Fifthly, This comparison made between the first Adam communicating sin, and the second, communicating Righteousness, doth fully evince this: For we are made righteous by Christ, not only as if he were a pattern, and example of Righteousness unto us, but by an hidden and secret infusion of holiness into our souls, whereby we are made new creatures, and said to be partakers of the Divine Nature: For whereas the Papists would argue, as they think, very strongly for our Justification by inherent Righteousness from the parallel made between Adam and Christ; As (say they) we are made sinners, not by imputation only, but by inherency through Adam's disobedience; so we must be made righteous by Christ, not by imputation, but inherently. We retort the Argument, and say, Because Adam's sin is imputed to us, whereby we are made sinners, so Christs obedience is made ours, whereby we are constituted righteous: Yet we grant further, That by Christ we are made inherently righteous, though by that we are not justified; and this inward renovation comes not from Christ by example, but a powerful and secret transformation of the whole man, so that as to partake of Adam's sin, we must be born naturally of Adam; For if God should create some men in an extraordinary manner, not by natural descent from him, they would not have this natural contagion cleaving to them; so to partake of Christs Righteousness, it's necessary we must be new born by the Spirit of God. Thus you see many Reasons, compelling us to understand the manner how by Adam's disobedience we are made sinners, to be by natural Propagation: For, if this foundation be not laid sure, the whole fabric will quickly fall to the ground. We come then to the Observation, which is,
Fifthly, This comparison made between the first Adam communicating sin, and the second, communicating Righteousness, doth fully evince this: For we are made righteous by Christ, not only as if he were a patern, and example of Righteousness unto us, but by an hidden and secret infusion of holiness into our souls, whereby we are made new creatures, and said to be partakers of the Divine Nature: For whereas the Papists would argue, as they think, very strongly for our Justification by inherent Righteousness from the parallel made between Adam and Christ; As (say they) we are made sinners, not by imputation onely, but by inherency through Adam's disobedience; so we must be made righteous by Christ, not by imputation, but inherently. We retort the Argument, and say, Because Adam's sin is imputed tous, wherby we are made sinners, so Christs obedience is made ours, whereby we are constituted righteous: Yet we grant further, That by Christ we are made inherently righteous, though by that we are not justified; and this inward renovation comes not from Christ by example, but a powerfull and secret transformation of the whole man, so that as to partake of Adam's sinne, we must be born naturally of Adam; For if God should create some men in an extraordinary manner, not by natural descent from him, they would not have this natural contagion cleaving to them; so to partake of Christs Righteousness, it's necessary we must be new born by the Spirit of God. Thus you see many Reasons, compelling us to understand the manner how by Adam's disobedience we are made sinners, to be by natural Propagation: For, if this foundation be not laid sure, the whole fabrick will quickly fall to the ground. We come then to the Observation, which is,
