A41355:492
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. But, Sir, I pray you, why do you call rational and religious exercises a wilderness?
Nom. But, Sir, I pray you, why do you call rationall and religious exercises a wildernesse?
Evan. For two reasons, first, because that as the children of Israel, when they were got out of Egypt, did yet wander many years in the wilderness before they came into the land of Canaan, even so do many men wander long in rational and religious exercises, after they have left a sensual life, before they come to rest in God, whereof the land of Canaan was a type. Secondly, because as in a wilderness, men often lose themselves and can find no way out, but supposing (after long travel) that they are near the place whither they would go, are in truth further off: even so fareth it with many, yea, with all such as walk in the way of reason, they lose themselves in the woods and bushes of their works and doings, so that the longer they travel, the further they are from God, and true rest in him.
Evan. For two reasons, first, because that as the children of Israel, when they were got out of Egypt, did yet wander many yeers in the wildernesse before they came into the land of Canaan, even so doe many men wander long in rationall and religious exercises, after they have left a sensuall life, before they come to rest in God, whereof the land of Canaan was a type. Secondly, because as in a wildernesse, men often lose themselves and can finde no way out, but supposing (after long travell) that they are neere the place whither they would goe, are in truth further off: even so fareth it with many, yea, with all such as walk in the way of reason, they lose themselves in the woods and bushes of their works and doings, so that the longer they travell, the further they are from God, and true rest in him.