A41355:239
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. No indeed; for the generality of them were so addicted to the letter of the Law, that they used it not as a pedagogy to Christ, but […] justification by it, and opposed Christ: they terminated their eyesight in th• shadow and did not see through it to th• substance, to wit, to the end of the Law, which is Christ. Some indeed there were which did otherwise, but alas, the number of them were very few, especially ⟨p. 76⟩in the future ages after Moses, for their blind guides had so leavened the people with their corrupt doctrine, that at the time of our Saviours coming in the flesh, we re•d• but of two, to wit, Simeon and Anna, that desired him or looked for him: for although all of them had in their mouths the Messiah,1 and the blessed estate of the kingdom of David, yet they dreamed that this Messiah should be some great Monarch, that should come in outward pomp and power, and save and deliver them from the Romans, of whose bondage they were very sensible and weary: but as for their spiritual bondage under the law and sin, they were not sensible of it, and so indeed saw no need of deliverance from it, and all because their false teachers had turned the whole Law into a Covenant of Works, to be done for Justification and Salvation, yea, such a Covenant as they were able to keep and fulfil, if no• by doing, yet by making satisfaction with their sacrifices. And though Jesus Christ himself, for the removing of this veil, did (in the fifth of Matthew) take occasion truly to expound the Law, as it is the Covenant of Works, showing, that it did not only require external righteousness, but internal also, ⟨p. 77⟩of them that would be justified by the works thereof; and so removing that false gloss which the Scribes and Pharisees had put upon it. Yea, and though both he himself, and his Apostles, by their preaching and teaching did endeavour to let them understand, that all the Sacrifices and Ceremonies did but point at him, and so were of no further use. Yea, and though at the death of Christ, the veil of the Temple was rent in twain from the top to the bottom,