a Premonition. and live, Sin anddie; in whom we are perfeetly innocent and reward- able 5 ani we have no rewardable Righteoufnefs, nor any to juttifie us', but pèrfelt Innocency imputed; becaufeasnot tobe a Sinner is no merit of a Reward, fopardonof sin is no Title to a Reward, &c. It is not my prefent talk to clear up all theCe Difficulties, ( having donemore towards it inmy Methodús Theologi e) ; but only fo much as our prefent conciliatory work requireth : But yet becaufe I and the matter in hand are nearly concerned in the M. S. I (hall briefly animad- vert on all the fubftance of it ; having firft Paid of the conditionof the penaltybut a few words. 1. I amloth toconfound the certaintieswith theuncertainties, in this matter. r. It is certain, that Gods Law of Nature was mans fzrft and principal Law ; towhich the fupernatural Revelations were added, and comparatively few. 2. It is certain that Gods Law was perfect, and that both as the inï- prefs and expreJon of Gods perfe& Wifdom and Holinefs, and as the Ruleof PerfeElion toAdam : And therefore that it obliged him to per- feetion. 3. But this Perfe&tion to which he was obliged, was not atfirfi, all that his nature would be capableofat laf ; It was not his duty the fir( hour of his life, to Know or Do as much asafter the longeft time and experience, and as much as in heavenly perfetlion.: Buthe was bound to Know, and Love, and Doat firft, as much as at that time his nature was capable of, fuppofing neceffary Concaufes andObje&s. 4. This is fummed up in, Loving God with all the Heart, Mind and Might. But theAll in maturity and after full experience, and in Glory, is more than the All in unexperienced juniority. To know, love and obey God, to theutmoft intention of hisprefent natural Power, fuppofing due Obje&s, media and concaufes, was Adam's duty and all defe&ive- nefs hereinwas culpable, or fin. 5. All fin of its own nature deferveth punifhment : _ Therefore fo would the leali culpable thought or word in Adam, or the leaft culpable defe& in the extent or intentionof any holyaffe&ion in him. 6. It is certain that Adam's eating the forbidden Fruit, or any one fuch fin as confifteth not with the predominancyof his Love toGod as God, in habit, fuch as is now inconfrffent with trueGrace, and is called mortal, was to be punithedwith death temporal and eternal, according to the Juftice of that Law. 7. They are different queftions, r. What God might do. 2. What, hewould do, (as decreed ). 3. What hemu,fi do, (as neceffary becaufe of yuflice or veracity) , to thebreaker of that Law. And it is clear that Godmight, as anAet of'uflice, punifh the leafl culpable thought, or re- m f nefs of degree of Love, with Annihilation , or with any pain-ever- latting, which tothe Sinner wereno worfe thanAnnihilation. Becaufe, a. Antecedently to his Law, he might have done that much as anat$i&ion without fin. 2. And after he did no way ( that I know of) oblige himfelf to the contrary to a Sinner, before the Covenant of Grace. 3. Andhaving threatned punithmentin general, he might choofewhat punifnment heCaw fit. 8. What Godwould do as decreed, the. preditlion or the event only can tell us. 9. That God mull (by necefiity of 7ufice and Truth) punith the lead finful thought or remifsnefs, withTome degree ofpuni/hment, ac- cording to that Law, feemeth to me fotnewhat dear. B 2 T. And
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