A41355:432
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.
Neo. And truly, Sir, you have done it very fully, the Lord enable me to practise according to your direction.
Nom. Sir, in this your answer to his question, you have also answered me, and given me full satisfaction in divers points, about which my friend Antinomista and I have had many a wrangling fit: for if I used to affirm with tooth and nail (as men use to say) that believers are under the Law, and not delivered from it, and that they do sin, and that God sees it, and is angry with them, and doth afflict them for it, and that therefore they ought to humble themselves and mourn for their sins, and confess them, and crave pardon for them, and yet truly, I must confess, I did not understand what I said, nor whereof I affirmed; and the reason was because I did not know the difference betwixt the law, as it is the law of works, and as it is the law of Christ.
Nom. Sir, in this your answer to his question, you have also answerd me, and given me full satisfaction in divers points, about which my friend Antinomista and I have had many a wrangling fit: for if I used to affirme with tooth and nayle (as men use to say) that believers are under the Law, and not delivered from it, and that they doe sin, and that God sees it, and is angry with them, and doth afflict them for it, and that therefore they ought to humble themselves and mourn for their sins, and confesse them, and crave pardon for them, and yet truly, I must confesse, I did not understand what I sayd, nor whereof I affirmed; and the reason was because I did not know the difference betwixt the law, as it is the law of works, and as it is the law of Christ.
Ant. And believe me, Sir, I used to affirm, as earnestly as he, that believers are delivered from the law, and therefore do not sin, and therefore God can see no sin in them, and therefore is neither angry with them, nor doth afflict them for sin, and therefore they have no need either to humble themselves, or mourn, or confess their sins, or beg pardon for them, the which I believing to be true, could not conceive how the contrary could be true also, but now I plainly see, that by means of your distinguishing betwixt