The Pattern of Perfection Exhibited in Gods Image on Adam, Part 1 · Section 1
§ 1. And God ſaid, Let us make man in our image.
IN the Words there are two things:
1. The conſultation, [And God ſaid.]
2. The executiō of it effected.
The conſultation gives us to conſider, partly the difficulty of the worke, partly the excellencie, when in all other things it was but a [Let it be] but now there is an high Court of Parliament; the three Perſons enter into a conſultation to ſet upon this maſter-piece; better then all other creatures, except Angels, and in ſome caſe better then them. Father, Son, and holy-Ghoſt ſay, Let us make man; every one addreſſes himſelfe to it with marvellous care. Come wee then to the Work. If you aske what's the pinnacle of perfection, from which Adam fell (for fall implies ſome prerogative hee had) I anſwer, it was this, That he was made in Gods image, and from this he fell
Gods image is mans excellency.Doct. The excellencie of Adams condition conſiſts in this, that he was made in the image and likeneſſe of God. Therefore, Col. 3.10. the Apoſtle diſputing concerning renovation, enjoynes them to put on the new man, which is renewed according to the image of him; that created it. In the Text are two things:
1. The worke of ſanctification is that we had in Adam by creation; and therefore he cals it the new man. Adam having blemiſhed it, Chriſt renewes it againe.
2. Obſerve, that both the worke of ſanctification, and creation, are according to the image of God, Eccleſiaſtes 7.9. God made Adam upright, yea a ſtraight man.
This is a compariſon taken from a ſtraight line; there can be no crooking in it. So the heart of Adam lay levell, and exactly agreeable to the rule of righteouſneſſe. Eph. 4.24. Put ye on the new man, which is created after God in righteouſneſſe and true holineſſe. Looke what is ſpoken of renovation, the ſelfe ſame Adam had in creation. Now wee read that the new man is after God, as the print of the wax is after the ſeale; and a man does his work after a paterne, that is agreeable to it: So the ſtampe of Gods image was upon Adam, that he was agreeable to his will.
For the opening of it, obſerve three queſtions:
Q. 1. What is this Image?
Gods image, what in generall.Anſ. In the generall, it is that ſpirituall ability put into Adam, whereby hee was able to worke as God wrought, after the manner and meaſure of a creature. We doe all things according to our ſcantling: God hath a power infinite, Adam had it proportionably. Adam was not to equall, but to imitate God. Luk. 6.34. Be mercifull as your father is mercifull. Adam was holy as God, and ordred his converſation as God would. Wee ſay, That the child hath the image of his father, not in bigneſſe, but in likeneſſe, either in carriage, countenance, or behaviour: Or, as it is with an apprentice, that hath learned the skill of his Maſter, we ſay, Hee is his Maſter right; not becauſe he is a man, but becauſe he is a work-man, and imitates him exactly, and carries the print of his skill upon him. So the image of God in Adam is not ſo much in regard of the being of Adam, as in this, that hee was able to worke as God, hee was partaker of the ſpirituall vertue of God; he was able to know what was needfull, and to will what ever he knew agreeable to Gods will. Had God taken fleſh upon him (as indeed Chriſt tooke fleſh upon him) he would have ſo behaved himſelfe, and ſo approved of good courſes, (being made after Gods Image) as did Chriſt (taking our fleſh upon him) in whom there was no guile.
Q. 2. Whether may any creature be ſaid to be created in the image of God, beſide man?
Only men and angels made after Gods image.An. No Creatures beſide Men, and Angels. It is true, that in all the frame of the creatures, there is a ſtampe of the holineſſe and power of God left paſſively; there are footſteps of Gods goodneſſe left in the creature▪ but no creature is able actively to imitate God, to have an holy wil, and to walk anſwerably. There is a great difference betweene a mans footſteps in the ſand, and his picture. If his footſteps be in the ſand, we ſay, A man hath been there; but what his ſtature and proportion is, no man can tell: Draw a picture of the ſame man, ſuch parts, and ſuch lims, this diſcovers what proportion he is of; The other concludes the man was there, but doth not diſcover his ſtature. If a man ſhould ſee that mans ſonne▪ juſt of his ſtature, hee would then ſay, There is the lively picture of his father: So it is here in the creation of the World; God leaves a foot-ſtep of his attributes, that every man may ſay, Wiſedome, Goodneſſe, and power hath beene heere. Pſal. 19.1. The Heavens declare the glory of God. They, as it were, ſpeak it, and offer it to our conſideration. Rom. 1.19. That which may bee knowne of God, is in them: that is, the foot-ſteps of God may bee obſerved in the creatures. But the image of God in Adam was like a picture; not a liveleſſe, but a lively picture. As the child that does like his father, doth diſcover him ſomewhat: So did Adam, God; he was able to expreſſe the vertues of God, that had created him. 1 Cor. 15.49. As wee have borne the image of the Earthly: So we ſhall beare the image of the Heavenly. All the ſons of Adam had the image of Adam: hee was ſtubborne, ſo were they. Now as we have this image from Adam, ſo the ſaints have the image of Chriſt; holy, as he his holy. Joh. 1.16. Of his fulneſſe wee have received, grace for grace. What ever grace is in Chriſt, he puts upon the hearts of his children. There is never a letter on the ſeale, but is on the wax: So every grace that is in Chriſt is imprinted upon his Saints proportionably.
The creatures have three things in them:
1. They are the effects of goodneſſe.
2. They ſhew them forth to the conſideration of others.
3. A wiſe man may ſee the foot-ſteps of Gods goodneſſe in them. The creature cannot be mercifull, as God is mercifull; the creature doth its nature: the fire burnes, the water moiſtens, but no creature can expreſſe Gods goodneſſe, but Adam and the Angels.
Qu. What is the difference between the image, and likeneſſe of God?
Anſ. The difference is this: The one diſcovers the frame of the heart inwardly. The ſpirituall power Adam had to work, we terme the Image: The diſcovery of this, or the acting accordingly, the Likeneſſe. There is the power of Adam, and the execution of this power; the latter is Likeneſſe, the former, Image: Let us make man after our &c. As who ſhould ſay, Let us put a frame into Adams heart, and then he ſhall walke anſwerably to it in all his courſes. Acts 13.22. it is ſaid, I have found a man after mine owne heart, which ſhall doe all my will. This is the deſcription of a man after Gods owne heart; hee does all his will. God hath ſuch an heart as Davids, and if he were on earth, would do as he did, except his infirmities. 1 Pet. 1.15. Be holy as your heavenly Father is holy, in all manner of converſation. He requireth not onelyonly an inward frame, but an outward expreſſure thereof. God made Adam thus; who as hee had a power in his heart, ſo he expreſſed it in his life, and wrought as God wrought, which no creature elſe could.
Qu. But why did God make Adam thus?
Anſ. There is no reaſon on mans part, but it was onelyonly Gods will. The Lord is an underſtanding agent, therefore he workes all things for a good end. And the reaſons why God imprinted this Image in Adam, are two:
Reaſons why God made man after his image.1. That he might fit him for ſpirituall and heavenly worſhip. God would have one creature neere to him, one of his Privie Councell, that might performe ſpiritual worſhip to him. Now unleſſe God had created Adam in his image, he could not have performed ſpirituall worſhip to him, as it was requiſite God ſhould make ſome creature ſo to doe. John 4.24. God is a ſpirit, and muſt bee worſhiped in ſpirit, and in truth. None can approach to God, but in a ſpirituall manner. The trees grow, and the beaſts ſerve man; they do their nature, and grovell on the ground, but reach not to God, becauſe they are not ſpirituall, nor have they reaſonable ſoules. Looke as it is with great Princes, though they imploy ordinary perſons in ordinary affaires, as their under officers, Cookes, and Groomes, &c. yet no man muſt be Secretary of State, unleſſe he have eminent and excellent abilities without which he cannot cloſe with his Prince, nor is fitted for him: So, it is true, that the God of heaven hath all things at command, and hee will worke ſometimes wonders by them: The heavens heare the earth, the earth heares the corne, and the corne heares Iſrael: but none of theſe can worſhip God in prayer or the like, but onelyonly Adam, who hath the image of God upon him. Adam is Gods councellour; He reveales his ſecrets to the righteous. An holy man can cloſe with an holy God; they have union one with another. No other creature can come to God, but only man. All creatures ſerve man, that he may ſerve God. The heavens heare the earth, and the earth heares the corne, and the corne heares man, that man may ſerve the Lord. The text ſayeth, God ſeeing that in the frame of heaven and earth, there was not a fit companion for man, did therefore make woman, ſuch another as himſelfe, to be with man: So neither had God one for his turne, when Sun, & Moone, and Stars, and all things elſe were made, therefore Father, Sonne, and holy-Ghoſt conſult to make one that might be acquainted with the buſineſſes of Heaven.
Againe, God purpoſes to cōmunicate himſelfe and his image to one creature, that he, ſerving God, might be bleſſed of him. God would communicate happineſs to a creature, and none could receive it unleſs he had the image of God. Hence (I ſay) they conſult together about it: I will create, ſaith the Father, and do you create, Sonne, and doe you create, Spirit. The work of the Father is diſcovered in creation, the work of the Sonne in redemption, the work of the Spirit in ſanctification; all concurre to make him partaker of happineſſe. This is the cauſe why no other creature is capable of happineſſe but Men and Angels, becauſe they onelyonly have the image of God.
Reaſ. 2. Becauſe God would have one creature above the reſt, that ſhould take notice of his attributes diſcovered in his workes. God would have the glory of his attributes, that are manifeſted in his workes. Hee creates a world; in that world hee expreſſes the workes of wiſedome, power, and holineſs. When firſt the heavens were beſpangled with ſtars, the earth repleniſhed with fruits, the ſea with fiſhes, no creature could ſee Gods worke-manſhip, and honour him for it; therefore God makes man in his owne image, makes him able by wiſedome to conceive his works, and gives him wiſedome to returne him honour from all. It is requiſite, there ſhould bee ſome ſpectators. The goodneſſe of God is in the heavens, they, at it were, ſpeake the providence of God: now wee ſee theſe things, and cannot but admire them. Pſalm. 103. ult. The Pſalmiſt ſpeaking there concerning the wonders of God in the heavens, marke what he addes, Bleſſe the Lord all yee all his workes. As who ſhould ſay, All yee ſonnes of men come hither, ſee, and wonder at the power & goodneſſe of God in theſe things, and bleſſe his name for them. Prov. 3.6. Acknowledge the Lord in all thy wayes. The creature cannot acknowledge God, becauſe it wants the image of God; but man, that hath a ſpirituall ability to know God, cannot but acknowledge him in all his wayes. Men that have any curious workmanſhip which they would have ſeene, build up a ſtage for the better view of it. Why ſhould they ſet it forth, if there were no man to come, and obſerve it? Juſt ſo God does; he makes the whole frame of the world, and in that expreſſes his power and goodneſſe. To what purpoſe ſhould all theſe bee made, if there were no man to ſee them, and wonder at them? Exod. 14.4. When God would raiſe his honour out of Pharaoh, he ſets him upon a ſtage. He might have beene ſlaine amongſt the firſt borne, but hee brings him into the middeſt of the Sea, and there ſlew him. This paſſed not without obſervation, inſomuch that the Heathens could ſay, Theſe are the Gods that ſlew Pharaoh, &c. What ſhould bookes doe, if there were no ſchollars? The world is the booke of Gods goodneſſe; wherefore ſhould this be, if there were no man to ſtudie it?
Uſe 1. The firſt uſe is of inſtruction,Dutie to God in this reſpect. to teach us what our duty ſhould be to God, ſince his kindneſſe is ſuch to us. Adam was a common root, therefore what Adam had, thou haſt in him. Hence then take notice of the extraordinary duty wee owe unto God. Hath God done more for us then for other creatures? then let us do more for him. All the world joyned together have not received ſo much as man. As the excellency of man is above all, ſo his care ſhould be to returne more to God, beſtow the beſt affections, the utmoſt labour for the promoting of the praiſe of God. What a ſhame is it for a Prince to turne a Peaſant? for Adam, the beſt, to become the worſt? If the dog returne to the vomit, and the ſow to the wallowing in the myre, if the horſe and mule have no underſtanding, it is their nature: but Adam hath not the image of an irrationall creature but the image of God; yea, of that God, that takes it in great indignation, that all ſhould ſerve us, & we will not ſerve him. The Lord lights his candle for man to labour by, he drawes his curtaine for man to reſt by, the creatures lift us up to God, and ſay, Serve him more then all. Iſaiah 1.2. The Lord makes his moane to the creatures, Shall all creatures obey God, better then man, when man was made better by creation then them? When thou findeſt thy heart ſluggiſh, quicken thy ſelfe thus; Aske the fowles of the ayre, and they will tell thee, thou receivedſt all from God; returne all unto him againe. When thou ſeeſt the heavens turne in their compaſſe, condemne thy ſoule, that thou art ſo dead hearted in duty. The Sunne rejoyces like a Gyant to runne his courſe, becauſe God commands it; the ſea ebbes, and flowes, becauſe God will have it ſo. Nay, the creatures will doe againſt their nature for God. 1. King. 13.5. Oh Altar, heare the word of the Lord, and the Altar breaks in peices; the poore ſtones rend in ſunder at the commandement of God, and yet after ſo many threatnings we ſtoup not: let us ſee it, and bee aſhamed.
Ob. But wee cannot obey God.
Anſ. Yet ſee thy bond, though thou canſt not pay it: ſee thy debt, & be humbled, though thou it not able to ſatisfie for it.
Uſe. 2. The ſecond uſe is,It is not for one made after Gods image to dote on the creatures. Learne from hence not to be ſervants to thoſe that God hath made ſervants to you. Wee ſhould not bee doting daily upon theſe empty ſhadows, becauſe they are unworthy the nature of man. Shall the Lord make us better then the beſt of all creatures, and ſhall wee abaſe our ſelves below the meaneſt condition of the loweſt creature? Think of this, that wee may conſider whence we are fallen, as God ſpeakes to that Church in Rev. 2. The drunkard is a ſlave to his cups, the covetous man is a drudge to the dirt of this world, the ambitious mans being, is the favour of men: Nay more, man is become not onelyonly a ſlave to the creatures, but a vaſſall to his owne luſts: Let us be aſhamed of this. The Apoſtle 1 Cor. 3.21. when divers had diſputed of the excellency of Paul and Apollo, ſayes, Hee all is yours, therefore glory not in your ſervants: The argument fals more ſtrongly here, Beſtow not your ſelves on theſe empty things; they are your ſervants, bee not vaſſals to them. Men beare themſelves according to their birth; the King ſcornes to ſtoup to a Peaſant, and a man of Nobility ſcornes to ſtoup to a dung-hill churle. Oh that wee were thus wiſe for our ſoules; beare up your ſelves according to your birth, and thinke thus with your ſelves, When profits and pleaſures crave your ſervices, a man ſhould conceive, in an holy ambition, that his heart were too good to truſt to lying vanities: Man is of a better birth; and ſhould anſwer them as Chriſt did the Phariſies comming to tempt him, Matth. 22.21. who, when they asked if it were lawfull to give tribute to Caeſar, requireth a penny, & askes them, Whoſe image, & ſuperſcription hath it? They anſwering, Caeſars; ſaith, Give unto Caeſar, that which is Caeſars, and to God that which is Gods: ſo ask this queſtion, Whoſe ſuperſcription doth this nature beare? Gods; then give to God the things that are Gods. Let vanity be beſtowed upon the world, but thy ſoule hath Gods image; give it him. If a creature be ſtrayed, or ſtollen, though it be disfigured, yet when it is found, we returne it againe to the owner: ſo thy Mind, Will and Affections are ſtraying from God, Satan hath ſtollen them from the familie of the Almighty. Though thy ſoule be disfigured, yet it's Gods; returne it home to him. 1 Pet. 2.25. wee are as ſheepe going aſtray, and fall now and then into a ditch: but now let us returne unto the Arch-biſhop of our ſoules.