The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

1 What the image of God in man is.

* 1.1SEing god is not corporeal, neither hath a body: we must consider this image, not in the body, but in the soule of man: and because it is very much darckened, and almost blotted out by sinne, wee must iudge of it not by that state, in which men began to be after sinne was committed, but by the repairing, which commeth by Christ, that is, by the nature of man regenerated. And to conclude, whereas there is but a small beginning of regeneration in this life, we shall at length in the euerlasting life and glorie behold and vnderstand perfitely the image of God wholy resto∣red shining in vs.

* 1.2Further, that wee are not to seeke the image of God in the substaunce alone of the soule, but chieflie in the vertues and giftes, with which it was adorned of God in the creation; it is euen thereby manifest, for that the nature and substaunce of the soule remaineth euen

in the vnregenerate, but the image of God for the most part is lost: yet notwithstanding, because the soule is an vnderstanding spirite, the more excellent spirite, the more excellent part of mans substance, separable from the body, immortal, the beginning and cause of life, and mouing in a liuing body: wee must confesse that the nature thereof, though vnregenerat, is some shadow of that Diuinitie. But the image of God (seeing the substance as of spiritual na∣tures in generall, so of the minde of man is vnknowne to vs in the mist and darkenes of this life) is to be considered in those faculties and operations, in which wee see man to excell other creatures, and know him by the word & works of God, to bee agreeable and conformed vnto God. These faculties are especially two: The vnderstanding, and will: The inward senses are adioined to the vnderstanding, and the affections to the will.

The image of God in man,* 1.3 is a vertue knowing aright the na∣ture, will, and workes of God; and a will freelie obeying God, and a correspondence of all the inclinations, desires, actions, with the will of God: and in a word, a spiritual and vnchangeable puritie of the soule, and the whole man, perfect blessednes & ioy resting in God, and the dignitie of man, and maiestie, whereby hee excelleth and ruleth other creatures. Or, The image of God in man is, 1. The soule it selfe together with the faculties thereof, endewed with rea∣son and will. 2. In the soule, wisedome, and knowledge of God, his will, and workes: euen such as god requireth of vs. 3. A conformity with the lawe of god, or holinesse and righteousnesse, vnder which wee comprehende the heart, and all affections. 4. Felicitie with∣out miserie and corruption; perfect blessednesse, ioie, aboundance of all good thinges, and glorie, wherewith the nature of man was adorned. 5. The rule and dominion of man ouer the creatures, as fishes, foules, and other liuing creatures. In all these thinges the creature after some sort resembleth his creator: yet can he by no meanes be equalled vnto his Creator. For in God all thinges are immense and without measure, and e∣uen his essence infinite.* 1.4 The Apostle Paul putteth Righte∣ousnesse and holinesse, as the chiefe partes of this image: which yet doe not exclude but presuppose wisedome, and knowledge. For no man can worship God vnknowen. But neither doth Paul exclude perfect blessednes & glorie: for

this according to the order of Gods iustice, is necessarily coupled with perfect holinesse, or conformitie with God. Whereupon it foloweth, that where true righteousnesse and holinesse is, there is the absence of all euils, whether of crime and offence, or of paine and punishment. Righte∣ousnesse and holinesse in this text of the Apostle may be taken for one and the same, or distinguished So that Righteous∣nesse may be meant of the actions, and Holinesse of the qua∣lities. Righteousnesie, that is, a conformitie and congruitie of the will and heart with the minde iudging aright, that is, according to the word of God.

* 1.5The first man was of the earth earthlie; the second man the Lord from heauen. As the earthlie was, such are they that are earthlie: and as is the heauenlie, such are they also that are hea∣uenlie. And as wee haue borne the image of the earthlie, so shall wee beare the Image of the heauenlie. The Apostle doth not here take away the image of the heauenlie man from Adam when he as yet stoode; but compareth his nature & estate aswell before as after his fall, with that heauenlie glorie, into which wee are restored by Christ, that is not onely the nature of man corrupted through sin by death, but the degree of the image of God in mans nature be∣fore the fall, & before glorification, with that which folow∣eth his glorification.

Notes

• * 1.1

  The image of god to be consi∣dered not in the body, but in the soule.
• * 1.2

  It is not to be sought onely in the substaunce, but chieflie in the qualities and giftes of the soule.
• * 1.3

  The description of the image of God.
• * 1.4

  Ephes. 4.24.
• * 1.5

  1. Cor. 15.47.