40 Of the Creatures,andthe Condition _:_ ______ ~ !looK H. ut'V:'V CHAP. V. The Image of God in Adam, how it was Natural, how Explained, and how Faith is Supernatural_. That Knowledge ofGod Naturdl, which is due and fit for a Rea(onable Creature to have; and which he acquire! by the exercife of his Rational Faculties. 1 hat Know– ledge Supernatural which goer beyond what Man, by the right of his Creation was to have. Adam's KnQw– ledge of God was in. aNatural way, though itfanCiified him, and was joyned with Holinefs. N 0 W to fiate the true difference, and give the true difproportion be. · tween thefe two Efiates, I mufi explain tliat known Difiincbon (f~ much ufed of all fides, both School-men and our own Divines ) of Natural Righteou(iuf's and Superuatttrat Grace; or the Knowing and Enjoy– ing God in a way Natt1ral to Mao, and tending to aNatural Happinefs in God, and the lmowledge of, and fellowtbip with God in a way Sttpernatttrfl/ or a– bove Natttre, which tends to a Supernatural Happinefs to be had in him, Now when it is faid, That there is a Natural way of knowing God ; the meaning is not, of that Natural knowledge in Cormpt Natt~re, which flea– thens have of God: llut it hath reference to the pure Nat11re of Man in A· dam uncorrupted, whereof that natural light left even in corrupt Na'!ure, is but the Shadow. Which 1hews, that there was fuch a kind of knowledge of God in Adam, in an holy and perfect way: which Knowledge of his the Schoolmen call Adam's 1heologia Natur.,ti6, his Nattsral '1J1vinity and Kuow.tedge. And ( oppo!itely) a Supernatural lwowiltg God, is not fo called in re– fpell of corrupt Nature, as being Supernatural to it; but in refpeCl: to pure Natttrt, as being above even the Natural way thereof. Now the mofi radical and exaCt difference between thefe two, that I can fearch out, lies in thefe two things. 1. That way of knowing God in pure Nature, is, fo far called Natural, a• it may be fuppofed aNatttral.'Dt~e,meet and requi!ite to be in Mao, by the Law of Nature, if God would at all make fuch a Creature, endued with R.eafon and Undcrfianding : For if God meant to make two fuch Faculties , a• are our Wills and Underfiandings, in their Nature and Capacities fo unli– mited , the Law of Nature required , that God himfelf tbould become the ObjeCt of them, and fo to give Man a Power to know and delight in him; for otherwife it had been to make thofe Faculties in that vafinefs, in vain , and without their due end, feeiog they could not reil , or be fatisfied with all the particular truth and goodnefs in the Creatures, (as theSenfes can, ) they be" ing vafier ~nd more general Faculties: And theretore tn a way that was due to · the Nature of Man: If God would make him reafonable, God was robe both known and eAjoyed by Man; fo, as to fatisfie both his Underfianding and Will, aild thereby to make him happy. And.a Happinefs in God, fo farr proportio– ned thus to the Nature of Man , is called NattJra! Happinefs. And fo ( oppolitely) that which was vouchfa fed to l'vl•n, over and abcvc this Natural Due, and fupra ex~r;entiam Creat11rt1! , more than it was fimply meet for God to give him, upon, and with his Creating him R.cafoonble, That ([
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