A89737:130
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.
That Distinction of the Absolute and Conditional Will, as also that of the Antecedent, and Consequent Will of God, are both unsound. God willeth it to be a truth, That whosoever believeth shall be saved: he likewise willeth it to be the duty of Judas to believe: Hence followeth (in case) A Will of Approbation concerning things in their own nature possible, which yet never shall be: as namely, the acceptation of the obedience of the Reprobates; but it doth not follow that God hath conditionally willed the acceptation of the obedience of the Reprobates. God decreeth the coexistence of two extremes conditionally cohering, as the faith and salvation of Judas, the sight of such miracles and repentance in the Tyrians: the Being of which Extremes themselves he hath not decreed. Though the things willed be conditioned, yet the Volition or Willing of God concerning those things is absolute.
That Distinction of the Absolute and Conditional Will, as also that of the Antecedent, and Consequent Will of God, are both unsound. God willeth it to be a truth, That whesoever believeth shall be saved: he likewise willeth it to be the duty of Judas to believe: Hence followeth (in case) A Will of Approbation concerning things in their own nature possible, which yet never shall be: as namely, the acceptation of the obedience of the Reprobates; but it doth not follow that God hath conditionally willed the acceptation of the obedience of the Reprobates. God decreeth the coexistence of two extreams conditionally cohering, as the faith and salvation of Judas, the sight of such miracles and repentance in the Tyrians: the Being of which Extreams themselves he hath not decreed. Though the things willed be conditioned, yet the Volition or Willing of God concerning those things is absolute.
The Authors and Approvers of the second Distinction, understand by the Antecedent Will of God,1 his Will concerning the creature looking at it as in it self, without any consideration of after-circumstances: so they say God willeth all men, even the Reprobate to be saved: this they call his first Will, and it is, say they, uncertain. By the Consequent Will of God, they understand his Will concerning the creature looked at, not only as in it self, but together with after-adjuncts and circumstances, as sin, &c. This they call his second Will, and it is, say they, certain. As a Judge looking upon such a person as in himself, accounteth it best that he should live; but looking upon him in second respects, as a Murderer, &c. he accounts it best that he should dye.