A89737:1387
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.
A Believer at the same time is a sinner, in respect of the remaining principle of inherent disobedience, and righteous, in respect of the imputed obedience of Christ; guilty of damnation if looked at in himself, not guilty of Damnation if looked at in Christ.
A Beleever at the same time is a sinner, in respect of the remaining principle of inherent disobedience, and righteous, in respect of the imputed obedience of Christ; guilty of damnation if looked at in himself, not guilty of Damnation if looked at in Christ.
Adam a Believer, though a sinner, was more just than Adam before the Fall; Adam before the Fall was without sin, and innocent, but not just, because he had not fulfilled the righteousness of the Law, Adam, a Believer, though a sinner, is yet just, because by believing he hath fulfilled the righteousness of the Law. Adam innocent had no right unto eternal life, Adam a believer (notwithstanding sin) hath right unto eternal life. The righteousness of one Believer is more acceptable unto God, than the righteousness of all Mankind in the first Covenant. The Lord Jesus Christ was just inherently, but a sinner imputatively; the Believer is a sinner inherently, but just imputatively. ⟨p. 324⟩Mary under the Cross was more just imputatively than Christ, which was also true of every Believer then living, when Christ was under the actual imputation of sin; the same righteousness is both another's, and ours also; Another's, that is Christs subjectively, yet ours, that is the Believers imputatively. The righteousness of a Believer in this life is both perfect, and imperfect; perfect in respect of Justification, imperfect in respect of Sanctification.1 God looking on believers through Christ seeth no more sin (safely understood) than he seeth in him; for they are made the righteousness of God in him by imputation.
Adam a Beleever, though a sinner, was more just than Adam before the Fall; Adam before the Fall was without sinne, and innocent, but not just, because he had not fulfilled the righteousnesse of the Law, Adam, a Beleever, though a sinner, is yet just, because by beleeving he hath fulfilled the righteousnesse of the Law. Adam innocent had no right unto eternallife, Adam a beleever (notwithstanding sin) hath right unto eternal life. The righteousnesse of one Beleever is more acceptable unto God, than the righteousnesse of all Mankind in the first Covenant. The Lord Jesus Christ was just inherently, but a sinner imputatively; the Beleever is a sinner inherently, but just imputatively.