qualities. And it is quite impossible, but God must own his own likeness to consist in this rectitude of the whole man; or acknowledge a foolish and perverse creature to be like him: which would be an open denial of his perfections. It has been prettily observed by a very learned man, that HOSIOTES TES ALETHEIAS, true holiness, is not only opposed to TE HUPOKRISEI, hypocrisy or dissimulation, or to TE TUPIKE KATHAROTETI, typical purity, but that it denotes a holy study of truth, proceeding from the love of God. For HOSIOS, to which answers the Hebrew CHAMUD, signifies in scripture one studious in and after good. This HSIOTES TES ALETHEIAS, true holiness, denotes such a desire of pleasing God, as is agreeable to the truth known of and in him, and loved for himself.

X. But I see no reason why the same learned person should have DIKAIOSUNE, righteousness, mentioned by Paul,* to be a privilege peculiar to the covenant of grace, which we obtain in Christ, and which Adam had not; meaning by righteousness a title to eternal life; which 'tis owned, Adam was without, as the course of his probation was not yet finished. In opposition to this assertion, I offer the following things to consideration. 1. There is no necessity for understanding by righteousness a right to eternal life. For that term often denotes a virtue, and a fixed resolution of giving every one his due; Eph. v. 9. where the apostle, treating of sactification, writes, The fruit of the Spirit is in all goodness, and righteousness, and truth. The learned person himself observed this, who elsewhere+ speaks thus: "Righteousness is, first, the rectitude of actions, whether of the soul or of the members; and their agreement with sound reason; namely, that they may easily avoid condemnation or blame, and obtain praise. So Tit. iii. 5. Works of righteousness. And hence the denomination of just or righteous, denotes a blameless or praise-worthy person.' Since then * Eph. iv. 24+ In Gen. v. § 9.

that word signifies elsewhere such a rectitude, why not here too? especially since it is indisputable that such righteousness belonged to the image of God in Adam. 2. It ought not to be urged, that righteousness here is joined with holiness, and therefore so to be distinguished from it, as that the latter should denote an inherent good quality, and the former a right to life. For it may be answered, 1st, That it is no unusual thing with the Holy Spirit, to express the same thing by different words. "It is to be observed," says Ursinus,* "that righteousness and holiness in us were the same thing before the fall, namely, an inherent conformity to God and the law." Nor does the celebrated Cocceius himself refuse this :† But TZEDEK righteousness, if you consider the law of works signifies, in the largest sense, every thing, that is honest, every thing that is true, every thing that is holy." 2dly, If we should suppose that rightcousness ought to be distinguished from holiness, it does not follow that it ought to be distinguished in this manner. For there are to be found testimonies, of this kind, in which no such distinction can take. place; as Luke i. 74, 75.—Serve him in holiness. and righteousness before him; and 1 Thess. ii. 10. Ye are witnesses and God also, how holily, and justly, and unblameably we behaved ourselves among you that believe. Add 1 Kings iii. 6.-He walked before thee in truth, and in righteousness, and in uprightness of heart. Where righteousness, though added to holiness, can signify nothing but a virtue of the soul, and the exercise of it. 3. If we would absolutely distinguish these two things, it may be done many ways. (1.) So as to refer holiness to God, righteousness to men. Thus Philo, concerning Abraham, says, "Holiness is considered as towards God; righteousness as torwards men." And the Emperor Marc Antoninet says of Socrates, "He was in human things righteous, in divine, holy." (2.) Or so as to say, that universal virtue is denoted by both words; (for even righteous

*In queft. 18. catech. In Pfal. xv. § 11. Lib, vii. § 66.

ness is said of the worship of God, Luke i. 75, and ho-. liness is referred to men: .Maximus Tyrius* says of the same Socrates, "Pious towards God, holy towards. men,") but in a different respect; so as holiness may denore virtue, as it is the love and expression of the divine purity, as Plato explains holiness by the love of God: Righteousness indeed may signify the same virtue, as it is a conformity to the prescribed rule, and' an obedience to the commands of God. Whether it be DIKAION, right (or righteous) to harken unto God.+ (3.) Ursin speaks a little differently. "Righteousness and holiness may, in the text of Paul and the catechism, be taken for the same, or be distinguished; as righteousness may be understood of internal and, external actions agreeing with the right judgment of the mind, and with the law of God, and holiness of the qualities." So that there is nothing to constrain us to explain righteousness here of a right to life: nay,. there are many things to persuade us to the contrary. For, 1. the image of God, even that which it renewed in us by regeneration, consists in absolute qualities inherent in the soul, which are so many resemblances of the perfections of God: but a right to life is a mere relation. 2. The image of God consists in something which is produced in man himself, either by the first or the new creation. The right to life rests wholly on the righteousness and merits of Christ, which are entirely without us; Not having my own righteousness.§ 3. The apostle, in the place before us, is not treating of justification, where this right should have been mentioned; but of sanctification, and the rule thereof, where it was needless to speak of that right. 4. They who urge this new explication of righteousness, both seem without any just cause to contradict the catechism, quest. 6. and less stoutly to oppose the Socinians, who maintain that the image of God, after which we are regenerated in Christ, is not the same with that after which Adam * Differt. xxvia † Acts iv. 19. Ad. quæft. 6. catech. § Phill. 6.

was created. And yet these learned men equally with us detest this error. These considerations make us judge it safer to explain righteousness, so as to make it a part of the image of God, after which Adam was formed.

XI. But if we take in the whole extent of the image of God, we will say it is made up of these three parts. 1. Antecedently, that it consists in the spiritual and immortal nature of the soul, and the faculties of understanding and will. 2. Formally and principally, in the endowments of the soul, righteousness and holiness. 3. Consequentially, in the immortality of the whole man, and his dominion over the creatures. The first of these was, as one elegantly expresses it, as a precious table, on which the image of God might be drawn and formed: the second, that very image itself, and resemblance of the divinity: the third, the lustre of that image widely spreading its glory, and as rays, which not only adorned the soul, but the whole man, and his body and rendered him the lord and head of the world, and at the same time immortal, as being the friend and companion of the eternal God.

XII. The chief strokes of this image Plato saw, or heard of, who defines happiness to be HOMOIOSIS TO THEO, the resemblance of God: and this resemblance he places in piety, justice, and prudence: and what is this but the two-fold primary virtue, godliness and righteousness, tempered and governed by prudence? His words are excellent, and deserve to be here transcribed. Tende thneten phusin, kai tonde ton topon, to kakon parapolei ex anankes, dio kai peirasthai chre enthende ekeisi pheugein hoti tachista : phuge de homoiosis thev, kata to dunaton. Homoiosis de dikaion kai hoosin meta phroncscos genesthai. "This mortal nature, and this inferior place of abode, are necessarily subject to and encompassed with evil. We are therefore to endeavour with the utmost expedition to escape from it: this flight is an assimulation to

God as far as may be ; and this assimulation is justice and piety, accompanied with prudence."*

XIII. God gave to man the charge of this his image, as the most excellent deposit of heaven, and, if kept pure and inviolate, the earnest of a greater good; whom for that end he furnished with sufficient powers from his very formation, so as to stand in no need of further habitual grace. It was only requisite, that God, by the continual influence of his providence, should preserve those powers, and excite them to all and each of their acts. For in no state can a creature be, or conceived to be working any thing independently of the Creator. This also takes place in the angels themselves, though they be now confirmed in holiness and happiness.

XIV. And thus, indeed, Adam was in covenant with God, as a man, created after the image of God, and furnished with sufficient abilities to preserve that image. There is another relation, in which he was considered as the head and representative of mankind, both federal and natural. So that God said to Adam, as once to the Israelites, Neither with you only do I make this covenant and this oath, but also with those that are not here with us this day. The whole history of the first man evinces, that he was not looked upon as an individual person, but that the whole human nature was considered in him. For it was not said to our first parents only, Increase and multiply; by vir tue of which word, the propagation of the human race is still continued: nor is it true of Adam only, It is not good that man should be alone: nor does that conjugal law concern him alone, Therefore shall a man leave his father and his mother, and these tow shal. be one flesh; which Christ still urges : nor did the penalty, which God threatened to Adam in case of sin, affect him alone. Dying thou shalt die; but death passed upon all men, as the apostle observes.§ Vid. Lipfii manuductionem ad Stoicam philofophiam, 1. ii. defert. 12. ↑ Deut. xxix. 14, 15: + Matth. xix. 5. Rom. V. 12.