In the (major or) first proposition, you have the dictate mof Conscience.i In the (minor or) second proposition you have the Testimony nof Conscience, and in the Conclusion, you have the judgement of Conscienceo: In the first the power of Conscience is very great, so great that it can do any thing but make evil goodp, for it can make an indifferent action good or evilq: and it can make a good action evilr: therefore in things necessary it doth so bind, that no humane laws ⟨p. 6⟩can loosen,8 and thereupon we are said to be down-right debtorst, engaged servantsu, spiritual boundw, lovingly constrainedx, graciously necessitated, yYea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as dutyz. Thus far the dictate of Conscience. In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own hearta, a thinking of our waysb, a speaking to our heartc, a laying things to heartd, a setting our heart upon a businesse, an examination and trial of our selvesf; and thence the conclusion is inferred from the premisses according to our apprehension of the rule and account of our actions. Yet this is worthy of special observation, that though both the premisses be undeniably true, yet there's nothing more ordinary, then for not only wickedg, but gracious persons (though upon different grounds) to deny the conclusion: and the truth is, without the Spirits assistance by way of conviction to the wicked, and relief to the godly, neither of them will prove any better Logicians, then still to deny the conclusion. Graceless persons they will not conclude against themselves: For, 1. They will not weigh the cogency of any Scripturalh argument. 2. They have sucked in other self flattering conclusionsi: and 3. they are willing to put a cheat upon themselvesk, so these will not conclude against themselves. And on the other hand, gracious persons dare not conclude themselves so happy as the Scripture represents them. 1. Through the prevalency of temptationsl, Satan frights them from their comforts. 2. Through the abounding of gracem, they think 'tis too good to be true, especially considering 3. their sense of unworthinessn, what! they pass a sentence of absolution upon their souls! of approbation upon their actions! No, they dare not:
In the (major or) first proposition, you have the dictate mof Conscience.i In the (minor or) second proposition you have the Testimony nof Conscience, and in the Conclusion, you have the judgement of Conscienceo: In the first the power of Conscience is very great, so great that it can do any thing but make evill goodp, for it can make an indifferent action good or evillq: and it can make a good action evillr: therefore in things necessary it doth so bind, that noe humane laws ⟨p. 6⟩can loosen,8 and thereupon we are said to be down-right debtorst, engaged servantsu, spirituall boundw, lovingly constrainedx, graciously necessitated, yYea in a word, we can do no other (unless we will offer violence to our Consciences) then do what God chargeth upon us as dutyz. Thus far the dictate of Conscience. In the Testimony of Conscience, Conscience examines, sifts, and tries our actions, this in Scripture is called a returning into a mans own hearta, a thinking of our waysb
- mHabitualis cognitio menti impressa, varie ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis,[Greek or Hebrew], &c. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.Habitualis cognitio menti impressa, varie ab authoribus nur cupatu•, ut conscientia, conscientiae dictamen, lex naturalis, scintilla rationis,〈non-Latin alphabet〉, &c. Estius in 2. l. Sent. distinct. 39. § 2 p. 427.
- iJohn 3.8.
- nconscientia respectu propositionis, dicitur lumē & lex; •espectu assumptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9.conscientia respectu propositionis, dicitur lumē & lex; •espectu assūptionis & conclusionis, testis, sed respectu assumptionis aptissimè vocatur index vel liber; & respectu conclusionis maximè proprié judex. Ames. de conscien. l. 1. c. 1 p. 3. § 9.
- oPropositionem dictat [Greek or Hebrew]. assumptio per appropriationem vocatur [Greek or Hebrew]. conclusio est ipsa [Greek or Hebrew]. Ibidem § •0.Propositionem dictat 〈non-Latin alphabet〉. assumptio per appropriationem vocatur 〈non-Latin alphabet〉. conclusio est ipsa 〈non-Latin alphabet〉. Ibidem § •0.
- pIbidem. Theses Theol. de Cons. p. 44. § 18.
- q1 Martinus de verb. cons.
- rMartinius de verb. cons.
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