A89737:522
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.
It takes away all difference between things that have life, and things that have no life; that which takes away action, takes away life. Take away action from the second cause, and you take away the vegetative soul, and its operations from living creatures. You take away the sensitive soul, and its operations from the sensitive creature. The reasonable soul, and its operations from the reasonable creature. There is no difference to be found between reasonable creatures, and sensible creatures: between reasonable, sensible, and those creatures which are vegetative, only having life: Between reasonable, sensible, and vegetative, and those that are lifeless, in respect of their formal, and most noble difference, which is a principle of action, with the operations thereupon ensuing. There remains indeed a difference between them, in respect of their outward shape, but not in regard of the respect fore-mentioned.
It takes away the distinction between good and evil actions, for that which denieth actions simply, denieth all kind of actions whether good or evil; therefore, man in all his ways doth neither good, nor evil: He doth no good, therefore there is no Heaven, because of a double incapacity.
It takes away the distinction between good and evil actions, for that which denyeth actions simply, denyeth all kind of actions whether good or evil; therefore, man in all his ways dothneither good, nor evil: He doth no good, therefore there is no Heaven, because of a double incapacity.
First, In respect of Nature; he that neither understandeth, willeth, remembereth, or is affected (all those are action) is uncapable of blessedness: blessedness consisting in the vision, and fruition of the chief good.
First, In respect of Nature; he that neither understandeth, willeth, remembreth, or is affected (all those are action) is uncapable of blessedness: blessedness consisting in the vision, and fruition of the chief good.