A89737:457
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.
It is an Attribute of the first Being, that is, of God the Creator, to be the last End, Prov. 16.4. Revel. 4.11. Isai. 41.4. and 44.6. and 48.12. Rom. 11.36. Rev. 1.8, 11, 17. and 21.6. and 22.13. This appears in that God hath all perfection. The final Cause therefore being a matter of perfection, God must needs be the final and universal End of all things. The same is concluded from the imperfection of the creature, the ⟨p. 97⟩end perfects the thing; if the creature were its own end, Gods work should end in imperfection. As it is impossible that there should be any creature that doth not depend upon the influence of God in its next efficient Cause; so, it is impossible there should be any creature, not depending upon the intention of the glory of God, so as to be referred thereunto as unto its last End; otherwise there would be a progressus in infinit•m, an End without an End.
The goodness of the creature is not placed in its own wellbeing, but in the representation of the Perfections of God.1 The goodness of the creature is considered either in respect of it self, or in respect of its end, viz. to be a glass wherein the Perfections of God shine forth. If it be considered in it self, so it might have been better with it then it is: