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.