A89737:317
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.
2. God is free in respect of any moral obligation, so as that he had done the creature no wrong, if he had never willed it to be: he cannot become a debtor unto the creature, otherwise then as he makes himself a debtor of his mere good pleasure.
2. God is free in respect of any moral obligation, so as that he had done the creature no wrong, if he had never willed it to be: he cannot become a debtor unto the creature, otherwise then as he makes himself a debtor of his meer good pleasure.
3.1 God is free from any Motive thereunto besides his own will. There can be no Motive of Gods Will, besides himself.
- 1Extra Deum nulla causa officiens decreti esse possit quia Decretum Dei re ipsa nil aliud est quam ipsamet Essentia Dei decernens.
Not in the creature it self, whether we suppose faith or good works foreseen, or ought else. Either the creature must be considered as it is in God, or as it is in its own actual being: but this is the effect of the Decree, therefore cannot be the Motive thereof. If as it is in God, the Objective Being of the creature in God is nothing else, but God himself considered as able to cause the creature to be, as the futurition of the creature is God willing the creature to be.