Gods Love to Man and Mans Duty Towards God, Part 1 · Section 1 – Section 2
Sect. 1. PROP. I. God the maker of all things, created man a rational being, after his own Image, he being created to know, acknowledge, love, worſhip, obey, and enjoy his Maker.
COncerning the Image of God wherein man was created, it is, queſtioned,
1. Wherein it did conſiſt?
Anſ. 1. Not in the form and faſhion of his body. Homo non eſt imago Dei ea parte, quâ beſtiis ſimilis eſt. Coccei. For God is a Spirit, and hath not any bodily ſhape, as the Audians, or Anthropomorphites of old dreamed. Therefore his Image moſt properly or primarily conſiſts in ſomething ſpiritual. It was a fond conceit of Oſiander, that man was ſaid to be created after Gods Image, becauſe the Son of God was to aſſume Man's Nature. But Chriſt was not the expreſs Image of God in this reſpect.
That Text Heb. 1.3. where he is called the expreſs image of his Fathers perſon, Chriſtus quum factus eſt homo, dicitur factus eſſe nobis ſimilis per omnia, dempto peccato. Illius igitur corpus ad imaginent noſtri factum for matumque potius fuit, quam noſtrum ad illius, Zanch.doth certainly reſpect his Deity, not his humanity. His being incarnate. Chriſt's taking man's Nature on him, was his being made like to us.
Again, the Scripture affirmeth this of man before his fall, that he then had the Image of God, and had he continued in that firſt Eſtate of integrity, there had been no occaſion for the Son of God to be incarnate, to take man's Nature on him.
2. But the Image of God in man, conſiſted in thoſe things, which advanced him above the Inferiour Creatures, repreſenting ſome Divine perfection, which according to our way of conceiving of God is formally predicated of him, or properly attributed to him. Which is either, 1. Ratione ſubſtantiae hominis, & imprimis animae. The Natural Image of God in man. As God is a Spirit, and ſo the Soul. God is immortal, and ſo the Soul is immortal. Or, 2. Ratione dignitatis, & foreign, Mr. Baxt.which a Learned man of our own calleth the Relative Image of God. So man in that dominion which God gave him over the inferiour Creatures, (that were made for him) repreſented God, the Lord of all, being as a little God upon Earth. Thus Magiſtrates are called Gods. [I ſaid ye are Gods.] Or, 3. Ratione donorum, ſeu qualitatum moralium, the moral Image of God. Thoſe habits which repreſented God's wiſdom, holineſs, juſtice, goodneſs, and truth.
Now as the Moral Faculties (to wit) thoſe which are the proper ſeat of moral Good or Evil) are the chief, Imago Dei in principe animi facultate proculdubio principem locum obtinuit. Suffrag. Britan. de 3 & 4 Art. Theſ. 1. p. 94.And as Moral Good is more Excellent than Natural, and Moral evil worſe than Natural (as Chriſt, was ſubject to a world of evil of this laſt ſort, and yet retained the Image of God, moſt fair, and unſpotted, being free from the leaſt touch of Moral evil:) Thus the Moral perfection of the faculties of the Soul, is man's higheſt perfection. And herein chiefly and eminently did God's Image in man conſiſt. And nothing more oppoſite to the Image of God, than Moral pravity. As God hath more to doe in Natural Evils, than in Moral. He freely owneth his being the Author of Natural Evil, (is there any evil in the City, and the Lord hath not done it?) but it were blaſphemy to make him the Author of Moral Evil, or Sin.
The Image of God conſiſts not only or chiefly in the Eſſence of the ſoul: nor only or chiefly in the powers and faculties of the ſoul (ſuppoſing there were any real diſtinction of the faculties from the Eſſence) which ſome make to be Speculum Trinitatis, the Glaſs of the Trinity. The Eſſence and Natural powers of the ſoul remain, now that the Image of God is defaced. Nor only, or chiefly in dominion over other Creatures (as ſome would have it) This would rather ſeem to be an Adjunct. (or however a leſs principal part of it) Gen. 1.26. Let us make man in our Image—and let them have dominion. And that it is a thing diſtinct, and ſeparable too, from the Image of God, from what is principally intended by it, ſeemeth to follow from hence: that both Adam and Eve are ſaid to have been created in the Image of God, Gen. 1.27. They were created both a like in the Image of God: but they were not both alike in dominion, the Woman being made for the Man, is ſubject to him. Again, the Angels (ſurely) had the Image of God in as eminent, or an higher degree, than Man had; yet were not they made Lords over this lower world, (as man was, Pſal. 8.6.) that we can any where find. The Angels were made after Gods Image, to whom the dominion over inferiour Creatures did not ſo properly belong, as unto men.
Indeed the Image of God ſeemeth more properly to denote ſome inward frame and complexion of ſoul, rather than any ſuch Eternal priviledge or prerogative, as Lordſhip over the Creatures.
Therefore we take the Image of God, eſpecially and eminently to conſiſt in thoſe ſpiritual Endowments of Knowledge, Righteouſneſs, and Holineſs. That inward Rectitude of mans Soul, God made man upright, Eccl. 7.29. where (whatſoever Socinians ſay) we muſt underſtand, upright in reſpect of Moral rectitude; (as Moral pravity is oppoſed to it) [finding out many Inventions.] Now what is the Moral Rectitude of the Ʋnderſtanding, but found Knowledge, and Wiſdome? what is the moral rectitude of the will, but Righteouſneſs, and Holineſs?
Thus upright was man, when he came firſt out of Gods hand, no errour in his underſtanding, no irregularity in his will, no diſorder in his Affections. A ſign of which we ſee, Gen. 2.25. They were both naked, the Man and his Wife, and were not aſhamed. No uncomely motions to cauſe ſhame, ſuch as they were ſenſible of after their fall, Gen. 37.10. Naked innocency was Glorious, but naked ſin and turpitude a thing moſt ignominious.
See what is meant by the Image of God, Eph. 4.24. That ye put on the new man, which after God is created in Righteouſneſs, and true Holineſs: ſuch as the Saints are by ſpiritual Renovation, ſuch was man at firſt by Creation, viz. Righteous and Holy; ſo much alſo is hinted in the word [renewed] v. 23. And be renewed in the ſpirit of your mind: Implying that man had ſuch a frame of Spirit once. He was created after God in Righteouſneſs and Holineſs of truth, that Image of God which is in ſome meaſure, renewed or reſtored in the Saints; ſee alſo Col. 3.10. Thoſe ſpiritual endowments, wherein a man comes neareſt to God, that it appears God is his pattern, (as to be Righteous, Holy. Be ye holy, for I am holy, ſaith the Lord) theſe muſt needs be moſt properly Gods Image, this is to be made partakers of the Divine Nature, or of a God-like Nature, (though Gods Eſſence, and Attributes are incommunicable) to have thoſe qualifications, which are the faireſt repreſentation of Gods perfections, which can be ſeen and found in any Creature.
By the way, what a luſtre is here put upon Holineſs, to commend it to us? Gods Image principally conſiſts in this; would you be like God? Be holy, as he is holy. Though you cannot be as holy as he is, with an [as] of equallity; you may, and ought to be holy as he is holy, with an [as] of Similitude, and the more holy, the more God-like. No wonder, that the Saints are called the excellent ones in the Earth, Pſa. 16.3.
But what prodigious wickedneſs is it for any to ſcoff at Holineſs? He that mocketh the poor, reproacheth his Maker: How much more he that ſcoffs at purity? What a Diabolical diſpoſition is that, which cannot but expreſs an Antipathy, and Indignation againſt Holineſs? ſurely they are very ill affected towards their Prince, that cannot indure to ſee his Picture, but will diſgrace and throw dirt upon it.
2. Another Queſtion here is, whether the Image of God in Adam was natural, or ſupernatural?
Anſ. Here the Sociniaus take away the ſubject of the Queſtion, as we underſtand it; They underſtand no more by the Image of God, than that dominion man had over the Inferiour Creatures; denying, that Adam had any ſuch thing as Original Righteouſneſs, holding that he was created in a middle ſtate without any moral rectitude, or righteouſneſs, which ſhould more encline him to good, than evil. So ſome of the Popiſh Schoolmen would have man created, in paris Naturalibus, meaning without Grace, Holineſs, or Righteouſneſs; but the Scripture hath determined otherwiſe, God made man upright.
And that Righteouſneſs or uprightneſs concreated with (him, though if we take an Eſtimate of it, from what man is now ſince his fall, it is to be called ſupernatural, as being quite above Man's Nature now corrupted, by Sin, and not to be attained to by the power of Nature,) Man is reſtored to it only by ſupernatural grace; yet conſidering man in his primitive ſtate, as he came firſt out of Gods hand, it was Natural to him; Not as following from his very Nature, Eſſence, or Faculties, Phyſico modo, nor as an eſſential part or property of man, naturally conſidered; nor only as perfecting, or adorning Man's Nature, as Bellarmine grants it may in this reſpect be termed Natural. But as not above the Condition duplicate page duplicate page of Man's Nature at firſt, though it be above corrupt Nature; yet it was not ſupra naturam integram, above Man's Nature as at firſt. Nay it was conditio Moralis Naturae illi debita. It was a moral endowment or perfection ſome way due to man, conſidering the end for which he was made. Not due by way of Merit, but of condecency, or congruity to Gods wiſdom and goodneſs (as ſome expreſs it) As the Natural Faculties of underſtanding and will were due to him, if God would have any reaſonable Service from him. And if God had not conferred on man at firſt this moral Rectitude of mind, and will, together with his being (without which man was not fitted to acknowledge, ſerve, obey, and honour his Creator) he muſt needs have miſſed of his End, for which he made man a reaſonable creature, and not a bruit; ſo this work of his had not been very good. The Creation of man little to his praiſe, if he was, made to ſerve God, and not furniſhed with ſufficient abilities to ſerve him. Suppoſe man created at firſt without Original Righteouſneſs, and do you not thereby impute folly to his Maker? Is not this to impeach the Wiſdom and Holineſs of God? Yea, how could the Pſalmiſt ſo much admire what the Lord had done for man at firſt, making him a little lower than the Angels, Pſal. 8.5. when if he was made without true wiſdom and underſtanding, he was little better than the beaſts that periſh, Pſal. 49.20. And let it be conſidered whether the want of holineſs and righteouſneſs in a Creature capable thereof, but not ſinful; and conſequently whether to ſuppoſe man created without the ſame, be not to make God the Author of Sin. Vacuitas Juſtitiae Originalis malum quoddam eſt, privatio Scil. ſummi boni. Num igitur panae vel culpae? Si paenae: cujus peccati? Si Culpae: cujus perſonae Theſ. Salmur. de. ſtat. Adam. ante laps. Sect. 22. p. 195. vide etiam Sect 21. So let it be conſidered, whether to deny that man at firſt had Original righteouſneſs, be not to ſuppoſe Natural concupiſcence (which is now in every one contrary thereto) to be from God and Nature, underſtand pure Nature) and therefore good in it ſelf, not ſinful, carnal, inordinate, concupiſcence, or that propenſion in men to things forbidden is natural indeed, ſpeaking of Man's Nature, as it is corrupted by the Fall; yet it was not natural ſpeaking of Man's Nature, as it was at firſt before he fell. Though as he had a body, he was inclined to things of ſenſe, yet the Senſitive appetite was in perfect ſubjection to the higher powers of his Soul had he attended to hold the ſame in ſubjection. It was his Sin to ſuffer the ſenſitive appetite to rebell and rule in him. But had there been any ſuch thing as inordinate, concupiſcence or Rebellion of the ſenſitive appetite againſt reaſon, in Man's pure Nature as it came from God, this ſuppoſed, there would be a neceſſity of holding with the Papiſts, that the Motions of the ſame were not Sin, any more than hunger and thirſt; otherwiſe we ſhould make God the Author of Sin.
Again, attend to this Argument, to prove that Adam was created with Original Righteouſneſs. Either Adam was created righteous, or unrighteous, or in a midle ſtate betwixt righteous & unrighteous, one of theſe you muſt hold. But certainly he was not created unrighteous; for that were again to make God the Author of Sin. That would be to ſay, God made man unrighteous, contrary to plain Scripture, and to the common ſentence of all that are right in their ſenſes, neither could he be in a ſtate of Indifferency betwixt righteous and unrighteous; becauſe man a reaſonable creature was bound to be righteous, as ſoon as ever he had a being. And the leaſt deflection in this Nature from the Rule of righteouſneſs, would be unrighteouſneſs in him. It is impoſſible to conceive that man ſhould be in medio negationis here, neither righteous, nor unrighteous. And further, if we ſuppoſe man ſet in ſuch a ſtate by God, ſtill this foul and horrid conſequence would follow, that God was no more the cauſe of Man's holineſs and happineſs had he ſtood, than of his ſin and miſery, when he fell: That he ſhould no more have owned any praiſe and thanks to his Maker, had he choſen and perſiſted in the way of righteouſneſs; than he can juſtly charge God with his ſin and perdition.
But thus I hope it ſufficiently appears, that Adam had Original Righteouſneſs concreated with him, and connatural to him. This Original Righteouſneſs was then Natural, as oppoſed to Supernatural. It was not above the Condition of Man's Nature then, but requiſite for the ſtate, wherein he was, and the end for which he was made. Again, this Original righteouſneſs in Adam was Natural in another reſpect, as oppoſed to what is meerly perſonal. (as Original Corruption is Natural.) It ſhould have ben derived and conveyed with his Nature to his Poſterity; had he kept it. Holineſs and righteouſneſs is not Natural to the Saints, that have God's Image in ſome meaſure reſtored. It is ſupernatural to us now, that we cannot convey it to our Children. But it was Natural to Adam, at firſt, and and ſo, that had he not loſt it, it ſhould have been propagated to his poſterity, as now the Corruption of his Nature is propagated.
Ah! How is man changed from what he was at firſt? How are we ſunk in our kind? Man was upright at firſt, but now miſerably depraved, he that was little lower than the Angels by Creation, by his own degeneration is become like the beaſts that periſh. Of all our loſſes the loſs of Gods Image; this, this is the greateſt. A loſs ever to be lamented. The Crown is fallen from our heads, woe unto us, that we have ſinned.
Sect. 2. PROP. II. The Great and Glorious God being Man's Creator, it follows by neceſſary and undeniable conſequence, that he is the abſolute proprietor, owner, and diſpoſer of this his Creature, Man's Soveraign Lord.
IT is he that hath made us, and his we are, Pſal. 100.3. As there is a twofold reading of the words. In the Margin it is foreign ipſi, vel ipſius; though in the Text it is foreign non. He is the Alpha and Omega, the beginning and the end of all things. All things made by him, and for him, Prov. 16.4. The Lord hath made all things for himſelf, †foreignad responſum ſuum, as ſome render it. All his Creatures are to be as Servants at his beck, ready to anſwer to his call to doe whatever he appointeth, or commandeth. We having received our beings from him, and moving, and having our beings ſtill in him, therefore ſurely we owe to him, Omne quod ſumus, & omne quod poſſumus, all we are, have, and can do, and ought ever to be at his diſpoſe, and at his Command. An Independant creature is a thing moſt abhorrent from reaſon, the greateſt Monſter that can be conceived, or thought of.