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quate resemblance of the subjects which they represent: others are imperfect, and express but some particular, nay that too with inaccuracy; having not properly in them the same features, and the same essence which belong to their original. In this second rank we place all artificial images, whether painted, or engraved, or carved, or otherwise fashioned; which represent nothing but the colour, the figure, and the lineaments of men, animals, plants, &c. and have, in truth, nothing in them of their life and nature. To the same order must be reduced that which Moses writeth, that Adam was made after the image of God. It is not to be thought, he had such an essence as that of God is; but this is said, because his natural endowments bore some resem. blance to the properties of God, inasınuch as he was endowed with intellect and will, and had the dominion over animals and earthly creatures. In the same sense must we take what Paul says, when, comparing the two sexes of our nature, he terms the Man the image and the glory of God; whereas the Woman is the glory of the Man. He calleth the man the image of God, because of the advantage and fuperiority he hath over the woman, having none above himself but God, who is his head; whereas man is the head of the woman, because she was created of him, and for him, as the apostle teaches. But beside these kinds of images, which represent their originals buć imperfectly, there are others that have a perfect resemblance of them. Thus we call a child, the image of his father; a prince, the image of his predecessor. For a fon hath not merely the shadow, or the colour, or the figure of his father; he hath his nature, his qualities, his properties, and if we may fo say, the whole
fulness of his being; a soul, a body, a life, the same with those his father hath. A prince, in like manner, has not only the shadow, or the appearance of his predecessor's authority and power; he hath the whole substance and reality of it. Thus it is that Mofes faith, Adam begat Seth in his own likeness, and after his image ; fignifying thereby, that Seth had a nature the same in all things with Adam's own.
Now the question is, in which of these two senses must we take the word Image, when the scriptures state that Jesus Christ is the IMAGE of God.--The very nature of the subject in question sheweth us clearly, that we must apprehend it not in the former way, but in the latter ; for surely, when the apostle Paul faith of our Lord, that he is the image of God, he means quite another thing than what he signifies elsewhere, when he says, that man is the image of God. For intending to exalt the Lord Jesus, and to demonstrate that his dignity is so high as to capacitate him for the work of salvation ; he would ill answer this design, if he attributed to him nothing but what was true of any man whatsoever. And yet, if we do not understand it, that Jesus Christ is a PERFECT image of God; we make the apostle affirm of Him no other thing, than what he elsewhere afferts of man, when he says that he is the image of God. Besides the apostle's end, the thing itself whereof he speaks declares it plainly : for our Lord informeth us, He that hath seen me, hath feen the Father; and, He that seeth me, feeth Him that fent me. Where · is the representation, of which it may be said,
that he who hath seen it, hath seen the subject which it represents ? Manifestly, this is not to be found, but in such an image as is perfect,
veris Chriftpotle athere affer God. ceof health us,
there the same in anothile, that lives and;
and fully contains in it all the BEING of its ori ginal. Whence it appears, that it is in this fense that Jesus Christ is the image of God. And from the apostle himself we dhall derive further evidence upon the subject, if we read his declaration in the first chapter to the Hebrews, as more literally translated, that Jesus Christ is the resplendence (or bright effulgence) of his Father's glory, and the character (or engraven stamp) of his perfon (or substance): terms exceedingly elegant and expressive, and such as clearly decide this case, that the Lord is the image of God, in another view than man is; and that the same glory, which shineth in the Father, is resplendent also in the Son, and that' the same nature, which is in the person of the one, is likewise in the person of the other. We conclude therefore, according to the analogy of this doctrine, and the reason of the thing itself, that Jesus Christ is a PERFECT IMAGE of Godyea the most perfect that can be an image which exhibits to us, and represents, not the appearance or the shadow, but the truth and substance of the Deity. The scripture, our only guide in these great things, teaches it thus clearly. And in order to present this truth more plainly to the understanding, we must speak of it according to the weakness of our faculties, to which God himself hath not difdained to accommodate his revealed glory; and therefore, though the Godhead be most simple in itself, exempt from all mixture and composition, we shall yet confider Him in three points of view; viz. his nature, his properties or qualities (commonly called attributes), and his works.
As for his nature, it is perfectly represented in Jesus Chrift; forasmuch as he háth really and
in truth the fame being, and the same substance with God the Father : as, amongst us, a child, whom we call the image of his father, hath the same nature with him, and is, like him, perfect man. The scripture inculcates this truth in very many places; declaring (for instance), that Jesus Christ is GOD (John i. i.): that he is the true God (1 John v. 20.): our great God and Saviour (Tit. ii. 13.): God over all, blessed for ever (Rom. ix. 5.): JEHOVAH of old tempted by the Israelites in the desert (compare 1 Cor. x. 9. with Num. xxi. 5, and 6): he, whose glory Isaiah saw in the vision (compare Isa. vi. 5. with John i. 18. or vi. 46. or 1 Tim, vi. 16.): &c. &c. &c. It speaks the same language also, as often as it represents him a due object of adoration to the creatures ; faying, that all men should honor the Son, even as they honor the Father; and let all the angels of God worship him; it being evident, that according to scripture, there is nothing but a nature truly Divine, to whom adoration may be lawfully given.
But the Lord Jesus no less perfectly represents the Father in his properties, than in his nature. The Father is eternal, so is the Son. Before A. braham was He is. He was in the beginning with God; and before the world was created, even then He was in the bofom of the Father, his. love, and his delight. The heavens Jhall perish; but He is permanent. They Mall wax old as doth a garment; and as a vesture fall GoD fold them up, and they fall be changed; but thou LORD JESUS art the same, and thy years fall not fail. The Father is immutable, admitting no change or variableness, either in his being, or in his will. The Son is the same yesterday, to day, and for ever. -The Father is infinite, filling heaven and earth;
neither is there any thing within or without the world, that boundeth the presence of his being. The Son is in like manner infinite. He is in heaven, whilst he speaketh to Nicodemus on earth: He is here below on earth, in our hearts and in our assemblies, at the same instant that he is fitting at the right hand of the Father, in the highest room of the universe: and though the heavens contain that human body which he assumed, yet they do not enclose his majesty and all-present Divinity.—The Father hath ã lovereign understanding, knowing all things present, past, and to come. The Son is wisdom itself, and knoweth all things : He searcheth the reins and hearts; a quality which the scriptures set forth as characterising and specifically marking the knowledge of God, asserting, that there is none but He only, who knoweth the hearts of men.-The Father knoweth himself, and no man or angel, to speak properly, ever saw him. The Son so perfectly knoweth him, that he hath even declared and revealed Him unto men. The Father is almighty, and doeth whatsoever he will. The Son hath all power in heaven and in earth, and there is nothing too difficult for Him to accomplish.-The Father is fupereminently good, hating evil, and loving rectitude and justice. The Son is the Saint of Saints, altogether sepan rate from finners, goodness and justice itself.-The Father is merciful, and delighteth to pity :: He maketh his fun to shine, and his rain to fall, on the men that blafpheme him and hate him. The Son likewise is full of compaffion : He died for enemies, and prayed for those that crucified him. In short, the Father hath not any other essential quality, but the Son hath it likewise, and in the same measure with the Father.