The Institution of Christian Religion

But as for the principle that he braggeth of, it is very trifling. He would have it, that man was created after the image of God, because he was fashioned after the pattern of Christ to come, that he might resemble him, whom the father had already decreed to clothe with our flesh. Whereupon he gathereth, that if Adam had never fallen from his first and uncorrupted original state, yet Christ should have ben man. Howe trifling this is and wrested, all men that have sound judgement, do easily perceive of themselves. In the mean time first he thinketh that he hath seen what was the image of God, that forsooth the glory of God did not only shine in those excellent gifts wherewith he was garnished, but also that God himself essentially dwelt in him. But as for me, although I grant that Adam did bear the image of God, in so much as he was joined to God, (which is the true and hiest perfection of dignity) yet I say, that the likeness of God is no where else to be sought, but in those marks of excellency wherewith he had garnished Adam above other living creatures. And that Christ was then the image of God, all men do grant with one consent, and therefore that what so ever excellency was graven in Adam, it proceeded from this, that by the only begotten son he approached to the glory of his creator.¹ Therefore man was created after the image of God, in whom the creator's will was to have his glory seen as in a looking glass. To this degree of honour was he advanced by the benefit of the only begotten son: But I say further, that the same son was a common head as well to Angels as to men, so that the same dignity that was bestowed upon man, did also belong unto Angels. For when we hear them called the children of God, it were inconvenient to deny, that there is something in them wherein they resemble their father. Now if his will was to have his glory to be represented as well in Angels as in men, and to be seen in both natures, Osiander doth fondly trifle in saying, that the Angeles were then set behind men, because they did not bear the image of Christ. For they could not continually enjoy the present beholding of God, unless they were like him.²

But as for the principle that he braggeth of, it is very triflyng. He would haue it, that man was created after the image of God, bicause he was fashioned after the paterne of Christ to come, that he mighte resemble him, whom the father had alredy decreed to clothe with our fleshe. Whereupon he gathereth, that yf Adam had neuer fallen frō his firste and vncorrupted originall state, yet Christ should haue ben man. Howe triflyng this is and wrested, all menne that haue sounde iudgement, do easily perceiue of themselues. In the meane time first he thinketh that he hath seene what was the ymage of God, that forsothe the glorie of God did not onely shyne in those excellent giftes wherewith he was garnished, but also that God himselfe essentially dwelt in him. But as for me, although I graunt that Adā did beare the image of God, in so much as he was ioyned to God, (whiche is the true and hyest perfection of dignitie) yet I saye, that the likenesse of God is no where els to bee sought, but in those markes of excellencie wherewith he had garnisshed Adam aboue other liuynge creatures. And that Christe was then the image of God, all menne doe graunt with one consent, and therefore that what so euer excellencie was grauen in Adam, it proceded from this, that by the onely begotten sonne he approched to the glorie of his creatour.