Forty-nine Sermons upon Colossians, Part 1 · Sermon 7

Forty-nine Sermons upon Colossians · Part 1 · Sermon 7

p. 55THE VII. SERMON.

COL. I. Ver. XV.

Verſ. XV. Who is the image of the inviſible GOD, the firſt-born of every Creature.

DEar Brethren, As the ſalvation of mankind, the true end of the coming of our LORD JESUS CHRIST into the world, did oblige Him to expiate ſin, and deſtroy the Dominion of Satan: ſo the performing of theſe great works, did require an infinite dignity, and power, in His perſon. For as it was not poſſible, He ſhould give us eternal life, without voiding our guilt, and ſatisfying the juſtice of the Father, and delivering us from the hold of Devils; ſo it was alike impoſſible, that He ſhould perfect theſe effects, without an infinite merit, and a divine ſtrength; that is to ſay, without being GOD; none but a true GOD being capable of having an infinite, either dignity, or power. As then the ſtreams conduct us to their ſpring; branches to their ſtock, and root; the houſe to the foundation, that ſuſtaineth it. So the ſalvation, which is of the LORD JESUS, leadeth us to the acts, by which He obtained it for us: and from thence, to the quality, that was neceſſary in His perſon, for the executing of thoſe acts. Salvation is the fruit of this tree of life. The infinite merit of His croſs is as the branch, that bore this noble fruit, and His almighty, moſt holy, and moſt divine perſon is the ſtock, or root, that did ſhoot forth this beautiful, and bleſſed branch. This order, the Apoſtle obſerves here, in the conſideration of our LORD JESUS CHRIST. He ſets forth to us, firſt, His fruit, that is, our ſalvation, or redemption; the laſt end of His whole mediation. Next He repreſents the means, by which He acquired this ſalvation, for us, to wit, the effuſion of His blood, for the remiſſion of our ſins: from thence He now aſcendeth to the Quality of His perſon, which he magnificently deſcribeth, in the Text, that you have heard, ſaying, that He is the image of the inviſible GOD, the firſt born of every creature; foraſmuch as by Him all things were created. Wonder not, Faithful Brethren, that JESUS ſhould give us life, and eternity, Us I ſay, poor ſinners, that had deſerved death, and the curſe of GOD. For He purchaſed remiſſion of our ſins, by His blood; and did, by the ſweet ſavour of His ſacrifice, perfectly appeaſe the wrath of GOD, which alone withſtood our entring into His heavenly Kingdom. Neither account it any more ſtrange, that this JESUS, ſo infirm, cloathed with frail fleſh, ſubject to all our ſufferings, ſhould be able to offer ſo great, and ſo precious a ſacrifice to GOD. For how weak, and deſpicable ſoever that form was, under which He appeared here below, He is nevertheleſs in reality, the true Son of GOD, His wiſdom, His word, and His power; the perfect pourtrait of His perſon; His living, and eſſential image, the ſoveraign Lord, and Creator of the Univerſe.

In this deſcription of the dignity, and excellency of the LORD JESUS, the Apoſtle compares Him, firſt, with GOD the Father, ſaying, that He is the image of the inviſible GOD. In the ſecond place, with the Creatures, ſaying, that He is the firſt-born of them, and adds the reaſon of it, in the two following Verſes; which p. 56is taken from His having made, and eſtabliſhed them all, as their Creatour, their preſerver, their laſt, and higheſt end. Afterwards He finally propoſeth the relation He hath to the Church ſaying in the eighteenth verſe, that He is the Head thereof, the beginning, and the firſt-born from the dead, having the firſt place in all things. In theſe three points the ſoveraign dignity, and excellency of the Saviour of the world, is, as you ſee; compriſed. But becauſe it would be difficult, to explain them all three in one only action; the richneſs, and profoundneſs of the matter conſtraineth us, to fix for this time, on the two firſt, and remit the remainder to another ſeaſon. We ſhall then have to handle, in this exerciſe, the two heads, that are contained in the verſe, which we have read. One, that JESUS CHRIST is the image of the inviſible GOD; the other, that He is the firſt-born of every creature. The ſame LORD, who ſhall be, by His grace, the ſubject of our diſcourſe, pleaſe to be the direction, and light thereof too; inſpiring us with conceptions, and expreſſions worthy of Him; illuminating our underſtandings with the knowledge of His high, and ſupereminent Majeſty; and enfl…ming our hearts with a fervent love to Himſelf, for the glory of His own great Name, and our ſalvation.

As for the firſt Head, the Apoſtle telleth us two things in it; the one, that JESƲS CHRIST is the image of GOD: the other, that the GOD, whoſe image JESƲS CHRIST is, is inviſible. For underſtanding aright, how the LORD JESUS is the image of GOD, we muſt obſerve at the entrance, that the word, image, is of great extent, ſignifying generally every thing that repreſents another: ſo as things being very variouſly repreſented, it comes to paſs, that there is great variety, and difference of images. Some are perfect, which have in them an entire, an exact, and adequate reſemblance of the ſubjects, which they repreſent: others are imperfect, and expreſs but ſome particular, nay, that too with ſome defect: having not properly in them the ſame features, and ſame eſſence which is in their original. I place, in this ſecond rank, all artificial images, whether drawn by Painters; or engraven, or cut by Carvers, or faſhioned by Founders; or woven by Embroiderers, and workers of Tapiſtry; which repreſent nothing, but the colour, the figure, and the lineaments of men, and animals, and plants, and ſuch like ſubjects; and, to ſay true, have nothing in them of their life, and nature. To this ſame order muſt be reduced, that which Moſes writeth; that Adam was made after the image of GOD. It's not to be thought, he had ſuch an eſſence, as that of GOD is: but this is ſaid, becauſe the conditions of His nature had ſome reſemblance, of the properties of GOD: namely, in that He was endowed with intellect, and will: and had the dominion over animals, and earthly creatures. In the ſame manner muſt we take, what St. Paul ſaith, when comparing the two ſexes of our nature, 1 Cor. 11.7.1 Cor 11:7he termeth the man, the image, and the glory of GOD; whereas the woman is the glory of the man. He calleth the man, the image of God, becauſe of the advantage, and ſuperiority he hath over the woman; having nothing above himſelf, but GOD, who is His head: whereas man is the head of the woman, becauſe ſhe was created of him, and for him, as the Apoſtle teacheth. But beſide theſe kind of images, which repreſent their originals but imperfectly; there are others, that have a perfect reſemblance of them. Thus we call a Child, the image of His Father; a Prince, the image of His Predeceſſour. For a Son hath not meerly the ſhadow, or the colour, or the figure of his father; he hath his nature, his qualities, and properties, and, if we may ſo ſay, the whole fulneſs of his being; a ſoul, a body, a life, the ſame with thoſe, his Father hath. A Prince, in like manner, hath not only the ſhadow, or the appearance of the authority, and power of his Predeceſſor. He hath the whole ſubſtance, and reality of it. Gen. 5.3.Gen 5:3Thus it is, that Moſes ſaith, Adam begat Seth his ſon, in his own likeneſs, and after his image. He ſignifies thereby, that Seth had a nature, the ſame in all things, with Adam's own. Now the queſtion is, in which of theſe two ſenſes, muſt we take the word, Image, when the Apoſtle ſaith here, and alſo elſewhere, that JESƲS CHRIST is the image of GOD. 2 Cor. 4.4.2 Cor 4:4The very quality of the ſubject in queſtion, ſheweth us ſo clearly, that we muſt apprehend it after the ſecond way, and not the former; as even thoſe that quarrel it, dare not ſay, that JESUS CHRIST p. 57is, an imperfect image of His Father. For where is the Chriſtian ear, that could ſuffer a blaſphemy, ſo horrible, and ſo contrary to all the Scripture? Sure, when the Apoſtle ſaith of our LORD, that He is the image of GOD, he thereby meaneth quite another thing, then what he ſignifies elſewhere, when he ſaith, that man is the image of GOD. For intending here, to exalt the LORD JESUS, and to demonſtrate, that His dignity is ſo high, as capacitateth Him to ſave us; He would ill ſuite this deſign, if he attributed nothing to Him, but what agreeth to any man, whoever he be. And yet if you do not underſtand it, that JESUS CHRIST is a perfect image of GOD; the Apoſtle will affirm no other thing, of Him here, then he aſſerts elſewhere of man, when he ſaith, he is the image of GOD. Beſide the Apoſtle's end, the thing it ſelf he ſpeaks of, doth evidently ſhew it us alſo. For our LORD informeth us, that He who hath ſeen Him, hath ſeen the Father; and that; Joh. 14.9. & 12.45.John 14:9John 12:45who beholdeth Him, beholdeth Him, that ſent him. Where is the pourtrait, of which it may be ſaid, that he who hath ſeen it, hath ſeen the ſubject, which it repreſenteth? It's clear, this is not found, but in ſuch an image, as is moſt perfect, and containeth fully in it, all the being of its original. Whence it appears, that it is in this ſenſe, that JESƲS CHRIST is the image of GOD. And to make us conceive it the better, the Apoſtle hath a paſſage, in the Epiſtle to the Hebrews, the ſcope, the terms, and ſenſe whereof, have very much reſemblance with this here; there he ſaith, Heb. 1.3.Heb 1:3that JESƲS CHRIST is the reſplendency of the glory of His Father, and the Character, or engraven Stamp of His perſon. Terms exceeding elegant, and expreſſive, and ſuch as clearly decide this caſe, that the LORD is the image of GOD, in another manner, than man; and that the ſame glory, which ſhineth in the Father, is reſpendent alſo in the Son; and that the ſame nature, which is in the perſon of the one, is likewiſe in the perſon of the other. Say we therefore, according to the Analogie of this Doctrine, and the reaſon of the thing it ſelf. That JESUS CHRIST is the image of GOD His Father, but a perfect one; yea the moſt perfect, that an image may be. An image, which exhibiteth unto us, and repreſenteth, not the colour, or the ſhadow, but the truth, and ſubſtance of the Deity. The Scripture, our only guide in theſe high myſteries, teacheth it clearly. And to aid you, in the comprehending of it; though the GOD-head be moſt ſimple, in it ſelf, exempt from all mixture, and compoſition; yet ſpeaking of it, according to the weakneſs of our underſtanding, to which GOD hath not diſdained to accommodate Himſelf in His word, we will conſider three things of Him; the nature, the properties, or qualities (which Divines commonly call, His Attributes) and His works.

As for His Nature, it is moſt perfectly repreſented in JESUS CHRIST; foraſmuch as He hath really, and veritably, the ſame being, and ſame ſubſtance; with GOD the Father. As a child, whom we call, the image of His Father, hath the ſame nature with Him, being truly of mankind, as He. The Scripture teacheth us this truth, in very many places; where it ſaith, Joh. 1.5. Tit. 2.13. Rom. 9.5. 1 Cor. 10.9. Joh. 12.41.John 1:5Titus 2:13Rom 9:51 Cor 10:9John 12:41that JESUS CHRIST is GOD; that He is the true GOD. Our great GOD, and Saviour. GOD bleſſed above all. Jehovah, yerſt tempted by the Iſraelites in the deſart. He whoſe glory, Iſaiah ſaw in the viſion deſcribed, at the ſixth Chapter of His Prophecy. It layeth down the ſame thing alſo, as often as it repreſents Him to us a due object of our adoration; ſaying, that all ought to honour Him, as they honour the Father; Joh. 5.23. Heb. 1.6.John 5:23Heb 1:6and that the very Angels worſhip Him: it being evident, that according to Scripture, there is nothing, but a nature truly divine, to whom adoration may be lawfully given.

But the LORD JESUS no leſs perfectly repreſents the Father, in His Properties, then in His Nature. The Father is eternal; ſo is the Son; and Iſaiah calleth Him upon this account, The Father of eternity. Before Abraham was, He is. Joh. 8.58.John 8:58He was from the beginning with GOD; and before the world was created, even then He was in the boſome of the Father, His love, and His delight. The Heavens ſhall periſh, but He is permanent. The Heavens ſhall wax old as a garment, and be folded up as a Veſture, and be changed. But JESUS is the ſame, Heb 1.11, 12.Heb 1:11Heb 1:12and His years ſhall not fail. The Father is immutable, without ever receiving any alteration, p. 58or change, Heb. 13.8.Heb 13:8either in His being, or in His will. The Son is the ſame, both yeſterday, and to day, and for ever. The Father is infinite, filling Heaven, and earth: neither is there any thing within, or without the world, that boundeth the preſence of His being. Joh. 3.13.John 3:13The Son is in like manner infinite. He is in Heaven, whiles He ſpeaketh to Nicodemus on earth. He is here below on earth, in our hearts, and in our aſſemblies, the ſame inſtant, that He is fitting at the right hand of the Father, in the higheſt room of the Univerſe: and though the Heavens contain that body, and humane nature, which He did aſſume: yet they do not encloſe His Majeſty, and all-preſent Divinity. The Father hath a ſoveraign underſtanding, knowing all things, preſent, paſt, and to come. The Son is Wiſdom it ſelf. He knoweth all things; and if He ſay ſomewhere, that He knoweth not the day of Judgement, this is not to be underſtood, but in reſpect of His humane nature, and not in reſpect of His divine intelligency. Rev. 2.23.Rev 2:23He ſoundeth the reins, and knoweth the heart of man; a quality which the Scripture noteth to us, as the character, and ſpecifique mark of the knowledge of GOD, aſſerting, that there is none but He only, who knoweth the hearts of men. The Father knoweth Himſelf, and no man, or Angel, to ſpeak properly, ever ſaw Him. The Son ſo perfectly knoweth Him, that He hath even declared, and revealed Him unto men. The Father is almighty, and doth whatſoever He will. The Son hath all power in Heaven, and in Earth, and there is nothing but is facile to Him. The Father is ſuper-eminently good, hating evil, and loving rectitude and juſtice. The Son is the Saint of Saints, entirely ſeparate from ſinners, goodneſs, and juſtice it ſelf. The Father is merciful, and inclined to pity. The Son is the bottom of His compaſſions. The Father maketh His Sun to ſhine on, and His Rain to bedew, even the men that blaſpheme Him. The Son dyed for His enemies, and prayed for thoſe that crucified Him. In ſhort, the Father hath not any other eſſential quality, but the Son hath it likewiſe, and in the ſame meaſure, with the Father.

I come to His Works. Certainly the Son Himſelf informeth us, how perfectly He repreſents the Father in this reſpect: Joh. 5.19.John 5:19ſaying in general, that what thing ſoever the Father doth, the ſame doth the Son likewiſe. The Father created the Univerſe. The Son founded the Earth, Heb. 1.10. Joh. 1.3.Heb 1:10John 1:3and the Heavens are the work of His hands. All things were made by Him, and without Him nothing was made of all that was made. The Father conſerveth the world by His providence; the Son ſuſtaineth all things by His mighty word. The Father hath ſet up the Princes, and Magiſtrates, who govern mankind: Prov. 8.15.Prov 8:15and there is no power but of Him. It's by the Son, that Kings Reign, and Princes decree juſtice. The Father ſaved, and redeemed the Church; the Son is our righteouſneſs, our wiſdom, and our redemption. The Father loved us, and delivered up His Son to death for us; the Son gave Himſelf a ranſome for our ſins. If the Father raiſed up the Son; the Son alſo raiſed again His own Temple, when the fury of the Jews had beaten it down. If the Father quicken the dead, the Son quickneth them likewiſe; and the laſt judgment, the puniſhing of the wicked in Hell, the glory of the Faithful in Heaven, and all, that refers to it, is the work, both of the one, and the other. The Father hath elected us; ſo likewiſe hath the Son. Joh. 13.18.John 13:18I know (ſaith He) whom I have choſen. It is the ſame in all the other actions, and operations of the divine nature. If you read the Scriptures exactly, you ſhall not ſee any of them attributed to the Father, but is likewiſe attributed to the Son. And as for that right, and ſoveraign authority, which accreweth unto GOD, over all things, from theſe great, and high qualities, and operations, this glory ſhineth in the perſon of the Son, as it doth in the perſon of the Father. If the Father be Judge of the earth, King of ages, and Monarch of the world; the Son is in like manner, the LORD of glory, the head of the Armies of Heaven; the Prince of men, and Angels; the Judge of all fleſh. If the Name of the Father be great and dreadful, that of the Son is above every name, which is named in this world, or in the world to come. If all creatures, both ſuperiour, intermedial, and inferiour, do owe a ſoveraign homage to the Father, and caſt down themſelves before Him, adoring His Majeſty, with the profoundeſt reſpect, they are capable of: ſo it is clear, that before JESUS every knee doth bow, both of things in Heaven, and things on earth, and things under the Earth, the Father Himſelf proclaiming, p. 59when He bringeth Him into the world, Let all the Angels of GOD worſhip Him. So you ſee, Dear Brethren, that the LORD JESUS is truly the image of His Father, ſince He hath, and diſcovereth perfectly in Himſelf, the Nature, the Properties, and the Works of the Father. An admirable, a ſingular, and a truly Divine image, which poſſeſſeth the whole form of its original, without any variation; and faithfully, and naturally repreſenteth all the features of it, in their true, and juſt greatneſs, meaſure, and nature. I confeſs, there are among men, ſons, that reſemble, in ſome ſort, their Fathers: but there are none, in whom ſuch reſemblance is comparable with that of the Son of GOD to His Eternal Father. If our Sons repreſent our nature, and manners, it is always with ſome difference, which a piercing, and a clear-ſighted eye may eaſily obſerve; and after all, there are none, that in their life, do expreſs the lives of their fathers totally entire, with every one of their actions, and operations. Whereas the Son of GOD is a moſt complete image both of the nature, and the life of His Father, (if we may ſpeak in this manner of theſe myſteries) all the works of the one, whether ſmall, or great, being alſo the works of the other.

This ſacred Verity, taught here by the Apoſtle, overthroweth two hereſies, which, though contrary, and oppoſite to one another, did ſometime equally trouble the Church of GOD. I mean, that of the Sabellians, and that of the Arians. The former confounded the Son, with the Father; the latter rent them on ſunder. Thoſe took from the Son His perſon; theſe His nature. For the Sabellians did dogmatize, that the Father, and the Son were but one, and the ſelf-ſame perſon, who according to the divers wayes, and ends of his manifeſtations did aſſume, ſometimes the name of Father; ſometimes the name of Son. So as in their account, it is the Father, who ſuffered on the Croſs; and it's the Son, who ſent, Him that ſuffered. St. Paul breaketh their errour, by ſaying, that JESƲS CHRIST is the image of the Father, For no one is the image of himſelf, and how great and exact ſoever the image's reſemblance of its original be, it's of neceſſity, that it be another ſubſiſtence than its original. A child hath the ſame nature, with the Father, whoſe image it is ſaid to be: but nevertheleſs the perſon of the Father is one, and that of the child another. Since then the Apoſtle declareth here, and elſewhere, that JESƲS CHRIST is the image of GOD, (that is to ſay, of the Father) we muſt either deſert His doctrine, or acknowledge that JESUS CHRIST is another perſon than the Father. But if you diſtinguiſh their perſons, it doth not follow, that you muſt divide their nature, as did the Arians; who made it their poſition, that the nature of the Father is another, than that of the Son: the one increated, and infinite; the other created, and finite. Theſe are two ſhelves, which we muſt equally avoid, ſteering our courſe ſtraight in the midſt; ſhunning on one ſide, the confuſion of Sabellius; and on the other, the diviſion of Arius. JESƲS CHRIST (ſaith the Apoſtle) is the image of GOD His Father. He could not be the image of Him, if He were one ſame perſon with Him. He could not be His Perfect image, if He had a nature differing, from the nature of the Father. How ſhould He repreſent His eternity, if He had been created in time? How His immenſity, if He had a limited eſſence? How His Majeſty, and glory, if He were but a creature? Let us then hold faſt this truth, full and entire; and believing, that the Son of GOD is another perſon than the Father; let us confeſs, that His Divine nature is the ſame, with that of the Father: that is to ſay, that He is one only, and the ſame GOD with Him, bleſſed for ever: ſince without this, the doctrine of the Apoſtle, that JESƲS CHRIST is the image of GOD, cannot be fully, and firmly eſtabliſhed.

But let us now conſider, how, and why, he here termeth GOD the Father, whoſe image JESUS CHRIST is, inviſible. Sure the Divine nature is ſpiritual; as our LORD ſaid to the woman of Samaria, that GOD is a ſpirit; And every ſpiritual nature is inviſible; it being clear, that the eye ſeeth no objects, but ſuch as are corporeal; ſuch as have ſome figure, and colour; and do caſt forth from them, ſome kind of ſpecies, into the air, and into other diaphanous, and tranſparent bodies; through which they gliding with incredible ſwiftneſs, come to ſtrike our ſenſes; things theſe, that have, none of them, any place, in ſpiritual, and immaterial p. 60ſubſtances. For this cauſe, Moſes, when He would yer-while teach the Iſraelites, that GOD had nothing groſs, or material in His eſſence: nothing that might be repreſented by the workmanſhip of the pencil, or the chizel, in viſible images; doth expreſly remonſtrate to them, that on the day He manifeſted Himſelf, giving them the Law upon Mount Sinai, Deut. 4.12. Deut. 4.15, 16.Deut 4:12Deut 4:15Deut 4:16they heard indeed a voice ſpeaking, but ſaw no likeneſs at all, beſide that voice. Whence he concludeth, that they ſhould take good heed, they made no graven image, or likeneſs, repreſenting any kind of thing; no effigies of any form whatſoever, to be of religious uſe to them, as a pourtrait of GOD; as moſt Nations then did, and to this day ſtill do. This truth is clear, and undoubted; nor was it ever conteſted, but by the Anthropomorphites, who attributed to GOD an humane body, and members; an extravagancy, long ſince condemned, and aboliſhed, in all Chriſtendome. But the Apoſtle here terming GOD inviſible, doth not meerly intend, that neither our eyes, nor our other ſenſes can apprehend the form of His nature. He ſignifieth alſo, that our very underſtandings cannot comprehend it, and that it is hidden from all our conceptions. For it is frequent in Scripture to put ſeeing, for knowing, and to ſignifie the apprehenſions, and conceptions of the mind, by the names of the ſenſes of the body. And it is thus, we muſt take, what the Apoſtle ſaith elſewhere, that GOD, the King of ages, 1 Tim. 6.16.1 Tim 6:16is inviſible: and in another place, that He dwelleth in inacceſſible light; and that, no man hath ſeen, nor can ſee Him. The Angels themſelves, how high ſoever their underſtanding be above ours, yet cannot comprehend the true form, and nature, of this ſupream, and moſt glorious Majeſty; becauſe His eſſence is infinite, and no finite ſubſiſtence is capable of conceiving an infinite being. And therefore the Seraphim, Iſa. 6.2.Isa 6:2in Iſaiah, ſtanding before GOD, covered their faces with two of their wings; to teſtifie, that they could not bear the ſplendour of His glory. I grant, that through His grace, we do know ſomething of His nature; and it's this the Scripture meaneth, when it ſaith of Moſes, and other believers, that they ſaw, and beheld Him, more, or leſs, according to the divers degrees of the knowledge. He gave them, of Himſelf; the higheſt of which degrees will be that, we ſhall attain unto, in the Kingdom of Heaven; and the Holy GHOST, to expreſs it to us, 1 Joh. 3.2. 1 Cor. 12.12.1 John 3:21 Cor 12:12ſayeth, that we ſhall ſee GOD, as He is; that we ſhall ſee Him face to face, and know Him, as we were known. But how fair, and clear, and excellent ſoever all this knowledge be, which faithful men, and holy Angels have of GOD, either in this world, or in the other; it is not to ſpeak ſtrictly, a ſeeing; that is an apprehenſion, which reacheth, and conceiveth: the true, and proper form of it's object: ſo as this remains ſtill firm, that GOD, to ſpeak properly, is inviſible. But why doth the Apoſtle aſcribe this quality unto GOD the Father, particularly in this place? Dear Brethren, he doth it very pertinently; and thereby ſheweth us, how it is by JESUS CHRIST His Son, that GOD hath manifeſted Himſelf to us. For there is a ſecret oppoſition between the word image, and inviſible. GOD is inviſible, (ſaith the Apoſtle) but JESƲS CHRIST is the image of Him. This eternal Father hath a nature ſo ſublime, and ſo impenetrable by any ſenſe of ours, that without this His image, which ſhines forth in His Son, neither men, nor Angels would have known ought of Him; He had remained eternally veiled up, in that inacceſſible light, in which He dwelleth, without being known of any, but Himſelf. But now He hath vouchſafed, to manifeſt unto us, that which may be known of Him, by this eternal, and moſt perfect image of His perſon, that is to ſay, by His Son. For firſt, it is by Him, He made the world, the Theatre of His wonders. And it's by Him alſo, He conſerveth it, and governeth it, in ſo admirable a manner. It is to Him likewiſe, that we muſt refer the revelations of GOD, under the Old Teſtament. It's the Son (as moſt of the ancient Doctors of the Church have very well obſerved) that appeared unto Abraham, and the reſt of the Patriarchs; that led Iſrael through the wilderneſs, and inſpired its Prophets. But the Apoſtle, in this paſſage, hath reſpect particularly, and propery, to the manifeſtation of GOD in the fulneſs of time, when his eternal, and eſſential image did diſcover all His glory, to the Jews firſt, and afterwards to the other Nations of the world, rendring it, of inviſible as it was in it ſelf, viſible in that fleſh, which He veſted Himſelf with, in the Bleſſed Virgins womb. It was then p. 61properly, that the Son appeared before our eyes, as He is in reality from all eternity, the image of the inviſible. GOD, the reſplendency of His glory, and the engraven mark of His perſon. For the office of an image is to repreſent that to us, which it is the figure of. Now it was principally, in this laſt manifeſtation, that the Son made us ſee all the wonders of His Father; the abyſſes of His juſtice, and of His mercy; the depths of His wiſdom, and His infinite power, which the world knew not before. The Creatures of this univerſe do ſhew us, only the edges, as it were, and the footſteps, and the bigger lincaments of them; JESUS CHRIST hath unfolded, and laid open to our view, the whole ſubſtance, and form of them. The world, and the Law it ſelf, were but imperfect draughts, and obſcure ſhadows. JESUS CHRIST is that enlivened image, in which the Majeſty, the nature, and the goodneſs of GOD do appear, with all their fulneſs.

But it is high time now, to come to the other point, wherein the Apoſtle, having compared JESUS CHRIST with GOD His Father, of whom he is the image, conſidereth Him with reſpect to the Creatures, and expreſſeth the relation He hath to them, by ſaying, that He is the firſt-born of every Creature. This paſſage hath diverſly exerciſed the Hereticks. Thoſe of them, who deny, that the Son of GOD ſubſiſted at all in nature, before His being born of the Holy Virgin, perceiving, that theſe words place Him before all the Creatures, to ſalve their errour, do corrupt the word Creature, and will have it ſignifie, in this place, the faithful, that believed the Goſpel of our LORD. Wretched unbelief, to what extravagancies doſt thou lead miſerable men! For, what deliration can produce, a thing more empty within, and even leſs apparent without, than this expoſition? Firſt, it rendreth the Apoſtles conception, frigid, and impertinent. If you believe theſe people, the Apoſtle advertiſeth the Coloſſians, that JESUS CHRIST was born, before men believed what He Preached; Is not this a great ſecret, and highly conducing to the Apoſtles deſign? Then again, who gave them the Authority, they aſſume, to change the ſenſe of the words of GOD? St. Paul ſaith, that the LORD is the firſt-born of every creature. By what right, do they reſtrain, a ſubject of ſo great, and vaſt extent, to the faithful alone? The faithful (ſay they) are created anew, of the LORD! Who doubts it? St. Paul teacheth us, Eph. 2.10. 2 Cor. 5.17.Eph 2:102 Cor 5:17that they are the workmanſhip of GOD, created in JESƲS CHRIST unto good works: and elſewhere, that if any one he in CHRIST, he is a new creature. But it followeth not thence, that the word, Creature, put purely, and ſingly, as here, muſt be taken, for the diſciples of JESUS CHRIST, and His Apoſtles, only The Scripture never uſeth ſo to ſpeak. As for the eighth Chapter to the Romans, where they pretend, that the Apoſtle ſignifieth the faithful alone, by all the Creatures, which ſigh, Rom. 8.21.Rom 8:21and are in travel together; this is a new dream, no leſs abſurd, than the former; it being clear, by all the circumſtances of the paſſage, that thoſe creatures there are not the children of GOD, but of another ſort. St. Paul plainly diſtinguiſheth them, ſaying of thoſe, that they alſo ſhall be delivered, Rom. 8.…2.Rom 8:2that they may have part in the glorious liberty of theſe: and that not only they, but we alſo, (that is, all the faithful) who have the firſt-fruits of the Spirit, do ſigh in our ſelves. All thoſe Creatures are no other, than the Univerſe, the Heavens, and the Elements, which ſhall one day be ſet free, from the vanity they now groan under, and which they were made ſubject to by ſin. That which they alledge, out of the third of the Revelation, is no whit more to the purpoſe; JESUS CHRIST ſtileth Himſelf there, the beginning, Rev. 3.14.Rev 3:14or principle of the Creature of GOD. But nothing obligeth us, to take the creature of GOD, in this place, for the faithful alone, any more than in the other. The LORD meaneth all the things, which GOD hath created, either in the firſt, or in the ſecond world. He being the principle of the one, and the other, according to what he had ſaid in the ſame Book generally, and indefinitely. I am Alpha, Rev. 1.8.Rev 1:8and Omega, the firſt, and the laſt. Beſides, though the Creature of GOD ſhould ſignifie the faithful in this place; yet it would not follow, that the words, every Creature, here, muſt be taken for the faithful alone; as when the Scripture calleth them ſometimes, men of GOD, it followeth not from thence, that to ſignifie the faithful alone, a man may ſay, All men. The term, of GOD, is put there for an adjective Epithet, as the Grammarians call it, according to the uſe of the Holy tongue: the p. 62creature of GOD, that is, a divine, and celeſtial creature: a quality, which evidently reſtraineth the ſenſe of the word Creature, to which it is annexed, unto the moſt excellent kind of creatures, that is the faithful. Whereas St. Paul ſaith here ſimply, every creature, without adding, of GOD, or divine, or any other word, that might contract, and limit the ſignification of the general term, Creature, to one of its ſpecies only, that is the faithful. Rejecting therefore theſe mens gloſs, as impertinent, and contrary, both to the Apoſtles ſcope, and ſtile, we ſay, that by every creature, he meaneth, what the Scripture, and all the languages of men, do ordinarily ſignifie, by theſe words, namely, created things, the Heavens, and the Earth, and all that in them is.

But here riſe up the Arians, another ſort of Hereticks, who infiſting upon this interpretation, conclude hence, that the Son of GOD is a creature, ſince He is called, the firſt-born of them; alledging, that the firſt-born is of the ſame nature, with His brethren; and adding, to fortine their pretention, that in effect, the ſupream wiſdom, Prov. 8.22.Prov 8:22which is no other, than the Son, ſaith in the Proverbs, that GOD created it, in the beginning of His wayes, before He made any of His works; which is nothing elſe, as they affirm, but what St. Paul ſaith here; that the Son is the firſt-born of every creature; and they adjoyn alſo, that which is ſaid in the Epiſtle to the Hebrews, Heb. 3.2.Heb 3:2that JESƲS CHRIST is faithful to Him, who made Him, that is, as they pretend, to GOD, who created Him. But GOD forbid, we ſhould rank Him with creatures, to whom the Scripture aſcribeth the glory of having created them all, and unto whom, it commandeth us, to give that ſupream adoration, which is due to GOD alone, and not to any creature. The Apoſtle, in this very place, which they abuſe, putteth a moſt evident diſtinction, between the Son, and other things, For whereas he calleth them creatures, he ſaith of the Son, that He is, not the firſt-created (as ſhould have been ſaid, if He were of their order) but the firſt-born; an evident ſign, that He received His being, of the Father, by a divine, and ineffable generation; and not by creation. As for that which they cite out of the Proverbs, not to urge another expoſition of it, the original text importeth, that GOD poſſeſſed wiſdom in the beginning of his ways (as our Bibles have well rendred it) and not that He created it, as the Greek interpreters have unrightly taken it. And whereas St. Paul ſaith in the Epiſtle to the Hebrews, that GOD did make CHRIST, he meaneth, not that He Created Him, (a conceit, which would be quite beſide his purpoſe) but that He ordained, and ſet Him up High Prieſt in His Church. 1 Sam. 12.6.1 Sam 12:6Even as when Samuel ſaith, that GOD made Moſes, and Aaron; He ſignifieth, that He eſtabliſhed them in the charges, they bore among His people. And it's in this ſenſe, we muſt underſtand St. Peters language in the Acts, Act. 2.36.Acts 2:36that GOD hath made JESƲS, both LORD, and CHRIST: that is, hath ordained Him unto theſe great dignities. And ſo from theſe paſſages it duly follows, that the Son of GOD, was called the Annointed, and ſetled in His office of M…diator (which we do confeſs) but not that His Divine nature was created, (which is that, we utterly deny.) In fine, for the words of St. Paul in this place, ſome anſwer, that by ſaying, JESƲS CHRIST is the firſt born of every creature, he only ſignifieth, that He was born before all creatures, and perhaps, it would be very difficult, that I ſay not impoſſible, to refute this expoſition. Yet there is another, which I judge more fluent, and indeed more ſuitable, both to the ſcope, and to the ſequel of this Text: It is, to underſtand by the firſt born, the owner, the Lord, and the Prince of every creature. That which the Apoſtle addeth For by Him were created all things in Heaven, and in earth, perfectly accordeth with this ſenſe; it being clear, that the creation of things is a true and ſolid title, to that power and Lordſhip, which GOD hath over them. Why is the Son of GOD, the Lord of every creature? Becauſe there is not any of them, but He did create the ſame; and it is good reaſon, He ſhould diſpoſe of them, and govern them at His pleaſure, ſince He gave them all the being, or life, that they have. And that the word, Firſt-born, may be taken, to ſignifie, Maſter, and Lord, is evident, both by examples in Scripture, and by the reaſon of the thing it ſelf. For the LORD promiſeth, in the Pſalmes to make David, the firſt-born of the Kings of the earth; that is, Pſal. 89.27.Ps 89:27as every one ſeeth, to make Him Maſter, and the chief of Kings; it being evident, p. 63that, to ſpeak properly, he was not their elder brother; being neither brother unto other Kings, nor more aged than they. Iſaiah ſaith alſo; in His Prophecy, Iſa. 14.30.Isa 14:30the firſt-born of the poor, to ſignifie, the chiefeſt poor, thoſe that, (if I may ſo ſay) do carry away the prize for poverty; though otherwiſe, they were born, neither before others, nor of the ſame family with them. But the paſſage in Job is more remarkable, than any other; where mention is of the firſt-born of death. He is meant, Job 18.13.Job 18:13that hath the power, and the adminiſtration of death, the Angel, and Prince of death, and (as the Epiſtle to the Hebrews ſpeaks) he that hath the dominion of death. The reaſon of this manner of ſpeaking is alſo throughly evident. For the eldeſt-born, by the law, and cuſtome of moſt Nations, heretofore were, and to this day are, the principal of the family, the heads, and in a manner the LORD's as well of their brethren, as of the ſlaves, and goods: whence hath come this kind of language, even the putting eldeſt or firſt-born, to ſignifie the head, the Lord, and the Maſter. We ſay therefore, that it is in this ſence, we muſt underſtand the Apoſtles ſaying, that CHRIST is the firſt-born of every creature, to wit, the Maſter, and Lord of them. Which no way inferreth, that himſelf is a creature; Lords not being always of the ſame extraction, and lineage with their ſubjects, but moſt frequently of another very different. And as it would be ridiculous reaſoning, to conclude, that he that hath the dominion of death, is death it ſelf, under the colour that Job termeth him, the firſt-born of death: ſo is it moſt impertinent arguing, to infer, that the LORD is a creature, becauſe the Apoſtle ſaith here, that he is the firſt-born of every creature. We have a paſſage, exactly parallel with this, in the beginning of the Epiſtle to the Hebrews, where the Apoſtle ſaith, Heb. 1.2Heb 1:2that GOD hath eſtabliſhed His Son heir of all things, by whom alſo He made the worlds. There you ſee, firſt, that he expreſſeth the Lordſhip, which JESUS CHRIST hath over all the creatures, by a figurative word, ſtiling Him the Heir of them. For that the word, Heir, was taken by the ancients, to mean Lord, and Maſter, Inſtit. l. 2. tit. 19. S. ult.the Civilians themſelves have obſerved. And ſecondly, you ſee further, that the Apoſtle, after the ſame manner, as in the Text, doth found the dominion which JESUS CHRIST hath in the whole univerſe, upon His being the Creator of it. For it is this he meaneth, when he ſaith, that by Him, GOD made the worlds. Be it then concluded, that this Primogeniture of the LORD JESUS over every creature, is nothing elſe; but that glorious, and ſoveraign Empire, which He hath over the whole world, and every of its parts, by the right of creation; being the ſupream, and abſolute LORD thereof, as He that brought all creatures out of nothing, and gave them every degree of that being, which they have.

Thus you ſee, Dear Brethren, that which we had to ſay to you, for the expoſition of this Text. Let us make our profit of it, and extract the uſes it containeth, and the ſuccour it may give us againſt ſin, and errour. Firſt, it furniſheth us with what to anſwer thoſe, that blame us, for having no images among us. Tell them, that JESUS CHRIST, the only moſt perfect image of GOD ſufficeth us. This is an image, we ſecurely honour, without fear of offending GOD; becauſe it is a true one, and ſhews us to the life, and in reality, all the perfections of the Father: whereas the others that are offered us, are the work of mens hands, inventions of their ſuperſtition, and images, not of GOD; but of their own vain imaginations. Their very being viſible, doth diſcover their falſity; ſince that GOD is inviſible. For to repreſent an inviſible nature by colours, is to do much worſe, than if you ſhould paint whiteneſs, with a cole; or light with darkneſs. Your images, O adverſaries, are dead, and inſenſible; deſtitute of the advantages, which nature hath given to the leaſt, and loweſt animals. Ours is alive, and intelligent: the ſource of life, and wiſdom. Yours are incapable of ſeeing, or rewarding the ſervice you do them. Ours knoweth our hearts, and hath an infinite goodneſs, and power. For JESUS, the image of GOD, that we adore, is the firſt-born of every creature, the Soveraign Maſter of the univerſe. Let us boldly addreſs our moſt religious ſervices to Him. And ſince it is in Him, that GOD manifeſteth Himſelf to us, have we Him ſtill before our eyes, ſeeking the true knowledge of GOD, in Him alone. There, we ſhall ſee Him, as He is. But let this ſeeing, by no means be idle; He doth not ſet before us this moſt full-wrought table of His perfections, which he hath p. 64drawn to the life in His CHRIST, that we ſhould unprofitably feed our eyes therewith; but that we ſhould imitate Him, each one according to our ſmall ability; ſhould expreſs in our ſouls ſome draughts of that perfect goodneſs, and ſanctity, which ſhineth ſo gloriouſly in Him; and become, every of us, by little, and little, a pure, and lively image of our LORD. Conſider, how He was obedient to the Father, charitable to men, helpful to the afflicted, compaſſionate to ſinners, ſweet, and kind to enemies. There is, Chriſtian, the pattern of your life. Follow theſe ſacred examples. Serve GOD, like Him, patiently bearing all that He layeth on you, marching couragiouſly, where He calleth you. Love men, as He lov'd them, cheerfully employing all that you are, or can do, for their edification; communicating your goods to the poor, your light to the ignorant, your aſſiſtance to the oppreſſed. Let not their badneſs withhold you, from being good. If they offend you, pardon them, and pray for them; and conceive, as the LORD ſaid, that they know not what they do; neither their injuries, nor their ſoothings of you, turning you ever from piety. Fear not the hatred, nor the force of the world. Remember, that as this JESUS whom you ſerve, is the image of GOD; ſo He is likewiſe, the firſt-born of every creature. He hath them all in His hand. He commandeth the Heavens, and the Elements; He governeth men, and beaſts. All the parts of nature owe Him, and render Him a prompt obedience; and will they, nill they, do nothing againſt His orders. Having the Maſter of all things for Head, and Saviour, how is it, you are not aſhamed of your timidity? The wind maketh us to ſhake, as the leaves of the wood. The leaſt ſound affrighteth us; and inſtead of glorifying the LORD here, in His palace, in peace, and joy, while His voice maketh the world tremble; we tremble, while the world is in repoſe. Is it this, that we promiſed JESUS CHRIST? Is this to bear His Croſs with patience, and reſiſt, for His ſalte, even unto blood? Is this that lively, and unmoveable faith, whereof we make profeſſion, which ſhould carry us through waters, and through flames, without appalling? If the Providence of the LORD were unknown to us, our weakneſs would be leſs inexcuſable: but now that we have lived, for ſo long a time, by continual meer miracles of His goodneſs; why doubt we ſo eaſily of a carefulneſs, and fidelity, we have ſo many a time experimented, and had proof of? You ſee, on the preſent occaſion, what thoughts, for us, He hath inſpired, into the ſacred powers, that govern us; and even the ſupream among them: what order they have taken for our ſafety, and what care they declare themſelves reſolved to take of it, for the future, receiving us under the protection of their edicts. Dear Brethren, it is an admirable effect of the love, which the LORD beareth us. Let us enjoy it with perfect thankfulneſs, both towards Him, and towards His Miniſters, the Princes, of whom He is the firſt-born in a particular manner. Let us not diſturb the work of His grace, by our fears, and diffidences; but aſſured of His infinite goodneſs, and power, let us rely upon the truth of His promiſes, and reſt upon His favourable Providence, quietly, and comfortably finiſhing this ſhort journey which we have begun; waiting, till this holy, and merciful LORD, after having conducted, and comforted us in this deſert, do raiſe us up on high to the mountain of His holineſs: where far from evils, and from dangers, and from fears, we ſhall glorifie Him eternally with the Father, and the Holy Spirit, the true, and only GOD, bleſſed for ever. Amen.