A41355:164
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. Why then the promise was turned into a covenant with Abraham and his seed, and oftentimes repeated,1 that in his seed all nations should be blessed. Which promise and covenant was the very voice it self of the Gospel, it being a true testimony of Jesus Christ,2 as the Apostle Paul beareth witness, saying, The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed. And the better to confirm Abraham's faith in this promise of Christ, it is said Gen. 14.19. that Melchizedek came forth and met him, and blessed him. Now, saith the Apostle, this Melchizedek was a Priest of the most high God, 3and king of righteousness, and king of peace, ⟨p. 34⟩without father, 4and without mother, and so like unto the son of God, who is a Priest for ever after the order of Melchizedek, and both king of righteousness, and king of peace, yea and without father as touching his manhood, and without mother as touching his Godhead. Whereby we are given to understand, that it was the purpose of God that Melchizedek should in these particulars resemble the person and office of Jesus Christ the son of God,5 and so by Gods own appointment be a type of him to Abraham, to ratify and confirm the promise made to him and his seed, in respect of the eternal covenant, to wit, That he and his believing seed should be so blessed in Christ, as Melchizedek had blessed him. Nay, let me tell you more, some have thought it most probable, yea and have said, If we search out this truth without partiality,6 we shall find that this Melchizedek which appeared unto Abraham, was none other then the son of God, manifest by a special dispensation and privilege unto Abraham, in the flesh, who is therefore said to have seen his day, and rejoiced,