A09365:133
The Whole Treatise of the Cases of Conscience
The whole treatise of the cases of conscience distinguished into three books: the first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his holy-day lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold table: one of the heads and number of the questions propounded and resolved; another of the principal texts of Scripture which are either explained, or vindicated from corrupt interpretation.The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
Cambridge: printed by John Legat, 1606Cambridge: printed by Iohn Legat, 1606
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.
CHAP. III.
Of the subjection and power of Conscience.
Of the subiection and power of Conscience.
The fourth and last Ground, is touching the subjection and power of Conscience. Wherein we are to remember two things: what Conscience is; and what is the natural ⟨p. 44⟩condition of it in every man. For the first; the name of Conscience will give light to the thing it self. For it signifieth a knowledge joined with a knowledge; and it is so termed in two respects. First, because when a man knows or thinks any thing, by means of Conscience, he knows what he knows & thinks. Secondly, because by it, man knows that thing of himself, which God also knows of him. Man hath two witnesses of his thoughts, God, and his own conscience; God is the first and chiefest; and Conscience is the second subordinate unto God, bearing witness unto God either with the man or against him. Therefore it is nothing else but a part of the understanding, whereby a man knows what he thinks, what he wills and desires, as also in what manner he knoweth, thinketh, or willeth, either good or evil. Whereunto this must be added, that as conscience knows our thoughts, wills, & actions, so it testifies thereof unto God, either with us, or against us.
THe fourth and last Ground, is touching the subiection and power of Conscience. Wherein we are to remember two things: what Conscience is; and what is the naturall ⟨p. 44⟩condition of it in every man. For the first; the name of Conscience will giue light to the thing it selfe. For it signifieth a knowledge ioyned with a knowledge; and it is so tearmed in two respects. First, because when a man knowes or thinks any thing, by meanes of Conscience, he knows what he knowes & thinks. Secondly, because by it, man knowes that thing of himselfe, which God also knowes of him. Man hath two witnesses of his thoughtes, God, and his owne conscience; God is the first and chiefest; and Conscience is the second subordinate vnto God, bearing witnes vnto God either with the man or against him. Therefore it is nothing els but a part of the vnderstanding, whereby a man knowes what he thinkes, what he wills and desires, as also in what manner he knoweth, thinketh, or willeth, either good or euill. Wherevnto this must be added, that as consciēce knowes our thoughts, wils, & actions, so it testifies thereof vnto God, either with vs, or against vs.