CHAPTER XV.03

IV. No complete definition of this image, however, appears yet to be given, unless it be more clearly specified in what faculties man excels, and in what respects he ought to be accounted a mirror of the Divine glory. But that cannot be better known from any thing, than from the reparation of his corrupted nature. There is no doubt that Adam, when he fell from his dignity, was by this defection alienated from God. Wherefore, although we allow that the Divine image was not utterly annihilated and effaced in him, yet it was so corrupted that whatever remains is but horrible deformity. And therefore the beginning of our recovery and salvation is the restoration which we obtain through Christ, who on this account is called the second Adam; because he restores us to true and perfect integrity. For although Paul, opposing the quickening Spirit received by the faithful from Christ, to the living soul in [pg 176] which Adam was created,400 celebrates the degree of grace displayed in regeneration as superior to that manifested in creation, yet he contradicts not that other capital point, that this is the end of regeneration, that Christ may form us anew in the image of God. Therefore he elsewhere informs us, that “the new man is renewed in knowledge after the image of him that created him.”401 With which corresponds the following exhortation—“Put on the new man, which after God is created in righteousness and true holiness.”402 Now, we may see what Paul comprehends in this renovation. In the first place, he mentions knowledge, and in the next place, sincere righteousness and holiness; whence we infer, that in the beginning the image of God was conspicuous in the light of the mind, in the rectitude of the heart, and in the soundness of all the parts of our nature. For though I grant that the forms of expression are synecdochical, signifying the whole by a part, yet this is an axiom which cannot be overturned, that what holds the principal place in the renovation of the Divine image, must also have held the same place in the creation of it at first. To the same purpose is another passage of the Apostle, that “we, with open face beholding the glory of Christ, are changed into the same image.”403 We see, now, how Christ is the most perfect image of God, to which being conformed, we are so restored that we bear the Divine image in true piety, righteousness, purity, and understanding. This position being established, the imagination of Osiander, about the figure of the body, immediately vanishes of itself. The passage where Paul calls the man “the image and glory of God,”404 to the exclusion of the woman from that degree of honour, appears from the context to be confined to political subordination. But that the image which has been mentioned comprehended whatever relates to spiritual and eternal life, has now, I think, been sufficiently proved. John confirms the same in other words, by asserting that “the life” which was from the beginning in the eternal Word of God, “was the light of men.”405 For as he intended to praise the singular favour of God which exalts man above all the other animals; to separate him from the common number, because he has attained no vulgar life, but a life connected with the light of intelligence and reason,—he at the same time shows how he was made after the image of God. Therefore, since the image of God is the uncorrupted excellence of human nature, which shone in Adam before his defection, but was afterwards so corrupted, and almost obliterated, that nothing remains from the ruin but what is confused, mutilated, and defiled,—it is now [pg 177] partly visible in the elect, inasmuch as they are regenerated by the Spirit, but it will obtain its full glory in heaven. But that we may know the parts of which it consists, it is necessary to treat of the faculties of the soul. For that speculation of Augustine is far from being solid, that the soul is a mirror of the Trinity, because it contains understanding, will, and memory. Nor is there any probability in the opinion which places the similitude of God in the dominion committed to man; as though he resembled God only in this character, that he was constituted heir and possessor of all things, whereas it must properly be sought in him, not without him; it is an internal excellence of the soul.

V. But, before I proceed any further, it is necessary to combat the Manichæan error, which Servetus has attempted to revive and propagate in the present age. Because God is said to have breathed into man the breath of life,406 they supposed that the soul was an emanation from the substance of God; as though some portion of the infinite Deity had been conveyed into man. But it may be easily and briefly shown how many shameful and gross absurdities are the necessary consequences of this diabolical error. For if the soul of man be an emanation from the essence of God, it will follow that the Divine nature is not only mutable and subject to passions, but also to ignorance, desires, and vices of every kind. Nothing is more inconstant than man, because his soul is agitated and variously distracted by contrary motions; he frequently mistakes through ignorance; he is vanquished by some of the smallest temptations; we know that the soul is the receptacle of every kind of impurity;—all which we must ascribe to the Divine nature, if we believe the soul to be part of the essence of God, or a secret influx of the Deity. Who would not dread such a monstrous tenet? It is a certain truth, quoted by Paul from Aratus, that “we are the offspring of God,” but in quality, not in substance; forasmuch as he has adorned us with Divine endowments.407 But to divide the essence of the Creator, that every creature may possess a part of it, indicates extreme madness. It must therefore be concluded beyond all doubt, notwithstanding the Divine image is impressed on the souls of men, that they were no less created than the angels. And creation is not a transfusion, but an origination of existence from nothing. Nor, because the spirit is given by God, and returns to him on its departure from the body, is it immediately to be asserted, that it was plucked off like a branch from his essence. And on this point also Osiander, while he is elated with his own illusions, has involved himself in an impious error, not acknowledging [pg 178] the image of God in man without his essential righteousness, as though God could not, by the inconceivable power of his Spirit, render us conformable to himself, unless Christ were to transfuse himself substantially into us. However some persons may attempt to gloss over these delusions, they will never so far blind the eyes of sensible readers, as to prevent their perceiving that they savour of the error of the Manichæans. And where Paul treats of the restoration of this image, we may readily conclude from his words, that man was conformed to God not by an influx of his substance, but by the grace and power of his Spirit. For he says that, by beholding the glory of Christ, we are transformed into the same image as by the Spirit of the Lord;408 who certainly operates in us not in such a manner as to render us consubstantial with God.