The spirit presents the divine image immediately: the body, mediately. The scholastics called the soul the image of God _proprie_; the body they called the image of God _significative_. Soul is the direct reflection of God; body is the reflection of that reflection. The _os sublime_ manifests the dignity of the endowments within. Hence the word “upright,” as applied to moral condition; one of the first impulses of the renewed man is to physical purity. Compare Ovid, Metaph., bk. 1, Dryden’s transl.: “Thus while the mute creation downward bend Their sight, and to their earthly mother tend, Man looks aloft, and with erected eyes Beholds his own hereditary skies.” (Ἄνθρωπος, from ἀνά, ἄνω, suffix _tra_, and ὢψ, with reference to the upright posture.) Milton speaks of “the human face divine.” S. S. Times, July 28, 1900—“Man is the only erect being among living creatures. He alone looks up naturally and without effort. He foregoes his birthright when he looks only at what is on a level with his eyes and occupies himself only with what lies in the plane of his own existence.” Bretschneider (Dogmatik, 1:682) regards the Scripture as teaching that the image of God consists in bodily resemblance to the Creator, but considers this as only the imperfect method of representation belonging to an early age. So Strauss, Glaubenslehre, 1:687. They refer to _Gen. 2:7_—“_And Jehovah God formed man of the dust of the ground_”; _3:8_—“_Jehovah God walking in the garden._” But see _Gen. 11:5_—“_And Jehovah came down to see the city and the tower, which the children of men builded_”; _Is. 66:1_—“_Heaven is my throne, and the earth is my footstool_”; _1 K. 8:27_—“_behold, heaven and the heaven of heavens cannot contain thee._” On the Anthropomorphites, see Hagenbach, Hist. Doct., 1:103, 308, 491. For answers to Bretschneider and Strauss, see Philippi, Glaubenslehre, 2:364. (_b_) Subjection of the sensuous impulses to the control of the spirit.—Here we are to hold a middle ground between two extremes. On the one hand, the first man possessed a body and a spirit so fitted to each other that no conflict was felt between their several claims. On the other hand, this physical perfection was not final and absolute, but relative and provisional. There was still room for progress to a higher state of being (Gen. 3:22).