and01/ioral YYòrkrm Lapfed man, not to have fin , or iraperfeei man to have been perfect that is that the Command to day bindeth Adam ad pr<eteritum not tohave finned yefterday, or bindeth to Impoffibility in nature; that exiftent fin fhould not beexiftent, (in all which I leave them to their liberty ofwords) yet it is certain that no man hath perfetlly obeyed for oneyear or day. And therefore if Chrift's perfect obedience and holinefs be imputed to them from their firft being, then they are re- puted not - lapfed, nor-finners from the beginning and, fo not pardona- ble. But if it be only for the time afterfin that Chrift's perfection is theirs, after what fin mutt it be ? Ifafter Adam's, then we need no pardon of any but 4dam's fin. Ifafter converjion, then we need no pardon for fins after Converfion. Ifafter our laft fin, then Chrift'sper- fe&ion is not imputed to us till after death. 126. Others would come nearer the matter, and fay that we are reputed Righteous as fulfillers of the Law , and yet reputed sinnersas Breakers of the Law : and that though there be no medium in naturals between light and darknefs, life and death, yet there is between a breaker of the Law, and a fulfiller of it, viz. a non- fulfiller ; and be- tweenjuJi and loafall that is not felt: But this isa meer darknefs : There is amedium negative, in a perfon as not obliged; but none between Pot- give and Privative in one obliged as fuch. A [tone is neither fufi nor privatively unjult : Nor a man abouta thing never commandedor for- biddenhim : But what's this to the matter? God's Law is pre-fuppofed we talk of nothing but Moral acts : The Law forbiddeth Oni ions and Commuons : both are fin. Do there men think that he is not reputedPofitivelyjufi, (and not only not-unjuft) who is reputed never to have committed a fin, nor, left undone a duty in his life. Can the Law be fulfilled more than fo ? What is Righteoufnefs if that be not ? obj. Adam was neither jufl nor unjuft inhis firft moment; nonor till he finned fay tome, becaufe tillthenhe was not obliged to obey, or at leaft to any meritorious alt, that is, to love God. Anf. i. Adam was in his firft inftant but Habitually juft, andnot by Ad, becaufe not obliged to impoffibilities any more than an Infant or a (tone : But we fpeak only of obliged perlons. 2. It is not true that Adam was not obliged toobey and Love God beforehe finned, or that he never LovedGod asGod. obj. At leaft Adam merited not the Reward, thoughhe finned not tillthen. Anf. r. He merited what Reward he had, via. the continuance of his bleflings firft freely given : but not an immutable Rate. 2. It is yet unrefolved what that was by which Adammuff merit Immutability and Glory ? whether, r. Once obeyingor confent to his full Covenant. 2.Or once lovingGod. 3. Or conquering once. 4. Or eatingofthe treeof Life. 5. Or perfevering in perfect obedience to the end g that is , till God fhould tranflate him, which is molt likely. HisnotMeriting Immutability before the time , was no fin , we confers. 3. And we maintain as well as you, that Chrift bath not only fatisfied for fin, and merited pardon , but allo Merited Immutable Glory. But confider, r. That Adam's notdoing that which was tomerit Glory, was his finof omiffion, and to pardon that omiffion, is to take him as a meriter of Glory. 2. Therefore it muff be fomewhat more than he forfeited by that omiffion and his commiffion, which cometh in by Chrift's merit above forgivenefs. 3. That Chrift merited all this, both by his active, paflìve;
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