A89737:812
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.
The first Effect of Predestination is Christ himself,1 dwelling in our hearts by his Spirit, as a Mediator, and Saviour. | Primum igitur praedestinationis Effectum, est Christus ipse; ut Mediator, ac Servator in cordibus nostris per Spiritum inhabitants. ⟨p. 175⟩The Elect before they are called to Christ, can never be certain of their Election. Zanchy. | Electi antequam vocentur ad Christum, nunquam de sui Electione certisunt. He speaks too indistinctly, who promises certainty of salvation unto men: we more considerately, who promise it only to believers. Chamierus. | Nimis indistinctè loquitur,2 qui kominibus promittit, certitudinem salutis; nos consideratiùs, qui tantum fidelibus. To whom doth the Promise oblige God, except it be unto him who receiveth it by faith? | Promissio cui Deum obligat,3 nisi qui fide eam accipit? God will have us to determine that we are elected, but this we cannot do without faith, and repentance. Ursin. | Vult Deus nos statuere, qued sumus electi, hoc autem non possumus sine fide, & poenitentia. For we teach that no man before conversion unto Christ can without open injury to God determine whether he be elect, or reprobate. Polunus. | Docemus enim nullum hominem,4 ante conversionem ad Christum, posse sine apertâ Dei contumelia statuere, sitnè Electus, an Reprobus. The confidence of grace in all believers is properly built upon such a Syllogism. He that believes in the Son of God hath remission of sins, and Eternal life. I believe in the Son of God. Therefore I have remission of sins, and Eternal life. Paraeus. | Tali Syllogismo nititur fiducia graciae propriè,5 in singulis fidelibus: Qui credit in Filium Dei habet remissionem peccatorum, & vitam aeternam: Ego credo in Filium Dei: Ego igitur habeo remissionem peccatorum, & vitam aeternam. To conclude, we deny any such disposition, or preparation, which precedes faith, to be previous, whereunto a certain promise of this gift; viz. repentance, is made of God, seeing whatsoever is not of faith, is sin,