An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 10
Vers. 10.
And hauehave put on the new man, which is renewed in knowledge after the Image of him that created him.
In this verse is conteined the second reason to inforce mortification, taken from their new estate in grace. The reason in it selfe intreats of the new birth, and describes it, by shewing what it is, 1. in generall, it is the putting on of the new man. 2. in particular, it is the renewing of the minde with knowledge, and of the whole man, after the image of God and Christ.
The maine generall doctrine of the verse is, that all that are accepted of God in Iesus Christ, hauehave put on the new man, or are made new creatures. And for the further opening of this great point, I consider three things. First, the necessitie of the new birth. 2. what it hath in it. 3. the manner by which it is effected▪ and then I come to the vse.
For the first,The necessity of the new birth. those places of Scripture most euidently prooue it is of absolute necessitie. The Apost: to the Galat: saith, neither circumcision nor vncircumcision auaileth any thing, but a new creature aGal: 6.15.: & to the Eph: bEph: 4.21.24he sheweth, that if we be taught as the truth is in Christ Iesus, then to put of the old man, and to put on the new, are as the maine principles of all sauing doctrine▪ and to the Corinthians he saith, If any man be in Christ Iesus, let him be a new creature c2 Cor: 5.17.▪ and our Sauiour Christ in the 3. of Iohn is peremptory, except a man be borne againe, he can neuer enter into the kingdom of heauen dIohn 3.5..
His nature is new, in foure things.Now for the second. Whosoeuer is a new creature, or hath put on the new man, it is certaine he is new. 1. in his nature. 2. in his obedience. Hee is new in his nature, and that will appeare after sound tryall in fower things▪ for, first, he hath new gifts, as the gifts of knowledge eMath. 13.11or discerning, the gift of prayer, or as the Prophet calls it, of supplications fZach: 12.12., the gift of vprightnesse, or a spirit without guile gPsal: 32.2., yea the Apostle saith, they were not destitute of any heauenly gift h1 Cor: 1.6.. 2 Hee hath new delights, for he feeles the ioyes of the holy ghost iRom: 14.17., and that in new things, in which he was neuer wont to delight before▪ as in the law of God kPsal: 1.12., in prayer, in the sacraments, &c. and also in new persons, for now all his delight is in the excellent ones lPsal: 16.3., that truly feare God, and no more in carnall persons: yea and in new times too, for he was neuer wont to reioyce in the time of affliction, but now he findes maruellous ioy euen in tribulation mRom: 5.3.4.. 3. Hee hath new sorrowes: also they are not now so much for losses, shame, sicknesse, or the like, as for sinne, or Gods spirituall iudgments, or the afflictions of Gods children. 4 He hath new desires also, as after puritie of nature nPsal: 51.2., pardon of sinne oMath: 5.6▪, softnesse of heart pEsay 63.17., the presence of God qPsal: 42., successe of the meanes, audience in prayer, and the comming of Christ r1 Tim: 4.8., and the saluation of Israel sRom: 9 The tryall of his obedience in three things., and the like.
And as he is new in his nature, so is hee new in his obedience also, and that if we respect either manner, or the matter, or the end: if we respect the manner, or the matter, or the end; if we respect the manner of his doing Gods worke, it is first with consecration of his soule and body to Gods seruice tRom: 12.1.. 2. It is with delight, he loues to be Gods seruant uEsay 5.6.. 3. It is in Christian simplicitie, and harmlesnesse, and godly purenesse, and strictnesse *2 Co… 1.12. & 11.3. Eph: 5.15.. Now secondly, if wee respect the matter of his obedience, he is exceedingly changed and renewed: for now he hath respect not to one or two commandements, but to all Gods commandements xPsal: 119., he would be sanctified throughout y1 Thess: 5.23., he labours for inward holinesse as well as outward z2 Cor: 7.1. Psal. 24.4.5., and as he is altered in his seruice of God, so is he in his calling too: for he walkes more conscionably towards all men, and hath learned to practise his generall calling in his particular. And thirdly, for the ends of his obedience, his praise is not now of men but of God aRom: 2.16., his desire is to approoue himselfe to God, without respect of the world, how men will take it, and he will constantly professe and practise, though it be against his ease, credit, pleasure or profit.
The third thing propounded, was the meanes of the new birth: and howsoeuer the most men stand affected, yet the truth of God is certaine and vnchangeable, the ordinarie outward meanes to conuert a soule to God, or make vsus new creatures, is the word preached, we are borne againe by this immortall seed of the word, as the Apostle b1 Pet: 1.23.Peter saith: and the Apostle Paulis peremptorie in the epistle to the Romanes, how can a man beleeue except it be by hearing of the word preached cRom: 10.14.17.: the inward meanes is the spirit of Christ: which in respect of his working herein is called the spirit of reuelation dEph: 1.18., of glory e1 Pet: 4.14., of louelove, of power, and of a sound minde f2 Tim: 1.7..
The vses follow. And first all Gods seruants that hauehave felt the power of the word renewing them, may greatly reioyce in the mercies of God to them, and the rather if they further consider the priuiledge of their new estate; for art thou a new creature, then thou hast the benefit of a new couenant gIer: 31.33., thou hast a new name vponupon thee hEsay 62.2. R… : 3.5., and a new spirit within thee iEzek: 36.27., to comfort thee kIohn 14., to direct thee, to confirme thee, and to make intercession for thee: thou hast new aliance, a new father, euen God the Father: and new kindred with all the Saints both Iewes and Gentiles oEph: 2.14.: a new Prince and minister pEsay 55.6., euen Iesus Christ: new attendants, the very Angels of God pHeb: 1.14.: new wages and new worke rEsay 62.11.: a new commandement, the rigor and curse of the Law being taken away: new food, euen Manna from heauen, the word of life: new signes and helps, to guide thee in the way sIer. 31.21.. And when thou shalt die a new death, (not die as other men) and a new graue or tombe wherein no carnall man lay, thy graue being perfumed by the body of Christ: a new way to heauen tHeb. 10▪, and a new Mansion in heauen u2. Cor. 5.8., what shall I say, but conclude with the Apostle, if thou be a new creature thou shalt hauehave all things new *2. Cor. 5 17. And therefore let all the holy seede, the blessed of the Lord sing new songes of praise to God.
Secondly the consideration of the doctrine of the new birth, may serue greatly for reproofe of the fearefull security of multitudes of people, that are sunke so deepe in rebellion that they cannot consider nor seriously minde their owne conuersion. They looke not vpwardes to behold the angrie countenance of God, nor to the times past to consider the millions of men that hauehave perished for want of the new birth, nor within them, to see the Image of God def…ced, and the Diuell intrenched in strong holds (for tentations) and the conscience: either awake, and then the fier of hell is within them, or a sleep, and then they are in danger eueryevery moment when it will awake: nor doe they consider the time to come, or thinke of those last thinges, death, iudgement, and hell. Oh: the spirit of fornication that doth inchaunt men that they cannot so much as minde to returne. Now if any prophane spirit should aske mee, where are any such men as I hauehave before described to be new creatures? I would answere him they are not to be found in Tauerns▪ Ale-houses, play-houses, cocke-pits, beare-baits or such like, but blessed be God there is a remnant, a tenth, one of a City, and two of a tribe, that are such as the Lord doth describe and wilbe accepted of in Iesus Christ.
Renewed in knowledge] Knowledge is a chiefe part of the new grace of a Christian, without it the minde cannot be good xPro. 19.2.., it is a singular gift of God, to the elect, to reueale vntounto them the misteries of the Kingdome yMath. 13.11, it is the beginning of eternall life on earth zIoh. 17.3., but wee must vnderstand that this knowledge here ment, is neither naturall, nor sensuall, nor ciuill, nor morall, nor historicall,What true knowledge is. nor a generall Theologicall knowledge, but a religious sauing knowledge, it is a knowledge by which a Christian sees in a mirrour, he standes and wonders: it is a knowledge that will transforme a man a2. Cor. 3.18., it is the experimentall knowledge of the virtue of Christs death and resurrection bPhil. 3.10., it is a knowledge will keepe a man from the euill way cProuerb. 2., it is a knowledge will encounter eueryevery thought and affection dEsay. 11.8.10that exalts it selfe against the obedience of Christ, it is a knowledge that is first pure, then peaceable, gentle, easie to be intreated, full of mercy and good fruites, without iudging and without hipocrisieeIam. 3.17. Rules for attaining of true knowledge.
The vse is, to teach vsus, that as we would be assured we are new creatures, so we should labour to be possessed of sound knowledge, and to this end, 1. We must stand vp from the dead, and with-draw from wicked society, else Christ will neuer giuegive vsus light fEphes. 5.14.. 2. We must consecrate our selues to holy life and seeke the feare of God, for that is the beginning of this wisedome gRom 12.1. Prouerb. 1.. 3. Wee must denie our carnall wisedome and become fooles that we may be wise h2. Cor. 3.18.. 4. Wee must walke with the wise iPro. 13.20.. 5. We must begge of God a lowly and an humble heart, for with the lowly is knowledge kPro. 11.3.. Lastly we must studie the Scripture, and attend vponupon daily hearing and reading, for they are the only fountaines of true knowledge and wisedome l2. Tim. 3.16..
Renewed] The knowledge of the faithfull in this life, euen after calling needes to be daily renewed. For sinne makes a breach both in the heart and minde. And Sathan plants daily temptations and obiects against the doctrin of God, against which the minde needes new stoore of prouision out of the word, for defence. And our affections are wonderfull apt to loose sence and feeling, and then there is no other way to recouer sence but by renewing contemplation. And besides in asmuch as faith and repentance must be daily renewed, therefore also must examination of life, and meditation of Gods promise and grace, be renewed also. Finally we know but in part and successiuely, and therefore ought continually to be growing and adding to the measure of the knowledge receiued.
Vse.This may serue, 1. for information. For here we may know the necessity of daily teaching, since we neede daily to be renewed in knowledge. 2. For great reproofe of that negligence is eueryevery where to be found, in omission of hearing or reading the scripture, or vsing of other priuate helpes for knowledge. 3. For instruction, for it should teach vsus to be constant in the vse of all the helpes God hath commanded or afforded vsus. And wee should beare infirmities in others, since our owne knowledge is vnperfit. And wee should learne to be wise to sobrietie, and not thinke our selues able to iudge of eueryevery doctrine or worke of God. The Lord hath laide a restraint vponupon vsus, and in this life we cannot attaine a full knowledge, and therefore we should represse the itching curiosity of our natures, thirsting after forbidden knowledge. Lastly we should resolue of the neede we hauehave to be admonished, instructed, directed, or rebuked, and therefore reioyce in it, if any will shew vsus that mercy to smite vsus with rebukes, or guide vsus in the way.
After the Image of him that created him.
How Christ is the Image of God.Gods Image is in Christ, in the Angels, and in man, Christ is the Image of God in two respects, because he is the eternall sonne, begotten of his substance: and therefore called the character of his person or substance mHeb. 1.3., The Image of the inuisible God nCol. 1.16., and so he hath most perfitly the nature of the father in him. 2. Because he was manifested in the flesh, for in Christ, made visible by the flesh, the perfection and as it were the face of the father is now seene. And therefore our Sauiour saith, he that seeth mee hath seene the father oIoh. 14.9., for the fulnesse of the godhead which was in the sonne being vnited and as it were imprinted on the flesh bodily pCol. 2.9., he did resemble and as it were expresse h…s owne and his fathers nature after diuers manners, and by diuers workes or actions.
The Angels are Gods Image, and therefore called the sonnes of God because they resemble him,How the Angels are Gods Image. as they are spirituall, and incorporeall, and immortall substances. And secondly as they are created holy, iust, and full of all wisedome and diuine perfections in their kinde.
Amongst the visible creatures man onelyonly beares the Image of God. And so he doth,How man is Gods Image. 1. By creation qGen. 1.26.. 2. By regeneration rEphes. 4.24.. He was created in it. And then faling from God by sinne, he recouers the renewing of the Image of God, by grace and effectuall calling in Iesus Christ, that this may be more fully vnderstood, we must know that man is the Image of God, either considered more strictly as a superiour, or more generally as man. As a Superiour man is said to be Gods Image in Scripture two waies chiefly, 1. As a husband and so in the familie the Apostle calles him, the Image and glorie of God s1. Cor. 11.7.. 2. As a Magistrate, and so Princes and Rulers are called gods tPsal. 82.on earth, but neither of these are ment heere. For this Image of God heere mentioned, is that likenesse of God, which by the spirit of grace is wrought in eueryevery one of the faithfull after their calling.
Howsoeuer the perfit vnderstanding of Gods Image, belongs to God himselfe and to the vision of heauen, yet in some measure we may conceiue of it, as it is reuealed in the word, and imprinted in the nature and obedience of man. Two things I principally propound to bee heere considered more distinctly, 1. Wherein man is the Image of God. 2. The differences of the Image of God in man, either from that which is in Christ, and the Angels, or as it is to be considered in the seuerall estates of man, and then I come to the vse of all.
For the first, man is said to beare the similitude of God, or to hauehave in or vponupon him the Image of God in 5. respects. First in that in conceiuing of God man begets a kinde of Image in his minde. For whatsoeuer we thinke of, there ariseth in the minde some likenesse of it, now if wee conceiue of God amisse, then we commit horrible Idolatrie, and whatsoeuer seruice is done to the likenesse we so conceiue off is done to an Idoll. But now when Christians taught out of the word conceiue of God according to the descriptions of the word, that is not after the likenesse of any creature, but in a way of apprehending of God in the humane nature of Christ, or otherwise according to his nature or properties, in some true measure, this Idaea or forme of God, as I may so call it, in the minde of the faithfull is a kinde of the Image of God. For to conceiue a likenesse of God is not vnlawfull, but to conceiue him to be like any creature in heauen and earth that is prohibited and vnlawfull. Secondly Man is after the Image of God in his substance, and therefore we are well enough said to be Gods ofspring uAct. 17.28.. Now man is Gods Image both in his soule and in his body. The soule is the Image of God, as it is spirituall and simple, and as it is inuisible, and as it is immortall, and as it is an vnderstanding essence hauing power to know all sort of things, and to will freely. And some thinke it is Gods Image as there is in it a purtraiture as it were of the Trinity, for as there is in God distinct persons and yet eueryevery person hath the whole essence, so there is in the soule distinct faculties, and yet eueryevery faculty hath in it the whole soule, yea is the whole soule. Now that the body also is Gods Image these reasons may prooue. 1. Man is said to be made after Gods Image in the first creation. Man I say, not the soule of Man onelyonly. 2. Gods Image was in Christs body: for he saith, he that seeth mee seeth the father. Hee saith not he that seeth my soule, nor indeed could the soule be seene. 3. When the Lord prohibiteth the shedding of mans blood, he yeeldeth this reason, for in the Image of God made he man, now it is manifest the soule cannot be killed, therefore mans body is after Gods Image. Now that God hath any body, but in three respects. 1. As mans body is a little world, and so the example of the world which was in God from all eternitie, is as it were breifly and summarily exprest by God in mans body. 2. There is none of our members almost, but they are attributed to God in Scripture, and so there is a double vse of our members, the one that they might serue the offices of the soule, and the other that they might be as it were certaine types or resemblances of some of the perfections of God. 3. Because the gifts of the minde do cause the body to shine as the candle doth the horne in the lanthorne.
Thirdly man is after Gods Image in the qualities of the soule: such as are wisedome, louelove zeale, patience, meekenesse, and the rest: for in these he resembleth in some manner those glorious and blessed attributes of God. 4. Man is after Gods Image, in respect of sanctity of actions, in that he is holy as he is holy, and in that he resembleth God in his workes, as in louing and hating where God loues and hates, and in knowing and approuing of things as God approues or knowes of them, it is plaine man resembles God in louing and shewing kindnesse to his enemies *Mat. 5.but generally by holinesse of cariage man doth resemble God, I meane in the creation did so, & by grace the faithfull beginne to do so. Lastly man beares the Image of God in his soueraignty of dominion, and that both ouer himselfe and as he is Gods vicegerent ouer the liuing creatures and the earth, and thus of the first point.
Now for the differences of Gods Image, first that Image of God in man and the Image of God in Christ differs in two things. 1. Christ was the substantiall Image of the father, as hee was God, and we are his Image but by similitude. 2. Christ as man by reason of the personall vnion is filled with almost infinite perfections aboue measure which are in no man else besides.
Againe it differs from the Image of God in Angels in three respects. 1. Because they excell in nature, for they are wholy spirituall, and in action, they performe Gods will with greater glory and power. 2. They are free from all humane necessities euer since their creation. 3. They enioy the vision of glory in the presence of glory in heauen, in a manner peculiar to their place and natures.
Now for the differences of the image of God in man according to the different estates of man, we must know the image of God according to the threefold estate of man, is likewise threefold. 1. there is the image of nature, which Adam had. 2. the Image of grace, which the Saints now hauehave▪ and thirdly, the Image of glory, which the blessed hauehave in heauen.
The Image of God in Adam had distinct specialties, Adam was a perfect Diuine, and a perfect Philosopher, euen in an instant, he knew the nature of all things in the instant of his creation, which now is attained vntounto with extreame labour, and singular weaknesse. 2. he had an immortall nature, free from infirmities, diseases, death. 3. he should hauehave propagated an immortall seed, after the image of God, whereas now grace will not be propagated. 4. his obedience was charged with the obseruation of the tree of life and of good and euill.
Vses.The image of grace hath these specialties; 1. faith. 2. godly sorrow. 3. the cohabitation of the flesh. 4. a feeblenesse and defect in the measure of grace. 5. a peculiar kinde of inhabitation of the spirit of Christ.
Lastly, the image of glory hath these differences; a freedom like the Angels from all terrene necessities. 2. an vtter abolishing of the sinfull flesh, and of the very naturall disposition to dye. 3. a full perfection of all graces. 4. a losse of faith and sorrow, and all the works of repentance. 5. a speciall vnutterable communion with God and good Angels in glory.
The consideration of this doctrine of gods image, should serue, to teach vsus to louelove and admire all that feare god, since the Lord hath graced them with this honor to be like god: tis a greater fauour, then if they had resembled the noblest Princes that euer were on earth, no all the carnall men on earth in all their glory, cannot reach to that absolutenesse of excellencie, that is in one of the poorest of gods seruants. 2. since the seat of this glorious resemblance of god is in the heart, it should teach vsus especially to looke to our hearts, and keep them with all diligence xProu: 4., euen to be conscionably carefull to see to it, what thoughts and affections are lodged there: the deuill desires no more aduantage, then to hauehave liberty to erect in the heart, houlds for euill thoughts and sensuall desires. 3. If it should be our glory to be fashioned after the image of god, then it condemnes the abhominable securitie of the most men, that are so mindlesse of the repaire of the losse of this diuine gift, and in stead thereof with so much care fashion themselues after this world yRom: 12.2., or after the lusts of their owne and old Ignorance z1 Pet: 1.14., or after the wills and humors of men a1 Pet: 4.2.3. how are wee bound vntounto god for this vnsearcheable louelove, that is pleased to restore vntounto vsus this diuine gift through the gospell of Iesus Christ.
Thus in generall of gods image.
But before I passe from these words, there is further to be considered, first, the forme of speech, in that he saith not, his Image, but after his Image. 2. the efficient cause, noted in those words, of him that created him. For the first, we must vnderstand, that to say, man is the Image of God, and man is after the Image of God, Imago ad Imaginem.is not all one: for man is said to be the Image of God, because hee is truely so: and he is said to be after his Image, because he is not perfectly so; Christ onelyonly resembles God in full perfection.
Now for the efficient cause of Gods Image, he is described heere by a Periphrasis, he that created him. Man was two wayes created; first in respect of being, and so God created him. 2. in respect of new being, and so Christ created him bEph…s: 2:10 1 Cor: 8:6.; neither of these senses can be well excluded. And if the words be vnderstood of the first creation, then these things may be obserued; that Adam was not to be considered as a singular man, but as he susteined the person of all mankinde, else how could we be said to be created after Gods image; and as in him we receiued this image, so by him we lost it. 2. That the interest we hauehave now to creation, is not sufficient to saluation: and therefore they are grossely deceiued, that think God must needs saue them, because he made thē. 3. That the Lord would hauehave the doctrine of the worke of Creation to be remembred, and much thought vponupon by conuerted Christians: and the rather because it serues for great vse in our regeneration▪ for it furthers both repen…ance and faith, and therefore in diuers places of Scripture, where the holy ghost intreats of doctrine, of repentance, and faith, the word Create is metaphorically vsed, to assure vsus that God will performe his promise, though it were as hard a worke as to create all things at first. Thus he hath promised to create a cleane heart cPsalm 5 1., and to create the fruit of the lips to be peace dEsay 57:19., and to create vponupon eueryevery place of Mount Sion, and vponupon the assemblies thereof, a cloud and smoake by day, and the shining of a flaming fire by night, that vponupon all the glory may be a defence eEsay 4.5., and to create light fEsay 45:7., and deliuerance out of afflictions. Besides the doctrine of the creation, teacheth vsus the feare of that dreadful maiestie, that was able to worke so wonderfully gPsalm 33.7. and 8:9., and it inforceth humilitie, by shewing that wee are made of the dust in respect of our bodies, and that our soules were giuen vsus of God, with all the gifts we hauehave in our mindes: as also by giuing vsus occasion to consider the image of God that we hauehave lost: and thus of creation as it is referred to God.
Secondly, it may be referred to Christ, and so be vnderstood of our regeneration, which is as it were a re-creation, or a new creation: and in this sense it shewes that we should conforme our selues to the likenesse of him that doth regenerate vsus by his word and spirit. But may some one say, is there any difference betwixt the image of God in vsus, and the image of Christ in vsus? I answer, that to be fashioned after the image of Christ, hath two things in it more then is properly in conformitie to Gods image, for wee must be like him in sufferings hRom: 8:19.. and secondly, in the impressions of the vertue of his death and resurrection iRomanes 6. Phil. 3.. And thus of the 10. verse.