A41355:148
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.
Unto which purpose the […] which the Apostle gives these two, Christ and Adam, are exceeding observable: he calls Adam the fi•st man, 1and 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:2 the first man is called the earthly man, the second man Christ is called the ⟨p. 28⟩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 show mercy to the creature fallen,3 and withal to maintain the authority of his Law, took such a course as might best manifest his clemency and severity;4 Christ entered into covenant, and became surety for man, and so became liable to many engagements; for he that answers as a surety, must pay the same sum of money that the debtor oweth. And thus have I endeavoured to show you how we are to conceive of Gods eternal purpose in sending of Jesus Christ to help and deliver fallen mankind.
Unto which purpose the 〈…〉 which the Apostle gives these two, Ch•ist and Adam, are exceeding observable: he cals Adam the fi•st man, 1