Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	wage_n	4,026	5	11.2119	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41355	The marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the Old Testament, and in the time of the New : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of Antinomist : with the middle path between them both, which by Iesus Christ leadeth to eternall life : in a dialogue, betwixt Evangelista, a minister of the Gospel, Nomista, a legalist, Antinomista, an Antinomian, and Neophytus, a young Christian / by the author, E.F. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of London ; whereunto is also added, the substance of a	Fisher, Edward, fl. 1627-1655.; Hamilton, Patrick, 1504?-1528. Patricks places.	1646 (1646)	Wing F997; ESTC R1839	130,516	286

and so out of judgement discretion and election able to make choice of his way and therefore it was meet there should be such a covenant made with him that he might according to Gods appointment serve him after a reasonable manner Secondly it was meet there should be such a covenant made with him to shew that he was not such a Prince on earth but that he had a Soveraigne Lord therefore God set a punishment upon the breach of his commandement that man might know his inferiority and that things betwixt him and God were not as betwixt equals Thirdly it was meet there should be such a covenant made with him to shew that he had nothing by personall immediate and underived right but all by gift and gentlenesse so that you see it was an equall covenant which God out of his prerogative royall made with mankind in Adam before his fall Nom. Well Sir I do perceive that Adam and all mankind in him were created most holy Evan. Yea and most happy too for God placed him in paradise in the middest of all delightfull pleasures and contents wherein he did enjoy most near and sweet communion with his Creator in whose presence is fulnesse of joy and at whose right hand is pleasures for evermore So that if Adam had received of the tree of life by taking and eating of it while he stood in the state of Innonencie before his fall he had certainly been established in a happy estate for ever and could not have been seduced and supplanted by Sathan as some learned men do think and as Gods own words seem to imply Gen. 3.22 Nom. But it seemeth that Adam did not continue in that holy and happy estate Evan. No indeed for he disobeyed Gods expresse command in eating the forbidden fruit and so became guilty of the breach of the Covenant Nom. But Sir how could Adam who had his understanding so sound and his will so free to choose good be so disobedient to Gods expresse command Evan Though he and his will were both good yet were they mutably good so that he might either stand or fall at his own election or choice Nom. But why then did not the Lord create him immutable or why did he not so over-rule him in that action that he might not have eaten the forbidden fruit Evan. The reason why the Lord did not create him immutable was because hee would be obeyed out of judgement and free choice and not by fatall necessity and absolute determination and withall let me tell you it was not reasonable to restraine God to this point to make man such a one as would not or could not sin at all for it was at his choice to create him how he pleased but why he did not uphold him with strength of stedfast continuance that resteth hidden in Gods secret Counsell howbeit this we may certainly conclude that Adams state was such as served to take away from him all excuse for he received so much that of his own will he wrought his own destruction because that act of his was a wilfull transgression of a Law under the precepts whereof he was most justly created and unto the malediction whereof hee was as necessarily and righteously subject if he transgressed for as by being Gods creature he was to be subject to his will so by being Gods prisoner he was as justly subject to his wrath and that so much the more by how much the precept was most just the obedience more easie the transgression more unreasonable and the punishment more certaine Nom. And was Adams sinne and punishment imputed unto his whole off-spring Evan. Yea indeed for saith the Apostle Death passed upon all men for that all have sinned or in whom all have sinned that is in Adam the very truth is Adam by his fall threw down our whole nature headlong into the same destruction and drowned his whole off-spring in the same gulfe of misery and the reason is because by Gods appointment he was not to stand or fall as a single person only but as a common publike person representing all mankind to come of him therefore as all that happinesse all those gifts and endowments which were bestowed upon him were not bestowed upon him alone but also upon the whole nature of man and as that Covenant which was made with him was made with whole mankinde even so he by breaking Covenant lost all as well for us as for himselfe as he received all for himselfe and us so he lost all both for himselfe and us Nom. Then Sir it seemeth that by Adams breach of Covenant all man-kinde was brought into a miserable condition Evan. All mankind by the fall of Adam received a twofold damage first a deprivation of all originall goodnesse Secondly an habituall naturall pronenesse to all kind of wickednesse for the image of God after which they were created was forthwith blotted out and in place of wisdome righteousnesse and true holinesse came blindnesse uncleanesse falshood and injustice the very truth is our whole nature was thereby corrupted defiled deformed depraved infected made infirme fraile malignant full of venome contrary to God yea enemies and rebels unto him so that saith Luther this is the title we have received from Adam in this one thing we may glory and in nothing else at all namely that every Infant that is born into this world is wholly in the power of sinne death Sathan hell and everlasting damnation nay saith Musculus the whirlpoole of mans sinne in paradise is bottomlesse and unsearchable Nom. But Sir me thinks it is a strange thing that so small an offence as the eating of the forbidden fruit seemes to be should plunge whole mankind into such a gulfe of misery Evan. Though at the first glance it seem to be a small offence yet if you look more wishly upon the matter it will appeare to be an exceeding great offence for thereby intolerable injury was done unto God as first his dominion and authority in his holy command was violated Secondly his justice truth and power in his most righteous threatnings were despised Thirdly his most pure and perfect image wherein man was created in righteousnesse and true holinesse was utterly defaced Fourthly his glory which by an active service the creature should have brought to him was lost and despoiled nay how could there be a greater sin committed then that when Adam at ●hat one clap brake all the ten Commandements Nom. Did he break all the ten Comman●ements say you Sir I beseech you shew ●e wherein Evan. 1. He chose himself another God when he followed the Devil 2. He idolized and defiled his own belly ●s the Apostles phrase is He made his belly ●is god 3. He took the name of God in vain when ●e believed him not 4. He kept not the rest and estate where●● God had set him 5. He

Church and under the externall Covenant are called the chosen of God and the people of God But though they had been all of them believers yet as the Lord delivered it to them it would have done them no more hurt than it did them that were Nom. But Sir was the same covenant of works made with them that was made with Adam Evan. For the generall substance of the duty the Law delivered on mount Sinai and formerly engraven in mans heart was one and the same so that at mount Sinai the Lord delivered no new thing only it came more gently to Adam before his fall but after his fall came thunder with it Nom. I but Sir as your self said the ten Commandements as they were written in Adams heart were but the matter of the covenant of works and not the covenant it self till the form was annexed to them that is to say till God and man were thereupon agreed now we do not find that God and these people did agree upon any such terms at mount Sinai Evan. No say you so do you not remember that the people consented Exod. 19.8 saying All that the Lord hath spoken we will do And do you not remember that the Lord consented Levit. 18.5 saying Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them And in Deut. 27.26 saying Cursed is he that confirmeth not all the words of this law to do them And doth not the Apostle Paul give evidenee than these words were the form of the covenant of works when he saith Rom. 10.5 Moses describeth the righteousnesse which is of the law that the man that doth these things shall live in them when he saith Gal. 3.10 For it is writen Cursed is every one that continueth not in all things which are written in the book of the law to do them And in Deut. 4.13 Moses doth in expresse tearmes call it a Covenant saying And he declared unto you his Covenant which he commanded you to perform even ten Commandamennts and hee wrote them upon tables of stone Now this was not the Covenant of grace for Moses afterwards Deut. 5.3 speaking of this Covenant saith God made not this Covenant with your Fathers but with you And by Fathers all the Patriarkes unto Adam may be meant saith Mr. Aynsworth who had the promise of the Covenant of Christ therefore if it had been the Covenant of grace he would have said God did make this covenant with them rather then that he did not Nom. And do any of our godly and moderne witers agree with you in this point Evan. Yea indeed Polanus saith the Covenant of workes is that in which God promiseth everlasting life unto a man that in all respects performeth perfect obedience to the Law of workes adding thereunto threatnings of eternall death if hee shall not performe perfect obedience thereunto God made this Covenant in the beginning with the first man Adam whilst hee was in the first estate of integrity the same Covenant God did repeat and make againe by Moses with the people of Israel And Dr. Preston saith the Covenant of workes runs in these termes Do this and thou shalt live and I will be thy God This was the Covenant which was made with Adam and the Covenant that is expressed by M●ses in the Morall law And Mr. Walker saith that the first part of the covenant which God made with Israel at Horeb was nothing else but a renewing of the old covenant of works which God made with Adam in paradise And it is generally laid down by our Divines that we are by Christ delivered from the Law as it is a Covenant Nom. But Sir were the children of Israel at this time better able to perform the condition of the covenant of works than either Adam or any of the old Patriarks that God renewed it now with them rather then before Evan. No indeed God did not renew it with them now and not before because they were better able to keep it but because they had more need to be made acquainted what the covenant of works is then those before for though 't is true the Ten Commandements which were at first perfectly written in Adams heart were much obliterated by his fall yet some impressions and reliques thereof still remained and Adam himself was very sensible of his fall and the rest of the fathers were holpen by traditions And saith Cameron God did speak to the Patriarchs from heaven yea and he spake unto them by his Angels But now by this time sin had almost obliterated and defaced the impressions of the Law written in their hearts and by their being so long in Egypt they were so corrupted that the instructions and ordinances of their fathers were almost all worne out of mind and their fall in Adam was almost forgotten as the Apostle testifieth saying Before the time of the Law sin was in the world yet did they not impute it to themselves because there was no Law Nay in that long course of time betwixt Adam and Moses men had forgotten what was sin so that although God had made a promise of blessing to Abraham and to all his seed that would plead interest in it yet these people at this time were proud and secure and heedlesse of their estate and though sin was in them and death raigned over them yet they being without a law to evidence this sin and death unto their consciences they did not impute it unto themselves they would not own it nor charge themselves with it and so by consequence found no need of pleading the promise made to Abraham Therefore the Law entred that Adams offence and their own actuall transgression might abound So that now the Lord saw it needfull that there should be a new edition and publication of the covenant of works the sooner to compell the elect unbeleevers to come to Christ the promised seed that the grace of God in Christ to the elect beleevers might appeare the more exceeding gracious so that you see the Lords intention therein was that they by looking upon this Covenant might be put in mind what was their dutie of old when they were in Adams loines yea and what was their dutie still if they would stand to that covenant and so go the old and naturall way to work yea and hereby they were also to see what was their present infirmitie in not doing their duty that so they seeing an impossibilitie of obtaining life by that way of workes first appointed in Paradise they might be humbled and more heedfully minde the promise made to their father Abraham and hasten to lay hold on the Messiah or promised seed Nom. Then Sir it seemeth that the Lord did not renew the Covenant of workes with them to the intent that they should obtaine eternall life by their yeelding obedience to it Evan. No indeed God never made the

now heare of his performance of it Evan. Touching this point the Scripture testifieth that God according to his purpose before time and his promise in time Did in the fulnesse of time send forth his Sonne made of a woman made under the Law to redeeme them that were under the Law c. That is to say looke how mankinde by nature are under the Law as it is the Covenant of works so was Christ as mans suretie contented to bee so that now according to that Eternall and mutuall agreement that was betwixt God the Father and him he put himself in the roome and place of all the Faithfull and the Lord hath laid on him the iniquities of us all Then came the Law as it is the Covenant of Workes and said I finde him a sinner yea such a one as hath taken upon him the sinnes of all men therefore let him die upon the Crosse. Then said Christ Sacrifice and Offering thou wouldest not but a bodie hast thou prepared mee In burnt offerings and sacrifice for sinne thou hast no pleasure Then said I loe I come to doe thy will O God And so the law proceeding in full scope against him set upon him and killed him and by this meanes was the justice of God fully satisfied his wrath appeased and all true beleevers acquitted from all their sinnes both past present and to come so that the Law as it is the Covenant of workes hath not any thing to say to any true beleever for indeed they are dead to it and it is dead to them Nom. But Sir How could the sufferings of Christ which in respect of time were but finite make full satisfaction to the Justice of God which is infinite Eva. Though the sufferings of Christ in respect of time were but finite yet in respect of the person that suffered his sufferings came to be of infinite value for Christ was God and Man in one person and therefore his sufferings were a sufficient and full ransome for mans soule being of more value then the death and destruction of all creatures Nom. But Sir you know that the Covenant of workes requires mans owne obedience or punishment when it saith Hee that doth these things shall live in them and cursed is every one that continueth not in all things which are written in the book of the Law to do them how then could beleevers be acquitted from their sins by the death of Christ Evan. For answer hereunto I pray you consider that though the covenant of workes requires mans owne obedience or punishment yet it no where disalloweth or excludeth that which is done or suffered by another in his behalfe neither is it repugnant to the Justice of God for so there bee a satisfaction performed by man through a sufficient punishment for the disobedience of man the Law is satisfied and the justice of God permitteth that the offending partie be received into favour and acknowledge God after such satisfaction made as a just man and no transgressor of the Law and though the satisfaction be made by a surety yet when it is done the principall is by the Law acquitted But yet for the further proofe and confirmation of this poynt wee are to consider that as JESUS CHRIST the second Adam entered into the same Covenant that the first Adam did so by him was done whatsoever the first Adam had undone so then the case stands thus that like as whatsoever the first Adam did or befell him was reckoned as done by all mankinde and to have befallen them even so whatsoever CHRIST did or befell him is to bee reckoned as to have been done by all believers and to have befallen them so that as sinne commeth from Adam alone to all mankinde as he in whom all have sinned so from Jesus Christ alone commeth righteousnesse unto all that are in him as hee in whom they all have satisfied the justice of God for as by being in Adam and one with him all did in him and with him transgresse the Commandement of God even so in respect of faith whereby believers are ingrafted into Christ and spiritually made one with him they did all in him and with him satisfie the justice of God in his death and sufferings and whosoever reckons thus reckons according to Scripture for in Rom. 5.12 all are sayd to have sinned in Adams sinne In whom all have sinned sayth the Text namely in Adam as in a publike person all mens acts were included in his because their persons were included in his so likewise in the same Chapter it is sayd that death passed upon all men namely for this that Adams sinne was reckoned as theirs even so Rom. 6. the Apostle speaking of Christ sayth In that he dyed he dyed unto sinne once but in that hee liveth hee liveth unto God so likewise sayth he in the next verse Reckon ye your selves to be dead unto sinne but alive unto God through Jesus Christ our Lord. And so as touching the resurrection of Christ the Apostle argues that all believers must and shall arise because Christ is risen and is become the first fruit● of them that sleepe CHRIST as the first fruits ariseth and that in the name and stead of all believers and so they rise in him and with him for CHRIST did not rise as a private person but hee arose as the publike head of his Church so that in his arising all believers did virtually arise and as CHRIST at his resurrection was justified and acquitted from all the sinnes of all believers by God his Father as having now fully satisfied for them wherefore the obedience of Christ being imputed unto believers by God for their righteousnesse it doth put them into the same estate and case touching righteousnesse unto life before God wherein they should have been if they had perfectly performed the perfect obedience of the covenant of works Doe this and thou shalt live Nom. But Sir are all believers dead to the Law and the Law dead to them Evan. Believe it man as the Law is the Covenant of works all true believers are dead unto it and it is dead to them for they being incorporated into Christ what the Law or Covenant of works did to him it did the same to them so that when CHRIST hanged on the Crosse believers after a sort hanged there with him and therefore the Apostle Paul having sayd I through the Law am dead to the Law addes in the next verse I am crucified with CHRIST which words the Apostle brings as an argument to prove that hee was dead to the Law for the Law had crucified him with CHRIST upon which Text Luther sayth I likewise am crucified and dead to the Law Forasmuch as I am crucified and dead with CHRIST and againe I believing in CHRIST am also crucified with CHRIST In like manner the Apostle sayth to the believing Romanes So yee my brethren are dead also to the Law

I Have perused this ensuing Dialogue and finde it tending to Peace and Holinesse the Authour endeavouring to reconcile and heale those unhappy Differences which have lately broken out a fresh amongst us about the Points therein handled and cleered For which cause I allow it to be Printed and recommend it to the Reader as a Discourse stored with many necessary and seasonable truths confirmed by Scripture and avowed by many approved Wtiters All composed in a familiar plain moderate style without bitternesse against or uncomely reflections upon others which Flyes have lately corrupted many bo●es of otherwise precious Ointment May 1 0 1645. Joseph Caryl THE MARROW OF Modern Divinity Touching both the Covenant of Works and the Covenant of Grace with their use and end both in the time of the Old Testament and in the time of the New Wherein every one may cleerly see how far forth he bringeth the Law into the case of justification and so deserveth the name of Legalist And how far forth he rejecteth the Law in the case of Sanctification and so deserveth the name of Antinomist With the middle path between them both which by Iesus Christ leadeth to eternall life In a Dialogue betwixt EVANGELISTA a Minister of the Gospel NOMISTA a Legalist ANTINOMISTA an Antinomian And NEOPHYTUS a young Christian. The second Edition corrected amended and much enlarged By the Author E. Fisher Before the which there is prefixed the commenda●●●● Epistles of divers Divines of great esteem in the Citie of LONDON Whereunto is also added the substance of a most spirituall and Evangelicall Treatise called long since by the name of Patricks Places London Printed by R. Leybourn for Giles 〈◊〉 at the Black Spread-Eagle at the West end of Paris 16●6 TO THE HONOVRABLE Collonel John Downes ESQUIRE One of the Members of the Honourable House of Commons in Parliament Justice of Peace and one of the Deputy Lievtenants of the County of Sussex and Auditor to the Prince his Highnesse of the Dutchie of Cornwall E. F. wisheth the true knowledge of God in JESUS CHRIST Most Honoured SIR ALthough I doe observe that new Editions accompanied with new additions are somtimes published with new dedications yet so long as he who formerly owned the subject doth yet 〈◊〉 and hath the same affectiou● towards it I conceive there is no need of a new Patron but of a new Epistle Be pleased then most honoured Sir to give mee leave to tell you that your eminencie of place did somwhat induce me both now and before to make choise of you for its Patron but your endowments with grace did invite me to it God having bestowed upon you speciall spirituall blessings in heavenly things in Christ for it hath beene declared unto me by them that knew you when you were but a youth how Christ met with you then and by sending his spirit into your heart first convinced you of sin as was manifest by those conflicts which your soule then had both with Satan and it selfe whilst you did not believe in Christ. Secondly of righteousnesse as was manifest by the peace and comfort which you afterwards had by believing that Christ was gon to the Father and appeared in his presence as your Advocate and surety that had undertaken for you Thirdly of judgement as hath been manifest ever since in that you have been carefull with the true godly man Psal. 112.5 to guide your affairs with judgement in walking according to the minde of Christ. I have not forgotten what desires you have expressed to know the true difference betwixt the Covenant of Works and the Covenant of Grace and experimentally to be acquainted with the Doctrine of free grace the mysteries of Christ and the life of faith Witnesse not onely your highly approving of some heads of a Sermon which I once heard a godly Minister preach and repeated in your hearing of the life of Faith but also your earnest request to me to write them out faire and send them to you into the Countrey Yea witnesse your highly approving of this Dialogue when I first acquainted you with the Contents thereof incouraging me to expedite it to the Presse and you● kinde acceptance together with your cordiall thanks for my love manifested in dedicating it to your honoured name Sith then worthy Sir it hath pleased the Lord to enable me both to amend it and to enlarge it I hope your affections will also be inlarged towards the matter therein contained considering that it tends to the cleering of those forenamed truths and through the blessing of God may be a means to root them more deeply in your heart And truly Sir I am confident the more they grow flourish in any mans heart the more will all heart corruptions wither and decay Oh! Sir If the truth contained in this Dialogue were but as much in my heart as they are in my head I were a happie man for then should I bee more free from pride vain glory wrath anger self-love and love of the world then I am and then should I have more humility meeknesse and love both to God and man then I have oh then should I bee content with Christ alone and live above all the things in the world then should I experimentally know both how to abound and how to want and then shall I be fit for any condition nothing could come amisse unto me oh that the Lord would be pleased to write it in our hearts by his blessed Spirit And so most humbly beseeching you still to pardon my boldnesse and to vouchsafe to take it into your patronage and protection I humbly take my leave of you and remain Your obliged Servant to be commanded E. F. To all such humble hearted Readers as see any need to learn eyther to know themselves or GOD in CHRIST Loving Christians COnsider I pray you that as the first Adam did as a common person enter into covenant with God for all mankind and brake it whereby they became sinfull and guilty of everlasting death and damnation Even so Jesus Christ the second Adam did as a common person enter into covenant with God his Father for all the elect that is to say all those that have or shall believe on his name and for them kept it whereby they become righteous and heires of everlasting life and salvation And therfore it is our greatest wisdome and ought to be our greatest care and endeavour to come out and from the first Adam unto and into the second Adam that so wee may have life through his Name John 20.31 And yet alas there is no point in all practicall Divinity that wee are naturally so much averse and backward unto as unto this neyther doth Sathan strive to hinder us so much from doing any thing else as this And hence it is that we are all of us naturally apt to abide and continue in that sinfull and miserable estate that the first Adam plunged us into without eyther taking any notice

thou do it not thou shalt die the death In which Covenant there was first contained 〈◊〉 precept Do this Secondly a promise joyned unto it If thou do it thou shalt live Thirdly a like threatning If thou do it not thou shalt die the death Imagine saith Musculus that God had said to Adam Lo to the intent that thou maist live I have given thee liberty to eat and have given thee abundantly to eat let all the fruits of Paradise be in thy power one tree except which see thou touch not for that I keep it to mine own authority the same is the tree of knowledge of good and evill If thou touch it the meat thereof shall not be life but death Nom. But Sir you said that the Law of the Ten Commandements or Morall Law may be said to be the matter of the Law of works and you have also said that the Law of works is as much to say as the Covenant of works whereby it seems to me you hold that the Law of the Ten Commandements was the matter of the Covenant of works which God made with all mankind in Adam before his fall Evan. That 's a truth agreed upon by all Authors and Interpreters that I know And indeed the Law of works as a learned Author saith signifies the Morall law and the Morall law strictly and properly taken signifies the Covenant of works Nom. But Sir what is the reason you call it but the matter of the covenant of works Evan. The reason why I rather chuse to call the Law of the Ten Commandements the matter of the Covenant of works then the Covenant it self is because I conceive that the matter of it cannot properly be called the covenant of works except the form be put upon it that is to say except the Lord require and man undertake to yield perfect obedience thereunto upon condition of eternall life and death And therefore till then it was not a covenant of works betwixt God and all mankinde in Adam As for example you know that although a servant have an ability to do a masters work and though a master have wages to bestow upon him for it yet is there not a covenant betwixt them till they have thereupon agreed Even so though man at the first had power to yield perfect and perpetuall obedience to all the Ten Commandements and God had an eternall life to bestow upon him yet was there not a covenant betwixt them till they were thereupon agreed Nom. But Sir you know there is no mention made in the book of Genesis of this covenant of works which you say was made with man at first Evan. Though we read not the word Covenant betwixt God and man yet have we there recorded what may amount to as much for God provided and promised to Adam eternall happinesse and called for perfect obedience which appears from Gods threatning Gen. 2.17 For if man must die if he disobeyed it implies strongly that Gods covenant was with him for life if he obeyed Nom. But Sir you know the word Covenant signifies a mutuall promise bargain and obligation betwixt two parties Now though it is implied that God promised man to give him life if he obeyed yet we read not that man promised to be obedient Evan. I pray take notice that God doth not alwayes tie man to verball expressions but doth often contract the Covenant in reall impressions in the heart and frame of the creature And this was the manner of covenanting with man at the first for God had furnished his soule with an understanding mind whereby he might discern good from evill and right from wrong and not only so but also in his will was most great uprightnesse and his instrumentall parts were orderly framed to obedience the truth is God did ingrave in mans soule wisdom and knowledge of his will and works and integrity in the whole soule and such a fitnesse in all the powers thereof that neither the mind did conceive nor the heart desire nor the body put in execution any thing but that which was acceptable to God so that man endowed with these qualities was able to serve God perfectly Nom. But Sir how could the Law of the Ten Commandements be the matter of this Covenant of works when they were not written as you know till the time of Moses Evan. Though they were not written in tables of stone untill the time of Moses yet were they written in the tables of mans heart in the time of Adam for we read that man was created in the image or likenesse of God Gen. 1.27 And the ten Commandements are a doctrine agreeing with the eternall wisdome and justice that is in God wherein he hath so painted out his own nature that it doth in a manner expresse the very image of God And doth not the Apostle say that the image of God consists in knowledge righteousnesse and true holinesse and is not knowledge righteousnes true holines the perfections of both the tables of the law And indeed saith M. Rollock it could not wel stand with the justice of God to make a Covenant with man under the condition of holy good works perfect obedience to his Law except he had first created man holy pure and ingraven his law in his hart whence those good works should proceed Nom. But yet I cannot but marvell that God in making the covenant with man did make mention of no other commandement then that of the forbidden fruit Evan. Do not marvell at it for by that one species of sin the whole genus or kind is shewn as the same Law being more clearly unfolded Deut. 27.26 Gal. 3.10 doth expresse And indeed in that one Commandement the whole worship of God did consist as obedience honour love confidence and religious feare together with the outward abstinence from sin and reverent respect to the voice of God Yea herein also consisted his love and so his whole duty to his neighbour so that as a learned writer saith Adam heard as much in the garden as Israel did at Sinai but only in fewer words and without thunder Nom. But sir ought not man to have yielded perfect obedience to God though this Covenant had not been made betwixt them Evan. Yea indeed perfect and perpetuall obedience was due from man unto God though God had made no promise to man for when God created man at first he put forth an excellencie from himself into him and therefore it was the bond and tie that lay upon man to return that again unto God so that man being Gods creature by the law of creation he owed all obedience and subjection to God his creator Nom. Why then was it needfull that the Lord should make a covenant with him by promising him life and threatning him with death Evan. For answer hereunto in the first place I pray you understand that man was a reasonable creature

second thing and first tell us when the Lord began to make a promise to help and de●ver fallen mankind Evan. Even the same day that he sinned w●hich was the very same day he was created for Adam by his sin being become the child of wrath and both in body and in soule 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 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 heele This promise of Christ the womans seed was the Gospel and the only comfort of Adam Abel Enoch Noah and the rest of the godly Fathers untill the time of Abraham 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 Psal. 94.12 which text in the Hebrew is thus read Adam being in honour did not lodge a night in it 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 any doubt but that the Lord had acquainted Adam with Christ betwixt the time of his sinning the time of his sacrificing though both on a day Ant. But did Adam offer sacrifice 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 those 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 Gods cloathing of Adam and his wife with skins signified that their sin and shame was covered with Christs righteousnesse And questionlesse the Lord had taught him that his sacrifice did signifie 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 appeare that this his sacrificing was the very same day that he sinned Evan. It is said Ioh. 7.13 concerning Christ ●hat they sought to take him yet no man laid hands on him because his houre was not yet come But after that when the time of his sufferings was at hand he himself said The houre is come which day is expresly set down by the Evangelist Mark to be the sixth day and ninth houre of that day when Christ through the eternall Spirit offered up himself without spot to God Now if you compare this with Exod. 12.6 you shall find that the Paschall Lamb a most lively type of Christ was offered the very same day and houre even the 6. day and 9. houre of the day which was at 3 of the clock in the afternoon and the Scripture testifieth 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 fore-alleaged Scriptures afford us warrant to believe that it was the very same houre of that day when Christ entred mystically and typically upon the work of redemption in being offered as a sacrifice for Adams sin And surely we may suppose that the covenant as you heard being broken between God and Adam Justice would not have admitted of one houres respite before it had proceeded to execution to the destruction both of Adam and the whole Creation had not Christ in the very nick of 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 St. Iohn cals him the Lamb slain from the beginning of the world 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 meanes of observing the law and condition of that Covenant so that Covenant being broken by man the world should have come to ruine 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 wisdome 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 saith Mr. Vaughan it is certain he believed the promise concerning Christ in whose commemoration he offered continuall sacrifice and in the assurance thereof he named his wife Heva that is to say life and he called his son Seth setled or perswaded in Christ. Ant. Well now I am perswaded that Adam did understand this seed of the woman to be meant of Christ. Evan. Assure your self that not only Adam but all the rest of the godly fathers did so understand it as is manifest in that the Thargum or Chalde bible which is the ancient translation of Ierusalem hath it thus Between thy son and her son Adding fur●her by way of comment So long O serpent ●s the womans children keep the Law they ●ill thee and when they cease to do so thou ●tingest them in the heele and hast power to ●urt them much but whereas for their harm ●here is a sure remedy for thee there is none for in the last dayes they shall crush thee all to ●eeces by means of Christ their king And ●his was it which did support and uphold their faith untill the time of Abraham Ant. What followed then Evan. Why then the promise was turned into a covenant with Abraham and his seed and oftentimes repeated that in his seed all nations should be blessed Which promise and covenant was the very voice it self of the Gospel it being a true testimony of Jesus Christ as the Apostle Paul beareth witnesse saying The Scripture foreseeing that God would justifie the Gentiles through faith preached before the Gospel unto Abraham saying In thee shall all the nations of the earth be blessed And the better to confirme Abrahams faith in this promise of Christ it is said Gen. 14.19 that Melchisedec came forth and met him and blessed him Now saith the Apostle this Melchisedec was a Priest of the most high God and king of righteousnesse and king of peace without father and without mother and so like unto the son of God who is a Priest for ever after the order of Melchisedec and both king of righteousnesse and king of peace yea and without

your believing that you have believed upon and so forcibly to hasten your assurance before the time for though this be not to turn quite back to the covenant of works for that you shall never do yet is it to turn aside towards that covenant as Abraham did who after that he had long wayted for the promised seed though he was before justified by believing the free promise yet for the more speedy satisfying of his faith hee turned aside to go in unto Hagar who was as you have heard a type of the covenant of works so that you see this is not the right way but the right way for you in this case to get your assurance again is when all other things fail to look to Christ That is go to the word and promise and leave off and cease a while to reason about the truth of your faith and set your heart on work to believe as if you had never yet done it saying in your heart well Satan suppose my faith hath not been true hitherto yet now will I begin to endevour after true faith and therefore ô Lord here I cast my self upon thy mercy afresh For in thee the fatherlesse finde mercy thus I say hold to the word goe not away but keep you here and you shall bring forth fruit with patience Neo. Well Sir you have fully satisfied the concerning that point but as I remember it followeth in the same Verse Know yee not your owne selves how that Jesus Christ is in you except ye be repoobates wherefore I desire to heare how a man may know that Jesus Christ is in him Evan. Why if Christ be in a man hee lives in him as sayth the Apostle I live not but Christ liveth in me Neo. But how then shall a man know that Christ lives in him Evan. Why in what man soever Christ lives according to the measure of his faith he executes his threefold office in him viz. his Propheticall Priestly and Kingly Office Neo. I desire to hear more of this threefold office of Christ and therefore I pray you Sir tell me first how a man may know that Christ executes his Propheticall office in him Evan. Why so far forth as any man heares and knows that there was a covenant made betwixt God and all mankinde in Adam and that it was an equall covenant and that Gods justice must needs enter upon the breach of it and that all mankind for that cause were lyable to eternall death and damnation so that if God had condemned all mankinde yet had it beene but the sentence of an equall and just Judge seeking rather the execution of his justice then mans ruine and destruction and thereupon takes it home and applyes it particularly to himself and so is convinced that hee is a miserable lost and helplesse man I say so far forth as a man doth this CHRIST executes his Propheticall office in him in teaching him and revealing unto him the covenant of works And so far forth as any man hears and knowes that God made a covenant with Abraham and all his believing seed in Jesus Christ offering him freely to all to whom the sound of the Gospell comes and giving him freely to all that receive him by faith and so justifies them and saves them eternally and thereupon hath his heart opened to receive this truth not as a man taketh an object or a theologicall point into his head whereby hee is onely made able to discourse but as an habituall and practicall point receiving it into his heart by the faith of the Gospell and applying it to himselfe and laying his eternall state upon it and so setting to his seal that God is true I say so far forth as a man doth this CHRIST executes his propheticall office in him in teaching him and revealing to him the Covenant of grace and so far forth as any man hears and knows that This is the will of GOD even his sanctification c. And thereupon concludes that it is his dutie to endeavour after it I say so far forth as a man doth this Christ executes his propheticall office in him in teaching and revealing his law to him and this I hope is sufficient for answer to your first question Neo. I pray you Sir in the second place tell mee how a man may know that Christ executes his priestly office in him Evan. Why so far forth as any man hears and knows that Christ hath given himselfe as that onely absolute and perfect sacrifice for the sins of believers and joyned them unto himselfe by faith and himself unto them by his spirit and so made them one with him and is now entred into Heaven it self to appear in the presence of God for them and hereupon is emboldned to go immediatly to God in prayer as to a father and meet him in Christ and present him with Christ himselfe as with a Sacrifice without spot or blemish I say so far forth as any man doth this Christ executes his priestly office in him Neo. But Sir would you have a believer to goe immediately unto God how then doth Christ make intercession for us at Gods right hand as the Apostle sayth hee doth Rom. 8.34 Evan. It is true indeed Christ as a publike person representing all believers appeares before God his Father and willeth according to both his natures and desireth as he is man that God would for his satisfaction sake grant unto them whatsoever they aske according to his will But yet you must goe immediately to God in prayer for all that you must not pitch your prayers upon Christ and terminate them there as if he were to take them and present them to his Father but the very presenting place of your prayers must be God himselfe in Christ neither must you conceive as though Christ the Sonne were more willing to grant your request then God the Father for whatsoever Christ willeth the same also the Father being well pleased with him willeth in Christ then I say and nowhere else must you expect to have your petitions granted and as in Christ and no place else so for Christs sake and nothing else and therefore I beseech you to beware you forget not Christ when you go unto the Father to beg any thing which you desire either for your selfe or others especially when you desire co have any pardon for sin you are not to thinke that when you joyn with your prayers fasting weeping and afflicting of your selfe that for so doing you shall prevail with God to heare you and grant your petitions no no you must meete God in Christ and present him with his sufferings your eye your minde and all your confidence must be therein and in that be as confident as possibly you can yea expostulate the matter as it were with God the Father and say lo here is the person that hath well deserved it here 〈◊〉 the person that

M. Gray junior H Bishop Hall M. Thomas Hooker L Doctor Luther M. Lightfoot M Wolfangius Musculus Peter Martyr Doctor Mayor M. Marshall O Barnardine Ochine P M. Perkins Doctor Preston R M. Rollock M. Reynolds M. Rouse S Doctor Smith Doctor Sibbs M. Slater T M. Tyndall M. Robert Towne V Doctor Vrban Regius Doctor Vrsinus M. Vaughan W Doctor Willet Doctor Williams M. Wilson M. Ward THE MARROVV OF Modern Divinity Interlocutors EVANGELISTA a Minister of the Gospel NOMISTA a Legalist ANTINOMISTA an Antinomian NEOPHYTUS a young Christian. Nomista SIR My neighbour Neophytus and I having lately had some conference with this our friend and acquaintance Antinomista about some points of Religi●n wherein he differing from us both at last ●id he would be contented to be judged by ●ou our Minister therefore have we made bold to come unto you all three of us to pray you to heare us and judge of our differences Evan. You are all of you very welcome to me and if you please to let me heare what your differences are I will tell you what I think Nom. The truth is Sir he and I differ in very many things but more especially about the Law for I say the Law ought to be a rule of life to a believer and he saith it ought not Neo. And surely Sir the greatest difference betwixt him and I is this He would perswade me to believe in Christ and bids me rejoyce in the Lord and live merrily though I feel never so many corruptions in my heart yea though I be never so sinfull in my life the which I cannot do nor I think ought not to do but rather to feare and sorrow and lament for my sins Anti. The truth is Sir the greatest difference is betwixt my feiend Nomista and I about the Law and therefore that is the greatest matter we come unto you about Evan. I remember the Apostle Paul willeth Titus to avoyd contentions and strivings about the Law because they are unprofitable and vain and so I feare me yours have been Nom. Sir for mine own part I hold it very meet that every true Christian should be very zealous for the holy Law of God especially now when a company of these Antinomians do set themselves against it and do what they can quite to abolish it and utterly to root it out of the Church surely Sir I think it not meet they should ●ive in a Christian Common-wealth Evan. I pray you neighbour Nomista be not so hot neither let us have such unchristianlike expressions amongst us and let us reason together in love and with the spirit of meeknesse as Christians ought to do I confesse with the Apostle it is good to be zealously affected alwayes in a good thing But yet as the same Apostle said of the Jews so I feare me I may say of some Christians that they are zealous of the Law yea some would be Doctors of the Law and yet neither understand what they say nor whereof they affirm Nom. Sir I make no doubt but that I both know what I say and whereof I affirm when I say and affirm that the holy Law of God ought to be a rule of life to a believer For I dare pawn my soule of the ●ruth of it Evan. But what Law do you mean Nom. Why Sir what Law do you think I mean Is there any more Lawes then one Evan. Yea in the New Testament the● is mention made of a three-fold Law 〈◊〉 wit the law of works the law of faith an● the law of Christ and therefore I pray yo● tell me when you say the Law ought to b● a rule of life to a believer which of their three Lawes you mean Nom. Sir I know not the difference betwixt them but this I know that the Law of the Ten Commandements commonly called the Morall Law ought to be a rule of life to a believer Evan. But the Law of the Ten Commandements or Morall Law may be either said to be the matter of the law of works or the matter of the law of Christ and therefore I pray you tell me in whether o● these senses you conceive it ought to be ● rule of life to a believer Nom. Sir I must confesse I do not know what you mean by this distinction but thi● I know that God requires that every Christian should frame and lead his life according to the rule of the Ten Commandements the which if he do then may he expect the blessing of God both upon his soule and body and if he do not then can he expect nothing else but his wrath and curse upon them both Evan. The truth is neighbour Nomista ●he Law of the Ten Commandements as it 〈◊〉 the matter of the Law of Works ought not to be a rule of life to a believer but in thus saying you have affirmed that it ought and therefore therein you have erred from the truth And now friend Antinomista that I may also know your judgement when you say the Law ought not to be a rule of life to a believer I pray you tell me what Law you mean Ant. Why I mean the Law of the Ten Commandements Evan. But whether do you mean that Law as it is the matter of the law of works or as it is the matter of the Law of Christ Ant. Surely Sir I do conceive that the Ten Commandements are no way to be a rule of life to a believer for Christ hath delivered him from them Evan. But the truth is the law of the Ten Commandements as it is the matter of the law of Christ ought to be a rule of life to a believer and therefore you having affirmed the contrary have therein also er●ed from the truth Nom. The truth is Sir I must confesse 〈◊〉 never took any notice of this three-fold ●aw which it seems is mentioned in the New Testament Ant. And I must confesse if I took any notice of them I never understood them Evan. Well give me leave to tell you that so far forth as any man comes short of the true knowledge of this threefold Law so far forth he comes short both of the true knowledge of God and of himself And therefore I wish you both to consider of it Nom. Sir if it be so you may do well to be a means to inform us and help us to the true knowledge of this threefold Law and therefore I pray you first tell us what is meant by the law of works Evan. The law of works opposed to the law of faith Rom. 3.27 holds forth as much as the covenant of works for it is manifest saith Musculus that the word which signifieth covenant or bargain is put for law so that you see the Law of works is as much to say as the Covenant of works the which Covenant the Lord made with all mankinde in Adam before his fall the summe whereof was Do this and thou shalt live And If