bcaotten thee, Atts 13. and eternal Son-ſhip, but very inconiequently, and ablurdiy ; for \1.] Chriſt was properly the Son of God before his Reſurrettion from the dead, he did not then receive that relation by it, as other Texts clearly prove, Pſalm 2. 7. Prove 30. 4. Mic. 5+ 2- Fþ7 1. 1» & 17. 5. {2,) If his Reſurre@ion had been a beget- ting of him, then would he have begotten himſelf, ſo been Fa-
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ther and Son to himſelf becauſe he raiſed himſelf. As to that other Text they alledge, Things are ſometimes ſaid to be done then, when only maniteſted and declared to be done: Then was Chriſt the firſt of all the dead that was born, and raiſed agam in incorruption declared to be the Son of God with power, Kom. I. 4. according to the prophecy, q.d. This day I have manitefted thee by railing of thy ſelf to be my natural Son, whom TI begat from everlaſting. Be ſure ke hath the Primacy and Prehemi- nence, as -it follows. q Which ſome expound as the exd and in- tention of Chriſt the agent that he might: obtain the Primacy, Rom. 14. 9. 2 Cors 5. 15. or hold the firft place in all things; whether more generally according with the common ſcope of the Apoſtle in the precedent Verles, compared with c<. 2. 10. and Fokn 5. 25, 29, Eph. 1. 22. or more ſpecially among his bre- thren and all the Members of his myſtical Body, - Rom. 8. 29» with 2 Cor. 5. 17, 18. (but this is not material, becauſe all things are brought under his Empire) others becauſe the Primacy doth belong to him by undoubted right ; and that he being head of his Church did ultimately deſign to fave it and fo to glorifie his Father, do expound it rather as the evext, conſequent, and con- clufion from the antecedents which is the end of the Work, ſo as that, or in ſuch a ſort, as he afual!y is declared to be the firft, or he holds the Primacy in the void or new Creation. Accord- ing to the agreement with {1s Father, he is ſuch an one as not only hath all manner of Priviledges, that any in this or the other World do, or may be ſuppos'd to excel in; but alſo with a preheminence, a Primacy in all, above what any one hath in any thing he may glory of.
19 For it pleaſed the Fither r, that in him ſhould all fulieſs / dwell e.
A learned Man reads it, For at! fulneſs pleaſed to dwell in him. Others, he liked or approved, that all fulneſs ſhould dwell in him, bringing inftances for that conftruttion of the word 7r pleaſed, » "T15 true, the Word Father is not in the Greek Text, nor in the Oriental Verſions, but is” well underftood and ſup- ply'd from the Context , verſe x2. where the Apoſtle gives "Thanks to the Father, and then deſcribes his dear Son in the fol- lowing Verfes, and here in this adds a cogent reaſon why he ſhould be the head of his Church, fith the Son of his Love, (in whom he is well . pleas'd, Mat. 3. 17.) is he alone in whom he likes to dwell with all fulneſs, or all fulneſs doth will to abide. C Here js another al! and a fulneſs added to that all: An all for parts, a fulneſs for degrees; a tranſcendency in all, above -1l. *Tis of the Father's good pleaſure that Chrift, not here conſidered ſimply, as the Son of God ; but reſpettively, as head of his Church and Mediatour, ſhould be the ſubject of this all fulnzſs which is not direaly that of his Body myſtical, Eph. 1. 22. But (1.) originally the fulneſs of the Godhead, whereby he hath an all-ſufficiency of perfettions for his mediatory Office upon the myſtical union which none other hath or can have, ch. 2. 9. Fohn' 1. 14. (of which more diſtintly in the next Chapter) (Z.) Derivatively a fulneſs of the Spirit and habitual Grace, Luke 1. 30, with Fohn 2. 16, 33. and 3. 34. holineſs, wiſdom, power, perfectly eo finiſh-his Work, Fohn 17. 4. and 19. 20. and other excellencies for the recongqling (as it fol- lows) and actual influencing of his Rody, Pſalm 130. 7, 8. Mat. 2$. 18. Fon 5. 20. Rom. I. 4+ I Cor. 5. 4. With 2 Cor. 12. 9. Eph. 1. 20, 21. Heb. 7, 25, 26. Revage 6, 12. t And this all- fulneſs doth not only Lodge in him for a time, but reſideth and abides in him ; tis not him as the Divine Glory was a while in the Tabernacle of Msſes, and the Temple of Solomon, but dwells conftantly in him, not as a private Perſon, bur an univer- ſal Principlez as head of the Body (as well as reconciler) to fill up the emptineſs of Man with the abundant grace that. perpetu- ally. refideth in him.
20 And # | having made peace through the bloud
earth or things in heaven 4.
2 Some from the Greek would (not have that clauſe we read in a Parentheſis to come next the copulative and, but) have it and by himſelf be ſhould reconcile unto himſelf (in or to himſelf) all things (having made or obtain'd peace, through the bloud of his Croſs) I fay, &c. But the reading of that ſentence in the Parenthefis, after, or before the reconciliation of all things as we do becaule of the next following diftribution, is not very mate- rial as to the ſenſe of the thing, redemption, verſe 12. or rather the manner or means of reconciliation unto God by Chrift in whom the fulneſs of all divine and humane perfettions was ſeated for the bringing of Heaven and Earth together. w God the Fa- ther for bringing enemies nigh unto himſelf in the Kingdom of his dear Son, ver. 13, 19, 21. was in him, 2 Cor. 5. 18, 19. who having took on him the ſeed of Abraham, Heb. 2. 14. and hecauſe withoat ſhedding of bloud there could be no remiſſion, or being brought nigh, Eph. 2. 13. Heb. 4. 12, 22, 23. accord- ing to his Father's ordination and agreement with him for the expiation of fin, became obedient unto death, that curſed death of the Croſs, J/7. 53. 5. Gal. 3. 13. Phil. 2. 8. and by that blou- - ly acrifice of himſelf, there once perfe&ted, Zeb. 9. 14. & 10. 10, 14. obtained peace, That by a figure being put to expreſs his moſt perfe&t merit, as being the finiſhing of his obedience and paſſion, Rom. 3. 35. and 5. 10. ch. 2.14. Eph. 2. 16. Heb.
3- 12, x Which alone could fatishe his offended Father's de-