A41355:188
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. 1No indeed, God never made the Covenant of works with any man ⟨p. 45⟩since the fall,2 either with expectation that he should fulfil 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.3 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 process 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 needless, if the Covenant of Works made with Adam would have given him and his believing seed life;4 so after the covenant ⟨p. 46⟩of grace was once made, it was needless to renew the covenant of works, to the end that righteousness and life should be had by the observation of it; the which will yet more evidently appear, 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 righteousness, as it was given to Adam in paradise,5 but was added or put to: It was not set up as a thing in gross by it self.