Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts.

CHAP I. 1. Of Gods Covenant of works, with the First Adam, and his Na∣tural Seed before the Fall.

APHORISM I.

GOD was pleased to Enter into Covenant with the First Adam, before his Fall. Under the term, m 1.1 Adam, Scripture sometimes Comprehends both sexes, both Adam and his Wife. And if any shall Contend that God entred into Covenant with both Adam and we at once, as the Compleat Root of mankind, I shall not much gainsay: and yet this will not so easily be proved, nor know I any inconvenience that would follow, should it be denyed, the woman coming of Adam as well as any of his posteri∣ty. Nor am I ignorant that n 1.2 some are of opinion, that Adam re∣ceived the Covenant alone, and was to teach it, and did teach it to his Wife, which Opinion hath the more weight, because when God

o 1.3 forbids the Eating of the tree of knowledge under pain of Death, (wherein the Promise of life contrariwise is implied,) he speaks only in the Singular number, viz. To Adam only.

But how may it be evidenced, That God entred into Covenent with the first Adam, even into a Covenant of Works, before the Fall? Answ. Though it be not Positively and plainly said in Scripture, That God gave Adam a Covenant of Works, before his fall: and though the cha∣racters and footsteps of this Covenant are not so expresly discovered in Holy Writ, as of some others; yet notwithstanding, upon sundry Scripture-grounds and Considerations, it may be evinced suffici∣ently. As,

1. From the Inscription of the Covenant of Works in Adam's heart. Before the Fall God wrote the Covenant of Works, viz. The Sub∣stance of the Moral Law, perfectly in Adam's heart; and in so doing, Entred into Covenant with him. Here are three thing in this Posi∣tion to be cleared; viz. ^1. That the Moral Law is the Covenant of Works. ^2. That this Moral Law was perfectly written in Adams heart be∣fore the Fall. ^3. That God in writing the Moral Law in his heart, Entred into Covenant of Works with him. 1. That the Moral Law (abstractly and precisely in its self considered, without the additionals, viz. The Preface, Ceremonial Law, &c. p 1.4 joyntly promulged with it in Horeb) is the Covenant of Works, is manifest; (¹) Because, the Moral Law q 1.5 (by which is the knowledge of Sin, and r 1.6 which worketh wrath) is stiled by the Apostle s 1.7 The Law of works▪ and is set in Opposition to The Law of Faith. Now this Law of Works, and Law of Faith, amount in effect to as much as the Covenant of works, and Covenant of Faith. (²) Because t 1.8 Righteousness and life were at first by the Moral Law, and should have been so still, had not the Law become unable to give Righteousness and life, in that it was u 1.9 weak through the flesh, Man through Sin being unable to keep it. Now the Law, re∣quiring obedience, and promising life upon that Condition, must needs be a Covenant, and that a Covenant of Works: Works be∣ing the proper Condition of it. 2. That this Moral Law for Substance was perfectly written in Adams heart before the Fall, is certain; (¹) Be∣cause, Man was made in x 1.10 Gods image y 1.11 upright, and perfect. And consequently was throughly furnished with all accomplish∣ments of upright and perfect Humane nature: and particularly with the Moral Law, that Law of Nature; The Substance whereof was Engraven Both in his mind, by natural light, knowing it; and in his will, by natural integrity conforming unto it. (²) Because, The z 1.12 Work of the Law remains imperfectly written in some dim cha∣racters in the very hearts of Pagans and Heathens since the Fall; They doing by Nature the things contained in the Law, and being a Law unto themselves, without the Law of God written. Whence we may strongly Conclude That much more before the Fall the Moral Law was perfectly written in Adam's heart, there being in him no sin to deface it in the least degree. 3. That, God, in writing the Moral Law

in Adam's heart, entred into Covenant of Works with him. viz. By Real Impressions upon his Heart: though not by Verbal Expressions to the ear. For by this Law written in Adam's heart, he had laid before him, what obedience was required and assented to on Adams part: And what recompence should be performed on Gods part. And 〈◊〉〈◊〉 this was at least an Implicit, if not an Explicit, Covenanting.

2. From Gods express prescription of a Positive Law unto Adam in his innocent State. Gods Positive Law is laid down in these words, a 1.13 And the LORD God commanded the man, saying, Of every Tree of the Garden thou mayst freely eat: But of the Tree of the Knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest there∣of thou shalt surely die. Here are Parties Covenanting, and agreeing up∣on terms, viz. God and Adam: Here are also terms agreed upon and matters Covenanted reciprocally by these parties; Adam on his part was to be obedient to God, in forbearing to Eat of the Tree of Knowledge onely: God on his part, for present, Permits Adam to eat of all other Trees of the Garden; And for future (in his explicit threatning of Death in case of disobedience,) implicitly promiseth life in case of Obedience herein. Now where there are Parties Covenanting and agreeing upon terms: And terms mutually agreed up∣on by those parties, as here; There's the Substance of an Express Covenant, though it be not formally and in express words called a Covenant:

3. From the intention and use of the two Eminent Trees, viz. b 1.14 The Tree of Life in the midst of the Garden, and the Tree of Knowledge of good and evil. The intended use of these two Trees in Paradise, was Sacramental. Hence they are called Symbolical Trees, and Sacramental Trees. The Tree of life, signifying to Adam, that if he continued in his obedience, and did eat of that Tree, he should have life continued to him for ever. Gods speech, after the fall of Adam, seems to im∣ply thus much; c 1.15 And now lest he put forth his hand, and take also of the Tree of Life, and eat, and live for ever. And d 1.16 Some are of opi∣nion that this Tree signified Christ the Son of God, in whom e 1.17 was life, and that life the light of men: and that, by the Son of God (but not as God-man, nor as Mediatour) this everlasting life was to have been confirmed, according to the Sacramental signification of this Tree of Life. The f 1.18 Tree of Knowledge▪ of good and evil, signifying al∣so to Adam contrariwife, g 1.19 That if he should become disobedient, and eat of that Tree, in that very day he should certainly Die. The former was a Sacrament of life, this of Death: That for Confirmation 〈◊〉〈◊〉 Obedience, this for Exploration of Obedience, and Caution against disobedience. And learned Writers both Ancient and Modern, Count these Trees Symbolical, and Sacramental. Augustine saith, h 1.20 There was a Tree of life, as the Rock was Christ: Nor would God

have man to live in Paradise without mysteries of Spiritual things corpo∣rally represented. He had therefore in the other Trees, nourishment; but in that Tree, A Sacrament. B. Hall said wittily i 1.21 Neither did these Trees afford him onely action for his hands, but instruction to his heart: For here he saw Gods Sacraments grow before him. All other Trees had a Na∣tural use; these two in the midst of the Garden a Spiritual.—The one Tree was for confirmation; the other for Tryal. One shewed him what life he should have; The other what knowledge he should not desire to have. Alas, he that Knew all other things, knew not this one thing, that he knew enough, &c. M. Perkins more solidly; k 1.22 Now for Adam's Sacraments, they were two; The Tree of life, and the Tree of the Knowledge of good and evil: These did serve to exercise Adam in obedience unto God. The Tree of Life was to signifie assurance of life for ever, if he did keep Gods Commandments: The Tree of Knowledge of good and evil, was a Sacra∣ment to shew unto him, that if he did transgress Gods Commandments, he should dye: and it was so called, because it did Signifie, that if he did trans∣gress this Law, he should have experience both of good and evil in himself. To like effect, l 1.23 many other Authors express themselves. Now if these two Trees, were two Sacraments, assuring of life in case of Obedi∣ence, and of Death in case of Disobedience; then hence we may col∣lect, That God not only entred into a Covenant of works with the first Adam, but also Gave him this Covenant under Sacramental Signs and Seals.

4. Finally, From the sad event and fruit of the first Adams Fall, to all his ordinary Posterity, even all mankind: viz. Guilt of Sin and Death. The Apostle faith, That in one man (that is, Adam) all sinned; and m 1.24 That, in Adam all dye. n 1.25 As by one man sin entred into the world, and Death by sin: Even so Death passed upon all men (viz. by that one man,) in whom all have sinned. Thus the words are best translated, as some o 1.26 learned men have well observed. So then in one Adams sin∣ning, all sinned: and in one Adam's dying all dyed; As the Apostle at large shewes in that fift to the Romans. But how did all mankin•…•… sin in Adam? Answ. Not only by Imitation of Adam as an evil example: for Death feized on them that have not so finned, not actually sinned, Rom. 5. 14. Nor meerly by Propagation, as •…•…rom a corrupt Root or foun∣tain. For the Apostle doth not parallel Adam and Christ as two com∣mon Roots only, but also as two common publike or universal Per∣sons. For our immediate parents are Corrupted roots, & we corrupted by them, yet their Actual Sins are not made ours, as Adams is. But in Adams first Sin, we all became Sinners, by Imputation: Adam being an universal Person, and all mankinde one in him by Gods Covenant of works (as after will appear.) p 1.27 All were that one man, as Augustine saith; viz. by federal Consociation. God covenanted with Adam, and in him with all his Posterity: and therefore Adams breach of Cove∣nant fell not only upon him, but upon all his Posterity.

APHORISM II.

GOds Entring into Covenant with Adam before his fall, was an Act of Divine Grace and favour, not of debt.

For, 1. God the Creator of Adam and of all things, hath an absolute Supremacy over all, and as absolute a liberty to dispose, as he will, of all. He might as Creator have dealt only in a Supream way of Com∣mand, requiring duty from Adam without any Promise of Reward: But he condescends to Adam, Enters into a Covenant and Promise with him of his meer good pleasure, being no way Necessitated or Obliged thereunto. And that was meer Grace. 2. Adam though perfect and upright, and though perfectly persevering in that integrity, could merit no reward, nor any Promise of Reward. For when he had done all he could, he should have been an unprofitable servant, ha∣ving done nothing but what was duty. And though Adam had walk∣ed in perfect Obedience with God, yet might not God (without any wrong to Adam) for the Manifesting of his Soveraignty, power and liberty, have brought him to nothing as he made him of no∣thing?

Hence; 1. Adam had great Cause, before his fall, to serve the Lord most freely and cheerfully in all obedience. God creates him: therefore Adam owed him all. God Covenants with him: therefore he ows him (if it were possible) more then all. By bonds of Nature, Adam was obliged to be dutiful: by obligation of Covenant-favour, to be double dutiful. For his Being he owed him much: for his wel being, he owed him more. 2. The more divine favour shined in Gods Covenant with Adam; the more Haynous and inexcusable was Adams breach of Covenant with God. Gods Kindness heightens and aggravates Adams unkindness. 3. If Gods Covenant with the First Adam, in his integrity, was an Act of Divine Grace: Then Gods Covenant with lapsed man, in Christ the second Adam, is an Act of superabounding and Tanscen∣dent Grace. If Adam, whilst he was without Sin, and able not to Sin, could deserve nothing from God: what can we deserve or chal∣lenge from God, who •…•…re nothing but lumps of sin, and can do no∣thing but sin?

APHORISM III.

GOd Entring into Covenant with the first Adam before his Fall▪ did, in and with him, Enter into the same Cove∣nant with all his Posterity.

This is Evident; 1. By the Miserable Event of Adams breach

of this Covenant upon all his Posterity. In Adams Sinning, all his Posterity Sinned: and in Adams dying they all dyed. q 1.28 As by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. Or as the Greek will well bear it; In whom all have sinned. Or (as a r 1.29 Learned Critick hath well ob∣served, whom in this particular I rather follow) This verse may best be rendered thus; As by one man sin entered into the world, and by sin Death; even so death passed upon all men, for that all have sinned. Here's no forcing of the Text; and thus the sense runs clear. But, How have all men sinned, and so death passed upon them? All have not sinned. s 1.30 Actually, as Adam sinned: for many dye before they are Capable of Actual sinning. How then? All are sinners Originally, by reason of the t 1.31 Corruption of Nature. True; yet the Apostle reacheth farther, saying, u 1.32 By the offence of one (or, by one offence) judgement came upon all men unto condemnation. There∣fore by Adams one offence, all men are condemned: and that before they actually Sin, or are originally unclean. How can this be, but in reference to the Covenant, wherein Adam and all his posterity, were one party, as God the other? 2. By the Analogy Or Proportion of Gods dealing in all other Covenants. His usual course is to take in Head and members, Root and branches. As, x 1.33 Christ the last Adam and his posterity; y 1.34 Noah, and his family, z 1.35 Abraham, a 1.36 Da∣vid b 1.37 Israel, and their Seed, and their Seeds Seed. In like man∣ner here God deals with Adam and his Posterity Proportionably; God took them all into Covenant with Adam the Common Head, and Root of them all.

APHORISM IV.

THe Covenant which God made with the First Adam and his Posterity before the Fall, hath upon several respects divers Names or Denominations put upon it; but for the Nature of it, It is Gods gratious Agreement with Adam, and with his Poste∣rity, in him, To give them Eternal life and happiness, upon condition of Perfect and Personal obedience. For opening the Names and Nature of this Covenant particularly, consider;

I. The Names or Denominations which learned men attribute to this Covenant, are divers, and that upon divers Notions and Considerations. As, 1. A c 1.38 Covenant of Amity, or Friendship. Because the parties to this Covenant, God and Adam with his Posterity, were in perfect Amity, when this Covenant was made: there was no Enmity or Discord at all betwixt them. Adam (as d 1.39 Tertulli∣an expresseth it) was innocent, a most near friend to God, and inhabitant of Paradise, 2. A e 1.40 Covenant of Nature. Because founded upon

Creation, and the integrity of mans Nature; and requiring only a natural righteousness. 3. A f 1.41 Covenant of Life. In respect of that happy Life which God implicitly promised to Adam therein. For, under the threatning of death, expressed in case of disobedience, The Promise of life is implyed in case of obedience. 4. A Legal Covenant, or Covenant of Works, In respect of Adams Restipulation of Exact obedience required of God; Legal works in all points perfect being the Condition of this Covenant. This last denomination, unto me seems fittest, for Reasons g 1.42 formerly mentioned.

II. The Nature of this Covenant is in this Description repre∣sented by ^1. The Author; ^2. Parties; ^3. Form; and ^4. Matter of it.

1. The Author of it, is God. Adam even in innocency stood not upon Equal terms with God, but infinitely below him, as a Crea∣ture below his Creator. Therefore it concerned him, not to Capi∣tulate or indent with God about the Covenant, but humbly and thankfully to accept what Covenant the righteous God would im∣pose. Now God became the Author of this Covenant of works with Adam two waies, viz. 1. By giving Adam the substance, Law and Rule of this Covenant, both Inwardly, and Outwardly. Inwardly, in his engraving the Substance of the Moral-law upon his heart: Some dim Characters whereof remain still even h 1.43 upon the hearts of Pagans that have not Gods written Law. Outwardly, in that Express Positive Law about the Tree of Knowledge, i 1.44 forbidding to eat thereof under penalty of present Death: but implicitly pro∣mising life in case of not eating, in case of obedience: This former was the General Rule for his direction in obedience: This Latter was the special Touchstone for Exploration & Detection of his Obedience. 2. By annexing two Tokens or Sacramental Signs to this Covenant, viz. k 1.45 The Tree of Life, To assure Adam of the certainty of life promi∣sed, in Case of perfect Obedience: And the Tree of Knowledge, to assure him of the Certainty of Death, in case of Disobedience. l 1.46 Learned men are of opinion, that these two trees were Sacramental Trees.

2. The Parties to this Covenant of works, are God, and Adam toge∣ther with Adams Posteritie in him. God, As a Creator, wel-pleased with Adam, Covenants with Adam as his Creature, fashioned accor∣ding to his own image, and perfectly upright without all spot of Sin. In this Notion, they were Parties to this Covenant of works; but in a far other notion afterwards to the Covenant of Faith.

3. The Form of this Covenant consists in the Agreement betwixt God and Adam; viz. m 1.47 That Adam in his own Person should yield perfect and perpetual obedience unto God, and Particularly should discover his obedience in forbearing to eat of the tree of Knowledge: and in so doing he should live happily, otherwise dye presently. This the sum of the Agreement. God propounds it; Annexes two Sa∣cramental Trees for confirming it: Adam Accepts it.

Now that God should engage himself by Promise and Covenant to give Adam Life in case of obedience, and should also annex two

Signs or Tokens to this Covenant: These were Acts of meer fa∣vour and Grace from God. Adam could in no respect challenge or expect the one or the other, though he had been never so obedient. Hence it may well be stiled Gods Gracious Agreement with Adam.

4. The Matter of this Covenant was principally twofold. viz. 1. The blessing Promised, and curse threatned on Gods part. 2. The Duty Resti∣pulated on Adams part.

(1) The Blessing promised and Curse threatned, is the mat∣ter of the Covenant on Gods Part, n 1.48 For, in the day that thou eatest thereof, thou shalt surely dye. Contrariwise he implied; Till the day that thou eatest thereof, thou shalt surely live. For clearing this, divers Doubts or Questions hereunto appertaining, are to be resolved. As; 1. What Life Adam had in his innocency? 2. What Life it was which God farther Promised him, upon his persisting in obedience? 3. What death it was which God threatned in case of Disobedience? 4. How Gods threatning of Death was fulfilled, Seeing Adam did not dye in the self-same day; that he did eat of the tree of Knowledge, but o 1.49 lived 930 years after?

Quest. 1. What life it was which Adam Enioyed in innocen∣cy? Answ. It is not here the Question; whether Adam's Life in Innocency was Natural, or Supernatural? And I suppose it will easily be Granted, That, as Gods Law written in Adams heart, as the Rule of his life, was Natural: And as Gods Image, wherein A∣dam was Created, As the Principle of his obedience and of his living to God, was Natural: and as every thing in Adams primitive Created state was Natural: So his life that he lived in innocency with God & to God, was Natural. But the Question here is; whether Adam had a Mortal or Immortal life in Innocency? If Mortal; How could it be ren∣dred immortal? If Immortal: Then the Promise of life seems needless.

For resolution herein, Consider; (As p 1.50 learned men well ob∣serve.) A thing may be said to be Immortal several waies. 1. When it is simply, absolutely and every way incorruptible: ha∣ving no possible cause of corruption, Inward or Outward. Thus, God q 1.51 only hath immortality. 2. When it hath, by reason of the Per∣fection of its Nature, no inward matter or caus of corruption, though it may be destroyed from without; as from God. Thus Angels and r 1.52 Souls of men are Immortal. And so Adams soul had an immor∣tal life in innocency; yea and every mans soul even since the fall re∣mains still immortal in this Sense. 3. When it is in its own Nature corruptible; but yet, by the power, or Grace, or Justice of God, is pre∣served that it neither is nor can be corrupted. Thus the Spiritualized Bodies of the Saints in Heaven; The bodies of Reprobates in Hell; The New Heavens and New Earth, &c. shall be Immortal. 4. When it hath a power not to dye, from some gift of the Creator, or from some other supposition: yet in its own Nature it is Corruptible. Thus, Adam was immortal in innocency; not by an inability of Dy∣ing, but by an ability of not dying. Which ability of not dying, Adam and his posterity should still have retained, according to Gods

Covenant and Promise if he had not fallen: And Gods power, grace and justice would have preserved him still in this immortal life, upon supposition of his perfect obedience. Adam then before the Fall had an immortal life; His Soul being inwardly, and in it self immortal: and his body being (though inwardly and in it self corruptible, yet) outwardly and from God rendred incorruptible. It had a remote capacity of dying: and yet an immediate ability of not dying: So that; Adam in innocency had a possibility of not dying, if he sinned not: Saints in glory shall have an impossibility of both sinning and of dy∣ing. And though before the Fall Adam had a Mortality, or remote ca∣pacity of dying: yet since the fall both he, and all his, have an actual necessity of dying.

Quest. 2. What life it was which God further promised Adam▪ upon his persisting in Obedience? Answ. 1. It seems clear, that not only a temporary life, only for some limited time, was pro∣mised Adam; but even an Eternal life, without end, in case of perfect obedience. Forasmuch as not only Temporal, but also s 1.53 Eternal Death was threatned to Adam, and inflicted on his Posterity, for disobedience. 2. But whether Adam should have enjoyed this Eter∣nal life still in the Earthly Paradise, or should after some certain time have been translated and taken up to the Heavenly Paradise: that is by some Disputed. Yet, (¹) Seeing Scripture is silent touching any such Translation, and (²) Seeing the giving of the Heavenly Para∣dise is the Prerogative of Christ the Last Adam, the Heavenly Adam, as the Earthly Paradise came by the First and the Earthly Adam; it would argue too much temerity to determine upon it. This is cer∣tain, His everlasting life would have been a most sweet and happy life with God.

Quest. 3. What death it was which God threatned Adam in case of disobedience? Answ. Whatsoever comes under the Name and Notion of Death, was threatned to Adam, in that phrase, t 1.54 Thou shalt surely dye; or in dying thou shalt dye as the Hebrew Phrase affords it. And the doubling of the Hebrew word seems to imply thus much, As some learned Hebrews are of opinion. Now Death is the Privation of Life: and this, by Separation of that which lives, from the Principle or Fountain of its living. Life consists in union: Death in dis-union, or Separation. This, the Nature of death in gene∣ral. Hence particularly there is a manifold Death. I. A Death temporal, viz. A Death for a time only. 1. Of the soul, when by sin its separated from God, from his image, and from the u 1.55 Life of God. x 1.56 Dead in trespasses and sins.—y 1.57 She that liveth in pleasure, is Dead while she liveth.—z 1.58 Let the dead bury their dead. 2. Of the Body, (¹) When its separated from the Soul by Natures dissolution. And this, the most common acceptation of Death. Thus, a 1.59 Lazarus is Dead. b 1.60 Abraham is dead, and the Prophets. (²) When it is gradually in any measure disposed or prepared for such a Separation, by afflicti∣ons, pains, diseases, infirmities, &c. Hence such afflictions, &c. are

called Death, because they are Death's Harbingers, and steps thereto. As not the running out of the last sand, but also of all that went be∣fore, empties the Hour-glass: not the last stroke, but also the fore-going blows, fell the tree.—c 1.61 Take from me this Death only.—d 1.62 There is Death in the Pot.—e 1.63 I dy daily.—f 1.64 In deaths often. II. A Death eternal of both body and soul, when by damnation particular or universal they shall be separated from the glorious fruition of God and his favour for evermore. This is called g 1.65 the second Death, h 1.66 Everlasting Punishment, &c. These are se∣veral sorts of Death mentioned in Scripture. Now all these were Threatned to Adam in case of disobedience. viz.

Death Eternal both of Body and Soul. For, 1. Death Eternal is the most full adequate proportionable i 1.67 wages of sin, as the Apostle intimates in opposing there eternal life to Death. And the due wages of sin was threatned to Adam. 2. The Threatning limits not Death; therefore no death can be excluded, consequently not eternal Death. 3. Guilt of Eternal Death and Condemnation comes upon all Adams posterity by his fall, as k 1.68 the Apostle intimates; and the Actual execution of it shall come upon Reprobates, as Christ implies: therefore in the threatning God intended Eternal Death.

Temporal Death of the Soul in Sin. For Sin l 1.69 in its own Nature alienates and separates from God and his favour, which is the Spiritual Death of the Soul, for so long time, till the Soul be reconciled to God.

Temporal Death of the Body, in separation of it from the Soul, was al∣so threatned to Adam in a special manner. For, 1. Death and Dying, in their most usual and proper acceptation import the dissolution of Soul and Body: and the most usual and proper Sense of the words should here especially be taken. 2. The Sentence of Corporal Death was denounced by God upon Adam after his Fall. m 1.70 In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken; For dust thou art, and unto dust thou shalt return. Therefore Death corporal was threatned to Adam before the Fall. 3. The Apostle doth partly interpret this Death inflicted upon n 1.71 all men for Adam's sin, to be the Death of the Body. For all men do not dy Eternally.

Finally, under the name of Death, were threatned to Adam, all manner of Evils and afflictions, whether in the Soul, as grief, fear, hor∣ror, &c. Or in the Body, hunger, thirst, pains, diseases, &c. Even all in-lets, Preparatories and Harbingers of Death. For, 1. All these are as so many Gradual and Partial Deaths. Hence Scripture o 1.72 of∣ten cals them by the name of Death. 2. In inflicting the Death threat∣ned upon Adam and Eve, and their posterity, God lays on them these afflictions, of p 1.73 sorrow, sweating, toyl, &c. therefore in threatning Death, he intended all such afflictions. By all this it appears it was no small matter that God threatned to Adam under the Name of Death, in case of his Disobedience.

Quest. 4. But How was Gods Threatning truly fulfi•…•…ed, Seeing Adam in the day that he did eat of the forbidden Tree, did not dy: but lived many hundreds of years after? Gen 5. 5. Answ. For clearing of this doubt, I. Some say, That Adam dying within a thousand years after his Fall, dyed the same day he fell: be∣cause q 1.74 with the Lord a thousand years are but as one day, and one day as a thousand years. But this is rejected, as too much forced. In Histori∣cal Books, as this of Genesis, the word [Day] being alwaies taken in its proper Signification. And this is a very needless shift. II. Some of the Hebrews were of Opinion, That this Speech of God was not Peremptorily Definitive and determinatory, but only Minatory, like that pronounced against the r 1.75 Ninevites. And that Adam re∣penting, he did not presently dy, as otherwise he would have done. But Adam presently repented not till God extorted it from him: but rather did s 1.76 excuse and extenuate his fault. And though Adam repented, yet he dyed, and that presently, in some sense, as after will appear. This therefore satisfies not. III. Some re∣fer this word [in the day] in the Threatning, to Adams Eating, not to his Dying: and take those words absolutely, [Thou shalt sure∣ly dy.] As if God had intimated, There was no day, no time ex∣cepted, but if they did eat any day whatsoever, They should dy; but he tels them not when they shall so dye. But this Resolution seems too dilute, more witty then solid, and too much to force the text. IIII. Others joyning the Circumstance of the Day with the Threatning of Death, conceive that in the self-same day that Adam Sinned, he did dy the Death; And that the threatning was presently fulfilled upon his sinning. And this, as it is the commonest, so it is the best Resolution. But let us see how Adam dyed, in the same day wherein he sinned. 1. In his Soul he was presently t 1.77 sepa∣rated from God by sin, and dyed Spiritually. Sin, in the inward Na∣ture of it, carries death in it. u 1.78 Dead in trespasses and sins. Adam had no sooner sinned, but he was dead in sin: being immediately de∣prived of the Image of God, of the Favour of God, and of Commu∣nion with God, which was the life of his Soul. 2. In his Body he dyed also in the same day wherein he sinned. But how? Not Actu∣ally; For God intending x 1.79 to make of one blood, all Nations of men, did respite the actual execution of bodily Death on Adam, till he had a considerable posterity. But in his body he died the same day, (¹) In respect of the Guilt of Death Corporal; He according to his desert, was presently condemned, and under Sentence of Death, though re∣prieved for a time. Now we count a condemned man, a dead man. (²) In respect of the inevitable Necessity of Death Corporal, which he contracted upon himself. He became presently Mortal: though he did not presently dy. He that before his fall had an ability of not dying, after his fall brought upon himself an impossibility of not dy∣ing. Hence Hierome commends Symmachus his version, who instead of [Thou shalt dy,] renders it, [Thou shalt be mortal:] as y 1.80 Ri∣vet

observes. So then Adam in Paradise before his Fall, had a Posse non mori, an ability of not dying: After the Fall, a non posse non mori, an impossibility of not dying: In heaven he shall have, a non posse mori, An impossibility of dying any more. (3) In respect of the Experi∣mental beginnings, Symptomes, Signs, and Harbingers of Death Corporal. Adam presently begun to feel, heat, cold, weariness, &c. His natural heat and radical moisture began to consume one another, and so went on, till the accomplishment of Death. So that as a wounded man cries out, I am a dead man: so Adam, beginning to be wounded with afflictions, might cry out, I am a dead man. 3. In both his Soul and Body, Adam was presently liable to z 1.81 eternal death, the proper wages of Sin, & under the arrest of Gods wrath & Curse.

Thus of the Blessing Promised, and Curse threatned, the Matter of the Covenant of works on Gods part.

(2.) The Duty restipulated▪ the Matter of the Covenant on Adams part, was Perfect and Perpetual Personal Obedience. For clear∣ing of this, two Questions are to be resolved. 1. How it may appear That such obedience was required of Adam, and restipulated. 2. What was the Law Rule or Measure of Adams Obedience?

Quest. 1. How it may appear, that God required of Adam in this Covenant such Perfect and Perpetual Personal obedi∣ence, and that Adam restipulated such obedience? Answ. That Perfect and Perpetual Personal Obedience was required by God, and re∣stipulated on Adams part, is evident divers waies. As 1. From the Manner of Gods threatning. He threatens present Death upon the least single Act of Adams Personal disobedience: a 1.82 In the day that thou eatest thereof thou shalt surely dye. Consequently God Covenanted with Adam for such Personal Obedience, as should be both Perfect and constant. The least Act of disobedience destroys both the per∣fection and constancy of Obedience. 2. From the Nature of the Covenant of works, which requires all exactness of personal obedi∣ence both for kind, degree and duration, under a Curse. b 1.83 Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. Here's Obedience, Personal Obedience, Perfect Obedience, and Perpetual Obedience required by the Legal Cove∣nant of works. And the Law was never given as a Covenant of works, but only to Adam in innocency. 3. From Gods process in judgement with Adam and his Posterity upon one Act of Disobedi∣ence. He brought the threatned c 1.84 Death upon them, as hath been explained. Which God would not have done, had he not Covenant∣ed with Adam, for perfect and perpetual Personal Obedience. 4. From Gods mysterious method in Repairing the First Adams Breach of the Covenant of works through disobedience: by the Last Adams exact fulfilling and satisfying of the Covenant of works through obedience. Now the last Adam Jesus Christ God-man exact∣ly fulfilled and satisfied the Covenant of works through obedience, Passively, and Actively. Passively, whilest Christ, as our Surety,

humbled himself d 1.85 and became obedient to the Death, even the Death up∣on the Cross; and e 1.86 so became a Curse for us, to redeem us from the Curse of the Law, or Covenant of works, by satisfying Divine justice to the full for our Breach of Covenant in Adam. Actively, whilest Christ as our Mediator f 1.87 actually kept and fulfilled the whole Law, or Covenant of works in every kind, degree, and circumstance of Duty for us, who of our selves are no way able to keep it. That so the g 1.88 whole obedience and righteousness of Christ may be through faith imputed to us: h 1.89 that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit So then, the Covenant of works must be fulfilled and made good. The first Adam could not do it, because he had broken it: the Last Adam is therefore brought in, to fulfil all righteousness, and satisfie for all our unrighteousness. If then the Breach of the Covenant was made up again by the Last Adams Perfect and Constant personal obedience: sure that breach was made by the First Adams failing in such Obedience. Therefore Perfect and Constant personal obedience was required of the First Adam therein.

Quest. 2 What was the Law Rule or Measure of Adams Obedience? Answ. The Law or Rule for Adams Obedience was 1. More Generally the whole Covenant of works. 2. More Particularly the two sorts of Laws Comprehended in the Covenant of works, viz. I. The Moral Law written in Adams heart. For, why was it written there, but to be an inward Rule and Principle of his Obedi∣ence? And that it was written in Adams heart before the fall, is evident, because even i 1.90 Pagans which have not the written Law, yet have the work of the Law written in their hearts, doing by Na∣ture the things contained in the Law, after the fall. II. The positive Law of k 1.91 not eating of the tree of Knowledge under pain of Death. I call it A Positive Law, because it meerly depended upon the will of the imposer: the not eating of that Tree was not engraven in Nature, but meerly imposed at the pleasure of the Law-giver. The subject∣matter of the Law, viz. The Eating or not Eating of the tree of Knowledge, was not bad or good in it self, more then of other Trees; but only in respect of Gods Prohibition, it became bad and unlawful to eat of it. This Positive Law some call a Symbolical Precept, because Adams Obedience thereto was to have been a Symbol or outward Te∣stimony of his Obedience and service to God; His Homage-penny, &c. Some call it A Precept of Exploration, because it was given as a Special Law for Tryal & discovery of Adams Obedience. Doubt. 1. But why is this forbidden Tree called The Tree of knowledge of Good and Evil? Answ. This Tree was so called, I. Not from any in∣ward vertue in it, to confer the use of Reason to our first Parents, who are imagined to be created like Infants without the use of Reason, as some l 1.92 Hebrews think; but erroneously. For, 1. Why should God prescribe to them such a Law with a Capital penalty, who had not the use of Reason? 2. Adam had such use of Reason, that upon

the first sight he could m 1.93 Name the creatures according to their Natures. And understoood that the woman, brought to him n 1.94 was bone of his bone, and flesh of his flesh, &c. II. Not from any effect or phy∣sical efficacy of it, for increasing of Knowledge either by working it immediately upon the Soul: or immediately upon the animal spirits, re∣freshing and awaking them, and so mediately upon the soul: As o 1.95 some think, but falsly. For, 1. The Material fruit could not im∣mediately act upon the immaterial Soul, to improve knowledge. 2. All the Trees of the Garden tended to refresh and enliven the Spirits, being good for food: and upon that account should all of them be cal∣led Trees of Knowledge. 3. Could this •…•…ree have increased Adams Knowledge, can it be imagined God would have forbid him a Tree so advantagious, and envyed him so much good? 4. Then Adams eat∣ing of that Tree was not such an Aggravation of his Sin, The mat∣ter of the Prohibition being not small, as Learned writers unanimous∣ly judge, and aggravate his sin thereby; but great, and that Tree of more Consequence then all the other Trees of the Garden for im∣provement of Knowledge, and Consequently Adams strength in Abstinence from it must needs be the more. III. Nor Finally was this Tree called The Tree of Knowledge from the Serpents Suggesti∣on in his Temptation,—p 1.96 ye shall be as Gods knowing good and evil, as q 1.97 Popish writers fancy. For, can we probably imagine, that God would denominate this the Tree of Knowledge from the devils im∣pudent Lye in the Serpent? IV. But it was called The Tree of Know∣ledge, That is, of Experimental Knowledge, by way of Prolepsis, from the Event that would ensue upon eating thereon. For then Adam should experimentally know, to his sorrow, from how much good he had lapsed, and how much evil he had contracted upon himself. As its usual in r 1.98 Scripture by way of Prolepsis or Anticipation to give denominations unto things. And this the best, and most s 1.99 recei∣ved opinion about this Denomination. Doubt. 2. But why did God besides the Natural Law engraven in Adams heart, impose this Positive Law, forbidding that which was not in it self morally and intrinsecally evil? Ans. The Lord seems to have done this, 1. For the more clear discovery of his own absolute power and do∣minion over man. Whilst God commands or forbids things which in themselves are consonant or dissonant to humane Reason, as good or bad: Gods supremacy over man is not so evident, such commands leaning and being founded upon mans Reason and Conscience. But when God commands or forbids, that which in its own Nature is morally neither good nor bad, but only becomes good or bad from the meer will of God commanding or forbidding, nor can any other reason thereof be given but Gods will and pleasure; then the abso∣lute supremacy and soveraignty of God is notably manifested, As in this Positive Law. 2. For the more evident Tryal and manifestation

of Mans subjection and obedience to God. For this is pure obedience and subjection indeed, when a man is subject and obedient meerly to the will of the Law-giver, though the matter required or forbidden, be in it self neither morally good nor evil. I liket 1.100 Augustines illustrati∣on well; If a man be charged not to touch a poysonous herb, because it will be hurtful to him that toucheth it; or not to touch another mans money, because it will be evil to the owner; This is no such trial of obedience, be∣cause the evil of the thing forbidden restrains, and not only the authority of him that commands or forbids. But when a man forbears, what is for∣bidden: which had it not been forbidden, he needed not at all to have for∣born. God therefore forbids a tree in itself lawful and good for food, thereby to try how purely Adam would obey his meer command, without any other motive or consideration. It was expedient Adam should know himself to be under God. And (as the same u 1.101 Au∣gustine) how shall he be under God, if not under his command? 3. For the Greater Aggravation of Adams sin, in case he should disobey. Partly, in that, if he offended, he should offend in so small a matter and so easie to be observed, especially God having granted him liberty to eat of all the trees in the Garden besides. Partly, in that he by dis∣obeying should so directly reject Gods dominion and authority, by doing that which meerly was to be forborn, because God had forbid∣den it. Which were meer disobedience, meer rebellion against Gods Dominion. Hence the Apostle charges Disobedience upon Adam as his proper sin, Rom. 5. 19.

APHORISM V.

WHen God Entred into this Covenant of Works with the first Adam, he was compleatly able in his own Person to keep this Covenant in every point. Herein God required no∣thing, but Adam was able to perform it: God forbad nothing, but Adam was able to forbear it.

I. That Adam had Compleat ability to keep this Covenant of Works, is evident; 1. From removal of all causes of disability from Adam at that time. Then there was nothing in Adam that might impede or disable Adam, from compleat keeping the Covenant of works. The only disabling impediment, is sin. The only Cause why Adams posterity since the fall cannot keep the Covenant of works; nor Consequently be justified thereby, is their sin. x 1.102 The law is weak through the flesh. Now Adam had no sin in him at all, neither Origi∣nal nor Actual, when God entred into Covenant with him. y 1.103 Sin entered after, by his disobedience in eating the forbidden fruit: And with Sin, z 1.104 Shame and Death, the inseparable attendants upon sin. 2. From Position and Presence of all necessary and sufficient Causes of Ability in Adam: At that time Adam had; (•…•…) The perfection of Gods image in him. a 1.105 God created man in his own image, in the image of God created he him, wherein this image consisted, I now dis∣pute not. But this is clear, Adamb 1.106 was made upright. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iashar, there rendered [upright] signifies one Right, Equal, and who bends to neither part: Asc 1.107 Mercerus hath observed. So that Adam was even, equal, declining to no part or extream: thus he was created. Hence he had all necessary inward ability to perform Gods will. A Know∣ing mind, a pure Conscience, An obedient and dutiful will, A loving heart, A tractable and obsequious body, All upright. (²) The Inscription of Gods Covenant in his heart, the Moral Law, This he had engraven upon his heart, (as d 1.108 formerly was shewed) (³) The Expression of the Positive Law, about the Tree of Know∣ledge. This was made known to him by word of Mouth. Hence Adam had a perfect Rule both Inward and Outward for steering his Obedience. Adam therefore having so Perfect a Principle, and so exact a Rule for Obedience, must needs be compleatly able to fulfil this Covenant of works with God. 3. From absurdities that other∣wise upon denyal of Adams ability would ensue. For (¹) Then God should have required impossibilities of Adam. (²) Then the Penal∣ty of Death in case of disobedience, should have been unjust: because God never gave Adam compleat ability for Obedience.

II. Hence these things result by way of Corollary,

1. That, Adam before he brake this Covenant of works, neither had, nor needed a Mediator of Reconciliation. He needed not the Mediation of Jesus Christ the second or last Adam; Either for Satisfaction, for he had no way sinned: Or for Intercession, for Adam wanted nothing, and was compleatly acceptable to God in his person: Or for Impu∣tation of Christs righteousness and obedience to him, for Adam was perfectly upright and obedient in himself. O what a difference be∣twixt Adam then, and Adams posterity now! He needed no Christ, we need nothing more, &c. Ob. But the Tree of Life seems to be a Type of Christ, especially if we consider that passage in the e 1.109 Revelati∣on. Answ. The Tree of Life in Eden was Sacramental, but not Ty∣pical. Sacramental, to assure Adam of the continuance of his life, if

he had continued his obedience and eaten thereof: but not Typical, to set out a Mediatour. That Passage in the Revelation alludes to this Tree of Life in Eden: An Allusion is one thing, An interpretation another. And f 1.110 some have turned it into an Allegory, interpreting Paradise to be the Church: The four Rivers therein, the four Gospels: The Fruit-Trees, the Saints: Their fruits, good-works: The Tree of Life, The Holy of Holyes, Even Christ: The Tree of Knowledge of Good and Evil, The Proper Freedom of Will. This is devised wittily, not solidly.

2. That, Adam, before breach of Covenant, as he neither had, nor needed a Mediatour, so he neither had, nor needed Faith in a Mediatour. Adam had a Faith in God, whereby he was able, Both to believe whatso∣ever God revealed, and to depend upon God and his promises, as also to perform in love whatsoever God prescribed. And so in Adam's Faith, there was a remote Capacity of believing any particular Re∣velation God should make touching a Mediatour, but no particular acting of Faith on a Mediatour. Adam's Faith under the Covenant of works, differs much from ours under the Covenant of Faith. 1. In respect of their Rise and manner of Conveyance. Adam's Faith was naturally implanted in him by God, ours supernaturally. 2. In re∣spect of their foundation wherein they lean. Adam's Faith leaned on the Title of perfect, upright Nature: ours upon the faithful and free Promises of God in Christ. 3. In respect of their Fruit. Adams Faith produced a changeable righteousness in himself a mutable per∣son: ours an unchangeable righteousness from Christ and the Spirit which are unchangeable. 4. In respect of their Actings. Adams Faith acted towards God without any Consideration of a Mediatour: ours acteth towards God by Christ the Mediatour. 5. In respect of their associates, or Companions. Faith in Adam was without Repentance, because he was sinless: Faith in us is always accompanied with re∣pentance, because we are sinful.

3. That, Adams Breach of Covenant is without all Excuse. Adam was fully able to keep Covenant: Therefore Adam is left without all A∣pology for his breach of Covenant. He must needs justifie God, and condemn himself under severest penalties for breach of Covenant: for God gave him power Compleatly to keep it. And what is here said of Adam, is to be understood also of all Adam's Posterity in him.

APHORISM VI. This Covenant of works Adam utterly brake, by disobedi∣ence.

For clearing of this, Consider 1. That Adam thus brake the Cove∣nant of works. 2. How Adam broke this Covenant. 3. When and how soon he brake it. 4. How grievous and hainous this Breach. 5. Corollaryes.

I. That Adam utterly brake the Covenant of works by disobedience, is evident. 1. By Scripture-Testimonies, both of Old and New Testa∣ment. In the Old Testament, is the Narration of this Covenant-breach, How g 1.111 the woman seduced by the Devil in the Serpent, did eat of the Tree of Knowledge, and how she gave unto Adam her hus•…•…and, and he did eat. And h 1.112 what sad effects followed there∣upon to them both; viz. Shame; Fear; Hiding themselves from God; Translation of their fault, the man to his wife, and She to the Serpent; Enmity betwixt the seed of the woman and Serpent; The multiplica∣tion of the womans sorrows, and aggravation of her subjection to her husband; The curse upon the earth; The toil, sorrows, and Morta∣lity of Adam; The Expulsion of Adam out of Eden; And the effectual abstention of Adam, by Cherubims and a flaming sword turning every way, from the Tree of life. In the New Testament is an Explication of Adam's breach of Covenant, how all his Posterity sinned and broke Covenant in him. i 1.113 By one man sin entred into the world,—in whom all have sinned. k 1.114—By one mans disobedience many were made sinners. And this breach of Covenant is set forth by divers Deno∣minations, viz. l 1.115 Sin; Adam's Transgression; The offence of one; One mans disobedience: all tending to describe the Nature of it. 2. By the sad Experience which all Adams Posterity have had of the woful effect of Adam's breach of Covenant to this day: m 1.116 All be∣ing thereby involved in Sin, Death, and Condemnation. Therefore All Adams ordinary Seed, were in Covenant with him, Broke Co∣venant in him, and smart under Covenant-breach by him. 3. By the Manner of Gods Administration. After Adams Disobedience God utterly laid aside the Covenant of works, and never set it on foot more: but instead thereof advanced The Covenant of Faith in Christ the second Adam. Thereby notifying to us that, the Covenant of works was utterly broken and dissolved by the First Adam's sin.

II. How Adam brake this Covenant of works? Answ. I. Adam brake the Covenant of works by n 1.117 Eating of the Tree of Know∣ledge, contrary to Gods Positive Symbolical Precept imposed upon Adam for Tryal of his Obedience. This Act of Adam did compleat his Fall, and Covenant-breach. II. This Co∣venant-breach was brought on, not all at once, but by certain steps and degrees. 1. The woman o 1.118 hearkens to the Ser∣pent, that is, to the Devil in the Serpent, Tempting. 2. She Mis-re∣ports

Gods command, Partly, Adding thereto; p 1.119 neither shall ye touch it. For God had not forbidden the Touching of it, but only the eating of it. Partly, Taking thence from, detracting from the fidelity of it. For what God spoke peremptorily, q 1.120 In the day thou eatest thereof, dying thou shalt dye: she alledges doubtfully, r 1.121 lest peradven∣ture ye dye; as the Hebrew phrase properly Signifies. 3. She so far credits the Serpent, as to s 1.122 behold, or eye the Tree of Knowledge with desire and affectation: Conceiving the Tree to be ^1. Good for Food; ^2. Pleasant to the eye, ^3. And desirable to make one wise. As t 1.123 Iohn ranks all that is in and of the world, and not of the Fa∣ther, under these three heads, The lust of the Flesh, the lust of the Eye, and the Pride of Life. 4. She u 1.124 took of the fruit of the Tree and did Eat. 5. She x 1.125 gave unto her husband, and he did eat. Hence we may understand that of the Apostle, y 1.126 Adam was not deceived, (that is, not by the Serpent) but the woman being deceived was in the Transgression (that is, was first in the Transgression before Adam.) This sin was brought upon Adam by degrees. (¹) Suggestion: (²) A∣version from Good. (³) Delightful Inclination to Evil. (⁴) to Execution or acting of Sin inclined and Consented to. (⁵) Propagation or Derivation of sin to others. Thus Adam sinned, and brake Covenant with God. III. The Causes of Adam's sin and Covenant-breach, thus brought to pass, were divers. The Instrumental Cause Remote, was the Ser∣pent, and the Devil in him: Immediate, was the woman, Adam's wife. The Efficient Cause of Adam's sin, is hard to be found out. Properly Adams sin had no Efficient Cause at all, but rather a Deficient Cause. God neither Directly nor indirectly could be any Cause of it at all: For, z 1.127 God made man upright, and God, as a 1.128 he cannot be tempted with evil, so he tempteth no man to evil. But Adam being created mu∣table, though upright: and having a Will flexible to good or to evil, and not being confirmed and stablished immovably in Good, but left to his own power and liberty, (for God was not bound to con∣firm, and uphold him,) he declined unto evil, and became like the beasts that perish.

III. When, and how soon Adam brake this Covenant of works? Answ. In the History of Adams Fall, the Circumstance of time is not expresly described: and other Scriptures are very silent. Hence, They that have written about this Question, both Jewish Doctors, Ancient Fathers, School-men and Modern Authors, have been of divers opinions herein, and somewhat unsatisfied. Omitting the diver∣sity of others Opinions, I shall briefly declare herein what to me seems most probable and Consentaneous to Scripture without preju∣dice to others judgements.

1. It is Evident that Adam continued in Paradise in his Concreated in∣tegrity for a certain Considerable Season, before he fell. For, before the Fal, 1. Adam b 1.129 gave names to all living Creatures which God brought before him. 2. The c 1.130 Woman was made of one of Adam's ribs, taken out of his side, Adam▪ meanwhile being cast into a deep sleep. 3. God

d 1.131 brought the Woman to Adam, gave her to him to wife, and Adam so accepted her. 4. God e 1.132 blessed them with the blessing of Fruit∣fulness, and Dominion over the Earth, and over all the Creatures therein. 5. God f 1.133 gave them every herb and every fruit-bearing Tree for food. 6. Adam was g 1.134 placed in the Garden of Eden to dress it, and to keep it. 7. God h 1.135 permitting them to eat of all the other Trees of the Garden, Gave command under pain of present Death not to eat of the Tree of Knowledge. All this was orderly done before Adams Fall. And all this required some considerable time.

2. It is not likely that Adam continued any long time in his innocency before his Fall. For, 1. Then, Adam in all probability would have Eaten of the Tree of Life, and have been confirmed in life against falling, as that phrase intimateth, Gen. 3. 23. which he did not. 2. Then, probably Eve should have conceived a pure and spotless seed from Adam. The i 1.136 blessing of Generation and Fruitfulness being already bestowed upon them: and no Curse of barreness in∣flicted. That was the Fruit of the Fall. And Consequently such Seed should not have been begotten in Adams own likeness, sinful. 3. After the Historical Narration of these seven Particulars foremen∣tioned (which would not require any long time to be effected in) k 1.137 presently the story of Adams Fall is related, which seems to inti∣mate, that the Fall was not long after Adam's creation. Hence Cal∣vin modestly, l 1.138 As I have not what to assert touching the time, so I think it may be gathered from Moses his Narration, that they did not long retain the integrity which they had; for assoon as he had spoke of their Creation, without mention of any other thing, he passeth to their Defection, &c. And Augustine thinks m 1.139 the Transgression presently fol∣lowed the Creation.

3. It is Probable, That Adam continued in Paradise neither years, moneths, weeks, nor dayes: but sinned and lost Paradise in the self-same day in which he was created. That he was Created and Corrupted; formed and deformed; made and marr'd; alive and dead; an inha∣bitant in, and an exile from Paradise, in one and the self-same day. For, 1. There is nothing in the Text intimating that Adam stood longer then that one day in which he was created: but rather that he fell on the same day. We finde not that he kept one Sabbath in Paradise.

We finde that n 1.140 Adam and his wife were created on the sixth day, after the Beast of the Earth, Cattel and creeping things had been on the same day created. So that Adam was not created in the begin∣ning of the sixth day. And those seven Particular occurrents ensu∣ing Adams Creation, which were forementioned, might all of them easily be dispatched in a few hours of the same sixth day. Besides, o 1.141 the Serpents Temptation and seducing of the woman, The wo∣mans eating of the Tree of Knowledge, and giving thereof to her husband, Their shame upon their fall, and sewing fig-leaves to cover their shame, might all without difficulty be effected on the same day. And after this the very next thing mentioned, is p 1.142 the voice of God (whereby Adam was called to account for his sin) walking in the Garden in the cool of the day. Hebr. in the wind of the Day. Hierome renders it, In the wind after mid-day. The Greek, In the Evening. q 1.143 Chrysostome, Afternoon, r 1.144 Irenaeus, In the Eventide. Hence, saith s 1.145 Calvin, that Opini∣on hath prevayled, That Adam sinned about Noon, and was brought into judgement for it about Sun-set. Now its very observable that This is the first Evening mentioned after Adam's Creation, and the Covenant made with him. And the phrase of Gods voice walking in the Garden in the Cool of the day, seems so to be brought in, the Context being well considered, as if it related to the close of the day of Adams Crea∣tion. 2. When the Serpent began to Tempt the woman, t 1.146 The words of the Serpent and woman to one another are such, and in the future tenses, as they imply that as yet Adam and his wife had not eat∣en of any Tree at all in the Garden. And it is very improbable they would have continue•…•… a whole Day in the Garden, in the midst of all that delicious fruit, and not have eaten of some. And if of any, then of that which was most excellent and desirable, The Tree of Life. But they tasted not of the Tree of Life, for then u 1.147 they had been confirmed in eternal life; and had not fallen. Therefore eating of none at all, they seem not to have continued one day in their inno∣cent state. 3. Christ saith x 1.148 The Devil was a murderer from the beginning, and abode not in the Truth.—A lyar, and the father of it. A murtherer of whom? Of our first parents and their Posterity. From what beginning? Not from the beginning of the worlds Creation, which at the least was six daies before Adam was murdered by him: but from the beginning of Mans Creation and being, which most pro∣perly and precisely implies the sixth day wherein man was made. Then it was that the devil deceived our first parents by Lying, and Murdered them. Consequently they fell the first day of their Crea∣tion. 4. Christ the second Adam, incarnate in fulness of time, was put to Death for mans sin on y 1.149 the sixth day of the week, which was the Preparation before the Passover or Sabbath. He was crucified z 1.150 about the sixth hour, that is, our twelve of the clock; and he yielded up the Ghost about the ninth hour, that is, about our three of the clock afternoon. Probably therefore the First Adam (the a 1.151 figure of him that was to come, and that in respect of this point)

fell into his Sin on the sixth day in the afternoon. And so Gods Threatning to Adam b 1.152 In the day thou eatest thereof thou shalt surely dye, was most notably fulfilled in Adams Surety Christ, then dying corporally, and tasting of the second Death remarkably, for sin. 5. That passage of the Psalmist is observable to this Purpose. viz. c 1.153 Adam being in Honour, lodged-not-a-night, but is likened to beasts that are silenced. That which in our Translation is [Man] in the Hebrew is [Adam] And Ainsworth saith well, d 1.154 This may be mind∣ed both for the first man Adam, who Continued not in his dignity, and so for all his children. And the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bal-jalin] which we render, [abideth-not,] most Properly signifieth, [Lodgeth-not-a-night] as in Gen. 28. 11. Exod. 23. 18. & 34. 25. Deut. 16. 4. 2 Sam. 17. 8. & 19: 8. Psal. 30. 5. Iosh. 8. 9. And this the learned in the Hebrew tongue acknowledge. Though therefore I will not restrain the sense of this place only to the first Adam, but extend it also to his posterity for denoting the mutability and momentariness of their ho∣nour: yet it seems singularly to point out Adams sudden fall from the top-excellency of his dignity, not enjoying it one night. 6. Learn∣ed men both Antient and Modern have much inclined upon form∣er Considerations to this Opinion of Adams fall in the same day he was framed. Augustine thinks Adam stood only six hours, as e 1.155 Calvin and Mercerus vouch him. f 1.156 Iedudus inclines to Adams fall in the Afternoon. And the Annotations there upon Irenaeus alledge Cyril, Epiphanius, Diodorus Tresensis, and others, who held that Adam was cast out of Paradise in the same day in which he was Created. Rachi saith, That Adam and Eve rebelled about the tenth hour, that is, two hours before Sun-set: as g 1.157 Lud. de Dieu hath noted. Latter writers also hold, that in one and the same day Adam was Formed and Deformed: As that accurate H. Broughton in his h 1.158 Concent of Scripture shows upon divers grounds; As also in his i 1.159 General view of Scriptures, (for that Book published again with enlargements by Tho. Hayne, was at first Penned by H. Broughton, as one of his Hearers informed me, and as the Book it self seems plainly to witness.) And as that learn∣ed k 1.160 M ^r. G. Walker in his Doctrine of the Sabbath, insisting in Broughtons steps, more fully declares.

Hence then 1. Adam kept not one Sabbath in Paradise, nor did he see one Sabbath in his innocency. 2. The happiness of Adam and of all his posterity, whilst it was in their own keeping, and bottom∣ed upon mutable Nature, though upright, stood upon a very tickle foundation. Its well for Christians that now their happiness is in Christs keeping, not in their own: grounded not upon mutable Nature, but immutable Grace. 3. Mans Corruption is almost as ancient as Mans Creation. How soon was God dishonoured: and how long hath God been provoked by mankind! 4. Adams sin must needs be the Greater, that he so speedily forgot and forfeited all Gods greatest favours. 5. Satan is deservedly branded for l 1.161 A Murderer from the beginning, and stiled m 1.162 that old Serpent the Devil:

His subtilty deceiving, and his cruelty murdering mankind from the the first day of their Being.

IV. How grievous and Haynous was Adams Breach of Covenant? Answ. Adams Sin and breach of Covenant with God was haynous beyond our expression or Conception. Who can sufficiently Enu∣merate or aggravate the Aggravations thereof? Some few exagge∣rations I shall touch upon. viz. in respect of the 1. Person who sinned. 2. Condition and state, wherein. 3. Place, where. 4. Time, when. 5. Law, against which. 6. Objects, against whom. 7. The many and great evils of sin and punishment attending upon Adams sin.

1. The person who sinned, was Adam. Not an ordinary, but an ex∣traordinary Person: Consequently his, not an ordinary but an extra∣ordinary sin. For, 1. Adam was an innocent Person, without all sin, n 1.163 perfect and upright in the image of God without any defect. Therefore his mind was most clear, bright, and apprehensive, to have detected the darkness and evil both of Sin and of the Temptati∣on thereunto. His conscience also was pure and active, under God, to warn him against sin, and all occasions thereof. His will free, and able to have withstood all sin, and all seducements thereunto, most easily. Never meer man since Adam, had such perfection of mind, Conscience, will, and of the whole man: being habitually prone to no evil, but propense to all good. Now that Adam every way able not to sin, should have this mind blinded, this Conscience corrupted, this free-will enslaved by •…•…in: how grievous was his sin∣ning! He sinned Knowingly, he sinned willingly; therefore he sin∣ned more haynously. Sin the more willingly it is admitted, the more wickedly it is committed. No wonder if a carnal man, who hath nothing but sin in him, can act nothing but sin; or if a Christian, that hath much Corruption mingled with his Grace, mix also in∣firmities with best performances: but for Adam to sin, who had no sinful inclination in him, how strange is it and inexcusable! 2. Adam was a publike person, a complexive person; all mankind were in him, and all in Covenant with God with him. He standing, all stood: he falling, all fell. Never man, by one sin, made so many sinners. By one sin, he made himself and o 1.164 all his posterity sinners from the beginning to the end of the world. Hence learned Au∣gustine well observes, p 1.165 that though some other sins, as the unpar∣donable sin against the Holy-Ghost, may be greater then this sin of Adam, Intensively; yet Adams sin is the very greatest and most grie∣vous sin in the world, extensively considered.

2. The condition and state wherin he sinned, was most happy. For, Gods image, was his beauty▪ Gods Covenant of works, his charter for Eternal life: All Gods Creatures on Earth, his servants and under his Dominion: The whole Earth, his Possession: Paradise, his Habitation: All the fruits of Paradise, except of the Tree of Know∣ledge, his food: And familiar Communion with God there, the Paradise of Paradise. In a word, so blisful his Condition, as the absence of all

evil, and presence of all good, could render it. We may therefore with the Psalmist burst out into Admiration; Lord, q 1.166 what is man, that thou art mindful of him? and the son of man that thou visitest him? For thou hast made him a little lower then the Angels; and hast crowned him with glory and honour. Thou madest him to have dominion •…•…ver the works of thy hands: thou hast put all things under his feet. Ele∣gantly Augustine delineates Adams Paradise-felicity; r 1.167 Man in Paradise lived as he lifted, as long as he willed what God had commanded: he lived enjoying God, from whom most good he was good. He lived with∣out any penury, having power so to live perpetually. Meat was at hand, left he should hunger: drink, lest he should thirst: The Tree of Life, lest age should dissolve him: No corruption in his body, or out of his body, brought any trouble to any of his senses. No disease within, no blow was feared from without. In his flesh greatest soundness: in his spirit entire calmness. As in Paradise was neither Heat nor Cold: so in its inhabitant there was no offence to his good will, by desire or fear. There was nothing at all grie∣vous, nothing vainly joyous: true joy was perpetuated from God, towards whom love did flame out of a pure heart and a good conscience, and faith unfained. And a faithful conjugal society from an honest love, An har∣monious vigilancy of mind and body, and an unlaborious custody of the Command, &c. Thus and thus happy was Adams state, in which he sinned. Therefore he offended against all Gods benefits wherewith he had loaded him: against all the bonds of love, wherewith▪ God had obliged him: against all the dignities and Priviledges wherewith God had crowned him, when he broke Gods Command in such Condition. The greater Gods loving∣kindness to Adam: the deeper Adams unkindness to God. Did Gods favours to David so s 1.168 aggravate Davids sin? And Gods mer∣cies to Israel so t 1.169 heighten Israels offences? how much more did Gods superabounding blessings to Adam, beyond measure exagge∣rate Adams disobedience? Hear O heavens, and give Ear O Earth! God on every side surrounded Adam with happiness: And this Adam rebelled against the Lord.

3. The place where Adam sinned, was Paradise▪ A place most unfit for sinning in. There God u 1.170 familiarly conversed with Adam: To sin there, was to sin in the presence of God. There God x 1.171 entred into the Covenant of works with Adam: To sin there, was to be extreamly unmindful of, and unfaithful in Gods Cove∣nant. There was the y 1.172 Tree of Life, to confirm him in Obedience, and the z 1.173 Tree of Knowledge to caution him against disobedience: To Sin there, was to sin against Gods Antidotes and Preservatives. There a 1.174 grew every Tree pleasant to the sight, and good for food, all pointing at their maker, and inciting Adam to admire his wisdom, adore his power, and extol his goodness; To sin there, was to sin against multitudes of mercies. All the Trees and fruits of Paradise would aggravate that ingratitude. In a word, Paradise was a place wherein was no sin, nor sorrow: Therefore to sin there, was to pollute

Paradise, and to transform the Eden of pleasure into an Achor of trouble and Perplexity.

4. The Time when Adam sinned, was quickly after his Cre•…•…tion. Probably he was corrupted, (as I have shewed) the self-same day he was Created. What? was Adam Created such a compleat souldier, and armed so perfectly with Gods image, that he had power to conquer all his spiritual Enemies, and that continually: and is he utterly foy∣led at the very first on•…•…et? was he made so skilful a Pilot, able to cross all Seas of danger in safety: and is he shipwrackt in the very harbour? was he able to Persevere for ever in obedience: and is he turned aside the very first day to disobedience? was he created, and corrupted: formed, and deformed: Alive, and dead: blessed, and cursed: Happy, and miserable: Gods freeman, and Satans bond-man: The child of God, and the child of the devil: &c. all in one day? This renders Adams sin exceeding grievous. If this aggravated Israels sin, that after Gods Covenant renewed in Mount Sinai, b 1.175 They turned aside quickly out of the way which God Commanded them: much more must it aggravate Adams sin that he turned aside more quickly from Gods way: they being corrupt, Adam innocent; They being of themselves unable to persevere, Adam fully able; They turning aside after almost fourty daies, Adam the very first day.

5. The Law against which Adam sinned, was such, that it nota∣bly greatned Adams sin. c 1.176 And the LORD God Commanded the man, saying, of every Tree Of the Garden thou mayest freely eat: but of the Tree of the Knowledge of good and evil, thou shalt not eat of it: for in the Day that thou eatest thereof, thou shalt surely dye. Here Consider, 1. The greatness of the Law-giver, The LORD God. He who created Adam, and all the world by his word: whose dominion is absolute. Of whom alone Adam had his be∣ing, well-being and whole dependance. Was it a small thing to sin against so great a God? 2. The meaness of him on whom the Law was imposed. The man. Our first parent, A finite creature: in his original d 1.177 despicable dust and ashes. Adam, Red-earth. And shall dust and ashes rebel against the command of the mighty God? 3. The weight and importance of the Command. It was of greatest importance and concernment, both as an Original Cove∣nant, and as an Original Law. (¹) As an Original Covenant. This (though it had not the name, yet) had the Nature of a Covenant: As hath been shewed. It was a Covenant of works. The first Co∣venant that ever was in the world. Wherein God and All man∣kind in Adam were parties. To sin against this Command then, was to break Covenant, and to make himself and all mankind as Cove∣nant-breakers guilty of Death. (²) As an Original Law. For, as e 1.178 Ter∣tullian

well observes, This Law being given, all Laws were given, which were afterwards published by Moses. That is, Thou shalt love the Lord thy God with all thine heart, and with all thy sou•…•…: and thou shalt love thy neighbour as thy self, &c. For it was an Original Law which was given to Adam and Eve in Paradise, as it were The Womb of all Gods Pre∣cepts. If they had loved the Lord their God, they had not done against his Precept: if they had loved their neighbour and themselves, they had not believed the Serpents perswasion, nor had committed murder against them∣selves, by falling from immortality, &c. Now to transgress a law of such Consequence, which was Gods Faederal Law with mankind; And so Comprehensive a Law containing as it were all other Laws in its fruitful womb, must needs be the deeper transgression. 4. The Pe∣nalty of the Breach of this law was dreadful, viz. Present Death; and that both Spiritual, Corporal, and Eternal, as hath been explained. Death (said the Heathen) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Terribles the most terrible. Death, (saith the Scripture) is f 1.179 the King of Terrours: And there∣fore (as g 1.180 Augustine well noteth) how great an evil was this, to sin against such a Terrifying punishment! 5. The Promise implyed consequently to the keeping of this law, was most sweet and desi∣rable. viz. Perpetual life; and that in Paradise, or in a Paradise-Con∣dition; or in Heaven which is best of all. Who would not have obey∣ed to the utmost ability for the eternizing of such a life? life is most precious h 1.181 All that a man hath will he give for his life. And eternal life in Paradise, would have been a double life: the life of life. Oh how deep∣ly did Adam & we in him fin against our own life, by violating this law of life! And its most unnatural to sin against a mans own life. 6. Finally, Consider with what great Ease and Facility Adam, and we in him, might have kept this Command. Might not Adam easily have for∣born one Tree, when all other Trees in Eden besides were allowed him? And the more easie it was to keep it, the more hainous it was to break it. Augustine said excellently, i 1.182 This of not eating one sort of meat, when of others there was such plenty, was so light a precept for observance, so short for remembrance, (especially where concupiscence did not as yet resist the will, which afterwards ensued as a punishment,) that it was with so much greater injustice violated, by how much more easie observance it might have been performed. And yet elswhere more Excellently; k 1.183 The forsaker of eternal life, if grace had not delivered, was damned with eternal Death. If any think this judgement to be too much or unjust, surely he knows not how to measure, how great the iniquity was in sinning, where there was so great facility of not sinning. For as Abraham's obedience

was deservedly proclaimed great, because the thing commanded was most difficult, to kill his son: so in Paradise the disobedience was so much great∣er, because that which was commanded was of no difficulty. And as the obe∣dience of the second man was therein the more honourable, in that he was obedient even to death; so the disobedience of the first man was therein the more detestable, in that he became disobedient even to death.

6. The Objects against whom Adam sinned, do also render Adams sin more grievous. He sin'd against God, Himself, and All Man∣kind. 1. Against God, rebelliously breaking his Command, per∣fidiously violating his Covenant, ingratefully rendering Evil unto God for all the multitudes of Blessings shewed upon him, and most abominably believing the lying Suggestions of Satan l 1.184 the Father of Lyes, rather then the infallible word of the m 1.185 God of Truth, the n 1.186 God that cannot lye, Either in his Promise or Threatning. Now thus to sin against God, is to sin against an infinite Majesty, against an infinite glory. And what finite creature can sufficiently com∣prehend, how infinitely it aggravates Sin, to sin against such infinite∣ness! 2. Against himself. Adam sinned against himself many ways; viz. Against his Soul, in disrobing it of Gods image in which it was created, and defiling it with Satan's image wherewith it was corrupted. Against his body; in embasing it in the Service of Sin and Satan, that should have been only imployed in uprightness and puri∣ty: in clothing it with confusion and o 1.187 shame, that before was adorned with nothing but beauty and honour: and in exposing it to p 1.188 Sorrows, wearisomness, toylsomness, and thousands of infirmi∣ties and miseries, which before was utterly unacquainted with all mi∣sery and sorrow. Against his Person, in involving himself in Mor∣tality and Death, in depriving himself of all his Paradise-felicities, of his Primitive integrity, of his dominion over the Creatures, and of his Communion with the blessed God transcending all. Against his Name, filling it with ignominy and reproach, that was q 1.189 crowned with glory and honour: for r 1.190 sin is a reproach to any people, most of all to him that was totally free from sin, and fully able so to keep himself free. Finally, Against his Outward Estate, in forfeiting both s 1.191 Paradise and all the possessions, comforts and Priviledges which he had on Earth, and bringing a t 1.192 Curse and a u 1.193 bondage of Corruption upon the whole Creature, under which it even groaneth and travaileth in pain together until now. Thus Adam sinned against himself in respect of Soul, Body, Person, Name, and State: How unnatural, horrid and cruel was it for Adam so to sin against himself! 3. Against all Mankind, Even his whole ordinary Poste∣rity from the beginning to the End of the world, who x 1.194 all were stained in him, in respect of Soul, Body, Person, Name and State, as Adam was. At once all mankind were polluted and defiled by sin: spoyled and robbed of all their happiness: plung'd and drown'd in all sorts of misery: murder'd and swallow'd up of death. Extensively considered, there was never such a sin, such a Contagion, such a

spoil, such a Murder since the world stood; nor can be till the Worlds end.

7. The Manifold and great Evils both of Sin and Punishment At∣tending upon Adam's eating of the Tree of Knowledge, Extream∣ly aggravate his sin, and manifest it to be out of measure sinful.

(1.) Evd of sin attending upon Adam's Eating of this forbidden Tree, is manifold. Especially it is Antecedent, Concomitant, or Consequent thereunto. I. Antecedent Evds of sin, repugnant, Partly to the Moral Law, written in Adam's heart; Partly to the Positive Law, given for his Tryal: gradually foregoing his and Eves eating of the forbidden fruit, were divers. viz. 1. Idleness. In that the woman seems not to be so diligently employ'd about the dressing and keeping of the Garden, in assistance of her husband as she ought, y 1.195 according to Gods appointment: when Satan came to tempt. Idleness is a Temptation to Satan to tempt us; where as it is the Devils work to tempt others, its the idle-mans business to tempt the Devil. 2. Pre∣sumptuous Curiosity, or Curious Presumption. In that the woman, being z 1.196 the weaker vessel, durst entertain so dangerous a conflict with the Serpent, in her husbands absence. For, its most likely that at the be∣ginning of the Serpents onset, Adam was at some distance from Eve: And the subtile Serpent took that advantage. 3. Inconsiderateness, and heedless forgetfulness of Gods most strict command, which appears in her mis-recital of it two ways. Partly, In adding to it, a 1.197 Neither shall ye touch it: whereas the b 1.198 Command only forbad the Eating, not at all the touching of the Tree of Knowledge. Partly by Detract∣ing from it. For God said, c 1.199 In the day thou eatest thereof, dying thou shalt dye. i. e. thou shalt surely dye, and that presently ipso facto. But she omits both the Peremptoriness of the threatning, and saith, d 1.200 lest ye dye; or, lest perhaps ye dye, as the Hebrew word intimates. What God threatned peremptorily, she recites with a perhaps or a per∣adventure: And she also omits the present suddenness of death threatned in the day of Sinning, e 1.201 For in the day that thou eatest thereof, &c. And by this forgetful mis-recital of Gods Command, She gives Satan ad∣vantage against her self both to perswade her f 1.202 they should not dy, and to accuse God of a kinde of envy at their happiness. 4. Unhelief to∣wards God. In that she did not so fully as she ought credit Gods perem∣ptory Threatning of Death Expressed, in case of disobedience: nor his Contrary Promise of Life implyed, in case of obedience. 5. Rash and headlong Credulity of the Serpent, and of Satan in him; though he both g 1.203 contradicted Gods Command, and accused God of Envy at their happy state, and falsely suggested that by Eating they should become as Gods, knowing good and evil. How abominable and idola∣trous to believe Satan h 1.204 the Father of Lyes: before the i 1.205 God of Truth, who cannot lye! 6. Discontenting dislike with their present Condi∣tion wherein God had so happily set them. 7. Ambitious proud aspiring above their pitch k 1.206 to be as Gods knowing good and evil. 8. Inordinate affection and evil concupiscence. In desiring l 1.207 an object unlawful,

the fruit prohibited. 9. Irregularity of will. In chusing rather to harken to the Serpents Suggestion, then to Gods Command. 10. Lust of the eyes. In that she fixed a Longing m 1.208 look upon the forbidden fruit; and by looking on it▪ liked it, and designed to eat it. 11. Incontinence of hands. In that she refrains not from n 1.209 taking the forbidden fruit. 12. Intemperance of taste and Palate; In that she o 1.210 Eats the fruit, taken; and so her Sin was compleated and fi∣nished. II. Concomitant Evils of Sin, accompanying the Eating of the forbidden fruit, are also divers. viz. 1. Eves Tempting her husband, both p 1.211 by word and Action, to Eat of the Tree of Knowledge: Thereby, with her self undoing her husband, to whom she was given for q 1.212 a meet help. 2. Adams inconsiderate r 1.213 hark∣ning to the voice of his wife, who was made for him: rather then to the voice of God, for whom himself was made. 3. Deep ingratitude against God, who had crowned Adam with so many and excellent Priviledges in Paradise. Ingratum dixeris, omnia dixeris. What worse then to be challenged for Ingratitude? How was God displeased with s 1.214 Hezekiah, Iudah, and Ierusalem, for not rendring again according to the benefits done unto him? But Adam had benefits done to him, incomparably transcending those of Hezekiah: yet he so far from rendring according to the benefit done to him, that he rendred evil for good which is the worst point of ingratitude. t 1.215 To render good for good, is man-like: To render good for evil, is God-like; But to render evil for good, is Devil-like. 4. Direct u 1.216 disobedience to Gods express Command. And its no small crime to be disobedient: as we may see in the Aggravations of King Sauls x 1.217 disobedience. Disobedience, is a rejecting of the word of the LORD, yea it is Stubborness, which is as iniquity and Idolatry: yea it is rebellion, which is as the Sin of witch-craft. 5. Covenant-breaking with God most perfidiously, being able to keep it. 6 Woful Apostacy, from a sin-less and happy state, to a sinful and miserable Condition: from God blessed for ever, and his blisful ser∣vice, to the Devil damned for ever, and his cursed slavery. None of the sons of men ever Apostatized from such Eminency, to such Extremity. III. Consequent Evils of Sin, ensuing upon the Eating of the forbidden fruit; were finally various and grievous. As, 1. An evil Conscience filled with guilt, and y 1.218 filling them with shame and terrour in respect of God. 2. Flight z 1.219 from God and his presence, which before were so sweet and comfortable. 3. Hypocrisie in a 1.220 hiding their nakedness with figleaves, and in extenuating their sin by translating it from themselves, the man to the woman, and the woman to the Serpent. 4. Most cruel b 1.221 Mur∣der both of themselves, and of all mankind at once, both in body and soul from the beginning to the end of the world; and of the Son of God, Jesus Christ, in some respect also. Themselves they murdered actually, in themselves all mankind virtually and inter∣pretatively, and Jesus Christ himself the Lord of glory Occasionally; The first Adams sin c 1.222 occasioning the second Adams Death.

There was never such an haynous horrid cruel murder as this com∣mitted in the world by any of the sons of men. 5. The universal d 1.223 Corruption of the whole Nature of Man-kind. Whereby Every per∣son descending from Adam by ordinary propagation, is in soul and body utterly e 1.224 unable, indisposed, yea f 1.225 opposite to all spiritual good: and g 1.226 totally evil, and only inclined to evil, and that con∣tinually. Which Corruption of Nature is Commonly called Origi∣nal Sin, As being the Original spawn and spring-head of All Actual sins: and it is h 1.227 propagated by natural generation from our first parents to all their ordinary posterity. 6. All the Actuall sins that have been, are, or shall be in this world from the First Adams fall, till the Second Adams coming to judgement; together with all the Kinds, Degrees, sinful Circumstances and horrid Aggravations thereof, which are utterly beyond mans numbering, measuring or compre∣hending: All these have taken their rise from Adams disobedience in eating the forbidden fruit. For, i 1.228 All Actual sins flow imme∣diately from Original: and Original sin from Adams sin. Hence is that school-distinction of Original sin, into Original Sin Origi∣nated, and Original Sin Originating. That, is the Corruption of Nature, the immediate Original of all Actuals; This, is Adams sin, the im∣mediate Original of the Corruption of Nature. Never Sin in this world had such a black train of innumerable and intolerable sins following it at the heels, as this sin of Adam had. They seem to parallel the stars of Heaven, the sands of the Sea shore, the dust of the Earth, the grass-piles upon the ground, and the motes in Sun, for multitude. Oh how grievous was Adams sin, that was attended with such Antecedent, Concomitant, and Consequent Evils of sin! An hor∣rid Hydra of many monstrous heads. A complexive, complicated sin indeed. Hereat Heaven and Earth might stand astonished. O ye holy Angels, how were ye offended, to see Adam and all the Elect in him (of whom ye had such special charge, Psal. 91. 11, 12. Heb. 1. 14.) so quickly transformed into such transgressors! O ye celestial Lights, Sun, Moon and Stars, did not ye blush, and veil your brightest faces with Sables, beholding Adam such a Sinner? O ye fowls of the air, and ye beasts of the Field, were not ye filled with horrour, when man, your earthly Lord, disrobed himself of his Honour by disobedience, and became like the beasts that perish, Psal. 49. 12. O ye streams of Pa∣radise, were not ye congealed within your banks, when such a deluge of sin overflowed mankind? O ye Tres of Eden, did not ye sweat out your moisture: and ye pleasant fruits of the Garden, did not ye all pre∣sently fade and fall to the Earth, when Adam the dresser of the Gar∣den, by disobedient tasting of the Tree of Knowledge, fell so fowly from uprightness to unrighteousness, Eccles. 7. 29. from God to the Devil, from heaven to hell? Surely the whole Creation groaneth and travelleth in pain together until now under the tedious bondage of this corruption, most earnestly longing for compleat deliverance, Rom. 8. 19, 23.

(2) Evil of punishment ensuing upon Adams disobedience was also various and grievous. And this both in respect of himself, of his wife, and of all their common posterity. As, 1. The obliteration and defacing of Gods image. k 1.229 God made man upright; but they have sought out many inventions. No sooner did Adam sin, but he blotted out of his soul thereby the beauteous image of God, and thereon Satan stamped his own odious image instead thereof: So that na∣turally all are the l 1.230 children of the Devil. 2. Shame. Before they finned, m 1.231 Adam and his wife (though naked) were not ashamed. But as soon as they had defiled themselves with sin, they were covered with shame: n 1.232 and they sewed figleaves together, and made themselves aprons, to hide their shame. o 1.233 Shame attends upon sin, as inseparably as the shadow upon the Body. 3. Horrour of a guilty self-accusing and self-condemning Conscience. Therefore after their fall, they presently p 1.234 were afraid at the presence of God; and hid themselves, because they were naked. And being examined of God, they confess not, but excuse their sin; As Augustine notes; q 1.235 Did Adam say I have sinned? No; his pride had the deformity of Confusion, not the humility of Confession. 4. Inability to stand in judgement, when God arraigned them at his bar. And therefore both of them labour to r 1.236 excuse and translate their fault: Adam to his wife, and she to the Serpent. It is the misery of unrighteous persons, that they are s 1.237 not able to stand, but fall in judgement. 5. The Peculiar Punishments of the female Sex. The Hebrews observe, as t 1.238 Mercerus noteth, five Degrees of Eves sin: and answerably five degrees of her, and womens Punishment. She sinned, (^1.) By entertaining the Serpents Temptation, believing him rather then God, contrary to God. (²) By being lifted up with ambitious desire to be as God. (³) By beholding the Tree of knowledge with a longing look. (⁴) By taking and eating of it. (⁵) By giving also to her husband, so that he did eat. So she and women in her, were punished five waies: viz. (¹) By their many Sorrows in general. (²) By their sorrows in Conception. (³) By their sorrows and pains in bringing forth of children. (⁴) By their ardent desires after their husbands notwithstanding. (⁵) By their subjection to their husbands. But the u 1.239 Text seems to refer the Punishments of the female sex to two Heads; viz. Multiplied sorrows, and Aggravated subjection, (¹) Multiplied sorrows: Partly, In the womans Conceiving with child. Wherein understand all her sorrows, during the time she is with child, till she be delivered: viz. Her weakness and nauseousness of stomach, rejection of food, distempered appetite after unwholesome and unfit nourishment, weakness, dulness, weari∣someness, frowardness, longings, faintings, swounings, and much sickliness, with manifold fears. Partly, in the womans bringing forth of children, which usually is with such exquisite pains and sharp tor∣tures, as that Scripture is wont thereby to represent The churches x 1.240 extream afflictions; The y 1.241 pangs of Death; The terrours

z 1.242 of the day of judgement; and the very a 1.243 torments of Hell; the same word for substance being used to signifie all these. And sometimes these pains of child-bearing prove mortal. Now under Bringing forth, we may understand also the Bringing up of children, as the phrase is b 1.244 elsewhere used. And in both, what multitudes of cares, fears, griefs, watchings, toylsome troubles, torments, vexations, &c. flow in upon them! (2) An aggravated subjection to their husbands; c 1.245 Their desire must be subject to their husbands, and they must rule over them. By the law of Nature and Creation, the woman being made after and for the man, was to be subject unto man, though they had never sinned. But that subjection would have been sweet, plea∣sant and delightful; and the husbands Rule loving, as over a Second-self: whereas now since the fall, the husbands Rule over his wife seems to be somewhat augmented, and her subjection is become painful, tedious, irksome, and grievous to her. These the Punish∣ments peculiar to women-kind. 6. Gods curse upon the d 1.246 Earth. By Earth, seems to be implyed, the whole e 1.247 visible world, made for mans use and Comfort: in the Curse whereof, man (whose subsistence was to be on and from the earth) is cursed and punished. By Gods Curse, the Earth, and visible world proportionally, are smitten with Barrenness, Toilsomeness, and vanity. (¹) With Barrenness; Partly in f 1.248 not yielding their strength of influence and fruitfulness, as before the fall they did abundantly and freely. Partly in bringing forth weeds, g 1.249 thorns and thistles, in stead of good fruits; which before the fall it did not bring forth. (²) With h 1.250 Toylsomeness. The Curse and barrenness of the Earth being in toylsomeness and laborious wearisome travel with the Earth, to improve it unto fruit∣fulness. i 1.251 All things are full of labour, man cannot utter it. (³) With vanity. k 1.252 Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. All sublunaries are vanity; Partly in respect of their Empti∣ness. There's no satisfaction in any sublunary enjoyment. l 1.253 The eye is not satisfied with seeing: nor the ear filled with hearing. m 1.254 Hee that loveth silver shall not be satisfied with silver; nor he that loveth abundance, with increase; This is also vanity. Partly in respect of their Perishableness. n 1.255 Of old hath God laid the foundation of the earth: and the heavens are the works of thy hands. They shall perish, but thou shalt endure; yea all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. Hence Paul saith, That o 1.256 the Creation is made subject to vanity,—and is under the bondage of Corruption, as it were waiting for a state of glorious liberty. There∣fore the whole Creation groaneth, and travelleth in pain together untill now. And Peter tels us expresly, That p 1.257 in the day of the Lord, The hea∣vens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.—Nevertheless we look for New Heavens and New Earth. Oh, mans sin hath in a sort so deeply stained the beauty and glory of this visible world, that the old universal deluge of waters could not wash

it, but the fire of the last day must purifie it. Heaven and Earth groa•…•… and travel-in-pangs under the Curse of mans sin: and shall not man much more groan and be in pain for his own sin? This is the curse upon the Creature. 7. Gods actual dooming of Adam, and of mankind in him, To an ignonimious Provision, Miserable life, and Certain Death after all. (¹) His ignonimious Provision of Sustenance: In that he q 1.258 must eat the herb of the field. Before the fall he had for food the liberal and delicate fruits of Eden: but since, his allowance was both shorter, and courser. As he made himself r 1.259 like the beasts that perish: so he must as well as the beasts eat the herb of the field, a more ignoble nourishment. (²) His miserable life: in regard of the Continual Sorrows, and laborious painful wearisome toyl in providing food and other necessaries all the daies of his life. s 1.260 In sorrow shalt thou eat all the daies of thy life.—In the sweat of thy face shalt thou eat bread, till thou return unto the ground. Hence man is ne∣cessitated, t 1.261 To rise up early, to set up late, to eat the bread of sorrows. This sweat the u 1.262 Hebrews refer to the many laborious works and waies of preparing bread; As manuring the ground, Plowing it, Sowing it, Harrowing it, Breaking the clods, Weeding the Corn, Reaping it, In-gathering it, Thrashing it, Winnowing it, Grinding it, Dressing it, Kneading it, Baking it in the Oven. O how many toylsome tyring imployments is man Obnoxious to in providing food and rai∣ment for himself and family! (³) His certain Death as the Period of all.—x 1.263 Till thou return unto the ground: for out of it wast thou taken: for Dust thou art, and unto Dust thou shalt return. Here man is not only sentenced to Death, but also to the Grave. Under which under∣stand, all Sicknesses, Diseases, Causes, Occasions, Harbingers or inlets to Death, as harmful influence of the Heavens, infectiousness of the air, unwholsomeness of the Earth, &c. 8. Expulsion of man y 1.264 out of Paradise, and Guarding it and the Tree of life, with Cherubims and a flaming sword turning every way, to keep the way of the Tree of life: That Adam might not fondly delude himself with vain hopes of life by the Sacrament of the Covenant of works, when he had broken the Covenant it self. These, these were the woful Evils of Punishment, that like a Torrent burst in upon our First Parents presently upon their fall, and in them upon all mankind. To speak nothing of the miseries of man in this world in respect of his Goods, Relations, Name, Body and Soul, which are innumerable: Nor of his endless Calamities in the world to come, which (without Christ) are inevitable and intolerable.

Hitherto hath been evidenced at large, 1. That Adam brake the Covenant of works. 2. How Adam brake this Covenant by disobedience. 3. When and how soon he brake it. 4. How grievous and hainous this his Breach of Covenant was. Now in the last place, 5. Certain Corol∣laries, flowing from all are to be Considered.

V. Corollaries, resulting from this Aphorism, and the Explanati∣on of it, are divers. As,

1. Hence; Not only Adam, but all mankind in Adam were Cove∣nant-Breakers with God. It hath z 1.265 formerly been cleared, tha•…•… not only Adam but all his Posterity were Parties to this Covenant with God: Consequently, in Adams Covenant-breaking, they all became Covenant-breakers with God. Its dangerous to be Covenant-breakers with man: dreadful to be Covenant-breakers with God. Here seriously consider, 1. That Covenant-keeping is most acceptable to God. For, 1▪ God a 1.266 commands us to keep Covenant with himself. 2. Gods Promises are to them that keep Covenant with him. To Da∣vid, b 1.267 that if his children would keep his Covenant, they should sit upon his Throne for evermore. To all the Godly, c 1.268 That the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righte∣ousness unto childrens children: To such as keep his Covenant, and to those that remember his Commandments to do them. 3. Covenant-keeping makes us like God, and notably resemble him, d 1.269 who is the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments to a thousand generations. And the more we resemble God, the more acceptable we are unto God. 4. Covenant-keeping with God, obtains rich recompence from God. Levi, for e 1.270 observing Gods word and keeping his Covenant, is stablished and accepted in his office, and divinely blessed. Yea f 1.271 All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimo∣nies. II. That contrariwise Covenant-breaking is most abominable to God. For 1. Covenant-breaking is g 1.272 ranked by the Holy Ghost amongst the worst of Sins, & Covenant-breakers among the vilest of Sinners. And God h 1.273 cannot abide that such should any way so much as profess, name, or meddle with his Covenant. 2. Covenant-breaking is Exposed to many i 1.274 Threatnings. 3. Covenant-breaking puls down upon mens heads many severe and heavy Judgements. How was k 1.275 Israel plagued, for dealing falsly in Gods Covenant, again and again? yea How hath God taken vengeance even upon them that have broke their Covenants with men! Ioshuah and Israel made a Covenant with the l 1.276 Gibeonites, that they should live peaceably with them: King Saul contrary thereunto slew some of them; whereupon the Philistins slew him and his sons, and many of the Is∣raelites; and the whole land was plagued with a three years famine, till seven of Sauls sons were hanged at the request of the Gibeonites. m 1.277 Zedekiah brake Covenant with Nebuchadnezzar, and God de∣livered him into the hands of his Enemies, who slew his sons before his eyes, and then put out his eyes. Now if they that brake Cove∣nant with man are thus plagued: where shall they appear that have broke Covenant with the living God, and that in Paradise?

2. Hence, Adam's first Sin, his Covenant-breaking Sin, and ours in him, was not small, but extreamly sinful. The Act of eating of the fruit of the Tree of Knowledge, seems to be a small matter: where∣upon some have seemed to excuse and extenuate his sin. But how ig∣norantly, how inconsiderately! Can that sin be small, thats clothed

with such and so many unparalleld Aggravations, as have been alrea∣dy unfolded?

3. Hence The Covenant of Works being broken by the first Adam, and by all mankind in him: He and all his Posterity lie wofully involved under the Curse and Penalty of it, even Death it self. This Corollary is of great Importance, and most seriously to be considered. For opening of it, Note 1. Why Adam and all his Posterity, upon breach of the Cove∣nant of works lie involved under the Curse and Penalty of it, Death. 2. What Death it is under which they lie involved, and How they are so in∣volved. 3. What are the Aggravations of this their sad condition under Death for sin.

(1) Adam and all his Posterity upon breach of the Covenant of works lie involved under the Curse and Penalty of it, Death it self. 1. Because God in making Covenant with Adam and his Posterity n 1.278 threatned present and certain Death, in Case of breach thereof by disobedience in eating the forbidden fruit. The Covenant therefore being broken, it concerned God in point both of Justice and Truth, wherein he is incomparable, to inflict upon them the punishment threatned. Otherwise God had not been True and Just in his words and ways. 2. Because Death is the Proper o 1.279 wages of Sin, and eternal Death the most adequate and proportionable re∣compence thereof. Hence the Apostle saith p 1.280 By one man sin entred into the world, and Death by Sin: and so death passed upon all men by that one man, in whom all have sinned. And again, q 1.281 By the offence of one, judgement came upon all men •…•…o Condemnation. 3. Be∣cause God made his Covenant not only with Adam, but with all his Posterity in him, as r 1.282 hath been already shewed: and therefore when Adam fell from his integrity, he fell not alone, nor brought the Curse and Penalty of the Covenant upon himself alone, but all his ordinary Posterity fell in him, were involved under the Penalty of Death with him. 4. Because The Covenant of Works in the Nature of it, under pain of the Curse and Death, requires perfect and perpetual Personal obedience: According to that of the Apostle, s 1.283 As many as are of the works of the Law, are under the Curse, (pre∣supposing mans Fall, and consequently his inability to keep it): For it is written, Cursed is every one that that continueth not in all things which are written in the Book of the Law to do them. The Covenant of works therefore affords no mercy to the Transgressors thereof: but inflicts Death and the Curse for the least delinquency. t 1.284 For whosoever shall keeep the whole Law, and yet offend in one point, he is guilty of all.

(2) What Death it is under which Adam and all his Poste∣rity lie involved: and how they are so involved under Death, though Adam did not presently dye; hath before u 1.285 been declared. Only here I add, touching Corporal Death, That we may consider three things, viz. The Commination, Sentence, and execution of it. 1. The Commination or Threatning of Death Corporal, as well as Spiritual

or Eternal, in case of disobedience, was x 1.286 Propounded to Adam in innocency, to keep him in due obedience. 2. The Sentence of Corporal Death was pronounced upon Adam presently upon his dis∣obedience in the y 1.287 same Day that he did eat of the forbidden fruit, in these words; Dust thou art, and unto dust shalt thou return. So that Adam was now as A condemned malefactor: Dead in Law, Civilly Dead; to be executed at the Judges pleasure. 3. The Execution of Corporal Death upon Adam and his Posterity was respited a while. z 1.288 The Death of Adam, and so of the Fathers before the Flood was respited for about 900 years: so long God reprieved them in the First world, from Adam to Noah. In the second world from Noah to Abraham, Mans Life, or mans Reprieve from death, is shortned half in half, and brought to about 450. years. In the third world, from Abraham to Moses, Mans Life was contracted to 100 and some odd years. Yea Moses himself saith, a 1.289 The days of our years are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off and we fly away. To this short scantling of 70 or 80 years, are our lives reduced, few reach to 100. Thus the Sentence of Death Cor∣poral is executed upon all mankind, by degrees, to this day, and so will be to the end of the world.

(3) The Aggravations of this sad Condition of Adam and his Posterity under the Penalty of the Covenant of works broken, are dreadful. For clearing hereof we are to consider Adam and his Posterity after breach of the Covenant of works, as in a fourfold estate, viz. As Covenantless; As Carnal; As Gracious; As Glorious. I. In a Co∣venantless estate, were Adam and all his Posterity in the interval, of space betwixt the breach of the Covenant of works and the Making known the Covenant of Faith in Christ. From the b 1.290 Fall, till the Promise of the Seed of the woman, Adam and all his Posterity were Covenantless, without all Covenant with God. They had not the Covenant of works, for that was Broken: Nor the Covenant of of Faith in Christ, for that was not yet revealed. Hence, In this Co∣venantless Condition, Adam and all his Posterity were involved un∣der the penalty of Death, 1. Without all Remedy. For Christ, c 1.291 the only Remedy against Sin and Death, was not as yet Promised or Revealed at all. 2. Without all Hope. For whence could Adam have any Hope of life? Not from his own fulfilling of the Covenant of works, for that he had utterly broken: not from Faith in Christ ful∣filling it for him, and satisfying for his breach thereof; for the Myste∣rie of Christ, and of the Covenant of Faith in him, was not as yet made known to Adam; nor could such a Remedy ever have come into Adams thoughts. Therefore in this interval of time betwixt the Fall, and the Promise of Christ, Adam and all Mankinde in him were in the most remediless hopeless darksom valley of the Shadow of Death, that ever was or shall be on Earth from the Creation, till the judgement Day. II. In a d 1.292 Carnal fleshly sinful State,

are all Adams Posterity, by Nature, since the Fall and promise of Christ, From their Conception, till their Actual Receiving of Christ by Faith for Life. During this Carnal Condition Mankind are not so Remedilessly and Hopelessly miserable as in the former Covenantless State; Because Jesus Christ the Remedy against sin and Death, and the Fundamental Hope of life, is already Revealed to the world, which was not then: yet notwithstanding herein all mankind are wofully miserable in divers regards. 1. In that during this carnal State they are wholly under the Curse and Penalty of the Covenant of works, viz. Death. Every Carnal man is, Spiritually e 1.293 dead in Sin, yea f 1.294 death it self: Corporally dying every day, by gradual decays of Life; and by afflictions which are petty deaths: and as g 1.295 children of wrath every moment liable to eternal Death, being h 1.296 condemned al∣ready, and having the wrath of God abiding on them. 2. In that, during their carnal State, they are extreamly insensible of this their dead and cursed Condition: and vainly flatter themselves therein with imaginations and dreams that they are alive and in a good spiri∣tual Condition towards God. As i 1.297 the Pharisee, that went into the Temple to pray: Paul k 1.298 before Conviction and Conversion, and the l 1.299 Laodicean Angel. Now m 1.300 Physicians say, that they are more dangerously sick, that being diseased are insensible of their disease. They are double miserable, that being in their carnal Condition are not sensible of their misery, but rather count their misery happiness. 3. In that, during their carnal state, they are n 1.301 utterly unable to help themselves in any degree out of their miserable thraldom of Sin and Death, without Gods Supernatural Grace. So that, in the first part of Conversion, viz. the infusing of Principles and Habits of Grace into the Heart, they are meerly Passive. 4. Finally, In that, During their carnal Condition, They are not only extreamly miserable, Senseless of their Misery, and in respect of themselves ut∣terly Helpless under their misery, but also they are most prone to o 1.302 Neglect, despise and p 1.303 hate Jesus Christ the only Remedy. These are the Aggravations of a Carnal mans misery. III. In a gracious State are all they that are by effectual calling trans∣planted out of the first Adam into Iesus Christ the second Adam. During this their Gracious State, though they be not totally freed from Death, yet they are wholly q 1.304 delivered from the Curse of it, through Christ. From r 1.305 Death Eternal they are fully deliver∣ed, that (though they deserve it, yet) it shall never befal them. From Death Spiritual they are inchoatively and gradually delivered by the s 1.306 Power of the Spirit of Life in Christ: and shall be compleatly when t 1.307 neither spot nor wrinkle, nor any such thing shall remain upon them. From Death Corporal, together with all the inlets and harbingers thereof, they are delivered in respect of the u 1.308 Sting, Terror, and Curse thereof, though not in respect of the x 1.309 state thereof. The Saints are afflicted and dye as well as Carnal men: But to the Saints Afflictions and Death are not Enemies, but y 1.310 Friends;

not Losses, but z 1.311 Gains; not Miseries, but a 1.312 Mercies; not Punish∣ments, but b 1.313 fatherly Chastisements; not Curses, but c 1.314 blessings; whilst unto Carnal men they are altogether Contrary. IV. In a glorious state, are d 1.315 the spirits of just men made perfect, and shall be both e 1.316 spirits and bodies of all the Elect after the judge∣ment day. And then no Sin, Death, Curse, Affliction, Sorrow, or any shadow thereof shall ever trouble them or come neer them any more to all eternity: but f 1.317 all shall be swallowed up in victory. And thus we are to conceive of the penalty of the Covenant of works, Death: and how Adam and all his Posterity are, by their first Sin, therein involved.

4. Hence, All Adams Posterity from the beginning to the end of the world, have great Cause deeply to lament and be humbled for Adams first Sin. For, Not only Adam, but g 1.318 all his posterity sinned in Adams first sin: That First Sin was extreamly sinful: That First sin involved not only Adam but all his Posterity under the Curse and Penalty of Death. Was ever sin, all things considered, parallel to this sin? was ever sin such Matter of lamentation and Humiliation? If Adams Posterity had no other sin, Original or Actual, to Mourn for, but this one sin alone, they had cause enough to lament it while this world Continues, if it were possible, with Rivers of tears, and those tears of blood. How comes it to pass then that we can mourn for Actuals, and Originals; but mourn least of all, for Adams and our First Sin to be bewayled most of all! When we Mourn for Actuals, lets with h 1.319 David also mourn for Original Sin, The Nursery of Actuals: And when we mourn for them, lets Mourn likewise for Adams First Sin, the Mother of them all.

5. Hence, we may see How unsafe it is for mutable man to have his Life and Happiness in his own Keeping. Adam was made i 1.320 upright, and that in the Image of God, but Mutable. His Life and Happiness was put into his own Keeping, and depended upon his own personal performance of the Covenant of works, which he had full power to keep; but being left to the liberty of his own Will, Temptation al∣luring, how quickly did he and we in him lose all! How much better hath the Lord provided for his Elect in Christ the second Adam! Not they, but Christ is betrusted with their Life and Happiness. k 1.321 My sheep hear my voice (saith Christ) and I know them, and they follow me. And I give unto them Eternal life, and they shall never perish, neither shall any man pluck them out of my hand. l 1.322 They are kept-as-in-garison by the power of God through Faith unto Salvati∣on. ^1. The m 1.323 love of God in Jesus Christ clasps and embraceth them inseparably: ^2. The n 1.324 faithful Constancy of Christ retains them immoveably: ^3. The o 1.325 incorruptible Seed of Christs word and Grace abides in them, and makes them abide in Christ perpetual∣ly; and ^4. The p 1.326 Omnipotent hand of God and Christ, who are stronger then all▪ protect, preserve and hold them inviolably. There∣fore they can never totally nor finally fall.

6. Hence; Seeing Adam utterly brake the Covenant of works by diso∣bedience, This Covenant-breach is absolutely irreparable by the First Adam, and by all his ordinary Posterity. It is so wide and desperate a breach, that its absolutely past all the power and skill of meer mankind, or Creature, to close up and repair the same. This is evident, 1. From the Nature and Tenor of the Covenant of works. It giveth life upon no other▪ Terms then upon Perfect and perpetual Personal Obedi∣ence: and inf•…•…icteth death upon the least failing in any one particular. This the tenor and current of the Covenant. Adam failed in one particular, not obeying the Symbolical Law about the Tree of Know∣ledge: By this one failing the Tenor of the Covenant is utterly overthrown: It being impossible that Adam should yield continual Obedience: his obedience being discontinued and broken off by his Disobedience. Therefore, As Virginity once lost, can never be recovered; so the Covenant of works once violated, can never be repaired. 2. From the requisits, Necessary to compleat Repuration of the broken Covenant of works. There are three things principally requisite to such a Reparation; viz. Full Satisfaction of the breach Past. Full personal Conformity to the Covenant for Present. And com∣pleat fulfilling of the Covenant, for the Future. (¹) There must be full Satisfaction of Divine Iustice and Truth for the Breach of Covenant al∣ready Past, by undergoing the Death threatned, and deserved. Now no meer finite Creature is able to undergo death Corporal, Spiritual and Eternal, so as fully to satisfie Gods infinite justice, but would be utterly and eternally lost and swallowed up therein. And infinite justice offended, requires infinite satisfaction, which finite Beings can never perform. (²) There must be a full Personal Conformity to the Covenant for the present. Otherwise it were absolutely impossible either Passively to Satisfie for breaches past, or Actively to keep the Covenant perfectly for time to come. A∣dam in integrity had not been able to keep the Covenant: had not his person then been fully conform to the Covenant. Now since Adams breach of the Covenant of works, Nor he nor any of his ordinary posterity are fully Conform to the Covenant, but natu∣rally all are most q 1.327 contrary thereunto. (³) There must be, finally, a Compleat fulfilling of the Covenant of works for the future. But that none of the Ordinary posterity of lapsed Adam can perform, because r 1.328 The Scripture hath concluded all under sin. 3. From the utter inability of Adam and all mankind since the fall to fulfil the Covenant of works. All being s 1.329 dead in sin; t 1.330 without strength, and so the u 1.331 Law weak through the flesh; x 1.332 Enmity against God and the Law of God; and y 1.333 every imagination of the thoughts of mans heart being only▪ evil Continually.

7. Finally, Hence; The Covenant of works being utterly broken by Adams disobedience, Nor Adam nor Any of his Posterity, since the fall can ever be justified before God by the Covenant of works, or by the works of the Law. Why? 1. Because Adam, and z 1.334 all mankind in him,

are under sin, by reason of Adams disobedience. And therefore being wholly unable to all good works, they cannot be justified by good-works. Yea are so far from any possibility of being Justi∣fied by good works: that, without pardoning mercy, they are lia∣ble to be condemned eternally for their sins. And this is the Apostles grand Argument against Iustification by the works of the Law, where he purposely treats of this Subject of Iustification, viz. Nor Jew nor Gentile can be justified by the works of the Law: be∣cause all of them are under sin. a 1.335 The Series of his Argumentati∣on, See in Rom. 1. 17. to Rom. 3. 21. and observe it accurately, 2. Because, As by Adams disobedience all are concluded under sin: so by the law of works Comes the Knowledge of Sin. How? Chiefly two waies, viz. (¹) Directly, By discovering what is sin, not only in Deeds and words, but in thoughts and imaginations. b 1.336 I had not known sin (saith Paul.) but by the Law: for I had not known lust, except the law had said, Thou shalt not Covet. Hence Christ shews in his Commentary upon the Law, c 1.337 that the Law discovers and condemns, not only Outward gross sins of life, but also inward close sins of the Heart. (²) Indirectly and Occasionally, By irritating and provoking sin: through the prohibition and restraint of it, to appear more extreamly sinful. As a fierce Torrent dam'd up, swels and ra∣geth more furiously. So Paul; d 1.338 Sin taking occasion by the Command∣ment, wrought in me all manner of Concupiscence. For without the Law sin was dead.—Thus, Sin by the Commandment became exceeding sinful. Now the Covenant or law of works, thus bringing in the knowledge of Sin, since the Fall, and not the knowledge of any our righteousness at all, is altogether unable to justifie us. Hence the Apostle thus concludes; e 1.339 Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the Knowledge of sin. 3. Be∣cause, Since the Fall, The Law of works curseth and condemneth all for not continuing in Obedience: and therefore it can justifie none. f 1.340 For as many as are of the works of the Law, are under the Curse: For it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Now the same Law cannot both bless and curse at once, both justifie and condemn at once, all mankind.

APHORISM VII.

FInally, The breach of the Covenant of works by the Diso∣bedience of the First Adam, did wonderfully make way for the establishment of the Covenant of Faith by the Obedience of the Second Adam. For, its very observable, g 1.341 That Adam had no sooner broke the Covenant of works: but presently on the self∣same-day, God promiseth Christ the Seed of the woman to heal this breach, and so sets on foot the Covenant of Faith in Christ. Adam, almost as soon as made, made haste to destroy mankind, by his Sin: God, almost as soon as they were ruined, made haste to save mankind by his Son. Here's no small mysterie in this Divine dis∣pensation. For unfolding it, Consider briefly these two Particu∣lars, viz.

1. God before the foundation of the world, purposing to glorifie himself more peculiarly, by mankind, h 1.342 Elected some out of man∣kind unto the adoption of children in Iesus Christ, according to the good∣pleasure of his will.

2. God, in the beginning of the world, ^1. Created man in his own image, wholly upright, but mutable. ^2. Brings man into a Covenant of works with himself, Promising continuance of life upon condi∣tion of Continued obedience, but threatning present death to diso∣bedience. ^3. Leaves man to himself and permits him to fall from his integrity, by breaking this Covenant, into a miserable state of sin and death. And all this in order to the accomplishment and execution of his eternal Decree.

3. God takes occasion, upon mans miserable state of Sin and Death through breach of the Covenant of works, to open to him a door of hope for life and happiness in Christ Jesus, by the Covenant of Faith. The breach of the Covenant of works wonderfully making way for the Erecting of the Covenant of Faith: And this in divers respects: viz. 1. In respect of God; the breach of Covenant giving him the clearest and fittest opportunity in the world, of manifesting the infinite riches of his free-grace, love, mercy, &c. in Jesus Christ to mankind now in deepest misery. Mans extremity is Gods opportunity. Now was Gods only time to exalt himself, and his Grace on high, when man had debased himself so low. In extremity of misery, to shew Mercy, is double mercy. 2. In respect of man; the breach of Covenant bringing him into the greatest necessity of a Mediator of Divine Grace and pardoning mercy in him, and of a Covenant of faith revealing this Mediator and this Grace unto him. Till the fall, Adam needed neither Covenant of faith nor pardoning mercy, no Media∣tor: But after his fall he so needs them all, that without them he dyes eternally. This extream necessity and undone state of man, made excellent way for the replenishing bounty of God. When Pain is bitterest, ease is sweetest; When the heart is most sick, revi∣ving

Cordials are most welcome. 3. In respect of the Covenant of Faith itself; the breach of the Covenant of works represents to the Covenant-breaker nothing but Death: The Covenant of Faith is brought in, Proclaims a Reprieve, yea a free Pardon, in the Seed of the woman, Christ, to all that by faith will accept him. O sweet Co∣venant of Faith, that Opens a door of Hope and Mercy, even then when the broken Covenant of works knows no mercy! O blessed tidings, That an apostate Sinner may have an al-sufficient Saviour! That the breach of the Covenant of works grounded on mutable Na∣ture, should be repaired by the Covenant of Faith in Christ, founded upon immutable Grace!

Come, and see; See, and admire; Admire, and adore, The Seve∣rity, The Goodness, and The wisdom of God. ^1. His Severity; in that Sin shall be rewarded with death, at least in the Sinners Surety and Mediator Promised. ^2. His Goodness; in that the condemned Sinner shall be restored to life, by a Covenant of Reconciliation. ^3. His Wis∣dom; in that he could Improve, Reduce and Dispose Mans sinful fall to so great advantage both for his own Glory, and Mans Good. Who, but the most high God, could have extracted such a reviving Me∣dicine, out of such a deadly Poyson: could have brought such clear light, out of such extream darkness; such supernatural life, out of such preternatural Death; such celestial good, out of such infernal evil? As Augustine, excellently; i 1.343 The omnipotent God, who is chiefly Good, would by no means suffer any evil to be among his works, were he not so omnipotent and good, that he could bring good even out of evil. If the First Covenant had not been marred; the second and more excellent Covenant had not been made. If the first earthly Adam had not been ruined; the second heavenly Adam Christ had not been promised. If One sin in Adam had not been so grievous: Gods superabounding grace in Christ had not appeared so glorious. k 1.344 Oh my happy fault, (said Augustine) which while God is drawn by love to wipe away, that love of his also is opened unto me, desiring and Coveting it from my heart root! I could never so well have acknowledged his love, unless I had tryed it in so great perils. Oh how happily did I fall, that af∣ter my fall did more happily rise again!

Hitherto of Gods Covenant of works with and in the First Adam before the Fall. Next of Gods Covenant of Faith with and in the Last Adam after the Fall.

Notes

• m 1.1

  See Gen. 1. 26, 27. with Gen. 5. 1, 2.
• n 1.2

  August. de Genesi ad Literam. lib. 8. ca•…•…. 17. Tom. 3.
• o 1.3

  Gen. 2. 16, 17.
• p 1.4

  Exod. 20. 2, 3, &c. with 24. 18. & 25. 1, 2 &c.
• q 1.5

  Rom. 3. 20.
• r 1.6

  Rom. 4. 15.
• s 1.7

  Rom. 3. 27. with Gal. 3. 18.
• t 1.8

  Gal. 3. 21, 22.
• u 1.9

  Rom. 8. 3.
• x 1.10

  Gen. 1. 26, 27.
• y 1.11

  Eccles. 7. 29.
• z 1.12

  Rom. 2. 14, 15.
• a 1.13

  Gen. 2. 16, 17.
• b 1.14

  Gen. 29.
• c 1.15

  Gen. 3. 22.
• d 1.16

  Ioh. Cal∣vin. Com. in Gen. 2 9.
• e 1.17

  Ioh. 1. 3, 4 5.
• f 1.18

  Why so called, See hereafter in this Ch•…•…pt. A•…•…hor. 4. in the Duty test•…•…pu∣lated. Quest. 2. Doubt. 1.
• g 1.19

  Gen. 2. 16, 17.
• h 1.20

  Erat ergo & lignum vi•…•… quemadmodum petra Christus: nec sine mysteriis rerum spiritualium corporaliter praelentatis voluit hominem Deus in Paradiso vivere. Exat ei ergo in lignis caeteris Alime•…•…tum, in illo autem Sacramentum, &c. August. de Genesi •…•…d literam l. 8. c. 4. Tom. 3. Ba∣sil. 169.
• i 1.21

  B. Hall in his Contempla∣tions. lib. 1. Of Paradise. p. 816. in fol.
• k 1.22

  M. W. Perkins in his Exposit. of the Creed. p. 152. A. Volum. 1. London 1626. and in his Or∣der of Causes, &c. p. 17, 18. ibid.
• l 1.23

  Iohn Cal∣vin. Com. in Gen. 2. 6.—D. Pareus. in Gen. 2. 9.—H. Ainsworth in his Annot. on Gen. 2. 6.—Polan. Partit. Theolog. lib. 1. p. 170. &c. Edit. 1623.
• m 1.24

  1 Cor. 15. 22.
• n 1.25

  Rom. 5. 12. See also all the Context following to the end of the chap.
• o 1.26

  Ludovic. de Dieu in A∣nimadvers. ad Rom. 5. 12. M. Anthony Burges of Iust∣fication▪ Lect. 21. p. 185.
• p 1.27

  Omnes ille unus homo suerunt. Au∣gust.
• q 1.28

  Rom 5. 12.
• r 1.29

  Lud. de Dieu in A i∣madvers. in Ep. ad Rom. 5. 12.
• s 1.30

  Rom. 5. 14.
• t 1.31

  Psal. 51. 5. Ioh. 3. 6.
• u 1.32

  Rom. 5. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.33

  Gen 3. 15.
• y 1.34

  Gen. 6. 18.
• z 1.35

  Gen. 17. 7. 8.
• a 1.36

  2 Sam. 7. 16. Psal. 89.
• b 1.37

  Acts 2. 39. with Isa. 59. 21.
• c 1.38

  M. Ioh. Ball of the Co∣venant. ch: 2.
• d 1.39

  Innocens erat, & Deo de proximo amicus, & Paradisi colo∣nus. Tertul. de Patient. lib. p. 130. 10. Fran•…•…ker. 1597.
• e 1.40

  Ioh. Camer. de Federe Thes 7. 8. 9.
• f 1.41

  See the lesser Catech. Advised by the Assemb. of Di∣vines.
• g 1.42

  See before. in B•…•…ok I. ch. 2. Aphor. 3.
• h 1.43

  Rom. 2. 14, 15.
• i 1.44

  Gen. 2. 16, 17.
• k 1.45

  Gen. 2. 9, 17. & 3 22.
• l 1.46

  Aug st. de Genesi. ad Liter. lib 8. c. 4. Tom. 3. D. Pareus in Comment. in Genes. 2. 9.
• m 1.47

  Compare and well weigh Gen. 1. 26, 27. & 2. 16, 17. Eccles. 7. 29. with Gal 3. 10.
• n 1.48

  Gen. 2. 17.
• o 1.49

  Gen. 5. 5.
• p 1.50

  Andr. Rivet. in Gen. 2. Exercit. 19, 20, 21. D. Pareus in Gen. 2. 7.
• q 1.51

  1 Tim. 6. 16.
• r 1.52

  Math. 10. 28.
• s 1.53

  Compare Gen. 2. 17. with Rom. 5. 12, 16, 18. Mat. 25. ult Rom. 6. ult.
• t 1.54

  Gen. 2. 17.
• u 1.55

  Eph. 4. 18.
• x 1.56

  Eph. 2. 1, 5.
• y 1.57

  1 Tim. 5. 6.
• z 1.58

  Luke 9. 60.
• a 1.59

  Iohn 11. 14.
• b 1.60

  Ioh. 8. 52.
• c 1.61

  Exod. 10. 17.
• d 1.62

  2 Kings 4. 40.
• e 1.63

  1 Cor. 15. 31.
• f 1.64

  2 Cor. 11. 23.
• g 1.65

  Rev. 20. 14.
• h 1.66

  Mat. 25. 46.
• i 1.67

  Rom. 6. 23.
• k 1.68

  Rom. 5. 12, 16, 18. with Mat. 25. ult.
• l 1.69

  Eph. 4. 17, 18. Col. 1. 21. Rom. 8. 7.
• m 1.70

  Gen. 3. 19.
• n 1.71

  Rom. 5. 12, 14.
• o 1.72

  Exod. 10 17. •…•… Kings 4. 10. 1 Cor. 15. 31. •…•… Cor. 11. 23.
• p 1.73

  Gen. 3, 16, 17, 18, 19.
• q 1.74

  2 Pet. 3. 8.
• r 1.75

  Ion. 3. 4.
• s 1.76

  Gen. 3. 10, 11, 12.
• t 1.77

  Gen. 3. 7, 8, 10.
• u 1.78

  Eph. 2. 1.
• x 1.79

  Acts 17. 26.
• y 1.80

  And. Ri∣vet. in Gen. 2. Exercit•…•…. 11.
• z 1.81

  Rom. 6. 23. Adam non quidem è vesti∣gio mori•…•…batur morte corpora∣li; statim ta∣men fic•…•…at mortalis, paulatim mo∣riebatur; & mox •…•…rat mortuus morte aeterna. D. Zach. Ursin. in Ex∣plicat. Cate∣chet. part. •…•…. Quest. 40.
• a 1.82

  Gen. 2. 17.
• b 1.83

  Gal. 3. 10. with Deut. 27. 26.
• c 1.84

  Rom. 5. 12, 18.
• d 1.85

  Phil. 2. 8.
• e 1.86

  Gal. 3. 10. 13.
• f 1.87

  Gal. 4. 4, 5. Mat. 3. 15.
• g 1.88

  Rom. •…•…. 18, 19. & 10. 4.
• h 1.89

  Rom. 8. 3, 4.
• i 1.90

  Rom. 2. 14, 15.
• k 1.91

  Gen. 2. 17.
• l 1.92

  Vid. And. Rivet. in Gen. 2. Exercitat. xviii.
• m 1.93

  Gen. 2. 19, 20.
• n 1.94

  Gen. 2. 22, 23, 24.
• o 1.95

  Ioseph. Iud. Antiq. lib. 1.
• p 1.96

  Gen. 3. 5.
• q 1.97

  Rupert. Tostatus. Pererius in Gon. 2.
• r 1.98

  As in Gen. 21. 14, 31. Numb. 13. 23.
• s 1.99

  Arbor illa apellata est scienti•…•… dig∣noscendi boni & malis, non quia inde ta∣lia quasi poma pendebant, sed quicquid esset a•…•…bor illa, cu∣jusl•…•…bet pomi, cujus•…•… bet fru∣ctus esset, ideo sic vocata est; Quia bomo qui nollet bo∣num à malo discernere per praeceptum, di∣screturus erat per experimentum, ut tangendo vetitum inveniret supplicium. Aug. de Verb. Dom. Serm. 34. Tom. 10. Andr. Ri∣vet. in Gea. 2. Exercitat. 18. D. Pareus in Gen. •…•…. 9.
• t 1.100

  Si aliquid mali esset sig∣num illud unde probibuit homi∣nem Deus, ejus ipsius mali na∣tura ven•…•…natus videretur ad mortem. Quia vero ligna om∣nia in Paradi∣so bona planta∣taverat, qui secit omnia bo∣na valde, nec ulla ibi natu∣ra mali erat: quia nusquam est mali ulla natura:—Ab eo ligno quod ma∣lum non erat prohibitus est, ut ipsa per se praecepti conser∣vatio bonum illi esset, & transgressio malum. Nec potuit melius & diligentius commendari, quantum malum sit sela inobedientia, cum ideo reus iniquitatis factus est bomo, quia eam rem •…•…etigit, contra prohibitio•…•…em, quam si non probibitus tetigisset, non uti{que} peccasset. Nam qui di∣cit, verbi gratia, noli tangere hanc herbam, si sorte venenosa est, mortem{que} pr•…•…nunciat, si tetigerit, sequitur quidem mors contemptorem pr•…•…cepti, sed etiam si nemo pro•…•…ibuisset, at{que} ille tetigisses, nihi•…•…ominus uti{que} moreretur. Illa quippe res contraria s•…•…luti vitae{que} ejus esset, sive inde vetaretur, sive non veteratur. Item cum quis{que} prohibet eam rem tangi, quae non quidem tangenti, sed illi qui prohibuit obesset: velut si quisquom in alienam p•…•…cuniam mi∣sisset manum, prohibitus ab eo cujus erat pecunia illa▪ ideo esset prohibito peccatum, quia prohibenti poterat esse damnosum. Cum vero illud tangitur, quod nec tangenti obesset si non prohibere•…•…ir, nec cuiquam alteri quamlibet tangeretur, quare prohibitum est, nisi ut ipsius per se bonum obedientiae, & ipsius per se malum inobedientiae monstrare∣tur? August. de Genesi ad Literam. Lib. 8. cap. 13. Tom. 3.
• u 1.101

  Quid est illa Arbor? Si •…•…ona est, quare non tango? Si mala est, quid fecit in Paradiso? Prorsus ideo est in Paradiso quia bona est, sed nolo eam tangas: Quare non tango? Quia obedientem te volo, non contradicentem. Serve audi, adhuc serve: sed noli male serve. Serve audi prius Domini jussum, & tunc •…•…ubentis disce consilium. Bona est arbor, nolo tangos. Quare? Quia dominus sum, & tu servus. Haec tota causa est. Si parva est dedig∣naris esse servus? Quid autem tibi expédit nisi esse sub Domino? Quomodo eris sub Domino, nisi fueris sub Prae∣•…•…cepto? August. de verb. Dom. Serm. 34. Tom. 10.
• x 1.102

  Rom. 8. 3.
• y 1.103

  Rom. 5. 12. 19. Gen. 3.
• z 1.104

  Gen. 2. 25. & 3. 7. 10, 11. Rom. 6. 21.
• a 1.105

  Gen. 1. 26, 27.
• b 1.106

  Eccles. 7. 29.
• c 1.107

  In Pagn. Lexico. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.108

  See be∣fore, in Apho. iiii. of this cha.
• e 1.109

  Rev. 22. 2.
• f 1.110

  Possunt h•…•…c etiam in Ecclesia intelli∣g•…•… ut ea melius accipiamus tanquam pro∣phetica indici•…•… Pr•…•…cedentia futurorum. Paradisum scilicet ips•…•…m Ecclesiam, sicut etiam legitur in Cantico Canticorum; quotuor aut•…•…m Paradi∣si flumina, quatu•…•…r Evangelia; ligna fructifera Sanctos; Fructus autem eorum, opera corum; •…•…guum vitae, San∣ctum Sanctorum, uti{que} Christum; lignum Scientiae boni & mati, proprium voluntatis arbitrium. August. de Ci∣vitat. Dei; lib. 13. Cap. 21. Tom. 5.
• g 1.111

  Gen. 3. 1. to 7.
• h 1.112

  Gen. 3. 7. to the end of the chap.
• i 1.113

  Rom. 5. 12.
• k 1.114

  Rom. 5. 19.
• l 1.115

  Rom. 5. 12, 14, 18, 19.
• m 1.116

  Rom. 5. 12, 18, 19.
• n 1.117

  Gen 2. 17. with Gen. 3. 6, 7.
• o 1.118

  Gen. 3. 1, 2.
• p 1.119

  Gen. 3. 3. with 2. 16, 17.
• q 1.120

  Gen. 2. 17.
• r 1.121

  Gen 3. 3.
• s 1.122

  Gen. 3. 6.
• t 1.123

  1 Iohn 2. 16.
• u 1.124

  Gen. 3. 6.
• x 1.125

  Gen. 3. 6.
• y 1.126

  1 Tim. 2. 14.
• z 1.127

  Eccles. 7. 29.
• a 1.128

  Iam. 1. 13.
• b 1.129

  Gen. 2. 20.
• c 1.130

  Gen. 2. 21, 22.
• d 1.131

  Gen. 2. 22, 23, 24.
• e 1.132

  Gen. 1. 28.
• f 1.133

  Gen. 1. 29.
• g 1.134

  Gen 2. 8. to 16.
• h 1.135

  Gen 2. 16, 17.
• i 1.136

  Gen. 1. 28.
• k 1.137

  Compare Gen 1. & 2. with 3. 1, &c.
• l 1.138

  Movetur etiam à nonnul∣tis Quaestio De lapsus vel poti∣u•…•… rui•…•…ae tem∣pore. Opinio haec passim re∣cept•…•… suit, eo∣dem quo condi∣ti fuerant die, excidisse; id•…•…o Augustinus scribit, Stetisse tantum per sex horas. Quod alii con•…•…iciunt, dilatam fuisse in Diem Sabbati tentationem à Satana, ut Sanctum diem profanaret, nimis infirmum est. Et certe his documen∣tis monentur pii omnes ut in 〈◊〉〈◊〉 speculationibus sibi p•…•…rcius indulgea•…•…t. Ego ut de tempore quod asseram non ha∣beo, ita ex Mosis Narratione 〈◊〉〈◊〉 posse arbitror, non diu retinuisse quam acceperant dignitatem. Nam simulac conditos fuisse dixit, nulla alterius rei facta mentione transit ad defectionem. Si vel modico temporis spacio habi∣tasset Adam ab uxore, non inanis certe fuisset Dei benedictio in propaganda sobole: sed Moses Dei beneficiis priva∣tos fuisse significat, antequam uti consuescere•…•…t. Facile igitur Augustini Exclamationi subscribo, O miserum libe∣rum arbitrium quod adhuc incolume tam parum habuit firmitatis! Atque ut tacea•…•… us de brevitate Temporis, illa Bernardi admonitio 〈◊〉〈◊〉 digna est; Quum tam horribile pr•…•…cipitium in Paradiso accidisse legamus, quid nos facturi sumus in sterquilinio? Io. Calvin. Comment. in Gen. 3. 6.
• m 1.139

  Cur ergo non 〈◊〉〈◊〉 nisi cum exiis•…•…ent de Para•…•…iso. Cito re•…•…ponderi potest, quia mox creata •…•…uliere pri∣usquam coierunt, facta est illa transgressio, cujus merito in mortem destinati, etiam de l•…•…co illius •…•…oelicitatis exierunt. Aug. de Genesi ad Liter. lib. 9. c. 4. Tom. 3.
• n 1.140

  Gen. 1. 24. to the end of the chap.
• o 1.141

  Gen. 3. 1. to 8.
• p 1.142

  Gen. 3. 8. &c.
• q 1.143

  Ioh. Chrysost. in Gen. 3. Homil. 17. Tom. 2.
• r 1.144

  Iren. ad∣vers. Heres. lib. 5. cap. 15. ad fin.
• s 1.145

  Ioh. Cal∣vin. in Gen. 3. 8.
• t 1.146

  Gen. 3. 1, 2.
• u 1.147

  Gen. 3. 22.
• x 1.148

  Ioh. 8. 44.
• y 1.149

  Joh. 19. 31, 42.
• z 1.150

  Compare Ioh. 19. 14, 15, 16. with Math. 27. 46, 50.
• a 1.151

  Rom. 5. 14.
• b 1.152

  Gen. 2. 17.
• c 1.153

  Psal. 49. 12.
• d 1.154

  H. Ains∣worth in his Annot. on Psal. 49. 12.
• e 1.155

  Ioh. Cal∣vin. in Gen. 3. 6. ut supra. Mercer. in Gen. 6. 8.
• f 1.156

  Iedu. ad∣vers. Haeres. lib. 5. cap. 15.
• g 1.157

  Lud. de Dieu Animad∣vers. in Gen. 3. 8.
• h 1.158

  H. Brough∣ton Con. of Script. at the beginning.
• i 1.159

  The Ge∣neral view of Script. p. 24, 25, 26. Edit. 2. London, 1640.
• k 1.160

  M. G. Walker in his Doctrine of the Sabbath. Ch. 1.
• l 1.161

  Ioh. 8. 44.
• m 1.162

  Rev. 20. 2.
• n 1.163

  Gen. 1. 26, 27. Eccles. 7. 29.
• o 1.164

  Rom. 5▪ 12. 19.
• p 1.165

  Andr. Rivet. in Gen. 3. exercit. 31.
• q 1.166

  Psal. 8. 4, 5, 6.
• r 1.167

  Vivebat ita{que} hom•…•… in Paradiso sicut vol•…•…bat, quam∣diu volebat quod deus jus∣serat: vivebat 〈◊〉〈◊〉 deo, ex quo bono erat bonus: vivebat sine ulla egesta∣te, ita sem∣per vivere 〈◊〉〈◊〉 in potesta∣te. Cibus ade∣rat, ne esuri∣riret: potus, ne sitiret: lig∣num vitae, ne illud senecta dissolveret, &c. Aug. de civit. Dei lib. 14. c. 26. Tom. 5.
• s 1.168

  2 Sam. 12. 7, 8, 9.
• t 1.169

  Isa. 1. 2, 3.
• u 1.170

  Gen. 2. 15, 16, 17.
• x 1.171

  Gen. 2. 16, 17.
• y 1.172

  Gen. 2. 9. & 3. 22.
• z 1.173

  Gen. 2. 9. 17.
• a 1.174

  Gen. 2. 9.
• b 1.175

  Exod. 32. 7, 8. Deut. 9. 12.
• c 1.176

  Gen. 2. 16, 17.
• d 1.177

  Gen. 2. 7. & 3. 19.
• e 1.178

  In hac enim lege Adae data, omnia praecepta con∣dita recognosci∣mus, quae post∣ea pullulave∣runt data per Mosen, id est, diliges domi∣num deum tuum de toto corde tuo, & ex tota anima tua, & di∣liges proxi∣mum tibi tan∣quam te, & non occides, non m•…•…chabe∣ris, non fra•…•…∣daveris, falsum testimonium non dices. Honora p•…•…rtem tuum & matrem, & alienum non Concupisces. Primordialis lex est enim data Ad•…•… & Eva in Paradiso quasi Matrix omnium Praeceptorum dei. Denique si Dominum deum suum dilexissent, contra praeceptum ejus non fecissent; si proximum diligerent, id est; semetipsos, persuasioni Serpentis non credidissent; •…•…t{que} ita in semet∣ipsos homicidium non commisissent, excidendo de immortalitate, faciendo contra Dei praeceptum, &c. Tert. l•…•…. Advers. Iudeos. cap. 2.
• f 1.179

  Iob. 18. 14.
• g 1.180

  Ubi mag∣na est ino∣bedientiae poe∣na proposita; & res à creatore facilis imperata; quisnam satis explicet quan∣tum malum sit, non obedire in re faciti, & Tantae potesta∣tis imperio, & tanto terrenti supplicio? Aug. de Ci∣vit. Del. l. 14. c. 15. Tom. 5.
• h 1.181

  Iob 2. 4.
• i 1.182

  Hoc ita{que} de uno cibi ge∣nere non ed•…•…n∣do, ubi aliorum tanta Copia subjacebat, tam leve praeceptum ad observan∣dum, tam bre∣ve ad memoriâ retinendum; ubi praesertim nondum vo∣luntati Cupidi∣tas resistebat, quod de poena transgressionis postea subsecutum est, tanto majore injustitia violatum est, quanto faciliore possit observantia custodiri. Aug. De Civit. De•…•…. lib. 14. c. 12. Tom. 5.
• k 1.183

  Desertor aternae vita, etiam aeterna (nisi gratia liberaret) morte damnatus. Si quis hujus∣modi damnationem vel nimiam vel injustam putat, metiri profecto nescit, quanta fuerit iniquitas in peccando, ubi tanta erat non peccandi facilitas. Sicut enim Abrahae non immerito magna obedientia praedicatur, quia ut occiderat fili∣um, res difficillima est imperata: ita et in Paradiso tanto maior inobedientia fuit, quanto id quod praeceptum est, nul∣lius difficultatis fuit. Et sicut obedientia secundi Hominis eo praedicabilior, qua factus est obediens usque ad mortem: ita inobedientia primi hominis eo detestabilior, qua factus est inobediens usque ad mortem. Aug. de Civ. Dei l. 14. To. 5. c. 15.
• l 1.184

  Iob. 8. 44.
• m 1.185

  Deut. 32. 4.
• n 1.186

  Tit. 1. 2.
• o 1.187

  Gen. 3. 7. with 2. 25.
• p 1.188

  Gen. 3. 17, 18, 19.
• q 1.189

  Psal. 8▪ 5.
• r 1.190

  Prov. 14. 34.
• s 1.191

  Gen. 3. 23, 24.
• t 1.192

  Gen. 3▪ 17, 18.
• u 1.193

  Rom. 8. 20, 21, 22.
• x 1.194

  Rom. 5. 12. to the e•…•…d.
• y 1.195

  Gen. 2. 15.
• z 1.196

  1 Pet 3. 7.
• a 1.197

  Gen. 3 3.
• b 1.198

  Gen. 2. 17.
• c 1.199

  Gen. 2. 17.
• d 1.200

  Gen. 3. 3. 〈◊〉〈◊〉 ne forte Pagnln.
• e 1.201

  Gen. 2. 17. with 3. 3.
• f 1.202

  Gen 3. 4, 5.
• g 1.203

  Gen. 3. 4, 5.
• h 1.204

  Iohn 8. 44.
• i 1.205

  De•…•…t. 32▪ 4. Tit. 1. 2.
• k 1.206

  Gen. 3. 5, 6.
• l 1.207

  Gen. 3. 6.
• m 1.208

  Gen. 3. 6.
• n 1.209

  Gen. 3. 6.
• o 1.210

  Gen. 3
• p 1.211

  Gen. 3. 17. 6.
• q 1.212

  Gen. 2. 20.
• r 1.213

  Gen. 3. 17.
• s 1.214

  2 Chron. 32. 24, 25.
• t 1.215

  Reddere bo∣num pro bono, •…•…umanum; reddere bonum pro malo, Di∣vinum: sed reddere malum pro bono, Dia∣bolicum.
• u 1.216

  Rom. 5. 19. Gen. 2. 17.
• x 1.217

  1 Sam. 15. 19, 22, 23.
• y 1.218

  Gen. 3. 7, 10.
• z 1.219

  Gen. 3. 8, 9, 10.
• a 1.220

  Gen. 3. 7, 12, 13.
• b 1.221

  Gen. 2. 16, 17. Rom. 5. 12. to the end. Ephes. 2. 1. &c.
• c 1.222

  Rom. 5. 19.
• d 1.223

  Rom. 3, 9. 10. to 20. Eph. 2. 1, 2, 3.
• e 1.224

  Rom. 5. 6. & 8. 8. 2 Cor. 3. 5. Phil. 2. 13.
• f 1.225

  Rom. 8. 7. Gal. 5. 17.
• g 1.226

  Gen. 6. 5. Rom. 7. 18.
• h 1.227

  Joh. 3. 6. Psal. 51. 5. Job 14. 4. & 15. 14.
• i 1.228

  Iam. 1. 14, 15. Rom. 7. 17. Math. 15. 19.
• k 1.229

  Eccles. 7. 29. Compared with Col. 3. 9, 10. & Eph. •…•…. 22, 23, 24.
• l 1.230

  Iob 8. 44. 1 Ioh. 3. 12.
• m 1.231

  Gen. 2. 25.
• n 1.232

  Gen. 3. 6. 7.
• o 1.233

  R•…•…m. 6. 21.
• p 1.234

  Gen. 3. 8, 9, 10.
• q 1.235

  Et dixit Adam, mulier q•…•…am dedisti mecum, haec mihi dedit a ligno, & edi. Nunquid dix∣it, peccavi? Superbia habet confusionis de∣formitatem, & non habet con∣fessionis humi∣litatem. Aug. de Gen. ad liter. l. 11. c. 35. Tom. 3.
• r 1.236

  Gen. 3. 11, 12, 13.
• s 1.237

  Psal. 1. 5.
• t 1.238

  Ioan. Me•…•…∣cer. in Prae∣l•…•…ction. in Gen. 3. 16.
• u 1.239

  Gen. 3. 16 Vid. Ioh. Calv. Com. Ibid.
• x 1.240

  Isa. 26. 17, 18. •…•…er. 4. •…•…1.
• y 1.241

  Psal. 116. 3. Acts 2. •…•…9.
• z 1.242

  1 Thes. 5. 3.
• a 1.243

  Luke 16. 23, 24, 25.
• b 1.244

  Gen. 50. 23.
• c 1.245

  Gen. 3. 16.
• d 1.246

  Gen. 3. 17, 18, 19.
• e 1.247

  Psal. 115. 16. 2 Pet. 3. 7.
• f 1.248

  Gen. 3. 17. & 4. 12.
• g 1.249

  Gen. 3. 17, 18.
• h 1.250

  Gen. 3. 17, 18, 19.
• i 1.251

  Eccles. 1. 8.
• k 1.252

  Eccles. 1•…•… 2.
• l 1.253

  Eccles. 1. 8.
• m 1.254

  Eccles. 5. 10.
• n 1.255

  Psal. 102, 25, 26.
• o 1.256

  Rom. 8. 21, 22.
• p 1.257

  2 Pet. 3 10, 13.
• q 1.258

  Gen. 3. 18.
• r 1.259

  Psal. 49. 12.
• s 1.260

  Gen. 3. 17, 19.
• t 1.261

  Psal. 127. 2.
• u 1.262

  Vid. •…•…an. Merceri Praelect. in Gen. 3. 19.
• x 1.263

  Gen. 3. 19.
• y 1.264

  Gen. 3. 22, 23, 24.
• z 1.265

  See Apho∣rism 3. of this chapt.
• a 1.266

  Gen. 17. 9, 10. Deut. 29. 9.
• b 1.267

  Psal. 132, 12.
• c 1.268

  Psal. 103. 17, 18.
• d 1.269

  Deut. 7. 9. 1 Kings 8. 23. N•…•…h. 1. 5. & 9. 32.
• e 1.270

  Deut. 33. 9, 10, 11.
• f 1.271

  Psal. 25. 10.
• g 1.272

  Compare Rom. 1. 31. with 2 Tim▪ 3. 3.
• h 1.273

  Psal. 50. 16, 17, &c.
• i 1.274

  Gen. 17. 14. Ier. 22. 7, 8, 9. Hos. 8. 1.
• k 1.275

  Hos. 10. 4. &c. Ier. 34. 18. &c.
• l 1.276

  Compare Iosh. 9. 3. with 1 Sam. 13. 2 Sam. 21. 1. to 10.
• m 1.277

  2 Chron. 36. 13. &c. 2 Kings 25. 4, 5, 6, 7. 〈◊〉〈◊〉. 17. 12. to 22.
• n 1.278

  Gen. 2. 16, 17.
• o 1.279

  Rom. 6. 23.
• p 1.280

  Rom. 5. 12.
• q 1.281

  Rom. 5. 18.
• r 1.282

  See before in this first Chap. Aphor. 3.
• s 1.283

  Gal. 3. 10. Deut. 27. 26.
• t 1.284

  Iam. 2. 10.
• u 1.285

  In Book II. Chap. 1. Aphorism 4. Quest. 3. &. 4
• x 1.286

  Gen. 2. 17.
• y 1.287

  Gen. 3. 6, 7, 8, 19.
• z 1.288

  See the Hist. of Gene∣sis throughout.
• a 1.289

  Psal. 90. 1. 10.
• b 1.290

  Gen. 3., 6, 7, 15.
• c 1.291

  Acts 4. 12. Rom. 8. 2, 3. 1 Cor. 15. 55, 56, 57.
• d 1.292

  Iohn 3. 5, 6. Rom. 8. 7, 8. Psal. 51. 4.
• e 1.293

  •…•…ph. 2. 1. 5.
• f 1.294

  Rom. 8. 6.
• g 1.295

  •…•…ph. 2. 3. Rom. 9. 22.
• h 1.296

  〈◊〉〈◊〉. 3. 18▪ 36.
• i 1.297

  Luke 18. 9. to 11.
• k 1.298

  Rom. 7. 9, 10.
• l 1.299

  Revel. 3. 17.
• m 1.300

  Norunt Medici •…•…gro∣tantem, & non sentientem, pe∣riculosius labo∣rare.
• n 1.301

  Rom. 5. 6. & 8. 8. Ioh. 1. 12, 13. & 3. 3, 5, 6. 8. & 6. 44. &. 15. 5.
• o 1.302

  Ioh. 1. 11. Heb. 2. 2, 3.
• p 1.303

  Luke 19. 14. Ioh. 15. 18, 24, 25. & 7. 7.
• q 1.304

  Gal. 3. 13.
• r 1.305

  Ioh. 11. 26. & 6, 50, 51. Rom. 8. 1.
• s 1.306

  Rom. 8. 2.
• t 1.307

  Eph. 5. 26 27.
• u 1.308

  1 Cor. 15. 55, 56, 57. Heb. 2. 14, 15. Gal. 3. 13.
• x 1.309

  1 Thes. 4. 14.
• y 1.310

  1 Cor 3. 22.
• z 1.311

  Phil. 1. 21, 23.
• a 1.312

  Psal. 119. 75. Heb. 12. 6.
• b 1.313

  Heb. 12. 5. to 12.
• c 1.314

  Luke 6. 22, 23. Jam. 1. 2.
• d 1.315

  Heb. 12. 23.
• e 1.316

  1 Thes. 4. 16 17.
• f 1.317

  1 Cor. 15. 25, 26, 54. &c.
• g 1.318

  Rom. 5. 12.
• h 1.319

  Psal. 51.
• i 1.320

  Eccles. 7. 29. Gen. 1. 27.
• k 1.321

  •…•…oh. 10. 28, 29.
• l 1.322

  1 Pet. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.323

  Rom. 8. 35. to the end.
• n 1.324

  Ioh. 6. 37.
• o 1.325

  1 Pet. 1. 23. 1 •…•…oh. 3. 9.
• p 1.326

  Ioh. 10. 28, •…•…9.
• q 1.327

  Rom. 8. 7.
• r 1.328

  Gal. 3. 22.
• s 1.329

  Eph. 2. 1.
• t 1.330

  Rom. 5. 6.
• u 1.331

  Rom. 8. 3.
• x 1.332

  Rom. 8. 7.
• y 1.333

  Gen. 6. 5.
• z 1.334

  Compare Gal. 3. 22. Rom. 5. 12, 19. with Rom. 8. 3. & Tit. 1. 15, 16.
• a 1.335

  See for clearing this, my Key of the Bible, on Rom. §. IV.
• b 1.336

  Rom. 7. 7.
• c 1.337

  Math. 5. 21, 22, 27, 28, 29, 38, 39, 40, 43. 44.
• d 1.338

  Rom. 7. 6. to 14.
• e 1.339

  Rom. 3. 20.
• f 1.340

  Gal. 3. 10.
• g 1.341

  Compare Gen. 3. 6. 7, 8. w•…•…th ver. 15.
• h 1.342

  Eph. 1. 4, 5, 6.
• i 1.343

  Ne{que} enim De∣us omnipotens quod etiam in∣fideles faten∣tur, rerum cui summa potestas, cum summe bonus sit, ullo modo sineret mali esse aliquid in ope∣ribus suis, nisi us{que} adeo esset omnipotens & bonus, ut bene∣faceret etiam de malo. Aug in 〈◊〉〈◊〉. ad Lau∣rentium. cap. 11. Tom. 3.
• k 1.344

  O foelix culpa mea, ad quam diluendam dum ille charitate trabitur, ipsa quo{que} e•…•…us charitas mihi eam de si∣deranti & eam totis praecordiis concupiscenti aperitur! Nunquam tam bene dilectionem ejus agnoscerem, nisi in tantis •…•…ericulis expertus eam suissem. O quam •…•…eliciter cecidi, qui post lapsum felicius resurrex•…•…! August in meditat. lib. cap. 6. Tom. 9.