A41355:30
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 though at last by means of conferring with Master Thomas Hooker in private, the Lord was pleased to convince me, that I was yet but a proud Pharisee, and to show me the way of faith and salvation by Christ alone, and to give me (as I hope) a heart in some measure to embrace it; yet, alas, through the weakness of my faith, I have been and am still apt to turn aside to the covenant of works, and therefore have not attained to that joy and peace in believing, nor that measure of love to Christ and man for Christs sake, as I am confident, many of Gods Saints do attain unto in the time of this life, the Lord be merciful unto me, and increase my faith.
And though at last by meanes of conferring with Master Thomas Hooker in private, the Lord was pleased to convince me, that I was yet but a proud Pharisee, and to shew mee the way of faith and salvation by Christ alone, and to give mee (as I hope) a heart in some measure to embrace it; yet, alas, through the weaknesse of my faith, I have been and am still apt to turne aside to the covenant of works, and therefore have not attained to that joy and peace in believing, nor that measure of love to Christ and man for Christs sake, as I am confident, many of Gods Saints do attain unto in the time of this life, the Lord be mercifull unto mee, and increase my faith.
And are there not other (though I hope) but few who being enlightened to see their misery, by reason of the guilt of sin, though not by reason of the filth of sin: And hearing of ⟨image 8⟩justification freely by grace through the redemption which is in Jesus Christ, do applaud and magnify that doctrine, following them that do most preach and press the same, seeming to be (as it were) ravished with the hearing thereof, out of a conceit that they are by Christ freely justified from the guilt of sin, though still they retain the filth of sin, these are they that content themselves (with a Gospel knowledge, with mere notions in the head but not in the heart, glorying and rejoicing in free grace, and justification by faith alone, professing faith in Christ, and yet are not possessed of Christ, these are they that can talk like believers, and yet do not walk like believers; these are they that have language like Saints, and yet have conversations like Devils: these are they that are not obedient to the Law of Christ, and therefore are justly called Antinomians.