A69129:34
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.
Seeing that this name of judgement, is sometimes taken for a power and faculty, sometimes for an habit, sometimes for an act; this question ariseth, to which of all these Conscience is properly.
4 The most grave Divine, William Perkins, who only of our Countrymen hath set forth a peculiar Treatise of Conscience, doth place it among Faculties; and he doth so define it, as he putteth for the general nature of it a part of the Understanding, that is to say, as he explains himself, A natural power or faculty. He gives this reason of his opinion, namely, because the act of Accusing, Comforting, Terrifying, &c. cannot be ascribed to the Conscience, if it self were an act. Put this reason is weak: because in the Scriptures such kinds of effects are attributed to the thoughts themselves, which undoubtedly are acts. Rom. 2. 15. Their thoughts Accusing one another, or Excusing. The reason is, because things done, are the effects not only of the Mover, but also of the motion it self. Besides, Master Perkins maketh Conscience, Understanding, Opinion, Knowledge, Faith, and Prudence, to be of one kind or sort; but none would define these so, as that they should be taken for distinct faculties of the soul.
4 The most graue Divine, William Perkins, who onely of our Countreymen hath set foorth a peculiar Treatise of Conscience, doth place it among Faculties; and he doth so define it, as he putteth for the generall nature of it a part of the Understanding, that is to say, as he explaines himselfe, A naturall power or facultie. He giues this reason of his opinion, namely, because the act of Accusing, Comforting, Terrifying, &c. cannot bee ascribed to the Conscience, if it selfe were an act. Put this reason is weake: because in the Scriptures such kindes of effects are attributed to the thoughts themselues, which undoubtedly are acts. Rom. 2. 15. Their thoughts Accusing one another, or Excusing. The reason is, because things done, are the effects not onely of the Mover, but also of the motiō it selfe. Besides, Master Perkins maketh Conscience, Vnderstanding, Opinion, Knowledge, Faith, and Prudence, to be of one kind or sort; but none would define these so, as that they should be taken for distinct faculties of the soule.