A41355:476
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. 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.
Evan. Because heart and soule are put oftentimes the one for the other, for indeed, the heart is the soules chare of state wherein it keeps it residencie.1 But to come to the point, I would intreat you to consider with me, that when God at first gave man an elementish body, he did also infuse into him an immortall soule of a spirituall substance, and though he gave his soule a locall being in his body, yet he gave it a spirituall wel-being in himselfe, so that the soule was in the body by location, and at rest in God by union and communication, and this being of the soule in God at first, was mans true being, and his true happinesse, now man falling from God, God in his justice left man, so that the actuall union and communion that the soule of man had with God at first is broken off, God and mans soule are parted, and it is in a restlesse condition, howbeit, the Lord having seated in mans soule, a certain character of himselfe, the soule is thereby made to re-aspire towards that summum bonum, that chief good, even God himselfe, and can finde no rest no where, till it come to him.
- 1Wilsons Dictionary, p. 259.