Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	see_v	5,205	5	3.8267	3	false

Text snippets containing the quad

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

small measure of the spirit Nom. But Sir was not the matter of that Covenant and this all one Evan. Yea indeed the Ten Commandements were the matter of both Covenants only they differed in the forms Ant. T●●n Sir it seems that the promises and threatnings contained in the old Testament were but temporary and terrestiall only concerning the good and evill things of this life Evan. This we are to know that like as the Lord by his Prophets gave the people in the old Testament many exhortations to be obedient to his Commandements and many dehortations from disobedience thereunto even so did he back them with many promises and threatnings concerning things temporall as these and the like Scrip●u●●s do witnesse Isa. 1.10 Heare the word of the Lord ye Rulers of Sodom give eare unto the law of our God ye people of Gomorrah I● ye be willing and obedient ye shall eat the good things of the land but if ye refuse and rebell ye shall be devoured with the sword for the mouth of the Lord hath spoken it And Jer. 7 3 Amend your wayes and your doings and I will cause you to dwell in this place But ye steal murder commit adultery and sweare falsly by my name therefore thus saith the Lord God behold mine anger and my fury shall be powred out upon this place And surely there be two reasons why the Lord did so First because as all men are born under the covenant of work● they are naturally prone to conceive that the favour of God and all good things do depend and follow upon their obedience to the Law and that the wrath of God and all evill things do depend upon and follow their disobedience to it And that mans chief happinesse is to be had and found in terrestriall paradise even in the good things of this life So the people of the Old Testament being neerest to Adams Covenant and Paradise were most prone to such conceits And secondly because the Covenant of Grace and Celestiall paradise were but little mentioned in the Old Testament they for the most part had but a glimmering knowledge of them and so could not yield obedience freely as sonnes therefore the Lord saw it meet to move them to yield obedience to his lawes by their own motives and as servants or children under age Ant. And were both believers and unbelievers that is such as were under the Covenant of Grace and such as were under the Covenant of Works equally and alike subj●ct as well to have the calamities of this life inflicted upon them for their disobedience as the blessings of this life conferred upon them for their obedience Evan. Surely the words of the Preacher do take place here when he saith All things come alike to all there is one event to the righteous and to the wicked Were not Moses and Aaron for their disobedience hindered from entring into the land of Canaan as well as others And was not Josiah for his disobedience to Gods command sl●in in the valley of Megiddo Therefore assure your selfe that when believers in the Old Testament did transgresse Gods commandements Gods temporall wrath went out against them and was manifest in temporall calamities that befell them as well as others only here was the difference The believers temporall calamities had no eternall calamities included in them nor following of them and their temporall blessings had eternall blessings included in them and following of them And the unbelievers temporall blessings had no eternall blessings included in them nor following of them and their temporall calamities had eternall calamities included in them and following of them Ant. Then Sir it seemeth that all obedience that any of the Jewes did yield to Gods commandements was for feare of tempo●●ll punishment and in hope of temporall reward Evan. Surely the Sc●ip●ure seemes to hol● forth that there were three several sorts of people who endeavoured to keep the law of God and they did all of them differ in their ends The first sort of them were true believers who according to the measure of their faith did believe the resurrection of their bodies after death and eternall life in glory and that it was to be obtained not by th●●orkes of the Law but by faith in the M●ssi●h o● promised seed And answerably as they believed this answerably they yielded obedience to the Law freely without fear of punishment or hope of reward but alas the spirit of faith was very weak in the most of them and the spirit of bondage very strong and therefore they stood in need to be induced and constrained to obedience for feare of punishment and hope of reward The second sort of them were the Sadduces and their Sect and these did not believe that there was any Resurrection nor any life but the life of this world and yet they endeavoured to keep the Law that God might blesse them here and that it might go well with them in this present life The third sort and indeed the greatest number of them in the future ages after Moses were the Scribes and Pharisees and their Sects and they held and maintained that there was a Resurrection to be looked for and an eternall life after death and therefore they endeavoured to keep the Law not onely to obtaine temporall happinesse but eternall also for though it had pleased the Lord to make known unto his people by the ministrie of Moses that the Law was given not to retaine men in the confidence of their own workes but to drive them out of themselves and lead them to Christ the promised seed yet after that time the Priests and the Levites who were the expounders of the Law and whom the Scribes and Pharisees did succeed did so conceive and teach of Gods intention in giving the Law as though it had been that they by their obedience to it should obtaine righteousnesse and eternall life and this opinion was so confidently maintained and so generally imbraced amongst them that in their book Mechilta they say and affirme that there is no other Covenant but the Law and so in very deed they conceived that there was no other way to Eternall life then the Covenant of workes Ant. Surely then it seemes they did not understand and consider that the Law as it is the Covenant of workes doth not onely binde the outward man but also the inward man even the soule and spirit and requires all holy thoughts motions and dispositions of the heart and soule Evan. Oh no they neither taught it nor understood it so spiritually neither could they be perswaded that the Law doth require so much at mans hands for they first laid this downe for a certaine truth that God gave the Law for man to be Justified and saved by his obedience to it and that therefore there must needs be a power in man to doe all that it requireth or else God would never have required it

your own accusing conscience joyning with him hinder you any longer from Christ for what though they should accuse you of pride infidelity coveteousnesse lust anger envie and hypocrisie yea what though they should accuse you of whoredome theft and drunkennesse and many the like yet doe what they can they can make no worse a man of you then a sinner or the chiefe of sinners or an ungodly person and so consequently such a one as Christ came to justifie and save so that in very deed if you rightly consider it they doe you more good then hurt hereby and therefore I beseech you in all such cases or conflicts take the counsell of Luther who saith when thy conscience is throughly affraid with the remembrance of thy sins past and the Devill assayleth thee with great violence going about to overwhelme thee with heaps floods and whole seas of sins to terrifie thee and to draw thee from Christ then arme thy selfe with such sentences as these Christ the Sonne of God was given not for the holy righteous worthy and such as were his friends but for the wicked sinners for the unworthy and for his enemies wherefore if the Devill say thou art a sinner and therefore must be damned then answer you and say because thou saist I am a sinner therefore will I be righteous and saved and if he say nay sinners must be damned then answer you and say no for I flie to Christ who hath given himselfe for my sins and therefore in that thou saist I am a sinner thou givest me armour and weapon against thy selfe that with thy own sword I may cut thy throat and tread thee under my feet and thus you see it is the judgement of Luther that your sins should rather drive you to Christ then keep you from him Nom. But Sir suppose he hath not as yet either humbled himselfe or repented for his great and many sins hath he any warrant to come to Christ till he hath done so Eva. I see you have not yet quite thrown down your tottering building you still conceive that man himselfe must doe somthing in the case of justification you thinke he must bring some money in his hand to buy his salvation but I beseech you consider that as I have often told you Gods Covenant in Christ is a Covenant of Grace and so every way a free Covenant and therefore he makes a generall proclamation saying Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milke without money and without price This you see is the condition buy wine and milke that is grace and salvation without money that is without any sufficiencie of your own and the Lord saith in his Word in divers places that he justifieth his children before they repent or truly humble themselves or doe any work of righteousnesse the truth is it is onely required that a man come with the hand of faith and receive Christ without any thing else at all Nom. But Sir Though I conceive that we are to bring this money of humiliation and repentance to Christ yet doe I not conceive it is to tender unto him for a price but onely for him to look upon as that with which he hath appointed those to be qualified withall that come unto him Eva. I but yet so long as Christ hath said you must come without it and onely encline your eare and heare and your souls shall live and that by hearing that he will make an everlasting Covenant with you even the sure mercies of David me thinks you should perceive that Christ doth thereby call you from the ways of repentance and humiliation and works of righteousnesse in the case of justification and to pitch directly and immediately upon the free Covenant of Grace Nom. But Sir as I conceive the Scripture holds forth that the Lord hath appointed repentance to goe before faith for is it not said Marke 1.15 Repent ye and believe the Gospel Evan. Indeed somtimes the name of repentance is given to those preparatory beginnings and introductories thereof which are those legall fits of fear and terrour which are both in nature and time before faith and truly all that repentance that goes before faith in Christ can be no other for evangelicall repentance being a fruit of faith in Christ cannot be before faith in Christ. Nom. Then Sir it seems you hold that he that believes in Christ doth also truly repent Evan. Yea indeed though I hold not that evangelical repentance is an antecedent of faith in Christ yet I hold it is a consequent though I hold not that it goes before faith yet I hold that it follows after Nom. But yet Sir it seemes you hold that those preparatory beginnings of repentance which you call legall fits of feare and terrour do goe before faith in Christ. Evan. Yea indeed I doe conceive that ordinarily and in some measure they do Nom. Ordinarily say you Sir why are they not in all Evan. No indeed for some doubtlesse are like unto Zachous and Lydia who received Christ and were received of him as it is verily thought without any measure of them Nom. And have not all those that have them a like measure of them Evan. O no there is a great difference in the measure for some do but as it were sip of the cup and others doe as it were drinke the very dregs whereby wee may perceive that though it be necessary that these Legall fits of feare and terrour be in some before their comming to Christ yet is there no absolute necessity of them on Christs part wherefore I pray take notice that those who have them have them not because Christ would not bid them welcome and receive them without them but because they will not come to Christ except they be by this means driven unto him Nom. But Sir that which you call Evangelicall repentance and follows after faith is in all that do believe is it not Evan. Yea indeed it is more or lesse in every believing soule according to the measure of his faith and so of his receiving the spirit of Christ as all other true fruits of Christs spirit are Nom. Well Sir I am answered Neo. And truly Sir you have so declared and set forth Christs disposition towards poore sinners and so answered all my doubts and objections that I am now verily perswaded that Christ is willing to entertaine mee and surely I am willing to come unto him and receive him but alas I want power to do it that is Sir I want faith Evan. But tell me on thing truly are you resolved to put forth all your power to believe and so to take Christ. Neo. Truly Sir me thinks my resolution is much like the resolution of the foure Lepers which sate at the gate of Samaria for as they sayd If wee enter into the Citie the famine is in

he first loved us the Lord doth pay them or at least giveth them a sure earnest of their wages before hee bid them work and therefore the contest of a believer according to the measure of his faith is not what will God give mee but what shall I give God What shall I render unto the Lord for all his goodnesse for thy loving kindnesse is before mine eyes and I have walked in thy truth Nom. Then Sir it seems that holinesse of life and good workes are not the cause of eternall happines but onely the way thether Evan. Doe you not remember that our Lord Jesus himself sayth I am the way the truth and the life And doth not the Apostle say to the believing Colossians As ye have received Jesus Christ the Lord so walk in him that is As you have received him by faith so goe on in your faith and by his power walk in his Commandements so that good works as I conceive may rather be called a believers walking in the way to eternal happinesse then the way it self but however this wee may assuredly conclude that the summe and substance both of the way and walking in the way consist in the receiving of Jesus Christ by faith and in yielding obedience to his law according to the measure of that receiving Neo. Sir I am perswaded that through my neighbour Nomistas asking you these questions you have been interrupted in your discourse in shewing how faith doth enable a man to exercise his christian graces and performe his christian duties aright And therefore I pray you go on Evan. What should I say more for the time would fail me to tell how that according to the measure of any mans faith is his true peace of conscience for sayth the Apostle being justified by faith wee have peace with God yea sayth the Prophet Isaiah Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee here there is a sure and true grounded peace therfore it is of faith sayth the Apostle that it might be by grace and that the promise might be sure to all the seed and answerably to a mans believing that hee is justified fully by Gods grace through that redemption that is in Jesus Christ is his true humility of spirit so that although he be endued with excellent gifts and graces and though he performe never so many duties he denyes himselfe in all hee doth not make them as ladders for him to ascend up into Heaven by But desires to be found in Christ not having his own righteousnesse which is of the law but that which is through the faith of Christ he doth not think himselfe to be one step neerer to Heaven for all his works and performances and if hee heare any man prayse him for his gifts and graces hee will not conceit that he hath obteined the same by his own industry and pains taking as some men have proudly thought neyther will hee speak it out as some have done saying these gifts and graces have cost mee something I have taken much pains to obtain them but he sayth Not I but by the grace of God I am that I am and not I but the grace of God that was with me And if he behold an ignorant man or a wicked liver he will not call him carnall wretch or prophane fellow nor say stand by thy selfe come not neere to mee for I am holier then thou as some have said but he pitieth such a man and prays for him and in his heart he sayth concerning himself who maketh thee to differ And what hast thou that thou hast not received And thus I might goe on and shew you how according to any mans faith is his true joy in God and his true thankfulnesse to God and his patience in all troubles and afflictions and his contentednesse in any condition and his willingnesse to suffer and his cheerfulnesse in suffering and his contentednesse to part with any earthly thing yea according to any mans faith is his ability to pray aright to heare or read the Word of God aright to receive the Sacrament with profit and comfort and to do any duty either to God or man after a right manner and to a right end yea according to the measure of any mans faith is his love to Christ and so to man for Christs sake and so consequently his readinesse and willingnesse to forgive an injury yea to forgive an enemy and to doe good to them that hate him and the more faith any man hath the lesse love he hath to the world or the things that are in the world to conclude the greater any mans faith is the more fitter he is to die and the more willing he is to die Neo. Well Sir now I doe perceive that faith is a most excellent grace and happie is that man that hath a great measure of it Evan. The truth is faith is the chief grace that Christians are to be exhorted to get and exercise and therefore when the people asked our Lord Christ what they should doe to worke the worke of God he answered and said this is the work of God That ye believe on him whom he hath sent speaking as if there were no other duty at all required but onely believing for indeed to say as the thing is believing includeth all other duties in it and they spring all from it and therefore sayth one Preach Faith and preach all Whilst I bid man believe sayth learned Rollock I bid him doe all good things for sayth Doctor Preston truth of belief will bring forth truth of holinesse if a man believe works of sanctification will follow for faith draws after it inherent righteousnesse and sanctification wherefore sayth he if a man will goe about this great worke to change his life to get victory over any sin that it may not have dominion over him to have his conscience purged from dead works and to bee made partaker of the divine nature let him not goe about it as a morall man that is let him not consider what Commandements there are what the rectitude is which the Law requires and how to bring his heart to it but let him goe about it as a Christian that is let him believe the promise of pardon in the bloud of Christ and the very believing the promise will be able to cleanse his heart from dead works Neo. But I pray you Sir whence hath faith its power and vertue to doe all this Evan. Even from our Lord Jesus Christ for faith doth ingraft a man who is by nature a wild olive branch into Christ as into the naturall olive and fetcheth sap from the root Christ and thereby makes the tree bring forth fruit in its kind yea faith fetcheth a supernaturall efficacie from the death and life of Christ by vertue whereof it metamorphoseth the heart of a

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

tidings that is to say that God to whose eternall knowledge all things are present and nothing past or to come foreseeing mans fall before all time purposed and in time promised and in the fulnesse of time performed the sending of his sonne Jesus Christ into the world to help and deliver fallen mankind Ant. I beseech you Sir let us heare more of these things and first of all shew how we are to conceive of Gods eternall purpose in sending of Jesus Christ. Evan. Why here the Learned frame a kind of conflict in Gods holy attributes and by a liberty which the Holy Ghost from the language of holy Scripture alloweth them they speak of God after the manner of men as if he were reduced to some straits and difficulties by the crosse demands of his severall Attributes for Truth and Justice stood up and said that man had sinned and therefore man must die and so called for the condemnation of a sinfull and therefore worthily accursed creature or else they must be violated for thou saidst say they to God in what day that thou eatest of the tree of the knowledge of good and evill thou shalt die the death Mercy on the other side pleaded for favour and appeales to the great Court in Heaven and there it pleads saying Wisdome and power and goodnesse have been all manifest in the Creation and Anger and Justice they have been magnified in mans misery that he is now plunged into by his fall but I have not yet been manifested O let favour and compassion be shewed towards man wofully seduced and overthrown by Sathan O said they unto God it is a royall thing to relieve the distressed and the greater any one is the more placable and gentle he ought to be But Justice replied If I be offended I must be satisfied and have my right And therefore I require that man who hath lost himself by his disobedience should for remedy set obedience against it and so satisfie the judgement of God Therefore the wisdome of God became an umpire and devised a way to reconcile them concluding that before there could be reconciliation made there must be two things effected first a satisfaction of Gods justice secondly a reparation of mans nature which two things must needs be effected by such a middle and common person that had both zeal toward God that he might be satisfied and compassion toward man that he might be repaired Such a person as having mans guilt and punishment translated on him might satisfie the justice of God and as having a fulnesse of Gods spirit and holinesse in him might sanctifie and repaire the nature of man And this could be none other but Jesus Christ one of the three persons of the blessed Trinity And therefore he by his Fathers ordinacion his own voluntary susception and the holy Spirits sanctification was fitted for the businesse whereupon there was a speciall covenant or mutuall agreement made between God and Christ as is expressed Isa. 53. vers 10. That if Christ would make himselfe a sacrifice sacrifice for him then he should see his seed he should prolong his dayes and the pleasure of the Lord should prosper by him So in Psal. 89.19 the mercy of this Covenant between God and Christ under the type of Gods covenant with David are set forth Thou spakest in vision to thy Holy one and saidst I have laid help upon one that is mighty or as the Chaldee expoundeth one mighty in the Law As if God had said concerning his elect I know that these will break and never be able to satisfie me but you are a mighty and substantiall person able to pay me therefore I will look for my debt of you as Paraeus well observes God did as it were say to Christ What they owe me I require it all at your hands Then said Christ Lo I come to do thy will In the volume of thy book it is written of me I delight to do thy will O my God yea thy Law is in my heart Thus Christ assented and from everlasting stroke hands with God to put upon him mans person and to take upon him his name and to enter in his stead in obeying his father and to do all for man that he should require and to yield in mans flesh the price of the satisfaction of the just judgment of God and in the same flesh to suffer the punishment that man had deserved And this he undertook under the penalty that lay upon man to have undergone and thus was Justice satisfied and Mercy magnified by the Lord Jesus Christ and so God took Christs single bond whence Christ is not only called the Surety of the Covenant for us Heb. 7 22. but the Covenant it self Isa. 49 8. And God laid all upon him that he might be sure of satisfaction protesting that he would not deale with us nor so much as expect any payment from us such was his grace And thus did our Lord Jesus Christ enter into the same covenant of works that Adam did to deliver believers from it he was contented to be under all that commanding revenging authority which that Covenant had over them to free them from the penalty of it and in that respect Adam is said to be a type of Christ as you have it Rom. 5.14 Who was the type of him that was to come Unto which purpose the 〈◊〉 which the Apostle gives these two Ch●ist and Adam are exceeding observable he cals Adam the fi●st man and Christ our Lord the second man speaking of them as if there never had been any more men in the world besides these two thereby making them the head and root of all mankind they having as it were the rest of the sons of men included in them the first man is called the earthly man the second man Christ is called the Lord from heaven The earthly man had all the sons of men born into the world included in him and is so called in conformity unto them The second man Christ is called the Lord from heaven who had all the elect included in him who are said to be the first-borne and to have their names written in heaven Heb. 12.13 and therefore are oppositely called heavenly men so that these two in Gods account stood for all the rest And thus you see that the Lord willing to shew mercy to the creature fallen and withall to maintain the authority of his Law took such a course as might best manifest his clemencie and severity Christ entred into covenant and became surety for man and so became liable to many ingagements for he that answers as a surety must pay the same sum of money that the debtor oweth And thus have I endeavoured to shew you how we are to conceive of Gods eternall purpose in sending of Jesus Christ to help and deliver fallen mankind Ant. I beseech you Sir proceed also to the

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