A89737:930
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.
If the renewing, or recreation of us after the Image of God, according to which we were created in Adam; doth enable us also with a power to believe: then our Creation after the Image of God, must necessarily include a power to believe.
But the renewing us after the Image of God, according to which we were created in Adam, doth enable us to believe: Ephes. 4.24. Col. 3.10. Where there was a saving power, enabling to discern the revealed Will of God, and to put confidence in him accordingly; there was a power virtually to believe in Christ. But in Adam there was a saving power enabling to discern the whole Will of God, and to put confidence in him accordingly: Therefore in Adam there was a power virtually enabling to believe in Christ. As the Faith of the Angels in the first and second Covenant ⟨p. 203⟩differeth not habitually, so neither doth the Faith of Adam in the first and second Covenant differ habitually.
That which was implicitly, and by consequence commanded in the Moral Law, that we were some way enabled to yield obedience unto: But Faith in Christ was commanded implicitly, and by consequence in the Moral Law: by the first Precept, Faith in God is commanded absolutely; therefore not only concerning what he was pleased to reveal at present, but unto what afterwards he should be pleased to reveal. Justifying Faith is considered as commanded directly, and expressly; or indirectly, and by way of consequence. So Faith in Christ is commanded in the Moral Law indirectly, or by way of consequence.1