A89737:1127
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 habit, or first act, doth not always infer the second; it may be without the second; but the second allays supposeth the first. Two contrary habits may be together in the same subject, as grace and original concupiscence in the soul; heat and cold in the same water: but there cannot be two second acts proceeding from those contrary habits, at the same time. The habit is a principle inhering in the will as its subject, and denominating it willing, after the nature of a quality; the life-act floweth efficiently from this principle, and is accountable to us, as a good act, unto which, God in his mercy hath appointed a reward.
The habit, or first act, doth not alwayes infer the second; it may be without the second; but the second alayes supposeth the first. Two contrary habits may be together in the same subject, as grace and originall concupiscence in the soul; heat and cold in the same water: but there cannot be two second acts proceeding from those contrary habits, at the same time. The habit is a principle inhering in the wil as its subject, and denominating it willing, after the nature of a quality; the life-act floweth efficiently from this principle, and is accountable to us, as a good act, unto which, God in his mercy hath appointed a reward.
The habit unto the act,1 is as the faculty of sight to actual seeing or vision. Aristotle compareth the habit to a man sleeping, the act to a man waking.
The habit unto the act,1 is as the faculty of sight to actuall seeing or vision. Aristotle compareth the habit to a man sleeping, the act to a man waking.
- 1Suarez. Meraph. Tom. post disp. 44. Sect. 8.