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being imputed for righteousness, or 2d, That it is a doctrine attended with very dangerous and pernicious consequences; as leading men to disregard all holiness in themselves, by fixing their attention on the holiness and righteousness of another. It is proposed to consider the truth of these doctrines, in a brief and familiar sort in the following chapters, with a special regard to the holy scriptures, and to touch upon the abovementioned objections in order to obviate and clear what seems difficult and obscure; and I shall endeavour at the same time to edify the reader, by leading him to some suitable reflection on each head, and to make some falutary uses of the whole,
OD said, let us make man after cur U image, after our likeness. Gen. i. 26,
There is a fourfold image of God spoken of in the scriptures; the first is in reference to the Lord Christ who is called ibe image of the inviJible God, Coloff. i. 15. The second respects Adam, who is said agreeable to the text cited a bove, to have been made in the image of God, ch, v. 1. The third is the regenerate, who are said to be renewed in knowledge after the image of him that created bim. Coloff. iii. JO. The fourth respects man in the relation of a husband, who is said to be the image and glory of God, in the rela. tion he bears to his wife, and be the glory of the man. 1 Cor. xi, 7. Jesus Christ the son of God, is the essential image of God, being one with, and perfectly equal to the father. Adam was what fome have called the accidental image, whose likeness and similitude, was unequal and imperfect, as to his nature, state, and qualifications. The regenerate bear the spiritual image of God, as they ase endued with supernatural gifts and graces. And a husband is the authoritative image, in respect of the power given him over his wife.
2d, We may not think the image of God in which Adam was made consisted in a participation of the divine nature, or that man was by nature
apokiosmation, or shadow of the divine, or as the heathens used to say, , divinæ aure quædam particula, for to bear the divine image in this eminent degree, is the sole prerogative of Christ, who is the essential and natural image of the invisible God, in such fort as is impossible for man to rise unto, seeing a finite creature cannot possibly partake of infinitude. We are indeed said to be made parţakers of the divine nature, 2 Pet. i. 4, but this
is not to be understood of an esential, formal, and a intrinsic participation ; but analogical, accidental, and extrinsical, by reason of thofe holy tempers, and effects, analogous to the divine nature produced in us by the agency, and gracious operations of the holy spirit, agreeable to which, we are said to be conformed to the image of God.
3d, Nor did the image of God in which Adam was created coníft in some particular form of body, as was the opinion of old of the Anthropomorphites, who supposed that God was in the shape and figure of manwe cannot but acknowledge, that as man was appointed lord of this lower world, there is something noble, and majestic in the form and contexture of his body; that as it was intended to be the receptacle of a soul, fo vastly superior to, and so efientially distinct from the inferior creation, so the organized body should be different in it's form, and properly disposed to serve the ends and purposes of the better part *. Nor do the holy
* The heathen poet has elegantly set forth the stateliness and rectitude of man,
Pronaque cùm fpectent animalia cætera terram,
scriptures intend to teach us that God has parts and passions, &c. like man, for whenever human meinbers are attributed to the divine being, it is only by anthropopeia, and not to be understood properly and formally, but figuratively, and analogically.
4th, The image of God in which Adam was created, consisted especially in three things'; ist, nature, 2d, the rečtitude of nature, 3d, in a statement of happiness, which was founded on, and flowed from both the former. ift, From his nature, as to the spirituality, and immortality of the soul, 2d, From the restitude of nature, which consisted in original righteousness; and from hence he was invested with power and dominion to rule the lower parts of the creation. The first part of this image pertained to the substance of the soul, viz. spirituality, immortality, and incorruptibility; as also to its faculties, the understanding, and freedom of will; which things eminently and most perfectly agree to God. Whence man, even after he had fallen by sin, and defaced the image of God in other respects, yet is observed to retain it in this, James iii. 9. And Gen. ix. 6. homicide is. prohibited for this special reason, because man was made in the image of God. The second part of this image pertains to the re&titude of nature, which is usually called original righteousness, because, man was perfectly righteous when created, and first .. coming from the hand of the alwise artist. This original righteousness, in which Adam was created, must comprehend in it, a clear understanding, a holy will, and perfect rectitude in the affeEtions, and such harmony, and regularity subsisted throughout the whole man, that the members of the body
s very go what devalind into this
were subfervient to the affretions, the affe£tions tô the will, and the will to the leading and directing faculty reason. .
Man thus formed upright and innocent was pleasing in the eye of his maker, for: “ God saw is every thing that he had made, and behold it “ was very good,” Gen. i. 31. But ah! what ruin, what walte, what devastation hath sin brought into the world in general, and into this microcom, man, in particular! More than egyptian darkness hath covered the understanding, perverseness and rebellion instigate the will, and the affections, like the untameable rabble of a giddy crowd, run headlong on, and throw off all restraint. As when there was no king in Ifrael every man did that which was right in his own eyes, so it is in the soul of a lapsed finner ; his state is an anarchy none bears rule,none submits, all rule and none obey. Furious passions break throʻall that opposes, and insatiable, and ungovernable desire, hurries the man preposterously on, and never says it is enough. Wrerched man in this his fallen condition, tho* made to govern others, is unable to govern himself, and refuses subjection to the righteous law of his maker, for whose glory he was chiefly made, and to whom obedience was not only a debt the creature owed, but whose happiness also was inseparably connected therewith, and consisted in the discharge of. Thus“ man, continued not “ in honour, but became like unto the beasts that perish.
5th, Socinus and his followers, have generally opposed this part of Adani's image, in order to i overthrow the whole doctrine of original fin. Socinus himself acknowledges that man in his first