Exposition of Colossians, Sermons · Chapter 2 · Verse 9
VER. 9. For in him dwelleth all the fulneſſe of the Godhead bodily.
This verſe dependeth on the former as a reaſon to proue that Philoſophy, the traditions of men, the rudiments of the world, and all other things are meere deceipt and vanity, and altogether needleſſe in the matter of ſaluation, and that all things needfull to ſaluation are to be found in Chriſt, the reaſon is taken from the ſufficiency and perfection of Chriſt, that in him is all perfection and ſufficiency to ſaluation to bee found, therefore all other things are needleſſe, now this ſufficiency and perfection found in Chriſt is propounded in this verſe, and applied to the Coloſſians in the next, and it is not barely propounded in this verſe, but laide downe in the proofe of it, and that from the condition of the perſon of Chriſt, that Chriſt is both perfect God and perfect man, vnited into one perſon, and therefore moſt perfect and all ſufficient to ſaluation, that is the reſpect that theſe wordes hauehave to the former and the ſumme of them (in him) that is, in Chriſt (the Godhead) (that is) the very diuine eſſence and nature,Interpretation. not onelyonly the grace of God, but the very God of grace himſelfe, the Apoſtle addes further the fulneſſe of the godhead, thereby ſignifying the full and perfect Godhead, the perfect ſubſtance, nature, and eſſence of the godhead, and yet further he ſaith (all) his meaning in that enlargement is this, that the whole perfect eſſence of the Godhead is in Chriſt not onelyonly perfect wiſedome, perfect power, perfect iuſtice, perfect mercy, &c. but that the perfection and fulneſſe of all theſe together, and of eueryevery eſſentiall property of the godhead is in him, yea that the ſame whole glory and maieſty of the godhead that is in God the Father is in Ieſus Chriſt his ſonne (dwelleth) (that is) abideth and continueth vnited for euer, the Apoſtle ſpeaking in the preſent time ſignifieth a continuall reſidence and abode (bodily) this worde bodily is heere vſed after the Greeke phraſe, the phraſe of the Grecians, who vſe to put foreign that ſignifieth a body, to ſignifie not onelyonly a thing that hath a true being, as a body hath but a perſon, & wee in our Engliſh tongue vſe the word (body) for a perſon, as ſome body, or no body, we vſe to ſay for ſome perſon, or no perſon; the meaning then of the Apoſtle in ſaying (bodily is eſſentially and perſonally vnited to his manhood, that there is a true vnion of the godhead and manhood in Chriſt, that they are made one perſon, and ſo the eſſence of the Godhead in Chriſt, being in it ſelfe incorporeall, is after a ſort by perſonall vnion become corporate, they are the wordes of the holy Ghoſt, Iohn 1.14. the worde was made fleſh, the eternall word the ſonne of God, the ſecond perſon in Trinity was incarnate and made man, thus then are we to vnderſtand this ſentence of the Apoſtle, as if hee had ſaid.
For in Chriſt the whole moſt perfect eſſence and ſubſtance of the Godhead abideth for euer, vnited truely and perſonally to his man-hood, ſo as God and man in Chriſt make one perſon.
In this verſe thus laid open and conceaued are found moſt excellent poynts of doctrine, and before I come to ſpeake of the particular things contained in it, wee are briefly to obſerue and marke the argument of the Apoſtle, whereby he proues that al ſufficiency to ſaluation is found in Chriſt, and no where elſe taken from the fulneſſe of the Godhead dwelling in him, for thus reaſoneth the Apoſtle, Chriſt is true and perfect God as well as man, and therefore a perfect mediatour, and all ſufficiency to ſaluation Doct. 2 is found in him onelyonly. Hence wee may gather this point of doctrine.
That the ground of all ſufficiency in Chriſt, is his godhead,The ground of al ſufficiency in Chriſt is his godhead. the godhead of Chriſt is that which makes him a moſt ſufficient redeemer and Sauiour, for indeed, hence it is that his bloud is ſo precious, that the ſhedding of it is ſatisfactory and meritorious, able by the merit of it to purge, cleanſe, and waſh vsus from ſinne as Saint Iohn ſaith, 1. Iohn. 1.7. the bloud of Ieſus Chriſt his ſonne cleanſeth vsus from all ſinne; wee are to marke his ſpeech, hee ſaith, the bloud of Ieſus Chriſt the ſonne of God is that which clenſeth vsus from all ſinne, and hence it is euen from the Godhead that the fleſh of Chriſt though it profit nothing in it ſelfe, yet by vertue which it receaueth from the Godhead to which it is ioyned by perſonal vnion it is the bread of life, and a quickning fleſh, Iohn 6.58. yea hence it is that Chriſt his righteouſneſſe, his perfect fulfilling of the Law is auaileable for righteouſneſſe, to eueryevery true beleeuer, becauſe hee is God as well as man, and ſo not bound to fulfill the Law for himſelfe, but of his owne accord hee became the end and perfection of the Law, and fulfilled it for righteouſneſſe to eueryevery one that beleeueth. Rom. 10.4. this doctrine is to be thought vponupon.
And for the vſe of it, Vſe. it may ſerue to anſwere & ſilence the reaſoning of the fleſh againſt the ſufficiency of Chriſt,Strength againſt the reaſoning of the fleſh touching the ſufficiency of the death and ſuffering of Chriſt. his death and ſuffering, for our owne corrupt reaſon will teach vsus to argue againſt the ſufficiency of Chriſt, his death after this manner; Chriſt his ſuffering was but for a time, and we by our ſinnes deſerue eternall death and puniſhment in hell for euer, how then can Chriſt his temporary ſuffering anſwer and ſatisfie for our deſerued eternall puniſhment, between that which is finite, in reſpect of time and that which is infinite in continuance, between temporary and endleſſe, there is no proportion? for anſwering of this cauill of the fleſh; the doctrine now deliuered may helpe vsus, and we are to remember it, in the hower of temptation, we may hauehave need to remember it, therefore let vsus thinke on it now before the triall come, that the ground of all ſufficiency in Chriſt is his Godhead, & therefore we are not eſteeme the merit of his death by the time of his ſufferings but by the perſon who ſuffered, that Chriſt who ſuffered was both God & man, vnited in one perſon, & by vertue of his godhead gaue power to his death to be meritorious, and of infinite price & value, and hence the Church is ſaid to be purchaſed with the bloud of God. Act. 20.28. & 1. Cor. 2 8. that the Lord of glory was crucified; the meaning of thoſe places is not, that God ſuffered or ſhed bloud he being impaſſible, and hauing no bloud to ſhed, but they doe note out vntounto vsus the infinite merit and ſufficiency of Chriſt his death in reſpect of his godhead, that the perſon ſuffering beeing not a meere man but God and man, his death was made infinitely ſufficient and effectuall by vertue of his Godhead perſonally vnited to his manhood, and ſo was a ſufficient ſatisfaction for the ſinnes of the whole world, and ſo I come to the particular things offered vntounto vsus in this verſe, and firſt we are hence to take knowledge of the perfect deity and godhead of Chriſt, in that the Apoſtle ſaith, all fulneſſe of the godhead dwells in him.
Doctr. 2 Wee are taught that Chriſt is true God, yea of the ſame moſt glorous eternall eſſence and ſubſtance with the Father,Chriſt is true God of the ſ…me moſt glorious eſſence and ſubſtance with the Father, & he is God of himſelfe. and hee is God of himſelfe, equall to his Father, and this is cleare by many places of Scripture, that one is an excellent place to this purpoſe, Philippians 2.6. Where the Apoſtle ſaith that Chriſt Ieſus being in the forme of God, thought it no robbery to be equall with God: that is being in the glory and maieſty of God, before his incarnation, he knew it to be no violence, iniury or vſurpation to bee equall with God, for he was (in deed and truth) God of himſelfe and of equall maieſty and glory with his Father from all eternity. I might further proue this by many reaſons as by the propheticall predictions of Gods Prophets, ſpoken only of the Lord of hoſts, and applied by the Apoſtles to Chriſt; by the works of God truly imputed to Chriſt, as to make the world, Reaſon. to forgiue ſinnes, to know the hearts of men and the like; by his miracles and many moe reaſons might be brought to proue the eternal Godhead of Chriſt, that he is true God of himſelfe, equall to his Father, if it were needfull; but come we to make vſe of this point, and firſt this beeing a truth grounded on the word of God, it may not onelyonly ſettle vsus againſt many erroneous opinions which I will not now remember; Ʋſe. but it may ſerue to cleare the doctrine of our Church,The doctrine of our church cleered from an imputation which the papiſts caſt vponupon it. from a moſt vile and ſlanderous imputation caſt vponupon it by the Papiſts, they ſticke not to charge the doctrine of our Church to bee faulty in no leſſe then the higheſt degree of Atheiſme, becauſe wee teach this very point.
That Chriſt is God of himſelfe, and that he receaued not his Godhead from his Father. Againſt this, one in a popiſh pamphlet cries out & ſaith, vponupon this poſition it followeth that there is neither father nor ſon in the godhead, & why ſo? marke his reaſon, for ſaith he, according to the common ſence (ſee) common ſence is the ground hee builds vponupon in ſo high a myſtery, he onlye is a true naturall ſon, that by generation doth receiue his nature and ſubſtance from his Father, if therefore the ſecond perſon in Trinity did not receiue the godhead from the firſt, but had it of himſelfe as the Proteſtants do affirme, than certainely he is no true ſon of the firſt, and conſequently the firſt perſon is no true Father, and thus ſaith he, they ouerthrow both Father and Son in the Trinity, and are found faulty in the higheſt degree of Atheiſme; a foule fault indeed, if it were iuſtly charged vponupon vsus, but to cleare vsus from this blot and to anſwere him. Firſt, it ſeemes this cauilling Sophiſter cannot or will not diſtinguiſh between Chriſts god-head & his perſō, for we teach that Chriſt his godhead is of it ſelfe,Note. that Chriſt in regard of his god-head is of himſelfe, as well as the Father, but that his perſon or ſonſhip (as I may ſo ſpeake) is from the Father as Chriſt is the ſecond perſon in trinity, and the eternall ſonne, ſo is he from the Father, that is our doctrine, and ſo the popiſh argument is not to the purpoſe.
Againe, this cauillers argument ſtands onelyonly on ſence, and reaſon, not on the word of God, and I anſwere further vntounto him, that the ſtrict vrging of the naturall generation of man, as a pattern of the ſpirituall & vnſpeakable generation of the ſon of God is moſt abſurd, for it will make the ſon a diſtinct God from the father, yea, it will make Chriſt an inferior God to God his father, becauſe the father ſhall hauehave his Godhead of himſelfe, and the ſon not of himſelfe but of his father, which things are in no wiſe to be granted we are to renounce them as vtterly falſe, and to hold it for a truth grounded on the word of God, that Chriſt is true God, yea, God of himſelfe equall to his father.
Vſe. 2 For a ſecond vſe of this poynt, wee are to build vp our ſelues in the comfort of truth,A ground of ſweet comfort to all true beleeuers. it is a truth full of ſweet comfort to as many as truely beleeue in Chriſt.
And the conſideration of this is, that Chriſt is true God may miniſter to them, not only this comfort, that they are made one with him by faith, who is the euer ſpringing fountaine of all comfort, who is able to ſaue and deliuer them from death & damnation, from the Diuell and all the enemies of their ſaluation, which is a great comfort but it may raiſe vp their harts with further comfort as (namely) this that they are one with him, who is moſt willing to ſaue them, yea, that will be ſure to confer and beſtow vponupon them righteouſnes and life euerlaſting, for why? they are one with him who is true God, in whom is all fulnes and perfection not only of power, but of mercy and goodnes, fauour & louing kindnes; who is not only moſt powerfull but moſt gracious & ready to do them good, & will neuer ſuffer them to periſh, & this is Chriſt his own argument of comfort and of aſſurance that none of his ſhall periſh, nor the power of hell euer preuaile againſt them, that hee and his father are one. In the two verſes before he ſaith, I will giuegive vntounto them eternall life,Ioh. 10.30.28. ver. &c. then followeth the groūd of all, ver. 30. I and my father are one, as if he had ſayd; I and my father are one in ſubſtance, will, power &c. therfore none ſhall pluck my ſheep out of my hand, none ſhall be able to take them out of my fathers hand.
in him, and need not any thing out of him, as a complement of their iuſtification and ſaluation.
For why, they are perfectly iuſtified by Chriſt, they hauehave full and perfect remiſſion of their ſinnes, ſo as there is no condemnation to them, Rom. 8.1. and they are made the righteouſneſſe of God in him, 2. Corin. 5.21. therefore they neede nothing out of Chriſt to their iuſtification.
Againe, all the works of meditation wrought by Chriſt are moſt abſolute and perfect, and neede nothing to bee added and adioyned, as a ſupplement vntounto them to make them perfect, for Chriſt being God and man is a moſt perfect Sauiour, and therefore he doth perfectly iuſtifie and ſaue all that truely beleeue in him, the holy Ghoſt ſayth, Heb. 7.25. he is able perfectly to ſaue them that come vntounto God by him, ſeeing hee euer liueth to make interciſſion for them.
Where then is any place for humane merits and ſatisfactions, ſurely, there is no place left vntounto them, Ʋſe. wee truely beleeuing Chriſt need not to ſeeke ſatisfaction and remiſſion of ſinnes,Confutation of humane merits and ſatisfactions. any where but in Chriſt▪ in him wee hauehave full and perfect remiſſion; the maſſes, pilgrimages and other workes of pennance which the Papiſts hold able to ſatisfie, doe mightiy derogate from the one full, perfect and ſufficient ſacrifice of Chriſt once offered vppon the croſſe, Heb. 10.14. with one offering hath he conſecrated or (as the word is) perfected for euer them that are ſanctified that ſentence is worthy to bee duely conſidered our meditations are to dwell vponupon it; with one offring hath he conſecrated, and that for euer;How we may be kept from abuſing that doctrine that in Chriſt we hauehave perfect iuſtification and ſaluation. no need then is there of any thing at any time out of Chriſt, and againe conſider that the perfect ſatisfaction made by one offering of Chriſt belongs to them that are ſanctified, that is alſo to bee conſidered and marked of vsus to keepe vsus from abuſing this doctrine, that true beleeuers need nothing to their iuſtification and ſaluation out of Chriſt for our corruption will be ready to abuſe this doctrine and teach vsus to thinke thus with our ſelues, is nothing needefull to our iuſtification and ſaluation out of Chriſt, then a ſanctified holy life is needleſſe, we muſt take knowledge from this worthy ſentence of the holy Ghoſt; that this is a fooliſh and deceiuing kinde of reaſoning, it is all one as if thus wee ſhould reaſon, nothing is needefull to iuſtification and ſaluation out of Chriſt, and therefore wee will not hauehave Chriſt himſelfe, for ſuch as are not ſanctified, hauehave not Chriſt, they hauehave no part in the merit of his death and paſſion.
Note.And further take we knowledge of this, that howſoeuer a ſanctified life is not needfull to ſaluation in reſpect of any merit, yet is is needfull in reſpect of aſſurance of ſaluation, and in regard of the degree of glory in heauen: the greater our ſanctification is, the greater ſhall bee our glory in heauen, therefore learne we to hold the truth of the doctrine now deliuered with the right vſe of it, let vsus content our ſelues with Chriſt alone, with his obedience, as moſt ſufficient to our iuſtification and ſaluation, euen deſpiſing in reſpect of him all other merits and ſatisfactions whatſoeuer, yet ſo as we euer remember to whom the merit of his death and perfect obedience belongs (namely) to them that are ſanctified, and that ſanctified life is needfull in reſpect of aſſurance of ſaluation, and regard of the degree of glory in heauen.
The next thing wee are to marke is this, the Apoſtle ſayth, ye are compleat in him, hee ſayth not, yee are made compleat or made perfect from him, but in him; hence ariſeth this concluſion.
Doctr. 2 That the perfection of true beleeuers in this life is in Chriſt,The perfection of t…ue beleeuers in this life is in Chriſt. it is not wrought by Chriſt in themſelues, the perfection by which we are perfectly iuſt in this life, is out of our ſelues in Chriſt, it is not any perfection infuſed and powred into vsus, but a perfection in Chriſt, euen his perfect righteouſneſſe inherent and abiding in him, and not powred into vsus, is our perfection in the ſight of God in this life, 2. Cor. 5.21. the Apoſtle ſayth directly, we are made the righteouſneſſe of God in Chriſt, Eph. 1.6. hee ſayth, God by his grace made vsus accepted or freely beloued, not through any perfection wrought in vsus, or righteouſneſſe powred into vsus by that grace, but altogether out of our ſelues in his beloued, Phillip. 9.3. the Apoſtle ſaith, he accounted all things but loſſe and dung, that hee might bee found in him, and then he expounds himſelfe in the words following, not hauing his owne righteouſnes, but that perfect righteouſneſſe of Chriſt apprehended by faith; theſe places make it cleere, that the perfection by which we are perfectly iuſt in this life is out of our ſelues in Chriſt, and the reaſon of it is this.
Becauſe euen the beſt ſo long as they are in this life hauehave the corruption of ſinne remaining in them, Reaſon. though it bee not imputed to their condemnation, yet it dwelleth in them, Rom. 7.20. and defileth all their thoughts, words & actions, ſo as they cannot aſpire to perfection of righteouſneſſe in themſelues, but their perfection is only in Chriſt, and made theirs by the appplication of the ſpirit, and the apprehenſion of faith.
This may ſerue firſt to ſtrengthen vsus againſt the erroneous Vſe. 1 and falſe doctrine of the Papiſts,Strength againſt a f…lſe poſition of the Papiſts. who teach that a certaine limited portion (for ſo they ſpeake) of iuſtice or rigteouſneſſe, is deriued out of Chriſt his infinite righteouſneſſe, and powred into this or that man, and ſo hee is made perfectly iuſt by that righteouſnes inherent in himſelfe; a doctrine directly contrary to the truth now deliuered, and ſuch as hath no ground nor footing in the word of God, they are neuer able to ſhew it out of the word of God, that any portion of Chriſt his infinite iuſtice is infuſed into vsus, and inherently made ours, that is a meere deuice of their owne braine. Vſe. 2
Secondly, this doctrine makes much for the comfort of all true beleeuers,Comfort to al true beleeuers for why? is it ſo that our perfection in this life is not in our ſelues, but out of our ſelues in Chriſt, this then may miniſter ſingular comfort to all ſuch as truly beleeue in Chriſt, if we looke into our ſelues, and be able to ſearch our ſelues, we ſhall finde a world of imperfections in vsus, imperfect knowledge, yea, more ignorance then knowledge, imperfect faith mingled wth much vnbeleefe, weake and feeble hope &c. yea, nothing in our ſelues if we be not partiall in our ſelues, but cauſe of doubtting, diſtruſt and vtter deſpaire, but on the other ſide, when we remember that perfection is not to be ſought for in our ſelues, but in Chriſt, and if we truely beleeue in Chriſt, that euen in this life amidſt our manifold imperfections, wee hauehave fulneſſe and perfection of righteouſneſſe in him, and that in him wee are compleat and perfect, it will raiſe vp our hearts with excellent comfort, yea, it will enlarge our hearts with this comfort, further, that our perfection beeing in Chriſt it can neuer bee loſt,Note. wee ſhall bee as ſure as Chriſt is in heauen, to finde perfect righteouſneſſe to our iuſtification and ſaluation, for our perfection is laid vp in Chriſt, who is now in heauen at the right hand of his father, and therefore nothing can take our perfection out of his hands: it is the Apoſtles argument Rom. 8, 34. it is Chriſt which is dead, yea, or rather, which is riſen againe. who is alſo at the right hand of God, and maketh requeſt alſo for vsus; who therefore ſhall condemne ſaith the Apoſtle, ſo may eueryevery true beleeuer truely ſay, my perfection is layd vp in Chriſt, who is at the right hand of his father, who therefore ſhall take it from me, not all the power of hell is able to depriue me of it, and that is an excellent comfor, and to be thought on to the comfort of all that truely Doctr. 2 beleeue in Ieſus Chriſt.
Now from the words following, which is the head, and obſerue we onelyonly this, that we are to conſider Chriſt euen whole Chriſt God and man in reſpect of the Angels as a Lord ouer them and farre aboue them,Whole Chriſt God & man is Lord ouer the Angels and farre aboue them. the Apoſtle ſpeaking of the aduancement of Chriſt, Epheſ. 1.21. ſayth, God raiſed him from the dead, & ſet him at his right hand in the heauenly places farre aboue all principality, and power, and might, and domination, and eueryevery name that is named, not in this world onelyonly, but alſo in that, that is to come, Heb. 1.4. the holy Ghoſt ſaith, Chriſt made is much more excellent then the Angels, inaſmuch as hee hath obtained a more excellent name then they.
And firſt in this reſpect, wee are to bee ſtricken with Ʋſe. 1 due admiration of the Maieſty and glory of Ieſus Chriſt for indeede, admiration and magnifying of the Angels,We are to be ſt…icken with due admiration of the Maieſty and glory of Chriſt. hath beene the cauſe of giuing too much vntounto them, euen diuine worſhip and adoration: of that poynt wee ſhall ſpeake heereafter, but in that Chriſt is Lord and Gouernour of the Angels, it may be matter of great comfort to all that truely beleeue in him, and of terrour to all vnbeleeuing Ʋſe. 2 perſons.It is matter of comfort to the godly and of terror to the wicked that Chriſt is Lo…d of the Angels.
Of comfort to all true beleeuers, becauſe Chriſt their head is alſo head of the good Angels, and will bee ſure to ſend them out to miniſter vntounto them for their good, for their protection and comfort at all times, as wee hauehave it Heb. 1.14. they are miniſtring ſpirits, ſent foorth to miniſter for their ſakes, which ſhall be heires of ſaluation, yea,Comfort. they hauehave a charge layd on them by Chriſt, to watch ouer thee, and to keepe thee in all thy wayes if thou belong to him, yea, to keepe and protect thee (if it bee good for thee) from common dangers and calamities that bee in the world, a matter of great comfort to all true beleeuers, on the contrary,Terrour. it may ſtrike vnbeleeuers with terror that Chriſt is the Lord of the good Angels, and hath them at command to execute vengeance vponupon them, we read in the Scripture, that the Angels deſtroied Sodome, plagued the Aegyptians, and ſlue in one night, an hundred foure-ſcore and fiue thouſand in Senacheribs hoaſt, 2. King. 19.35. how then ought men to tremble and to ſtand in awe of Ieſus Chriſt the Lord of theſe glorious and powerfull creatures and as the Pſalmiſt ſayth, Pſal. 2.12. kiſſe the ſon leaſt he be angry, and ſo they periſh and be vtterly deſtroyed, for certainly, if men doe not in time make peace with this great Lord of Angels, he will one day, as the Apoſtle ſayth, 2. Theſſ. 1.7. ſhew himſelfe from heauen with his mighty Angels in flaming fire, rendring vengeance vntounto them that doe not know God, and obey not his Goſpell, let this bee thought on by all hard hearted and vnrepentant ſinners.