A89737:1382
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 actual declaration, in the Court of Conscience, of the Believer to be righteous is by faith, not for faith; by faith, as a band, means, or instrument receiving; not for faith, as a cause of that which is received. The nature of faith is to receive acknowledge, and accept Free grace, to seal to the truth of Free grace. Lastly, this grace, whose nature is to apprehend and apply Free grace, is the effect of Free grace; surely it ariseth from the mist of remaining legalnesse, that our being justified in such a way (whose very nature is to acknowledge the freeness of our justification) should occasion us to think Justification in that respect not to be free; Faith and Free Grace agree, therefore it is of faith that it might be by grace, Rom. 4.16.
The actual declaration, in the Court of Conscience, of the Beleever to be righteous is by faith, not for faith; by faith, as a band, means, or instrument receiving; not for faith, as a cause of that which is received. The nature of faith is to receive acknowledge, and accept Free grace, to seal to the truth of Free grace. Lastly, this grace, whose nature is to apprehend and apply Free grace, is the effect of Free grace; surely it ariseth from the mist of remaining legalnesse, that our being justified in such a way (whose very nature is to acknowledge the freeness of our justification) should occasion us to think Justification in that respect not to be free; Faith and Free Grace agree, therefore it is of faith that it might be by grace, Rom. 4.16.
Many Mysteries of the wisdom of God shine forth in the doctrine of Justification.1 Justification is universal; God forgiveth all sin, sins past, sins present, and sins to come; sins past, formally; sins to come, virtually; those in themselves, these in the subjects of them. Justification is an individual act, it admits not of degrees, it doth not receive more nor less, though our sensibleness of it be more or less, yet our Justification is the same; perfect from its first instant, and not gradual. Paul a believer was as justified as Paul in glory, because the righteousness of Christ, which is the matter of the justification of the Saints, is the same for ever; of like virtue, whether our faith be weaker or stronger; it is not such a degree, but the truth of our faith that sufficeth unto our being justified, a thousand pounds received by a Palsy hand, is a thousand pounds as well as a thousand received by a healthful hand. He that looked on the brazen Serpent, though with a weaker sight, was healed as throughly as he that looked upon it with a strong sight. A touch cureth the Woman as well as a full hold,