A89737:202
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.
Christ is not a Name of either Nature,1 but of the Person consisting of both natures together with his Office: That God and man might continue one in Covenant, it was necessary that God and man should be one in Person.
- 1Of the Divine Nature. Bucan institut. Theolog. loc. 2.
The Divine Nature assuming is the Divine Essence subsisting in its second relative property.
The Divine Nature is the better understood by attending to a double Consideration of the second Person in the Trinity; as followeth: 1. The second Person in the Trinity considered in himself, is God, and not man; but being considered in personal union with the Manhood, he is God-man. 2. That the second Person should be of the Father, by co-eternal generation, was absolutely necessary: but that the second Person should be united unto the humane nature, was not absolutely necessary; but proceeded from the free pleasure of God. Or that the second Person should be, was absolutely necessary: that he should be incarnate, was arbitrary, not necessary. 3. The second Person, as considered in himself, is of the Father, not of the Holy Ghost: the second Person considered in personal union with the Manhood, is of the Father, Son, and Holy Ghost. 4. The second Person, considered in himself, is equal unto the Father, but considered as united to the Manhood, is inferior to the Father, in respect of his voluntary dispensation. ⟨p. 37⟩5. The second Person, considered in himself; was of the object of faith unto Adam in the first covenant, who was to believe in God the Father, Son, and Holy Ghost: but the second Person incarnate, God-man, Mediator, was not of the object of faith in the first, though he be in the second Covenant.