A89737:85
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.
Ans. That immutability and liberty consist together,1 is evident from the nature of God, who willeth his own being freely. If he were subject to co-action and mutability, he were not God. If by reason of our weakness we are less able so distinctly to discern the liberty of God, as concerning the creature in the act of God willing; yet it is clearly to be seen in the object willed, viz. the creature: because nothing is more manifest then that there is no necessary connection between the being of God, and the being thereof. God had been the same, perfect and blessed for ever, though the creature had never been.
Ans. That immutability and liberty consist together,1 is evident from the nature of God, who willeth his own being freely. If he were subject to co-action and mutability, he were not God. If by reason of our weakness we are less able so distinctly to discern the liberty of God, as concerning the creature in the act of God willing; yet it is clearly to be seen in the object willed, viz. the creature: because nothing is more manifest then that there is no necessary connexion between the being of God, and the being thereof. God had been the same, perfect and blessed for ever, though the creature had never been.
- 1Vide Smisin. Tr. 2. disp. 3. qu. 1. num. 23.
Obj. 2. Gods will in his decree, and his will in the command, are often contrary one unto another, therefore he is not immutable.