A89737:1360
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 second is wrought at our Conversion, when the enmity of nature is slain by the infusion of grace, our persons are justified in themselves, and our state changed by faith in Christ Jesus. This place then seemeth not to be understood as that Rom. 4.5. God justifieth the ungodly, viz. objectively, that is, such who were ungodly till they were justified, not subjectively, that is, such as remain ungodly when they are justified. The Text saith not, he reconcileth enemies according to the sense of those words in the former place [He justifieth the ungodly] But, If when we were ⟨p. 317⟩enemies we were reconciled to God by the death of his Son, (mark, the time of this Reconciliation was the time of the death of his Son, not the time of our Conversion) much more being reconciled, we shall be saved by his life; that is, If while we were enemies in respect of our nature and state, we were reconciled in our head, i. e. our Reconciliation was actually purchased by, and acknowledged at the death of his Son; how much more being reconciled in our selves by the slaying of the enmity of nature, through the infusion of grace, and the changing of our estate in respect of our persons and actions through faith in Christ, shall we be saved by his life? he that hath done the greater with greatest difficulty, he will do the less; having overcome and triumphed over all difficulty past, and proceeding, being without all difficulty in respect of what is to come. This exposition is agreeable to the Analogy of faith, strengthens the Apostles arguing from the greater to the lesser, and any shorter interpretation seemeth to straighten those words, We were reconciled to God by the death of his Son. Thus Dr. Amos, and Dr. Twice understand this place,1 and Calvin seemeth very well to allow thereof, nor doth Piscator dissent there-from, as appeareth in his citation of this Text, disputing with Vorstius.
The second is wrought at our Conversion, when the enmity of nature is slain by the infusion of grace, our persons are justified in themselves, and our state changed by faith in Christ Jesus. This place then seemeth not to be understood as that Rom. 4.5. God justifieth the ungodly, viz. objectively, that is, such who were ungodly till they were justified, not subjectively, that is, such as remain ungodly when they are justified. The Text saith not, he reconcileth enemies according to the sense of those words in the former place [He justifieth the ungodly] But, If when we were