"And God said, Let us make man in our image, after our likeness. So God created man in his (own) image, in the image of God created he him, male and female created he them."--Gen, i. 26, 27.

In what does this image or likeness consist? Scott, in his commentaries, after discussing this question at length, says, "We determine, then, that the image of God in which Adam was created consists in an understanding prepared to imbibe true knowledge, a judgment free from corrupt bias, a will disposed to obedience, and affection regulated according to reason and truth; nor can we conceive that it could consist in anything else." By this last expression, as well as by others, it is evident that this view is adopted, not because of its own intrinsic force, but because there appears to the author no other way in which the subject can be understood. I think there are other interpretations of Scripture which have been accepted for the same reason.

I have never been able to see the propriety of this view concerning the nature of the likeness to God in which Adam was created, and it is in my mind to express my reason for objecting to it, and also to tell briefly what I think the Scriptures do teach concerning it. Whatever the Scriptures declare we are bound to receive, even though we do not understand it; for we know the words are right, and that the only Interpreter will open our understanding to know their meaning as soon as we need that knowledge. But we are not thus bound by the form of uninspired words, nor the views of uninspired men. When they are seen and felt to be in accordance with the inspired Scriptures we cannot but receive them; they come to us with the sweet power of light. But it is not right to adopt the views of any one when they are not thus commended to our consciences, though we may regard them as probably true, if we see nothing in the Scriptures contrary to them. When, however, we think we have positive light through the Scriptures upon the subject, we should do wrong to withhold it for fear of the reproachful charge that we think ourselves wiser than others. I have hesitated to express my mind at times for this reason, but I have been condemned for it. We should present our views for the consideration of brethren, not with the thought of exercising dominion over the faith of any, but with the hope that we may "be helpers of their joy." It is pitiful that I should keep back some thought that has brought comfort to my soul because of the fear that some one will say I am bringing in new things. New things! Will not that blessed treasure-house, the Scriptures, present new things to the saints of God until the last of the redeemed has been taken home to glory? "Both new and old." New to every longing, hungry soul] whose various wants they satisfy, and to whose various circumstances they apply with all needed help and comfort; old because they are the words and work of Jesus, who is "the same yesterday, and to-day, and forever." The Scriptures have not all been fully unfolded yet, nor have all the books that have been written, nor all the sermons that have been preached by the servants of God, supplied all the expressions that will yet be needed to tell of the wonderful things which shall be unfolded to the wondering and admiring view of the saints to the end of the world. The Lord's hungry poor will still be turning from the words of men to the word of God, and what is shown to them there in their times of hunger, and weakness, and affliction, will constantly tend to draw them together, and hold them in the bond of union and perfection, as no authority Or power of men could do. The opening of the word by the Spirit to suit their needs, the love of Christ felt in the heart, the Work of the ministry by his gifts, and the wall of salvation, will effectually bring the children of God into manifest union, and hold them there.

To overcome opposition to our view by anything save scriptural testimony could not be gratifying to an honest, thoughtful mind. If the force of the testimony I present is not apparent to any one I can have no ground of complaint against him on that account. If I am right, the One who made me see the truth upon that point can show it to others. If I am wrong, he who shows me the error does me good. If I have attached myself personally to any theory as its discoverer or special champion, in the sense that I regard any argument against it as a personal attack upon myself, it is likely I will be of no more use upon that subject to the Lord's people. If the Scriptures presented in opposition to, or in support of, any view do not carry conviction to the mind of my brother, I shall not help my case, nor instruct him in the truth, by speaking harshly to or of him, and calling his view a heresy. The servant of God must remember that he is never to weary in well doing, never to be discouraged by opposition; but in meekness to instruct them that oppose themselves; not instruct by his own authoritative assertions that such and such things are true, but by the proof constantly repeated and presented. He must remember that the positions he defends can only be forced upon the mind by their own intrinsic value. It is a sweet and lovely work, full of precious comfort to the servant, to repeat again and again, and show in every possible way the evident meaning of the Scriptures in which he believes is taught the doctrine he sets forth.

And now I will attend to my subject. An image or likeness of any man, or of anything, is a representative figure of that man or thing In that respect in which it is an image it is exactly like the original; not almost, but exactly, like it. An image of a man may be of gold or wood, and of any size; but the form and features must have been exactly imitated so that it cannot be mistaken or it is not an image. Now in what sense can man be said to be like God? Not in his body, all acknowledge, for God is a Spirit. The view that I have quoted from Thomas Scott seems to have been regarded by many as the only other possible understanding; but how can a man's mind be considered as in the likeness of God's mind? The correctness of the description of the parts of God's mind, as given by Scott, may well be questioned. God's understanding is not prepared to imbibe knowledge, for he has eternally possessed all knowledge, a thousand years being with him as one day. He has not a will disposed to obedience, for there is nothing for him to obey but the counsel of his own will. In his understanding, his will, his judgment, his affections, and in every attribute, he is altogether unlike man; the nature of these attributes is different. The Bible so presents them. God is infinite in every perfection. His thoughts and ways are not like those of his creature man.--Isaiah lv. 8. The Scriptures do not indicate a likeness to God in this respect, but they do indicate the contrary.

An image of a face or form must be exactly like the face or form, but may be of different size, and must be of different material. But an image or likeness of an invisible thing, as of mental or spiritual capacities, must be simply the same thing. So Christ is said to be "the image of the invisible God;" and again, "the express image of his person.--2 Cor. iv. 4; Col. i. 15; Heb. i. 3. This means that he was ,'equal with God;" "in the form of God" (Phil. ii. 6); one with God. But Adam was not made in the image of God in the same sense in which it is declared that Jesus was the image of God.

Jesus was "made in the likeness of men," in the likeness of sinful flesh" (Rom. viii. 3.), having all their infirmities and temptations, and bearing the guilt and shame and curse of all their sins; yet he was unlike them in that "he was holy, harmless, undefiled;" "he did no sin." So far as he was a likeness, the likeness was exact. So, while he was the image of God, and was God, he was distinct from the invisible God of which he was the image, in that he was the Son, the Head of the church, prepared to suffer for his people in their flesh, and to raise them with himself from sin and death to life and glory.

But to my mind the Scriptures do very clearly and distinctly set forth the nature and character of the similitude to God in which man was created. We notice some things which are important in the texts.

First. It is the first time during the record of creation that the Lord speaks in the first person plural: "Let us make man in our image."

Second. Each declaration that the Lord created man in his image and after his likeness, is followed by the expression, "Male and female created he them," as though this explained wherein the image or likeness lies.--Gen, i. 27; v. 1, 2.

Third. The name Adam was given to both the male and female, evidently before the woman was made. Also, while the man was yet alone, the command was given to him not to eat of the fruit of the tree of the knowledge of good and evil.

Fourth. When the woman was made and brought unto the man he said, "This is now bone of my bones, and flesh of my flesh ;" and he said of a man and his wife, "And they shall be one flesh." And Adam called his wife's name Eve, because she was the mother of all living; but she had been named in Adam with his own name before that separate manifestation.

Now, when the man had transgressed that command, the Lord said, "Behold the man is become as one of us, to know good and evil."--Gen. iii. ~. What can this mean but that the image Or likeness is now manifested? The image was complete before, but is now made to appear by the act of Adam in taking the fruit at his wife's hands, and following her in the transgression. "The man is become as (like) one of us." Is not that one the Son of God? And is it not clearly shown by the apostle Paul wherein that likeness or image consists? The apostle says that Adam "is the figure of him that was to come ;" and he says it when referring to Adam's transgression.--Rom, v. 14. It would appear from this, and the declaration in Gen. iii. ~, alone, if nothing more upon the subject were found in the Scriptures: that the likeness in which Adam was created is the likeness of Christ, the Son of God, in his mediatorial relation to the church as her head, and that the similitude (James iii. 9) or image consisted in his being created male and female, and in the one name Adam being given to both while the man was still alone; and that the manner of the transgression manifested this likeness to that One in the Godhead spoken of as "one of us." But the apostle lea/es nothing to be inferred or guessed at by us, for he brings the subject clearly to light.

First. He speaks of Christ as the second Adam; showing that the first Adam, as embodying in himself his wife and all his posterity, who are all covered by his name, sets forth, as an image or figure, Christ in his relationship to the church: "As it is written, The first man, Adam, was made a living soul; the last Adam was made a quickening Spirit." "The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly."---1 Cor. xv. 45, 47-49. This shows wherein the likeness of Adam to the Son of God consists, referring exclusively to his relationship to the church, and beautifully setting it forth in this figurative way. Here also we have another illustration of an image, as being an exact likeness, not a partial one; those born of Adam bear his image, and those born of God shall bear the image of Christ, or be like him.

Second. 'The manner of the transgression was peculiar, and is of most important significance in the figure, "For Adam Was first formed, then Eve. And Adam was not deceived; but the woman being deceived was in the transgression."--1 Tim. ii. 15, 14. Here is where the man became "as one of us,, one of the Godhead. The image or likeness existed before the transgression, but by this act of transgression, the man following his wife, the likeness was fully manifested. The image could extend no farther than this; for the first Adam could not restore his wife, nor could he return himself. But here the infinitely superior power and glory and love of the second Adam appears. And how clearly and beautifully the apostle opens up this figure of male and female, husband and wife. "Wives submit yourselves unto your own husbands, as unto the Lord. For the husband is head of the wife, even as Christ is Head of the church: and he is the Savior of the body." "Husbands, love your wives, even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church." "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: for we are members of his body, of his flesh and of his bones. For this cause shah a man leave his father and his mother, and be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak, concerning Christ and the church."---Eph, v. 22-32. Who can fail to see in this most wonderful language the meaning of the image in which the first man, Adam, was created, a figure or image of the second man, who is the Lord from heaven. And how richly the figures of Head and body, and Husband and wife, are blended, and yet each seen in its own distinctive character; and all setting forth the glorious mystery of the love of Christ to the church.

The man fell by that transgression from his first state in which God created him. He was made good, upright, pure, as a man. He was not a spiritual man, but natural. He was of the earth, earthy, and so all of his posterity are, and would have been even if he had not transgressed. He had not immortality, for we are distinctly told that Christ only has that (1 Tim. vi. 16), and all who possess immortality must have obtained it by a spiritual quickening from Christ, not by a natural creation in Adam. But in no sense have we a right to think or speak of Adam as imperfect, or sinful, or evil, or as lacking in anything as a perfect man when he was created, because the Lord made man good, upright.--Prov. But he sinned. It was not sin in his heart by creation which caused him to do that sinful act, for that act was the first of sin in the world. Sin came into the world then; "for sin is the transgression of the law." Ever since then sin in the heart has caused every sinful act and word and thought; but that act of Adam caused sin, or rather was itself sin. How do I reason that out? I do not reason it out at all. I just simply take the scriptural record and judgment; and from that I learn that I have no right to go back of that one act of Adam to find the first of sin in the world. It is a mystery, but it is true. "By one man's disobedience many were made sinners."--Rom, v. 19. From a state of innocence to a state of sin, condemnation and death, I think ought properly to be called a fall.

Sin is a most terrible thing, as every convicted sinner knows. No one can know the offense and loathsomeness of sin but those who have been made alive by the power Of the second Adam, who is a quickening Spirit. To such poor sinners the subject that presents to them the love of Christ to the church, and his salvation of sinners, so sweetly and clearly as this does, must be full of holy interest and comfort. As Adam and Eve were one before the transgression, so Christ and his people were one in some wonderful, mystical sense before the world began. As Adam was given the command before Eve was formed, so when Christ came into the world he said, "Thy law is within my heart." --Psalm xl. As Adam said of Eve, "This is now bone of my bones, and flesh of my flesh," so of the bride of Christ it is said, "We are members of his body, of his flesh and of his bones ;" and the language of Adam concerning the wife is repeated by the apostle, and concerning it the apostle says, "This is a great mystery: but I speak concerning Christ and the church." Therefore, because they are members of his body, of his flesh, and of his bones, as Eve was of Adam, Christ, the heavenly Husband, followed his bride in the transgression. These members of his body were seen by the eternal God, and written in his book before the world began, "when as yet there were none of them."-Psalm cxxxix. 16. So, as Adam took the forbidden fruit at his wife's hands, because they were one, and he loved her, and must be with her, likewise Christ came under the law where his bride, the church, was, and stood with her in her sin and defilement, and died for her, and by his death washed her clean from all sin, and made her pure and spotless in the sight of God. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us up together."--Eph. ii. 4-6. This love was an everlasting love.---Jer, xxxi. 3.

"Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." This love is illustrated by the love of a mother for her child, by the love of a brother, by a father's love, and by that of earthly friends. But the most wonderful, the sweetest, the most mysterious, and the first love felt and manifested in the world, that of the husband for the wife, was especially designed to set forth in its fullness the love of Jesus for the church, and her love for him, which is caused and called forth by his love for her. And he who had this everlasting love for his bride, the church, was able not only to come under the law that condemned her, and lay down his life for her, but was able to take up that life again, and rise with her forever above the dominion of death, and "present it unto himself a glorious church, without spot or wrinkle, or any such thing; but that it should be holy and without blemish."

And now, while the members of his body are yet in .the flesh, and feel the bondage of corruption, they are given faith to see Jesus in this eternal relationship at times, and to behold the manner of his love, and to rest from the burden of depravity and of care in that love. And they are given at times to feel the power and refreshment of his love in their hearts; to realize that Christ dwells in their hearts by faith, and that they being rooted and grounded in love, are able to comprehend with all saints what is the breadth and length and depth and height, and to know the love of Christ which passeth knowledge, and that thus they are filled with all the fullness of God.--Eph. iii. 17-19. This love passes the knowledge of the wisest man, but is comprehended in its fullness in the loving, lowly heart of the littlest child of God, when Christ is present with him, dwelling in his heart by faith.

So the first Adam went with his wife into death, because of his love for her, but could not return, and therefore all his family are born in death. But from that great family of men, the Lord has chosen vessels of mercy without number, who are loved of the Father even as he loved his Son; and him he loved before the world began.--John xvii. 23. 24. These were given unto Christ, and this figure of the male and female in creation, of the man and his wife, sets forth the mystery of that wonderful love that the Son eternally had for them. And the second Adam came to them because they were his, :because they were bone of his bones, and flesh of his flesh; and he had power to redeem them, and to save them, and to make them feel his love, the sweetest, richest experience which the heart is able to-feel; and he will cause them to bear his image, to be like him, and appear with him in glory.

"O for such love let rocks and hills
Their lasting silence break;
And all harmonious, human tongues,
Their Savior’s praises speak."

DECEMBER 12, 1896.