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him to eat of the tree of knowledge of good and evil, upon pain of death.
Q. 1. What was God's covenant with Adam before the fall? A. It was to give life and happiness upon condition of perfect persopal obedience ; Gal. iii. 12. The law is not of faith ; but the man that doth them, Thall live in them.
Q. 2. Was this covenant made only with Adam; or with him and his posterity?
A. It was made with him, and all his natural posterity, defcending in the ordinary way of generation from him; Rom. v. 12. Wherefore as by one man sin entered into the world, and death by fin, and to death passed upon all men; for that all have linned. Ver. 14, and i8. Nevertheless, death reigned from Adam to Moses, even over them that had not finned after the fimilitude of Adam's transgression, who is the figure of him that was to come : Therefore as by the offence of one; judgment came upon all men to condemnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life.
Q. 3. Was Adam able to perform the obedience required of him in that covenant ?
A. Yes; for he was made upright; Eccl. vii. 29. God made man upright; but they have sought out many inventions.
Q. 4. Had this covenant any Mediator ?
A. No ; he neither had, nor needed any Mediator for satisfaction, because no fin was in him ; nor interceffion, for he wanted nothing.
Q. 5. Did this covenant admit of no repentance; nor accept any short endeavours ?
A. No, it did not; but sentenceth and curseth the transgreffors of it, for the least breach ; Gal. iii. 10. Cursed is e very one that continueth not in all things which are written in the book of the law to do them.
Q. 6. How was this threatening fulfilled, of dying the day he eat, seeing he lived 930 years?
A. He died spiritually that day; and though the sentence on his body was respited in order to posterity, yet then his bc. dy received the death's wound, of which afterward he died.
Q. 7. What is the first inference from Adam's covenant?
A. Miserable are all they that grow on the natural root of the first Adam : Gal. iv. 21, 22. Tell me, ye that desire to be under the law, do ye not hear the law ? For it is written, that Abraham had two fons, the one by a bond-maid, the other by a free-woiman.
0.8. What is the second inference?
A. That God is just in all the punishments and miseries that come upon mån, yea, infants that never finned after his fimilitude; Rom. v. 14. Nevertheless death reigned from Adam to Moses, even over them that had not linned after the similitude of Adam's transgression.
Q. 9. What is the third inference ?
A The glorious privilege of believers, who are under à better covenant; established upon better promises ; Heb. viii. 6. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant; which is established upon better promises.
Q. io. What is the last inference?
A. That we should pity the unregenerate, especially our own among them; and labour to plant them in the second Adam:
of the Fall of Man. . ID
parents continue in the estate
wherein they were created ? A. Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by firing egainft God.
Q. 1. How doth it appear that man is fallen?
A. By the scripture history: An account of it is in Gen, iii. 6; 7. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat, and
gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked, and they fewed fig-leates together, and made themselves aprons; and they heard the voice of the Lord God walking in the garden in the cool of the day; and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden. And the fad ex: perience we all have of it in ourselves; Rom. v. 12. Therefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have finned
Q. 2 How could man fall, since he was made upright?
A Though he was upright; yet his will was mutable; and by abusing that liberty he fell; Éccles. vii. 29. Lo, this only have I found; that God hath made man upright, but they have fought out many inventions ,
Q. 3. How did God leave him to abuse the freedom of his will?
A. Not by inclining him to abuse it; but by with-holding that further grace which he was no way obliged to continue to him.
Q. 4. Did the will of man lose its liberty to good, by the fall?
A. Yes, it did, and is so wounded, that it cannot, without thy preventing and regenerating grace, put forth one spiritual and saving act; Eph. ii. 8, 9, 10. For by grace are ye faved, through faith, and that not of yourselves ; it is the gift of God, not of works, least any man should boalt'; for we are his workmanship, created in Christ Jesus unto good works, &c.
Q. 5. What was the aggravation of Adam's sin ?
A. It was aggravated in his being a public innocent person, so newly placed in a state of happiness and liberty.
Q. 6. What is the first inference from the fall ?
A. That the best creature left to himself, canriot be long fafe; as the angels, and Adam; Pfal. xlix. 12. Nevertheless, man being in honour abideth not; he is like the beasts that perish.
Q. 7. What is the second inference ? | A. That since man could not be his own keeper, he can be much less his own saviour ; 2 Cor. iii. 5. Not that we are susficient of ourselves to think any thing as of ourselves; but our sufficiency is of God.
Q. 8 What is the third inference?
A. That it is impossible for the covenant of works to justify any one ; Rom. iii. 20. Therefore by the deeds of the law there shall no flesh be justified in his fight; Rom. viii. 3. For what the law could not do, in that it was weak, through the flesh ; God sending his own Son, in the likeness of sinful fleth, and for fin condemned fin in the flesh.
Q. 9. What is the last inference ?
A. What cause have we to bless God for Christ, who re. covered us when the fall left us helpless ? Rom. v. 6. For when we were yet without strength, in due time Christ died for the ungodly.
Of Sin. Queft. 14. Hat is sin ?
A. Sin is any want of conformity unto, or transgression of the law of God.
Q. 1. What is meant by the law ?
whereby his will is manifested, and the creature bound to obedience.
Q. 2. Where is this law written ?
A. It is written either in the heart; Rom. ii. 15. Which shews the work of the law written in their hearts, (which we call the law of nature); or in the Bible, which we call the written moral law.
Q. 3. What conformity is due to this law of God?
A. A twofold conformity is due to it: First, Internal, in our hearts. Secondly, External, in our lives; and the want of .either is fin; i John iii. 4. Whosoever committeth fin, tranfgrefseth also the law; for sin is the transgression of the law.
Q. 4. How doth it appear that the want of internal conformity is fin?
A. Because the law requires it; Mark xii. 30. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; for this is the first commandment : And condemns the want of it ? Rom. vii. 7. What shall we say then? Is the law fin? God forbid !
nay, I had not known sin but by the law; for I had not known luft, except the law had faid, Thou shalt not covet.
Q. 5. Is nothing a sin but what is against God's law ?
A. No, nothing can be a sin but what God hath either expresly, or by consequence forbidden in his word.
Q. 6. Wherein lies the evil of tranfgreffing God's law ?
A. The evil of fin principally lies in the offence and wrong done to God, whose sovereignty it labours to shake off, and despises his will ; Pfal. li. 4. Against thee, thee only have I finned, and done this evil in thy sight.
Q. 7. What further evil is in fin?
A. It highly wrongs the finner's soul, by defacing, defiling, and damning it; Prov. viii. 36. But he that finneth against me, wrongeth his own soul : all they that hate me, love death.
Q. 8. Wherein is the evil of sin manifested ?
A. It is manifested in the death of Christ, the terrors of conscience, and torments of hell.
Q. 9. What course must the finner take to recover himself out of his misery?
A. Repentance towards God, faith towards Christ, and both evidenced by new obedience; Acts xx. 21. Teftifying both to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Q. ro. What may we infer from hence ?
R 9 9 2
A. That we have infinite cause to bless God for Chritt's fatisfaction of the law for our fins.
Of the Tree of Knowledge. 15.
Hat was the fin whereby our firft parents fell
from the estate wherein they were created ? A. The fin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.
Q. 1. Why was this tree called the tree of knowledge ?
A. Not from any natural efficacy it had to give knowledge, but the knowledge he should have by eating, or not eating, was experimental knowledge. i. e. Knowledge to his forrow.
Q. 2 Why did God forbid him this tree?
A. First, For the discovery of his dominion over man. Secondly, For the trial of his subjection and obedience." Thirdly, For the aggravation of his fin, if he fhould eat.
Q. 3. What evil was there in eațing of it?
A. There was a twofold evil, the evil of fin, and the evil of punishment, both very great.
Q. 4. What was the evil of sin ?
A. A threefold evil' of fin. Firft, Against God, called disobedience'; Rom. v. 19. For as by one man's disobedience many were made finners.' Secondly, Against himself, foul, body, and estate. Thirdly, Against his posterity ; Rom. v. 12. Wherefore as by one man fin entered into the world, and death by fin; and to death passed upon alf men, for that all have sinned; ;
Q. 5. What was the evil of punishment?
A. First, Loss of God's image. Secondly, Horror of couscience. Thirdly, Sorrow on the female fex. Fourthly, Curse on the creature." Fifthly, Expulsion from paradise. Sixthly, Death both of body and soul.
Q. 6. What is the first instruction from it ?
A. To take heed of small beginnings of temptations, and to resist it in the first motions ; James iii. 5. Behold how great a matter a little fire kindleth.
07. What is the second inference ?
A. Not to hold a parly with the tempter ; fee 2 Cor. xi. 3. But I fear left by any means, as the fepent beguiled Eve, through his subtilty, fo your minds should be corrupted from the fimplicity that is in Chrift.
Q. 8. What is the third inference?
A. That Satan's policy lies much in the choice of his templing instruments; as Eve and Peter, &c.