A89737:327
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.
This Proposition God electeth for faith foreseen, inferreth a Succession of Acts in God. Faith foreseen, necessarily presupposeth a fore-going Decree, concerning the being of that faith, which is foreseen, according to it. Thus, 1. God decreeth faith to be.1 2. Foreseeth that faith. 3. Upon that faith foreseen passeth the Decree of Election, so as the sight of faith coming between the two Decrees, there must needs be two Acts, and the second succeed the former. But God is one Act in whom there is no succession.
- 1Neque enim actus aliqu s vilendi, cum fit actus immanens in Deo suboritur de novo. Twiss. de Elect. l. 1. p. 2.
It is as if one should say, God intends to intend, or he determineth to determine, which cannot be true of God, because it would not only imply divers Acts in God, contrary to his simplicity: and those divers acts to be by way of succession, that is, one after another, contrary to his Eternity.1 But also it affirmeth that one Act of Volition, or Willing in God, should be the object of another, and then by the same reason that again may be the object of another, and so in infinitum.
- 1Deus voluit sibi rationem esse volendi aliquid praepostere dictum. Twiss. ibid.Deus voluit sibi rationem esse volendi aliquid praepostere dictū. Twiss. ibid.
This Answer unto this Objection concerning faith foreseen, may serve in like manner for an answer unto the objection concerning works foreseen, being the cause of Election. As also unto that of sin foreseen, being the cause of Reprobation. Good works are the way to salvation, not the cause of Gods Decree to save. Sin is the cause of punishment (which is the actual execution of justice for sin) but not of Gods intent to punish sin: Sin is the cause of damnation, and consequent of reprobation. Election is not without the sight of faith, and new obedience: nor Reprobation without the sight of sin: yet faith, though it be the instrument and means of the application of salvation following thereupon; is the effect, not the cause of Election: and sin, though it be the cause of the application of all the evil of punishment, yet is it the consequent, not the cause of Reprobation.