Vol 01 - Chapter 01 - Of the image of GOD in man.

Chapter 01. Of the image of GOD in man
1. THE image of GOD in man, is the conformity of man's soul, of his spirit and mind, of his understanding and will, and of all his faculties or powers, with the Divine Being, the Infinite Good, with all the Divine attributes, virtues, and properties that can ever be imaged forth in a creature; with the original pattern of the Divine mind, and the perfect standard of that will from whence all " righteousness and true holiness" are derived. And hence this was drawn after such a manner, as that the Divine holiness, righteousness, and goodness, might shine forth in his soul, and send forth light abundantly in his intellect, will, and affections; yea, and in his outward life also; and that all his actions might breathe nothing but Divine love, Divine power, and Divine purity; and man might live upon earth no otherwise than the blessed angels do in heaven, always doing the will of his heavenly Father.
2. Thus man was made to lead an heavenly and angelical life upon the earth: and by an efflux of this Godlike image in him, he had dominion also over all things in this world; being for that end, but a little lower than the angels, and even that but a little while. Wherefore, the creatures of the earth, sea, and air, were universally put into subjection under him, that so he might rule them to his Creator's glory, by a Divine virtue and power inherent in him, according to the express decree concerning him, whereby this was originally communicated together with that image, saying, "
Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every living thing that moveth upon the earth." So that all this is the consequence of man's being thus Divinely formed, and sealed with the Divine image and similitude, as a representative and vicegerent of GOD; whom he was to have expressed continually in love, power, and holiness: for GOD was delighted to honor him. And this image he had made in man, on purpose to take his delight in him, and rejoice, as it were, in his soul, with the joy of a bridegroom in his bride, and a father in his child, born after his image; beholding himself in this his offspring, his rejoicing was thence "in the habitable part of the earth;" and his " delights were with the sons of men," as in whom he himself was represented.
Thus GOD’s chief pleasure was to be with man; in whom he rested as it were from all his labor. And our first parents and their posterity were to have always enjoyed this blessed communion, had they continued in his likeness, and rested in him, and in his will, by placing their delight in the original of this blessed image; which, as it was their beginning, was to be also their end. For though GOD rested in all his works, yet did he more eminently rest in man, than in them all, as in a sovereign masterpiece of his creation, from which did shine forth the ezvcellent glory in highest innocence, beauty, and lustre.
3. And to this end the great and holy GOD, created man altogether pure in the beginning, as an unspotted mirror of his brightness, without the least stain or blemish, being endued with such faculties both of soul and body, as were then perfectly blameless and unreproveable: that so the Divine image might in him be seen, not as a vain and lifeless shadow appears in a glass, but as a true and living image of the invisible GOD, and as the likeness of his inward, hidden, immense beauty.
Thus was roan created after the similitude of the Divine being, in perfect beauty; there being an-image of the wisdom of GOD in the understanding of man'; an image of the goodness, meekness, and patience of GOD in the spirit of man; an image-of Divine love and mercy in the affections of man's heart; an image of GOD’s righteousness and holiness, integrity and purity in the will of man; an image of his friendliness, his loveliness, his gentleness, his courtesy, and his veracity, in all man's words' and actions; an image of his Almighty power in the dominion and government of man over the earth, and in the fear and subjection of all living creatures, that were granted to him; and last of all, an image of GOD’s eternity in the immortality of the soul.
4. From this image, man ought to have studied and learnt the knowledge of GOD and of himself: and this should have been done by him before all things. Out of this he might have known GOD his creator to be all things, the Being of beings, and the chief and only being, from whom all created beings have their existence, and in whom, and by whom all things- that are, do subsist and have their being. Out of this image he might also have known GOD, as the original of man's nature, and fountain of his being, to be all that essentially, whereof the image and representation was shadowed forth in himself. And that the image of this ought to shine out clearly in man, to the honor arid praise of God; who had graciously vouchsafed herein to demonstrate, according to the riches of his infinite power and wisdom, the most vii-id traces of his unutterable goodness.
5. For seeing that man was to carry in him the image of Divine goodness, it thence follows, that GOD is the sovereign and universal goodness essentially; and consequently, that he is essential love, essential life, and essential holiness.-Wherefore to GOD alone all worship, praise, honor, glory, magnificence, might, majesty, dominion, power and virtue, are to be ascribed as his due; because he is all of these essentially. But not any of all these is clue to any creature whatsoever, or to be given to any’thinng besides, either in Heaven or in earth, but to GOD only.
6. Yet farther, Iran, out of this image of the Deity, should learn in the next place to know himself. He should know, that the distance between the creature and the Creator, must be beyond all conception great; and that in him there is no goodness at all, even in his best estate, but a likeness only, or resemblance of the goodness of God. Man verily is not GOD, but GOD’s image; and the image of GOD ought to represent nothing but God. In man therefore, who was made the express similitude of GOD, the very character and image of Divine power, Divine wisdom, and Divine goodness; GOD alone should be seen, GOD alone should be glorified. Besides GOD, nothing should live in man; besides GOD, nothing should in roan put forth itself: nothing but GOD himself should appear, operate, will, love, think, speak, act and triumph in, him.
For if any thing else besides GOD does move and work in man, then man cannot be the image of GOD; but he is become the image of that whatever it be, which now moveth and works in him. If man therefore would continue the image of GOD, there is a necessity for liim to surrender up himself wholly to God. And so quietly to suffer GOD to do and work all things in him, even as he willeth. Whence, by denying his own will, man ought in all things, without reserve, to fulfill the Divine will, by a most true and perfect obedience; as one resigned, devoted, and absolutely given up to GOD, in whom only he wishes to live.
This truly is a Divine accomplishment, and is begotten of GOD, to the end, that man may be a most pure and holy instrument of the Divine majesty, and of his works and will. Whereby it comes to pass, that man does not move In his own will; but has the Divine will instead of his own; does not seek his own honor; but GOD’s; does not challenge either inward or outward good to himself, but refers all to the original good; and being contented to possess GOD, consequently does not love the world. Thus should it indeed have been with man, who ought to have freely rendered himself the organ of the Divine operations; that so GOD might be all in him, and do all in him, by his Holy Spirit. To conclude then, nothing was to be; live, and work in man, but purely GOD alone, and his word.
7. And herein did consist man's perfect innocence, purity, and sanctity. For what greater innocency can there be, than that the man should not do his own will; but the will of his heavenly Father What greater purity, than that man suffer GOD in him to work and finish all things according to his pleasure What greater sanctity, than for man to be as a well-tuned instrument of the Holy Ghost Behold here are innocency and simplicity in perfection. a This is the highest innocency, to be without all self-will." This is the highest simplieity, to be as a little child, in whom the world has not yet imaged or pourtraycd itself.
8. In such child-like innocency and simplicity, man ought to have stood in absolute obedience to God; and GOD should have ruled in him without a competitor, bringing all man's faculties and powers into subjection to his sceptre of righteousness and peace; whereby a triumphant joy in the Divine image would have also arisen in him, and GOD would have taken delight in him, as in a beloved son. Thus should the kingdom of God have been in man, and the tabernacle of GOD with the glory thereof, would have ever been with man; had he but made such a total surrender of himself, in true filial resignation.
9. In such an holy innocence as this, was the image of GOD in Adam at the beginning, which he ought in true meekness and obedience to have kept. And for that end, to have watched over it, so that he might not be tempted or surprised, for the sake hereof, to think of himself, as if he were somebody, or were to be unto himself, the chief good; but that hence he might reflect on himself, as the image only of the chief good, and as a mirror of the Godhead. But while he considered not this as he ought, but chose rather to be this good to himself; that is, to be as GOD, he fell thereby into the greatest and most abominable of all evils, being deprived of this inestimable image, and so alienated from that communion with GOD, which, by virtue of it, he had before njoyed.
10. But there is remaining besides, another part. of knowledge through the Divine image, which is greatly to be desired. Being rooted in humility, by the sincere knowledge of our own utter disability to effect any good for ourselves, by our having no more at best, but an image of the one good. We ought also to be rooted in faith, to the glory of GOD, even in the faith of his Divine operation; to the end, we may not miss of the good gifts which do accompany the same.
We ought to understand, that man was made capable of all the benefits of this Divine image, and, together with it, of unmixed delight; of solid pleasure; of flowing love; of God-like peace and tranquility; and of all the fruits of the Holy Ghost and to know thence the revelation of the glory of God in man, even as it is in the angels of heaven. And this is a knowledge truly to be desired, which brings that peace that passes knowledge, even the peace of God himself into the soul, as in his beloved image: and therewith spiritual fortitude, power, virtue, dominion, majesty, harmony, life, and light, which are not to be separated from this Divine image. In consequence of which, it is' plain, that GOD alone should in man have been all thinks; and that man, by virtue hereof, would have been the tabernacle of GOD, so long as this heavenly image did abide in him.
11. Now had self-will but been excluded, this could not have departed from him; and this abiding, GOD cannot but live and Work in the creature. That GOD therefore, may fill man, made after his image, it behooves man, before all things, to be emptied of himself, taking upon him the form of a servant; and to humble himself as much as possible, and become obedient with him unto death. So it should be with man, made in the likeness of his Creator; and the love, and honor, and praise of himself, being thus excluded, only GOD should be his glory, his praise, his honor, and worship. For every like is capable of its like. And so man being in the likeness of GOD, was capable of GOD, and should have rested in GOD, and in him continually rejoiced: And in this wise, GOD has decreed to infuse himself into man, with all the treasures of his goodness.
12. Lastly, man ought to understand, that he is, by means of this image, united to God. And that as on one side, the union of GOD with the soul is the only true rest thereof, from which, peace, joy, life, and happiness, eternally do flow; so on the other side, restlessness and torment of the mind, with all vexation of spirit, cannot happen otherwise than by the breach of this union, or by ceasing to be the image of GOD; which is, by man's turning himself to the creature, whereby he is deprived of the eternal good, from which, for the sake of the creature, he is turned away.