It also explains why man (unlike plants, animals, etc.) is not said to have been created _good_. For goodness in a free being must include moral goodness, or _righteousness_; and, as explained in Chapter VI., man could not have been _created_ righteous. He might have been created _perfect_, like a machine, or _innocent_, like a child, but to be _righteous_ requires his own co-operation, his freely choosing to act right, though he might act wrong. No doubt he was made in a condition perfectly suited for the _exercise_ of his free choice; but this seems included in God's final approval of the whole creation that it was all _very good_. Thirdly we are told that man (and man alone) was created _in the image of God_. And once more the narrative is quite correct; for that which distinguishes man from the rest of creation is his _free will_, to which we have just alluded. And that which distinguishes God's action from all natural forces is also His _freedom_, (Chapter I.). So it is perfectly true to say that man was created _in the image of God_, since the special attribute which separates him from all else on this planet is precisely the attribute of God Himself. And here we may notice in passing, that though God intended man to be both in His image and _likeness_; He only created him in His _image_ (vv. 26, 27). And the reason is probably that while image means resemblance in _nature_ (possessing free will, etc.), likeness means resemblance in _character_[23] (always acting right). Therefore, of course, though God wished man to be both in His image and likeness, He could only create him in His _image_; the other point, that of _likeness_ in character, depending (as just said) on the free will of the man himself. [Footnote 23: The Hebrew word appears to be sometimes used in this sense. _E.g._, Ps. 58. 4; Isa. 13. 4. In one brief reference in Gen. 5. 1-2, when speaking of Adam, _likeness_ is used where we should have expected _image_; though even here it is not said that man was _created_ in God's likeness, but merely that he was so _made_.] The fourth, and last point is that though the writer assigns to man this unique position, he does not give him, as we might have expected, a _day_ to himself, but _connects him with land animals_, as both appearing on the sixth day. And this also seems correct, for in spite of his immense superiority, man, in his physical nature, is closely connected with animals. Therefore the writer appropriately uses both words, _made_ and _created_, in regard to him. The former shows that in one respect (as to his body) he was evolved like the rest of nature; the latter, that in another respect (as to his spirit) he was essentially distinct. (_C._) CONCLUSION.