A69129:92
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.
8 If the error be voluntary, then it is to be judged of, as an error is which is of the law or rule.
9 Conscience erring touching the Law after the fact, (in believing that which it hath done well, to be sin; or contrariwise;) hath no power to bind in regard of that action which is past: because binding and obliging have ever a regard to future actions: and a moral action (as the will it self) is always guided and informed by a foregoing apprehension, and not by that which follows after. Hence no action is made better or worse, for that conscience which is after it. Yet doth this conscience so far bind (through occasion of that which is done) that one cannot lawfully go on to do the like again, so long as he hath such a conscience: viz. That he hath sinned (though he hath not) in doing so before.
9 Conscience erring touching the Lawe after the fact, (in beleeving that which it hath done well, to be sinne; or contrariwise;) hath no power to binde in regard of that action which is past: because binding and obliging haue ever a regard to future actions: and a morall action (as the will it selfe) is alwaies guided and informed by a foregoing apprehension, and not by that which followes after. Hence no action is made better or worse, for that conscience which is after it. Yet doth this conscience so farre binde (through occasion of that which is done) that one cannot lawfully goe on to doe the like againe, so long as he hath such a conscience: viz. That hee hath sinned (though he hath not) in doing so before.
10 Conscience through error, judging that to be lawful which is unlawful; as that it is lawful for one to lie, to save his own, or his neighbours life; binds indeed, but doth not bind to do so. It binds; because he that hath such a conscience, can neither lie, nor abstain from lying, without sin. He cannot lie, because this is simply unlawful. He cannot abstain from lying, with such a conscience, because such manner of forbearance is forbidden by God, though forbearing it self be commanded: for God requires not only that we do good, and abstain from doing evil; but likewise that we perform both these with a good conscience, and not with a bad one. Such a conscience doth not bind to do what it saith. First, because their is no obligation to unlawful things. Secondly, because Conscience bindeth not to do, but by virtue of some command of God; but such a conscience is not grounded upon any command: for the Law of God can neither incline nor bind any man to