A89737:384
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.
More particularly, The falsehood of this perilous, and justly abominable inference, appeareth thus.
More particularly, The falshood of this perillous, and justly abominable inference, appeareth thus.
1. It is against Scripture, which holds forth the certain truth of the connection of the Antecedent and Consequent, when yet both the Antecedent and Consequent taken apart are false. That is, it holds forth a truth in the connection of both the parts of such a Proposition; in either of whose parts, considered in themselves, there is no truth. For example, Acts 27.30. Except these abide in the Ship, ye cannot be saved. Here is a truth in the Connection of both parts of the Proposition: viz. The Antecedent, Except these abide in the ship: and the Consequent, Ye cannot be saved. Yet could it not be a truth, either that the ship-men should not abide in the ship, or that any man in the ship should not be saved: God having before determined, that there should be no loss of any mans life amongst them, ver. 22. and that ⟨p. 79⟩by means of the ship-mens abiding in the ship: as appeareth out of the Text, ver. 27.31. and by the event. So in that Proposition; If ye (Believers) live after the flesh, ye shall dye, Rom. 8.13. Here is a truth in the Connection of the parts, i. e. of the Antecedent and Consequent of this Proposition: viz. That if these believing Romans live finally after the flesh, they shall dye, else the Scripture is not true: yet is there no truth in either of the parts thereof, considered by themselves. Not in the Antecedent, viz. Believers live finally afer the flesh: Not in the Consequent, viz. That Believers shall dye. The like is to be seen in this Proposition; If Judas believe, he shall be saved, If John believe not, he shall be damned. There is a truth in the Connection of the Antecedent, and Consequent of both: though the Antecedent and Consequent of both, considered by themselves, are false. For though it be true, If Judas believe he shall be saved, and if John believe not he shall be damned: yet is it not true, either that Judas shall believe, or that Judas shall be saved; or that John shall not believe, or that John shall be damned. God then having decreed the end by the conjunction of the end and means together: 'Tis not a truth for us to conclude we shall attain the end, though we dis-join the end, and means asunder. It is therefore against the truth of the Scripture for an elect man to say, Though he live after the flesh, he shall be saved: as also for the Reprobate to say, Though he live after the spirit, he shall be damned.