work_id,theme,provenance,created_at,text,reviewed_on,id,comments,metaphor,dictionary,updated_at,context
3617,"",Reading,2010-01-12 18:19:10 UTC,"9. Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind; and though it is once made a distinct thing from the mind (as in those words, Their minds and consciences are defiled) yet it happens in this word as in divers others, that it is sometimes taken largely, sometimes specifically and more determinately: the mind is all the whole understanding part, it is the memory; so Peter called to mind the word that Jesus spake,that is, he remembered it. It is, the signification or meaning, the purpose or resolution. No man knoweth the mind of the spirit, but the spirit. It is the discursive or reasoning part; Mary cast in her mind what manner of salutation this should be. It is the assenting and determining part; let every man be fully persuaded in his own mind: and it is also taken for Conscience, or that Treasure of rules which
are in order to practice. And therefore, when S. Paul intended to express the anger of God punishing evil men with evil consciences and false perswasions, in order to criminal actions, and evil worshippings, he said, God gave them over, [GREEK], to a reprobate mind, that is, to a conscience evil perswaded, furnished with false practical principles; but the return to holiness, and the improvement of a holy conscience, is called, a being renewed in the spirit of our mind, [GREEK], the renovation of the mind.
(p. 4)",,17659,"","""Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind.""","",2010-01-12 18:20:02 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:22:33 UTC,"9. Thus, conscience is the Mind, and God writing his laws in our minds, is, informing our conscience, and furnishing it with laws, and rules, and measures, and it is called by S. Paul, [GREEK], the law of the mind; and though it is once made a distinct thing from the mind (as in those words, Their minds and consciences are defiled) yet it happens in this word as in divers others, that it is sometimes taken largely, sometimes specifically and more determinately: the mind is all the whole understanding part, it is the memory; so Peter called to mind the word that Jesus spake,that is, he remembered it. It is, the signification or meaning, the purpose or resolution. No man knoweth the mind of the spirit, but the spirit. It is the discursive or reasoning part; Mary cast in her mind what manner of salutation this should be. It is the assenting and determining part; let every man be fully persuaded in his own mind: and it is also taken for Conscience, or that Treasure of rules which
are in order to practice. And therefore, when S. Paul intended to express the anger of God punishing evil men with evil consciences and false perswasions, in order to criminal actions, and evil worshippings, he said, God gave them over, [GREEK], to a reprobate mind, that is, to a conscience evil perswaded, furnished with false practical principles; but the return to holiness, and the improvement of a holy conscience, is called, a being renewed in the spirit of our mind, [GREEK], the renovation of the mind.
(p. 4)",,17660,"","""It is the assenting and determining part; let every man be fully persuaded in his own mind: and it is also taken for Conscience, or that Treasure of rules which are in order to practice.""",Writing,2013-06-11 19:17:35 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:29:20 UTC,"10. Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience. Faith contains all the treasures of Divine knowledge and speculation. Conscience is the treasury of Divine commandments and rules in practical things. Faith tells us why; Conscience tells us what we are to do. Faith is the measure of our perswasions; Conscience is the measure of our Actions. And as faith is a gift of God, so is Conscience; that is, as the understanding of a man is taught by the Spirit of God in Scripture, what to believe, how to distinguish truth from errors; so is the Conscience instructed to distinguish good and evil, how to please God, how to do justice and charity to our neighbour, and how to treat our selves; so that when the revelations of Christ and the Commandments of God are fully recorded in our minds, then we are perfectly instructed to every good work.
(p. 4)",,17661,"","""Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience.""","",2010-01-12 18:29:20 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:31:17 UTC,"10. Now there are two ways by which God reigns in the mind of a man, 1. Faith, and, 2. Conscience. Faith contains all the treasures of Divine knowledge and speculation. Conscience is the treasury of Divine commandments and rules in practical things. Faith tells us why; Conscience tells us what we are to do. Faith is the measure of our perswasions; Conscience is the measure of our Actions. And as faith is a gift of God, so is Conscience; that is, as the understanding of a man is taught by the Spirit of God in Scripture, what to believe, how to distinguish truth from errors; so is the Conscience instructed to distinguish good and evil, how to please God, how to do justice and charity to our neighbour, and how to treat our selves; so that when the revelations of Christ and the Commandments of God are fully recorded in our minds, then we are perfectly instructed to every good work.
(I.i, p. 4)",2011-06-14,17662,"","""Conscience is the treasury of Divine commandments and rules in practical things.""","",2011-06-14 04:11:10 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:35:51 UTC,"11. S. Bernard comparing the Conscience to a house, says it stands upon seven pillars. 1. Good will. 2. Memory of Gods benefits. 3. A clean heart. 4. A free spirit. 5. A right Soul. 6. A devout mind. 7. An enlightned
reason. These indeed are, some of them, the fruits and effects, some of them are the annexes and appendages of a good conscience, but not the foundations or pillars upon which conscience is built.
(p. 4)",,17663,"","""S. Bernard comparing the Conscience to a house, says it stands upon seven pillars.""","",2010-01-12 18:35:51 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:48:44 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17664,"","""For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty.""","",2010-01-12 18:49:16 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 18:51:14 UTC,"12. Conscience relies not at all upon the will directly. For though a Conscience is good or bad, pure or impure; and so the Doctors of Mystic Theologie divide and handle it, yet a conscience is not made so by the will, formally, but by the understanding. For that is a good conscience, which is rightly taught in the word of life ; that is impure and defiled, which hath entertained evil and ungodly principles; such is theirs, who follow false lights, evil teachers, men of corrupt minds. For the conscience is a Judge and a Guide, a Monitor and a Witness, which are the offices of the knowing, not of the chusing faculty. Spiritum, correctorem, & paedagogum anima, so Origen calls it. The instructor of the Soul, the spirit, the corrector. Naturale judicatorium,
or naturalis vis judicandi, so S. Basil. The natural
power of judging, or natures judgment-seat. Lucem
intellectus nostri, so Damascen calls it, The light of our
understanding. The conscience does accuse or excuse a man before God, which the will cannot. If it could, we should all stand upright at doomesday, or at least those would be acquitted, who fain would do well, but miss, who
do the things they love not, and love those they do not; that is, they who strive to enter in, but shall not be able. But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.
(p. 4)",,17665,"","""But to accuse or excuse is the office of a faculty which can neither will nor chuse, that is, of the conscience, which is properly a record, a book, and a judgment-seat.""","",2010-01-12 18:51:14 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 19:05:22 UTC,"15. And therefore our wills also must be humble, and apt, and desirous to learn, and willing to obey. Obedite & intelligetis; by humility and obedience we shall be best instructed. Not that by this means the conscience shall receive direct aids, but because by this means it will be left in its own aptnesses and dispositions, and when it is not hindred, the word of God will enter and dwell upon the conscience. And in this sense it is that some say that [Conscience is the inclination and propension of the will corresponding to practical knowledge] Will and Conscience are like the cognati
sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.
(p. 5)",,17666,"","""Will and Conscience are like the cognati sensus, the Touch and the Taste; or the Teeth and the Ears, affected and assisted by some common objects, whose effect is united in matter and some real events, and distinguished by their formalities, or metaphysical beings.""","",2010-01-12 19:06:02 UTC,"Book I, Chapter I"
3617,"",Reading,2010-01-12 19:17:34 UTC,"17. May be an effect and emanation from a holy Conscience; but conscience in itself may be either good or bad, or it may be good when the heart is not clean, as it is in all the worst men who actually sin against conscience, doing that which conscience forbids them. In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience. But yet sometimes a clean conscience and a clean heart are the same; and a good conscience is taken for holiness, so S. Paul uses the word, holding faith and a good conscience, which some having put away have made shipwreck [GREEK], so Clemens Alexandrinus explicates the place, they have by infidelity polluted their divine and holy conscience: but S. Paul seems to argue
otherwise, and that they, laying aside a good conscience, fell into infidelity ; their hearts and conscience were first corrupted, and then they turned heretics. But this sense of a good conscience is that which in Mystic Divinity is more properly handled, in which sense also it is sometimes used in
law. Idem est conscientiaquod vir bonus intrinsece, said
Ungarellus out of Baldus; and from thence Aretine*
gathered this conclusion, that if any thing be committed to
the conscience of any one, they must stand to his determination, & ab ea appellari non potest ; there lies no appeal, quia vir bonus, pro quo sumitur conscientia, non potest mentiri et falsum dicere vel judicare. A good man, for whom the word conscience is used, cannot lye, or give a false judgment or testimony: of this sort of conscience it is said by Ben Sirach, bonam substantiam habet, cui non est peccatum in conscientia. It is a mans wealth to have no sin in our conscience. But in our present and future discourses, the word conscience is understood in the Philosophical sence, not in the Mystical, that is, not for the conscience as it is invested with the accidents of good or bad, but as it abstracts
from both, but is capable of either.
(p. 5)",,17667,"","""In these men the principles are holy, the instruction perfect, the law remaining, the perswasions uncancelled; but against all this torrent there is a whirlwind of passions, and filthy resolutions, and wilfulness, which corrupt the heart, while as yet the head is uncorrupted in the direct rules of conscience.""","",2010-01-12 19:17:34 UTC,"Book I, Chapter I"
3617,"","Reading Peter Goodrich's ""The New Casuistry."" Critical Inquiry 33, no. 4 (Summer 2007): 683. <Link to Critical Inquiry>",2010-01-12 19:29:05 UTC,"21. That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [GREEK], the preserver of the Court Rolls of Heaven. But I added this clause to the former of [a rule] because the express line of Gods rule is not the adequate measure of
conscience: but there are analogies and proportions, and commensurations of things with things, which make the measure full and equal. For he does not always keep a good conscience who keeps only the words of a Divine law,
but the proportions also and the reasons of it, the similitudes
and correspondences in like instances, are the measures of
conscience.
(p. 6)",,17668,"I LEFT OFF HERE. The text is exhausting!! — Skipping ahead to p. 43 or so? Following Goodrich and taking his last metaphor. Note, Goodrich emphasizes the light metaphors. This may be an error in emphasis.","""That is, of that which God hath declared to be good or evil respectively, the conscience is to be informed. God hath taken care that his laws shall be published to all his subjects, he hath written them where they must needs read them, not in Tables of stone or Phylacteries on the forehead, but in a secret Table: The conscience or mind of a man is the [...], the preserver of the Court Rolls of Heaven.""","",2010-01-12 19:44:12 UTC,"Book I, Chapter I"