A41355:474
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. My occasions do now begin to call me away from you, nevertheless, you having begun to speak of the hearts rest, I shall by the Lords assistance, now at our parting, as a conclusion of this our discourse, ⟨p. 222⟩speak somewhat of the souls rest, if you will be pleased to hear me.
Evan. My occasions doe now begin to call me away from you, neverthelesse, you having begun to speake of the hearts rest, I shall by the Lords assistance, now at our parting, as a conclusion of this our discourse, ⟨p. 222⟩speake somwhat of the soules rest, if you will be pleased to heare me.
Neo. Withal my heart, Sir, but first, I would entreat you to tell me, why you call the hearts rest, the souls rest.
Neo. Withall my heart, Sir, but first, I would intreat you to tell me, why you call the hearts rest, the soules rest.
Evan. Because heart and soul are put oftentimes the one for the other, for indeed, the heart is the souls chair of state wherein it keeps it residency.1 But to come to the point, I would entreat you to consider with me, that when God at first gave man an elementish body, he did also infuse into him an immortal soul of a spiritual substance, and though he gave his soul a local being in his body, yet he gave it a spiritual well-being in himself, so that the soul was in the body by location, and at rest in God by union and communication, and this being of the soul in God at first, was mans true being, and his true happiness, now man falling from God, God in his justice left man, so that the actual union and communion that the soul of man had with God at first is broken off, God and mans soul are parted, and it is in a restless condition, howbeit, the Lord having seated in mans soul, a certain character of himself, the soul is thereby made to re-aspire towards that summum bonum, that chief good, even God himself, and can find no rest no where, till it come to him.