Part 6
Many things might be observed from the shape, and erect posture thereof, and the several conveniences that arise from thence, and how we are hereby instructed that we were not born to look downwards to the earth, but up to heaven, from whence our chief happiness is derived. We might here consider the various parts of the body, whereof none are superfluous or redundant, and their convenient situation for their respective uses; the harmony and contexture thereof, and the subserviency of one part to another; and particularly, how it is so ordered by the wisdom of the Creator, that those parts, which are most necessary for the preservation of life, which, if hurt, would occasion immediate death, are placed most inward, that they might be sufficiently defended from all external injuries that might befal them; and also the disposition of those parts, that are the organs of sense, and their contexture, whereby they are fitted to exert themselves, in such a way, as is most proper to answer the ends thereof. We might also consider the temperature of the body, whereby its health and vigour is maintained; and that vast variety that there is in the countenances, and voices of men, in which there is hardly an exact similitude in any two persons in the world; and the wise end designed by God herein, for the advantage of mankind in general; these things might have been particularly insisted on, and have afforded many useful observations; but to enlarge on this head, as it deserves, would be to divert too much from our present design; and it will be very difficult for any one to treat on this subject with more advantage than it has been done by several learned and judicious writers, being set in a much clearer light than it has been in former ages, by those improvements, which have been lately made in anatomy; and it is insisted on so particularly, and with such demonstrative evidence, by them, that I shall rather choose to refer the reader to those writings, in which it is contained, than insist on it[34].
All that I shall farther observe is, that there is something wonderful in that natural heat that is continued in the bodies of men, for so many years together, and in the motion of the heart, the circulation of the blood and juices, the continual supply of animal spirits, and their subserviency to muscular motion: these things, and many other of the like nature, are all wonderful in the bodies of men.
If it be objected, that there are other creatures, who, in some respects, excel men, as to what concern their bodies, and the powers thereof; as the vulture, and many other creatures, in quickness of sight and hearing; the dog in the sense of smelling, and many others excel them in strength and swiftness; and some inanimate creatures, as the sun, and other heavenly bodies, in beauty.
To this it may be answered: That the bodies of men must be allowed to have a superior excellency, if considered as united to their souls, and rendered more capable of glorifying God, and enjoying that happiness, which no creatures, below them, are capable of. It is true, man is not endowed with such quickness of sense, strength of body, and swiftness of motion, as many other creatures are; some of which endowments tend to the preservation of their own lives: others are conducive to the advantage of man, who has every thing, in the frame of his nature, necessary to his happiness, agreeable to his present station of life, for his glorifying God, and answering higher ends than other creatures were made for; so that if we judge of the excellencies of the human nature, we must conceive of man, more especially as to that more noble part of which he consists. Accordingly,
2. We shall consider him as having[35] a rational and immortal soul, which not only gives a relative excellency to the body, to which it is united, and, by its union therewith, preserves it from corruption, but uses the various organs thereof, to put forth actions, which are under the conduct of reason; and that which renders it still more excellent, is, that it is capable of being conversant about objects abstracted from matter, and of knowing and enjoying God. And whatsoever obstructions it may meet with from the temperament of the body, to which it is united, or what uneasiness soever it may be exposed to from its sympathy therewith; yet none of those things, which tend to destroy the body, or separate it from the soul, can affect the soul so far, as to take away its power of acting, but when separate from it, it remains immortal, and is capable of farther improvements, and a greater degree of happiness.
We might here proceed to prove the immortality of the soul; but that we shall have occasion more particularly to do, under a following answer[36], when we consider the souls of believers, as made perfect in holiness, and thereby fitted for, and afterwards received into heaven, having escaped the grave, (in which the body is to be detained until the resurrection) which is the consequence of its immortality. And therefore we proceed,
V. To consider another excellency of the human nature, as man was made after the image of God. To be made a little lower than the angels, as he is represented by the Psalmist, in Psal. viii. 5. is a very great honour conferred on him: But what can be said greater of him, than that he was made after the image of God? However, though this be a scripture-expression, denoting the highest excellency and privilege, yet it is to be explained consistently with that infinite distance that there is between God and the creature. This glorious character, put upon him does not argue him to partake of any divine perfection; nor is it inconsistent with the nothingness of the best of finite beings, when compared with God; for whatever likeness there is in man to him, there is, at the same time, an infinite dissimilitude, or disproportion, as was before observed, when we considered the difference between those divine attributes, which are called incommunicable, from others, which some call communicable.
If it be enquired, wherein the image of God in man consists? It would be preposterous and absurd, to the last degree, to suppose that this has any respect to the lineaments of the body; for there is a direct opposition rather than similitude, between the spirituality of the divine nature, and the bodies of men. And, indeed, it would have been needless to have mentioned this, had not some given occasion for it, by perverting the sense of those scriptures, in which God is represented, in a metaphorical way, in condescension to our common mode of speaking, as though he had a body, or bodily parts; from whence they have inferred, that he assumed a body, at first, as a model, according to which he would frame that of man; which is not only absurd, but blasphemous, and carries it own confutation in it.
There are others, who suppose that man was made after the image of Christ’s human nature, which, though it doth not altogether contain so vile a suggestion as the former, yet it is groundless and absurd, inasmuch as Christ was made after the likeness of man, as to what concerns his human nature, Phil. ii. 7. and man, in that respect, was not made after his image.
And to this let me add, that when the scripture speaks of man, as made after the image of God, it plainly gives us ground to distinguish between it and that glory which is peculiar to Christ, who is said not only to be made after his image, but to be the _image of the invisible God_, Col. i. 15. and the _express image of his person_, Heb. i. 3. and therefore that there is, in this respect, such a similitude between the Father and Son, as cannot, in any sense be applied to the likeness, which is said to be between God and the creature.
Moreover, when we speak of man, as made after the image of God, as consisting in some finite perfections communicated to him, we must carefully fence against the least supposition, as though man were made partaker of any of the divine perfections. It is true, the apostle speaks concerning believers, as being made _partakers of the divine nature_, 2 Pet. i. 4. for the understanding of which we must take heed, that we do not pervert the mind of the Holy Ghost herein; for nothing is intended by this expression, in which the image of God is set forth, but a sanctified nature, or, as I would rather choose to render it, _a divine nature_, derived from, and, in some respects, conformed to him but yet infinitely below him.
This image of God in man, in this answer, is said to consist particularly in three things.
1. In knowledge. This is what we generally call the natural image of God in man, which he is endowed with, as an intelligent creature; not that the degree of knowledge, which the best of men are capable of, contains in it any thing properly divine as to its formal nature; for there is a greater disproportion between the infinite knowledge of the divine mind, and that of a finite creature, than there is between the ocean and a drop of water: But it signifies, that as God has a comprehensive knowledge of all things, man has the knowledge of some things, agreeable to his finite capacity, communicated to him; and thus we are to understand the apostle’s words, when he speaks of man’s being _renewed in knowledge, after the image of him that created him_, Col. iii. 10.
2. It consists in righteousness and holiness. This some call the moral image of God in man; or, especially if we consider it as restored in sanctification, it may more properly be called his supernatural image, and it consists in the rectitude of the human nature, as opposed to that sinful deformity and blemish, which renders fallen man unlike to him. Therefore we must consider him, at first, as made upright, Eccles. vii. 29. so that there was not the least tincture, or taint of sin, in his nature, or any disposition, or inclination to it; but all the powers and faculties of the soul were disposed to answer the ends of its creation, and thereby to glorify God.
And to this some add, that the image of God, in man, consisted in blessedness; so that as God is infinitely blessed in the enjoyment of his own perfections, man was, in his way and measure, blessed, in possessing and enjoying those perfections, which he received from God. But, though this be true, yet I would rather choose to keep close to the scripture mode of speaking, which represents the image of God in man, as consisting _in righteousness and true holiness_, Eph. iv. 24.
Man, being thus made after the image of God, is farther said in this answer, to have the law of God written in his heart, and, power to fulfil it. Herein God first made, and then dealt with him as a reasonable creature, the subject of moral government; and, that this law might be perfectly understood, it was written on his heart, that hereby he might have a natural knowledge of the rule of his obedience, and might, with as little difficulty, be apprised of his duty to God, as he was of any thing that he knew, as an intelligent creature.
And inasmuch as he was indispensably obliged to yield obedience to this law, and the consequence of violating it would be his ruin, God, as a just and gracious Sovereign, gave him ability to fulfil it; so that he might not, without his own fault, by a necessity of nature, rebel against him, and so plunge himself into inevitable misery.
3. It is farther observed, that the image of God, in man, consisted in man’s dominion over the creatures. This is expressly revealed in scripture, when God says, _Let us make man in our image, after our likeness, and 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 creeping thing that creepeth upon the earth_, Gen. i. 26. and the Psalmist describes this dominion in other words, though not much differing, as to the general import thereof, when he says, _Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen; yea, and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas_, Psal. viii. 6-8. This dominion consisted in the right which he had to use and dispose of the inferior creatures, for his comfort and delight, and to serve him, in all things necessary, for the glorifying his Creator, though he had no right, nor inclination, in his state of integrity, to abuse them, as fallen man does, in various instances.
VI. The last thing observed in this answer, is that notwithstanding the advantageous circumstances, in which man was created, yet he was subject to fall; by which we are not to understand that he was forced or compelled to fall, through any necessity of nature; for that would have been inconsistent with the liberty of his will to what was good, or that rectitude of nature, whereby he was not only fitted to perform perfect obedience, but to avoid every thing that has a tendency to render him guilty before God, and thereby to ruin him.
As for the devil, he had no power to force the will; nor could he lay any snare to entangle and destroy man, but what he had wisdom enough, had he improved his faculties as he ought, to have avoided: But, notwithstanding all this, it is evident that he was subject to fall, for that appears by the event; so that, though he had no disposition to sin in his nature, for God could not create a person in such a state, since that would render him the author of sin, yet he did not determine to prevent it; though this, as will be hereafter considered, was a privilege which man would have attained to, according to the tenor of the covenant he was under, had he performed the conditions thereof, and so would have been confirmed in holiness and happiness; but this, it is certain, he was not at first, because he fell: But of this, more under a following answer.
Footnote 33:
_This book, which is called, Systema Theologicum, in which this matter is pretended to be defended, was published by one Peirerius, about the middle of the last century; and, being written in Latin, was read by a great many of the learned world: And, inasmuch as the sense of many scriptures is strained by him to defend it, and hereby contempt was cast upon scripture in general, and occasion given to many, who are so disposed, to reproach and burlesque it; therefore some have thought it worth their while to take notice of, and confute this new doctrine; after which, the author thereof, either being convinced of his error thereby, as some suppose, or being afraid lest he should suffer persecution for it, recanted his opinion, and turned Papist._
Footnote 34:
_See Ray’s wisdom of God, in the work of creation, Part. II. and Derham’s Physico. Theology, Book V._
Footnote 35:
The _Origin_ of the soul, at what time it enters into the body, whether it be _immediately_ created at its entrance into the body, or comes out of a _pre-existent state_, are things that cannot be known from any fitness or reasonableness founded in the nature of things; and yet it is as necessary to believe this is done according to _certain reasons_ of wisdom and goodness, as to believe there is a God.
Now, who can say that it is the same thing, whether human souls are created _immediately_ for human bodies, or whether they come into them out of some _pre-existent state?_ For aught we know, one of these ways may be exceeding _fit_ and _wise_, and the other as entirely _unjust_ and _unreasonable_; and yet, when Reason examines either of these ways, it finds itself _equally perplexed_ with difficulties, and knows not which to chuse: but if souls be immaterial [as all philosophy now proves] it must be one of them.
And perhaps, the reason why God has revealed so little of these matters in holy Scripture itself, is, because any more particular revelation of them, would but have perplexed us with greater difficulties, as not having capacities or ideas to _comprehend_ such things. For, as all our natural knowledge is confined to ideas borrowed from _experience_, and the use of our _senses_ about _human things_; as Revelation can only teach us things that have some likeness to what we already know; as our notions of equity and justice are very limited, and confined to certain actions between man and man; so, if God had revealed to us more particularly, the origin of our souls, and the reason of their state in human bodies, we might perhaps have been exposed to greater difficulties by such knowledge, and been less able to vindicate the justice and goodness of God, than we are by our present ignorance. HUMAN REASON.
Footnote 36:
_See Quest._ lxxxvi.
Quest. XVIII.
QUEST. XVIII. _What are God’s works of Providence?_
ANSW. God’s works of Providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory.
In speaking to this answer, we must consider what we are to understand by providence in general. It supposes a creature brought into being; and consists in God’s doing every thing that is necessary for the continuance thereof, and in his ordering and over-ruling second causes, to produce their respective effects, under the direction of his infinite wisdom, and the influence of his almighty power. It is owing to this that all things do not sink into nothing, or that every thing has what it wants to render it fit to answer the end designed in the creation thereof. Pursuant to this general description of providence, it may be considered as consisting of two branches, namely, God’s upholding, or preserving, all creatures; and enabling them to act by his divine concourse or influence: and his governing or ordering them, and all their actions, for his own glory.
I. That God upholds all things. This he is expressly said to do, _by the word of his power_, Heb. i. 3. and it may be farther evinced, if we consider that God alone is independent, and self-sufficient, therefore the idea of a creature implies in it dependence; that which depended on God for its being, must depend on him for the continuance thereof. If any creature, in this lower world, could preserve itself, then surely this might be said of man, the most excellent part thereof; But it is certain, that man cannot preserve himself; for if he could, he would not be subject to those decays of nature, or those daily infirmities, which all are liable unto; and he would, doubtless preserve himself from dying, for that is agreeable to the dictates of nature, which would, were it possible for him to do it, prevent itself from being dissolved. And if man could preserve himself in being, he might, and doubtless, would, by his own skill, maintain himself in a prosperous condition in this world, and always lead a happy life, since this is what nature cannot but desire: But, inasmuch as all are liable to the afflictions and miseries of this present state, it plainly argues that they are unavoidable, and consequently that there is a providence that maintains men, and all other creatures, in that state in which they are.
In considering the upholding providence of God, we must observe, that it is either immediate, or mediate. The former of these consists in his exerting that power, by which we live, move, and act, which is sometimes called the divine manutenency; and this cannot be exerted by a finite medium, any more than that power that brought all things into being.
But besides this, God is said, according to the fixed laws of nature, to preserve his creatures by the instrumentality of second causes. Thus life is maintained by the air in which we breathe, and the food, by which we are nourished; and every thing that tends to our comfort in life, is communicated to us by second causes, under the influence and direction of providence, to which it is as much to be ascribed, as though it were brought about without means: thus Jacob considers God, as giving him _bread to eat, and raiment to put on_, Gen. xxviii. 20. whatever diligence or industry was used by him to attain them; and God is elsewhere said _to give food to all flesh_; Psal. cxxxvi. 25. and, concerning brute creatures, it is said, _These wait all upon thee, that thou mayest give them their meat in due season; that thou givest them, they gather; thou openest thy hand, they are filled with good_, Psal. civ. 27, 28.
II. God governs all things by his providence, so that nothing happens by chance to him. This appears from those admirable displays of wisdom, which come under our daily observation, in the government of the world. Many things are ordered to subserve such ends, as are attained by them without their own knowledge; as the sun and other heavenly bodies which are a common blessing to this lower world; so the rain, the air, vapours, minerals, beasts, vegetables, and all other creatures, below men, answer their respective ends, without their own design, and not by the will or management of any intelligent creature therefore it must be by the direction of providence.
That there is a providence, that governs the world, is so obvious a truth, that it has been denied by none, but the most stupid part of mankind, who wholly abandoned themselves to sensuality and libertinism, and hardly owned that there is a God, or such things as moral good or evil; and these scarce deserve the name of men.[37] All others, I say, have owned a providence, as what is the necessary consequence of the belief of a God, and therefore it is a doctrine founded in the very nature of man; so that the heathen who have had no other light than that affords, have expressed their belief of it, and have compared the divine Being to a pilot, who sits at the helm and steers the ship; or to one that guides the chariot where he pleases; or to a general, that marshals and gives directions to the soldiers under his command: or to a king, that sits on the throne, and gives laws to all his subjects. Accordingly, the apostle Paul, when arguing with the Athenians, from principles which they maintained, takes it for granted, as what would not be contested by them, that there was a providence, when he says, _In him we live, and move, and have our being_, Acts xvii. 28. And, indeed, this truth appears to have been universally believed, in the world, by men of all religions, whether true, or false. As it is the foundation of all true worship; so, that worship, which was performed by the heathen as derived partly from the light of nature, and partly from tradition; and those prayers, that were directed to God, and altars erected for his service, all argue their belief, not only of God, but of a providence; so that this doctrine is agreeable to the light of nature, as well as plainly evinced from scripture.
III. The providence of God extends itself to all the actions of creatures. That this may appear, let it be considered; that there are innumerable effects produced by, what we call, second causes; this is allowed by all. Moreover, every second cause implies, that there is a first cause, that guides and directs it. Now no creature is the first cause of any action, for that is peculiar to God, therefore all creatures act under his influence, that is, by his providence. If it is in God, not only that we live, but move, and act, then there is no motion, or action in the world, whether in things with, or without life, but is under the influence of providence. Therefore we shall proceed to consider the providence of God, as conversant about all things, the least as well as the greatest, and about things that are agreeable, or contrary to the laws of nature, and particularly how it is conversant about the actions of intelligent creatures, such as angels and men.