was in being before all other Creatures but the meaning is he is the first-born from the dead of all God's Creatures He is the first that was raised from the dead and thus as it were born again into the World so as never to die again but forthwith injoy eternal Life Thus in this very Context is the first-born explained ver 18. He is the Head of the Body the Church who is the Beginning the first-born from the dead 2. These Words For by him were all things created c. are not spoken of Christ but of God. The sense of the whole Context is this the Lord Christ is the most perfect Image of the invisible God the first-born from the dead of every Creature for O Colossians by him even by the invisible God were all things created they were not as some of your Philosophers have taught you from all Eternity nor as others say arose from the accidental Concourse of Atoms but all of them whether things in Heaven or things in Earth whether they be Thrones or Dominions or Principalities or Powers are Creatures and were by God created who is before them all and by him they all consist But he is the Head of the Body the Church who is the Beginning and first-born from the dead even the Lord Christ 3. They observe farther that the most learned and critical Interpreters of the Trinitarians do not think that Creation is in this Context ascribed to Christ They interpret this Context thus The most Beloved so first-born is used by the Hebrews and Hellenists Exod. 4. 22. Psal 89. 27. Jer. 31. 9. of every Creature or the Chief and Head of every Creature So Camero Piscator Deodat Dally Vorstius Davenant Grotius For by him were all things modelled whether they be things in Heaven or things in Earth modelled not created So of the Ancients even Athanasius and St. Cyril and Fulgentius So also Alfonsus Salmero Arias Montanus Grotius and many more The Lord Christ is said to model or order all things on Earth because of the great change he introduced abolishing Judaism and Paganism the only Religions then in the World and introducing Christianity in their stead He new ordered or modelled the Thrones Dominions Principalities Powers and other Angelick Orders in Heaven in that he became their Head and King whereas they were before immediately under God and giveth to them from time to time such Orders and Directions as to him seem good 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. Whereas 't is added at ver 17. He is before all things They understand it thus he is in Worth and Excellence as well as Dignity and Power before all other Persons and things And by him all things consist i. e. By his wise Providence and Government they consist or fall into no Disorder and Confusion 4. St. Chrysostom goes away by himself He understands indeed ver 16. of Christ but he renders it not for by him were all things created but thus the most beloved of every Creature for for him were all things created that are in Heaven and that are in Earth c. So that the sense here is the same with what is said Heb. 1. 2. Whom he God hath appointed Heir of all things i. e. All things were originally made with respect to Christ that they might be subjected one day to him and he be made Heir or Lord under God his Father of them 17. Col. 2. 3. In him are hid all the Treasures of Wisdom and Knowledg Answ 1. The Socinians grant that in Christ are inestimable Treasures of Wisdom given to him by God. But 2. It has been observed by others that this particular Verse and it s Context should have been thus translated to the Acknowledgment of the Mystery of God even the Father and of Christ in which i. e. in which Mystery are hid all the Treasures of Wisdom and Knowledg 18. Col. 2. 9. In him dwelleth the Fulness of the Godhead bodily and ye are compleat in him or ye are filled by him Answ 1. 'T is also said Eph. 3. 9. That ye ye Ephesians might be filled with all the Fulness of God. And this very Text of the Colossians saith that the Fulness of God or of the Godhead is so in Christ that we are filled by him with the same Therefore the Fulness of God or of the Godhead here is the Fulness of the Knowledg of God or of the Godhead this dwelt in Christ and with this he hath filled or compleated us Christians This Knowledg is said to dwell in Christ bodily or as others translate substantially in Opposition to that imperfect umbratile and unsincere Knowledg of God that was to be found in the Philosophy and Philosophers of the Greeks who in Paul's time were in great Esteem among the Colossians and other Greek Nations and Colonies This Interpretation is confirmed by ver 8. and allowed by the most learned and Orthodox Interpreters 19. 1 Thess 3. 11 12. God himself and our Father and our Lord Jesus Christ direct in the Greek prosper our way unto you Answ Paul wisheth that the Lord Christ may prosper his way meaning by his general Intercession with God for all his Ministers and other Labourers in the Gospel as also by his Angels who are Christ's Agents sent forth to minister to i. e. to protect and help those that shall be Heirs of Salvation Heb. 1. 14. 1 Pet. 3. 22. Rev. 1. 1. Rev. 5. 6. But it is added at ver 12. of this third to the Colossians And the Lord make you to encrease and abound in Love. Answ If these Words are to be understood of Christ It must be said that the Lord Christ causeth us to abound in Love and all other Graces partly by his Gospel partly by his Intercession with him who is the Giver of every good and perfect Gift Heb. 7. 25. See also what has been said on Acts 9. 14 21. 20. 2 Thess 2. 16 17. Our Lord Jesus comfort your Hearts and establish you in every good Word and Work. Answ See on 1 Thess 3. 11 12. 21. 1 Tim. 3. 16. Without Controversy great is the Mystery of Godliness God was manifest in the Flesh justified in the Spirit seen of Angels believed on in the World received up into Glory Answ It appears by the Syriac Latin Ethiopic Armenian Arabic and most ancient Greek Bibles as also by the first Council of Nice and a great many Citations out of the Fathers both Greek and Latin that the Word God was not originally in this Text but added to it For they read it thus Without Controversy great is the Mystery of Godliness which was manifest by Flesh that is by Man by the Ministry of Men even Jesus and his Apostles justified by the Spirit i. e. proved by Miracles done by the Spirit or Power of God seen of Angels i. e. discovered to Angels who greatly desired to understand this Secret and the Particulars and Causes of it Eph. 3. 10
for the Godhead of the Son or Spirit because as now Christians are baptized unto them so the Jews were baptized unto Moses and John's Disciples unto John. 9. Luke 1. 16 17 76. Many of the Children of Israel shall he John Baptist turn to the Lord their God and he shall go before him in the Spirit and Power of Elias Thou Child shalt be called the Prophet of the Highest for thou shalt go before the Face of the Lord to prepare his way Answ See on Isa 40. 3. 10. Luke 17. 5. The Apostles said unto the Lord Increase our Faith. Answ By thy Prayers to God which are always heard for us 11. Luke 24. 47. That Repentance and Remission of Sin should be preached in his Christ Name Answ The sense is Christ commanded the Disciples to require Men to repent and on their so doing to assure them in his Name or from him that God would forgive them 12. John 1. 1. c. In the Beginning was the Word c. Answ The Trinitarian Exposition of this Chapter is absurd and contradictory 't is this In the Beginning i. e. from all Eternity Answ From all Eternity is before the Beginning or without Beginning not in the Beginning In the Beginning must refer to some time and thing it must be in the Beginning of the World or of the Gospel or of the Word and in which ever of these senses it is taken the Word cannot be from all Eternity by Virtue or Force I mean of this Expression Was the Word i. e. was God the Son. Answ But where in Scripture is the Word called God the Son The Word was with God i. e. The Son was with the Father Answ It seems then that God in this clause is the Father But was not the Son also with the Holy Ghost and is not he too according to the Trinitarians God or a God If he is why doth St. John only say the Son was with the Father and how comes the Father to engross here the Title of God to the Exclusion of the Holy Ghost The Word was God. What shall we do here was the Word the Father for so they interpreted God in the foregoing clause No God in this clause hath a new meaning 't is God the Son. But in the whole Scripture there are not these words God the Son. The same was in the Beginning with God. How comes this to be again repeated for John had said once before that the Word was with God. They care not 't is said and that 's enough The Truth is according to their sense of this Context no account can be given of this Repetition and they must allow it to be a meer Tautology But let us say the Socinians hear Grotius interpreting this sublime Proem of St. John's Gospel Ver. 1. In the Beginning i. e. when God created the Heavens and the Earth For these Words are taken from Gen. 1. 1. was the Word The Hebrews call that Power and Wisdom of God by which he made the World and does all other his extraordinary Works his Word Psal 33. 6. By the Word of the Lord were the Heavens made Heb. 11. 2. The Worlds were made by the Word of God. 2 Pet. 3. 5. By the Word of God the Heavens were of old They borrowed this Expression from Moses who in describing the Creation saith that God said Let there be Light Gen. 1. 3. God said Let there be a Firmament Gen. 1. 6. and so through the whole Chapter Undoubtedly Moses is not to be understood of a Word orally spoken for God is a Spirit but his meaning is God put forth his Power and Wisdom and thereby created Light and the Firmament c. As easily as Men can speak these Words Let there be Light Let there be a Firmament Thus we see why the Divine Wisdom and Power was called the Word by David and so many Writers of the New Testament The Word was with God i. e. It was not yet in the World or not yet made Flesh ver 10. and 14. but with God. The Word was God i. e. The Word or Divine Wisdom and Power is not something different from God but being his Wisdom and Power is God. 'T is the common Maxim of Divines that the Attributes and Properties of God are God. Which is in some sense true We may also here note that those Persons whether Angels or Men to whom the Divine Word hath been in an extraordinary Degree communicated have also had the Names Jehovah and God given to them The Angel who destroyed Sodom by a miraculous Tempest from Heaven is called Jehovah so is he that promised Abraham to cause Sarah to conceive a Son Gen. 18. 13. On the same account God says to Moses Exod 7. 1. See I have made thee a God to Pharaoh Ver. 2. The same was in the Beginning with God. This is here again repeated by the Evangelist to teach us that the Word is so God that it is not all that God is there being other Properties and Attributes of God that are communicable as well as the Word Ver. 3. All things were made by him The English-Geneva Translation saith here All things were made by It. But it matters not for the Word begins here to be spoken of as a Person by the same Figure of Speech that Solomon saith Wisdom hath builded her House and hewn out her seven Pillars Prov. 9. 1. And that David calls God's Commandments Counsellours Psal 119. 24. Ver. 4. In him i. e. In him when he was in the World and was made Flesh Ver. 10. and 14. Was Life i. e. By the Word when made Flesh or Man the way and manner of obtaining Life eternal Life was discovered to the Gentiles The way is the Doctrine of the Gospel John 12. 50. And the Life was the Light of Men i. e. The Life-giving Doctrine by him taught was that Light to and by which Men may and ought to direct their Steps in order to eternal Blessedness John 12. 50. So here the Doctrine of Christ the Gospel is called Light as before it was called Life Ver. 8. He John was not that Light i. e. John neither was nor was the bringer of the Light of the Gospel though he bare Witness to both 'T is usual in familiar Speech to call the Bringer of a thing by the name of the thing he brings and for this reason our Saviour is called Life and Light John 14. 6. John 8. 12. Ver. 10. He was in the World. Here the Evangelist returns to speak of the Word The sense is in Process of time the Word became incarnate that is Abode on the Person of Jesus Christ and so conversed in the World among Men. God communicated his Word that is a vast Effusion of his Divine Power and Wisdom to his Son the Lord Christ Acts. 10. 38. The World was made by him i. e. The World and all Men were made by this Word which afterwards abode on Jesus Christ and which
own Person he set us an Example of Mortification and Self-denial in his living a poor sort of Life though 't is certain he could have lived in the greatest Splendor Dignity and Plenty He that could multiply the Loaves and Fishes and the Wine at the Wedding of Cana need not have wanted any of the Comforts of Life if for our Sakes that we Gentiles might be rich and blessed for ever he had not chose to imploy himself in preaching and making Disciples who might be his Agents in planting the Word of the Gospel over all the World. 9. 2 Cor. 12. 8 9. I besought the Lord thrice that it might depart from me Therefore I will rather glory in my Infirmities that the Power of Christ may rest on me Answ He besought the Lord that is he besought God. The Power of Christ here is the Strength or Power which Christ procures by his general Mediation for all his Church and every Member of it with God. So the sense is that what my Lord Christ can do and procure for me with God may abide on me namely Power and Strength either to overcome or bear this Affliction But note that the Socinians for the most part of them do grant that the Word or Power of God abiding on Christ doth qualify him both to hear our Prayers and to succour us in all Distresses 10. 2 Cor. 13. 14. The Grace of our Lord Jesus Christ the Love of God and the Communion of the Holy Ghost be with you Answ 1. This Text demonstrates that neither the Lord Christ nor the Holy Spirit are God for it plainly distinguishes them from God. 2. The sense of the whole Verse is I wish you the continual Favour and Intercession of Christ for you are not unknown to him seeing the Angels of whom he is made King and Head signify to him your State and Condition Rev. 5. 6. Heb. 1. 14. I wish you as an Effect of Christ's Intercession the Love of God or the Father and as the Consequence of that a plentitiful Communication of God's Holy Spirit or Inspiration together with all the Effects of it 11. Gal. 1. 1 12. Paul an Apostle not of Man neither by Men but by Jesus Christ and God the Father I neither received it of Man neither was I taught it but by Revelation of Jesus Christ Answ As we truely say the Holy Bible is the Word not of Men but of God because though it was spoken and written by Men yet it proceedeth as to the matter of it from the Inspiration of and Direction from God So Paul rightly denies he is made an Apostle by Man because he was made one by Jesus Christ who in all things acted by the Spirit and Directions of God. Briefly Not of Man neither by Man in these Verses is only as much as to say not by humane Authority but by Authority from God by the Lord Christ 12. Eph. 3. 9. Who created all things by Jesus Christ. Answ Though the Words might have been rendred Who created all things for Jesus Christ see on Heb. 1. 2. yet the truth is these Words by or for Jesus Christ were not originally in this Text but added to it For it appears by the most ancient Greek Copies and by the Syriac and Latin as also by several of the Fathers that the true reading here is only thus Who created all things 13. Phil. 2. 5 6 7 8. Let this Mind be in you which was in Christ Jesus who being in the Form of God thought it not Robbery to be equal with God But made himself of no Reputation and took upon him the Form of a Servant And being found in Fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross Wherefore God hath highly exalted him and given him a Name above every Name Answ It cannot be the Design of the former part of these Words to intimate that Christ is God because 't is at last added that God hath exalted him and given him a Name above every Name for these Words plainly distinguish Christ from God as one who is not himself God but exalted by God. This and other Considerations has obliged the more judicious and learned Trinitarians to interpret this whole Context of Christ as he is a Man and to translate somewhat otherways than we have done in the English They render and interpret the Words thus Ver. 5. Let this Mind be in you that was in Christ Jesus i. e. be ye humble and lowly as the Lord Christ was ver 3 4. Ver. 6. Who being in the Form of God i. e. who being made like to God and namely by a Communication to him of Divine and miraculous Power over Diseases Devils the Grave the Wind the Seas c. Committed not Robbery by equalling himself to God i. e. did not rob God of his Honour by arrogating to himself to be God or equal to God. Ver. 7. But made himself of no Reputation i. e. chose a poor Life like a Person of no Reputation or Merit And took upon him the Form of a Servant i. e. became like a Servant possessing nothing of his own and suffering Injuries and Reproaches without making Reply or seeking Revenge Being a Preacher of Mortification Humility and Self-denial he lived up to the height of his Doctrine Ver. 8. Being made like other Men in the common Similitude of Man he humbled himself and became obedient unto Death i. e. being a Man in all respects like other Men Sin excepted he always expressed a great Humility and notwithstanding that he could have delivered himself from them yet was he obedient even to evil Magistrates and without Resistance underwent that Death which their Wickedness and Malice prepared for him Ver. 9. Wherefore God hath highly exalted him For this as well as other causes he is now by God advanced even above Angels the very Angels being put under his Directions 14. Phil. 3. 21. Who shall change our vile Body that it may be fashioned like to his glorious Body according to the mighty working whereby he is able to subdue all things to himself Answ See on John 6. 44. and on John 5. 19. places parallel to this 15. Col. 1. 15. The Image of the invisible God. Heb. 1. 3. The Express Image of his Person Answ 1. These Texts are Demonstrations that Christ is not God it being simply impossible that the Image should be the very being or thing whose Image it is 2. Those that alledg these Texts to prove that Christ is God forget that St. Paul saith of every Man that he is the Image and Glory of God 1 Cor. 11. 7. 16. Col. 1. 15 16. The Image of the invisible God the first-born of every Creature For by him were all things created that are in Heaven and that are in Earth And he is before all things and by him all things consist Answ 1. Christ is called the first-born of every Creature not absolutely as if he
that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God. Answ This was a very negligent Translation say the Socinians For whether you interpret him that is true to be God or to be Christ no sense can be made of the Words The latter part of the Text ought to have been thus rendred We are in him that is true i. e. in God by his Son Jesus Christ This is the true God i. e. He whose Son Christ is and in whom we are he and no other is the true God. So that this Text plainly denies that Christ is the true God. When we are said to be in God by Christ the meaning is we are united to God by his Love to us and ours again to him by the Procurement and means of the Lord Christ who hath by his Gospel revealed God to us and by the highest Arguments engaged us to love and serve him 46. Rev. 1. 8. I am Alpha and Omega saith the Lord which is and which was c. Answ This verse speaks of God only not of Christ for at ver 4. and 5. Christ is distinguished from him which is and which was 47. Rev. 1. 11. I am Alpha and Omega the first and the last Answ 1. This part of the verse is not in the Latin nor in any good Greek Bible 2. But admitting the Words it has been said on Isai 44. 6. in the second Letter in what sense these terms may be used of the Lord Christ 48. Rev. 1. 17. I am the first and the last Answ See on Isai 44. 6. 49. Rev. 2. 23. I am he which searchesh the Reins and Heart Every one knows this is an Hebrew and Scripture Phrase signifying I know the most secret Thoughts which is a Property belonging only to God. Answ The Knowledg which the Lord Christ had or hath of any ones secret Thoughts is a Revelation made to him by God as it was also sometimes to former Prophets Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew unto his Servants 2 Kings 6. 12. The Prophet that is in Israel telleth the King of Israel the Words that thou speakest in thy Bedchamber 2 Kings 8. 12. I know the Evil that thou wilt do to the Children of Israel Prophets search the Heart that is know the Thoughts and Propensions of the Heart by the Spirit or Inspiration of God in them But the Lord Christ hath a far greater measure of that Spirit than any of the former Prophets ever had 50. Rev. 3. 14. The Beginning of the Creation of God. Answ 1. These Words prove that Christ is not God but a Creature 2. But the Truth is the Greek should have been thus rendred The Prince or chief of the Creation of God. 51. Rev. 5. 5. The Root of David Answ That is a Root springing from David As a Root of the Earth is a Root which springeth from the Earth not on the contrary a Root from which the Earth springeth 52. Rev. 5. 6. I heheld in the midst of the Throne a Lamb as it had been slain having seven Eyes which are the seven Spirits of God sent forth into all the Earth Answ This Text confirms what has been often said namely that the Knowledg which our Lord Christ now hath of Affairs on Earth is partly by means of those ministring Spirits which are sent forth into all the Earth as his Eyes to see and relate the state of things for what other reason can they be here called his Eyes 53. Rev. 5. 8. Having every one of them Vials full of Odors which are the Prayers of the Saints Answ In this Vision the Prayers of the Saints are by the Elders or Presbyters offered to Christ as the Mediator that is with Intention that he should recommend them to God by his Intercession But note also that 't is not here said that these Prayers were at all offer'd to Christ 54. Rev. 17. 4. Lord of Lords and King of Kings Answ Christ is so Lord of Lords as that himself hath one who is not only his Lord but his God. John 20. 17. I ascend to my Father and your Father to my God and your God. 55. Rev. 21. 6. I am Alpha and Omega Answ These Words are spoken by and of God only 56. Rev. 22. 20. Even so come Lord Jesus Answ 'T is a Wish not a Prayer 57. Rev. 22. 21. The Grace of our Lord Jesus Christ be with you Answ In what sense the Grace or Favour of Christ is wished to Christians hath been explained on 1 Cor. 1. 2. and on 2 Cor. 13. 14. Besides these Answers to particular Texts the Socinians say farther in general to all the Quotations out of the New Testament that 1. Whereas they differ from the Church in translating several and in interpreting all the before-cited Texts their Translations and Interpretations ought to be admitted and those of the Church or Trinitarians rejected because that Interpretation of Scripture can never be true which holds forth either a Doctrine or a Consequence that is absurd or contradictory and impossible Is it not say they manifestly contradictory and impossible that there should be three Almighty and most wise Persons and yet but one God when nothing can be more certain or evident than that every Almighty and most wise Person is a God a most perfect God to whom nothing can be added Is it not doubly contradictory and absurd to say there are three Persons who are severally and each of them the true and most high God and yet there is but one true and most high God Unless you mean one thing by a true and most high God in the first clause and another thing in the other clause and if so you introduce two sorts of true and most high Gods which I think all Christians abhor We reject the Doctrine of the Anthropomorphites that God hath humane Parts and Passions though grounded if you regard only the sound of the Words on a great many clear Texts of Scripture as may be seen in Mr. Biddles Catechism because 't is absurd and impossible that he who has humane Parts and Passions and resides in Heaven only should create and preserve the World and should be conscious to Mens Thoughts on Earth What can be more express than this is my Body yet we justly reject the Doctrine of the Transubstantiation because 't is contradictory and impossible that the same Body should at the same time be in more places than one Therefore any other Doctrine that plainly appears to be absurd and contradictory ought also to be rejected how agreeable soever it may seem to the meer Chime and Jingle of the Words of some few Texts We are as Tertullian rightly saith to interpret Scripture not by the sound of Words but the Nature of things Malo saith the Father te ad sensum rei quam ad sonum vocabuli exerceas Turtul