A92140:63
A free disputation against pretended liberty of conscience tending to resolve doubts moved
A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgic Arminians, Socinians, and other authors contending for lawless liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.
London: printed by R.I. for Andrew Crook, 1649
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.
Conscience is not the simple judgement and apprehension of things,1 as things are knowable; this is the speculative understanding, but it is the power to know things our self, and actions, in order to obey God and serve him. 2. But the question is, whether Conscience be a simple practical apprehension of things, or a compounded and discursive apprehension. To which I answer. 1. That as the speculative understanding knoweth many things without discourse, as to a pure head the sun, heaven, nature of motion, and many things in its second operation and work, as to apprehend the Sun to be an hundred, ⟨p. 6⟩sixty and seven times more then the Earth, yet it referreth both the first and second operations of the mind to know things by discourse, so the Conscience as conscience doth apprehend in its first operation, God, Christ, sin; and in its second operation God to be infinite, Christ to be the alone choicest of Saviours; So it is consummate and perfected in a discourse or syllogism by Conscience, totally and completely in order to our practice and faith.
Conscience is not the simple judgement and apprehension of things,1 as things are knowable; this is the speculative understanding, but it is the power to know things our selfe, and actions, in order to obey God and serve him. 2. But the question is, whether Conscience bee a simple practicall apprehension of things, or a compounded and discoursive apprehension. To which I answere. 1. That as the speculative understanding knoweth many things without discourse, as to a pure head the sunne, heaven, nature of motion, and many things in its second operation and worke, as to apprehend the Sunne to be an hundreth, ⟨p. 6⟩sixtie and seven times more then the Earth, yet it referreth both the first and second operations of the mind to know things by discourse, so the Conscience as conscience doth apprehend in its first operation, God, Christ, sinne; and in its second operation God to be infinite, Christ to be the alone choisest of Saviours; So it is consummate and perfected in a discourse or syllogisme by Conscience, totally and compleatly in order to our practice and faith.