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THIRD LORD'S DAY.
Question 6. Did God then create man so wicked and perverse? Answer.
By no means; but God created man good, and after his own image, in righteousness
and true holiness, that he might rightly know God, his Creator, heartily love
him, and live with him in eternal happiness, to glorify him and praise him. EXPOSITION Having established the
proposition that human nature is depraved, or sinful, we must now enquire, did
God create man thus? and if not, with what nature did he create him? and whence
does this depravity of human nature proceed? The subject of the creation of man,
therefore, and of the image of God in man, belongs properly to this place. It is also proper that we should
here contrast the misery of man with his original excellence: first, that the
cause and origin of our misery being known, we may not impute it unto God; and
secondly, that the greatness of our misery may be the more clearly seen. In
proportion as this is done, will the original excellency of man become apparent;
just as the benefit of deliverance becomes the more precious in the same
proportion in which we are brought to apprehend the magnitude of the evil from
which we have been rescued. The questions to be discussed, in
connection with the creation of man, are the following:
I. WHAT WAS THE STATE IN WHICH GOD ORIGINALLY CREATED MAN? This question is proposed almost
for the same reasons for which the whole subject itself is considered, viz.:
That it may be manifest, in the first place, that God created man without sin,
and is therefore not the author of sin, or of our corruption and misery. 2. That
we may see from what a height of dignity, to what a depth of misery we have
fallen by sin, that we may thus acknowledge the mercy of God, who has deigned to
extricate and deliver us from this wretchedness. 3. That we may acknowledge the
greatness of the benefits which we have received, and our unworthiness of being
made the recipients of such favors. 4. That we may the more earnestly desire,
and seek in Christ, the recovery of that dignity and happiness which we have
lost. 5. That we may be thankful to God for this restoration. As touching the
state and condition in which God originally created man, we are here taught, in
the answer to this sixth question, that God created man good, and in his own
image, &c., which it is necessary for us to expound somewhat more largely. Man was created by God on the
sixth day of the creation of the world. His body was made of the dust of the
ground, immortal if he continued in righteousness, but mortal if he fell; for
mortality followed sin as a punishment. His soul was made out of nothing. It was
immediately breathed into him by the Almighty. It was, therefore, rational,
spiritual, and immortal. "And God breathed into his nostrils the breath of life,
and man became a living soul." (Gen. 2:7.)
He created, and united the soul and the body, so as to constitute, by this
union, one person, performing such internal and external functions and actions
as are peculiar to human nature, and which are just, holy, and pleasing to God.
Man was also created in the image of God; by which we mean that he was created
perfectly good, wise, just, holy, happy. and lord of all other creatures.
Concerning this image of God, in which man was at first created, more will be
said a little further on.
II. FOR WHAT END DID GOD CREATE MAN? To this the catechism answers:
"that he might rightly know God his Creator, heartily love him, and live with
him in eternal happiness, to glorify and praise him." The glory of God is,
therefore, the chief and ultimate end for which man was created. It was for this
purpose that God created rational and intelligent beings, such as angels and
men, that knowing him, they might praise him forever. Hence, man was created
principally for the glory of God; that is, for professing and calling upon his
holy name, for praise and thanksgiving, for love and obedience, which consists
in a proper discharge of the duties which we owe to God and our fellow-men. For
the glory of God comprehends all these things. Obj.
But the heavens, and earth, and other creatures are also said to glorify God.
Therefore this was not the end for which man was created. Ans. When creatures
destitute of reason are said to praise and glorify God it is not that they
acknowledge or celebrate his praise, but because they furnish the matter and
occasion of glorifying God, which belongs properly to intelligent creatures.
Angels and men, by the contemplation of these works of God, discern his wisdom,
goodness, and power, and are thus stirred up to magnify and praise his name. To
glorify God, therefore, is the work of creatures possessed of reason and
understanding, and if there were not beings of this description to discern the
order and arrangement which is manifest in nature, unintelligent creation could
no more be said to praise God than if it had no existence. Hence, we are to
regard those declarations in the book of the Psalms, in which the heavens, sea,
earth, &c., are said to praise God, as figurative expressions, in which the
inspired writer attributes to things, void of reason, that which belongs
properly to intelligent creatures. 2. There are other reasons for which man was created, subordinate to the
glory of God. His knowledge, for instance, contributes to his glory, in as much
as he cannot be glorified if he is not known. It is, moreover, the proper work
of man to know and glorify God; for eternal life consists in this, as it is
said: "This is eternal life, that they might know thee, the only true God."
(John 17:3.) 3. The happiness and blessedness of man, which consists in the enjoyment
of God and heavenly blessings, is subordinate or next in order to the knowledge
of God; for his goodness, mercy, and power are manifest from these. Obj. But the felicity and
happiness of man, his knowledge, and glorifying of God, are properties or
conditions with and in which he was created; that is, they are a part of the
image of God and of the proper form of man. Therefore, they are not the ends for
which man was created, and belong more properly to the first question, which we
have already considered, than to this second, which treats of the end of our
creation. Ans. They are a part of the proper form and end of man, but in a
different respect; for God made man such a being, that, being blessed and happy,
he might rightly know and glorify him; and he created him for this end, that he
might henceforth and forever be known and praised by him, and that he might
continually communicate himself to man. Man was, therefore, created happy,
knowing God aright, and glorifying him, which was the form he received in his
creation; and, at the same time, he was created for this end that he might
forever remain such. It is, therefore, correct to include both these things in
speaking upon this subject; because man was created such a being, and for such
an end. The first refers to the question what, in respect to the beginning; the
other, to the question for what, in respect to his continuance and perseverance
therein. So in Eph. 4:24, righteousness and true holiness, which constitute the
form and very being of the new man, are said to be the end of the same. Nor is
it absurd that the same thing should be declared the form and end in a different
respect; for that which is the form in respect to the creature, is declared the
end in respect to the purpose of the Creator. The fourth end, for which man was
created, is the manifestation, or declaration, of the mercy of God in the
salvation of the elect, and of his justice in the punishment of the reprobate.
This is subordinate to the knowledge and enjoyment of God; for in order that he
may be known and communicate himself unto us, it is necessary that he should
make a revelation. of himself. The fifth is the preservation of
society in the human race, which, again, is subordinate to the manifestation of
God; for if men did not exist, God could not have those to whom he might reveal
himself. "I will declare thy name unto my brethren." (Psalms 22:23.) The sixth, is a mutual
participation in the duties, kindness, and benefits which we owe to each other;
which, again, contributes to the preservation of society; for it is necessary to
the continuance of the human race, that peace and mutual intercourse exist
amongst men. This first creation of man is to
be carefully compared with the misery of mankind, and with our departure from
the end for which we were created; that by this means, also, we may know the
greatness of our misery. For our knowledge of the greatness of the evil into
which we have fallen, "will be in the same degree in which we are brought to
apprehend the superior excellence of the good which we have lost. This brings us
to consider what the image of God was, in which man was created. OF THE IMAGE
OF GOD IN MAN.
Concerning this, we are chiefly
to enquire:
I. WHAT IS IT, AND WHAT ARE THE PARTS THEREOF? The image of God in man, is a
mind rightly knowing the nature, will, and works of God; a will freely obeying
God; and a correspondence of all the inclinations, desires, and actions, with
the divine will; in a word, it is the spiritual and immortal nature of the soul,
and the purity and integrity of the whole man; a perfect blessedness and joy,
together with the dignity and majesty of man, in which he excels and rules over
all other creatures. The image of God, therefore,
comprehends: 1. The spiritual and immortal substance of the soul, together with
the power of knowing and willing. 2. All our natural notions and conceptions of
God, and of his will and works. 3. Just and holy actions, inclinations, and
volitions, which is the same as perfect righteousness and holiness in the will,
heart, and external actions. 4. Felicity, happiness, and glory, with the
greatest delight in God, connected, at the same time, with an abundance of all
good things, without any misery or corruption. 5. The dominion of man over all
creatures, fish, fowls, and other living things. In all these respects, our
rational nature resembles, in some degree, the Creator; just as the image
resembles the archetype; yet we can never be equal with God. Paul calls the
image of God "righteousness and true holiness," (Eph. 4:24,) because these
constitute the principal parts of it; yet he does not exclude wisdom and
knowledge, but rather presupposes them; for no one can worship God if he does
not know him. Neither does the Apostle, in this passage, exclude happiness and
glory; for this, according to the order of divine justice, follows righteousness
and true holiness. And wherever righteousness and true holiness are found, there
is an absence of all evil, whether of guilt or punishment. This righteousness
and true holiness, in which, according to the Apostle, the image of God
consists, may also be taken for the same thing; or they may be so distinguished,
that righteousness may be considered as referring to such outward and inward
actions and motions as are in harmony with the law of God, and a mind judging
correctly; whilst holiness may be understood as referring to the qualities of
these actions, &c. Obj. Perfect wisdom and
righteousness are peculiar to God alone, nor is there any creature in whom they
are found; for the wisdom of all creatures, even of the holy angels, may and
does increase. How, then, could the image of God in man embrace perfect
righteousness and wisdom? Ans. That which is here called perfect wisdom, does
not mean such a wisdom as is ignorant of nothing, but such as is perfect
according to the being in whom it is found, or which is such as the Creator
designed should be in the creature, and which is sufficient for the happiness of
the creature; as, for instance, the wisdom and felicity of the angels is
perfect, because it is such as God designed and willed; and yet something may be
continually added unto it, or else it would be infinite. So man was perfectly
righteous, because he was conformable to God in all things which were required
of him; and yet he was not equal with God, nor was his righteousness perfect in
that degree in which God is righteous; but because there was nothing wanting to
that perfection in which God created him; which he desired should be in him; and
which was sufficient for the happiness of the creature. There is, therefore, an
ambiguity in the word perfection. And it is in the sense just explained, that
man is said, in the Scriptures, to be the image of God, or that he was made
after his likeness. When Christ, however, is called
the image of God, it is in a far different sense, which is evident: 1. In
respect to his divine nature, in which he is the image of the eternal Father,
being co-eternal, consubstantial, and equal with the Father in essential
properties and works, and as being that person through whom the Father reveals
himself, in creating and preserving all things, but especially in the salvation
of those whom he has chosen unto everlasting life. And he is called the image,
not of himself, nor of the Holy Ghost, but of the Father; because he is
eternally begotten, not of himself, nor of the Holy Ghost, but of the Father. 2.
in respect to his human nature, in which he is the image of God, created indeed,
yet transcending infinitely angels and men, both in the degree and number of
gifts, such as wisdom, justice, power, and glory; and, at the same time,
resembling, in a peculiar manner, the Father, in doctrine, virtues, and actions,
as he himself said to one of his disciples, "He that hath seen me, hath seen the
Father." (John 14:9.) But angels and men are said to be the image of God, as well in respect to the Son and Holy Ghost, as in respect to the Father, where it is said, "Let us make man in our image, after our likeness." (Gen. 1: 26.) This is not to be understood, however, of any likeness or equality of essence, but merely of certain properties which have a resemblance to the Godhead, not in degree or essence, but in kind and imitation; for there are some things in angels and men which bear a certain analogy and correspondence with what we find in God, who comprehends, in himself, all that is truly good. Those things, on the other hand, concerning the image of God and man, which were formerly discussed, and denied by the Anthropomorphites, and recently by Osiander, may be found in Ursini Vol. I. pages 154, 155.
II. TO WHAT EXTENT IS IT LOST, AND WHAT REMAINS IN MAN? Such, now, was the image of God
in which man was originally created, and .which was apparent in him before the
fall. But after the fall, man lost this glorious image of God, on account of
sin, and became transformed into the hateful image of satan. There were,
however, some remains and sparks of the image of God still left in man, after
his fall, and which even yet continue in those who are unregenerated, of which
we may mention the following: 1. The incorporeal, rational, and immortal
substance of the soul, together with its powers, of which we would merely make
mention of the liberty of the will, so that whatever man wills, he wills freely. 2. There are, in the
understanding, many notions and conceptions of God, of nature, and of the
distinction which exists between things proper and improper, which constitute
the principles of the arts and sciences. 3. There are some traces and remains of moral virtues, and some ability
of regulating the external deportment of the life. 4. The enjoyment of many
temporal blessings. 5. A certain dominion over other creatures.. Man did not
wholly lose his dominion over the various creatures which were put in subjection
to him; for many of them still remain subject to him, so that he has the power
of governing and using them for his own benefit. These vestiges and remains of
the image of God in man, although they are greatly obscured and marred by sin,
are, nevertheless, still preserved in us to a certain extent; and that for these
ends : 1. That they may be a testimony of the mercy and goodness of God towards
us, unworthy as we are. 2. That God may make use of them in restoring his image
in us. 3. That the wicked may be without excuse. But those things which we have
lost of the image of God are by far the greatest and most important benefits; of
which we may mention the following: 1. The true, perfect, and saving knowledge
of God, and of the divine will. 2. Correct views of the works of God, together
with light and knowledge in the understanding; in the place of which we now have
ignorance, blindness, and darkness.. 3. The regulation and government of all the
inclinations, desires, and actions; and a conformity with the law of God in the
will, heart, and external parts; instead of which there is now a dreadful
disorder and depravity of the inclinations and motions of the heart and will,
from which all actual sin proceeds. 4. True and perfect dominion over the
various creatures of God; for those beasts which at first feared man, now
oppose, injure, and lie in wait for him; whilst the ground, which was cursed for
his sake, brings forth thorns and briers. 5. The right of using those things
which God granted, not to his enemies, but to his children. 6. The happiness of
this and of a future life; in the place of which we now have temporal and
eternal death, with every conceivable calamity. Obj. The heathen were
distinguished for many virtues, and performed works of great renown. Therefore
it would seem that the image of God was not destroyed in them. Ans. The
excellent virtues and deeds of renown, which are found among heathen nations,
belong, indeed, to the vestiges or remains of the image of God, still preserved
in the nature of man; but there is so much wanting, to constitute that true and
perfect image of God, which was at first apparent in man, that these virtues are
only certain shadows of external propriety, without the obedience of the heart
to God, whom they neither know nor worship. Therefore, these works do not please
God, since they do not proceed from a proper knowledge of him, and are not done
with the intention of glorifying him.
III. HOW THE IMAGE OF
GOD MAY BE RESTORED IN US. The restoration of this image of God in man, is effected by him alone, who first conferred it upon man; for he who gives life, and restores it when lost, is the same being. God the Father, restores this image through the Son; because he has "made him unto us wisdom, righteousness, sanctification, and redemption." (1 Cor. 1:30.) The Son, through the Holy Spirit, "changes us into the same image, from glory unto glory, as by the Spirit of the Lord." (2 Cor. 3:18.) And the Holy Ghost carries forward and completes what is begun by the Word, and the use of the Sacraments. "The gospel is the power of God unto salvation." (Rom. 1:16.) This restoration, however, of the image of God in man, is effected in such a manner, that it is only begun, in this life, in such as believe, and is confirmed and carried forward in them, even to the end of life, as it concerns the soul--but as it concerns the whole man, it will be consummated in the resurrection of the body. We are, therefore, to consider who is the author, and what is the order, and manner in which this restoration is effected?
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