untatis sanctitate, sensuum et affectuum harmonia atque ud bonum promptitudine ; (3.) conspicua fuit in dominio in omnia animalia." While, therefore, the Scriptures make the original moral perfection .jf man the most prominent element of that likeness to God in which he was created, it is no less true that they recognize man as a child of God in virtue of his rational nature. He is the image of God, and bears and reflects the divine likeness among the inhabitants of the earth, because he is a spirit, an intelligent, voluntary agent ; and as such he is rightfully invested with universal dominion. This is what the Reformed theologians were accustomed to call the essen- tial image of God, as distinguished from the accidental. The one consisting in the very nature of the soul, the other in its accidental endowments, that is, such as might be lost without the loss of humanity itself.
§ 3. Original Righteousness.
In the moral image of God, or original righteousness, are in- cluded, —
1. The perfect harmony and due subordination of all that consti- tuted man. His reason was subject to God ; his will was subject TO his reason ; his affections and appetites to his will ; the body was the obedient organ of the soul. There was neither rebellion of the sensuous part of his nature against the rational, nor was there any disproportion between them needing to be controlled or balanced by ah extra gifts or influence.
2. But besides this equilibrium and harmony in the original constitution of man, his moral perfection in which he resembled God, included knowledge, righteousness, and holiness. The two passages of the New Testament in which these elements of the divine image in which man was created, are distinctly mentioned, are Col. iii. 10, and Eph. iv. 24. In the former it is said, Ye " have put on the new man, wliich is renewed in kno\vledo;e after the imao-e of him that created him : " ei'Suo-a/ievoi tov viov, rov dm/caii/ou/xei/ov ets €7rtyi/(ocrtv Kar etKova tov KTtcravTOS avTOV. NeW man ('ve'ov), aoreeablv to the ordinaiy distinction between veos and Kaao's, means recent, newly made, as opposed to (-TraAaio's) old. The moral quality or excellence of this recently formed man is expressed in the word avaKaLvovjx^vov; as in Scriptural usage what is (caivo's is pui'e. This renovation is said to be m i-n-Lyvwa-Lv, not in knowledge, much less by knowledge, but unto knowledge, so that he knows." Knowledge is the effect of the renovation spoken of. The word livLyvwcnv may be connected with the words which immediately follow Qko-t et/com), knowledge according to the imagt> of God, i. e., knowledge like that
100 PART n. Ch. v. — original state of man.
which God possesses. It is more common and natural to take ETTtyvtoo-ii/ by itself, and connect /car' etKo'm with tlie preceding partici- ple, " renewed after the image of God." The knowledge here intended is not mere cognition. It is full, accurate, living, or prac- tical knowledge ; such knowledge as is eternal life, so that this word here includes what in Eph. iv. 24 is expressed by righteousness and holiness. Whether the word KTiVavros refers to God as the author of the original creation, or of the new creation of whicli tlie Apostle is here speaking, is matter of doubt. In the former case, the meaning would be, the believer is I'enewed after the image of his Creator. In the latter, the sense is that the renovation is after the image of the creator of the new man. According to the one mode of explanation the idea is more clearly expressed that man, as originally created, was endowed with true knowledge. According to the other interpretation this may be implied, but is not asserted. All that the Apostle in that case affirms is tliat the regenerated man is made like God in knowledge. But as the original man was also like God, and as knowledge is included in that likeness, the passage still proves that Adam was created in the possession of the knowledge of whicli the Apostle here speaks. As the word ktl'C&iv in the New Testament always refers to the original creation, unless some explanatory term be added, as new creation, or, unless the context forbids such reference ; and as Krla-avro^ does not express the continuous process of transformation, but the momentary act of creation as already past, it is more natural to understand the Apostle as speaking of the original likeness to God in which man was created, and to which the believer is restored. The airov, therefore, is not to be understood of tov viov, but of avOpw-n-ov ; — after the image of Him Avho created man. This is the old inter- pretation as given by Calovius and adopted by De Wette, Riickert, and other modern interpreters. Calovius says: ^''Vev imaginem ejus, qui creavit ipsum, imago Dei, quse in prima creatione nobis concessa vel concreata est, intelligitur, quaeque in nobis reparatur per Spiritum Sanctum, quae ratione intellectus consistebat in cog- iiitione Deij ut ratione voluntatis in justitia et sanctitate, Eph. iv. 24. Per verbum itaque tuv KTio-avros non nova creatio, sed vetus ilia et primaeva intelligitur, quia in Adamo conditi omnes sumus ad imaginem Dei in cognitione Dei."
Uphesians iv. 24.
The other passage above referred to is Eph. iv. 24 : " Put on the new man, which after God is created in righteousness and true