A41355:202
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. Yea, there is no doubt but Moses and the rest of the believers amongst the Jews did see Christ in them, for faith godly Tyndale, 1though all the Sacrifices and Ceremonies had a Star-light of Christ, yet some of them had the light of the broad day a little before the Sun rising, and did express him with the circumstances and virtue of his death, so plainly, as if his passion had been acted upon a Scaffold, in so much, saith he, that I am fully persuaded, and cannot but believe, that God had showed Moses the secrets of Christ, and the very manner of his death aforehand, and therefore no doubt but that they offered their sacrifices by faith in the Messiah (as the Apostle testifieth of Abel) I say there is no question but every spiritual believing Jew,2 when he brought his Sacrifice to be offered, ⟨p. 56⟩and according to the Lords command laid his hands upon it:3 whilst it was yet alive,4 he did from his heart acknowledge, that he himself had deserved to •ie, but by the mercy of God he was saved, and his desert laid upon the beast, and as that beast was to die, and be off red in sacrifice for him, so did he believe that the Messiah should come and die for him, upon whom he put his hands, that is, laid all his iniquities by the hand of faith. So that as Beza saith, the Sacrifices were to them holy mysteries,5 in which, as in certain glasses, they did both see themselves to their own condemnation before God, and also beheld the mercy of God in the promised Messiah, in time to be exhibited; And therefore, saith Calvin, the sacrifices, and satisfactory offerings were called Ashemoth, 6which word properly signifieth sin it self, to show, that Jesus Christ was to come and perform a perfect expiation, by giving his own soul to be an Asham, that is, a satisfactory oblation.