A69129:159
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 Like as therefore Conscience is a Law in the major Proposition, Rom. 2. 14. and in the minor a Witness, Rom. 2. 15 So in this conclusion, Conscience is most properly a Judge, 1 Joh. 3. 20. For as in the Proposition Gods Law is declared, and in the Assumption, the fact or condition of man is examined, according to that Law; So in the conclusion, the sentence concerning man is pronounced according to his fact, or condition, by virtue of the Law that hath been declared.
3 Like as therefore Conscience is a Law in the major Proposition, Rom. 2. 14. and in the minor a Witnes, Rom. 2. 15 So in this conclusion, Conscience is most properly a Iudge, 1 Ioh. 3. 20. For as in the Proposition Gods Law is declared, and in the Assumption, the fact or condition of man is examined, according to that Law; So in the conclusion, the sentence concerning man is pronounced according to his fact, or condition, by vertue of the Law that hath beene declared.
4 It is well defined therefore by Application, because in such a conclusion, Gods Commandment and mans fact are mutually joined together, and as it were linked with man, whilst both pass sentence on him.
4 It is well defined therefore by Application, because in such a conclusion, Gods Commandement and mans fact are mutually joyned together, and as it were linked with man, whilst both passe sentence on him.
5 This Application, though in its own nature it1 follow the former acts of Conscience, like as the conclusion ⟨p. 29⟩of a syllogism is said to follow necessarily from the premisses yet through mans fault it falleth out often, That Conscience doth not do it for a time. Both propositions are granted, yet the conclusion is not made: as for example; A man may in general know and grant that every man that worshippeth not God, is cursed: and may also be conscious to himself, that he is no true worshipper of God: and yet not Judge himself accursed. One may also understand sufficiently, that God is ready to pardon him who repenteth of his sins; He may likewise have witness in himself of his own repentance: yet cannot presently apply to himself pardon, and the mercy of God.
5 This Application, though in its owne nature it1 follow the former acts of Conscience, like as the conclusion ⟨p. 29⟩of a syllogisme is sayd to follow necessarily from the premisses yet through mans fault it falleth out often, That Conscience doth not doe it for a time. Both propositions are granted, yet the cōclusion is not made: as for example; A man may in generall know and grant that every man that worshippeth not God, is cursed: and may also be conscious to himselfe, that he is no true worshipper of God: and yet not Iudge himselfe accursed. One may also understand sufficiently, that God is ready to pardon him who repenteth of his sins; He may likewise haue witnes in himselfe of his owne repentance: yet cannot presently apply to himselfe pardon, and the mercy of God.
- 1The flownesse of Conscience in the making of the Application.
6 This Staying, or Hindering the Conclusion, is more usual in passing Judgement upon evil actions, but happeneth sometimes also in such, as are good.
6 This Staying, or Hind•ing the Conclusion, is more usuall in passing Iudgement upon evill actions, but happeneth sometimes also in such, as are good.
7 We have an example of the first sort in those Jews of whom the Apostle speaketh. Rom. 2. 18. 20. 21. And in David himself. 2. Sam. 12. 5. 6. who knew well enough, what his most evil fact deserved by law, and likewise could not be ignorant of that which he had committed: but halted in the application of the conclusion.
7 Wee haue an example of the first sort in those Iewes of whom the Apostle speaketh. Rom. 2. 18. 20. 21. And in David himselfe. 2. Sam. 12. 5. 6. who knew well enough, what his most evill fact deserved by law, and likewise could not be ignorant of that which he had committed: but halted in the application of the conclusion.
8 An example of the latter kind, we have in all those Believers who repent truly, yet for a long time cannot apply Gods mercy to themselves. The causes why Sinners do it not, are; 1 Because they do not consider seriously enough, Gods law, and their own facts; for the conclusion proceedeth from the power & efficacy of the premisses. 2. Because they have flat contrary conclusions in their Judgements to the Law of God. Deut. 29. 19. 3. Because they are afraid of, and avoid these conclusions of Conscience, as most opposite ⟨p. 30⟩to themselves and their purposes, Joh 3. 20. 4. Because they are careless and forgetful of such things, Jam. 1. 23. 25. From such like causes wicked men use to gather false conclusions, and deceive themselues, Jam. 1. 22.
8 An example of the latter kind, wee haue in all those Believers who repent truly, yet for a long time cannot apply Gods mercy to themselues. The causes why Sinners doe it not, are; 1 Because they doe not consider seriously enough, Gods law, and their owne facts; for the conclusion proceedeth from the power & efficacy of the premisses. 2. Because they haue flat contrary conclusions in their Iudgements to the Law of God. Deut. 29. 19. 3. Because they are afraid of, and avoid these conclusions of Conscience, as most opposite ⟨p. 30⟩to themselues and their purposes, Ioh 3. 20. 4. Because they are carelesse and forgetfull of such things, Iam. 1. 23. 25. From such like causes wicked men use to gather false conclusions, and deceiue themselues, Iam. 1. 22.
9 The causes why believers, and godly men, ofttimes do not conclude for their own consolation, are 1. Some prevailing temptation. 2. The remnants of unbelief, which remain even in those that are regenerate. 3. The greatness of that mercy which they ought to apply unto themselves. And 4. the Conscience of their own unworthiness, especially after they have committed some grievous sin.
9 The causes why beleevers, and godly men, ofttimes doe not conclude for their owne consolation, are 1. Some prevailing temptation. 2. The remnants of unbeliefe, which remaine even in those that are regenerate. 3. The greatnesse of that mercy which they ought to apply unto themselues. And 4. the Conscience of their owne unworthinesse, especially after they haue committed some grievous sinne.
10 Because of this slowness in men to conclude, and apply, there is a necessity laid on all Ministers, not only to declare Gods will generally; but likewise so far as they are able, to help, and further, both publicly and in private, the application of it, so far as mens condition and consciences require.
10 Because of this slownesse in men to conclude, and apply, there is a necessity laid on all Ministers, not onely to declare Gods will generally; but likewise so farre as they are able, to helpe, and further, both publikely and in private, the application of it, so farre as mens condition and consciences require.
CHAP. X. Of the effects of this Application, in the Conscience it self.
CHAP. X. Of the effects of this Application, in the Conscience it selfe.
1 From the conclusion of Conscience, some effects follow, according as the judgement thereof is.
1 FRom the conclusion of Conscience, some effects follow, according as the judgement thereof is.
2 These effects are either Acts of Conscience, which are virtually contained in the conclusion, or Affections and Acts of the Will, which arise from those acts of Conscience.
3 Amongst the acts of Conscience, some there be that respect that which is well done: some respect sin.
4 Those that respect what is well done, are Excusing, ⟨p. 31⟩Absolving, and Approving, Rom. 2. 15.
4 Those that respect what is well done, are Excusing, ⟨p. 31⟩Absolving, and Aprooving, Rom. 2. 15.
5 Excusing is an act of Conscience, whereby a man1 is freed from the guilt of sin in what he hath done: For Excusing here is not taken in that stricter sense, whereby it signifieth a lessening or extenuating of the fault, but in that sense which importeth, a perfect taking away of the fault, and guilt.
5 Excusing is an act of Conscience, whereby a man1 is freed from the guilt of sinne in what he hath done: For Excusing heere is not taken in that stricter sense, whereby it signifieth a •essening or extenuating of the fault, but in that sense which importeth, a perfect taking away of the fault, and guilt.
- 1An Excusing Conscience.
7 These two acts are tied so closely and fast together with a bond that cannot be loosed, that they differ only in our apprehension not really. For Excusing doth most properly respect guilt, and Absolution the punishment; but neither is the guilt taken away so long as the punishment remaineth; neither doth the guilt remain, the punishment being once taken away.
7 These two acts are tyed so closely and fast together with a bond that cannot be loosed, that they differ onely in our apprehension not really. For Excusing doth most properly respect guilt, and Absolution the punishment; but neither is the guilt taken away so long as the punishment remaineth; neither doth the guilt remaine, the punishment being once taken away.