A89737:524
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.
First, In respect of Nature; he that neither understandeth, willeth, remembereth, or is affected (all those are action) is uncapable of blessedness: blessedness consisting in the vision, and fruition of the chief good.
First, In respect of Nature; he that neither understandeth, willeth, remembreth, or is affected (all those are action) is uncapable of blessedness: blessedness consisting in the vision, and fruition of the chief good.
Secondly, In respect of the way to Heaven; namely, obedience, which man not being a subject of action, is uncapable of: without action there cannot be obedience; and ⟨p. 113⟩as he doth no good, so neither doth he any evil, therefore sinneth not: therefore, there ought to be no conscience of sin, nor punishment for sin. The Sum is, from hence it followeth, That man may do what he lists, he neither sinneth, nor obeyeth: There is neither Heaven nor Hell, without the actions of man, there could be no obedience of man; if there could not be the obedience of man, there could not be the obedience of Christ, who is God-man: if there could be no obedience of Christ, Christ could be no Saviour: nay, if there were no actions of man, (the very reasonable soul by just consequence supposing action) it would infer, that there were no man, and consequently no Christ, Christ being both God and man.
See then, and be astonished at that heap of transgression and confusion in this opinion, that denieth the Efficiency of the second cause: It is against all experience, against the whole order of the creature; it takes away the vegetative, sensible, and rational souls, with all other operations; it takes away all difference between creatures in those respects: it alloweth man and devils to do what they will: it denieth that there is either obedience, or sin; Heaven or hell: