182 THE PERSON OF CHRIST.
of all other glosses and expositions. The properties of the divine nature principally and originally considerable, in all external opera- tions, (as we have newly observed,) are goodness, wisdom, and power. In this great work, di"\dne goodness exerted itself eminently and effec- tually in the person of the Father — the eternal fountain and spring, as of the divine nature, so of all divme operations. Divine wisdom acted itself peculiarly in the person of the Son ; this being the princi- pal notion thereof — the eternal Wisdom of the Father. Divine potuer wrought effectually in the person of the Holy Spirit ; who is the im- mediate actor of all divine operations.
[Sd^i/,] The proposition of the effecting this work, being by way of consultation, represents it a signal effect of infinite wisdom. These expressions are used to lead us unto the contemplation of that wisdom.
Thus, "God made man in his own image;" that is, in such a rectitude of nature as represented his righteousness and holiness — in such a state and condition as had a reflection on it of his power and rule. The former was the substance of it — the latter a necessary con- sequent thereof. This representation, I say, of God, in power and rule, was not that image of God wherein man was created, but a con- sequent of it. So the words and their order declare : " Let us make man in our image, and after our likeness ; and let them have dominion over the fish of the sea," &c. Because he was made in the image of God, this dominion and rule were granted unto him. So fond is their imagination, who would have the image of God to consist solely in these things. Wherefore, the loss of the image of God was not ori- ginally the loss of power and dominion, or a right thereunto ; but man was deprived of that right, on the loss of that image which it was granted unto. Wherein it did consist, see Eccles. vii. 29 ; Eph. iv. 24.
Three things God designed in this communication of his image unto our nature, which were his principal ends in the creation of all things here below ; and therefore was divine wisdom more eminently exerted therein than in all the other works of this inferior creation.
The first was, that he might therein make a representation of his holiness and righteousness among his creatures. This was not done in any other of them. Characters they had on them of his goodness, wisdom, and power. In these things the " heavens declare the glory of God, and the firmament showeth his handy-work." His eternal power and Godhead are manifest in the things that are made ; but none of them, not the whole fabric of heaven and earth, with all their glorious ornaments and endowments, were either fit or able to receive any impressions of his holiness and righteousness — of any of the moral perfections or universal rectitude of his nature. Yet, in the demonstration and representation of these things doth the glory of God principally consist. Without them, he could not be known
DESIGN OF GOD IN BESTOWING HIS IMAGE ON MAN. 183
and glorified as God. Wherefore he would have an image and re- presentation of them in the creation here below. And this he will always have, so long as he will be worshipped by any of his creatures. And therefore, when it was lost in Adam, it was renewed in Clirist, as hath been declared.
The second was, that it might be a means of rendering actual glory unto him from all other parts of the creation. Without this, which is as the animating life and form of the whole, the other crea- tures are but as a dead thing. They could not any way declare the glory of God, but passively and objectively. They were as an har- monious, v/ell-tuned instrument, which gives no sound unless there be a skilful hand to move and act it. What is light, if there be no eye to see it ? or what is music, if there be no ear to hear it ? How glorious and beautiful soever any of the works of creation appear to be, from impressions of divine power, wisdom, and goodness on them ; yet, without this image of God in man, there was nothing here be- low to understand God in them — to glorify God by them. This alone is that whereby, in a way of admiration, obedience, and praise, we were enabled to render unto God all the glory which he designed from those works of his power.
The thwd was, that it might be a means to bring man unto that eternal enjoyment of Himself, which he was fitted for and designed unto. For this was to be done in a way of obedience ; — " Do this and hve," was that rule of it which the nature of God and man, with their mutual relation unto one another, did require. But we were made meet for this obedience, and enabled unto it, only by virtue of this image of God implanted in our natures. It was morally a power to live unto God in obedience, that we might come to the enjoyment of him in glory.