Forty-nine Sermons upon Colossians, Part 2 · Sermon 21
The Twenty-firſt SERMON.
COL. CHAP. II. VER. IX.
Ver. IX. For in Him dwelleth all the fulneſs of the Godhead bodily.
AS the Chriſtian Religion doth conſiſt in Principles and Practiſes incompably more ſublime and ſalutiferous, than any that the world ever learned in the Schools of Nature and the Law; ſo was it delivered and inſtituted by an Author infinitely more excellent than any of thoſe were, who ever erected other Diſciplines among men. I will not inſiſt upon the Authors of thoſe various Religions which bore ſway heretofore in the time of Paganiſm; who, though they were in eſteem among Nations, and raiſed to an high reputation of wiſdom and vertue; yet had the taint of an extream ignorance and vanity; as their own Inſtitutions ſufficiently diſcover to any one that will take the pains to examine them in the light of Reaſon. It would be injurious to the LORD JESUS, the Founder and Prince of Chriſtianity, to compare him with ſuch people. But even Moſes himſelf, the great Teacher of the Hebrews; and the Prophets, who commented on, explained, and confirmed his Law, are all inſinitely beneath the dignity of this new Law-giver. They were, I grant, Miniſters of GOD, the Mouth and Organs of his Majeſty, the Interpreters of his Will, and Heralds of his Truth; being endued (as was ſuitable to ſo high Offices) with an excellent ſanctity, a rare and extraordinary Wiſdom, and an heavenly Power, which evidenced it ſelf in them by miraculous effects. But after all, they were men, and never pretended to be ranked above that feeble nature, which was common unto them and us; nor did receive any of thoſe Honours which belong to the Divine; whereas the LORD JESUS is ſo Man, as he is likewiſe GOD bleſſed for ever; and was ſo far from refuſing Divine Honours, that he hath expreſly required them at our hands; and enjoined us to adore him with the Father, and to acknowledg him his Eternal Son. This ſame difference the Apoſtle obſerves between the LORD JESUS, and thoſe other Miniſters which GOD made uſe of in the former Ages. God (ſaith he) having at ſundry times, and in divers manners, in time paſt ſpoken unto the fathers by the Prophets, hath in theſe laſt days ſpoken to us by his Son. Ebr. 1.1.Moſes, and the reſt, were Prophets of GOD; JESUS is his Son. The others were his Miniſters, JESUS is his Heir. The others were faithful as Servants; Ebr. 3.5, 6.JESUS as Son is over the whole Houſe. In the others, there did ſhine forth ſome marks of the commerce they had with GOD, that Soveraign Majeſty imprinting on their faces, as upon Moſes's in particular, ſome ſparklings of his glory. But JESUS is His very Light, the reſplendency of his glory, and the character of his Perſon. Dear Brethren, it doth highly concern us to know rightly this great dignity of our LORD and Saviour; not only for the rendring to his Perſon the worſhip we owe him, and of which we may not fail without offending the Father, as himſelf hath told us, John 5.23.He that honoureth not the Son, honoureth not the Father who hath ſent him; but alſo for our embracing with ſo much the more zeal, the Religion he hath delivered us, without ever admitting the perſwaſion that either men on earth, or even Angels from Heaven can add any thing to the light, the goodneſs, and the perfection of the diſcipline of ſo great and ſo perfect an Author. For this cauſe doth S. Paul here hold forth to the Coloſſians the Divinity of our LORD JESUS CHRIST. In the precedent Verſes he exhorted them to conſtant perſeverance in the belief of his Goſpel, confirming themſelves in it more and more, and taking heed they gave no car to Philoſophy, and the vain traditions of ſeducers, who endeavoured to corrupt ſound doctrine, by the mixing of divers inventions, which they would add to it, as if it were not perfect enough of it ſelf, to guide us to ſalvation. The Apoſtle, to bereave Error of this pretext, and ſhew the faithful, not only the ſufficiency, but even abounding of the Goſpel, repreſents unto them the ſoveraign perfection and divinity of its Author. For in him (ſaith he) dwelleth all the fulneſs of the Godhead bodily. Since you have JESUS CHRIST (ſaith he), there is no need of recourſe to others. In Him, as in a living and inexhauſtible ſpring, is all good neceſſary to your happineſs; a divine Authority to found your Faith; an infinite Wiſdom to direct you in all truth; an incomprehenſible Goodneſs and Power to give you grace and glory; a quickning Spirit to ſanctifie and comfort you. All other things compared to Him, are but poverty, and weakneſs. See how the Apoſtle fortifies the faithful in the doctrine of the LORD, and in few words overthrows all that the preſumption of fleſh and blood may dare to ſet up, beſide, or againſt his perfect truth.
For a right underſtanding of his words, we muſt conſider them exactly. For though the number of them be ſmall, their weight is great; they are rich, and magnifick in ſenſe; and do contain, within their narrow compaſs, one of the nobleſt and fulleſt deſcriptions of JESUS CHRIST, that is found in Scripture. Let us ſee then, firſt, what all this fulneſs of the Godhead is, whereof the Apoſtle ſpeaketh. And then, in the ſecond place, how it dwells in JESUS CHRIST, to wit, bodily. The LORD pleaſe to conduct us by the light of his own Spirit, in ſo high a Meditation, that of his fulneſs we may receive grace for grace; and draw from it what may fill our ſouls with that life and ſalvation which overfloweth in him, and can be no where found at all but in him.
As for the ſubject it ſelf whereof S. Paul ſpeaketh, and in which he ſaith, that all the fulneſs of the Godhead dwelleth, none can doubt but that it is our LORD JESUS CHRIST. For having ſaid, at the end of the verſe immediately foregoing, that the traditions of men, and rudiments of the world, are not after CHRIST; he now addeth, For in him dwelleth all the fulneſs of the Godhead. Whence it is clear, that the LORD JESUS CHRIST, whom he had even then named, is the Perſon of whom he ſpeaks, and to whom he attributes all this fulneſs. As little could any man be to ſeek, who this JESUS was, of whom the Apoſtle ſpeaks. All knew him, at leaſt confuſedly, and in groſs; and did conceive him a man born of Mary in Judea, who having liv'd ſome years among the Jews, had been at length crucified by the ſentence of Pontius Pilate; and who, being riſen from the grave to a new life, had ſent forth his Apoſtles to preach his Goſpel; and afterwards afcended up into Heaven. And though all did not believe that he was riſen again, and gloriſi'd; yet all well knew, that this was ſaid of him: ſo that both the one and the other hearing JESUS CHRIST named, did preſently conceive in their mind the Idea of this Perſon, born and dying in Judea, at ſuch times, and at ſuch places, with ſome retinue of Diſciples during his life, and after his death. This then is the ſubject of which S. Paul ſpeaks, even JESUS CHRIST conſidered under this form of a man, in which he manifeſted himſelf to the world, and in which he was conceiv'd and figured in the minds of thoſe that heard him named. In this man, whoſe appearance was like that of other men, who was born and bred on earth, ſuſtained during his life with our common food, ſubject to our infirmities, who paſſed through the differences of our ages, ſuffer'd our griefs, felt our inconveniences, and experimented the rigour of death, yea the cruelleſt that was; in this man, I ſay, whoſe body was nailed to a Croſs, and deprived of its ſoul, and buried in a Sepulcher; in this man, under ſo mean and contemptible a form, dwelleth (faith the Apoſtle) all the fulneſs of the Godhead.
It is ordinary in the Hebrew Language, to ſignifie, by the fulneſs of any thing, that which the thing containeth; as, by the fulneſs of the earth, Men, and other living creatures, Pſal. 24.which do fill it; and by the fulneſs of the Sea, the Iſles which the Sea containeth. After this manner of expreſſion, the qualities and perfections of any one nature may be call'd its fulneſs, becauſe they are the things that fill it, and with them it is as it were furniſhed and adorned, as the movables and ornaments of a room or an houſe, are the fulneſs of it. Therefore, as if I ſhould ſay, that in Adam, as he was at firſt created, was found all the fulneſs of Manhood, every one would eaſily perceive, that my intention were to ſay, the perfections of human nature, the faculties, and properties, and beauties, which it is full of, and without which it cannot ſuſtain the dignity of that name, were all in Adam …an immortal ſoul, a vigorous underſtanding, a free-will, a body of excellent …, acute ſenſes, and in ſum, all the other faculties that have any place among the perfections of the nature of man: So here, when we hear the Apoſtle ſaying, that the fulneſs of the Godhead is in JESUS CHRIST; let us account, that by this clauſe he meaneth thoſe perfections and qualities which fill up the Divine nature; in which this great and ſoveraign Beeing doth conſiſt; and which Theologues commonly call, the Attributes of GOD. You know what the word Godhead doth ſignifie, even the Nature and Eſſence of GOD. The fulneſs of the Godhead then is that rich and incomprehenſible abundance of perfections, whereof the ſupream and adorable Nature is full; as His Life, His Power, His Wiſdom, his Juſtice, His Goodneſs, His Immenſity, His Eternity, His Holineſs, and all the other Properties, which it hath in an ineffable manner; and which our underſtandings, according to their mean capacity, do conceive in it; as the form of the Deity, that is neceſſary for its having that Name; a nature that wanteth it, being incapable of being called GOD, otherwiſe than falſly and improperly. I grant, ſome reſemblances, or rather ſome touches and lineaments of theſe Perfections of the Godhead do appear in the nobleſt of the Creatures; as in the Angels, for inſtance, who are immortal, and endowed with an admirable ſanctity, vertue, and power. But the fulneſs of them is not in any Creature at all; neither can it be found, that ever the Scripture ſpake in this manner of Angels, and ſaid, that the fulneſs of the Godhead was in them. Beſides, theſe bleſſed Spirits, and other Creatures, how excellent ſoever you can imagine them to be, do participate of theſe divine perfections, but in a very little meaſure. Whereas the LORD JESUS hath them wholly. And to make this evident to us, the Apoſtle thought it not enough to ſay, that the fulneſs of the Godhead is in Him; but hath expreſly declared, that ALL this fulneſs dwelleth in Him; that we might be aſſured, there is not at all any Perfection, or Excellency, or Accompliſhment in the Divine Nature, but is found in Him. Thus, in theſe two or three words, he hath compriſed all that the Scripture teacheth us in divers places, of the richneſs of the Perfections of our LORD and Saviour. For inſtance, it tells us, That he is full of grace and truth; that he is the Wiſdom and the Power of the Father; that he hath the words of life; that he is the Way, the Truth, and the Life; that in him are hid the treaſures of wiſdom and knowledg; that he hath that might and ſtrength which ſuſtaineth all things now, and which created them at firſt; that he is the Everlaſting Father, and hath immortality and incorruption; hath an infinite underſtanding, whereby he ſoundeth the reins, and diſcerneth all the thoughts of the hearts of men; that he hath a ſuper-eminent Glory, to which all Creatures ought to do homage, yea the Angels themſelves, who indeed adore Him; the Empire, and dominion over all the world; the right and authority to judg all men, and a multitude of ſuch things as theſe. Verily S. Paul hath compriſed it all in one word, ſaying here, that all the fulneſs of the Godhead is in JESUS CHRIST; it being evident, that if he wanted any of theſe Names, Rights, and Attributes, He could not have all the fulneſs of the Godhead, which is aſcribed here unto Him.
But let us now ſee in what manner he poſſeſſeth theſe things: the Apoſtle expreſſeth it very briefly, ſaying, that all this fulneſs of the Godhead dwelleth in him bodily. Firſt, the term dwelleth is illuſtrious ſignifying, that all this copious abundance of perfections, doth not reſide in JESUS CHRIST for ſome time only, appearing a little while, and then withdrawing again; ſo making ſome tranſient ſtay in Him a few moments, and no more; but that it abideth in Him conſtantly, and for ever; for ſo the word [dwell] in Scripture-uſe doth import. The Word, and the glory of GOD, appeared in Moſes, and the Prophets, when being moved by the power of his Spirit, they uttered and acted Divine things; but it dwelt not in them. It only reſted on them ſome hours ſpace, for the LORD's recommending thoſe Servants of His, and for the ſetling their authority by theſe marks of his Providence, and of his communicating with them. Whereas the whole fulneſs of the Godhead was, and is, and ever ſhall be in CHRIST JESUS. Therefore the Apoſtle ſpeaketh expreſly in the preſent tenſe, and ſaith, dwelleth in Him, not that it had dwelt in him; that no one might imagine it did at any time retreat. But how great and admirable ſoever the ſignification of the word [dwelleth] is, the Scripture yet doth frequently make uſe of it, to expreſs the continual ſollicitudes that the Divine Providence hath of the faithful; as when it is ſaid in ſo many places, that GOD dwelleth in the midſt of his people; and when the LORD himſelf ſaith, in reference to his Ark, whereon he ſometime manifeſted himſelf to his ancient people, I will dwell in the midſt of the children of Iſrael, Exod. 29.45.and will be their GOD. And when again, ſpeaking of Sion, he ſaith, It is my reſt for ever, there will I dwell, becauſe I have taken pleaſure therein. The Apoſtle therefore, to diſtinguiſh and ſever the dwelling of the Godhead in JESUS CHRIST, from the now-mentioned, and all other kind of its dwelling otherwhere, addeth, that the fulneſs thereof dwelleth in Him bodily. He oppoſeth BODY to a ſhadow, or an image; as when he ſaith afterwards, of the Ceremonies of the Law, that they were ſhadows of things to come; but the Body is in CHRIST. The BODY, that is, the Truth and thing it ſelf. The ſhadow is but a ſlight and imperfect repreſentation of it. I think therefore that it is in this ſenſe the Apoſtle ſaith here, that the fulneſs of the Godhead dwelleth bodily in CHRIST; that is to ſay, really and truly; in ſubſtance, and not in ſhadow; in truth, and not in figure. The Godhead dwelt, in time paſt, in the Ark of the Covenant, but in ſhadow only. For it was not this Supream Majeſty its ſelf, that was preſent there; but a Symbol only, and ſome token of its glory; whereas it is the Body it ſelf (if I may ſo ſpeak) of the Divinity, and not its ſhadow only, that reſides in JESUS CHRIST; all the perfections thereof being in Him really, and in their whole truth. And hereby is excellently expreſſed to us, that admirable and ineſſable union of the Divinity, with the fleſh of our Saviour, which the Church ordinarily calls Perſonal; ſo cloſe an union, that this Fleſh, and the Word which aſſumed it, do make but one and the ſame Perſon; the Human nature of JESUS CHRIST ſubſiſting only in the Perſon of the Son. For if it were otherwiſe, it could not be ſaid, that the fulneſs of the Godhead dwelleth bodily in CHRIST. He would not have the Body of it, any more than the Creatures have, to whom it communicates its ſelf. He would have but ſome lineaments and ſhadow of it, not the very thing: For example, GOD dwelt heretofore in his Ark, inaſmuch as he manifeſted his preſence in it. But becauſe the things whi…h he ſet and made to be ſeen there, were not very Nature, or the ſelf-ſame Perfections wherewith it is filled; but ſome ſimple effects of his Power, whereby the Images of ſome of his Perfections were in ſome ſort delineated; it is evident, that it cannot be truly ſaid, that the fulneſs of his Godhead dwelt there bodily. Thus alſo ma…ſted he himſelf to Moſes in the Burning-buſh; and afterwards to the Apoſtles in Cloventongues as of fire; and before that, the Holy Ghoſt appeared in the form of a Dove. But beſides that theſe manifeſtations being but tranſient, it cannot, upon them, be affirmed, that GOD dwelt in the Buſh, or in the places where thoſe other Symbols appeared; beſides this, I ſay, it is evident, that the flame at the buſh was not at all the Divine Nature, or any one of its Perfections; and that neither the Dove, nor the fiery Tongues, were, any more, the proper eſſence of the Holy Ghoſt, or any one of his real and divine perfections; all theſe things being but forms created of GOD, and conſequently Productions and Works of his, wherein he repreſented to his Servants, as in a Pourtrait, or a rough-draught, ſome ſlight reſemblance of what he is indeed. Whence it follows, that though it might be ſaid (which yet may not) of the places where theſe things appeared, That the fulneſs of the Godhead dwelt in them; nevertheleſs it would be falſe to ſay, that it dwelt in them bodily; it being clear, that the things by reaſon whereof it ſhould be ſaid to have dwelt there, were not the Body, and the truth of his Nature, but its ſhadow and ſymbol only. I ſay the ſame of Prophets, and of Saints, and of Angels themſelves, to whom GOD moſt intimately communicates himſelf. For the things, by reaſon whereof the Scripture ſaith, that he dwelleth in them, are that holineſs, that joy, and that knowledg, which he works and preſerves in them, in a great meaſure. Now every one ſeeth, that neither the knowledg, nor the piety, nor the charity, nor the joy, nor the conſtant and uninterrupted felicity of the Saints, are the very nature of GOD, or the Body its ſelf (if I may ſo ſpeak) of his immenſe and incomprehenſible Perfections, in which the fulneſs of his Godhead doth conſiſt: theſe things are only effects and works of GOD, engravings and impreſſions of his hand, marks of his operation; ſo as how high ſoever their excellency be, and how exact ſoever the Image of GOD in theſe Saints is; yet it cannot be ſaid, that the fulneſs of the Godhead dwelleth in them bodily; ſince it is clear, by the things now ſpoken, that it dwelleth in them by ſhadows only; by the illuſtrious and glorious traces which his operation hath left in them, and not in ſubſtance. It remains then we conclude, ſince the Apoſtle here expreſly aſſerteth, that all the fulneſs of the Godhead dwelleth bodily in CHRIST; that the Divinity is in him after a quite other manner than either in the Symbols, by which it is repreſented; or the Creatures, on which it ſheds forth its grace and glory; that it ſo dwells in JESUS CHRIST, as he hath in him, not ſome d…eations and models, by which it is figured forth; not thoſe qualities and diſpoſitions alone, which it worketh by the preſence of its grace, in the moſt holy of its Creatures; but its very ſelf: that he hath the body and verity of it, that is, (as the Church expreſſeth this myſtery in one word) That the Godhead is perſonally united with his Fleſh; it being not otherwiſe poſſible, that the fulneſs of the Godhead ſhould dwell in him bodily.
Now that ſuch is this divine union of the Eternal Word with the Fleſh of JESUS CHRIST, doth appear, Firſt, from that neither the Apoſtle, nor any other of the Sacred Writers, ever ſaid of Saints or Angels, what we here read of our Lord; namely, That all the fulneſs of the Godhead dwelleth in him bodily; an evident ſign, that this is a glory which appertains to none but him alone. Secondly, From that the qualities, the actions, and the attributes of the Divinity are communicated to the Man that was born of the bleſſed Virgin; and reciprocally, the ſufferings, the qualities, and the actions of the Fleſh, that was born of Mary, are attributed to the Eternal Son of GOD; as when the Scripture ſaith, That GOD hath redeemed the Church with his own blood; that the Lord of Glory was crucified; that JESUS CHRIST is before Abraham was; that he founded the Earth at the beginning, and the Heavens are the work of his hands: and other like expreſſions. Dear Brethren, ſuch is the ſenſe of theſe divine words of the Apoſtle. Admire ye the force and the richneſs of the Scripture, which hath in ſo few words blaſted and beaten down all the inventions and dogmatizings of Error againſt the Truth, both of the two Natures of our LORD and Saviour, and of the union of them in His Perſon.
Firſt, Theſe words do overthrow the impiety of thoſe who bereave JESUS CHRIST of his Divinity, and reduce Him to the degree and condition, either of a meer Man; or of a Perſon raiſed indeed above man, yet made notwithſtanding, and created at the beginning, as well as other Celeſtial and Terreſtrial Creatures. How can ſuch blaſphemy ſubſiſt before this Sacred Oracle, which proclaimeth not ſimply the Divinity, but that the Godhead; and not this ſimply neither, but that the fulneſs of the Godhead; yea, to omit nothing, that all the fulneſs of the Godhead dwelleth in him bodily? If He be but a Man, and no more, no part of this fulneſs of the Godhead dwells in Him; neither its Power, nor its Wiſdom; neither its Goodneſs, nor its Juſtice; neither its Glory, nor its Eternity. For none of theſe Divine qualities do dwell in one who is but a man. We muſt avouch, that he hath in him verily, thoſe Perfections that fill up the Godhead, (that is, the Divine Nature) or deny, that all the fulneſs of the Godhead dwelleth in him. But if you grant me (as deny it you cannot, without giving the Apoſtle the lye) that all the fulneſs of the Godhead dwelleth in him, you muſt of neceſſity confeſs alſo, that he is GOD; no one (if he be not GOD) being capable of receiving, holding, and having in himſelf the fulneſs of GOD. For this fulneſs being infinite, there is none but GOD that can contain it, ſince there is not any but he alone who is infinite. Now it dwelleth all in our LORD JESUS CHRIST. It muſt therefore of neceſſity be confeſſed, That He is GOD of a Nature infinite.
Whereby the frigid and frivolous evaſions of thoſe impious men are refuted, who taking away from JESUS CHRIST the reality and true glory of Divinity, do leave him the name of it, and make a titular GOD of him; a GOD (as they ſpeak) created and raiſed up a while ſince; who hath but the title of GOD, not the nature; the office, not the eſſence. Who can ſufficiently deteſt the audaciouſneſs of theſe Wretches, that by this impiety of theirs do overthrow all the ground-work of the Scripture, which hath inſinuated nothing more clearly, or more expreſly, than the one-neſs of the true GOD? Who is too ſo jealous of his glory, as that he forbiddeth us, upon pain of death, to give his Name, or his Worſhip, or his Attributes, unto any Creature, of what quality ſoever? If JESUS CHRIST be not the true Eternal GOD, Creator of the Heavens, and the Earth, how will you, miſerable men, avoid this condemnation, you that give him the name, and the adoration of the true GOD? But S. Paul lays all their ſubtilty in the duſt, by ſaying formally here, that all the fulneſs of the Godhead dwelleth in him bodily. The fulneſs of the Godhead is not an empty name, or a titular dignity. It is that which fills it; it is that gloriouſneſs, it is that light, it is that nature, that truth, and that perfection, wherewith the Godhead is full. It's this therefore that dwells in JESUS CHRIST; the ſubſtance of a true and real Divinity; not an hollow, and a vain ſhadow; it's the thing, and not the title of Deity.
But as the Apoſtle doth, by theſe words, convince the impiouſneſs of ſuch as bereave our LORD and Saviour of the glory of his Divinity; ſo doth he likewiſe confound the extravagancy of others, who deprive him of his human nature, fooliſhly affirming, that he had but a falſe appearance in that kind. For here are two ſubjects clearly repreſented to us; one, that dwelleth (to wit, the fulneſs of the Godhead); another, in which this fulneſs dwelleth, to wit JESUS CHRIST; the one is, the Temple; the other is, the GOD that reſideth in the ſame: the one, our Saviours Human nature; the other, the Eternal Son of the Father. Two real and veritable ſubjects, by the wonderful uniting whereof this ſacred and adorable Sanctuary of GOD is made up and compoſed. To take away the truth, either of his Godhead, with the former; or of his Fleſh, with the latter; is to deſtroy the Fabrick. Again, theſe words of the Apoſtle do, in like manner, overthrow the error of thoſe who have corrupted the union of theſe two natures in JESUS CHRIST; on one hand by dividing them, as did the Neſtorians; on the other, by confounding them, as did the Eutycheans. For if we ſever JESUS CHRIST into two Perſons, the fulneſs of the Godhead will not dwell bodily in his Fleſh. This Man will have but gifts of the Divinity, which are as it were ſome draughts and lineaments of it; He will not have the Truth, and the very Body of it. Neither may it be reply'd, That the Temple in which GOD reſideth, is a ſubſtance different from his Perſon. For the Body is the reſidence of the Soul; yet Soul and Body have but one and the ſame ſubſiſtence, and do conſtitute but one and the ſame Perſon. So as the dwelling of the Son in his Human nature, as in his Temple, doth not hinder, but that this Human nature of his doth ſubſiſt with him in one and the ſame Perſon. Yet though we may not divide theſe two Natures of our LORD, it doth not follow that we muſt mix and confound them; as they do, who define the union of them, by the Human nature its being made equal with the Divine; and will have it to be become infinite, and immenſe, and endowed really in its ſelf with all the properties of the Divine nature. The Apoſtle ſaith indeed, that the fulneſs of the Godhead dwells in CHRIST; but he ſaith not, that his Fleſh was really chang'd into the Godhead. The body, by being perſonally united to the ſoul, doth not thereby become ſoul. It conſerveth its own nature, and hath only this advantage, by that ſtrict conjunction, which knits it with the ſoul, that they ſubſiſt together, and make up but one and the ſame perſon. Juſt ſo, the Fleſh of our LORD, by the Word's dwelling in it, becomes one ſelf-ſame Perſon with it, being truly the body, and the ſoul, and in one word, the nature of the Son of GOD; yet it ſtill keeps its original beeing, and eſſential properties. The LORD is a true Divinity, dwelling in a true Fleſh, and true Fleſh dwelt in by a true Divinity. There is a Divinity, and an Humanity, truly diſtinct the one of them from the other, and each of them retaining its own beeing, and proper qualifications; but there is one only, and the ſame Perſon, who takes His Name ſometimes from the one, and ſometimes from the other, and ſometimes jointly from them both. For we call Him the Son of Mary, and the Seed of David, by reaſon of His Fleſh: The Everlaſting GOD, and the Word of the Father, and the Lord of Glory, by reaſon of His Divinity; Immanuel, (that is to ſay, GOD with us) and GOD manifeſted in Fleſh, by reaſon of theſe two natures together. I confeſs, it is a myſtery that ſurpaſſeth our comprehenſion; and a wonder, that hath no parallel. But neither muſt we meaſure the verities of Religion by the Ell of our underſtandings; eſpecially when queſtion is of GOD; whoſe Nature, Reaſon it ſelf doth confeſs to be infinite and incomprehenſible. It ſufficeth, that the word of the LORD informeth us, it is ſo. And though our reaſon cannot diſcern the manner how; yet, it being once illuminated by Divine revelation, it acknowledgeth a kind of neceſſity of it. For preſuppoſing what the Scripture doth diſcover, and reaſon approve, of the deſert of ſin, and of the infinite puniſhment that is due to it; as alſo, of the inflexible conſtancy of Divine Juſtice, which cannot let ſin paſs unpuniſhed; it evidently follows, that man could not have been reconciled to GOD, unleſs his Juſtice were ſatisfied; nor his Juſtice have been ſatisfied, without a Sacrifice of infinite worth and merit: So as it being the office of CHRIST to reconcile men unto GOD, it is clear, that for the effecting of this great deſign, he muſt offer to the Father a Sacrifice of infinite value, and conſequently be GOD; ſince nothing can proceed from a finite ſubject but what is alſo finite; and none is infinite, but GOD alone. It was neceſſary therefore, that all the fulneſs of the Godhead ſhould dwell bodily in our Mediator. Not to ſpeak of other emoluments which this admirable union of our Nature with the Divine, in the Perſon of JESUS CHRIST, doth afford us; as, the aſſurance it gives us of the infinite love of GOD, and of our ſalvation: the title it procureth us to the merits of our Saviour, whom it hath made our Brother, and conſequently our ſelves capable of being his co-heirs: the conſolation it ſheds into our hearts, of his, whom we ſerve, having an infinite power and wiſdom, to defend us in our combats, to ſtrengthen us in our weakneſſes, to preſerve us againſt all the aſſaults of Hell, and the World, and redeem us from death, the laſt of our enemies; it being evident, that if we had but a meer man for a Saviour, how holy and excellent ſoever he might be, there would remain unto us ſtill very great and juſt cauſes of diffidence and fear.
Therefore bleſſed for ever be the Father of our LORD; bleſſed be his love, and that great mercy which induced him to ſend us ſo excellent and admirable a Mediator, as hath all the fulneſs of the Godhead dwelling in him bodily. Let us receive him with faith, and adore him with devotion, and ſerve him with zeal. Neither let his fleſh be an offence to us. It is very fleſh (I grant); but the fleſh of an Eternal GOD; who under this Pavilion of his viſible abaſement of himſelf, which the world otherwhile ſo inſolently deſpiſed, hath lodged all the glory of Heaven, and all the fulneſs of the Divinity. Nor let his Majeſty, and this fulneſs of the Godhead, which dwelleth in him, affright us. He's a great God (I confeſs); but a GOD manifeſted in fleſh, dwelling in our nature; deſcending, and humbled even to our degree, and partaking of our fleſh and our blood, that he might bring us to himſelf. Let us embrace with reverence that moſt ſacred Religion which he hath brought us from Heaven. And indeed, i… the World hath followed and held faſt, and ſtill in divers places doth, with ſo much earneſtneſs, follow and hold Religions invented and erected by vain men, who were full of ignorance and error; what reſpect do we not owe to this ſame one, that hath been given us by the hand and mouth of a perſon in whom dwelleth all the fulneſs of the Godhead? Moſes was but GOD's Servant, and you ſee what reſpect the ancient people bore him, and with what ſeverity all diſobediences and rebellions againſt his Ordinances were puniſh'd; and how that poor Nation doth ſtill at this day in vain adore the Sepulcher and Reliques of the Law, which dyed, and was abrogated long ago. What penalties then muſt we expect, if we deſpiſe the Doctrine of the Son, who is eternally bleſſed with the Father? Heb. 2.3,This great ſalvation (as the Apoſtle elſewhere calls it) which began to be declared, firſt by the LORD? All other Diſciplines are periſhed, or will in time periſh. Even that of Moſes's did wax old, and in the end was aboliſhed. But the Inſtitutions of CHRIST ſhall remain for ever all-holy, and all-perfect, immutable, and unalterable; nor do they need any reformation, or addition, or amplification. After the LORD, we do not at all look for any other new Teacher to come into the world. Moſes promis'd another Prophet after his death, to the people of GOD. JESUS CHRIST, the Prophet ſo promiſed, may have no Succeſſor. He doth not promiſe us any; but only threatens us with divers ſeducers that would uſurp His Name, and counterfeit his Voice, and put on ſheeps cloathing, to debauch his Diſciples. Whereupon we ought to take all thoſe for ſuſpicious, that pretend to add any thing whatever to his ſacred doctrine. Beſides, our LORD and Saviour's own quality doth oblige us to content our ſelves with him, and give no ear to any other. For in him (ſaith the Apoſtle) dwelleth all the fulneſs of the Godhead bodily. Seeing he hath fulneſs, the man can want nothing that poſſeſſeth him; according to what S. John ſaith, He that hath the Son, hath life; that is, eternal ſalvation, which is all that we deſire. This ſhort ſentence of the Apoſtle's is enough to ſecure us againſt the artifices of all ſeducers: if they ſet before us the delicacies and ſubtilities of Philoſophy, colouring their fond imaginations with a vain ſemblance of wiſdom, let us arm our ſelves with this conſideration, That we have in CHRIST JESUS all the true wiſdom that is, ſince in him dwelleth all the fulneſs of the Godhead. If any man offer us ancient traditions, let us remember that the Authors of them were but men; who, how great and holy ſoever they may be, are all liable to error: whereas the Goſpel, which we do embrace, is his doctrine, in whom all the fulneſs of the Godhead dwelleth bodily, and by conſequence, pure and divine verity. As for thoſe Ancients, and thoſe Biſhops and Pontiffs, whoſe names and authority you our Adverſaries do urge me with, I know not who they were; or, to ſay better, I know well that they were men ſubject to failing; ſo as neither you nor I can have any firm and certain aſſurance, that their aſſertions are true. But for this JESUS, with whoſe Goſpel I content me, we all know that he was the Son of GOD, in whom wiſdom and truth do dwell bodily, with all the fulneſs of the Deity. Moſes himſelf muſt be ſilent, when the LORD JESUS doth appear, as the Starrs do withdraw their light, when the Sun ſhews abroad his. The one's Law is no longer conſiderable, when the other's Goſpel is riſen.
In fine, this ſentence of the Apoſtle's doth ſuffice to overturn, not only all the traditions of men in groſs, and in general; but even each of them ſingly, and in particular. For example, we are preſs'd to ſerve and invocate Angels, and Saints departed. I will not, for the preſent, alledg, that GOD, whoſe voice is the rule of my Faith, hath given no command about it. I will not ſay, that Religious worſhip doth not belong to any Creature. I will not enquire, whether Saints do hea… from Heaven, where they are, the prayers that are directed to them on the earth… nor whether, being finite and created, as they are, they do behold the motions of our hearts: I will only demand of our Adverſaries, Why they would have us ſerve and invocate Saints? To the end (ſay they) that we may gain their favour and their interceſſion with the Father. But, poor men, have we not, in JESUS CHRIST all the grace and favour that we need? And though there were nothing elſe in the matter, would it not be great imprudence for us to have recourſe to others, ſince we have him near us, in whom dwelleth all the fulneſs of the Deity? They extol unto us their merits, and their ſatisfactions, and the indulgences of their Popes. I enter not upon a ſtrict examination of theſe things; nor do I make enquiry for the preſent, whether they be merits, and ſatisfactions, and indulgences, in reality or no. Though they were what thoſe men pretend they be, yet it is clear, that they are uſeleſs to us; ſince we find in this JESUS CHRIST, who ſufficeth us, all the fulneſs of the Godhead, dwelling in him even bodily. If you have need of mercy, of grace, of conſolation, of righteouſneſs, of merit, of aſſiſtance, of life; none of theſe good things are wanting in him, in whom dwelleth all the fulneſs of the Deity. And I am well aſſured, you ſhall find no degree of them any other where, either in Heaven or Earth. But though ſome drop of them might be elſewhere met with; yet it is certain, (and your ſelves will not deny it) that they are not to be had either in Saints, or in Angels; either ſo undoubtedly, or ſo abundantly, as in JESUS CHRIST. Why then, while I have ſo rich a treaſure in my hands, would you have me go a begging other-where? It is ſufficient for me to be ſaved. Since the fulneſs of things neceſſary for my ſalvation, dwelleth in JESUS CHRIST, I will content my ſelf with having recourſe to him alone; with ſixing my truſt, and my love on him; and with addreſſing my ſervices and ſupplications unto him: nor will I be ſo unadvis'd, as to loſe, or at leaſt hazzard my time, and my devotions, in directing them to others, which I am ſure I may ſucceſsfully apply unto him.
Dear Brethren, Let us hold to this LORD alone. Let us not divide our piety between him and any other. Let him alone have our whole hearts, and all our deſires, ſince he alone hath all that fulneſs which is neceſſary to make us happy. He is the true Fountain of living water; let us not draw any other where. We have no need of Ciſterns: This Divine Rock, that followeth the Camp of his own Iſrael, hath wherewithal to ſatisfie all his people plentifully. He wanteth nothing, who hath fulneſs. Only let us bring him ſouls hungring after his benefits, and thirſting for his righteouſneſs; hearts panting after the pleaſures of his Sanctuary; and braying after him, as the Hart after the brooks of water. Let us ſerve him conſtantly, and keep faithfully the holy diſcipline he hath given us, in a continual exerciſe of piety and charity. This is all that he demands of us, for the love he hath born us, for the favours he hath done us, and for the glory which he promiſeth us. Let us not deny him, I beſeech you, ſo juſt a thing. Let us do what he requireth us, and he will liberally give what we ask of him. He will, through his great goodneſs, communicate this Divine fulneſs to us which dwells in himſelf; that being juſtified by his merit, cleared by his light, upheld by his power, enriched by his treaſures, quickned by his ſpirit, and fed with his abundance; we may one day have part in his Crowns, and in his Glory, after the petty conflicts and ſlight trials of this life, to be made eternally happy in him. Amen.