A41355:290
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.
Nom. Why then, Sir, it should seem, that all my seeking to please God by my good works, all my strict walking according to the Law, and all my honest course of life, hath rather done me hurt then good.
Nom. Why then, Sir, it should seeme, that all my seeking to please God by my good works, all my strict walking according to the Law, and all my honest course of life, hath rather done mee hurt then good.
Evan. The Apostle saith; that without faith it is impossible to please God, that is, saith Calvin, Whatsoever a man, thinketh,1 purposeth, or doeth, before he be reconciled to God by faith in Christ is accursed, and not only of no value to righteousness, but of certain deserving to damnation; so that saith Luther, 2Whosoever goeth about to please God with works, going before faith, goeth about to please God with sin, which is nothing else but to heap sin upon sin, to mock God and to provoke him to wrath: nay, saith the same Luther, in another place, If thou beest without Christ thy wisdom is double foolishness,3 thy righteousness is double sin and iniquity, and therefore though you have walked very strictly according to the Law, and led an honest life, yet if you have rested and put confidence therein, and so come short of Christ, then hath it indeed rather done you hurt then good.4 For saith a godly writer, virtuous life, according to the light of nature, turneth a man farther ⟨p. 114⟩off from God, if he add not thereto the effectual working of his Spirit, and saith Luther, they which have respect only to an honest life,5