A41355:133
The Marrow of Modern Divinity
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 clearly 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 Jesus Christ leadeth to eternal 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 city of London ; whereunto is also added, the substance of aThe 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
London: printed by R. Leybourn for Giles Calvert, 1646
THE MARROW OF Modern Divinity.THE MARROVV OF Modern Divinity.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Evan. Because his sin in eating the forbidden fruit, (for that is the sin I mean) was committed against an infinite and eternal good,1 and therefore merited an infinite satisfaction, which was to be either some temporal punishment equivalent to eternal damnation, or eternal damnation it self. Now Adam was a finite creature, therefore between finite and infinite there could be no proportion, so that it was impossible for Adam to have made satisfaction by any temporal punishment, and if he had undertaken ⟨p. 20⟩to have satisfied by an eternal punishment, he should always have been satisfying, and never have satisfied, as is the […] of the damned in hell.
Evan. Because his sin in eating the forbidden fruit, (for that is the sin I mean) was committed against an infinite and eternall good,1 and therefore merited an infinite satisfaction, which was to be either some temporall punishment equivalent to eternall damnation, or eternall damnation it self. Now Adam was a finite creature, therefore between finite and infinite there could be no proportion, so that it was impossible for Adam to have made satisfaction by any temporall punishment, and if he had undertaken ⟨p. 20⟩to have satisfied by an eternall punishment, he should alwayes have been satisfying, and never have satisfied, as is the 〈…〉 of the damned in hell.
- 1Ursin. cat. p. 112.Vrsin. cat. p. 112.
Nom. And why was he unable to pay the debt of perfect and perpetual obedience for the time to come?