A41355:228
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.
Ant. Then, Sir, it seemeth that all obedience that any of the Jews did yield to Gods commandments, was for fear of temporal punishment, and in hope of temporal reward.
Ant. Then, Sir, it seemeth that all obedience that any of the Jewes did yield to Gods commandements, was for feare of tempo••ll punishment, and in hope of temporall reward.
Evan. Surely the Scripture seems to hol• forth, that there were three several sorts of people who endeavoured to keep the law of God, and they did all of them differ in their ends. The first sort of them were true believers, who according to the measure of their faith, did believe the resurrection of their bodies after death, and eternal life in glory, and that it was to be obtained, not by th• •orkes of the Law, but by faith in the Messiah o• promised seed: And answerably as they believed this, answerably they yielded obedience to the Law freely, without fear of punishment, or hope of reward; but alas, the spirit of faith was very weak in the most of them, and the spirit of bondage very strong, and therefore they stood in need to be induced and constrained to obedience, for fear of punishment, and hope of reward. The second sort of them were the Sadducees and their Sect, and these did not believe that there was any Resurrection, nor any life but the life of this world,1 and yet ⟨p. 71⟩they endeavoured to keep the Law, that God might bless them here,2 and that it might go well with them in this present life. The third sort, and indeed the greatest number of them in the future ages after Moses, were the Scribes and Pharisees, and their Sects, and they held and maintained that there was a Resurrection to be looked for, and an eternal life after death, and therefore they endeavoured to keep the Law, not only to obtain temporal happiness, but eternal also; for though it had pleased the Lord to make known unto his people by the ministry of Moses,