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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	begin_v	life_n	live_v	4,413	5	5.6341	4	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

of the Law be an error yet it seemeth that by Luthers own confession it is but an error on the right hand Evan. But yet I tell you it is such an error that by the Apostle Pauls own confession so far forth as any man is guilty of it He makes his services his Saviours and rejects the grace of God and makes the death of Christ of none effect ond perverteth the Lords intention both in giving the Law and in giving the Gospel and keeps himselfe under the curse of the Law and maketh himself the sonne of a bond-woman a servant yea and a slave and hinders himselfe in the course of well doing and in short he goeth about an impossible thing and so loseth all his labour Nom. Why then Sir it should seeme that all my seeking to please God by my good works all my strict walking according to the Law and all my honest course of life hath rather done mee hurt then good Evan. The Apostle sayth that without faith it is impossible to please God that is sayth Calvin Whatsoever a man thinketh purposeth or doeth before hee be reconciled to God by faith in Christ is accursed and not onely of no value to righteousnesse but of certain deserving to damnation so that sayth Luther Whosoever goeth about to please God with works going before faith goeth about to please God with sin which is nothing else but to heap sin upon sin to mock God and to provoke him to wrath nay sayth the same Luther in another place If thou beest without Christ thy wisdome is double foolishnesse thy righteousnesse is double sin and iniquity and therefore though you have walked very strictly according to the Law and led an honest life yet if you have rested and put confidence therein and so come short of Christ then hath it indeed rather done you hurt then good For sayth a godly writer vertuous life according to the light of nature turneth a man farther off from God if he add not thereto the effectuall working of his Spirit and sayth Luther they which have respect onely to an honest life it were better for them to be adulterers and adulteresses and to wallow in the mire And surely for this cause it is that our Saviour tels the strict Scribes and Pharisees who sought justification by works and rejected Christ that Publicans and harlots should enter into the Kingdome of God before them And for this cause it was that I sayd for ought I know my neighbour Neophytus might bee in Christ before you Nom. But how can that be when as you know he hath confessed that he is ignorant and full of corruption and comes far short of me in gifts and graces Evan. Because as the Pharisee had more to doe before he could come at Christ then the Publican had so I conceive you have more to doe then he hath Nom. Why Sir I pray you what have I to doe or what would you advise me to doe for truly I would be contented to bee ruled by you Evan. Why that which you have to doe before you can come at Christ is to undoe all that ever you have done already that is to say whereas you have endeavoured to travail towards heaven by the way of the Covenant of works and so have gone a wrong way you must goe quite back again all the way you have gone before you can tread one step in the right way And whereas you have attempted to build up the ruines of old Adam and that upon your selfe and so like a foolish builder to build a tottering house upon the sands you must throw down and utterly demolish all that building and not leave a stone upon a stone before you can begin to build anew and whereas you have conceived that there is a sufficiencie in your selfe to justifie and save your selfe you must conclude that in that case there is not onely in you an insufficiencie but also a non-sufficiencie yea and that sufficiencie that seemed to be in you to bee your losse in plain termes you must deny your selfe as our Saviour sayth Matthew 16.24 That is You must utterly renounce all that ever you are and all that ever you have done All your knowledge and gifts all your hearing reading praying fasting weeping and mourning all your wandring in the way of works and strict walking must fall to the ground in a moment briefly whatsoever you have counted gain to you in the case of Justification you must now with the Apostle Paul count losse for CHRIST and judge it to be dung that you may win CHRIST and bee found in Him not having your own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Neo. O but Sir What would you advise me to doe Evan. Why man what ayleth you Neo. Why Sir as you have been pleased to heare them two to declare their condition unto you so I beseech you to give me leave to doe the same and then you will perceive how it is with me Sir not long since it pleased the Lord to visit mee with a great fit of sicknesse so that indeed both in mine own judgement and in the judgement of all that came to visite mee I was sick unto death whereupon I began to consider whither my soule was to goe after its departure out of my body and I thought with my selfe that there was but two places heaven and hell and therefore it must needs goe to one of them then my wicked and sinfull life which indeed I had lived came into my minde which caused me to conclude that hell was the place provided for it which caused me to bee very fearfull and to bee very sorry that I had so lived and desired of the Lord to let me live a little longer and I would not faile to reforme my life and amend my ways and the Lord was pleased to grant mee my desire since which time though indeed t is true I have not lived so wickedly as formerly I had done yet alas I have come far short of that godly and religious life which I see other men live and especially this my neighbour Nomista and yet you seem to conceive that he is not in a good condition and therefore surely I must needs be in a miserable condition alas Sir what doe you thinke will become of me Evan. I doe perceive that although wee have by the Lords assistance our comming together opened and cleered the new and living way to eternall life yet the Lord hath not been pleased to open your eyes to see it so that you would still be going thither the old and naturall way and therefore as a further means to discover it to you I pray you consider that although in the making of the covenant of works at the first God was one party and man another yet in making it the second time God was on both sides

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

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

the Citie and wee shall die there and if we sit still here we die also n●w therefore come and let us fall into the hands of the Assyrians if they save us we shall live and if they kill us we shall but die even so say I in mine heart if I goe back to the covenant of works to seek justification thereby I shall die there and if I sit still and seek it no way I shall die also now therefore though I be somewhat fearfull yet am I resolved to go unto Christ and if I perish I perish Evan. Why now I tell you truly the match is made Christ is yours and you are his this day is salvation come to your house your soul I mean for what though you have not that power to come so fast unto Christ and to lay such firme hold on him as you desire yet comming with such a resolution to Christ to take him you need take no care for doing it you may be sure that Christ will enable you to do it for is it not said John 1.12 But as many as received him to them hee gave power to become the sonnes of God even to them that believe on his name O then I beseech you stand no longer disputing but be peremptory and resolute in your faith and in casting your selfe upon God in Christ for mercy and let the issue be what it will yet let me tell you to your comfort that such a resolution shall never go to hell nay I will say more if any soule have a roome in Heaven such a soul shall for God cannot finde in his heart to damne such a one I might then with as much true confidence say unto you as John Careless said unto John Bradford Hearken ô ye Heavens and thou ô earth give eare and beare me witnesse at the great day that I do here faithfully and truly the Lords message unto his deare servant and singularly beloved John Bradford saying John Bradford thou man so specially beloved of God I doe pronounce and testifie unto thee in the word and name of the Lord Jehovah that all thy sins whatsoever they be though never so many grievous or great be fully and freely pardoned released and forgiven thee by the mercy of God in Jesus Christ thy onely Lord and sweet Saviour in whom thou dost undoubtedly believe as truly as the Lord liveth he will not have thee die the death but hath verily purposed determined and decreed that thou shalt live with him for ever Neo. O Sir If I have as good warrant to apply this saying to my self as Mr. Bradford had to apply it to himself I am a happy man Evan. I tell you from Christ and under the hand of his spirit that your person is accepted your sins are done away and you shall be saved and if an Angell from Heaven should tell you otherwise let him be accursed therefore you may without doubt conclude that you are a happy man For by means of this your matching with Christ you are become one with him and one in him you dwell in him and he in you Hee is your welbeloved and you are his so that the mariage union betwixt Christ and you is more then a bare notion or apprehension of your mind for it is a spirituall reall union it is an union betwixt the nature of Christ God and man and you it is a knitting and closing not onely of your apprehension with a Saviour but also of your soule with a Saviour whence it must needs follow that you cannot be damned except Christ be damned with you neyther can Christ be saved except you be saved with him And as by means of corporall marriage all things become common betwixt man and wife even so by means of this spirituall marriage all things become common betwixt Christ and you for when Christ hath married his spouse unto himselfe hee passeth over all his estate unto her so that whatsoever Christ is or hath you may boldly challenge as your own He is made unto you of God wisdome righteousnesse sanctification and redemption and surely by vertue of this neer union it is that as Christ is called the Lord our righteousnesse Jer. 23.6 so is the Church called the Lord our righteousnesse Jer. 35.16 You may by vertue of this union confidently take unto your selfe as your own Christ watching abstinence travails prayers persecution slanders his tears his sweat his bloud and all that ever he did and suffered in three and thirty years with his Passion Death Resurrection and Ascention for they are all yours and as Christ passeth over all his estate unto his spouse so doth he require that shee should passe over all unto him wherefore you being now married unto Christ you must give all that you have of your own unto him and truly you have nothing of your own but sin and therefore you must give him that say thou unto Christ without fear I give to thee my dear husband my unbelief my mistrust my pride my arrogancie my ambition my wrath my anger my envie my covetousnesse my evill thoughts affections and desires I make a bundle of these and all my other offences and give them unto thee thus was Christ made sin for us which knew no sin that wee might be made the righteousnesse of God in him now then saith Luther let us compare these things together and we shall finde inestimable treasure Christ is full of all grace life and saving health and the soule is fraught full of all sin death and damnation but let faith come betwixt these two and it shall come to passe that Christ shall bee loaden with sin death and hell and unto the soule shall be imputed grace life and salvation who then saith he is able to value the royalty of this marriage accordingly who is able to comprehend the glorious riches of this grace where this rich and righteous husband Christ doth take unto wife this poore and wicked harlot redeeming her from all evils and garnishing her with all his own jewels so that you as the same Luther saith through the assurednesse of your faith in Christ your husband are delivered from all sins made safe from death guarded from hell and endowed with the everlasting righteousnesse life and saving health of your husband Christ and therefore you are now under the covenant of grace and freed from the Law as it is the covenant of works for as M. ball truly saith at one and the same time a man cannot be under the covenant of works and the covenant of grace Neo. Sir I doe not yet well know how to conceive of this freedome from the Law as it is the covenant of works and therefore I pray you make it as plain to me as you can Evan. For the true and cleer understanding of this point you are to consider that when Jesus Christ the second Adam had in the

satisfied or else I will take hold on thee ●hen answer you and say O Law bee it known unto thee that I am now marryed unto Christ and so I am under cover● and therefore if thou charge me with any debt thou must enter thine action against my husband Christ for the wife is not suable at the Law but the husband But the truth is I through him am dead to thee ô Law and thou art dead to me and therefore justice hath nothing to doe with me for it judgeth according to the Law And if it yet reply and say I but good works must be done and the commandements must bee kept if thou wilt obtain salvation Then answer you and say I am already saved before thou camest therefore I have no need of thy presence for in Christ I have all things at once neither need I any thing more that is necessary to salvation hee is my righteousnesse my treasure and my work I confesse O Law that I am neither godly nor righteous but yet this am I sure of that he is godly and righteous for me and to tell thee the truth O Law I am now with him in the bride-chamber where it maketh no matter what I am or what I have done but what Christ my sweet husband is hath done and doth for me and therefore leave off Law to dispute with me for by faith I apprehend him who hath apprehended me and put me into his bosome wherefore I will be bold to bid Moses with his Tables and all Lawyers with their books and all men with their works hold their peace and give place so that I say unto thee O Law be gon and if it will not be gon then thrust it out by force And if sin offer to take hold of you as David said his did on him Psal. 40.14 then say you unto it thy strength O sin is the Law 1 Cor. 15.56 and the Law is dead to me and therefore O sin thy strength is gon and therefore be sure thou shalt never be able to prevail against me nor doe me any hurt at all And if Satan take you by the throat and by violence draw you before Gods judgement seat then call to your husband Christ and say Lord I suffer violence make answer for me and help me and by his help you shall be enabled to plead for your selfe after this manner O God the Father I am thy Sonne Christs thou gavest me unto him and thou hast given unto him all power both in heaven and in earth and hast committed all judgement to him and therefore I will-stand to his judgement who saith He came not to judge the World but to save it and therefore hee will save me according to his office and if the jury should bring in their verdict that they have found you guilty then speak to the Iudge and say in case any must be condemned for my transgressions it must needs be Christ and not I for albeit I have committed them yet hee hath undertaken and bound himselfe to answer for them and that by his consent and good will and indeed hee hath fully satisfied for them and if all this will not serve the turne to acquit you then Adde moreover and say As a woman that is conceived with childe must not suffer death because of the childe that is within her no more must I because I have conceived Christ in mine heart though I had committed all the sins in the world And if death creep upon you and attempt to devoure you then say thy sting ô death is sin and Christ my husband hath fully vanquished sin and so deprived thee of thy sting and therefore doe I not feare any hurt that thou ô death canst do unto mee And thus you may triumph with the Apostle saying Thanks be to God who hath given mee victory through my Lord Iesus Christ. And thus have I also declared unto you how Christ in the fulnesse of time performed that which God before all time purposed and in time promised touching the helping and delivering of falne mankind and so have I also done with the law of faith Nom. Then Sir I pray you proceed to speake of the law of Christ and first let us heare what the law of Christ is The law of Christ in regard of substance and matter is all one with the law of workes or covenant of workes which matter is scattered through the whole Bible and summed up in the Decalogue or ten commandements commonly called the Morall Law containing such things as are agreeable to the minde and will of God to wit piety towards God charity towards our Neighbour and sobriety towards our selves therefore was it given of God to be a true and eternall rule of righteousnes for all men of all Nations and at all times so that Evangelicall grace directs a man to no other obedience then that wherof the law of the ten commandements is to be the rule Nom. But yet Sir I conceive that though as you say the law of Christ in regard of substance and matter be all one with the law of works yet their forms do differ Evan. True indeed for as you have heard the law of works speaketh on this wise doe this and thou shalt live and if thou doe it not thou shalt die the death but the law of Christ speaketh on this wise And when I passed by thee and saw thee polluted in thine owne bloud I said unto thee when thou wast in thy bloud live And whosoever liveth and believeth in mee shall never die Be ye therefore followers of God as deare children and walke in love as Christ hath loved us And if ye love me keep my commandements And if they breake my statutes and keep not my commandements then will I visit their transgressions with the rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take away from him nor suffer my faithfulnesse to fail Thus you see that both these laws agree in saying doe this but here is the difference The one saith doe this and live and the other saith live and doe this the one saith doe this for life the other saith do this from life the one saith If thou do it not thou shalt die the other saith If thou doe it not I will chastise thee with the rod the one is to be delivered by God as hee is a creatour out of Christ onely to such as are out of Christ the other is to be delivered by God as he is a Redeemer in Christ onely to such as are in Christ Wherefore Neighbour Neophytus seeth that you are now in Christ beware you receive not the ten commandements at the hands of God out of Christ nor yet at the hands of Moses but onely at the hands of Christ and so shall you be sure to receive them as the law of Christ. Nom. But Sir may not