Yet, though his Will was thus good, he needed help from God to be able to doe any good thing. I know there are some learned Divines, as Pareus, that doe deny the holinesse Adam had, or the help God gave Adam, to be truly and properly called grace; righteousnesse they will call it, and the gift of God, but not grace. Therefore Pareus reproveth Bellarmine for stiling his Book de gratia primi hominis: and his reason is, because the Scripture makes that onely grace which comes by Christ, and when the subject is in a contrary condition, as we are; but it was not so with Adam: but I cannot tell whether this be worth the while to dispute. This is certain, first, that Adam could not persevere or continue in obedience to God, without help from God. Nor secondly, was he confirmed in a state of goodnesse, as the Angels are; yea, as every godly man now is through Christ: and therefore being mutable, we may well conceive a possibility of his falling, though made thus holy.

3. In his Affections. 1. These tempests and waves were under the⁵ command of that holinesse: They were to Adam as wings to the bird, as wheels to the chariot; and he was not, as Actaeon; devoured of those that followed him, as it is with us: for, if you consider Affections in the rise of them, they did not move, or stirre, but when holinesse commanded them. This is proved, in that he was made right: Therefore there could not any Affection stirre or move irregularly; as it’s said of Christ; […], he troubled himself. There were indeed Affections moving in Christ, and so in Adam; but they were as clean water moved in a clear glasse: but in us they are as water stirred in a muddy place, which casteth great defilement. Adam therefore, being made right, he could set his Affections, as the Artificer doth his clock, to make it strike when and what he will.

4. These Affections are subjected in regard of the continuance of them. When our Affection and Passions are raised, how hardly are they composed again? how are we angry, and sin? how doe we grieve, and sin? whereas in the state of innocency, they were so under the nurture of it, that, as we command our dogs to fetch and carry, and to lay down; so could Adam then do, bid come fetch such an object, and then bid it to lay down again.

5. In regard of the degrèes of them. We are so corrupted, that we cannot love, but we over-love; we cannot grieve, but we over-grieve: All our heat is presently feaverish; but it was then far otherwise. Now then by this righteousnesse you may perceive the glorious image that God put upon us, and apply it to us, who are banished not onely out of a place of Paradise, but out of all these inward abilities: and who can deplore our estate enough?

Thus was the Morall Law written in his heart: and what the command is for direction, that he was for conversation. And howsoever the Socinians deny this law written in his heart, yet acknowledging he had a conscience, which had dictates of that which was good and righteous, it amounts almost to as much. Non is it any matter, though we reade not of any such outward law given to him: nor is it necessary to make such a Question, Whether the breach of the Morall Law would have undone Adam and his posterity, as well as the transgression of the positive law. For all must necessarily think, that the Morall Law implanted in his heart, and obedience thereunto, was the greatest part of Adams happinesse and holinesse. Although we told you, disobedience unto that positive precept, which was onely for tryall, might in some sense be judged more hainous, then disobedience to the Morall Law.

In the next place, the image of God did consist in a freedome from⁶ all feare of misery and danger, even proportionably as God is without feare: And this happinesse is the consequent of his holinesse. And if it be true of the image of God repaired in us, that it is to make us serve him without fear all, the dayes of our life, how much more must it be verified of Adam in that estate? And if you demand how Adam could be without feare, seeing he knew he might fall, and so become miserable: the Answer is to be taken from that state wherein he was created; having no guilt within him, he could have no feare: Even as some learned men say, the godly shall remember their sins in heaven, yet without shame and sorrow, because that glorified nature is not capable of it. And this is a reason why Eve was not a friend of the Serpent, thought it was used by the devill to speak.

Lastly, this image of God consisted in the dominion and soveraignty⁷ he had over the other creatures. And this was rather a consequent of this image, then part of it; for when God had declared his will to make man after his image, then he also said he should rule over the rest. The Socinians indeed make this the onely ground or particular wherein this image doth consist, and therefore hold that the woman was not made after the image of God, because she was made in subordination to the man. But that is easily answered; for, although she was made in subjection to him, yet with dominion over the rest of the creatures. Now we might adde also, that in his body there was something of Gods image; as the impassibility of it, and the immortality: but these things do not come within my subject.

We therefore come to shew the properties of this righteousnesse and holinesse that was thus fixed in Adams heart.

1. It’s called originall, to difference it from actuall holinesse; as⁸ we call it originall sin, to distinguish it from actuall: and therefore the Learned call it originall, partly in regard of it self, because it was the first righteousnesse; partly because of Adam, who had it as soon as he was created. As the Schools say of originall sin, Quàm primum originatur homo, originatur itidem peccatum; so we may of Adam in his righteousnesse, In ortu virtus, as the Father said, In ortu vitium est: and partly in regard of his posterity, for it should have been propagated to them.

2. Another property of this righteousnesse is, That it is universall,⁹ comprehending the rectitude of all the parts and faculties of the soul: so that Adam was, for his soul, as Absalom is said to be comely for his body, from the head to the foot no blemish at all: so that this was not a perfection in one part onely, but all over; as our corruption makes us, as he said of the Martyr wounded in many places, totum vulnus.

3. It was harmonious: there was not onely rectitude in every¹⁰ part, but a sweet correspondency one with the other; there was no rebellion or fight between the inferiour appetite and the understanding. Therefore some learned men say, This righteousnesse is not to be conceived as an aggregation of severall habits, but as an inward rectitude of all faculties: Even as the exact temperament of the body is not from any superadded habit, but from the naturall constitution of the parts.

4. This righteousnesse and holinesse it was a perfection due to¹¹ Adam, supposing the end to which God made him. If God required obedience of Adam to keep the law, and happinesse thereupon, it was due not by way of merit, but condecency to Gods goodnesse, to furnish him with abilities to performe it; as the soul of Adam was a due to him, supposing the end for which God made him. Indeed, now it’s of grace to us, and in a far different consideration made ours, because we lost it. Lastly, this was to be a propagated righteousnesse; for, as it is to be proved hereafter, God did all this in a way of covenant with Adam, as a publike person: And howsoever every thing that Adam did personally was not made ours, (we did not eate in his eating, nor drink in his drinking, we did not dresse the garden in his dressing of it) yet that which he did federally, as one in convenant with God, that is made ours; so his sin and misery is made ours, then his righteousnesse and happinesse: As it is now, By one man sin entred into the world, and death by sin; so then it would have been by one man righteousnesse, and life by righteousnesse.

Questions to be made:

1. Whether this righteousnesse was naturall to Adam, or no? Howsoever¹² some have thought this a meere contention of words, and therefore if they were well explained, there would be no great difference; yet the Papists make this a foundation for other great errours: for, grant this righteousnesse to be supernaturall to Adam, as it is to us, then 1. it will follow, That all the motions rising in the Appetite against Reason, are from the constitution of our nature; and so no more sin, then hunger and thirst is. 2. That free-will is still in us, and that we have lost nothing but that which is meerly superadded to us. Or they compare this righteousnesse Adam had, sometimes to an Antidote, which preserves against the deadly effect of poyson: sometimes to a bridle, that rules the horse; so that they suppose mans nature would of it self rebell, but onely this was given to Adam to check it: sometimes to Sampsons haire, whereby he had supernaturall strength, but when that was cut off, he had onely naturall: So that by this doctrine, man, now fallen, should be weaker then he was, but not corrupted. Therefore we must necessarily conclude, that this righteousnesse was naturall to him; not indeed flowing from the principles of nature, for so it was of God, but it was a perfection sutable or connaturall to him; it was not above him, as it is now in us. As a blind man that was made to see, though the manner was supernaturall, yet to see was a naturall perfection.

2. Whether justifying faith was then in Adam? Or, Whether faith¹³ and repentance are now parts of that image? This is a dispute among Arminians, who plead Adam had not a power to beleeve in Christ, and therefore it’s unjust in God to require faith of us, who never had power in Adam to doe it. The Answer is easie, that Adam had power to beleeve, so farre as it did not imply an imperfection in the subject. It was a greater power then to beleeve in Christ, and therefore it was from the defect of an object that he could not doe it: as Adam had love in him, yet there could be no miserable objects in that state to shew his love.

As for that other Question, Whether repentance be part of the¹⁴ image of God? Answ. So farre forth as it denoteth an imperfection in the subject, it cannot be the image of God; for we doe not resemble God in these things: yet as it floweth from a regenerated nature, so farre it is reductively the image of God.

3. Whether this shall be restored to us in this life again? Howsoever¹⁵ we are said to be partakers of the divine nature, and to be renewed in the image of God; yet we shall not in this life have it fully repaired. God hath declared his will in this, and therefore are those stubs of sin and imperfection left in us, that we might be low in our selves, bewaile our losse, and long for that heaven, where the soule shall be made holy, and the body immortall: yet, for all this, we are to pray for the full abolition of sin in this life, because Gods will and our duty, to be holy as he is holy, is the ground of our prayer, and not his decree for to have such or such things done. Yea, this corruption is so farre rooted in us now, that it is not cleansed out of us by meere death, but by cinerifaction, consuming the body to ashes: for we know, Lazarus and others that died, being restored again to life, yet could not be thought to have the image of God perfectly, as they were obnoxious to sin and death.

Use 1. To humble our selves under this great losse. Consider what we were, and what we are, how holy once, how unholy now: and here who can but take up bitter mourning? Shall we lament, because we are banished from houses and habitations, because we have lost our estates, and comforts? and shall we not be affected here? This argueth us to be carnall more then spirituall: we have lost a father, a friend, and we wring our hands; we cry, We are undone: and though we have lost God and his image, all happinesse thereby, yet we lay it not to heart. Oh think what a glorious thing it was to enjoy God without any interruption; no proud heart, no earthly heart, no lazie heart to grapple with: see it in Paul, O wretched man that I am, &c. Basil compareth Paul to a man thrown off his horse, and dragg’d after him, and he cryeth out for help; so is Paul thrown down by his corruptions, and dragg’d after them.

Use 2. To magnifie the grace of God in Christ, which is more potent to save us, then Adams sin can be to destroy us. This is of comfort to the godly, Rom. 5. the Apostle, on purpose, makes a comparison between them, and sheweth the preheminency of one to save, above the other to destroy. There is more in Christ to save, then in Adam to damne: Christs obedience is a greater good, then Adams sin is an evil: It’s more honour to God, then this is or can be a dishonour. Let not then sin be great in thy thoughts, in thy conscience, in thy feares; and grace small and weak. As the time hath been, when thy heart hath felt the gall and wormwood of sin; so let it be to feel the power of Christ. As thy soul hath said, By one man sin; so let it say, By one man life.

Footnotes

1. Image, and likenesse signifie one and the same thing. ↩

2. An Image consists in likenesse to another pattern after which it is made. A Four-fold image. ↩

3. The image of God in Adam consisted in the severall perfections and qualifications in his soul. 1. In his Understanding was exact knowledge of divine and naturall things. ↩

4. 2. His Will was wonderfully good, and furnished with many habits of goodnesse.
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5. 3. In his Affections regularity and subjection.
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6. 2. The image of God consisted in a freedome from all misery and danger.
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7. 3. It consisted in that dominion and soveraignty Adam had over the creatures.
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8. That righteousnesse and holiness fixed in Adam was, 1. Originall. ↩

9. 2. Universall.
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10. 3. Harmonious.
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11. 4. A perfection due unto him, upon supposition of the end wherunto God made him.
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12. Righteousness was a perfection sutable and connaturall to Adam. ↩

13. Adam had power to beleeve, so farre as it did not imply an imperfection in the subject. ↩

14. Repentance, as it flowes from a regenerate nature, reductively the image of God. ↩

15. Gods image not fully repaired in us in this life. ↩