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How man was made to the image and like∣nesse of God.
FOr the vnderstanding of this, wee must note the originall Hebrew words, Selem and Demuth; by Selem is properly signified a shadow or transito∣rie similitude, Psalme 33. In imagine per∣transit homo, man passeth away like vnto a shadow. Likewise Psalme 101. My dayes haue declined as a shadow. The other
word Demuth signifieth to cut downe, to faile, to fade, to be silent, to recogi∣tate, and to expect; but most properly to assimulate or liken: wherefore seeing euery similitude or likenesse is transito∣rie, vanishing, and quickly passing away, the same word doth also signifie to va∣nish, to passe away, to faile, and to fade.
Now therefore, when God said that man was made to his image and like∣nesse, it was to giue vs to vnderstand, that such was the likenesse, and so per∣fect the representation, as could be be∣tweene an inferiour creature and his Creator: but because God is of infinite perfection, it must necessarily follow, that his similitude should bee infinitely inferiour and of lesse perfection then the prototypon or first type of his per∣fection. Like as though the shadow be in some sort the similitude and repre∣sentation of the body, yet is it obscure, and imperfect, yea nothing in it selfe, and in comparison of the body no∣thing. Hence consequently wee may inferre a twofold interpretation of the said words, adimaginem & similitudinem
nostram, to our image and likenesse, to wit, of that image or similitude which is in God his diuine nature, essence, being, or vnderstanding: insomuch that the nature of God, and his Ideall represen∣tation of his vnderstanding bee the ex∣emplar and first type, vnto whose simi∣litude man was made. Or againe that ••his be the meaning of Gods words, let vs make man such a one as wee are, or so like vnto vs, that he may bee such an image, forme, and similitude, as he may represent our nature, power, wisdome, and prouidence, yea and immortalitie in a body of its owne nature mortall.
For as S. Austine well noteth, diuers things doe diuersly represent Almighty God: some doe participate of vertue and wisdome, others only of life, others of existence and being, insomuch that those things which only haue existence, and neither liue, nor breathe, are coun∣ted an imperfect similitude of God, be∣cause they are good according to their kinde, and flow from that infinite Oce∣an of goodnesse, from whence all other goodnesse doth proceed. Againe, those
things which doe liue, and yet doe not vnderstand, doe more perfectly partici∣pate the likenesse of God: but those things lastly which doe vnderstand, doe come so neere vnto the likenesse of God, that nothing created can come more neere. Wherefore seeing that man may participate of the wisdome of the diuine nature, yea euen according to hi•• owne nature, hence it is, that hee is so framed to the image of God, that no∣thing can be more like in his being and nature vnto God: he liueth, he breath∣eth, he vnderstandeth, he hath existence and being, and is in all these, as a per∣fect patterne of his Creator and God.
Sainctes Pagnines in the sauro linguae He∣braae.
Aug. li. 83. quaest. q. 51.