The Pattern of Perfection Exhibited in Gods Image on Adam, Part 1 · Section 3
§. 3.
NOw for the further explication of the point, wee muſt preſſe into Particulars, that ſo wee may ſee the image of God inſtamped on every part of man. To this purpoſe theſe queſtions are to be ſcanned.
Queſt. Where is the image of God in the Soule?
Anſ. For anſwer, obſerve, by way of preface:
What a ſoule is.
God imprinted his image in the ſoule of Adam, in his Underſtanding, Will, and Affections. Now concerning what the ſoule is, The ſoule is an immortall creature, and wee diſcover it by its acts; as in man, by conceiving, chuſing and refuſing a thing.
Of gods image in the Underſtanding.For the Underſtanding; God imprinted in it Knowledge and Wiſedome ſutable to the place in which he had ſet it.
Quest. What is this wiſedome?
Anſ. The ſpirituall light, whereby the Underſtanding of Adam was able to pierce into the nature of things, and perceive them with that perfection as did fit him for the attaining of his end, and performing ſervice to God.
There are three things in this deſcription:
1. It is a ſpirituall light. It is with the Underſtanding as with the ayre; it is capable of darkneſſe in the night, as well as light in the day: So the faculty of Adams underſtanding was capable of blindeneſſe and ignorance that might delude him, as well as of ſpirituall light that might guide him. A mans eye may have blindneſſe in it as well as ſight: ſo the underſtanding is capable of ignorance, and ſpirituall wiſdome too that might reveale that to us that ſhould be done by us. Col 3.10. Put yee on the new man, that is renewed in knowledge. And Eph. 1.18. He prayes that the eyes of their underſtanding might be inlightened. The eye cannot ſee unleſſe there bee a facultie of ſeeing put into it; which Adam had in his innocencie,
2. Whereby the underſtanding of Adam was able to pierce into the natures of things; which piercing diſcovers it ſelfe two wayes.
1 The Underſtanding of Adam was able to cloſe with every truth that was to bee apprehended, if he would diligently beſtow his mind, and thoughts thereupon. If a man will turne away his eye he cannot ſee: ſo if Adam would turne away himſelfe, and not beſtow his thoughts upon an object, he might bee deceived, as hee was by the Serpent; Not attending was the cauſe of his cozening. Hee had ſuch a ſpirituall light that whatſoever was offered unto him, he, improving his wiſedome, was able to diſcerne the nature of the truth, and the reaſon thereof: for both theſe are diſtinct. When Rebeccah was with child, ſhe ſaith, Why am I thus? She knew that ſhe was with child, but knew not the reaſon of it: but Adam could apprehend upon every occaſion he met withall, both the truth; and the ground of it. Gen. 2.19. God gave the creatures to Adam to name, & as hee named them, ſo their names were. He apprehended every creatures diſpoſition, and accordingly gave them names.
2. The Underſtanding of Adam by this ſpirituall wiſedome, was of that large ſtrength, that he was able to underſtand all occaſions to helpe him in his worke: His reaſon did carry him clearely & ſpeedily to do his work. This we call practicall wiſedome. It was not enough for himſelfe to ſee the truth, and the reaſon of it, but hee could carry himſelf anſwerably to it. I ſay, this practicall wiſedome made him eaſily doe his worke. As in carpentry, a man may ſtand by, and ſay, This muſt be done: but to be nimble in doing the work, muſt be the skill of the Carpenter. Adam he could both ſee how to order his buſineſſe, and to doe his worke according to that order. Hee was able to looke into the creature, and imitate it. Col. 1.9. the Apoſtle prayeth, that they may bee filled with all knowledge and wiſedome. The words are better tranſlated, prudence and wiſedome. To ſee truths, and the reaſons of them, that is wiſedome; to be cunning in practice, that is prudence. Eph. 1.8. God hath abounded to us in Wiſedome and Prudence. The oppoſite to wiſedome is folly, the oppoſite to prudence is blockiſhneſs in a mans whole courſe. Now Adam, who had both theſe, Wiſedome and Prudence, was able to take up any trade in the World.
Qu. In what manner had Adam this?
Anſ. It was in Adam in perfection. This you muſt conſider two wayes:
1 Either ſuch as concerned the attaining of his end: or
2 Such as concerned the performing of his ſervice that he owed unto God. Adam had both theſe very perfect. True▪ Adam had not the actuall knowledge of all things. Our Saviour himſelfe had a knowledge by experience; for the Text ſaith, He learned by his ſufferings: ſo Adam had not the knowledge of all things, but he had an habituall perfection, that hee could conceive any thing, that might fit him to obedience. A mans eye doth not actually ſee all colours, but it is able to ſee all colours, if they were offered: ſo though Adam did not actually comprehend all things, yet whatſoever occaſion he met withall, he was able clearely to paſſe judgement thereon. He was able to conceive of any thing, that might further him in pleaſing God.
Qu. Wherein doth this perfection of Adams underſtanding conſiſt?
Anſw. In three particulars.
1 In the univerſality of it.Adams perfection of underſtanding, wherein. He was able to underſtand all things, that were preſented to his underſtanding, and lyable to the power of reaſon, what ever might either bee neceſſary to direct himſelfe, or order the creature. Wee muſt not think he was able to conceive the ſecret myſteries of Gods counſell, or to dive into the ſecret thoughts of any other man, or elſe to foretell things to come; this onelyonly belongs to God. Deut. 29.29. Secret things belong to God, 1 King. 8.39. For thou alone knoweſt the mind of all the ſonnes of men. Iſai. 44.7. When God did conteſt with the Idolaters, hee ſaith, Let them foretell things to come; to which wee muſt not extend Adams knowledge. What ever might helpe in ruling himſelfe, and governing the creature, he had; yet we muſt not extend the knowledge of Adam to Gods ſecrets. Adam was like the governour in a Campe, who hath not onelyonly skill to governe himſelfe, but to order all occaſions, and removings of the Campe: Adam was the Generall of Gods Camp, the birds of the heaven, and the beaſts of the field, were all under his dominion, hee had knowledge to order them all to the ends to which they were appointed for. We that have loſt this image, underſtand almoſt nothing: How often are wee at a ſtand in common things? Eſa. 59.10. Wee grope at noone day, as if wee had no eyes. Among the Saints, which have received ſome of this knowledge, that which they know is the leaſt part of that they know not; ſo that the accuſation of Job is againſt us, Job 26.14. What a little part doe we know of God? But Adam met with no difficulty, but he was able to ſearch into the depth of it: there was no meanes uſefull for him, but hee was able to order and diſpoſe them for his good.
2. The perfection of Adams knowledge conſiſts in the certainty of it: Hee knew things according to truth, not erring, or miſ-judging; he did not onelyonly perceive the truth of things, but he judged according to righteous judgement. How often are wee cozened with the affaires of this world, and the devices of Sathan? The eyes of our underſtandings are like the mans in the Goſpel, who ſaw men like trees; but it was not ſo with Adam, there was no web in his eye, no filme upon his underſtanding, but he was furniſhed with the perfection of knowledge.
Ob. But if Adam was able to diſcover deceits, how came he to be deluded by the Serpent?
Anſ. The cauſe of his errour was not becauſe he could not diſcerne, but becauſe he did not beſtow his mind upon it, and improve his wiſedome: he had wiſedome to diſcover Satans ſleights, had he kept his minde and thoughts to a conſideration thereof. Let a mans eye be never ſo cleare, yet if he conſider not of the object, it may bee hard by him, and he perceive it not: a friend ſtands by, and wee know him not, becauſe wee look not ſettledly upon him: ſo though Adam was able to diſcern the deceits of Sathan, yet his not attending made the devill put a cheat upon him.
3. The perfection of Adams underſtanding conſiſted in this, that he could underſtand all things clearly, without doubting. This is a weakneſſe that wee finde. Many things wee doe not know; many things that wee know, we miſtake; and thoſe things wee miſtake not, we ſee at peradventures. Looke, what is the difference between the light of the ſunne and ſtarre-light: (In ſtarre-light, if a thing be ſubtill, or ſmall, we doubt of it, but when the ſunne comes, we can perceive every thing undeniably:) ſuch was the knowledge of Adam, whereby, as by the light of the ſunne, he could diſcerne without ſtaggering the things that were offered to his view. but a naturall man walkes in darkneſſe, or at moſt but by the ſtarre-light of reaſon. The beſt Saint hath but twilight: wee know in part, and underſtand in part.
Uſe. The uſe is double:
1. Of inſtruction.Ignorantia non excuſat à toto, ſed à tanto. From hence wee learne that ignorance will acquit no mans perſon. God made Adam perfect in knowledge, therefore the ſcales of ignorance will not acquit thee. Wee that have received ſo much from God, it is requiſite we ſhould repay ſomething to God againe. Muſt men think they muſt be pardoned, becauſe of their ignorance? Alas! ſay ſome, Schollers ſhould know, but as for us, who have had no education, I hope God will not require wiſedome at our hands. No? Why? will not God looke for his owne at every mans hands? Nay, unleſſe thou wilt have God wrong his juſtice, God doth expect, that thou that haſt received a weighty talent from him, ſhouldſt returne it to him again improved. Be it known to you therefore, that God will knocke at every mans doore, and ſay, Where is that knowledge that I gave thee? Therefore our ignorance cannot excuſe us, it will condemne us rather. That it is thus, conſider
1. Ignorance makes men ſtrangers from the life of God, Eph. 4.18. How comes it to bee ſo? Through ignorance. An ignorant heart is a ſtranger to life and happineſſe: when all the mercies of God, and his holineſſe, are propounded, it never prevailes with an ignorant heart.
2. Conſider, what undoubted plagues it brings with it, Hoſ. 4.14. The people that underſtand not, ſhall not onelyonly ſtumble, but fall, that is, periſh totally: Jer. 10.25. Lord correct mee not in thine anger: Whom ſhall I correct then, ſaith God? Oh poure downe thy wrath upon the people that know thee not: thoſe are people prepared for ruine. All you ignorant creatures, thinke of this which the Prophet ſpeaketh: God gave us knowledge, ignorance therefore cannot excuſe us, but accuſe us rather.
Uſe 2. The ſecond uſe is of exhortation:Labour to recover thy loſt wiſedome. we ought to bee moved to recover our loſſes. The former truth ſhould provoke us to get to that high pitch of underſtanding, which is ſo excellent. This the wiſe man preſſeth effectually, Pro 2.2. Incline thine eare to wiſedome: if ſhe will not come, then cry mightily after her: if ſhee will not heare thee, then ſeek for her as for hid treaſure. The excellency of wiſdome ſhould be argument enough to force every man to an earneſt eager purſuit after her. How doth the covetous man toile to get his wealth about him, becauſe it is excellent; becauſe wiſedome is much more excellent, let us labour more to get it. Let never a covetous man outbid us, let never a merchant outgoe us in ſeeking of the riches of India, when wiſedome is better then the gold of Ophir. Pro. 4. Above all thy gettings get underſtanding; as if hee ſhould ſay, You will be getting, but when you finde your ſelves quickened in the purſuit of theſe things, remember this of the wiſe man; Above all paines, let me labour to get wiſdome. Every man labours to imitate that in another, which moſt excels: If it bee but a faſhion, if the beſt have it, every one labours to imitate it; here is the excellenteſt piece of all, by wiſedome we come to be like God. What wouldeſt thou excell in? ſuch a man (may bee) would bee ſomething more then ordinary: Wouldſt thou excell in wealth? the golden mines have more then thou canſt have: wouldſt thou have ſtrength? the oakes of Baſan have more than thou canſt attaine to: wouldſt thou have pleaſure? the beaſts have more then thou canſt injoy: but wouldſt thou excell in all other things? get ſpirituall knowledge, and thou ſhalt be above all, and like to him that is excellencie it ſelfe. Dan. 5. when Belſhazzar had had experience of Daniels wiſedome, marke what a price hee ſets upon him; The wiſedome of the Gods is in thee: as if hee ſhould ſay, Thou art a God-like man. What greater argument can bee alledged to get wiſedome, then this, It makes us like God? And as it is moſt honourable, ſo it is marvellous uſefull. Eccleſ. 2.14. The wiſe mans eyes are in his head. The excellencie of wiſedome is, that it makes a mans courſe eaſie: The poore blind man obſerves no inconveniences that might overwhelme him; but hee that hath his eyes in his head, can foreſee them: ſo wiſedome is able to deſcry inconveniences, and helpe us againſt them. Let therefore our owne profit be a meanes to provoke our hearts to get underſtanding.