A41355:235
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. Peter Martyr tells us, that when they chanced to transgress any of the Ten Commandments,1 they had their sacrifices to make satisfaction (as they conceived) for they looked upon their sacrifices without their significations,2 and so had a false faith in them, thinking that the bare work was a sacrifice acceptable to God: in a word, they conceived that the blood of Bulls and Goats would take away sin, And so what they wanted of fulfilling the Moral law,3 they thought to make ⟨p. 74⟩make up in the Ceremonial law: And thus they separated Christ from their sacrifices, thinking they had discharged their duty very well when they had sacrificed and offered their offerings▪ not considering that the imperfection of the Typical law, which (as the Apostle saith) made nothing perfect,4 should have led them to find perfection in Christ: but they generally rested in the work done, in the Ceremonial law, even as they had done in the Moral law, though they themselves were unable to do the one, and the other was as unsufficient to help them. And thus, Israel which followed the law of righteousness, did not attain to the law of righteousness, because they sought it not by faith, 5but as it were by the works of the Law, for they being ignorant of the righteousness of God, and going about to stablish their own righteousness, 6did not submit themselves to the righteousness of God.
Evan. Peter Martyr tels us, that when they chanced to transgresse any of the Ten Commandements,1 they had their sacrifices to make satisfaction (as they conceived) for they looked upon their sacrifices without their significations,