of death And so among the Civilians haeres Heir signifies dominus Lord Justinian Instit. l. 2. tit 19. de haeâ—â—d qualit diffe § ult And thus may it fitly be a title of Christ inâ—arnate in respect of his power over his Church the key of the house of David is laid upon him But it is possible it may peculiarly refer to his Resurrection in which he was the first-born from the dead verse 18. the first which from the grave was raised and exalted to Heaven and being so risen all Power was given unto him in Heaven and in Earth 3. That Thrones and Dominions Principalities and Powers thâ—ngs Visible and Invisible in Heaven and Earth all things may be meant of Jews and Gentiles These several titles here rehearsed saith Dr. Hammond Annot. on Col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men So Thrones may denote Kings or Monarchs and Princes Dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes Principalities the praefects of Provinces and Cities and Powers inferiour Magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on Earth And Annot. on Col. 1. 20. And in the like phrase verse 16. All things that are in the Heavens and on the Earth shall signifie no more than what is in other places expressed by the world as 2 Cor. 5. 19. The creation the whole creation or all creatures the whole world of creation or the whole world without restriction which signifie all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all Nations 4. That verse 16. is to be understood of the new Creation mentioned 2 Cor. 5. 17. Ephes. 2. 10 13. and 3. 9. and 4. 24. Jam. 1. 18. The things which go before saith Grotius Annot. ad Col. 1. 16. shew these things meant of Christ which is the name of a man more rightly is were created here interpreted were ordained goâ— a certain new state Angels to Men Men among themselves were reconciled under Christ Others that Angels were reformed as being brought to a new state of acknowledging the Lord Jesus Christ as their Lord and acting at his beck as being Gods instrument for the bringing of that reformation to pass and therefore it is said they were all created in him and by him as the mediate cause 5. That Christ is said to be before all things is meant of the new Creation and that in respect of Dignity not of Time 6. That in him all the new Creation consists or are reformed SECT 10. The proof of Christs God-head from Col. 1. 12 13 14 15 16 17. is vindicated from exceptions 1. I Reply It is true that in respect of other resemblances than of his Father's person according to his Dâ—vine Nature Christ might be termed the Image of the invisible God yet in this place he is not said to be the Image of the Invisible God in respect of his Office as declaring his Counsel or representing his Power and holy Qualities by his Conversation and Works but as Adam's Son is said to be begotten in his own likeness after his image Gen. 5. 3. may be proved by these Reasons 1. Because his being the Image of God is anâ—ecedent to the Creation verse 16. therefore he was the Image of the invisible God before it and consequently in respect of his Divine Nature 2. What Christ was to his Church is expressed after ver 18 19 20. therefore v. 15. 16 17. what he was and did in respect of his Divine Nature it being not to be conceived that he would repeat that ver 18 19 20. which he had said before ver 15 16 17. 3. An Embassadour though he represents his Princes Counsels yet is not said to be his Image an Image being a resemblance of a Person not of his Counsels 4. It is not said that Christ was the Image of the invisible God to us but is the Image of the invisible God absolutely and simply even then when he was not on earth to declare Gods will and therefore shews what he is in himself throughout all Generations Noâ— is it of any force which is urged that because he is said to be the Image of the invisible God therefore he must be a visible Image Foâ— man that was made after the Image of the invisible God and is renewed after his Image as Ephes. 4. 24. Col. 3 10. is not after Gods Image in respect of any visible Resemblance but in respect of Wisdom Holiness and Righteousness of Truth which are invisible qualities 2. If the reading which Isidor Pelusiota insists on Epist. l. 3 Epist. 31. be right that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first bringer forth of every creature not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature which may seem probable because it is said verse 16. For by him were all things created and so it should note not passively his birth but actively his causality in which he is said to be the beginning of the Creation of God Rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principâ—um or the beginning notes not termination of time or initiation but signifies â—fficiency as when we say from the Latins the principle of a thing as Col. 1. 18. the word is used of which more may be seen in Sixtinâ—s Amama Antibarb Biblic l. 3. the answer were easie that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures which the Arians did object from this place But however Erasmus like it yet Beza rejects it for reasons set down by him Annot. ad Col. 1. 15. which though they be not all allowed by Heinsius Exercit. sacr l. 12. c. 1. yet the reading not agreeing with most Copies nor necessary that answer is not to be insisted on That other sense which Beza and others embrace he is said to be the first-born of every creature that is he that was born before any creature conceiving in answer to the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be as well applied to the Fathers generation as the Mothers bearing and so it be all one as the begotten before all thâ— creatures would pass for current if there were an example of so using the word as including the preposition governing the Genitive Case and referring to the Fathers act of generation In which methinks there should not be much difficulty sith James 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten and is the act of the Father of lights verse 17. and so notes the Fathers act of generation usually and most properly signifies the act of the Mother bringing forth who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 5. when she is great with Child
having in your selves or your selves and therefore must be understood of possession for the future by the same enallage or of right or assurance for the present or of present possession though not full possession John 3. 36. 5. 24. 1 John 5. 12 13. Believers are said to have eternal life not by predestination only afore the person is in being but by real actual possession inchoate and continued though not consummate as appears by the expressions Iohn 5. 24. and cometh not into condemnation but is passed from death into life 1 John 3. 14. We know that we have passed from death to life opposite to verse 15. We know that no murderer hath eternal life abiding in him and John 3. 36. shall not see life but the wrath of God abideth on him 1 Pet. 1. 20. shews not what Christ had but how he was fore-known Revel 13. 8. From the beginning of the world may as well or better be joyned to written as it is Revel 21. 27. than to sâ—ain Iohn 17. 24. doth not prove that Christ had the glory mentioned verse 5. only in purpose before the foundation of the world but rather the contrary For the love there is a love not onely of benevolence but also of complacency and delight as Iohn 1. 18. and 3. 35. Prov. 8. 30. and so supposeth his being before the world was and the possession of his glory which he now desires to repossess which cannot be his Divine Essence for that he was never emptied of nor his Humane Excellency for that he had not in being before the world was but the state and condition of a Son of which he emptied himself taking the form of a Servant Phil. 2. 7. that riches which he had before he became poor for our sake 2 Cor. 8. 9. which was not the relation of Sonship to God for that he still had in his lowest debasement but the enjoyment of the pleasure he had with his Father in his Presence which was in some sort with-held from his person while he was on Earth and the exercise of command and empire over Angels afore the world was compleated if the Angels were created in any of the former daies of the first Creation and which he now laid aside and was to pray to his Father for the Angels Ministry Either of which or any other which we know not of communicable in its proportion to our condition with him according to the words Iohn 17. 22 may be the glory which he prayes for Iohn 17. 5. to repossesse and enjoy with his Father after the finishing of the work he gave him to do on Earth verse 4. into which he came to glorifie his Father humbling himself therein really and therefore would be really re-glorified with his Father 's own self and not only in manifestation to men as he had it really with him before the world was SECT 9. Col. 1. 12 13 14 15 16 17. Is urged to prove the God-head of Christ. TO those foregoing Texts in the Gospel of St. Iohn I shall next adjoyn the words of the Apostle Paul Colos. 1. 12 13 14. 15 16 17. where he mentions his thanksgiving to the Father who had translated the Colossians into the Kingdom of his dear son or of his love who is the image of the invisible God the first-born of every Creature For in or by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him and he is before all things and by him all things consist Whence I thus argue He who is the Son of the Fathers love the Image of the invisible God the first-born of every creature in or by whom all things were created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers by whom and for whom all things were created who is before all things and by whom all things consist was before any creature was made begotten of the substance of his Father not made of nothing very God of very God of the same substance with the Father by whom all things were made But such was Jesus Christ Therefore c. The minor is the express words of the Text But the major proposition is denied and for a reason of the denial it is said 1. That he is termed the Image of the invisible God not as a Child that is begotten by natural generation is the substantial Image of his Father of the same substance But as he resembles God in his Wisdom and Power and excellent Holiness of Life wonderful Revelation of the Mysteries of his Counsel and the great works he did as the man in respect of his Superiority and Authority over the woman is said to be the Image and Glory of God 1 Cor. 11. 7. or as Dr. Hammond's Paraphrase is in whom God who is invisible is to be seen and his will clearly declared by the Gospel so that â—e that seeth him seeth the Father Joh. 14. 9. which is confirmed by the words following ver 10 11. Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Believe me that I am in the Father and the Father in me or else believe me for the very works sake Which words make Christ to be in the Father and the Father in him whereby the Father is to be seen and so he is his Image in his Words and Works Conformable to the same sense are the words of Christ Iohn 5. 19 20 30 c. 2. That he is termed the first-born of every creature and therefore is of the rank of creatures as the first-born is taken Heb. 11. 28. as man the first-born among many brethren Rom. 8. 29. or as it is Rev. 1. 5. the first-born from the dead and the Prince of the Kings of the Earth The first saith Grotius annot on the place in the Creation to wit the new of which 2 Cor. 5. 17. Rev. 21. 5. Heb. 2. 5. more amply Dr. Hammond in his annot on Col. 1. 15. saith thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here refer to Christs eternal generation because of that which is added to it the first-born of every Greature which only gives him a precedence before all other Creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the priviledge of the first-born dominion over all his brethren and according to this notion ' â—is used commonly in Scripture for a Prince or principal person So Psal. 89. 27. David is called the first-born of the Kings of the Earth i. e. the most glorious among them and Job 18. 13. we have the first-born
6 7 nor were they ordered by Christ according to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated Ordinance Heb. 9. 11. 1 Pet. 2. 13. that is constituted or appointed by Christ as Mediatour in order to his Church for their help in St. Paul's time and therefore cannot be said to be created in the sense some would expound creation Col. 1. 16. and meant by Thrones Dominions Principalities and Powers 4. Hence also may appear that no other sense but of the Creation at first out of nothing can be rightly meant by the creating Col. 1. 16. For the words are general including all things simply and that twice expressed which shews it comprehends all things universally that were created and left any thing should be excepted there 's a threefold division 1. Of things in Heaven and things on the Earth 2. Of visible and invisible 3. Of the invisible Thrones Dominions Principalities and Powers Of which Principalities the unclean Spirits are a part Col. 2. 15. Ephes. 6. 12. who cannot be said to be reformed or constituted or appointed by Christ in the sense in which creation is taken either Eph. 2. 10. Jam. 1. 18. 〈◊〉 Cor. 5. 17 Gal. 6. 15. or Heb. 9. 11. 1 Pet. 2. 13. In the good Angels nothing was to be reformed or new created in the evil nothing was nor were they oâ— other things constituted or ordained by Christ as man nor is it true that all things in Earth were reformed or constituted for the Church And for the New Creation which consists in renovation of mind it was done in many before Christs Incarnation Ezek. 36. 26. Psal. 51. 12. and therefore that Creation cannot be meant when it is said All things were created by Jesus Christ by them who suppose him not to have been afore his Incarnation Lastly Neither is there any place brought by them by which it may be proved that the work of Creation absolutely put is meant of renovation or reformation meant by the New Creation Nor do the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by him prove Christ only a mediate or instrumental cause of the Creation For it is said of him who is the principal cause Rom. 11. 36. All things are of him and by him and for him as Col. 1. 16. and therefore the particles note a principal concurrent or consociate cause And the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through is applied to God the Father Gal. 1. 1. Heb. 2. 10. and in is used as by Heb. 1. 1. and applied to God Acts 17. 28. yet it is not to be denied that there is a priority in the Father to the Son in respect of being not of time but original as Bishop Davenant saith Com. on Col. 1. 15. Christ hath principium originis a beginning of original to wit his Father from whom he was begotten but not a beginning of time or to use Dr. Pearsons words in his Exposition of the first Article of the Creed p. 36. of the second Edition the Father hath that essence of himself the Son by communication from the Father From whence he acknowledgeth that he is from him John 7. 29. that he liveth by him John 6. 57. that the Father gave him to have life in himself and generally referreth all things as received from him so as that the Father is by the Antients termed the fountain root authour origin head cause of the Son and the whole Divinity p. 41. whence the Son is termed in the Nicene Creed God of God very God of very God light of light and this origination in the Divine Paternity hath antiently been looked upon as the assertion of the Unity and therefore the Son and Holy Ghost have been believed to be but one God with the Father because both from the Father who is one and so the Union of them For if there were more than one which were from none it could not be denied but there were more Gods than one p. 44. And answerably hereâ—o there is an order in the operations of the Father and the Son so as that there is a priority if not in some sense a majority in the Father whom some of the Antients cited by Dr. Pearson p. 37. understand to be greater than Christ as the Son of God John 14. 28. with reference not unto his Essence but his Generation by which he is understood to have his being from his Father who only hath it of himself and is the original of all Power and essence in the Son and consequently some preheminence in working whence Christ saith I can of mine own self do nothing The Son can do nothing of himself but what he seeth the Father do for what things soever he doth these also doth the Son likewise which intimate a priority of order in the Fathers operation if not a dependance of the Son on him therein And so as Mr. Gataker in his Advers misâ—el c. 17. saith from Col. 1. 16. Christ both in making the world as also in instructing his Church is said to exhibit ministery to God the Father and the Father by him to have performed and to perform both those things Heb. 1. 2. in which place he is said to have spoken to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds 5. Christs priority in dignity is expressed before verse 15. where he is said to be the first-born of every creature and in respect of the Church vers 18. where he is termed the head of the body the Church that in a 〈…〉 things he might have the preheminence therefore he is said to be before all things ver 17. in time and that not only before Angels but all things created it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same latitude with all things v. 16. and that not only in the New Creation for so he was not in time before David Psal. 51. 10. John Baptist who was filled with the Holy Ghost even from his Mothers womb Luke 1. 15. but in respect of the first Creation 6. The consistence of all things by Christ is to be understood of all things created ver 16. and not only things belonging to the new Creation and of a consistence by sustaining and preserving all things simply by his power and providence as it is said 2 Pet. 3. 〈◊〉 By the Word of God the Heavens were of old and the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting which is no where meant of Evangelical reformation but of powerful sustentation as Heb. 1. 2 3. To which I pass SECT 11. Heb. 1. 2 3 4 5 6 8 9 10 11 12 13 are urged to prove the assertion of Christs God-head THe same Articles of Faith concerning Christ are confirmed from Heb. 1. where Christ distinct from the Prophets is termed the Son of God whom he appointed Heir of all things by whom also he made the Worlds verse 1. 2.
and is used James 1. 15. as of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth and so rendered And when Christ is said Col. 1. 18. to be the first-born from the dead or Revel 1. 5. the first-begotten of or from the dead the act of the Father in raising him from the dead is implied to which his resurrection is ascribed Acts 2. 30 32. and 3. 15. and 4. 10. and 5. 30. and 10. 40. Rom. 6. 4. 1 Cor. 6. 14. Ephes. 1. 20. Gal. 1. 1. and herein St. Paul doth in some sort place his â—egetting of Christ when he said Acts. 13. 32 33. God hath fulfilled the Promise made unto the Fathers unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou arâ— my Son this day have I begotten thee And although the preposition from be in those places because of the change or translation from the dead yet the term first noting priority must needs include also the preposition before as it doth manifestly John 1. 15. so that it is easie to conceive this to be the meaning he was the first begotten before all the creation or every creature and therefore the Image of the invisible God and he by whom and for whom all things were created which cannot be meant of his rising from the dead sith that is mentioned ver 18. and this title is put before his creating of all things ver 16. and as the reason of it But must be meant of his generation before all times out of the substance of the Father by which eternity is given to him the precedency in being before all the creation being in Scripture language all one with Eternity And so Christ will not be put in the rank of creatures made out of nothing but the word is to be taken negatively as the word first applied to God Revel 1. 11. which is expounded Isa. 44. 6. I am the first and I am the last and besides me there is no God or Isa. 43. 10. Before me there was no God formed neither shall there be after me And when the Law appointed the first-born male to be Gods Exod. 13. 2. Numb 8. 16. by the first-born was understood that which opened the womb though no other were born after as the Mother of Christ understood the Law Luke 2. 22 23. who is called her first-born notwithstanding she had-no other Mat. 1. 25. But if this exposition of the Title the first born of every Creature be not received but that it note only Christs dominion or inheritance of every creature yet will this sense prove his Generation before all Creatures and his being exempt from the rank of creatures sith the reason of his being the first-born of every creature and so Lord or Heir of them is ver 16. Because by him and for him they were all created which must needs prove that he is not one of the creatures sith he created all things therefore not himself created and he must needs have a being before every creature by whom all were created and confequently was begotten before all time Nor can this title be applied to Christ as man or incarnate as if it noted that he was first in the new Creation or in respect of his power over his Church For John Baptist Luke 1. 15. was before him in the New creation in time and it is noâ— said he was designed or appointed to be the first-born of every creature but that he is the first-born not made the first-born of them but he by whom all were created nor can the Church peculiarly be meant by every creature or the new Creation sith it is not said of the Creation or of the new Creation but of every Creature even those that are invisible as verse 16. shews And therefore he cannot be said to be the first-born of every creature as the first-born of man is because the Angels are some of the creatures verse 16. but not of the same kind with man 3. That by Thrones and Dominions and Principalities and Powers verse 16. are not meant several degrees of dignity among men and no more may appear not only as Dr. Hammond saith because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred tâ— and the creating of Angels as well as men c. belongs truely to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and Men too the highest and most eminent of both sorts But also because it is necessary for these Reasons 1. Because these terms do elsewhere signifie in the same Apostles writings invisible beings powers of the world to come Ephes. 1. 21. Principalâ—ties and Powers in Heavenly places Ephes. 3. 10. Spiritual beings in High or Heavenly places opposed to flesh and blood Ephes. 6. 12. Angels Principalities and Powers are reckoned among the most potent beings of most force to separate us from the love of God Rom. 8. 38. Angels and Authorities and Powers are said to be subject to Christ now on the right-hand of God 1 Pet. 3. 22. Nor can the spoiling of Principalities and Powers be understood otherwise than as Dr. Hammond's own Paraphrase of Col. 2. 15. explains it of devesting the evil Spirits of their power Grotius Annot. ad Eph. 1. 21. Intelligunt quidam de imperiis terrenis Sed locus Col. 1. 16. quod in his infra est 3. 10. evincit agi hic de eximiis Angelorum clasibus Similis ordinum distinctio etiam in Satanae Regnâ— infra 6. 12. 1 Cor. 15. 24. Rom. 8. 38. 2. If by them Angels were not meant there should be no invisible beings said to be created Col. 1. 16. whereas the distributive particle whether is put next after invisible to shew the Thrones Dominions Principalities Powers to be invisible beings 3. Several degrees of Dignity and Rule among men neither in this Epistle nor elsewhere are said to be things in Heaven or Invisible 4. Angels may be said to be reconciled Col. 1. 20. and gathered together into one with the Church Ephes. 1. 10. Christs blood reconciling the Gentiles to God by expiating their Idolatry and so reducing them to God and thereby to the good Angels who rejoyce at their conversion Luke 15. 7 10 observe their order in their Church meetings 1 Cor. 11. 10. are their Angels Mat. 18. 10. But it could not be said in S. Paul's time when he wrote to the Colossians that the Rulers on Earth were created by and for Christ that is reformed and made new creatures in Christ they were not brought to the obedience of the Gospel by Christ but were enemies to it Acts 4. 27. 1 Cor. 1. 26. James 2.