungring deſire to bee further filled with grace that is already wrought in vsus, and to that ende wee are to vſe all good meanes of further increaſe of it, hearing, reading, conferring, and continuall meditating in the word of God, prayer, &c. and to vſe them with earneſt intention of heart and minde, wee can witneſſe with our ſelues, that when wee hauehave beene hungry wee hauehave vſed meanes of filling our bellies, and of ſatisfying our hunger with our beſt endeauour: ſo muſt wee with all earneſt endeauour vſe the meanes of further filling our hearts with that grace that is begunne in vsus; many there bee who happily renounce the error of ſuppoſed perfection, and they will confeſſe that to bee an errour, yet notwithſtanding they feele not their owne emptineſſe and want of grace, as they ought, they hauehave a ſoothing and pleaſing contentment,Note. they hauehave as they imagine a competent and ſufficient meaſure of grace: for example, of faith, they beleeuing the remiſſion of their ſinnes through the bloud of Chriſt, though that faith neuer ſhew it ſelfe, by any louelove or zeale to the glory of God, or any earneſt care of the good of their brethren, they thinke they hauehave a foreign of faith; yea, ſome out of their blindeneſſe and out of their preſumption dare ſay, their faith is ſo ſtrong that the deuil cannot hurt them; ſuch perſons cannot hauehave any hungring and longing deſire after further increaſe of faith, they thinke it matters not, whether they profit, and bee further built vp in faith by the vſe of the meanes or no. I referre ſuch perſons but to that one place, Luk. 6.25. where they finde a woe denounced againſt them, and that out of the mouth of Chriſt himſelfe, woe be to you that are full, what? full of faith and grace? No, that is farre from the meaning of Chriſt, he knew well there is no ſuch fulneſſe to bee found, but woe to you that in your owne conceit are full, to you that imagine a fulneſſe of grace, and thinke that you need not care for any further encreaſe, to you belongs a woe and a heauy iudgement; if then we would not come within compaſſe of this woe denounced by him who cannot lye, nor be deceiued, let vsus take heed how wee fancy to our ſelues ſuch a ful and perfect meaſure of faith, as admits no further increaſe by the vſe of good meanes;Note. I grant there may bee a foreign, a full aſſurance of faith, reſpectu obiecti, in reſpect of the obiect (namely) the goodneſſe, truth, and power of God, but not reſpectu ſubiecti, as it is in vsus, in regard of our corruption. Where wee finde full aſſurance ſpoken of in the Scripture, wee may obſerue it hath relation to the obiect of faith, as Rom. 4.21. wee are not therfore to dreame of a full and perfect faith in vsus, but let vsus labour to find our weakeneſſe and want of faith, and eueryevery other grace truely wrought in vsus, and hunger and thirſt after a further meaſure of it, and vſe the meanes by which it may bee increaſed,Confutation of the papiſts. (all fulneſſe) I might heere enter into a confutation of that groſſe error of the Papiſts that Chriſt hath merited but the firſt grace for vsus, that is as they hold, he hath merited that we heereafter by our merits may take away our owne ſinnes, yea the ſinnes of others, Doctr. 3 a wicked and damnable aſſertion, the right conceiuing of this text,All fulneſſe of merit hath reſidence in Chriſt as in the proper ſubiect of it. is a ſufficient confutation of it, for in Chriſt (as heere we are taught) is found all fulneſſe of merite.
The laſt thing we are briefely to obſerue from this verſe is from the laſt word (dwell) which word doth giuegive vsus to vnderſtand, thus much, that in Chriſt all fulneſſe of merit, hath reſidence and abode, as in the proper ſeat and ſubiect, as in the proper manſion and receptacle, the merit of life eternall is properly inherent in Chriſt, Reaſon. and the reaſon is plaine, hee is God and man in one perſon, therefore hee onelyonly is the proper ſubiect of merit, for that perſon that muſt merit, muſt be more then a meere man, if Adam had ſtood in his innocency, hee could not hauehave merited any better eſtate for himſelfe, becauſe hee was a meere man, much leſſe can we in the ſtate of corruption; the ground of merit euen in Chriſt is the perſonall vnion.
So then for the vſe Ʋſe. of this, the merit of life eternal is not ours by infuſion and inherency, but by application and imputation it is not in vsus as is ſanctification,Merit of life eternall is not ours by infuſion or inherency but by application & imputation. Luk. 20.35. and as is the louelove of God and man, but it is applied and imputed vntounto vsus, and freely beſtowed vppon true beleeuers in Chriſt; it is not (as one ſaith well) any dignity in vsus but a dignation of vsus, an accepting & accompting vsus worthy in Chriſt, we hauehave the very phraſe, they that ſhall be compted woorthy &c. the Papiſts the defenders of inherent worthineſſe, and merit of works.
Obiect that 2. Pet. 1.4. Object. that true beleeuers are partakers of the diuine nature, and that doth raiſe vp their workes to an higher dignity, and addes a woorth of heauen vntounto them.
For Anſwer, we are to marke the text, Anſwer. the Apoſtle ſaith not foreign of the God-head or the nature of God, which is eſſentiall and incommunicable, but foreign of the diuine nature, which is nothing elſe but a quality created contrary to our old corrupt nature, euen the image of God renued, as the Apoſtle ſayth, in that ye flye the corruption which is in the world through luſt. They cannot thence prooue that we are deified, or one with God by perſonall vnion, which they muſt, before they can euince from thence any merit of our workes. True beleeuers are partakers of the diuine nature, (that is they hauehave the ſpirit of God dwelling in them by the graces of righteouſneſſe and holineſſe which is the image of God, and thoſe graces being not perfect in vsus bring forth an imperfect fruit which can neuer merit truely and properly.