A Vindication of the Moral Law and the Covenants, Moral treatise · Lecture 12
LECTURE XII.
GEN. 1. 26.
And God ſaid, Let us make man in our image, after our likeneſs.
YOu have heard of a two-fold law given to Adam: one by outward preſcript, for tryall and exhortation of his obedience, the other by implantation, which was the Morall Law, and of that at this time.
When God had made all other things, then man, the immediate and proxime end, was created; it being Gods goodneſſe to make no living creature before he provided the food and nouriſhment of it. And thus man, the laſt, but the choiceſt externall and viſible piece of his workmanſhip, is created, but in a great difference from the former; for his creation is brought in by way of deliberation and advice, Let us make man: which words denote, 1. The excellency of the man to be made, 2. The Myſterie of the Trinitie is here implyed; for, howſoever the Jewes would have it, that he ſpoke to the Angels, or the inanimate creatures: or others, that the word is uſed in the Plurall Number for dignitie ſake, as they ſhew examples in the Hebrew: yet we rather joyn with thoſe that doe think it implyed, not indeed that this text of it ſelf can prove a Trinity, for the Plurall Number proveth no more three, then foure or two, but with other places that doe hold forth this doctrine more expreſly: ſo that in the words you have the noble and great effect, Man; the wiſe and powerfull efficient, God; the excellent and admirable pattern or exemplar, After our image: God made man after his image, and ſo implanted it in him, that that image could not be deſtroyed, unleſſe man deſtroyed himſelf; not that this image was his naturall ſubſtance and eſſence, but it was a concreated perfection in him. Now, for the opening of this truth, let us conſider theſe particulars:
1. Whether image or likeneſſe doe ſignifie the ſame thing. For Image, and likeneſſe ſignifie one and the ſame thing.the Papiſts, following the Fathers, make this difference: That image doth relate to the naturalls that man hath, his rationall ſoule with the naturall properties; and likeneſſe to the gratuitalls or ſupernaturalls, which were beſtowed upon him. Now the Orthodox, eſpecially the Calviniſts, though they deny not but that the ſoule of a man, with the faculties thereof, may be called the image of God, ſecondarily and remotely, (herein differing from the Lutherans, who will not acknowledge thus much) ſo that principally and chiefly it be placed in righteouſneſſe and holineſſe; yet they ſay, this cannot be gathered from the words, for theſe reaſons: 1. Becauſe verſe 27. where there is the execution of this decree in the text, there onelyonly likeneſſe is named, and Gen. 9. there is onelyonly image named, and Gen. 5. Adam is ſaid to beget Seth after his image and likeneſſe; where ſuch a diſtinction cannot be made: and this is ſo cleare, that Pererius and Lapide doe confeſſe it. Nor is that any matter, becauſe they are put down as two Subſtantives: for that is uſuall with the Hebrewes, when the later is intended onelyonly as an Adjective: ſo Jerem. 29. 11. To give you an end and expectation, that is, an expected end; ſo here, image and likeneſſe, that is, an image most like.
2. It's conſiderable in what an image doth conſist. Now the An Image conſiſts in likeneſſe to another pattern after which it is made. A Four-fold image.Learned, they ſpeak of a four-fold image, or likeneſſe: 1. Where there is a likeneſſe in an abſolute agreement in the ſame nature: and thus the Son of God is the expreſſe image of the Father. 2. By participation of ſome univerſall nature: ſo a man and a beaſt are alike in their common nature of animality. 3. By proportion onelyonly: as the Pilot of a ſhip, and the Governour in the Common-wealth are alike. 4. By agreement of order, when one thing is a pattern for another to be made after it: and this is properly to be an image; for two things goe to the nature of an image: 1. Likeneſſe, and then 2. that this likeneſſe be made after another as a pattern. Thus one egge is like another, but not a pattern of another: ſo man was made like Angels, yet not after their image, as the Socinians would have it. So that, to be made after the image of God, implieth a likeneſſe in us to God; and then, that this likeneſſe in us, is made after that pattern which is in God. And howſoever man is a body, and God a ſpirit; yet this image and likeneſſe may well be in other conſiderations. It was the opinion of Osiander, that therefore we are ſaid to be made after the image of God, becauſe we are made after the likeneſſe of that humane nature, which the ſecond Perſon in Trinity was to aſſume: and this hath been preached alate as probable; but that may hereafter be confuted, when we come to handle that Queſtion, Whether Christ, as a Mediatour, was knowne and conſidered of in the ſtate of innocency?
3. Let us conſider in what that image or likeneſſe doth conſiſt. The image of God in Adam conſiſted in the ſeverall perfections and qualifications in his ſoul. 1. In his Understanding was exact knowledge of divine and naturall things.Where, not ſtanding upon the rationall ſoule of a man, which we call the remote image of God, in which ſenſe, we are forbid to kill a man, or to curſe a man, becauſe he is made after the image of God; we may take notice of the ſeverall perfections and qualifications in Adams ſoul: As, 1. In his Underſtanding there was an exact knowledge of divine and naturall things: Of divine, becauſe otherwiſe he could not have loved God, if he had not known him, nor could he be ſaid to be made very good. Hence ſome make a three-fold light: 1. That of immediate knowledge, which Adam had. 2. The light of faith, which the regenerate have. 3. The light of glory, which the Saints in heaven have. Now how great is this perfection? Even Ariſtotle ſaid, that a little knowledge, though conjecturall, about heavenly things, is to be preferred above much knowledge, though certain, about inferiour things. How glorious muſt Adams eſtate be, when his Underſtanding was made thus perfect? And then for inferiour things; the creatures, his knowledge appeareth in the giving of Names to all the creatures, and eſpecially unto Eve. Adam indeed did not know all things, yea he might grow in experimentall knowledge; but all things that were neceſſary for him, created to ſuch an happy end, to know, thoſe he did: but to know that he ſhould fall, and that Chriſt would be a Mediatour, theſe things he could not, unleſſe it were by revelation, which is not ſuppoſed to be made unto him. So, to know thoſe things which were of ornament and beauty to his ſoul, cannot be denyed him. Thus was Adam created excellent in intellectuall abilities; for ſapience, knowing God; for ſcience, knowing the creatures; and for prudence, exquiſite in all things to be done.
2. His Will, which is the univerſall appetite of the whole man, 2. His Will was wonderfully good, and furniſhed with many habits of goodneſſe.which is like the ſupreme orbe, that carrieth the inferiour with the power of it, this was wonderfully good, furniſhed with ſeverall habits of goodneſſe, as the firmament with ſtars: for in it was a propenſity to all good, Epheſ. 4. 24. It's called righteouſneſſe and true holineſſe: and Eccl. 7. 29. God made man upright: His Will was not bad, or not good, that is, indifferent; but very good. The imaginations of the thoughts of his heart were only good, and that continually. And certainly if David, Job. and others, who have this image reſtored in them but in part, doe yet delight in Gods will, how much more muſt Adam, who when he would doe good, found no evil preſent with him? He could not ſay as we muſt, Lord, I beleeve, help my unbelief: Lord, I love, help my want of love. He could not complain, as that man, Libenter bonus eſſe vellem, ſed cogitationes meae non patiuntur.
Yet, though his Will was thus good, he needed help from God to be able to doe any good thing. I know there are ſome learned Divines, as Pareus, that doe deny the holineſſe Adam had, or the help God gave Adam, to be truly and properly called grace; righteouſneſſe they will call it, and the gift of God, but not grace. Therefore Pareus reproveth Bellarmine for ſtiling his Book de gratia primi hominis: and his reaſon is, becauſe the Scripture makes that onelyonly grace which comes by Chriſt, and when the ſubject is in a contrary condition, as we are; but it was not ſo with Adam: but I cannot tell whether this be worth the while to diſpute. This is certain, firſt, that Adam could not perſevere or continue in obedience to God, without help from God. Nor ſecondly, was he confirmed in a ſtate of goodneſſe, as the Angels are; yea, as every godly man now is through Chriſt: and therefore being mutable, we may well conceive a poſſibility of his falling, though made thus holy.
3. In his Affections. 1. Theſe tempeſts and waves were under the 3. In his Affections regularity and ſubjection.command of that holineſſe: They were to Adam as wings to the bird, as wheels to the chariot; and he was not, as Actaeon; devoured of thoſe that followed him, as it is with us: for, if you conſider Affections in the riſe of them, they did not move, or ſtirre, but when holineſſe commanded them. This is proved, in that he was made right: Therefore there could not any Affection ſtirre or move irregularly; as it's ſaid of Chriſt; foreign, he troubled himſelf. There were indeed Affections moving in Chriſt, and ſo in Adam; but they were as clean water moved in a clear glaſſe: but in us they are as water ſtirred in a muddy place, which caſteth great defilement. Adam therefore, being made right, he could ſet his Affections, as the Artificer doth his clock, to make it ſtrike when and what he will.
2. Theſe Affections are ſubjected in regard of the continuance of them. When our Affection and Paſſions are raiſed, how hardly are they compoſed again? how are we angry, and ſin? how doe we grieve, and ſin? whereas in the ſtate of innocency, they were ſo under the nurture of it, that, as we command our dogs to fetch and carry, and to lay down; ſo could Adam then do, bid come fetch ſuch an object, and then bid it to lay down again.
3. In regard of the degrèes of them. We are ſo corrupted, that we cannot love, but we over-love; we cannot grieve, but we over-grieve: All our heat is preſently feaveriſh; but it was then far otherwiſe. Now then by this righteouſneſſe you may perceive the glorious image that God put upon us, and apply it to us, who are baniſhed not onelyonly out of a place of Paradiſe, but out of all theſe inward abilities: and who can deplore our eſtate enough?
Thus was the Morall Law written in his heart: and what the command is for direction, that he was for converſation. And howſoever the Socinians deny this law written in his heart, yet acknowledging he had a conſcience, which had dictates of that which was good and righteous, it amounts almoſt to as much. Non is it any matter, though we reade not of any ſuch outward law given to him: nor is it neceſſary to make ſuch a Queſtion, Whether the breach of the Morall Law would have undone Adam and his posterity, as well as the tranſgreſſion of the poſitive law. For all muſt neceſſarily think, that the Morall Law implanted in his heart, and obedience thereunto, was the greateſt part of Adams happineſſe and holineſſe. Although we told you, diſobedience unto that poſitive precept, which was onelyonly for tryall, might in ſome ſenſe be judged more hainous, then diſobedience to the Morall Law.
In the next place, the image of God did conſist in a freedome from 2. The image of God conſiſted in a freedome from all miſery and danger.all feare of miſery and danger, even proportionably as God is without feare: And this happineſſe is the conſequent of his holineſſe. And if it be true of the image of God repaired in us, that it is to make us ſerve him without fear all, the dayes of our life, how much more muſt it be verified of Adam in that eſtate? And if you demand how Adam could be without feare, ſeeing he knew he might fall, and ſo become miſerable: the Anſwer is to be taken from that ſtate wherein he was created; having no guilt within him, he could have no feare: Even as ſome learned men ſay, the godly ſhall remember their ſins in heaven, yet without ſhame and ſorrow, becauſe that glorified nature is not capable of it. And this is a reaſon why Eve was not a friend of the Serpent, thought it was uſed by the devill to ſpeak.
Laſtly, this image of God conſisted in the dominion and ſoveraignty 3. It conſiſted in that dominion and ſoveraignty Adam had over the creatures.he had over the other creatures. And this was rather a conſequent of this image, then part of it; for when God had declared his will to make man after his image, then he alſo ſaid he ſhould rule over the reſt. The Socinians indeed make this the onelyonly ground or particular wherein this image doth conſiſt, and therefore hold that the woman was not made after the image of God, becauſe ſhe was made in ſubordination to the man. But that is eaſily anſwered; for, although ſhe was made in ſubjection to him, yet with dominion over the reſt of the creatures. Now we might adde alſo, that in his body there was ſomething of Gods image; as the impaſſibility of it, and the immortality: but theſe things do not come within my ſubject.
We therefore come to ſhew the properties of this righteouſneſſe and holineſſe that was thus fixed in Adams heart.
1. It's called originall, to difference it from actuall holineſſe; as That righteouſneſſe and holineſs fixed in Adam was, 1. Originall.we call it originall ſin, to diſtinguiſh it from actuall: and therefore the Learned call it originall, partly in regard of it ſelf, becauſe it was the firſt righteouſneſſe; partly becauſe of Adam, who had it as ſoon as he was created. As the Schools ſay of originall ſin, Quàm primum originatur homo, originatur itidem peccatum; ſo we may of Adam in his righteouſneſſe, In ortu virtus, as the Father ſaid, In ortu vitium est: and partly in regard of his poſterity, for it ſhould have been propagated to them.
2. Another property of this righteouſneſſe is, That it is univerſall, 2. Univerſall.comprehending the rectitude of all the parts and faculties of the ſoul: ſo that Adam was, for his ſoul, as Abſalom is ſaid to be comely for his body, from the head to the foot no blemiſh at all: ſo that this was not a perfection in one part onelyonly, but all over; as our corruption makes us, as he ſaid of the Martyr wounded in many places, totum vulnus.
3. It was harmonious: there was not onelyonly rectitude in every 3. Harmonious.part, but a ſweet correſpondency one with the other; there was no rebellion or fight between the inferiour appetite and the underſtanding. Therefore ſome learned men ſay, This righteouſneſſe is not to be conceived as an aggregation of ſeverall habits, but as an inward rectitude of all faculties: Even as the exact temperament of the body is not from any ſuperadded habit, but from the naturall conſtitution of the parts.
4. This righteouſneſſe and holineſſe it was a perfection due to 4. A perfection due unto him, upon ſuppoſition of the end wherunto God made him.Adam, ſuppoſing the end to which God made him. If God required obedience of Adam to keep the law, and happineſſe thereupon, it was due not by way of merit, but condecency to Gods goodneſſe, to furniſh him with abilities to performe it; as the ſoul of Adam was a due to him, ſuppoſing the end for which God made him. Indeed, now it's of grace to us, and in a far different conſideration made ours, becauſe we loſt it. Laſtly, this was to be a propagated righteouſneſſe; for, as it is to be proved hereafter, God did all this in a way of covenant with Adam, as a publike perſon: And howſoever every thing that Adam did perſonally was not made ours, (we did not eate in his eating, nor drink in his drinking, we did not dreſſe the garden in his dreſſing of it) yet that which he did federally, as one in convenant with God, that is made ours; ſo his ſin and miſery is made ours, then his righteouſneſſe and happineſſe: As it is now, By one man ſin entred into the world, and death by ſin; ſo then it would have been by one man righteouſneſſe, and life by righteouſneſſe.
Queſtions to be made:
1. Whether this righteouſneſſe was naturall to Adam, or no? Howſoever Righteouſneſs was a perfection ſutable and connaturall to Adam.ſome have thought this a meere contention of words, and therefore if they were well explained, there would be no great difference; yet the Papiſts make this a foundation for other great errours: for, grant this righteouſneſſe to be ſupernaturall to Adam, as it is to us, then 1. it will follow, That all the motions riſing in the Appetite againſt Reaſon, are from the conſtitution of our nature; and ſo no more ſin, then hunger and thirſt is. 2. That free-will is ſtill in us, and that we have loſt nothing but that which is meerly ſuperadded to us. Or they compare this righteouſneſſe Adam had, ſometimes to an Antidote, which preſerves againſt the deadly effect of poyſon: ſometimes to a bridle, that rules the horſe; ſo that they ſuppoſe mans nature would of it ſelf rebell, but onelyonly this was given to Adam to check it: ſometimes to Sampſons haire, whereby he had ſupernaturall ſtrength, but when that was cut off, he had onelyonly naturall: So that by this doctrine, man, now fallen, ſhould be weaker then he was, but not corrupted. Therefore we muſt neceſſarily conclude, that this righteouſneſſe was naturall to him; not indeed flowing from the principles of nature, for ſo it was of God, but it was a perfection ſutable or connaturall to him; it was not above him, as it is now in us. As a blind man that was made to ſee, though the manner was ſupernaturall, yet to ſee was a naturall perfection.
2. Whether justifying faith was then in Adam? Or, Whether faith Adam had power to beleeve, ſo farre as it did not imply an imperfection in the ſubject.and repentance are now parts of that image? This is a diſpute among Arminians, who plead Adam had not a power to beleeve in Chriſt, and therefore it's unjuſt in God to require faith of us, who never had power in Adam to doe it. The Anſwer is eaſie, that Adam had power to beleeve, ſo farre as it did not imply an imperfection in the ſubject. It was a greater power then to beleeve in Chriſt, and therefore it was from the defect of an object that he could not doe it: as Adam had love in him, yet there could be no miſerable objects in that ſtate to ſhew his love.
As for that other Queſtion, Whether repentance be part of the Repentance, as it flowes from a regenerate nature, reductively the image of God.image of God? Anſw. So farre forth as it denoteth an imperfection in the ſubject, it cannot be the image of God; for we doe not reſemble God in theſe things: yet as it floweth from a regenerated nature, ſo farre it is reductively the image of God.
3. Whether this ſhall be restored to us in this life again? Howſoever Gods image not fully repaired in us in this life.we are ſaid to be partakers of the divine nature, and to be renewed in the image of God; yet we ſhall not in this life have it fully repaired. God hath declared his will in this, and therefore are thoſe ſtubs of ſin and imperfection left in us, that we might be low in our ſelves, bewaile our loſſe, and long for that heaven, where the ſoule ſhall be made holy, and the body immortall: yet, for all this, we are to pray for the full abolition of ſin in this life, becauſe Gods will and our duty, to be holy as he is holy, is the ground of our prayer, and not his decree for to have ſuch or ſuch things done. Yea, this corruption is ſo farre rooted in us now, that it is not cleanſed out of us by meere death, but by cinerifaction, conſuming the body to aſhes: for we know, Lazarus and others that died, being reſtored again to life, yet could not be thought to have the image of God perfectly, as they were obnoxious to ſin and death.
Uſe 1. To humble our ſelves under this great loſſe. Conſider what we were, and what we are, how holy once, how unholy now: and here who can but take up bitter mourning? Shall we lament, becauſe we are baniſhed from houſes and habitations, becauſe we have loſt our eſtates, and comforts? and ſhall we not be affected here? This argueth us to be carnall more then ſpirituall: we have loſt a father, a friend, and we wring our hands; we cry, We are undone: and though we have loſt God and his image, all happineſſe thereby, yet we lay it not to heart. Oh think what a glorious thing it was to enjoy God without any interruption; no proud heart, no earthly heart, no lazie heart to grapple with: ſee it in Paul, O wretched man that I am, &c. Baſil compareth Paul to a man thrown off his horſe, and dragg'd after him, and he cryeth out for help; ſo is Paul thrown down by his corruptions, and dragg'd after them.
Uſe 2. To magnifie the grace of God in Chriſt, which is more potent to ſave us, then Adams ſin can be to deſtroy us. This is of comfort to the godly, Rom. 5. the Apoſtle, on purpoſe, makes a compariſon between them, and ſheweth the preheminency of one to ſave, above the other to deſtroy. There is more in Chriſt to ſave, then in Adam to damne: Chriſts obedience is a greater good, then Adams ſin is an evil: It's more honour to God, then this is or can be a diſhonour. Let not then ſin be great in thy thoughts, in thy conſcience, in thy feares; and grace ſmall and weak. As the time hath been, when thy heart hath felt the gall and wormwood of ſin; ſo let it be to feel the power of Chriſt. As thy ſoul hath ſaid, By one man ſin; ſo let it ſay, By one man life.