The Pattern of Perfection Exhibited in Gods Image on Adam, Part 1 · Section 9
§. 9.
Of Gods image in reſpect of the creatures.FRom all this follows another thing, & that Divines call the outward image; and that was the dominion Adam had over the creatures.
Queſt. What was this rule and dominion?
What the dominion over them is.Anſw. It was a ſoveraign diſpoſe of the creature, to further his ſervice to God, as he ſaw fit.
Two things are in the deſcription.
1. A ſoveraigne diſpoſe over the creature, I meane, the beaſts of the field, the birds of the aire, and the fiſhes of the ſea. Theſe were Adams journey-men. He could have called for the horſe to wait on him, &c. ſo the text ſaith, Chap. 2▪ 20. For Adam was not to have dominion over the Sunne, or the Heavens, or the Waters, but over the ſenſible creatures.
2. I call this a ſupreme, or ſoveraigne diſpoſe, becauſe it was allowed him by God, for next him, hee was above all creatures. When Pharaoh had preferred Joſeph, he ſaith, I onelyonly will bee above thee. So God only would be above Adam, but all creatures ſhould bee at his diſpoſe.
Queſt. Wherein doth this dominion diſcover it ſelfe?
Anſ. In three particulars.
And in what.1. Adam had a ſupreme right and title unto the creature: hee might in way of equity challenge ſervice from it. Uſurped authority is tyranny, but when a man hath a right title, this is true ſoveraignty. Though God gave this to Adam, yet it was equall he ſhould reſigne it, if he required it of him. Adam was like a Steward in a noblemans family, unleſſe the Maſter giveth him authority, hee can have none; ſo it was with Adam: but ſince the fall, wee can challenge nothing. Dan. 9.7. To thee belongeth mercy, but to us ſhame. All that wee can challenge, is our owne ſins, and our owne ſorrow. If therefore God would arme creatures againſt us, he may. What God will doe for his mercy, is one thing; what we can challenge, is another.
2. Adam had ſkill and cunning to order the creature, and ſo could diſpoſe it that way, whereby God might receive moſt honour. He had a ſufficiency in him to rule; for when God ſets a man of government in a place, hee furniſheth him ability. 1 Sam. 10.9. When God called Saul to be King, he changed his heart; and when hee took his Kingdome away, his ſpirit went from him. A Generall muſt not onelyonly diſpoſe himſelfe, but the Army: ſo Adam had cunning given him to diſpoſe the creatures.
3. Hee had authority and power to awe the creatures, and uncontrollably to command them in what he would. Gen. 9.2. The dread of you ſhall fall upon all creatures: But wee are rebels againſt God, therefore the creatures goe againſt us: the wilde beaſt deſtroyes one, the horſe kils another: The creatures durſt not doe ſo to Adam, but if Adam commanded any thing, the creature would performe it. Gen. 2.13. Adams naming the creatures, implyed his ruling over them; They knew their names, and would come at his call. Thoſe creatures that God named, Adam had no dominion over. Adam could not command the Sun to ſtand ſtill; but the living creatures would neither oppoſe his command, nor ſtand ſtill and not doe it, when hee commanded.
The ſecond thing in the deſcription, is, that this was to further the ſervice of God, not to abuſe it. The creature was to ſerve man, as far as he ſerved God. As it is with a Vice-roy, the King makes him as himſelfe; but he muſt doe no more then his Commiſſion: ſo Adam was to rule over the creatures; but God gave him a Commiſſion, he might doe no more then whereby he might honour him.
Queſt. Whence comes it, that Adam muſt have this dominion?
Anſw. Why granted to Adam.Becauſe all theſe creatures tend to thoſe ends for which God made them: Now the creature being made for Adam to uſe, hee muſt have dominion over it. The creature could not come to his end, unleſſe Adam brought it on. All creatures have a deſire to come as neare God as they can; hence all creatures are unceſſant in motion; as the ſea runs continually, &c. The creatures therefore would willingly bee guided by that man that is ruled by the Almighty. Hoſ. 2.21. When God had brought home the Jewes, and received them into covenant, all the creatures come to ſerve them. The creatures are ſuppliants to God to ſerve a faithfull man. The heavens ſend their influence to the earth, and the earth to the corn, and the corn ſtrengthens man, and man muſt give all to God.
2. Becauſe otherwiſe Adam might have had ſome excuſe for himſelfe, or plea for his ſinne, if he had broken Gods command: had the creatures oppoſed him, or beene wanting to that ſupply he needed, Adam might have pleaded with God, I confeſſe, I knew what thou requiredeſt, but theſe creatures hindered me: I commanded them to be helpfull, but they would not, and that's the cauſe why thy lawes were tranſgreſſed. As it is with the Steward that hath received command from his Maſter, if any duty bee wanting, the fault is laid upon him; it is in vaine for him to ſay, others would not doe it; for he had power to compell them: ſo Adam was left without excuſe, he wanted nothing that might be required.
A ſhame to have loſt power over the creatures.Uſe 1. From the conſideration of the great command we had, wee ſhould bee aſhamed of what wee want. It ſhould amaze us, for that abaſement wee have put our hearts into by our ſins. Wee had a command, and ſupreme right to all the creatures; but we have forfeited this right, & are put out of office; we were Stewards, but now are become drudges. All creatures conteſt againſt a ſinfull man, and become maſters and tyrants over him; the fierce adder ſtings one, the mad dog bites another, nay, a fly, an haire many times is made a meanes to deſtroy him, that had dominion over all creatures. As it is with a traitour, though hee were of never ſo high a place, yet if hee commit treaſon, he loſeth his life, and his goods are confiſcated: ſo wee, having been traitors, have loſt, not only our lives, but our dominion over the creatures.
Queſt. Wherein doth this loſſe of right appear?
Anſ. In three particulars.
1. No man ſince the fall can challenge, as his due, the uſe of the leaſt creature; ſo that if a man receive puniſhment from Gods hand, hee hath no more then hee deſerves. God may take away a mans life, then much more every thing that ſhores it up. Lament. 3.22. The lamenting Church naming of their ſins, quarrell not becauſe they have not this, nor that; but mark how they ſpeak, It is of Gods mercy that wee are not conſumed. God commanded Abraham to ſlay Iſaac; if God ſhould make every Father the executioner of his owne child, hee required but what hee might. Whatever thou haſt beſides hell, is mercy; if we had dropped out of our mothers wombe into hell, and there been roaring, while now we are ſeeking to God, it had been juſt; for unto us belongeth nothing but ſhame and confuſion.
2. A man now defiled with ſin, hath not skill and ability to improve the benefit of the creature to the right end of it; and this is a great loſſe. The divine right of Adam was ſeated mainely in this, He could improve the creature to the beſt advantage. God doth not beſtow any good upon a man, that hee may abuſe it in the ſervice of Sathan; hee vouchſafeth not any bleſſing to this purpoſe: yet if God give us wealth, wee are ready to ſay to the wedge of gold, Thou art my God. Tit. 1.15. To the impure all things are defiled. Each man, though the bleſſing be never ſo great, yet if hee be ſinfull, hee abuſes it. Haggai 2.13. If he which is uncleane touch any thing, it is uncleane. Such is the vileneſſe of our wicked hearts, that whatſoever bleſſing wee enjoy, it is uncleane unto us. A filthy ſtomack will turne the beſt meats into noyſome humours: ſo a ſinfull heart turnes the beſt bleſſings of God into the diſhonour of his name. What is better then the goodneſſe of God? yet a carnall heart will deſpiſe that.
3. It goes againſt the creature, nay, it is a grief to the creature to ſerve a wicked man. It is a griefe, as I may ſo ſay, to the bed to lodg an adulterer; it is a grief to the drink to feede the drunkard, that feeds his luſts. This ſervice to them is not a duty the creature oweth, but a vanity it undergoeth,Rom. 8.20. The creature is ſubject unto vanity. That is ſaid to bee vaine that attaines not his end; a mans labour is vaine, when hee attaines not what hee laboured for: ſo the creature was made for good; but when it is perverted, this is the vanity thereof: therefore the text ſaith, it doth this unwillingly. Rom. 8.Hence in Lev. 18.28. the Land is ſaid to ſpue out her inhabitants, as a naughty ſtomack does meat: therefore alſo the ſtars fought againſt Siſera, Judg. 5.20. The Lord is the Lord of hoſts: if the Generall be offended, the ſouldiers muſt joyn ſide with him: ſo when wee went from God, all the creatures tooke up armes againſt us. Job 5. Thou ſhalt bee at peace with the ſtones of the field. It is Gods mercy to curbe the creatures, elſe they would bee all up in armes; Chriſt makes all the creatures on a good mans ſide; but hee that is rejected of God, all the creatures are at deadly fewd with him: I ſay, were it ſo, that man had that divine right which Adam had to the creatures, they would not diſobey his command. We ſee therefore our great ſlavery, for all creatures would arme themſelves againſt us, would God permit it.
Blame thy ſelfe, not the creatures, failing of their ſervice.Uſe 2. Hence wee learne how to carry our ſelves in the dangers wee feare from the creatures, to wit, do not look at the creature, but at our owne ſins, and there lay the blame. This is a marvellous uſuall ſinne, that in the failing of the creature, wee fall out with it. If the beaſt faile in travelling, men fall to curſing; Doe not ſo, lay thine hand upon thy boſome, and ſay, I am the cauſe: had not I deceived the truſt God committed into mine hand, the creature had not deceived mee. Sometimes, God arms the creatures againſt a man, and the creature ſo takes head that the bit cannot curbe it: the horſe ſlayes one, the oxe another; I ſay, when you find this that your ſubjects rebell, do not rail at them, but blame thine owne ſinne, and reaſon thus; I confeſſe, the creature may doe ſo; for how many commands have I had from God, and none would rule me, wherefore it is a wonder the creature takes not away my life? Numb. 22.23. Balaam ſmote the aſſe, and God opened her mouth, and ſhe ſaid, Was I wont to do ſo? as if ſhe ſhould ſay, It was not my fault, thou ſaweſt not Gods wrath. When you find hurt from the creature, imagine you heard it ſay, The time was I ſtooped, but thy ſinnes have made God to ſet me as a ſouldier againſt thee.