The History of the Creation, Treatise · Chapter 15
CHAP. XV.
Of the image of God on man in innocency. Sundry opinions of it. What the word signifieth: Zelem and Demuth. Image of God naturall, and supernaturall. Differences betweene the image of the first and second Adam. Images essentiall, and accidentall. Particulars of Gods image on Adam: in soule and body. Vses of all.
ANd God said, Let us make man in our image after our likenesse. Gen. 1, 26.Verse 27. So God created man in his owne image, in the image of God created hee him; Male and female created hee them.
The generall Doctrine of the creation of our first Parents in the image of God, I have heretofore laid open out of these words. It now remaines, that I proceed to the Doctrine and Description of that image of God in the speciall and particular points, thereof; which I reserved to the last place, because it is the maine thing which discovers to us the excellent state of man in innocency. As for the blessing of fruitefulnesse for the increase of mankind, and mans Dominion over the creatures, plenty and variety of bodily food, and a pleasant habitation, the earthly Paradise, they are but externabona, outward benefits: but the image of God containes in it internall blessings of the soule, & of the whole man, as well as externall & outward benefits; & therefore I have first dispatched them, & now come to that image of God, in which did consist the highest pitch of mans naturall perfection & felicity.
In the handling of this point, if I should rehearse the severall opinions of the ancients; how they make a difference betweene Opinion of the image and likenesse of God.the image & likenesse of God; how some make the image of God to be onelyonly in the soule; some in the whole man; some holdthe reasonable soule, as it is endowed with understanding, will and memory, to be the image, and holinesse and righteousnesse to be the likenesse of God; others hold that Gods image consists in mans Dominion, & Lordship over the creatures; others, that Gods image consists in mans immortality; others in this, that man is a spirituall substance in respect of his soule, others that the image of God, after which God formed man, is God the Son as hee is the image and character of the Fathers Person, and the similitude is the holy Ghost; others that the image of God is the humane nature, which the Son was ordained to assume, and did in fulnesse of time take upon him: If I should rehearse all these, and lay them open, and confute so much in them as in unsound, I should spend time and weary my selfe to small purpose. Likewise, it would take up exercises of many houres, if I should rehearse the divers opinions, questions, and disputations of the Schoolemen; all which would trouble mens braines, and leave them in a maze or labyrinth, uncertaine what to hold or beleeve; as also the many disputations, absurdities, and contradictions of the Iesuits, by which they contradict one another; and some of them themselves, in many things which they teach and affirme concerning the image of God. As for the grosse opinions of old Hereticks, as of the Manichaans, who utterly denyed the image of God in man; and of the Audians and Anthropomorphites, who held that the outward forme and shape of mans body was Gods imagc; and of the Pelagians, who held that the image of God, in which man was created, was no other but that in which every man is now borne; they are not worthy to bee named, it were losse of time to confute them, and to discover the absurdities of them.
The maine ground which I will wholly build upon, shall bee the word of God, written in the sacred Scriptures; and what I find in the Fathers and best moderne Writers agreeable to the Scriptures, that I will commend unto you; and where I find them differing from Gods word, I will be bold to professe open dissert, and shew my dislike; that none may bee mislead by them, or by any who build upon humane authority.
But, that wee may understand this point plainely and fully, I will first of all sift the words of the text, and shew what is the image and likenesse of God, and how we are to understand the phrase of making man in his owne image, and after his likenesse. And secondly, I will shew the particulars wherein man was made like unto God, and what is that image in which hee was made.
First, the image of a person or thing is that, which though it What the word mage signifies.differs in nature and substance, yet is formed by that person and according to that thing, and in all things made like unto that whereof it is the image; in so much that hee who knoweth the person or thing it selfe, when hee seeth the image, can discerne that it is the image of such a thing or person, and that it is very like him; and by seeing the true image hee knowes and discernes what a one the person or thing is, whereofit is the image: this is the first & the most proper sense of the word image, ….and thus it is used where statues of gold, silver, wood, stone, or other metall, made in the shape of a man to represent him, or in some other shape to represent a feined God, are called images, as Num. 33. 52. where God commands the Israelites to destroy the Idols of the Canaanites, and cals them molten images; and a King. 11. 19. the Idols or statues made to represent Baal the God of the Zidonians, are called the images of Baal. And man being made a fit creature to represent God, and to shew his glory, is in this sense called the image and glory of God, 1 Cor. 11. 7.
Secondly, the word foreign, Zelem, image, is used foreign, 2. Zelem.that is, abusively, to signifie a vaine shadow or bare forme and shape of a thing without a substance; such as is the shadow of a man or other creature; or a shape formed in the fansie, having no being but in mans imagination, as Psalme 39. 6. where every man is said, to walke in a vaine shadow, the word is foreign, Zelem, image, and Psalme 37. 20. the vaine fansie and dreame of the wicked, that is, the vaine felicity, which they frame to themselves, is called by the same name Zelem, image.
Here in this text the word is used in the first sense, for such a thing, or such a creature as differing in nature and substance from God, yet in that nature and substance is so like unto God, and doth shew forth the glory, wisedome, power and other attributes of God; that they may bee seene and represented in some good measure in the things, and by the things which are proper to that creature.
And an image according to this sense hath in it two things Two things in an image. 1.to bee considered, to wit the matter and the forme.
The matter is the nature and substance of the creature, differing from the substance of the thing, whereof that creature is the image, and yet a very fit subject to receive such a forme, and such qualities as may make it very like the thing whereof it is the image; as for example gold, silver, wood, and stone, differ in nature and substance from man; and yet they are fit to receive the whole outward shape of a mans body, and to bee like unto it in all parts. If things bee both of one kind and nature, though the similitude bee never so great, yet the one is not called the image of the other, except it bee made by, and according to it: as for example, One egge is not the image of another, nor one apple, nut, or figge anothers image; nor water, nor wine of the same kind in severall cups, though they bee very like, because they are both of one nature and of the same kinde, and one is not made and formed by another.
Secondly, the forme of the image is the likenesse and similitude, 2.which is in all the parts & properties of a thing, by meanes whereof it resembles that whereof it is the image, & is like unto it, & so becomes the image of it; as for example, the forme, & shape, & resemblance, which is in the image of gold, silver, or stone, by which it resembleth and expresseth all parts of a mans body, and the colour of it, by which it resembles a mans haire, face, hands, and cloathes, that is the likenesse by which it becomes the image of a man, even of this or that particular man, and is knowne and discerned to bee his image, and in it his shape is plainely seene. Both these are here to bee understood in this word image, and Gods image containes in it both the similitude or resemblance, by which man is said to bee like unto God in all his naturall properties, gifts, and endowments; and also his nature, and substance, which though it differs from Gods nature and substance: Yet is a fit subject of such properties, gifts, and endowments, which resemble Gods attributes and properties.
Secondly, the Hebrew word foreign Demuth, which is here translated likenesse, is used in a twofold sense: First, it signifies Demuth. 1.the similitude and likenesse, by which one thing resembles another in all the speciall properties of it; thus it is used Psalme 58. 4. where the poison, rancour, and malice of the wicked is said to have the likenesse of the poison of aspes; and Ezech. 1. 10. the likenesse of the faces of the foure living creatures, in Ezechiels vision is said to bee like the face of a man, and of a Lyon, and of an Oxe, and of an Eagle; and Dan. 10. 16. one is said to touch Daniel, who had the likenesse of the Sons of men. Secondly, it signifieth the same that the word image doth, that is a thing 2.which is made like to another, and is the very patterne which resembleth it in all parts, and properties, as 2 King. 16. 10. where the patterne of the Altar of Damascus which Ahaz sent to Vriah the Priest, is called the image of it. And 2 Chron. 4. 3. the images of Oxen which Solomon made under the brasen Sea, are called foreign Demuth, the likenesse of Oxen, and Isa. 40. 18. an image made to represent God, according to that conceipt of him, which men frame in their mindes, is thus called.
Here in this text the word is used in the latter sense, and signifies the same, that the word image doth in effect, but in a diver and manner. For the word foreign Image, signifies first a creature, and then the likenesse by which that creature so resembles God the Creatour, in all the speciall properties of it, that it becomes his image. And the word foreign, likenesse, signifies first the similitude, and then the creature; that is, such a similitude and resemblance of God stamped upon the nature and being of a creature, as makes it the very image of God, and so these two words, Zelem, Image, and Demuth, Likenesse, are (as the best learned and most judicious expositors of this text doe affirme) the one the exposition of the other; The word Image sheweth, that the creature barely considered is not Gods image; but by the naturall properties, and gifts by which it resembles God. And the word likenesse sheweth, that the similitude alone is not the image, but as it subsists in a fit subject, and flowes from the nature and properties, which God gave it in the creation.
VponUpon these grounds wee may easily understand, that the phrase of creating man in Gods owne image and likenesse, signifies Gods creating man of such a nature, and endowed with such naturall properties, gifts, and endowments; that hee doth in them all resemble himselfe, and is his lively image very like to him; shewing forth his divine properties and attributes of goodnesse, wisedome, power, knowledge, and in all things conformable to his just will. Thus much for the opening of the words.
The next thing to bee considered, is the Image it selfe, and Image of God naturall, and supernaturall.the speciall things wherein it doth consist. And here I hold it necessary, first to distinguish the image of God, and his likenesse into two kinds. The first is naturall, formed in the creation. The second is supernaturall and spirituall, formed in man by the holy Ghost dwelling in him. This distinction, though divers people (lead by custome and humane authority more then the word of God) doe reject as a meere device of mine owne: yet I finde it plainely laid downe in the word of God. For the holy Apostle Saint Paul, 1 Cor. 15. 49. doth in expresse words affirme, that as there is both a first Adam made of the Earth, earthy, who by Gods breathing into him the breath of life became a living soule in the first creation; and also a second Adam made a quickening Spirit, even the Lord Christ from Heaven heavenly. So there is a twofold image of God in man; the first: The image of the earthy Adam, in which hee was created; which though hee forfeited, and lost by the law of justice: yet by Gods common and generall indulgence in Christ, hee did so farre retaine and communicate it though, grievously mangled & defaced, that we are said to have borne it, who are Adams naturall progenie, and were created upright in his loynes. The other is the image of the heavenly Adam, the Lord Christ, who being in the forme of God, equall with God, did humble himselfe to descend from Heaven Phil. 2.by taking our nature upon him, and framing to himselfe out of the seed of the woman by the operation of the holy Ghost a most pure and holy manhood, which did beare (over and above the image of the first Adam deformed with many frailties and all our infirmities, sin onelyonly excepted, Rom. 8. 3. Philip. 2. 7.) an holy and heavenly image created and framed in his humane nature by the working of the holy Ghost, which is given to him not by measure, Ioh. 3. 34. even from his first conception, Luk. 1. 35. And this image as the elect, regenerate and faithfull doe beare in part, in the state of grace, while they are by the inward worke of the Spirit conformed to the image of Christ, Rom. 8. 29. and Christ is formed in them, Gal. 4. 19. So they shall fully and perfectly beare it in heaven after the last resurrection, 1 Cor. 15. 49.
And as the holy Apostle doth distinguish these two images, and doth oppose the one to the other, making the one the image of the first Adam, who was of the Earth earthy; the other proper to Christ the second Adam, who is the Lord from Heaven heavenly; so hee doth shew divers differences betweene them in his divine Epistles, which are confirmed also by other Scriptures.
First, the image of God in the first Adam was naturall, it Differences betweene the image of the first and second Adam. 1.was that which was given him in the creation; so my text here saith, God created man in his owne image: But the image of God in the second Adam was supernaturall and spirituall; for hee was conceived, and formed in the wombe by the holy Ghost, Luk. 1. 35. and his image is communicated to men, and they are changed into it by the Spirit of God, 2 Cor. 3. 18.
Secondly, the image of God in the first Adam was mutable, 2.and Adam did forfeit it, together with his life and naturall being, by his sin and disobedience: And although God, out of his common favour and indulgence in Christ, doth still continue it in some degree to Adams posterity; yet it is much defaced and deformed in all parts, and in some parts quite abolished, and is now stiled the likenesse of corruptible man, Rom. 1. 23. and the likenesse of sinfull flesh, Rom 8. 3. and the forme of a servant, and likenesse of fraile men even as it was in Christ, Phil. 2. 7. But the image of God in Christ is immutable; neither our sins which hee bare, nor all our infirmities, nor the Divell, nor the World, nor all the powers of darknesse, nor the curse of the law, which hee was made in his death, nor the wrath of God and the agonies with which hee wrastled in his agony, both in the time of his bloody sweat, and on the crosse when hee cryed out, My God why hast thou forsaken me? could deface or impaire that spirituall and supernaturall image of true righteousnesse and holinesse, which was stamped on his humanity, and in which it was framed by the holy Ghost; but over all those enemies and powers hee triumphed, even upon the Crosse, Colos. 2. 15. and in his cursed death hee offered up himselfe a sacrifice most pure, holy and without spot, Heb. 9. 14. so that his holinesse was no whit stained, nor Gods spirituall image in him defaced, or diminished. And as this spirituall image could not bee diminished in Christ the second Adam, our head: so it Rom. 8. 35. Ioh. 4. 14. and 14. 16.is indeleble and cannot bee defaced in any of his members truely regenerate and united to him by the same spirit; but it dayly increaseth in them, and they are transformed into it, from glory 2 Cor. 3. 18.to glory, by his Spirit in them, which is stronger and greater then the Divell, the Spirit of malice which is in the World, and Ioh. 4. 4. 2 Cor. 1. 22.rules in the children of disobedience; For the Spirit seales them up, unto the day of redemption, Ephes. 4. 30. And they cannot sin by apo…acy, and fall into infidelity and impenitency, 1 Ioh. 3. 9. because the seed of God abideth in them.
Thirdly, the image of God in the first Adam was most perfect 3.at the first, for hee was created perfect with naturall perfection; and the naturall image of God was never so perfect in any of his naturall sons, as it was in him at the first. And as it decayed and was defaced in him by his fall: so in all of his posterity who are Gods elect, it gives place to the better image of Christ; And in his Sons who are reprobates, it shall bee utterly abolished at last, and changed into the image of the Divell, when they shall bee punished with everlasting destruction from the presence of God, and from the glory of his power, 2 Thess. 1. 9. But the image of God in the second Adam, is at the first in the least measure like a graine of mustard seed, and still it increaseth, till at last it commeth to fulnesse and perfection in glory. In Christ our head it was not so cleare, nor so full at the first, being ecclipsed with our infirmities; but that hee, did grow up in wisedome, and stature, and favour with God and men, Luk 2. 52. and so this image increased in him, and hee was more and more full of the holy Ghost, till at length hee was perfected with glory. And so likewise in the state of grace, it daily increaseth in all the true members of Christ, till they come to glory, and beare the heavenly image of Christ, and attaine to the fulnesse of him, as appeares Rom. 12. 2. 2 Cor. 3. 18. and 4. 16, Ephes. 4. 13, 16. Coloss. 3. 10. 2 Pet. 3. 18. …
Fourthly, the image of God in Adam consisted onelyonly in such gifts and endowments as made him a perfect naturall man, 4.capable of an earthly felicity: It did not enable him to search into the heavenly things of God, nor make him partaker of heavenly glory: But the image of God in Christ consists of spirituall gifts and supernaturall graces, which doe enable a man to search into the deepe things of God, which never entered into the heart of Adam in innocency, 1 Cor. 3. 9, 10. or of any meere naturall man; and which doe make him fit to see God and to inherite the Kingdome of heaven, 1 Cor. 15. 50. and Hebr. 12. 14.
The image of God in which Adam was created, did consist chiefely of originall righteousnesse, which was but a perfect naturall 5.uprightnesse, and conformity of his reason, understanding, will and affections to the will and law of God, made knowne to him in the creation, and also in the perfect frame and disposition of his body, and of all parts thereof, by which they were most apt and ready to follow his upright reason, will and affections in all things, and to move and worke accordingly; and the Scriptures attribute no more to man, while hee bare that image in the creation, but onelyonly that God made man upright, Eccles. 7. verse last, this was the height and perfection of that image. But the image of God in Christ, the second Adam containes in it the righteousnesse and holinesse of truth, Ephes. 4. 24. that is, a righteousnesse wrought in us, by the holy Ghost, and a true holinesse and holy conformity to God, which cannot faile and deceive, and which doth elevate and lift us up to heavenly felicity, and the eternall fruition of God.
The image of God in which Adam was made, was but the 6.uprightnesse of servants, and conformity to the will of God; commanding as Lord and Creatour under paine of death, Gen. 2. 17. But the image of God in Christ is the image of Sons and Children, not onelyonly adopted to God in Christ; but also begotten and borne of Gods immortall seed, even his Spirit, and made partakers of the divine nature, Ioh. 3. 5. Gal. 4. 5. 1 Pet. 1. 23. and 2 Pet. 1. 4. 1 Ioh. 3. 9.
Lastly, the image of God in which Adam was made, did 7.not in the greatest perfection of it give that fulnesse and sufficiency of contentment, which might settle his resolution never to desire more; for hee, out of a desire to know more, and to bee like God in knowing good and evill, was easily tempted and drawne by the Serpent to eat of the forbidden fruite: But the image of God in Christ, the second Adam gives such solid content to Gods people, even here in this fraile life in the state of grace, where they have it but in part, that neither life, nor death, nor Angels, nor principalities, nor powers, nor anguish, persecution, perill or sword, can make them willing to forgoe it for any other hope: and in the full perfection of it after the last resurrection, it brings fulnesse of joy, contentment and satisfaction, and fils men up with the fulnesse of God, Psalme 16. 11. and 17. 15. Rom 8. 35. Ephes. 3. 19.
Now these things which I have here laid downe by way of plaine Doctrine, concerning the true meaning of the words image and likenesse, and the difference betweene the image of God, in which the first Adam was created, and the image of God in the second Adam Christ, in which hee was formed by the holy Ghost, and into which all the elect are changed and renued, when they are regenerate and made new creatures in him may serve for excellent use: as I shall shew, when I have described the image of God, wherein our first Parents were created, and have laid downe, by way of Doctrine, the particulars wherein it doth consist.
But before I can distinctly describe the Image of which my text here speakes, I must yet a little more distinctly shew the severall sorts of images which, are images of God, and of other things.
There are images which are essentiall and perfect, to wit, every Images essentiall, and accidentall.person begotten by another of his owne nature; and images which are accidentall and imperfect.
An essentiall image, is either absolute and most perfect; or lesse perfect.
The essentiall image which is most perfect and absolute, is one person begotten by another of the same undivided substance 1.and being, in all essentiall properties equall and alike, distinct onelyonly by personall properties and subsistence. Thus the eternall Son of God is the image of the Father of whom he is begotten from all eternity, of the same nature and individuall substance. For the second person the Son, considered according to his divinity simply as God, before his assuming of our fraile nature; is said to bee in the forme of God, that is, his person is of the same essence, glory, and majesty with the Father, and hee thought it no robbery to bee equall with God, that is to have all essentiall properties of God equall which the Father, as the Apostle testifieth, Philip. 2. 6. and in this respect, hee is called the image of the invisible God, Coloss. 1. 15. and the brightnesse of his glory, and the expresse image of his person, Hebr. 1. 3. which words though they have respect to Christ, as hee is the Word made flesh, and God incarnate, revealing God in his goodnesse, wisedome, justice, mercy, power, and the like: yet they must not bee limited to his incarnation; but are extended to his deity as hee is the eternall Word the Son the second Person, by whom the Father created all things, and who with the Father doth uphold and sustaine all things as the words immediatly following doe shew. For indeed the eternall Word the Son, is in the forme of God, one and the same God, of the same substance, glory, and majesty with the Father, and onelyonly distinguished in personall properties, relatiom, and subsistence: And therefore hee alone can truely bee called the image of God in this sense, which is most perfect and absolute.
The essentiall or substantiall image which is lesse perfect then 2.the other, is either naturall or supernaturall.
A naturall essentiall image is one person begotten by another Naturall.of the same nature and kind of substance, and equall and alike in the same kind of naturall properties, but not of the same singular substance and individuall properties; thus every Son of man is the image of the Father which begets him; for though hee hath a severall soule and body, and severall properties which are of the same kind, but not the same singular with those of his Father: yet because his body and soule, and all the faculties of it, are of the same kind, and in the outward forme resembles his Father, and his Father may bee seene as it were in him, therefore hee is his Fathers image and made in his likenesse.
A supernaturall essentiall image is a nature or person, who And supernaturall.is so begotten of God by the holy Ghost, given to bee and abide in him, as the immortall seed of God, that hee is made partaker of the divine nature; that is, hath not onelyonly supernaturall, and spirituall gifts wrought in him, by which hee is made fit to see and enjoy God: but also is united to God, and God becomes his portion for ever.
This image is either primary or secondary. The primary image ….of this kind is onelyonly Christ as hee is man, or the humane nature of Christ, which God formed and made in the womb of the virgin so pure and holy by the holy Ghost from the first conception, in which the holy Ghost came upon her, and the power of the Almighty over-shadowed her, Luk. 1. that it was not onelyonly most pure and holy, and full of the holy Ghost from the first being of it; but also was personally assumed and united to the eternall Son of God, the second Person in the blessed Trinity, and so became the first borne of every creature, Coloss. 1. 15. and the first fruits which doe sanctifie the whole masse of the elect, 1 Cor. 15. 23. and hee head from whom the Spirit is derived unto all the elect, Ephes. 4. 15, so that they become a kind of first fruits of Gods creatures, Iam. 1. 18.
The secondary supernaturall image is every elect, regenerate child of God, begotten and borne of his Spirit, shed on them through Christ, Tit. 3. 6. and so created a new man after God, in righteousnesse and holinesse of truth, and made partakers of the divine nature, one with God in Christ and by Christ, Ioh. 17. 23. I call this a secondary image, because the elect become this image not immediatly, but after a secondary manner, by deriving the Spirit from Christ, and by union with God in him. I call it a supernaturall image, because it is above mans nature, and belongs not to him in the creation, nor consists in any naturall properties or resemblance. And I call it an essentiall image, because every regenerate man, hath in him the holy Ghost dwelling as the soule of his soule, quickning the whole man; which Spirit is of the same essence with the Father and the Son. And in respect of this Spirit, and his gifts dwelling in his tabernacles their bodies, and furnishing them throughout; they are truely called, and are indeed, a new image of God, and new creatures.
All these sorts of images are to bee excluded out of this text, for our first parents are not here said to bee created after God essentially or supernaturally, but onelyonly in the accidentall and naturall image of God; as I have in part shewed before, and shall also hereafter more fully shew in all the particulars.
The accidentall or imperfect image of a thing or of a person, is a thing or person so framed and made by another, as by a paterne, and after the likenesse of that paterne, that it doth very much resemble it in likenesse and similitude, but yet is not every way equall, nor in all things fully alike, nor of the same nature and substance with it.
In an image of this kind, there are required two things necessarily:
First, that the thing which is the image bee very like, that whereof it is the image; yea so like, that it must resemble and 1.represent either the nature and essentiall forme of it, or the outward forme and figure, or some speciall properties and proper qualities of it; or all these together, and yet in a different substance.
Secondly, that it bee formed and made by that whereof it is the image, and according to the paterne of it: Where any of these two is wanting, there can bee no image at all; as for example, One egge is like another in nature, substance, and all naturall properties; yet that egge is not the image of the other, because the one is not made by the other, as the paterne of it: so wee may say of an apple, or a figge, and of many other things; but the forme of an egge or apple made in chalke, or paste, or wax, is the image of an egge or apple, though not so like it as another egge or apple, and farre different in nature and substance, because it is formed by it as by a paterne. And againe, though an egge bee formed in the body, and of the naturall substance of a bird, and sometimes wormes are bred in the bodies of men and beasts; and the egge resembles the bird in whitenesse or in variety of other colours, and the wormes seeme like mans flesh, in whom they are bred, both in colour and substance, and in life, sense, and motion: yet they cannot bee called images, because they are not like in shape nor outward forme, nor in any property, but onelyonly in some qualities, and small resemblance. But the picture or statue, made after a man, and in many things like him, though more like another man then him, yet it is his image, and not the image and picture of another: so the figure of a man appearing in a glasse when hee stands before it; though it differs in nature and substance, and is but a vanishing shadow: yet because in outward shape, forme and colour it is very like, and is expressed in the glasse by him looking in it, therefore is his image. And the impression of a stamp or seale made in wax or well tempered clay is the image of that stampe or seale, though it bee not perfectly like, by reason of some small defects in the wax, clay or stamping; and the impression of another seale engraven with the same figure or letters may bee in all points more like, and yet not the image of it, because it was not made after it, but by another seale engraven with the same figure.
Now then, that wee may plainely see that man was created, Man made after Gods image, how.and how hee was created in the image of God, and made after his likenesse, and that hee is a true accidentall image of God his Creatour, Wee are to observe and take notice of these two things:
First, that God did frame mans nature, even his whole soule and body after himselfe, with intent that both his substance, 1.and naturall properties and endowments might take their patterne from him his Creatour; that is, in a word, God himselfe was the originall and chiefe patterne by which alone man was made and formed.
Secondly, that though divers other creatures had in divers 2.things more resemblance of God, then man had; as the heavens in large comprehension of the visible World; the Sun in glorious brightnesse, beauty and Majesty; the highest heaven in glory and immutability; And all creatures, as they have essence and being, and were made good and perfect in their kind, have, some more, some fewer impressions and resemblance of God in his essence and attributes: yet none can bee called the image of God among all visible creatures but onelyonly man; because, though God formed all things after his owne will, wisedome, and goodnesse; yet hee made no visible creature living or without life, so farre resembling himselfe in his nature and essentiall properties, that it might justly or with good reason bee called his image, but onelyonly man. As man alone of all creatures under heaven was made in the image of God; so man alone doth so plainely resemble God, is so stamped with the impression of Gods properties, and in his whole nature and frame is made so fit a subject for God to dwell in, and to bee conformed to God; and wherein God may shew his wisedome, power, goodnesse, liberty of will, justice, mercy and other attributes, that hee onelyonly of all visible creatures can truely bee called the image of God.
Let us now therefore, in the next place, come to the things Particulars wherein the image of God stood. Conformity of Adam to God.wherein this image of God did consist, and in respect of which things man is said to bee created in the image of God, and to bee the image of God his creatour.
First, it is a most certaine truth that the image of God, in which man was created, is nothing else but the conformity of man unto God; and man is truly called the image of God in respect of all those things wherein hee doth, more then any other visible creatures, resemble God in his divine essence and properties. Now this conformity of man unto God is twofold, primary, or secondary.
Primarie conformity, is seated in the Soule of man, or in man In soule.according to his soule the chiefe part of his substance.
Secondary conformitie is that which is in man according to his bodie, and consists in the body and in things which belong to his body.
Conformitie of Man to God in his Soule, is either in the Nature of substance of his Soule, or in the naturall Faculties, Properties, and Endowments of it.
First, conformity to God in the Substance of his Soule, is the 1. In the substan…e o…t.similitude which mans Soule hath unto the nature and substance of God, in that mans Soule is not a Corporeall substance, as all visible Creatures are, nor a Materiall body created of any former matter, but it is a pure Spirit, even a spirituall, incorporeall, invisible and living substance, and so it is called. 1 Cor. 2, 11. & Heb. 12. 23. and both here in my text; and 1 Cor 15. 45. a Living Soule which lives and gives life to the body; and in these things it is like unto God who in his nature and being is a Spirit, or a spirituall substance, as our Saviour affirmes, Joh. 4. 24. & is called the Invisible God Coloss. 1. 15. & Tim. 1. 17. and the Living God Psal. 42. 2. & Ier. 10. 10. & Ioh. 6. 96. and his Eternall power and Godhead are called Invisible things, Rom 1. 20. yea as God saith of himselfe, Isa 40. 18. So wee may truely say of mans Soule, that it cannot truely be likened to any visible thing, neither can any bodily substance resemble it.
Conformity to God in the naturall faculties, properties and indowments 2. In the naturall faculties of it.of his Soule is the likenesse, and similitude which man in respect of his reason, understanding, liberty of will desires and affections, all upright and perfect, had unto Gods wisedome, knowledge, goodnesse, libertie, justice, mercy, and the like.
First, man in his perfect understanding, naturall light, wisedome 1.and knowledge, did resemble Gods wisedome, and knowledge of all things. For man in his creation, and naturall integritie did rightly know God and himselfe, and did perfectly understand all the workes, and the nature of all the creatures of God, and what was good both for himself and them, so far as was needfull in his kind, and in that naturall estate, and what was just for him to do: and how to beare himself uprightly towards God and all his creatures. That he had the knowledge and understanding of all these things sufficiently to make him perfect and happie in that estate; and that there was no errour or ignorance in him of any thing which was meet for him to know, appears most plainely by divers things.
First, by Gods giving to man dominion and rule over all living creatures, and puting him in the garden to dresse it, and puting all the earth in Subjection to him; which God would never have done, being infinitly wise and just, except he had knowne man to be one who understood and knew the nature of the earth, and all Herbes, Plants, and Trees in it; and by his reason, wisdome and knowledge was able to rule all Creatures with discretion, and to order them according to their severall natures, and to dresse the garden, and subdue the earth.
Secondly, by Adams naming of all the Creatures, every one by such a name as did shew the nature of it; so that God did approve and confirme the names, Gen. 2. 19 and every Creature did in all likelyhood come to Adam being called by that name.
Thirdly, by the understanding which he had of the nature of the woman (when God shewed her to be formed of his Rib) and presently giving her the name foreign, Woman, or shee Man, Gen. 2. 23.
Fourthly, by Adams free conversing with God, and hearing of his voice without fear or dread; which was a strong evidence of an upright heart and pure conscience, and that he knew God, and his goodnesse; and that though God was greater then he could comprehend, yet God would not hurt him, but uphold him so long as he did obey Gods will revealed to him.
Secondly, man did resemble God in the perfect liberty and freedome of his will, and in the perfect conformity of it to the revealed ….and knowne will of God, and in the readinesse and naturall forwardnesse of it to will whatsoever good was within his power, and of himself to will nothing which was unjust and evill: by these things he resembled the free will and liberty of God, and his justice and equitie in all his doings. That mans will was most free to good, and that he had power of will to obey God appeares,
First by this, that the Law of God was written in his heart as the rule of his life and actions; and that so deeply, that it remaines Rom. 2.in the heart of his corrupt seed in some measure, & cannot be quite blotted out. As he knew by his understanding and in his minde, so he was willing in his heart, to will and to do all accordingly; & of himself would never have fallen, if the Devill, that Spirituall wickednesse, had not by the Serpent seduced and deceived him.
Secondly, by the power and Dominion which God gave to him over all Creatures visible; which he would not have done, if man had not been as ready in will, as perfect in knowledge to rule them aright. It is not knowledge alone, but uprightnesse of heart, and will, and power, and freedome to will just things justly, which God requires to make an able and sufficient Ruler, as David 2 Sam. 23. ….testifieth in his last words.
Thirdly, it is manifest by the commaundement which God gave to man to be obeyed under paine of death, which he being a good God would never have imposed on man, if mans will had not been free and upright; for then he had laid a snare which man could not have avoided; and had required more of man, then man by his naturall power was able to performe.
Thirdly, man was also conformable to God, and to his just ….will, goodnesse, purity and happinesse, in all the desires and affections of his heart and soule. He of himself desired no more but that which God gave him and allowed him; hee loved God as his Creatour, and the author of all his good; He did rejoice in Gods favour, love, and bountie; He delighted himself in all the naturall gifts which God had given him, and in the good creatures of God; there was perfect Harmonie and sweet consent between his reason, understanding, will, and his desires and affections: whatsoever he knew to be good and just, that he freely willed, desired and affected: there was no disorder, discord or repugnancy and dissention in any power or faculty of Soule, or Body; no least cause of griefe, but all joy and content. And of himself he never would have desired more then God had given, nor coveted an higher estate, if Satan had not suggested such desire, and seduced him.
This, and indeed all the whole perfect uprightnesse of man in all the powers and faculties of his Soule, in his understanding, will, desires and affections is most clearly confirmed by plaine testimonies of holy Scripture.
First, by the last verse of this Chapter, where it is said that when God had created man Male and Female, and finished the Creation, he saw every thing which he had made, and behold it was very good. If man was very good; then was he upright in all the faculties of the Soule, in his understanding, will, desires and affections, and there could be no discord among them; for that is evill and miserable.
Secondly, we have the testimony of the wise Preacher Eccles. 7. 30. that God made man upright, that is, in Originall righteousnesse, conformable in his upright reason, understanding, will and affections to the just revealed will of God.
Thirdly, experience teacheth that the things which make man ashamed, are ignorance and errour in mind and understanding, perversnesse of will, disorderly lusts and affections, and deformity and distemper either in Soule or Body. Now Man and Woman had no cause of shame in them, neither were they ashamed when they were naked and went uncovered in all parts, as wee reade Chap. 2. 25. and therefore in the state of innocencie all these causes of shame were far from him, and he most free from them.
The Secondary conformity of man to God, which is in man In body. 1.according to his Body, consists in things which belong to the body and to the outward visible man.
First, wee must not conceive, that God is any kind of body or bodily substance (as blasphemous Vorstius and other Arminians have written) neither that God hath a forme and shape like a mans body, as the Anthromorphites of old dreamed: For it is manifest, that in him, who is infinit, and so present in all places, that he is in his whole essence in every place; should have any difference, or limitation or dimension, or measure of severall parts, which is necessarily required in the forme, shape and substance of mans body and every bodily thing.
But yet, because in the most wise, and artificiall frame, and 2.naturall temper of mans body; and the most fit disposition, and order of all parts, by which it is a fit subiect for a reasonable Soule, and the principall parts of it fit instruments for the severall faculties of the Soule, whereby to performe their many and severall workes and operations the wisedome, power, and goodnesse of God did shine forth of mans body, more then in all visible creatures; and the Image of God appeared in it. Mans eyes, sight, and all outward senses did represent Gods omniscience and knowledge of all things; his hands did shew and represent Gods power to do and worke whatsoever he will; his armes did represent Gods strength and power to save his People, and to destroy his enemies; The beauty, comelinesse, & naturall majesty which appeared in mans body & upright stature, by which he did overlooke all creatures, as one most fit to rule them, did shew forth and represent the glory and majestie of God and his Lordship, dominion, providence and power, by which he governs all things. In a word, though mans body was mutable in the Creation and state of innocency, and might fall from that state: yet so long as man did continue in that state, and did not sin, he had that lively vigour, & perfect temper of body, which did free him from death, and all evills which tend to hurt and destruction; which also was able to uphold him in life and strength for ever, if sin had not entred, and so in some sort he was immortall and impassible, not subject to death or any passion and suffering of hurt and evill in his body, and so there was in his body some likenesse of Gods immortalitie.
For proofe of this wee have good arguments in Scripture: First, God himself sheweth that murther, and shedding of mans bloud is a defacing of his Image in which he created man; and for that cause he threatens revenge of murther, and of violence offered to Mans bloud, Gen. 9. 5, 6. Now murther and shedding of mans bloud …s a defacing of mans body; therefore the body also is a secondarie Image of God.
Secondly, the Scriptures which set forth Gods attributes and workings by severall parts of mans body; as his omniscience and providence by Eyes, Psal. 33. 18. 2. Cron. 16. 9. his activity and working by Hands, as Exod. 15. 16. Psal. 44. 3. Isa. 51. 9. his love, and mercy by Bowells, as Isa. 63. 15. Jer. 31. 20. his punishing and revenging Iustice by breath of mouth and nostrills Psal. 38. 15. and Isa. 11. 4. his secret thoughts, counsells and purposes by Heart, Psal. 33. 11. his utterance of his mind and will by Mouth, Jer. 9. 12. these Metaphors do shew that the body of man and chiefe parts of it have some similitude of Gods attributes and workes, and so mans body is secondarily the Image and likenesse of God.
Thirdly, the Scriptures shew that death is the wages of Sin, and all mortality and subjection to evills and passions, which tend to hurt and corruption came in by mans disobedience and fall, as appears, Rom. 5. 12. and 6. 23. and by Gods, commination, Gen. 2. 19. But in the Creation and state of innocencie man had in him no Sin, nor any inclination of himself to any evill or Sin; therefore he was after a sort …mmortall and incorruptible in his body, and had even in it a similitude of Gods immortality.
Fourthly, the body was in all things conformable to the Soule, fit and ready in all things to follow the motions of the Soule, to be directed and moved by the upright reason will and affections, and to doe all workes unto which they move it; and therefore as the Soule was made in the primary Image and likenesse; so the body in the secondary Image and likenesse of God.
Lastly, to conclude this doctrine of Gods Image in which man was created, wee may not unfitly affirme, and with good reason hold; that though man in the state of innocency, before the promise of Christ, had no Supernaturall gifts, nor any part of the Spirituall Image of the second Adam; but was onelyonly a perfect naturall man, and not immediatly, & proximâ potentiâ capable of supernaturall grace, nor of the Divine nature: yet because his nature and whole frame was such as had a possibility, or remote power, to be made partaker of the Holy Ghost; united to God in Christ, and made pattaker of the Divine nature, and a new creature, or new man framed after God; therefore he in this respect may be said to be Created in the Image of God; that is in such a forme, and of such a nature, as had a possibility to become like unto Christ, and a new creature made in the Spirituall Image of God.
Now this Doctrine of Gods Image briefly and compendiously Vseproved in all parts, is of excellent use.
First this discovers the infinite riches of the bounty of God passing 1. Riches of Gods bountie to man.all bounds; and declares his goodnesse to be like a great deep which can never be sounded, in that he hath overcome all our evill and malice towards him with his great goodnesse to us, and and when wee had forfeited our being, and his Image in which he created us good and perfect with all naturall perfections, and did justly deserve to degenerate and be turned into the Image of the Divell, and to become in the likenesse of his malice, and and misery; he out of his owne meere mercy and free grace and bounty, did give his Sonne, and the Sonne did freely undertake to humble himself, to become a second Adam, made in a better Image, even an heavenly and spirituall, that he might not onelyonly suspend the execution of Gods just sentence upon mankind, and procure to the first Adam and all his posterity the continuance of their naturall being for a time, and of some reliques of the Image which they had wholly forfeited: but also might renue a great number chosen out of mankind, and restore them to a better, even an heavenly Image; by transforming and changing them into his spirituall and supernaturall Image, and making them conformable to it, and partakers of the Divine nature, by the mysticail dwelling and powerfull operation of his spirit in them. Here is that which may dazle the eyes of men, and the sight of Angells, when they looke into it; and which may astonish all hearts of men, and confound all humane reason, when they thinke of it, and heare it preached; That God infinitely just and holy, to hate and punish Sin, should, by our evill, and Sin committed against him and his just will and Law, take occasion to be more good, and to shew greater goodnesse to us; and when wee deserved, to have no being but in Hell and eternall misery; hath raised us up to the spirituall state of grace, from which we cannot be hurled and cast downe by all the powers of darkenesse, and by which wee shall ascend to the blessed state of Heavenly and Eternall glory. Here is love surpassing all knowledge, the depth whereof wee may admire, and adore in silence; but neither can our hearts conceive, nor our tongues expresse the fulnesse thereof.
Secondly, this former discourse shewes, what a vaine and foolish 2. Vse Not to stick in received opinions, as unerring.thing it is for Christian people, to be so wedded to the opinions of godly learned men in all points, which have beene formerly received and commonly beleeved; or to be so strongly conceipted and perswaded of their full understanding and perfect knowledge of all the Scriptures, and of all truth taught in the written word of GOD; that whatsoever they have taught, and commonly held, they will cleave too till death; and they will receive and embrace no truth, nor any exposition of any Scripture, which hath not beene before observed, taught and published in the Sermons and writings of the godly learned Ancient Fathers, and the soundest Orthodox moderne Divines. I confesse the Scriptures alone, dayly read and heard by men of ordinary capacity and learning, are able to make them wise to Salvation; For the way to life may easily be discerned by their guidance, and direction. But there are degrees of knowledge, and divers measures of gifts; and when a man knoweth enough to bring him on in an ordinarie way to life, yet there is still more knowledge to be learned, and a greater depth of knowledge to be found in the Scriptures which are doubtfull, obscure, and more hard to be understood; and many new expositions of divers places, which more plainly and fully confirme solid truthes formerly beleeved; which he that searcheth out and discovereth, doth thereby get more strength in faith, and growth in grace, and more spirituall joy and comfort, and runs on faster and more speedily and steadfastly in the way to Salvation. Wee see here for example, the common opinion of Ancient and moderne writers to goe currant; that there is but one kind of Image of God in man; and that the Image unto which Christ restores us, is the very same in which Adam was created; that Adam had power by that Image to obtaine Heavenly glory, and to grow up to that estate, which the elect Saints come to in Christ; that Christ restores no more but that which Adam lost, and unto which he should have attained after some time of continuance in innocency; that he was created in holinesse as well as Christ, and true Christians are, and so partaker of the Holy Ghost. And when any thing is taught out of the Scriptures to the contrary, many mouthes, even of more learned men, are opened to gainsay and oppose: And yet you see the Scriptures more narrowly sifted do teach most plainely to the contrary, and have not any plaine speech tending to prove these common opinions: yea the Scriptures which are alledged for them, & are so applied & expounded, do prove the contrary, if they be well weighed and considered with a cleare judgement, not forestalled with prejudice and partialitie: wherefore let us wholly depend on Gods word, and not on mens reason or jugdement to subject either the Scriptures or the sense of them thereunto; and let us still more and more thirst after increase of knowledge and understanding of Divine truths hid in the harder places of Gods written word, knowing that these are the last times wherein knowledge shall be increased, as wee read, Dan. 12. 4. Let us not consider the Person which preacheth and teacheth, but what is by him taught. If new expositions and Doctrines, not formerly taught, yea crossing the common opinions, be proved by better grounds and clearer evidence of Scripture, and tend more to advance other saving truthes, to beate downe errours, and to increase Piety, and godly affection in men; let men take heed, and beware of rash opposition and gainesaying, lest they be found to fight against God, while they stand Act. 5.too much for the authority of men, though such as have beene holy and godly servants of Christ, and famous in their generations.
Thirdly, this doctrine of Gods Image in Adam doth both discover Vse 3. Of confutation of erroneous opinions.and also minister strong arguments whereby to confute divers erroneous opinions much dissenting, and dissonant from the solid truth and word of God, to wit, not onelyonly those mentioned before, but others also; as, that Gods Image was onelyonly originall righteousnesse or justice, and that the naturall faculties of Soule and Body did not concurre to it; that the whole Image of God in Adam was utterly lost by his fall, and is quite abolished till it be repaired and restored by Christ, with divers others of the same stampe; concerning which I finde many hot disputations among the learned; all which appeare superfluous, if this doctrine were well weighed, and made a rule whereby to measure them; for it will, like a just measure, shew which of them come short, and which goe too farre beyond the truth and true line of holy Scriptures.
Lastly, in this wee see as in a cleare glasse the dignity and Vse 4. Excellency of man to be hence noted.excellency of humane nature, above the nature of all other visible creatures; in that he was made completely in Gods Image, and conformable to God, and like to him in his whole frame, and in all faculties of Soule, and parts and members of body: And let this stirre us up to walke worthy, and beseeming such a nature and frame, and labour to keep both our whole Soule and Spirit, and all members of our bodies unspotted and unstained with sinne, which is the defacing of Gods Image: and let us reverence Gods Image in other men, especially seeing it is repaired and made of a better kind by Christ, and above all take heed of cruelty and of defacing Gods Image in any part, by cuting of members and mangling the bodies of men, especially of Gods Saintes whose bodies are Temples and Tabernacles of God by his Spirit.
Thus much concerning the first externall worke of God, the creation and the state wherein God created man, and wherein the state of Innocency did consist.