therefore (although I have already suggested such arguments as may satisfy the equal reader) give you a full state and resolution of this question in a few words of Grotius, in his approved book De Satisfactione Christi, cap. I. p. 27-31. where he thus discourseth: "For the right understanding of the "state of this question; we deny not, that man, "when he was created, was earthly, who had a cer"tain vital power, but no vivific power, as Paul "teacheth us, 1 Cor. xv. 45, 46; and so that the "condition of his body was such, that unless God supported it, it would have perished. But yet we stiffly maintain, that in the decree of God he "should not have died, if he had persisted in inno66 cence. This the very nobility and eminence of "that creature evinceth, as being alone said to be "created after the image of God; that is, with un

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derstanding and liberty of will, which is the foun"dation of his dominion over the other creatures; "for he cannot be lord of other things, who is not "lord of his own actions. This excellency therefore "above other creatures is an argument, that in the "creation of man there was designed more than a temporary use of him. But now what is more "clear than that voice of God? If thou eatest thereof thou shalt die. The act of death is here "meant, whether that should be violent or other"wise. Therefore this very thing, to die, would not "have happened to man, if he had not happened to "sin. No less clear and general is that of Paul, "The wages, that is the punishment, of sin is

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death, Rom. vi. 23. He had before said, By sin death, and so death passed upon all men. He "saith, all mer, therefore he speaks concerning the

"common end of all mankind. By man therefore, "that is by the act of man, came death, and by man "the resurrection of the dead. As in Adam all "die, (as many as die,) so also in Christ shall all "be made alive, (as many as shall be made alive,) "1 Cor. xv. 21, 22. Who is there, that, reading the "words themselves, doth not presently see that this

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place to the Corinthians exactly answers to that "to the Romans? Such a death therefore is here "meant, as is common to the posterity of Adam, and "out of which they rise, whosoever do rise. Where"fore also comparing this place with that to the Romans, we say that this is meant of Adam as a sin

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g See Rom. viii. 10, II. On which text St. Austin thus excellently discourseth. Puto quod non expositore, sed tantum lectore opus habet tam clara et aperta sententia. Corpus, inquit, mortuum est, non propter fragilitatem terrenam, quia de terræ pulvere factum est, sed propter peccatum; quid amplius quærimus? Et vigilantissime non ait mortale; sed mortuum. Nam antequam mutetur in illam incorruptionem, quæ in sanctorum resurrectione promittitur, poterat esse mortale, quamvis non moriturum, sicut hoc nostrum potest, ut ita dicam, esse ægrotabile,, quamvis non ægrotaturum. Cujus enim caro est quæ non ægrotare possit, etiamsi aliquando casu priusquam ægrotet occumbat? Sic et illud corpus jam erat mortale, quam mortalitatem fuerat absumptura mutatio in æternam incorruptionem, si in homine justitia, id est, obedientia permaneret; sed ipsum mortale non est factum mortuum nisi propter peccatum. Quia vero illa in resurrectione futura mutatio, non solum nullam mortem quæ facta est propter peccatum, sed nec mortalitatem habitura est, quam corpus animale habuit ante peccatum, non ait, qui suscitavit Jesum Christum a mortuis, vivificabit et mortua corpora vestra, cùm supra dixisset, corpus mortuum, sed vivificabit, inquit, et mortalia corpora vestra, ut scilicet jam non solum non sint mortua, sed nec mortalia, cum animale resurget in spiritale, et mortale hoc induet immortalitatem, et absorbebitur mortale a vita. De Peccatorum Merit. ete Rmiss. c. Pelagianos, c. 4, 5.

"ner; for what is here said, by man, he there saith,

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by sin. The animal condition of Adam is above twenty verses after touched on by the apostle upon "a quite different occasion: for here death is op"posed to the resurrection; but there the qualities "of the body, as at first created, and then as raised, "are compared with each other; whereof the one had, with the natural possibility of dying, conjoined "a possibility also of living through the favour of "God: but the other shall have life itself after such

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a manner, that it shall have no natural possibility "of dying at all. I cannot forbear here to add the "notable testimony of the most excellent author of "the Book of Wisdom, which although it be not in "the Hebrew canon, is yet of venerable antiquity, " and was always had in esteem amongst Christians. "Thus therefore he, For God made not death: "neither hath he pleasure in the destruction of the

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living. For he created all things, that they might "have their being: and the generations of the "world were healthful; and there is no poison of "destruction in them, nor the kingdom of death

upon the earth: (for righteousness is immortal:) "but ungodly men with their works and words "called it to them: for when they thought to have "it their friend, they consumed to nought, and "made a covenant with it, because they are worthy "to take part with it, chap. i. 13-16h. And pre

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sently after, For God created man to be immortal, "and made him the image of his own i propriety. "Nevertheless, through envy of the Devil came "death into the world: and they that do hold of his

h See Ecclesiasticus xxv. 24.

: Greek Ιδιότητος.

"side do find it, chap. ii. 23, 24. That the death "here, which God is said not to have created nor "willed, to wit, with a will antecedent to sin, is to "be understood of every kind of death, the aplapoía

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or incorruption opposed thereunto sheweth, unto "the hope whereof man is said to be created; and "that hope is not obscurely intimated to have been

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part of the divine image, or at least a consequent "thereof. Now incorruption excludes every kind of "death, whether violent or not. And what the "apostle said, that death entered by man and by "sin, this author had no less truly said, that death "entered by the envy of the Devil. For all these

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speeches note the same fact, viz. the first sin of ❝man committed by the suggestion of the Devil. "Nor is that any hinderance, that the author here "notes a certain special effect of death in relation "to the wicked. For death entering by the first "sin, and having obtained a right over all men, "doth receive a certain peculiar force by the griev"ous and continual sins of particular men; in which sense sin is said to be the sting of death, 1 Cor. xv. 56. Therefore they who dying are denied all passage to a better life, are justly called the confe"derates of death, or the yielding captives (dedititii), " and the proper possession of death. It were most easy to demonstrate, if that were our business, "that it was the constant opinion both of the "Jews and Christians, that every kind of death "whatsoever is the punishment of sin." Thus far Grotius.

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I know these irrefragable arguments were afterwards nibbled at by Crellius the successor of Socinus and Smalcius in the chair at Cracovia; but the frivo

lous and plainly ridiculous exceptions of the heretic are abundantly refuted by the famous Rivet, (who in this question happily proved the zepacziorns of Grotius,) upon the second chapter of Genesis, Exercit. 21. whither I refer you for full satisfaction. I have dwelt the longer in asserting this great truth, that Adam should never have died if he had not sinned; because this foundation being once surely laid, it will appear that the whole superstructure of the catholic doctrine concerning the state of man in his integrity, and concerning man's fall by sin, which is to be measured by the former, is firmly built thereon: which is the reason why the Pelagians formerly, and the Socinians of late, have so strenuously opposed this verity. For let it be once granted, that man, if he had continued obedient, should have enjoyed an everlasting life, any man of reason, that shall more closely consider the matter, will presently collect, that this life should not, could not in any congruity be perpetuated in the earthly paradise, and therefore the man was in the design of God, after a certain period of time, to have been translated to a higher state, i. e. a celestial bliss. And from thence it will as readily follow, that man, being designed for such a supernatural end, must be supposed gradually at least to have been furnished by God with means proportioned thereunto, i. e. with certain supernatural gifts and powers, which we commonly call original righteousness: both which hypotheses you will see anon to have been the doctrine of the catholic church. In the mean time let us proceed in order.

It is questioned by some, whether Adam, besides this positive law given to him, had also another law implanted in him, which the Hebrews call