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nor they that were with the damned that would pass from them to that bosom could not.

First. I observe, that the cause why there is no passing from that bosom to the damned, nor from the damned to that bosom, is not because neither of them would, but because there is a gulph fixed. Now, what this gulph is, is the matter in hand? I think, of all the depths of the mystery of the gospel, this is the non-imputation of sin, so that bosom or covenant, God sin unto them, because he imputed it unto the head Christ.

the deepest, viz. those that are in would not impute

Now, if Adam and all the elect in him had not been secured by this covenant or suretyship of Christ, they might have gone or passed over, but Christ tells us they could not although they would.

I offer but one argument; if none but Adam had power freely to try to pass over out of that bosom, and could not, then he and all the elect were secured by that covenant; but the former is true therefore. For who but Adam had ever the power of free will? or, whose sin was ever the conditions of death, but his? So we see that this is what the apostle saith, Rom. ix. 6, So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy: verse 18, therefore bath he mercy on whom he will have mercy, and whom he will be hardeneth. Rom. iv. 8. Blessed

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is the man to whom the Lord will not impute sin. Psalm xxxii. 2, Blessed is the man to whom the Lord imputeth not iniquity.-Is not this the very unpassable gulph? for who can pass to hell, to whom the Lord imputeth not sin? So that I have, in short, confirmed the doctrine, that when Adam fell, he and all the elect were secure in Christ.

I pass to the next head: the second consideration is this, that the constituted body could not be condemned if Christ is tighteous; I mean not an essential righteousness, I mean a righteousness which that law given to Adam, and on Mount Sinai was a form of.

I offer this argument: if the sentence of death by the fall passed upon Adam, and all the elect in him, did not seperate them from Christ, the point is clear; but the former is true, Rom. viii. 38, 39.

Secondly. If the promise of grace and life made to Adam, Gen. iii. 15, and to all the elect, Tit. i. 1, 2, reigned through righteousness, the former is true, therefore the latter, Rom. v. 20, 21. Adam and the elect in him were righteous. in Christ, when Adam fell, though Adam was a sinner and condemned, and all the elect in him.

Thirdly. If there is no condemnation to them that are in Christ, and if the elect chosen in Christ before the foundation of the world, the point is clear, but the former is true, so is the latter.

Fourthly.

Fourthly. If Christ could not be slain without. the sin and condemnation of Adam were imputed. to him, and if Christ was slain before the founda tion of the world, the former is true, therefore the latter, Gen. xviii. 25, Prov. xvii. 15, Tim. iii. 16, Exod. xxiii. 17, 1 Peter i. 20, John i. 29; the point is gained, Acts iv. 28.

Fifthly. The elect could not be separated from God, except Christ was separated from him; I offer this for consideration.

Sixthly. If the law was added that the offence might abound, then grace was not stained nor at an end by the fall, but the former is true, Rom.

V. 2.

Seventhly. If the fall did make way for grace to run in its proper channel, the fall could not separate, but the former is true, Isaiah xlii. 6, I the Lord have called thee in righteousness, saith the Father to his Son; as though he had said, I have offered glory and honor to Adam, when I substituted him a head to all mankind, and had he stood, he would have had the glory of being the righteousness and strength of his body, but he having lost it willfully, now I will perform my oath to thee, for the glory is thine by right, for Adam was head of his body, thou art head of Adam and thy body, thou art heir by nature, Heb. i. 2, 4; besides, he having lost it lawfully, I call thee to thy lawful right; Isaiah xlv. 23, ! have sworn by myself, the word is gone out of

my

my mouth in righteousness, and shall not return, unto me (in thee) every knee shall bow, for I am the Lord, that is my name; Isaiah xlviii. 8, I have power to give my glory to whom I will, and my glory will I give to no other, nor my praise to graven images; and this Adam was no more, Phil. 2, 10, II.

Now, let us enquire what this glory is; I think Moses will tell us, Exod. xxxiii. 18, I beseech thee, saith Moses, shew me thy glory; ver. 19. goodness, name, grace, mercy; ver. 20, face; chap. xxxiv. 6, the Lord God, truth; Num. xiv. 17, power, greatness; Eph. iii. 14, for this cause I bow my knees unto the Father of our Lord Jesus Christ; ver. 16, that he would grant you according to the riches of his glory. As though he had said, according to the glory of that name, proclaimed the Lord, gracious, merciful; in short, as the Father had said, that he would give his glory to no other, so Christ received it. 2 Pet. i. 17, For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved Son, bear ye him, or, in whom I am well pleased. For he received from God the Father honor and glory, when such a voice came to him, this is my beloved Sen, hear ye him, in opposition to Adam and Moses. The doctrine is gained, that Christ was the proper channel for grace to run in.

One

One argument more: if Christ has been the dwelling-place of all the elect in all generations, then Adam and all the elect dwelt in Christ, even when they were all in Adam, and Adam in his own covenant, but the former is true, Psalm xcii. I, 2. This may satisfy that Adam dwelt in Christ before Adam was in covenant. -I pass to

the fifth head.

The first doctrine is this; that the creature could not be cursed, nor the body of Christ, except Christ had sinned: come and see, for the truth of this appears in Eve, for the punisment of her eating was not laid on the creature, but upon herself, Gen. iii. 16, which consisted in the following particulars :

First. To the woman he said, I will greatly multiply thy sorrow, and thy conception; in sorrow shalt thou bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Whether he speaks this to her as the mother of all mankind, or, as she was the mother of the universal church, is the question.

I answer, not the first; my reason is, because the promise of life made to her before, in the foregoing verse.

Secondly. Because the seed of the serpent was distinguished from her's before.

Thirdly. Because here is a renewing, or a ratification of their marriage or covenant, with new obligations to her duty, which none out of

the

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