A41355:192
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. Though he did so, yet did he neither require of them that which was unjust, nor yet dissemble with them in the promise; for the Lord may justly require perfect obedience at all mens hands, by virtue of that Covenant which was made with them in Adam, and if any man could yield perfect obedience to the law, both in doing and suffering, he should have eternal life; for we may not deny,1 saith Calvin, but that the reward of eternal salvation belongeth to the upright obedience of the law, but God knew well enough that the Israelites were never able to yield such an obedience,2 and yet he saw it meet to propound eternal life to them upon those terms,3 that so he might speak to them in their own humour, as indeed it was meet, for they swelled with mad affiance in themselves,4 saying, All that the Lord commandeth we will do, and be obedient. Well said the Lord, If you will needs be doing,5 why, here is a law to be kept, and if you can fully observe the righteousness of it, you shall be saved, sending them of purpose to the law, to awaken and convince them, to sentence and humble them, and to make them see their own folly in seeking for life by that way; in short,6 to make them see the terms under which they stood, that so they might be ⟨p. 49⟩brought out of themselves, and expect nothing from the Law, in relation to life, but all from Christ; for how should a man see his need of life by Christ,7 if he do not first see that he is fallen from the way of life? And how should he understand how far he hath strayed from the way of life, unless he do first find what is that way of life? Therefore it was needful that the Lord should deal with them after such a manner, to drive them out of themselves, and from all confidence in the work of the Law; that so by faith in Christ they might obtain righteousness and life. And just so did our Saviour also deal with that young expounder of the Law,