A09400:97
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
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.
Arg. 4. Whosoever binds conscience, commands conscience. For the bond is made by a commandment urging conscience to do his duty, which is to accuse or excuse for evil or well doing. Now Gods laws command conscience in as much as they are spiritual, commanding body and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kind. As for the laws of men, they want power to command conscience. In deed if it were possible ⟨p. 58⟩for our governors by law to command mens thoughts and affections, then also might they command conscience: but the first is not possible, for their laws can reach no further then to the outward man, that is, to body and goods, with the speeches and deeds thereof: and the end of them all is not to maintain spiritual peace of conscience, which is between man and God, but only that external and civill peace which is between man and man. And it were not meet that men should command conscience, which cannot see conscience and judge of all her actions, which appear not outwardly and whereof there be no witnesses, but God and the conscience of the doer. Lastly, men are no fit commanders of conscience, because they are no lords of it, but God himself alone.
Arg. 4. Whosoeuer bindes conscience, commaunds conscience. For the bonde is made by a commādement vrging conscience to do his dutie, which is to accuse or excuse for euill or well doing. Now Gods laws commaund conscience in as much as they are spirituall, commaunding bodie and spirit, with all the thoughts, will, affections, desires, and faculties, and requiring obedience of them all according to their kinde. As for the laws of men, they want power to commaund conscience. In deede if it were possible ⟨p. 58⟩for our gouernours by law to commaund mens thoughts and affections, then also might they command cōscience: but the first is not possible, for their lawes can reach no further then to the outward man, that is, to bodie and goods, with the speaches and deedes thereof: and the ende of them all is not to maintaine spirituall peace of conscience, which is betweene man and God, but onely that externall and ciuill peace which is betweene man and man. And it were not meete that men should commaund conscience, which cannot see conscience and iudge of all her actions, which appeare not outwardly and whereof there be no witnesses, but God and the conscience of the doer. Lastly, men are no fitte commanders of conscience, because they are no lords of it, but God himselfe alone.