A Treatise of Original Sin, Part 2 · Chapter 14
CHAP. XIV.
The Aggravations of our Loſſe of GODS Image.
SECT. I.
I Shall conclude this Text, with that particular Obſervation about it, that relateth to the privative part in original corruption; for we have abbreviated that vaſt and large Subject of original righteouſneſſe into a little compaſſe, briefly informing concerning the Nature of it. For howſoever Epiphanius (as Pererius and Suarez ſay) thought that it was impoſſible for any to determine, wherein the Image of God doth conſiſt; yet Paul doth ſufficiently explain Moſes in this particular; So that we need not run to thoſe forced expoſitions of ſome, who will have man in reſpect of his bodily conſtitution to bear the Image of God. Therefore (ſome ſay) God did aſſume an humane ſhape, and in that did make man, whereby man in a bodily manner was made after his Image. Others, That it was ſo ſaid, Let us make man after our own Image, in reference to the Incarnation of Chriſt, who was in time to be made man: For we have already heard, that it was righteouſneſſe and holineſſe in the ſoul, which made man to be after Gods Image; So that the Image of God was not in the body, but as in ſigne, a ſign and demonſtration of that Image in the ſoul. It is true, Chriſt is the Image of God, but as he is the ſecond Perſon in the Trinity in reſpect of the Father, but that is adequately and eſſentially ſo, we are not the image of God but in great imperfection, becauſe we do not eſſentially participate of it. Chriſt in reſpect of the Divine Nature is the Image of God, but never ſaid in Scripture to be made after it, for that would be an imperfection; yet if we ſpeak of the humane nature of Chriſt, we may ſay, that it is created after Gods Image, becauſe God filled it with holineſſe. Hence ſome (Durat. de Imag. Dei, lib. 1. pag. 7.) expound that Epheſ. 4. of putting on the new man, to be meant of Chriſt; Chriſt (ſay they) is the new man, paralleling it with Rom. 13. where we are exhorted to put on the Lord Jeſus Chriſt. Now howſoever ſome of the Ancients have made it very dangerous to ſay, Adam, and in him all mankind loſt the Image of God, yet that hath its truth no further, than if we limit the Image of God to the eſſentials of mans ſoul, as endowed with intelligence and immortality; for it we take it in reſpect of gracious qualifications, ſo it cannot be denied, but that Adam was not more naked bodily in his Creation, than after his fall, his ſoul was made naked of all righteouſneſs, only Adam did bluſh and was aſhamed after his ſinne at his nakedneſs, running from God, becauſe afraid; whereas at our ſoul-poverty and nakedneſs, we have no ſad and grievous thoughts, thinking with our ſelves, How ſhall we come in our ſpiritual nakedneſs unto the moſt great and holy God? That therefore we may be the more affectionately poſſeſſed in our thoughts about this loſs, Let us conſider the ſeveral aggravations of it.
SECT. II.
The Ends for which God made Man, lost by the loſſe of Original Righteouſneſſe.
FIrſt, The loſſe of this righteouſneſs doth deprive us of the end for which God made us: So that whereas before ſinne God looked on Adam, and ſaw he was exceeding good, after his fall he ſeeth him to be exceeding evil, and full of ſinne: Let us inſtance in ſome choice ends for which God made man in his own Image thus with righteouſneſs and holineſs. As
1. Therefore was he made thus holy, To have communion with, and enjoyment of ſo holy a God. When God had made all the creatures, yet he ſaith, There was not a meet help and comfort for him, one in his own Image and likeneſs; therefore he makes a woman of the ſame nature with him; yet ſtill among all creatures, though we adde Angels to them, there was not an adequate and ſufficient object to fill his heart with delight, therefore God was his utmoſt end: So that although he had Paradiſe, a place of delight to live in; Though his ſtate was not capable of any miſery or fear from the creature, yet that which was Adam's happineſs was to enjoy God in theſe: Now who can bewail our loſs in this reſpect? We are now propenſe to the contrary end of our Creation; we wholly deſcend downwards, who were made to aſcend upwards; Adam found the favour of God in all the creatures: It was not this or that comfort, but God in and by them that did draw out his heart: But oh the miſery and captivity we are in to ſelf-love, to the love of the creature! Neither are we able by nature to lift up the heart above them to God in them, no more than the worm can flie like an Eagle towards Heaven: Oh groan under this, and ſay, My heart was not once ſuch a lump of earth, ſuch an heavy ſtone, as now I find it: There was not then any ſuch complaints heard; Lord, I can love Paradiſe, I can love my wife, but I cannot love thee, but the clean contrary! I love them, becauſe I love thee, and I could not love them, but becauſe I love thee! This Captivity and bondage our ſouls are in to the creature, ſhould make us mourn more grievouſly than ever the Iſraelites did under the Egyptians oppreſſion: What a ſhame is it to have a body that looketh upward to Heaven, and a ſoul that looketh downward to earth? How doth the conſtitution of thy body agree with the condition of thy ſoul? Thy face is upward, Os homini ſublime dedit, Coelumque tueri. But thy ſoul, that is preſſed down in all its propenſions and affections to the creatures, and how contrary then are we to the end of our Creation, which is the enjoying of God? Adam had that which Alexander ſo ambitiouſly deſired, viz. the dominion over the whole world, and yet he had as great dominion alſo over his own heart, ſo that God was all in all to him. If David, though of the corrupted poſterity of Adam, but regenerated, could ſay, Whom have I in haven but thee, and there is none in earth in compariſon of thee? How much more could Adam in that glorious ſtate of integrity?
2. Another end in Adam's Creation after the Image of God, was to be is the glory and praiſe of Gods Name: For as the Angels, who alſo were made after Gods Image, their conſtant work was to praiſe and glorifie God: Thus Adam being made like another Angel, was made full of holineſs, that upon the Earth, he might, as the Angels do in Heaven, ſing holy, holy, holy unto the Lord: As ſome great Kings of the Earth, when they have built ſome great City or Town, they cauſe their Image or Picture to be ſet up in ſome eminent place, for the monument of themſelves, who were ſuch great Benefactors: Thus God, when he had made this great and glorious world, he puts man into it as his Image, that thereby his praiſe and goodneſs ſhould be conſtantly declared; but ſince Adam his fall, all mankind is now a reproach and diſhonour to God; Their thoughts, their affections, their lives, are ſo many diſhonourable and reproachfull paſſages againſt him; God doth not look upon us now as his workmanſhip, but as the devils; he feeth not his Image, but the Devils in us: Moſes ſaith, that when God ſaw how all men had corrupted themſelves, it repented him that be made man, and it grieved him at his heart, Gen. 6. 6. What a wonderfull expreſſion is this? God cannot repent or grieve at any thing properly, but the Scripture ſpeaketh thus after the manner of men, to ſhew how exceedingly diſpleaſing and offenſive mans fall was, that it had been better he had never been created, than prove ſuch an Apoſtate. It is true, God knew how to work a greater good out of ſinne, than ſinne could be an evil, but this no thank to Adam's ſin and diſobedience; The good wrought thereby cometh wholly from the gracious power of God; ſo that Adam's ſinne of it ſelf, did diſanull the end of his Creation, and brought all things into confuſion. Take every man by nature, what a beaſt and devil is he, what an enemy to God, what an adverſary to every thing of God; ſo that whereas he was made to glorifie and honour God, all his whole work and life is now to diſhonour him, and reproach his holy Name: Herein then lieth the miſery of this loſſe of the Image of God, that we are fallen from our end, we are of our ſelves ſalt that hath loſt its favourineſſe, we are fit for nothing but eternal torments.
SECT. III.
The Harmony and Subordination in Mans Nature diſſolved, by the loſs of Gods Image.
IN the ſecond place. This loſſe is to be aggravated, becauſe of the Nature of it, which is the deordination and diſſolution of all that Harmony and Subordination which was in mans nature. That admirable and compoſed order which was in the whole man, is now wholly broken; ſo that the mind and will is againſt God, and the affections and paſſions againſt them. A three-fold Subordination there was in man.
The firſt, of the intellectual and rational part unto God, The mind clearly knowing him, and the will readily ſubmitting unto him.
The ſecond was, A regular Subordination of all the paſſions and affections unto the mind, ſo that there did not from the ſenſible part ariſe any thing that was unbeſeeming and contrary to the rational: Hence it was that the Scripture taketh notice of Adam and Eve in their privitive Condition, that though naked, yet they were not aſhamed; There being a full purity and ſimplicity in their natures, whereby nothing could ariſe to diſturb all thoſe ſuperiour operations. At ſin expreſſeth it well; Even (ſaith he) as Paradiſe the place wherein Adam was created, had neither heat or cold, but an excellent temperament excluding the hurtfull exceſs of either; ſo alſo the ſoul of Adam was without any exceſſive paſſion, or inordinate motion, but all things did ſweetly and amicably concur in obedience to the mind.
The third and laſt Subordination was of the body, both to the rationall and ſenſitive principles; There was a preparedneſſe in the body of Adam, as there was in Chriſt, whereby he did readily do the Will of God, and ſound the body not obſtructing or weighing of it down. Now let us conſider this three-fold cord, which did bind Adam's whole man unto that which is good, which was eaſily broken; and then, as when the flood-gates are open, the ſtreams of water violently ruſh forth, hurrying all away: Thus it is with mankind; This order being diſſolved, the whole heart of man is as unruly as the Sea; and whereas that hath its natural bounds, Hitherto it ſhall go, and no further; The heart of man is boundleſſe, and hath no ſtops of it ſelf, only the infinite God of Heaven he ruleth and ordereth it as he pleaſeth. Conſider the firſt breach, and mourn under that: Is it nothing to have the mind of man, which hath as many thoughts almoſt as there are ſands upon the Sea ſhore, and yet not to have one of theſe riſe in the ſoul with ſubordination to God? What a ſad bondage is this, that our thoughts are no more under our command, than the flying birds in the air? Do not either ſinfull thoughts, or if good, come in ſo unſeaſonably upon thee, that they carry away thy ſoul priſoner? Oh this loſſe of the obedience of the mind to Gods Law, in all the thoughts thereof, ought to be no mean matter of debaſement! Not to find one good thought of all thoſe Iliades, Chiliades and Myriades of thoughts which thou haſt, but to have rebellion in them againſt God: What ſad impreſſion ſhould it make on thee? In the will alſo thoſe motion and incompleat velleities, yea acts of conſent in the will, which ariſe in the ſoul, as ſo many ſwarms of flies in the air, Are not theſe alſo ſo many armies of luſts againſt God, whereas in the ſtate of integrity, there would not have riſen the leaſt diſtemper?
The ſecond breach, Is not that alſo as terrible and powerfull? For are not all our affections and paſſions like ſo many dogs to Action, like ſo many Locuſts and Caterpillers in Egypt, like ſo many flies and hornets, till by grace they are crucified? What man is there, in whom if God ſhould let any one paſſion or affection have dominion over him, that it would not immediately deſtroy him? So that the power of original corruption is more manifeſted in the affections and paſſions, than any ſubject elſe.
Laſtly, The diſorder which is in the body, in reſpect of its inſtrumental ſerviceableneſſe unto God can never be enough lamented; Do not pains and diſeaſes in the body much indiſpoſe in holy things? Do not dulneſſe, drouſineſſe and wearineſſe hinder a man, ſo that when he would religiouſly ſerve the Lord, this body will not let him? Now all this evil and miſery is come upon us, becauſe we have loſt the Image of God; As God in nature doth not ſuffer any vocuum or redundans, ſo neither did he in reſpect of the frame of the ſoul at the firſt; There was nothing defective, and nothing exceſſive.
SECT. IV.
The Properties of this Loſſe.
THirdly, This loſſe by original corruption of Gods Image, is exceeding great in the properties of it. For,
1. It is a ſpiritual loſſe, principally and chiefly; The loſs of Gods favour, of all holineſs, is wholly ſpiritual, and did tend to make a man ſpiritually happy; So that if you ſhould compare all the temporal loſſes that ever have been in the world, with this firſt and ſpiritual one, it would be but as the mole-hill to an high mountain: If then our eyes were opened, if we were able rightly to judge or loſſes, for this we ſhould mourn more than for any evil that ever befell us or others; … meſſengers that came with ſuch ſad tidings one upon another, is nothing to this meſſage that we bring thee, But who will believe this report?
2. As it is a ſpiritual loſs, ſo it is an univerſal loſs. The whole world is in a loſt ſtate, by loſing this Image of God; Every creature hath loſt in this univerſal loſſe; The earth hath loſt its fruitfulneſs, yea the whole Creation groaneth, and is in bondage, ſubject to vanity, becauſe of this. Thus all the creatures they loſe by it, yea every thing in man loſeth; The mind its light, the will its holineſs, the affections their order, and the body its ſoundneſs and immortality; If all the creatures were turned into tongues, they would proclaim the loſs of their primitive glory, and beauty, becauſe of this ſinne.
3. It's not only univerſal, But it's the cauſe of all the temporal loſſes that we have: For death (in which is comprehended all kind of evil) came in upon the loſs of this Image; So that if we are ſenſible of any temporal loſs, How much more of this ſpiritual one, which is the cauſe and root of all? Therefore is the body pained, therefore it dieth, becauſe this Image of God is loſt, therefore do we looſe parents and children, therefore is the whole world a valley of tears, becauſe of this loſſe; If then any private loſſe be ſo bitter unto thee, how much more ought this to be, which putteth a ſting into all?
Laſtly, This loſs is incurable as to any humane or angelicall power. The image of God is ſo loſt, as that by our own power we are never able to recover it again: Inſomuch that when God doth repair it in us, it's a new Creation, and a ſpiritual Reſurrection; we could not further it in the leaſt degree.
Let the Uſe then be, deeply to humble us, to break our hearts far this, and yet ſtill to break them more and more. When Tamar was defloured, ſhe went with aſhes upon her head, weeping and ſaying, I, whither ſhall I go? Oh do thou much rather mourn, and ſigh, and pray! We, oh wretched we! Whither ſhall we go? What ſhall we do? Call to the Angels, they cannot help you: Cry to the mountains, they cannot hide you from Gods wrath: Shall Saul ſeek for his loſt Aſſes, the woman for her loſt Groat, Micha for his loſt gods, and wilt nor thou bitterly lament the loſs of the true God, and his Image in thee?