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lord_n	command_v	day_n	sabbath_n	10,415	5	9.9260	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

God out of Christ deliver the ten commandements as the law of Christ. Evan. O no! for God out of Christ stands in relation to man according to the tenour of the law as it is the covenant of works and therefore can speak to man upon no other terms then the terms of that covenant Nom. But Sir why may not believers amongst the Gentiles receive the ten commandements as a rule of life at the hands of Moses as well as the believers amongst the Jews did Evan. For answere hereunto I pray you consider that the ten commandements were the substance of the law of nature ingraven in the heart of man in innocency and the expresse Idaea or representation of Gods own Image even a beam of his own holinesse and so they were to have bin a rule of life to him and his posterity not being then the covenant of works and then after they were become the covenant of works and broken by the first Adam and kept by the second Adam then as they were not the covenant of works and were made knowne to Adam and the rest of the believing Fathers by Visions and Revelations they became a rule of life to them untill the time of Moses and as they were delivered by Moses unto the believing Jews from the Arke and so as from Christ they were a rule of life to them untill the time of Christs comming in the flesh and since Christs comming in the flesh they have been and are to be a rule of life both to believing Jews and believing Gentiles not as they are delivered by Moses but as they are delivered by Christ for when Christ the Son comes speaks himselfe then Moses the servāt must keep silence according as Moses himselfe foretold saying A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you heare in all things which he shall say unto you and therefore when the Disciples seemed to desire to heare Moses and Elias to speak on the Mountain Tabor they were presently taken away and a voyce came out of the cloud saying This is my beloved Soune in whom I am well pleased heare him as if the Lord had said you are not now to heare either Moses or Elias but my well beloved Sonne and therefore I say unto you heare him And is it not said Heb. 1.1 That in these last dayes God hath spoken to us by his Sonne And doth not the Apostle say Let the Word of Christ dwell in you richly and whatsoever you doe in word or deed doe all in the name of our Lord Jesus Christ the wife must bee subject unto the husband as unto CHRIST the childe must yield obedience to his parents as unto Christ and the believing servant must doe his Masters businesse as Christs businesse for saith the Apostle ye serve the Lord Christ yea saith hee to the Galathians beare yee one anothers burden and so fulfill the Law of Christ. Ant. Sir I like it very well that you say Christ should be a Christians teacher and not Moses but yet I question whether the ten commandements may be called the Law of Christ for where can you finde them repeated either by our Sauiour or his Apostles in the whole New Testament Evan. Though we finde not that they are repeated in such a method as they are set down in Exodus and Deuteronomie yet so long as we finde that Christ and his Apostles did require command those things that are therein commanded and reprove and condemne those things that are therein forbidden and that both by their lives and doctrines it is sufficient to prove them to be the Law of Christ. Ant. I think indeed they have done so touching some of the commandements but not touching all Evan. Because you say so I intreat you to consider First whether the true knowledge of God required John 3.19 and the want of it condemned 2 Thes. 1.8 and the true love of God required Matth. 22.37 and the want of it reproved John 5.42 and the true feare of God required 1 Pet. 2.17 Heb. 12.28 and the want of it condemned Rom. 3.18 And the true trusting in God required and the trusting in the creature forbidden 2 Cor. 1.9 1 Tim. 6.17 be not the substance of the first commandement And consider secondly whether the hearing and reading of Gods word commended John 5.47 Revel 1.3 and prayer required Rom. 12.12 1 Thes. 5.17 and singing of Psalmes required Col. 3.16 James 5.13 and whether Idolatry forbidden 1 Cor. 10.14 1 John 5.21 be not the substance of the second commandement And consider thirdly whether worshipping of God in vain condemned Matth. 15.9 and using vain repetitions in prayer forbidden Matth. 6.7 and hearing of the word onely and not doing forbidden James 1.22 and whether worshipping God in spirit and truth commanded John 4.24 and praying with the spirit and with understanding also and singing with the spirit and with understanding also commended 1 Cor. 14.15 and taking heed what wee heare commanded Mark 4 24. be not the substance of the third commandement Consider fourthly whether Christs rising ●rom the dead the first day of the week Mar. 6.2.9 the Disciples assembling and Christs ●ppearing unto them two severall first days of ●he week John 20.19 26. And the Disciples ●omming together and breaking bread and ●reaching afterwards on that day Acts 20.7 ● Cor. 16.2 and Johns being in the spirit on ●he Lords day I say consider whether these ●hings do not prove that the first day of the weeke is to be kept as the Christians Sab●ath Consider fifthly whether the Apostles saying Children obey your parents in the Lord for this is right Honour thy Father ●nd thy Mother which is the first comman●ement with the promise Ephes. 6.12 And ●ll those other exhortations given by him ●nd the Apostle Peter both to inferiours and ●uperiours to doe their duties either to other Ephes. 5.22 25. Ephes. 6.4 5 9. Col. 3.18.19 ●0 21 22 Titus 3.1 1 Pet. 3.1 1 Pet. 2.18 ● say consider whether all these places doe not prove that the duties of the fifth commandement are required in the new Testament Here you see are five of the ten commandements and as for the other five the Apostle reckons them up all together saying Thou shalt not commit adultery thou shalt not kill thou shalt not steal thou shalt not beare false witnesse thou shalt not covet now judge you whether the ten commandements be not repeated in the new Testamenr and so consequently whether they be not the law of Christ and whether a believer be not under the law to Christ or in the law through Christ as the Apostles phrase is 1 Cor. 9.21 Ant. But yet Sir as I remember both Luther and Calvin doe speake as though a believer were so quite freed from the law by Christ as that hee need not make any conscience at all of yielding obedience to it Evan. I know

them sigh and long for the promised Redeemer Ant. And Sir did the Law produce this effect in them Evan. Yea indeed did it as it will appear If you consider that although before the publishing of this Covenant they were exceeding proud and confident of their owne strength to doe all that the Lord would have them doe yet when the Lord came to deale with them as men under the Covenant of works in shewing himselfe a terrible Judge sitting on the throne of Justice like a mountaine burning with fire summoning them to come before him by the sound of a trumpet yet not to touch the mountaine without a mediatour they were not able to endure the voice of words nor yet to abide that which was commanded insomuch as Moses himselfe did feare and quake and they did all of them so feare and fright shake and shiver that their peacock feathers were now pulled downe This terrible shew wherein God gave his Law on mount Sinai did represent the use of the Law there was in the people of Israel that came out of Egypt a singular holinsse they gloried and said We are the people of God wee will doe all that the Lord commandeth Moreover Moses sanctified them and bad them wash their garments refraine from their wives and prepare themselves against the third day there was not one of them but he was full of holinesse The third day Moses bringeth the p●ople out of their tents to the mountain in the sight of the Lord that they might heare his voice what followed then Why when they beheld the horrible sight of the Mount smoaking and burning the blacke clouds and the lightnings flashing up and downe in this horrible darknesse and heard the sound of the trumpet blowing long and waxing louder and louder they were afraid and standing afar off they said not to Moses as before All that the Lord commandeth wee will doe but talke thou with us and we will heare but let not God talk with us lest wee die so that now they saw they were sinners and had offended God and therefore stood in need of a Mediatour to negotiate peace and intreat for reconciliation betweene God and them and the Lord highly approved of their words as you may see Deut. 5. where Moses repeating what they had said adds further The Lord heard the voyce of your words when yee spake to mee and the Lord said unto mee I have heard the voyce of the words of this people which they have spoken unto thee they have well said all that they have spoken to wit in desiring a Mediatour Where I pray you take notice that they were not commended for saying All that the Lord commandeth we will doe No saith a godly Writer they were not praised for any other thing then for desiring a Mediatour Whereupon the Lord promised Christ unto them even as Moses testifieth saying The Lord thy God shall raise up unto thee a Prophet like unto me from among you even of your brethren unto him shall you hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the Assembly when thou saidest Let mee heare the voice of the Lord my God no more nor see this great fire any more that I die not and the Lord said unto mee They have well spoken I will raise them up a Prophet from among their brethren like unto thee and I will put my words in his mouth and hee shall speake unto them all that I command him And to assure us that Christ was the Prophet here spoken of hee himselfe saith unto the Jews If yee had believed Moses ye would have believed me for he wrote of me And that this was it which hee wrote of him the Apostle Peter witnesseth Acts 3.22 and so doth the Martyr Stephen Acts 7.37 Thus you see when the Lord had by meanes of the covenant of works made with Adam humbled them and made them sigh for Christ the promised seed he renued the promise with them yea and the covenant of grace made with Abraham Ant. I pray Sir how doth it appear that the Lord renued th●t Covenant with them Evan. It doth plainly appeare in that the Lord gave them by Moses the Leviticall Laws and ordained the Tabernacle the Ark and the Mercy-Seat which were all Types of Christ Moreover The Lord called unto Moses and spake unto him out of the Tabernacle and commanded him to write the Leviticall Laws and the Tabernacle Ordinances telling him withall That after the tenour of those words he had made a Covenant with him and with Israel so Moses wrote these Laws not in Tables of stone but in an authenticall booke saith Ainsworth called the booke of the Covenant which book Moses read in the audience of the people Exod. 24.7 And the people consented unto it then Moses having before sent young men of the children of Israel who were first born and therefore Priests untill the time of the Levites to offer sacrifice of burnt-offerings and peace-offerings unto the Lord He tooke the blood and sprinkled it on the people and said behold the blood of the Covenant which the Lord hath made with you concerning these things whereby they were taught that by vertue of blood this Covenant betwixt God and them was confirmed and that Christ by his bloodshed should satisfie for their sins for indeed the Covenant of grace was before the comming of Christ sealed by his blood in Types and Figures Ant. But Sir was this every way the same Covenant that was made with Abraham Evan. Surely I do believe that Reverend Bullinger spake very truly when he said that God gave unto these people no other Religion in nature substance and matter it selfe differing from the Laws of their Fathers though for some respects hee added thereunto many Ceremonies and certain Ordinances the which he did to keep their mindes in expectation of the comming of Christ whom he had promised unto them and to confirm them in looking for him lest they should wax faint And as the Lord did thus by the Ceremonies as it were lead them by the hand to Christ so did he make them a promise of the Land of Canaan and outward prosperity in it as a type of heaven and eternall happinesse so that the Lord dealt with them as children in their infancy and under age leading them on by the help of earthly things to heavenly and spirituall because they were but young and tender and had not that measure and abundance of spirit which he hath bestowed upon his people now under the Gospel Ant. And Sir do you think that these Israelites at this time did see Christ and salvation by him in these types and shadows Evan. Yea there is no doubt but Moses and the rest of the believers amongst the Jews did see Christ in them for faith godly Tindall though all the Sacrifices and

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

Covenant of workes with any man since the fall either with expectation that he should fulfill it or to give him life by it for God never appoints any thing to an end to the which it is utterly unsuitable and improper Now the Law as it is the covenant of works is become weak and unprofitable to the purpose of salvation and therefore God never appointed it to man since the fall to that end And besides it is manifest that the purpose of God in the covenant made with Abraham was to give life and salvation by grace and promise and therefore his purpose in renewing the covenant of works was not neither could be to give life and salvation by working for then there would have been contradictions in the covenants and instability in him that made them Wherefore let no man imagine that God published the covenant of works on mount Sinai as though he had been mutable and so changed his determination in that covenant made with Abraham neither yet let any man suppose that God now in processe of time had found out a better way for mans salvation then he knew before for as the Covenant of Grace made with Abraham had been needlesse if the Covenant of Works made with Adam would have given him and his believing seed life so after the covenant of grace was once made it was needlesse to renue the covenant of works to the end that righteousnesse and life should be had by the observation of it the which will yet more evidently appeare if we consider that the Apostle speaking of the covenant of works as it was given on mount Sinai saith It was added because of transgression It was not set up as a solid rule of righteousnesse as it was given to Adam in paradise but was added or put to It was not set up as a thing in grosse by it self Nom. Then Sir it should seem that the covenant of works was added to the covenant of grace to make it more compleat Evan. O no you are not so to understand the Apostle as though it were added by way of ingrediency as a part of the covenant of grace as if that covenant had been incompleat without the covenant of works for then the same covenant should have consisted of contradictory materials and so it should have overthrown it self for saith the Apostle If it be by grace then is it no more of works otherwise grace is no more grace But if it be of works then is it no more of grace otherwise work is no more work But it was added by way of subserviencie and attendance the better so advance and make effectuall the covenant of grace so that although the same covenant that was made with Adam was renewed on mount Sinai yet I say still it was not for the same purpose for this was it God aimed in making the covenant of works with man in innocencie to have that which was his due from man But God made it with the Israelites for no other end than that man being thereby convinced of his weaknesse might flie to Christ so that it was renued only to help forward and introduce another and a better covenant and so to be a manuduction unto Christ viz. to discover sin to waken the conscience and convince them of their own impotencie and so to drive them out of themselves to Christ. Know it then I beseech you that all this while there was no other way of life given either in whole or in part then the covenant of grace all this while God did but pursue the designe of his own grace And therefore was there no inconstancie either in Gods will or acts only such was his mercy that he subordinated the covenant of works and made it subservient to the covenant of grace and so to tend to evangelicall purposes Nom. But yet Sir me thinks it is somewhat strange that the Lord should put them upon doing the Law and also promise them life for doing and yet never intend it Evan. Though he did so yet did he neither require of them that which was unjust nor yet dissemble with them in the promise for the Lord may justly require perfect obedience at all mens hands by vertue of that Covenant which was made with them in Adam and if any man could yeeld perfect obedience to the law both in doing and suffering he should have eternall life for wee may not deny saith Calvin but that the reward of eternall salvation belongeth to the upright obedience of the law but God knew well enough that the Israelites were never able to yeeld such an obedience and yet hee saw it meet to propound eternall life to them upon those termes that so hee might speake to them in their owne humor as indeed it was meet for they swelled with mad affiance in themselves saying All that the Lord commandeth we will doe and be obedient Well said the Lord If you will needs be doing why here is a law to be kept and if you can fully observe the righteousnesse of it you shall be saved sending them of purpose to the law to awaken and convince them to sentence and humble them and to make them see their own folly in seeking for life by that way in short to make them see the termes under which they stood that so they might bee brought out of themselves and expect nothing from the Law in relation to life but all from Christ for how should a man see his need of life by Christ if he do not first see that he is fallen from the way of life And how should hee understand how farre hee hath strayed from the way of life unlesse he doe first finde what is that way of life Therefore it was needfull that the Lord should deale with them after such a manner to drive them out of themselves and from all confidence in the worke of the Law that so by faith in Christ they might obtaine righteousnesse and life And just so did our Saviour also deale with that young expounder of the Law Matth. 19.16 who as it seemeth was sick of the same disease Good Master saith he What shall I doe that I may inherit eternall life He doth not saith Calvin simply ask which way or by what meanes hee should come to eternall life but what good he should doe to get it whereby it appsares that he was a proude Iustitiarie one that swelled in fleshly opinion that he could keep the Law and be saved by it therefore hee is worthily sent to the Law to worke himself weary and so see need to come to Christ for rest And thus you see that the Lord to the former promises made to the Fathers added a fierie Law which he gave from mount Sinai in thunder and lightning and with a terrible voice to the stubborne and stiff-necked Israel whereby to break and tame them and to make