A treatise of original sin ... proving that it is

The first is, That excellent constitution and harmony of his body, whereby there could not be any humour peccant or excessive. So that from within there would not have sprung any disease. And although in Adam's eating and drinking, being ⟨p. 514⟩nourished thereby, there would necessarily have been some alteration in him, by deperdition and restoration, which is in all nourishment; yet that would have been in part only, not so as to make any total change upon his body.

The first is, That excellent constitution and harmony of his body, whereby there could not be any humour peccant or excessive. So that from within there would not have sprung any disease. And although in Adam's eating and drinking, being ⟨p. 514⟩nourished thereby, there would necessarily have been some alteration in him, by deperdition and restauration, which is in all nourishment; yet that would have been in part onely, not so as to make any total change upon his body.

2. The second cause was, That original righteousness which God made him in. For seeing sin only is the meritorious cause of death, while Adam was thus holy and absolutely free from all sin, death had no way to enter in upon the body.

2. The second cause was, That original righteousnesse which God made him in. For seeing sinne only is the meritorious cause of death, while Adam was thus holy and absolutely free from all sinne, death had no way to enter in upon the body.

3. There was the providence of God in a special manner preserving of him, so that death could not come by any extrinsical cause upon him. No doubt but Adam's body was vulnerable: a sword if thrust into his heart, would have taken away his life; but such was the peculiar providence of God to him in that condition, that no evil or hurtful thing could befall him.