A89737:858
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.
To this place (very probably) Doctor Preston looked, in that speech: The promise is not made to preparation, but to coming. The invitation is absolute, to all so qualified, living under the call of the Gospel: the promise is conditional, to those so qualified, if they come.
To this place (very probably) Doctour Preston looked, in that speech: The promise is not made to preparation, but to coming. The invitation is absolute, to all so qualified, living under the call of the Gospel: the promise is conditional, to those so qualified, if they come.
Obj. 8. These qualifications before faith are saving in the Elect, because God intends them as a means unto a saving work, afterwards to be wrought infallibly by him in them, in his accepted time.
Ans. This Objection is already answered in the distinction of the Notion [Preparatory,] in the explication of the terms: where you may please to see it. Thus to argue, is as if you should thus speak, God intends this work present, (in it self common) unto which he hath made no promise of salvation, as a means unto a further work. Saving, yet to come, unto the which he hath promised salvation: therefore, this preparatory work present, is saving. Or, as if (in other words) you should say God intends to do such a good, therefore he hath done it; God intends it, therefore he hath promised it, that is, revealed his intent; whereas the truth is, God having but intended it, therefore he hath not revealed it. Who seeth not in this reasoning, not only a Non-sequitur, but an implied contradiction.
Ans. This Objection is already answered in the distinction of the Notion [Preparatory,] in the explication of the terms: where you may please to see it. Thus to argue, is as if you should thus speak, God intends this work present, (in it self common) unto which he hath made no promise of salvation, as a means unto a further work. Saving, yet to come, unto the which he hath promised salvation: therefore, this preparatory work present, is saving. Or, as if (in other words) you should say God intends to do such a good, therefore he hath done it; God intends it, therefore he hath promised it, that is, revealed his intent; whereas the truth is, God having but intended it, therefore he hath not revealed it. Who seeth not in this reasoning, not only a Non-sequitur, but an implyed contradiction.