A09400:292
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
A discourse of conscience wherein is set down the nature, properties, and differences thereof: as also the way to get and keep good conscience.A discourse of conscience wherein is set downe the nature, properties, and differences thereof: as also the way to get and keepe good conscience.
Cambridge: printed by John Legate, 1596Cambridge: printed by Iohn Legate, 1596
Chapter 4: U. Mans duty touching conscience.Chapter 4: U. Mans dutie touching conscience.
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.
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.
The second impediment, is vnsta•ed and vnmortified affections, which if they may haue their swinge, as wild horses ouerturne the chariot with men and all, so they ouerturne & ouer carrie the iudgement & conscience of man: and therfore when they beare rule, good cōscience takes no place. Now to preuent the danger that comes hereby, this course must be followed. When we would haue a sword or a knife not to hurt our selues or others, we turne the edge of it. And so, that we may preuent our affections from hurting and annoying the conscience, we must turne the course of them, by directing them from our neighbours to our selues & our owne sinnes, or by inclining them to God and Christ. 〈…〉 example: choller and anger directs it selfe vpon euery 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 selues for our owne sinnes. Our loue set vpon the world is hurtfull to the conscience, but when we once begin to set our loue on God in Christ, and to loue the blood of Christ aboue all the world, then contrariwise it is a furtherance of good conscience.