A41355:385
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. Indeed, saith Luther, the matter would even so fare as you say, if we were perfectly and altogether the inward and spiritual men,1 which cannot be in any wise before the last day, at the rising again of the dead, so long as we be clothed with this mortal flesh, we do but begin and proceed ⟨p. 169⟩onwards in our course towards perfection, which will be consummated in the life to come, and for this cause, the Apostle Rom. 8. doth call this the first fruits of the spirit which we do enjoy in this life, the truth and fullness of which we shall receive in the life to come, and therefore saith he (in another place) it is necessary so to preach to them,2 that have received the doctrine of faith that they might be stirred up to go on in good life which they have embraced,3 and that they suffer not themselves to be overcome, by the assaults of the raging flesh; for we will not so presume of the doctrine of faith, as if that being had, every man might do what he listed, no, we must earnestly endeavour our selves that we may be without blame, and when we cannot attain thereunto we must fly to prayer, and say before God and man, forgive us our trespasses: And saith Calvin, 4one proper use and end of the Law concerning the faithful, in whose hearts liveth and reigneth the Spirit of God. for although, they have the Law written and engraven in their hearts by the finger of God, yet is the Law to them a very good means whereby they may daily better and more assuredly learn what is the will of the Lord, and let none of us exempt himself from rhis need, for no man hath hitherto ⟨p. 170⟩attained to so great wisdom, but that he hath need to be daily instructed by the Law, and herein Christ differeth from us, that the Father hath poured out upon him the infinite abundance of his Spirit;