A discourse of conscience wherein is set down the nature, properties, and differences thereofA discourse of conscience wherein is set downe the nature, properties, and differences thereof

Touching the first, namely ignorance, it is a great and usual impediment of good conscience. For when the mind erreth or misconceiveth, it doth mislead the conscience, and deceive the whole man. The way to avoid this impediment is, to do our endeavour that we may daily increase in the knowledge of the word of God, that it may dwell in us plentifully. To this end we must pray with David, that he would open our eyes, that we might understand the wonders of his law: and withal we must daily search the scriptures for understanding, as men use to search the mines of the earth for gold ore, Prov. 2. 4. Lastly, we must labour for spiritual wisdom, that we may have the right use of Gods word in every particular action: that ⟨p. 168⟩being by it directed we may discern what we may with good conscience do or leave undone.

Touching the first, namely ignorance, it is a great and vsuall impediment of good conscience. For when the minde erreth or misconceiueth, it doth mislead the conscience, and deceiue the whole man. The way to auoide this impediment is, to doe our indeauour that we may daily increase in the knowledge of the word of God, that it may dwell in vs plentifully. To this ende we must pray with Dauid, that he would open our eyes, that we might vnderstand the wonders of his law: and withall we must daily search the scriptures for vnderstanding, as men vse to search the mines of the earth for gold ore, Prov. 2. 4. Lastly, we must labour for spiritual wisedō, that we may haue the right vse of Gods word in euery particular actiō: that ⟨p. 168⟩being by it directed we may discerne what we may with good conscience do or leaue vndone.

The second impediment, is unsta•ed and unmortified affections, which if they may have their swing, as wild horses overturn the chariot with men and all, so they overturn & over carry the judgement & conscience of man: and therefore when they bear rule, good conscience takes no place. Now to prevent the danger that comes hereby, this course must be followed. When we would have a sword or a knife not to hurt our selves or others, we turn the edge of it. And so, that we may prevent our affections from hurting and annoying the conscience, we must turn the course of them, by directing them from our neighbours to our selves & our own sins, or by inclining them to God and Christ. […] example: choler and anger directs it self upon every occasion against our neighbour, and thereby greatly indamageth the conscience. Now, the course of it is turned, when we begin to be displeased and to be angry with our selves for our own sins. Our love set upon the world is hurtful to the conscience, but when we once begin to set our love on God in Christ, and to love the blood of Christ above all the world, then contrariwise it is a furtherance of good conscience.