The Institution of Christian Religion

Again where he is called a living creature endued with reason, it is not thereby meant that the body hath reason and understanding. Although therefore the soul is not the whole man, yet is it not inconvenient, that man in respect of the soul be called the image of God, albeit I hold still that principle which I have before stablished, that the Image of God extendeth to the whole excellence, whereby the nature of man hath preeminence among all kinds of living creatures. Therefore in that word is noted the integrity that man had when he was endued with right understanding, when he had his affection framed according to reason, and all his senses governed in right order, and when in excellent gifts he did truly resemble the excellence of his Creator. And though the principal seat of the image of God were in the mind and hart, or in the soul and the powers thereof, yet was there no part of man, not so much as the body, wherein did not some sparks thereof appear. Certain it is, that also in all the parts of the world, there do shine some resemblances of the glory of God: whereby we may gather that where it is said, that his Image is in man, there is in so saying a certain secret comparison, that advanceth man above all other creatures, and doth as it were sever him from the common sort.¹ Neither is it to be denied, that the Angels were create after the likeness of God, sith (as Christ him self testifieth) our chief perfection shall be to become like unto them. But not without cause doeth Moses by that peculiar title set forth the grace of God toward us, specially where he compareth only visible creatures with man.

Again where he is called a liuyng creature endued with reason, it is not therby meant that the body hath reason and vnderstandyng. Although therfore the soule is not the whole man, yet is it not inconuenient, that man in respecte of the soule be called the image of God, albeit I holde still that principle whiche I haue before stablished, that the Image of God extendeth to the whole excellence, wherby the nature of man hath preeminence among all kyndes of liuyng creatures. Therefore in that worde is noted the integritie that man had when he was endued with ryght vnderstandyng, when he had his affection framed accordynge to reason, and all his senses gouerned in right order, and when in excellēt giftes he did truly resemble the excellence of his Creatour. And though the principall seate of the image of God were in the mynde and hart, or in the soule and the powers therof, yet was there no parte of man, not so muche as the body, wherin dyd not some sparkes therof appere. Certaine it is, that also in all the partes of the worlde, there doo shyne some resemblances of the glory of God: wherby we may gather that where it is said, that his Image is in man, there is in so saying a certain secret comparison, that auaunceth man aboue all other creatures, and doth as it were seuer him from the common sort.