Queft. 5. Whom did the laft Adam represent in the covenant of grace?

Anfw. All his fpiritual feed given him of the Father, John xvii. 6.

Queft. 6. Is there any fimilitude betwixt the first and the laft Adam ?

Anfw. Yes: the firft Adam was the figure of him that was to come, Rom. v. 14.

Queft. 7. Wherein did that figure, or fimilitude, confift?

Anfw. It confifted chiefly in their being, each of them, a representing head of their respective feed,

1 Cor. xv. 22,

Queft. 8. Wherein confifts the diffimilitude, or disparity, betwixt these two public perfons ?

Anfw. It is infinitely great beyond all conception: The first Adam was made a living foul; the last Adam was made a quickening spirit: the firft man is of the earth earthy, a mere man ; the second man is the Lord from heaven; Immanuel, God with us: the firft Adam in his best estate, was but a mutable creature; the laft Adam, the unchangeable God, I Cor. xv. 45, 47 Matth. i. 23. Heb. xiii. 8.

Queft. 9. What relation bath the first Adam to all mankind?

Anfw. A two-fold relation that of a covenant head, and that of a natural root.

Queft. 10. How doth it appear that he was a covenant head; or, that the covenant of works was made with him not only for himself, but for his pofterity?

Anfw From the imputation of his firft fin to his pofterity; and the fentence of death paffed upon all mankind on that account, Rom. v. 12, 14, 18, 19.

Qucht. 11. Was it reafonable that Adam fhould reprefent his pofterity in the covenant of works?

Anfw. Nothing could be more reasonable, seeing he was to be the common parent of all mankind, and

and was created perfectly holy, with full power to fulfil the condition of the covenant, and thereby to entail happiness upon himself and his pofterity.

Quest. 12. What happiness would Adam have entailed upon himself and his posterity, if he had stood? Anfw. Eternal life would have become due to him and them, by pactional debt.

Quest. 13. Would not the title of every one of his pofterity to life, have been founded upon their own perfect and perfonal obedience?

Anjw. No: their title to eternal life would have been founded upon the perfect obedience of their covenant head; and their own personal obedience would have been the fruit of the promile of the

covenant.

Queft. 14. How doth this appear?

Anfw. Since Adam's difobedience is imputed to his pofterity for their condemnation, it neceffarily follows, that his obedience would have been imputed to them for their justification and life, Rom.

V. 12,----20.

Quest. 15. Why is the first Adam called the natural root of his pofterity?

Anfw. Because all of them, defcending from him by ordinary generation, are as fo many branches fprung out of him, as their root and stock.

Queft, 16. Did all Adam's natural offspring fall in his first fin?

Anfw. Yes: Death passed upon all men, for that all have finned, Rom. v. 12.

Quelt. 17. How could Adam's pofterity, being then unborn, fall in his first fin?

Anfw. Because they were confidered as IN HIM,

1 Cor. xv. 22.

Quelt. 18. How were they in him when he first finned?

Anfw. They were in him virtually, as a natural root; and reprefentatively, as a covenant head.

Quest. 19.

Queft. 19. Why is it said, "all mankind, descend"ing from him, by ordinary generation, finned in "him, and fell with him, in his first tranfgreffion?"

Anfw. That Chrift might be excepted, who defcended, as to his human body, from Adam, but not by ordinary generation.

Queft. 20. What was there extraordinary in the generation of Christ's body?

Anfw. It was conceived in the womb of a virgin, by the power of the Highest overshadowing her, Luke i. 35.; on which account fhe is faid to be found with child of the Holy Ghoft, Matth. i. 18,

Queft. 21. What was the reafon of this extraordinary generation?

Anfw. That the human nature of Christ might not be stained or tainted with fin, which is conveyed from Adam to his pofterity, by the way of ordinary generation: hence what was born of the virgin, is called that holy thing, Luke 1. 35.

Quest. 22. Was ever the human nature of Chrift, reprefented in the first Adam, as a federal head?

Anjw. By no means: Christ's human nature was never in Adam as its representative, but he derived it legally, after Adam ceased to be a public perfon.

Quelt. 23. Was ever any exeemed from Adam's firft fin, except Christ ?

Anfw. No: for all others defcended from Adam, by ordinary generation, and were reprefented by him as their covenant head, and therefore finned in him, and fell with him, in his first tranfgreffion, Rom. v. 12. 1 Cor. xv. 22.

Queft. 24. What may all this teach us?

Anf. That as by one man's difobedience, many were made finners; fo by the obedience of one, fhall many be made righteous and that as we have born the image of the earthy, we shall also bear the image of the heavenly Adam, Rom. v. 19. 1 Cor. xv. 49.

17. QUEST

17. QUEST. Into what estate did the fall bring mankind?

ASNW. The fall brought mankind into an eftate of fin and mifery.

Quest. 1. Why is man's apostacy from God called the fall?

Anfw. Because man is not now where God fet him at his creation, but is fallen by his iniquity, Hof. xiv. I.

Queft. 2. Where did God fet man at his creation? Anfw. Upon the high pinacle of holiness and happiness, Eccl. vii. 29.

Queft. 3. Where is he now?

Anfw. He is fallen into the depth of fin and mifery, called, in fcripture, an horrible pit and miry clay, and the pit wherein is no water, Pfalm xl. 2. Zech. ix. 11.

Queft, 4. Why is man's fate, by the fall, called an eftate of fin?

Anfw. Because he is now under the guilt of fin, which hath dominion over him, Rom. iii. 19. and vi. 14.

Queft. 5. Why is it called an estate of mifery? Anfw. Because, according to the penalty of the law, death and the curfe involve him into all manner of mifery, Rom. v. 12.

Queft. 6. Why is the eftate of fin put before the. eftate of mifery?

Anfw. Because there could be no mifery, if there were no fin: fin being the procuring cause of all mifery, Jer. ii. 17. Rom. vi. 23.

Quest. 7. How came man into this estate of fin and mifery?

Anfw. By the abuse of his free-will: hence mankind finners are called felf-deftroyers, Hof. xiii. 9. O Ifrael, thou haft deftroyed thyself.

Quest. 8.

Queft & How doth the Spirit of God, in fcripture, exprels man's eftate of fin and mifery, into which he is fallen?

Anfw. By a fta of darkness, Eph. v. 8.; a state of diftance, Eph. ii. 13. ; a ftate of condemnation, John iii. 18, 36; a ftate of bondage or captivity, Ifa. xlix. 24, 25.; and a ftate of death, both fpiritual and legal, Eph. ii. 1.

Queft. 9. Is man in any capacity to help himself out of this finful and miferable eftate?

Anfw. No more than a new-born infant, caft out in the open field, which of all creatures, is the moft helpless, Ezek. xvi. 4, 5.

Queft. 10. Hath he a defire and will to be helped out of a fate of fin and mifery, when help is offered?

nfw. No: his nature is become enmity against God, and the way of falvation propofed in the gofpel, and therefore rejects the only help of God's appointment, Pfalm lxxxi. 11. Matth. xxiii. 37. • John v 40.

Quest. 11. What may we learn from this?

Anfw. That the whole world being guilty before God, every mouth had been for ever ftopped, though he had left all mankind to perish eternally with the fallen angels, with whom they faid, a confederacy; and therefore to admire the infinite love of God, in fending his only begotten Son, to fave us from fin, as the only way of being faved from mifery, Rom. iii. 19. Heb. ii. 14, 16.

18. QUEST.