A89737:1053
The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few…
The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perilous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed: as a further help, for the begetting, and establishing of the faith which is in Jesus. As also the state of the blessed, where; of the condition of their souls from the instant of their dissolution: and of their persons after their resurrection. By John Norton, teacher of the church at Ipswich in New England.The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perillous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed: as a further help, for the begeting, and establishing of the faith which is in Jesus. As also the state of the blessed, where; of the condition of their souls from the instant of their dissolution: and of their persons after their resurrection. By John Norton, teacher of the church at Ipswich in New England.
London: printed by John Macock for Henry Cripps, 1654
Title page typeset from the transcription.
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.
The Reason why the term [Special] is diligently to be observed in this Proposition, is, That we may the more distinctly conceive of the nature of grace, and both discern and eschew the error of the enemies of grace; who so affirm it, as in effect they deny it: and whilst they seem to stand for grace, they indeed withstand, and overthrow it: either by an equivocation in, or by a sophistical interpretation of the term Grace. *The Pelagians, Semi-pelagians, Jesuits, and Arminians, all affirm this Proposition, viz. That Faith is the Effect of Grace; but understanding the word Grace therein, in such a various and graceless sense, as followeth. The Pelagians understand by grace, only the grace of nature: that is, the remainder of the Image of God in man after the fall; whereby, the Will without any further help from supernatural grace, is able to believe. Thus the Pelagians confound grace, and nature. The Semipelagians, or Massilienses (men of much account for learning their time, whom Prosper in his Epistle to Augustine calleth the Relics of the Pelagians) understand by grace, the conjunction of supernatural grace, ⟨p. 229⟩with free-will. So as they both concur together as Joint-workers, and partial-causes (i. e. fellow-causes) in working of faith. Which help of supernatural grace, man (according to them) merits by the good use of his free-will.
The Reason why the term [Special] is diligently to be observed in this Proposition, is, That we may the more distinctly conceive of the nature of grace, and both discern and eschew the errour of the enemies of grace; who so affirm it, as in effect they deny it: and whilest they seem to stand for grace, they indeed withstand, and overthrow it: either by an equivocation in, or by a sophistical interpretation of the term Grace. *The Pelagians, Semi-pelagians, Jesuits, and Arminians, all affirm this Proposition, viz. That Faith is the Effect of Grace; but understanding the word Grace therein, in such a various and graceless sence, as followeth. The Pelagians understand by grace, only the grace of nature: that is, the remainder of the Image of God in man after the fall; whereby, the Will without any further help from supernatural grace, is able to believe. Thus the Pelagians confound grace, and nature. The Semipelagians, or Massilienses (men of much account for learning their time, whom Prosper in his Epistle to Augustine calleth the Reliques of the Pelagians) understand by grace, the conjunction of supernatural grace,