A25291:1518
The Marrow of Sacred Divinity
The marrow of sacred divinity drawn out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latin ... ; whereunto are annexed certain tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.The marrow of sacred divinity drawne out of the Holy Scriptures, and the interpreters thereof, and brought into method / by William Ames ... ; translated out of the Latine ... ; whereunto are annexed certaine tables representing the substance and heads of all in a short view ... as also a table opening the hard words therein contained.
London: printed by Edward Griffin for Henry Overton, 1642
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.
6. But it is called an habit, not only because it is had, but also because it maketh the subject which it is in to have it self in a certain manner, that is, it determines the faculty to good, which otherwise is not determined, in which sense this word is found, Hebr. 5. 14. Who by reason of habit, have their senses exercised to discern good and evil.
6. But it is called an habit, not onely because it is had, but also because it maketh the subject which it is in to have it selfe in a certaine manner, that is, it determines the faculty to good, which otherwise is not determined, in which sence this word is found, Hebr. 5. 14. Who by reason of habit, have their sences exercised to discerne good and evill.
7. It is in the will. First, because the will is the proper subject of the Theology as it is the proper principle of life, and of moral and spiritual actions. 2. Because the will is that faculty which is properly carried unto good that is honest, Rom. 7. 19. 21. 3. Because virtue is an habit that is [Greek or Hebrew] or elective, the proper, and immediate operation whereof is voluntary election. 4. Because the will doth commend the other faculties, and so Virtue doth most agree to it, that all may be directed aright. 5. Because the will is neither by it self, nor by reason sufficiently determined to good actions, and so it hath need of its own and internal disposition to work aright. 6. Because the other faculties may he compelled, and by consequence one may whether he will or no lose virtue, if it should have the proper and fixed seat, in them. 7. Because that praise is most properly due to the actions of the will, and to the operations of the other faculties, so far forth as they flow from and depend upon the will; but that it is proper to virtue to be praise-worthy, not only the Philosophers teach, but also the Apostle,