Hooker (Works, ed. Keble, 2:683) distinguishes between aptness and ableness. The latter, men have lost; the former, they retain,—else grace could not work in us, more than in the brutes. Hase: “Only enough likeness to God remained to remind man of what he had lost, and enable him to feel the hell of God’s forsaking.” The moral likeness to God can be restored, but only by God himself. God secures this to men by making “_the light of the gospel of the glory of Christ, who is the image of God, ... dawn upon them_” (_2 Cor. 4:4_). Pusey made _Ps. 72:6_—“_He will come down like rain upon the mown grass_”—the image of a world hopelessly dead, but with a hidden capacity for receiving life. Dr. Daggett: “Man is a ‘_son of the morning_’ (_Is. 14:12_), fallen, yet arrested midway between heaven and hell, a prize between the powers of light and darkness.” See Edwards, Works, 2:19, 20, 381-390; Hopkins, Works, 1:162; Shedd, Hist. Doctrine, 2:50-66; Augustine, De Civitate Dei, 14:11. In the light of the preceding investigation, we may properly estimate two theories of man’s original state which claim to be more Scriptural and reasonable: A. The image of God as including only personality. This theory denies that any positive determination to virtue inhered originally in man’s nature, and regards man at the beginning as simply possessed of spiritual powers, perfectly adjusted to each other. This is the view of Schleiermacher, who is followed by Nitzsch, Julius Müller, and Hofmann. For the view here combated, see Schleiermacher, Christl. Glaube, sec. 60; Nitzsch, System of Christian Doctrine, 201; Julius Müller, Doct. of Sin, 2:113-133, 350-357; Hofmann, Schriftbeweis, 1:287-291; Bib. Sac., 7:409-425. Julius Müller’s theory of the Fall in a preëxistent state makes it impossible for him to hold here that Adam was possessed of moral likeness to God. The origin of his view of the image of God renders it liable to suspicion. Pfleiderer, Grundriss, 113—“The original state of man was that of child-like innocence or morally indifferent naturalness, which had in itself indeed the possibility (_Anlage_) of ideal development, but in such a way that its realization could be reached only by struggle with its natural opposite. The image of God was already present in the original state, but only as the possibility (_Anlage_) of real likeness to God—the endowment of reason which belonged to human personality. The _reality_ of a spirit like that of God has appeared first in the _second_ Adam, and has become the principle of the kingdom of God.”