HKB
The Divine Image, Free Will, And The Original Purity Of His Nature.
We must now treat of the creation of man, not only because he exhibits the most noble and remarkable specimen of the Divine justice, wisdom, and goodness, among all the works of God, but because, as we observed in the beginning, we cannot attain to a clear and solid knowledge of God, without a mutual acquaintance with ourselves. But though this is twofold,—the knowledge of the condition in which we were originally created, and of that into which we entered after the fall of Adam, (for indeed we should derive but little advantage from a knowledge of our creation, unless in the lamentable ruin which has befallen us we discovered the corruption and deformity of our nature,)—yet we shall content ourselves at present with a description of human nature in its primitive integrity. And, indeed, before we proceed to the miserable condition in which man is now involved, it is necessary to understand the state in which he was first created. For we must beware lest, in precisely pointing out the natural evils of man, we seem to refer them to the Author of nature; since impious men suppose that this pretext affords them a sufficient defence, if they can plead that whatever defect or fault they have, proceeds in some measure from God; nor do they hesitate, if reproved, to litigate with God himself, and transfer to him the crime of which they are justly accused. And those who would be thought to speak with more reverence concerning the Deity, yet readily endeavour to excuse their depravity from nature, not considering that they also, though in a more obscure manner, are guilty of defaming the character of God; to whose dishonour it would redound, if nature could be proved to have had any innate depravity at its formation. Since we see the flesh, therefore, eagerly catching at every subterfuge, by which it supposes that the blame of its evils may by any means be transferred from itself to any other, we must diligently oppose this perverseness. The calamity of mankind must be treated in such a manner as to preclude all tergiversation, and to vindicate the Divine justice from every accusation. We shall afterwards, in the proper place, see how far men are fallen from that purity which was bestowed upon Adam. And first let it be understood, that, by his being made of earth and clay, a restraint was laid upon pride; since nothing is more absurd than for creatures to glory in their excellence, who not only inhabit a cottage of clay, but who are themselves composed partly of dust and ashes.(378) But as God not only deigned to animate the earthen vessel, but chose to make it the residence of an immortal spirit, Adam might justly glory in so great an instance of the liberality of his Maker.