A41355:24
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
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.
And yet, alas, there is no point in all practical Divinity, that we are naturally so much averse and backward unto as unto this; neither doth Satan strive to hinder us so much from doing any thing else as this: And hence it is, that we are all of us naturally apt to abide and continue, in that sinful and miserable estate, that the first Adam plunged us into without either taking any notice of it, or being at all affected with it, so far are we from coming out of it. And if the Lord be pleased by any means to open our eyes, to see our misery, and we do thereupon begin to step out of it, yet, alas, we are prone rather to go backwards towards the first Adams pure estate, in ⟨image 6⟩striving and struggling to leave sin, and perform duties, and do good works, hoping thereby to make our selves so righteous and holy, that God will let us into Paradise again to eat of the tree of life and live for ever, and this we do until we see the flaming sword at Edens gate, 1turning every way to keep the way of the tree of life. Is it not ordinary when the Lord convinceth a man of his sin (either by means of his Word or his Rod) to cry after this manner: O, I am a sinful man! for I have lived a very wicked life, and therefore surely the Lord is angry with me, and will damn me in hell: ô! what shall I do to save my soul? And is there not at hand some ignorant, miserable comforter ready to say, yet do not despair man, but repent of your sins, and ask God forgiveness, and reform your life, and doubt not, but he will be merciful unto you, for he hath promised (you know) that at what time soever a sinner repenteth of his sins he will forgive him.
And yet, alas, there is no point in all practicall Divinity, that wee are naturally so much averse and backward unto as unto this; neyther doth Sathan strive to hinder us so much from doing any thing else as this: And hence it is, that we are all of us naturally apt to abide and continue, in that sinfull and miserable estate, that the first Adam plunged us into without eyther taking any notice of it, or being at all affected with it, so far are wee from comming out of it. And if the Lord be pleased by any means to open our eyes, to see our misery, and we doe thereupon begin to step out of it, yet, alas, wee are prone rather to goe backwards towards the first Adams pure estate, in ⟨image 6⟩