for all the rest.* And thus you see, that the Lord, willing to show mercy to the fallen creature, and withal to maintain the authority of his law, took such a course as might best manifest his clemency and severity. Christ entered into covenant, and became surety for man, and so became liable to man's engagements: for he that answers as a surety must pay the same sum of money that the debtor oweth.

And thus have I endeavoured to show you, how we are to conceive of God's eternal purpose in sending of Jesus Christ to help and deliver fallen mankind.

SECT. II.-OF THE PROMISE.

Sect. 1. The Promise made to Adam.-2. The Promise renewed to Abraham.-43The Law, as the Covenant of Works, added to the Promise.— 4. The Promise and Covenant with Abraham renewed with the Israelites. -5. The Covenant of Grace under the Mosaic Dispensation.-6. The natural bias towards the Covenant of Works.-7. The Antinomian Faith rejected.-8. The evil of Legalism.

SECT. 1.—Ant. I beseech you, sir, proceed also to the second thing; and first tell us, when the Lord began to make a promise to help and deliver fallen mankind.

Evan. Even the same day that he sinned, suppose, was the very same day he was created.

which, as I For Adam,

* Thus Adam represented all mankind in the first covenant, and Christ represented all the elect in the second covenant.-See the first note on the Preface.

†This our author does here positively assert, and afterwards confirm. And there is plain evidence for it from the holy Scriptures, which determines the time of our Lord's calling our guilty first parents before him, at the which time he gave them the promise. Gen. iii. 8. "And they heard the voice of the Lord God walking in the garden in the cool of the day;" (Heb. "At the wind of that day," as Junius and Tremellius, Piscator and Picherellus, read it ;) the which, as soon as it began to blow, might convince them that their aprons of fig-leaves were not fit covers for their nakedness.

And

Our author is far from being singular in this opinion. The learned Gataker (apud Pol. Synop. Crit. in Gen. iii. 23,) owns it to be the common opinion, though he himself is of another mind, "That man fell, and was cast out of paradise, the same day in which he was created." he tells us, (ibid. in Psalm xlix. 13,) that "Broughton does most confidently assert Adam not to have stood in his integrity so much as one day; and that he saith, out of Maimonides, This is held by all the Jews, as also by the Greek fathers." That this opinion is less received than formerly, is, if I mistake not, not a little owing to the cavils of the Deists; who, to weaken the credit of the inspired history, allege it to be incredible that the events recorded, Gen. i. 24-26, and ii. 7, 18, to the end of the third chapter, could all be crowded into one day. (See Nichol's Conference

by his sin, being become the child of wrath, and both in body and in soul subject to the curse, and seeing nothing due to him but the wrath and vengeance of God, he was "afraid, and sought to hide himself from the presence of God," Gen. iii. 10, whereupon the Lord promised Christ unto him, saying to the serpent, "I will put enmity between thee and the woman, and between thy seed and her seed;" he (that is to say, the seed of the woman, for so is the Hebrew text), "shall break thy head, and thou shalt bruise his heel." This promise of Christ, the woman's seed, (ver. 15,) was the Gospel; and the only comfort of Adam, Abel, Enoch, Noah, and the rest of the godly fathers, until the time of Abraham.*

with a Theist.) The reasons to support it, taken from the learned Sharp, one of the six ministers banished in the year 1606. (Curs. Theol. Loc. de Peccato.) 1. "Because of the devil's envy, who, it is likely, could not long endure to see a man in a happy state. 2. If man had stood more days, the blessing of marriage would have taken place, Adam would have known his wife, and begot a child without original sin. 3. The Sabbath was not so much appointed for meditating on the works of creation, as on the work of redemption. 4. It appears from the words of the serpent, and of the woman, that she had not yet tasted any fruit. 5. When the Holy Ghost speaks of the sixth day, Gen. i, and of the day of the fall, it is with He emphatic. (Compare Gen. i. ult. and iii. 8.) 6. He feels so soon, that the work of redemption might be the more illustrious, since man could not stand one day without the Mediator's help." How the Sabbath was broken by Adam's sin, though committed the day before, may be learned from the Larger Catechism, on the fourth commandment, which teaches, that "The Sabbath is to be sanctified-and to that end we are to prepare our hearts-that we may be the more fit for the duties of that day," and that "the sins forbidden in the fourth commandment, are all omissions of the duties required,"&c.

* In this promise was revealed, 1. Man's restoration unto the favour of God, and his salvation; not to be effected by man himself, and his own works, but by another. For our first parents, standing condemned for breaking of the covenant of works, are not sent back to it, to essay the mending of the matter, which they had marred before; but a new covenant is purposed, a Saviour promised as their only hope. 2. That this Saviour was to be incarnate, to become man, 66 the seed of the woman.' 3. That he behoved to suffer; his heel, namely his humanity, to be bruised to death. 4. That by his death he should make a full conquest over the devil, and destroy his works, who had now overcome and destroyed mankind; and so recover the captives out of his hand: "he shall bruise thy head, viz. while thou bruisest his heel." This encounter was on the cross: there Christ treading on the serpent, it bruised his heel, but he bruised its head. 5. That he should not be held by death, but Satan's power should be broken irrecoverably: the Saviour being only bruised in the heel, but the serpent in the head. 6. That the saving interest in him, and his salvation, is by faith alone, believing the promise with particular application to one's self, and so receiving him, forasmuch as these things are revealed by way of a simple promise.

C

Nom. I pray you, sir, what ground have you to think that Adam fell the same day he was created?

Evan. My ground for this opinion is, Psalm xlix. 12; which text Mr. Ainsworth makes to be the 13th verse, and reads it thus, "But man in honour doth not lodge a night; he is likened unto beasts that are silenced."* That may be minded, says he, both for the first man Adam, who continued not in his dignity, and for all his children.

Ant. But, sir, do you think that Adam and those others did understand that promised seed to be meant of Christ?

Evan. Who can make doubt, but that the Lord had acquainted Adam with Christ, betwixt the time of his sinning and the time of his sacrificing, though both on one day?

Ant. But did Adam offer sacrifice?

* “ From this text the Hebrew doctors, also in Bereshit Rabba, do gather, that the glory of the first man did not night with him, and that in the beginning of the Sabbath his splendour was taken away from him, and he was driven out of Eden."—(Cartwright apud Pol. Synops. Crit. in Loc.) The learned Leigh, (in his Crit. Sacr. in voc. Lun,) citing this text, says, “ Adam lodged not one night in honour, for so are the words, if they be properly translated." He repeats the same in his annotations on the book of Psalms, and points his reader to Ainsworth, whose version does evidently favour this opinion, and is here faithfully cited by our author, though without the marks of composition—“lodge a night," there being no such marks in my copy of Ainsworth's version or annotations, printed at London 1639. However the word lun may signify, to abide or continue, it is certain the proper and primary signification of it is, tonight (at, in, or with). I must be allowed the use of this word to express the true import of the original one." Thus we have it rendered, Gen. xxviii. 11, “tarried all night.”—Judges xix. 9, 10, 13, “Tarry all night— tarry that night-lodged all night." And since this is the proper and primary signification of the word, it is not to be receded from, without necessity; the which I cannot discover here. The text seems to me to stand thus, word for word, the propriety of the tenses also observed: "Yet Adam in honour could not night; he became like as the beasts, they were alike." Compare the Septuagint, and the vulgar Latin; with which, according to Pool, (in Synop. Crit.) the Ethiopic, Syriac, and Arabic, do agree, though unhappy in not observing the difference between this and the last verse of the Psalm. Nothing can be more agreeable to the scope and context. Worldly men boast themselves in the multitude of their riches, verse 6, as if their houses should continue for ever, verse 11; and yet Adam, as happy as he was in paradise, continued not one night in hishonour; it quickly left him; yea, he died, and in that respect became like the beasts; compare verse 14, "Like sheep they are laid in the grave, death shall feed on them." And after showing that the worldly man shall die, notwithstanding of his worldly wealth and honour, verse 19, this suitable memorial for Adam's sons is repeated with a very small variation, verse 20, 21, “Adam was in honour but could not understand ; he became," &c.

Evan. Can you make any question, but that the bodies of those beasts, whose skins went for a covering for his body, were immediately before offered in sacrifice for his soul? Surely these skins could be none other but of beasts slain, and offered in sacrifice; for before Adam fell, beasts were not subject to mortality nor slaying. And God's clothing of Adam and his wife with skins signified, that their sin and shame were covered with Christ's righteousness. And, questionless, the Lord had taught him, that his sacrifice did signify his acknowledgment of his sin, and that he looked for the Seed of the woman, promised to be slain in the evening of the world, thereby to appease the wrath of God for his offence; the which, undoubtedly, he acquainted his sons, Cain and Abel with, when he taught them also to offer sacrifice.

Ant. But how doth it appear that this his sacrificing was the very same day that he sinned?

Evan. It is said, John vii. 3, concerning Christ, "That they sought to take him, yet no man laid hands on him, because his hour was not yet come;" but after that when the time of his suffering was at hand, he himself said, John xii. 23, “The hour is come;" which day is expressly set down by the Evangelist Mark to be the sixth day, and ninth hour of that day, when "Christ, through the eternal Spirit, offered up himself without spot to God," Mark xv. 34, 42. Now, if you compare this with Exod. xii. 6, you shall find that the paschal lamb, a most lively type of Christ, was offered the very same day and ́ hour, even the sixth day, and ninth hour of that day, which was at three of the clock in the afternoon: and the Scripture testifies, that Adam was created the very same sixth day; and gives us ground to think that he sinned the same day. And do not the before alleged Scriptures afford us warrant to believe that it was the very same hour of that day, Gen. i. 26; when Christ entered mystically and typically upon the work of redemption, in being offered as a sacrifice for Adam's sin ?*

That the promise was given the same day that Adam sinned, was evinced before: and from the history, Gen. iii, and the nature of the thing itself, one may reasonably conclude, that the sacrifices were annexed to the promise. And since the hour of Christ's death was all along the time of the evening sacrifice, it is very natural to reckon that it was also the hour of the first sacrifice; even as the place on which the temple stood was at first designed by an extraordinary sacrifice on that spot, 1 Chron. xx. 18-28, and xxii. 1, "At three o'clock in the afternoon, Christ yielded up the Ghost, (Mark xv. 34,) the very time when Adam had received the promise of this his passion for his redemption."— Lightfoot on Acts ii. 1.

And surely we may suppose, that the covenant (as you heard) being broken between God and Adam, justice would not have admitted of one hour's respite, before it had proceeded to execution, to the destruction both of Adam and the whole creation, had not Christ, at that very time, stood as the ram (or rather the lamb) in the bush, and stepped in to perform the work of the covenant. And hence I conceive it is, that Saint* John calls him the "Lamb slain" from the beginning of the world, Rev. xiii. 8. For as the first state of creation was confirmed by the covenant which God made with man, and all creatures were to be upheld by means of observing the law and condition of that covenant; so that covenant being broken by man, the world should have come to ruin, had it not been, as it were, created anew, and upheld by the covenant of grace in Christ.

Ant. Then, sir, you think that Adam was saved ?

Evan. The Hebrew doctors hold that Adam was a repentant sinner, and say, that he was by wisdom (that is to say, by faith in Christ,) brought out of his fall; yea, and the Church of God doth hold, and that for necessary causes, that he was saved by the death of Christ; yea, says Mr. Vaughan, it is certain he believed the promise concerning Christ, in whose commemoration he offered continual sacrifice; and in the assurance thereof, he named his wife Hevah, that is to say,

*This word might well have been spared here; notwithstanding that we so read in the title of the book of the Revelation in our English Bibles; and in like manner, in the titles of other books in the New Testament, St. (i. e. Saint) Matthew, St. Mark, St. Luke, &c.; it is evident, there is not such a word to be, found in the titles of these books in the original Greek: and the Dutch translators have justly discarded it out of their translations. If it is to be retained, because John, Matthew, Mark, Luke, &c., were, without controversy, saints, why not on the same ground, Saint Moses, Saint Aaron, (expressly called " the Saint of the Lord," Psalm cvi. 16.) &c.? No reason can be given of the difference made in this point, but that it pleased Antichrist to canonize these New Testament saints, but not the Old Testament ones. Canonizing is an act or sentence of the Pope, decreeing religious worship and honours to such men or women departed, as he sees meet to confer the honour of saintship on. These honours are seven, and the first of them is, "That they are enrolled in the catalogue of saints, and must be accounted and called saints by all."-Bellarmin Disp. tom. 1. Col. 1496.

†The benefits thereof (viz. of Christ's redemption) 66 were communicated unto the elect from the beginning of the world in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the Seed of the woman which should bruise the serpent's head, and the Lamb slain from the beginning of the world."-Westm. Confess. chap. 8,

art. 6.