Exposition of Colossians, Sermons · Chapter 1 · Verse 15
VER. 15. Who is the image of the inuiſible God, the firſt borne of eueryevery creature.
The Apoſtle here beginnes his proofe, of the ſufficiency of the worke of redemption wrought by Chriſt, that he is a perfect and ſufficient Redeemer of Gods choſen, his proofe is laid downe in three verſes, the 15.16. and 17. he prooues it from the dignitie of his perſon, ſhewing that he is true and eternall God, and therefore a perfect Redeemer. And that Chriſt is true and eternall God, is firſt propounded by the Apoſtle, verſ. 15. and then confirmed verſe 16. and 17. In the 15 verſe containing the generall propoſition, are two things affirmed of Chriſt, firſt, that he is the image of the inuiſible God; and ſecondly, the firſt borne of eueryevery creature. Come wee to more ſtrict examination of theſe things, and for the firſt, I will ſtand a while to open the ſenſe and meaning of the words, and not to trouble you with any curious and vnneceſſary ſpeculations, but to hold to the ſcope and drift of the Apoſtle which was to propound ſound Doctrine of faith, and to teach how with profit we are to conceiue of the perſon of Chriſt.Chriſt the image of God his father two waies. Know that Chriſt is the image of God his Father two waies. Firſt, as he is the eternall Sonne, of the ſame ſubſtance with the Father: and ſo his moſt abſolute and perfect eſſentiall image, for hauing the very ſame eternall eſſence and ſubſtance with the Father, he doth moſt perfectly repreſent him:Interpretation. Heb. 1.3. hence he is ſaid to be the brightnes of his glorie, and the engrauen forme of his perſon. Secondly, as he is God manifeſted in the fleſh, as the Apoſtle ſpeakes,1. Tim. 3.16. becauſe God being inuiſible doth manifeſt himſelfe in Chriſt, in whom he hath made himſelfe knowne to vsus, to be moſt wiſe, iuſt, and mercifull; moſt wiſe, becauſe in Chriſt he expreſſed towards vsus, both perfect iuſtice and perfect mercy; and in Chriſt moſt iuſt, becauſe in him he perfectly puniſhed all our ſinnes laid on him, as on our ſurety, and moſt mercifull alſo in Chriſt, becauſe for his merit and ſatisfaction, he perfectly forgaue his choſen all their ſinnes, and made them heires of his kingdome of glorie, thus is Chriſt the image of God. The next word to be expounded is (inuiſible) for the clearing of that, conſider we thus much. That ſeeing is of two ſorts, either with the outward eie of the bodie, or with the eie of the minde. Concerning the outward ſight, whereby curious and ignorant people would be glad to ſee God, hardly thinking there is a God, becauſe they ſee him not with their bodily eies, the truth is, God cannot bee ſeene, becauſe hee is a Spirit moſt ſimple and pure, and not ſubiect to the outward ſenſe, therefore he ſaith to Moſes, Thou canſt not ſee my face, Exod. 33.20.for there ſhall no man ſee me and liue. And the Apoſtle,1. Tim 6.16. God dwelleth in the light that none can attaine vntounto, whom neuer man ſaw, neither can ſee; touching ſight by the eie of the minde, wee muſt diſtinguiſh our eſtate heere in this life, from that it ſhall bee in the life to come, and know that by the minde whileſt we are heere, wee are not able to ſee God as he is in himſelfe, becauſe all our knowledge heere, is by ſome outward formes or faſhions, which we conceiue in our minde and vnderſtanding, and though we finde it ſaid, that the Lord ſpake to Moſes face to face;Exod. 33.11. we are to know that thoſe words note onelyonly a more familiar and gracious manner of ſpeaking, not that he ſaw God in ſubſtance and eſſence as hee is, and in the life to come, as many as goe to heauen ſhall ſee God in a moſt excellent manner, and with ſuch comfort as no heart can comprehend, Bleſſed are the pure in heart, for they ſhall ſee God; Matth. 5.8.yet not ſimply as he is in his owne nature, becauſe hee is infinite, and we ſhall be ſtill finite, though changed from corruption. Thus we hauehave it made plaine, how God is inuiſible, becauſe no way can he be ſeene, as he is in his owne nature, of any creature, either with the eye of the body, or with the eye of the minde, in this life or in the life to come. It is onelyonly the Sonne of God that hath that ſight of God his Father, for he is in the boſome of his Father: and the ſight that man or Angell, hath of God in heauen; is, by a mediate perſon, the Sonne of God. So then the meaning of the Apoſtle in theſe words is briefly this; who is the eternall Sonne of God, of the ſame ſubſtance with his Father, and in whom being incarnate; God who is inuiſible, not to be ſeene either with the eye of the body, or with the eye of the minde in this life, or in the life to come, in his owne nature immediately hath made himſelfe known to vsus to be moſt wiſe, iuſt and mercifull.
Now to the doctrine hence to be gathered: Firſt we are Doct. 1 to marke that the Apoſtle doth fetch his proofe of the ſufficiency of our redemption from the Godhead of Chriſt,The Godhead of Chriſt is the firſt ground of our redemption. that he is the eſſentiall image of God his father, and therefore a ſufficient and perfect Redeemer, that is the Apoſtles reaſon; Whence wee may conclude, that is the Godhead of Chriſt is the firſt ground of our redemption, it is not grounded firſt vponupon the manhood of Chriſt, but vponupon Ieſus Chriſt, God equall with the Father in Maieſty and glory. Yet we muſt remember that hee is our Mediatour, in reſpect of both nature diuine and humane, I will not enlarge the point hauing ſaid ſomthing of it before.
But for the vſe Vſe. in a word, it being ſo that the firſt ground of our redemption is the God-head of Chriſt,Our redemption by the bloud of Chriſt ſtands firme and faſt for euer. it muſt needs follow, that his bloud is a moſt pretious bloud, and our redemption made by that bloud muſt of neceſſity hold, and ſtand firme and faſt for euer, all the power of hel ſhall neuer be able to ouerturne it, if once we truly beleeue in Chriſt, we can neuer be vtterly caſt away. VponUpon this very ground, that he and his Father are one, doth our Sauiour inferre,Iohn. 10.28. that his ſheepe ſhall neuer periſh; and keepe this for a ſure ground, when thou art tempted about thy redemption, and the certainty of it. We are further heere to marke, that the Apoſtle proouing Chriſt a perfect Redeemer, by an argument from his God head, ſaith not in one word that he is God, but he deliuers it in theſe termes, that he is the image of the inuiſible God, a true and liuely repreſentation of God: ſetting out vntounto vsus his infinite wiſdome, iuſtice and mercy.
Doct. 2 The point of inſtruction hence following, is this; that true and ſauing knowledge of Chriſt,True and ſauing knowledge of Chriſt, is neuer ſeuered from true knowledge of Gods infinite wiſedome, iuſtice & mercy. can neuer be ſeuered from the true knowledge of the infinite wiſdome, iuſtice and mercy of God; they that truly know Chriſt, and by the eye of a true faith looke vponupon him, do in him, and by him ſee and behold, know and acknowledge the infinite wiſedome, iuſtice and mercy of God; as when wee looke on the true patterne and expreſſe image of any thing, wee come to know the ſhape and forme of the firſt type, the thing reſembled, ſo looking and truely beholding Chriſt, the true image of God, we cannot but know the wiſdome, iuſtice and mercy of God his Father, reuealed and appearing in him. It is the ſpeech of Chriſt himſelfe, Ioh. 14.7. If ye had knowne me, ye ſhould hauehave knowne my Father alſo▪ and when Philip ſaid vntounto him, Lord, ſhew vsus thy Father, and it ſufficeth, our Sauiour checked him verſe the ninth, HaueHave I beene ſo long time with you, and haſt thou not knowen me Philip? he that hath ſeene me, hath ſeene my Father. How then ſayeſt thou, ſhew vsus thy Father? To this agrees that of the Apoſtle,2. Cor. 4.4. that Chriſt which is the image of God ſhould not ſhine vntounto them, then verſ. 6. that we hauehave the knowledge of the g…ory of God, in the face of Ieſus Chriſt; come we to apply this; is it ſo, that they who truly know Chriſt, doe in him, and by him as in a cleere glaſſe, ſee behold and know the wiſedome, iuſtice and mercy of God; then let this be to vsus a ground of examination.
Let vsus eueryevery one from hence learne to reaſon backe againe on this manner if we truely know not the wiſdome, Ʋſe. iuſtice and mercy of God, not by literall,Triall and examination of our ſelues. but by ſpirituall knowledge, euen by ſpeciall diſtinct and working knowledge, then wee know not Chriſt by any true and ſauing knowledge, for they that truely know Chriſt, know with him and by him, the wiſedome, iuſtice and mercy of God. If many men and women were examined touching this point, though they profeſſe Chriſt and Chriſtian religion yet they would be found to know God no more then the very Heathen, who neuer heard of Chriſt. I dare bee bold to ſay, many there bee that hauehave onelyonly a naturall knowledge of God, which all men hauehave by the light of nature, or ſuch as is gathered by the ſight of the creatures; and that no man may except againſt my ſpeech, and ſay this is hard that we ſhould ſo bee taxed, wee liue in a Church, where the knowledge of God is plainely taught, wee heare it ſounding in our eares, and we cannot be ſo ignorant, let them therefore heare how I prooue it from the mouth of the Apoſtle, Hee ſaith of them,1. Cor. 15.34. that ſaid let vsus eate and drinke, for to morrow wee ſhall die. Awake to liue righteouſly, for ſome hauehave not the knowledge of God.
The propoſition is laid downe by the Apoſtle, and it is this, they that giuegive themſelues to eating and drinking and ſenſuality, and liue ſecurely in their ſinnes, hauehave not the knowledge of God, now the aſſumption may be made by too many in the world, and then the concluſion muſt needs follow vponupon the premiſes, that they hauehave no knowledge of God it they will hauehave it further proued; then hear the Lords owne Argument, he ſaith, verſe the 1. he had a controuerſie, he was to enter an action againſt his people for want of knowledge,Hoſ. 4.2. and how doth he prooue it? thus verſe 2. by ſwearing and lying, killing and ſtealing, and whoring they breake out, and bloud touched bloud. To go no further then the very firſt thing, is ſwearing an argument of the want of knowledge of God? (it muſt needs be ſo, God hauing manifeſted himſelfe moſt plainely a iuſt auenger of that ſinne) then many there bee that can tell themſelues, if they wil not palpably flatter themſelues that they are ſuch as know not God, their ſpeeches are more powdred with oathes, then their meat with ſalt, yea their children may witnes againſt them, whoſe tongues are no ſooner taught to ſpeake plainly, but they learne to ſweare moſt wickedly: a man may heare it from them playing in the ſtreets, and ſo may truly iudge of the parents that they hauehave no true knowledge of God themſelues, neither care they to teach others vnderunder them either by word or example to know the Lord. It is then plainely prooued againſt many, that will they, nill they, of force they muſt confeſſe they hauehave no true knowledge of God, then let ſuch as bee conuinced conſider that which was before deliuered, that they know not Chriſt by any ſauing knowledge, but as the deuills know him, and let them marke the ſequel, and that which followes vponupon this, that they not knowing Chriſt, Chriſt will not know them, when he comes to diuide betweene the ſheepe & the goates, he will not then acknowledge them for his, but ſay depart from me ye workers of iniquity I know you not. Which is a heauy ſentence and to be thought on with trembling, and let it ſtir vsus vp to labour for the true knowlege of God as he hath manifeſted himſelfe in Chriſt, a God of infinite wiſdome, iuſtice, and mercy, not a God all of mercy and no iuſtice, that is to ſet vp an idoll of our owne braine, to thinke there is mercy with God though we repent not, but go on in our ſinnes. Let vsus labour to know God as hee hath reuealed himſelfe in Chriſt, his expreſſe image a God of infinite wiſedome,Note. iuſtice and mercy, that ſo we may aſſure our ſelues we truly know Chriſt, and are known of Chriſt, and ſhalbe acknowledged to bee his at his comming, and to helpe vsus yet forward in this duty, let vsus further conſider that if the heathen were left without excuſe by the ſight of the creatures, then much more ſhal we by the ſight of Chriſt the expreſſe image of God, if we know not God as we ought, if we hauehave greater light and meanes to know God by the comming of Chriſt in the fleſh then they, what a ſhame is it to hauehave leſſe knowledge of God then they, if wee in Chriſt ſee not Gods infinite wiſdome and mercy, wee are moſt blinde, we are euen fooles beſotted and bewitched by the Deuill, they are the words of the Apoſtle.Gal. 3.1. O fooliſh Galathians who hath bewitched you, that ye ſhould not obey the truth to whom Ieſus Chriſt was before deſcribed in your ſight and among you crucified. If Chriſt bee ſet before vsus in liuely colours by the preaching of the word and the adminiſtration of the Sacramants and wee ſee not in him the infinite wiſdome, iuſtice, and mercy of God wee are bewitched & deluded by the deuil, let this be thought on, and let it ſtirre vsus vp to labour to know the infinite iuſtice and mercy of God expreſſed in the face of Ieſus Chriſt. We are further to marke the Epithite the Apoſtle heere giues to God (inuiſible) hee ſaith not the image of God omnipotent, omniſcient, omnipreſent, though theſe things might hauehave beene truely affirmed of God, but the image of the inuiſible God, whereby (no doubt) he would Doct. 3 hauehave vsus to vnderſtand that the ſame God who is almighty filling heauen and earth, euen he is inuiſible,We muſt acknowledge God to be euerie where preſent, thogh we ſee him not. the ſame God who is eueryevery where preſent, yet is not to be ſeene, our leſſon ariſing hence is this, we are to acknowledge God to be eueryevery where preſent, though inuiſible, and though we ſee him not, for God who fils both heauen and earth is inuiſible and cannot be ſeene, if he could be ſeene, then muſt he be a body,Pſalm. 145.3. and if ſo, then to be deuided into parts and included in a place, and ſo not infinite contrary to that. Great is the Lord, his greatnes incompreh…nſible, not to be ſhut vp within the compaſſe of any place, we are therefore to know and acknowledge that God is eueryevery where preſent, though not ſeene of vsus. We find this point expreſſed in moſt excellent termes by Dauid, Pſalm. 139.where there is not a word eſcapes him, that God was ſeene of him, Dauid knew it well that he is a ſpirit inuiſible but yet he ſets it out in moſt exce…lent manner that God wa… eueryevery where preſent with him, that he was with him a… …is downe ſitting, and at his vpri…ing, about his bed, and about his pathes, not a word in his tongue but he knew it, let him mooue either vpward or downeward, to the right hand or to the left, with neuer ſo great ſpeed, euen as ſpeedily as the Sunne beames, from the Eaſt to the Weſt, yet hee could not flee from the preſence of the Lord, nor hide himſelfe vnderunder any couert or darknes from the al-ſeeing eie of God: thus it was with Dauid, and we are to learne it by his example, thus it ought to be with vsus, we are to acknowledge God, though inuiſible and not ſeene of vsus, yet eueryevery where preſent. And if wee would further be reſolued of this point, for the ground of it, conſider we but that which experience may teach vsus, namely this, men many times who ſinne in ſecret, and hauehave no eie of man looking on them, yet notwithſtanding they tremble and feare. Whence comes this? Surely their owne conſcience tels them that their cloſe and ſecret ſinnes are ſeene of God though he be not ſeene of them, yea when the conſcience doth faile in this teſtimony, (as many times it doth, beeing hardned by cuſtome of ſinne) then the very dumbe and ſenſeleſſe creatures are ſometimes made remembrancers and accuſers of men for their ſinnes, as the Lord threarneth by his Prophet. Stories are full of examples of this kind, yea, no doubt,Habac. 2.1…. many of vsus may remember that wee hauehave either knowne or heard of ſome who hauehave bene brought to confeſſe their ſeeret ſinnes by the ſight of the fouls of the aire, yea ſometimes ſuch diſeaſes hauehave beene ſent vponupon men, as hauehave made their owne mouthes to publiſh and bewray their ſecret ſinne. What are theſe things but euen plaine euidences and demonſtrations that though God be inuiſible, yet he is eueryevery where preſent, and ſees things done in the moſt ſecret places of the world, and when it pleaſeth him, and by what meanes it likes him beſt doth hee bring them to light. Wee are then to acknowledge it for a truth, though God be inuiſible, yet he is eueryevery where preſent.
To inforce this yet further becauſe indeed that is chiefly to be intended, and driuen at in this point, Ʋſe. that we may labour to hauehave in our hearts a ſetled acknowledgement of it.
Conſider firſt it is one ſpeciall meanes to worke in vsus inward ſoundnes and truth of heart, nothing is more effectuall to keepe vsus from hypocriſie,Our harts are to be ſetled in the truth of doctrine before deliuered it will bee a meanes to keepe vsus, firſt from hypocriſie. and many other groſſe ſinnes then this, what ſeruant ſo lewd that will not yeelde to his maſter eye ſeruice at the leaſt: In like ſort when wee know and acknowledge Gods preſence, and that his eye looketh on vsus, that hee is a beholder, a witneſſe and iudge of all our actions, and if we ſin, wee lye open to his iudgements,Secondly frō ſinning vponupon ſuppoſed ſecreſie. who is it but one giuen ouer to ſinne and to the power of hell that will not feare to offend, the vndoubted perſwaſion of Gods preſence will ſet a barre before our corruption and keepe it in: againe it takes from our corruption, and from Satans alluring vsus to ſinne, that aduantage which many times is imagined, that is ſecrecy that wee may ſinne becauſe wee are in ſecret, it is a corruption bred and borne with vsus to ſeek corners, with vsus to commit ſinne, ſhifts and excuſes to hide it: the eye of the adulterer waiteth for the twi-light, and ſaith no eye ſhall mee, and giſguiſeth his face. VponUpon this the Deuill takes aduantage, and by it preuailes ſo farre with ſome, that hee doth vtterly blot out of their mindes the remembrance of Gos preſence, and makes them preſume to ſinne with boldneſſe, becauſe (as they imagine) they are in ſecret, that God, he is aboue, and the clouds they hide him that he cannot ſee, and he walketh in the circuit of heauen. Now this corruption of ours,Iob. 22.14. and this ſubtilty of Satan are croſſed, and that liberty that ſome giuegive themſelues to ſinne is taken away, by a ſetled perſwaſion of this, that God though he be inuiſible, yet he is eueryevery where preſent, as many as truely acknowledge God eueryevery where preſent, they cannot bee emboldened to ſin, the Deuill cannot preuaile with them to ſinne, becauſe they are in ſecret and want witneſſes, for they know God ſees them, and there is no creature which is not manifeſt in his ſight, let vsus then labor to hauehave in our hearts a full perſwaſion of this, that God though he be inuiſible, yet he is eueryevery where preſent, and we ſhall finde it effectuall to worke in vsus inward ſoundneſſe of heart, and a notable meanes to defeat the ſubtilty and cunning of the Deuil, that he ſhal not be able to circumuent vsus, as he doth many thouſands in the world, perſwading with them that they are in ſecret, and therefore they may ſinne, wee ſhall be able to beat backe this aſſault, and to tell him though wee ſee not God, yet God doth ſee vsus, and all wee thinke, ſpeake or doe, which is more then if all the men in the world ſhould ſee vsus, for hee can kill ſoule as well as body, and caſt both ſoule and bodie into hell fire.
Come we to the ſecond thing affirmed of Chriſt in this verſe, that hee is the firſt borne of euerie creature, and for the vnderſtanding of the words, wee muſt know that the Apoſtle calls Chriſt the firſt borne, by way of reſemblance and alluſion to the firſt borne in the olde teſtament. Now Chriſt is ſo called in a double reſpect,Interpretation. firſt, becauſe as the firſt borne were brought forth before the reſt of their brethren, ſo Chriſt as God was begotten of the ſubſtance of his Father before any creature was made, or had being, he was begotten from al eternity after an vnſpeakeable manner,Iohn 1.1. before the world was. In the beginning was the word, and the word was with God, and the word was God. When things created beganne to be, then he was, and ſo before all creatures euen from eternitie, for time beganne together with the world, and before the creation was eternitie.
Secondly, becauſe as the firſt borne ſonne among the people of Iſrael, ſucceeded his Father in the Kingdome, and Prieſthood, and was Lord and Gouernour of his brethren, ſo Chriſt was made heire of the world,Heb. 1.2. and chiefe gouernour of Gods family, his children elected and adopted in him; now heere we are to vnderſtand the words of the Apoſtle, in the firſt reſpect not in the ſecond, becauſe the purpoſe of the Apoſtle was here, to ſet out vntounto vsus, the eternity of Chriſt his God-head and not to ſpeake of him as God and man, for in that reſpect, namely, in reſpect of his manhood aſſumed vntounto vnity of perſon with his Godhead, he is reſembled to the firſt borne, as he hath relation to his Church,Rom. 8 29. therefore called the firſt borne among many brethren. So then the words are thus to be conceiued, who was begotten of God his Father from all eternity, before any creature was made, or had being.
Let vsus now come to the doctrine offered from theſe Doct. 4 words. Firſt, we are to marke,The eternall generation of Chriſt is vnſpeakeable. that the Apoſtle ſpeaking of the eternitie of Chriſt, he ſets it not downe ſimply, that he was from all eternitie, but in a compariſon, that hee is the firſt borne of eueryevery creature: whence we are taught, that the eternall generation of Chriſt is vnſpeakeable, as he is God begotten of his Father from all eternitie, we are not able to comprehend it,Reuel. 19.12 Iſai. 53.8. but by way of ſhadow or reſemblance: hee is ſaid to hauehave a name written, that no man knowes but himſelfe, and the Prophet ſaith, who ſhall declare his age. Ʋſe.
Let vsus not then curiouſly ſearch into it,We are not curiouſly to ſearch into Chriſt his eternall generation. nor into any of Gods myſteries, further then the holy Ghoſt in the Word goes before vsus, and take for a truth, they that know God, and his ſecrets reuealed in his Word, are thus affected; they modeſtly and humbly come to the hearing of the Word, and with trembling heart; and the more the Lord openeth himſelf and his myſteries to them, the more they finde and feele their owne wants and weakeneſſe to behold ſuch glorie, and none come more boldly, and with leſſe reuerence and preparation, then they that know nothing.
Come we to another thing offered vntounto vsus from this reſemblance, full of ſweete comfort to all that belong to Doct. 5 Chriſt, namely this, Chriſt the eternall ſonne of God, ſaith the Apoſtle,Chriſt is moſt deare & tenderlie beloued of God his Father. is as the firſt borne, then any may eaſily gather it, that he is moſt deare and tenderly beloued of God his Father; euen ſo deare, as the firſt borne ſonne is commonly to an earthly Father, nay, there is no compariſon betweene them, but onelyonly for our capacity, it may thus be deliuerd, his louelove exceedeth the louelove of the moſt kind Father in the world, as farre as God excels duſt, earth, ſin, and corruption; to ſtand to prooue this, were as much as to go about to adde light to the Sunne: Let vsus rather conſider the comfort of it, we know what affection eueryevery one commonly beares to the fruit of his own body, to his firſt borne, Vſe. he cannot endure to looke vponupon the abuſe of any part of it,Comfort to the members of Chriſt. it would go to the heart of a tender father, to ſee a legge or an arme of their firſt borne cut off by the hand of a bloudy butcher; let this lead vsus to the conſideration (as we are able to conceiue it) of the Lords tender louelove & affection to the members of Chriſt, his firſt borne, and teach vsus that hee much leſſe can endure the wrongs done to any member of his Sonne, cruelties exerciſed on them, pierce his gracious bowels, the Lord may, and doth ſuffer many afflictions to be laid on the members of Chriſt, for their good beſt knowne to himſelfe, as an earthly father perceiuing cauſe of further good, doth ſometimes ſuffer his chide to lie in priſon, to be in want, to bite on the bridle for a time, and as the ſaying is, he may ſee him neede, but he cannot endure to ſee him bleed; ſo our gracious God in his wiſdome, for much good knowne to himſelfe may ſee the members of his ſon humbled; ſchooled and wayned from the louelove of this wretched world, but vndone, & vtterly caſt away, he cannot endure it, he will not ſuffer it, no, he will not ſee it, let this be had in remembrance, as a ſweet comfort to all Gods Children in their greateſt afflictions.