holiness." The new man, roi^ KaLvbv avOpoiTrov, is said to be Kara Oeov, i. e., after the image of God ; and that image or likeness to God is said to consist in righteousness and holiness. These words when used in combination are intended to be exhaustive ; i. e., to include all moral excellence. Either term may be used in this comprehen- sive sense, but, when distinguished, S'Ka'.oTwr/ means rectitude, the being and doing right, what justice demands ; oo-ior/js, purity, holi- ness, the state of mind produced when the soul is full of God. Instead of true holiness, the words of the Apostle should be ren- dered "righteousness and holiness of the truth;" that is, the righteousness and holiness which are the effects or manifestations of the truth. By truth here, as opposed to the deceit (aTrar/^) mentioned in the twenty-second verse, is meant what in Col. iii. 10 is called knowledge. It is the divine light in the understanding, of which the Spirit of truth is the author, and from which, as their proximate cause, all right affections and holy acts proceed.
It is plain from these passages that knowledge, righteousness, and holiness are elements of the iuiage of God in which man was originally created. By knowledge is not meant merely the faculty of cognition, the ability to acquire knowledge, but the contents of that faculty. As knowledge may be innate, so it may be concreated. Adam, as soon as he began to be had self-knowledge ; he was conscious of his own being, faculties, and states. He had also the knowledge of what was out of himself, or he had what the modern philosophy calls world-consciousness. He not only perceived the various material objects by which he was surrounded, but he apprehended aright their nature. How far this knowledge extended we are unable to determine. Some have supposed that our first parent had a more thorough knowledge of the external world, of its laws, and of the nature of its various productions, than human science has ever since attained. It is certain that he was able to give appropriate names to all classes of animals which passed in review before him, which supposes a due apprehension of their dis- tinctive characteristics. On this point we know nothing beyond what the Bible teaches us. It is more important to remark that Adam knew God; whom to know is life eternal. Knowledge, of course, differs as to its objects. The cognition of mere speculative truths, as those of science and history, is a mere act of the under- standing ; the cognition of the beautiful involves the exercise of our aesthetic nature ; of moral truths the exercise of our moral nature ; and the knowledge of God the exeixise of our spiritual and religious nature. The natural man, says the Apostle, receivea
102 PART II. Ch. v. — original STATE OF MAN.
not tlie things of the Spirit, neither can he know them. What is asserted of Adam is that, as he came from tlie hands of his Maker, his mind was imbued with this spiritual or divine knowledge.
All that has been said with regard to the original state of man is involved in the account of the creation, which declares that he was made like God ; and that he was pronounced to be good, good exceed- ingly. What the goodness is which belongs to man as a rational, immortal, and i-eligious being, and which is necessary to fit him for the sphere in which he was to move, and the destiny for wliich he was created, we learn partly from the express declarations of the Scriptures, partly from the nature of the case, and partly from what is involved in humanity as restored by Christ. From all these sources it is plain that the Protestant doctrine concerning the image of God and the orio-inal rig-hteousness in which and with which Adam was created includes not only his rational nature, but also knowledge, righteousness, and holiness.
§ 4. Dominion over the Creatures.
The third particular which enters into the dignity of man's origi- nal state, and into the image of God with which he was invested, was his dominion over the creatures. This arose from the powers with which he was invested, and from the express appointment of God. God constituted him ruler over the earth. He placed, as the Psalmist said, all things under his feet. In 1 Cor. xi. 7, the Apostle says that the man is the image and glory of God ; but the woman is the gloiy of the man. This he gives as the reason why the man sliould do nothing which implied the denial of his right to rule. It was therefore as a ruler that he bore God's image, or represented Him on earth. What is the extent of the dominion granted to man, or to which our race was destined, it is not easy to determine. Judging from the account given in Genesis, or even from the stronger languao-e used in the eighth Psalm, we should conclude tliat his authority was to extend only over the inferior animals belonging to this earth. But the Apostle, in his exposition of the words of the Psalmist, teaches us that far more was intended. In 1 Cor. XV. 27, he says, " When he saith. All things are put under him, it is manifest that he is excepted, which did put all things under him." And in Heb. ii. 8, he says, " In that he put all in subjection under him, he left nothing that is not put under him." It was therefore an absolutely universal dominion, so far as creatures are concerned, with which man was to be invested. This universal dominion, as we learn from the Scriptures, has been realized and