This is really part 3, but the 2nd part was limited to the idea of Gospel Pardon arising from the book. I’ve now finished the first part of The Marrow of Modern Divinity. The 2nd part is an exposition of the law. The first, and original, part covered some significant territory. In case you didn’t read the other post, I’m reading the new edition with notes by Thomas Boston.
I previously wrote about the difference between the law of works and the law of Christ. Fisher writes in the form of a dialogue between a legalist, an antinomian, a new convert and a pastor. The pastor helps to sort out their misunderstandings about our relationship to the law. I won’t revisit that territory.
The dialogue touches on the free offer of the gospel. There was a strain of legalism that was hyper-Calvinistic which rejected (and still does) the free offer of the gospel. They restrict the offer of the gospel to those who show signs of being elect- seeking Christ, and conviction of sin are two. Some have since accused Fisher of teaching a universal pardon, or his doctrine implying one. Thomas Boston protects him from such erroneous charges in his notes.
“… yet so long as the Lord has concealed their names, and not set a mark of reprobation upon any man in particular, but offers the pardon generally to all, without having any respect either to election or reprobation, …” Edward Fisher
The Scriptures often make a general pronouncement of the pardon. In fact, all men everywhere are commanded to repent. we are merely calling them to repentance in light of the work of Christ for sinners. God is the one who sheds his light into their hearts and converts them (2 Corinthians 3-4). The elect will respond with faith and repentance. The reprobate will not. We are not to play God and try to discern whether or not someone is elect prior to offering them the gospel.
“… for all this general pardon, the formal personal pardon remains to be obtained by the sinner, namely, by his accepting of the pardon offered.” Thomas Boston
The question of assurance of salvation also arises. Legalists are prone to look at their works first and foremost. While the regenerate heart will produce good works, the assurance of our salvation rests solely upon the work of Christ. So the question becomes, do you trust Christ and believe His gospel promises? You look without, not within. You look to Christ, not to self.
“You see it is the counsel of Luther, that your sins should rather drive you to Christ than keep you from him.” Edward Fisher
Fisher returns to the fact that believers are freed from the commanding and condemning power of the covenant of works. In the 3rd chapter Fisher examines the Law of Christ. As people who have been redeemed, and enjoy eternal life the 10 commandments remain as a rule of life for us. They neither judge us nor condemn us. But they are the direction in which faith and love move since they represent God’s character. In the promises of the New Covenant (Jeremiah & Ezekiel) we see one aspect is that the law is written upon our hearts. Our obedience does not arise from slavish fear but filial fear. These are important matters, and so Fisher fleshes them out for us.
Also important is the use of means to strengthen faith. The means of grace are not legal works we do to earn grace. They are disciplines we practice, in faith, to strengthen our faith that we may abound in grace.
“I confess it is not the means that will either beget or increase faith; but it is the Spirit of God in the use of the means that doth it; so that as the means will not do it without the Spirit, neither will the Spirit do it without the means, where the means may be had.” Edward Fisher
I had a friend who, unknown to me, stopped making use of daily means of grace (Word and prayer). He was surprised to learn that the world did not fall apart. But neither did he grow in grace. He was not more holy. We don’t fall into holiness. It is not an accident, but we are to train ourselves in godliness. We diligently pursue holiness (faith-produced obedience) as we make use of the means of grace, and put sin to death thru the Spirit. We know sin and righteousness thru the Law but the power comes from the Spirit thru faith. It is grace, from beginning to end.
The Marrow of Modern Divinity is not an easy book to read. Since it arises from the Puritan movement, the language is antiquated. The sentences are long. There are no pop culture references and illustrations. But it is worth it. It is full of references to important theologians like Luther, Calvin, Rutherford and Turretin. Fisher is not making his theology up, but he stands in the great “tradition” of the important Reformers. It tackles issues important for the healthy Christian life. These are important issues- the marrow of theology. If the marrow be corrupt, the body will soon die.
Cavman Considers 
Are there references to 17th century pop culture?
no, not really …