A69129:1079
Conscience with the Power and Cases Thereof
Conscience with the power and cases thereof Divided into V. books. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latin into English, for more public benefit.Conscience with the power and cases thereof Devided into V. bookes. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latine into English, for more publique benefit.
Leiden and London : Imprinted W. Christiaens, E. Griffin, J. Dawson, Anno MDCXXIX 1639Leyden and London : Imprinted W. Christiaens, E. Griffin, J. Dawson, Anno MDCXXIX 1639
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.
3. Thirdly, the middle between good and evil is either, 1. of mere denial (as they term i•) in which there is neither good nor evil to be found; and so all substances, whether they be things natural or artificial, are middle things or indifferent: or it is, 2. a middle of participation, which doth so far agree with both extremes, as the extremes agree between themselves; and thus no substances are properly things middle and indifferent by themselves, because none of them are either good or evil, but only actions, and dispositions to actions.
3. Thirdly, the middle betweene good and evill is either, 1. of meere deniall (as they terme i•) in which there is neither good nor evill to be found; and so all substances, whether they be things naturall or artificiall, are middle things or indifferent: or it is, 2. a middle of participation, which doth so far agree with both extreams, as the extreams agree betweene themselves; and thus no substances are properly things middle and indifferent by themselves, because none of them are either good or evill, but only actions, and dispositions to actions.
4. Fourthly, such actions therefore as are neither commanded nor forbidden, and that be in their own nature neither points of obedience, or disobedience, are indifferent or middle.
4. Fourthly, such actions therefore as are neither commanded nor forbidden, and that be in their owne nature neither points of obedience, or disobedience, are indifferent or middle.
Qu. 2. Whether there be any actions indifferent in regard of their kind?