GEN. 1. 26.
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:
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Whether image or likenesse doe signifie the same thing. For1 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 onely likenesse is named, and Gen. 9. there is onely 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 onely 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.
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It’s considerable in what an image doth consist. Now the2 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 onely: 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?
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Let us consider in what that image or likenesse doth consist.3 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.
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His Will, which is the universall appetite of the whole man,4 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.