A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XII.

Of Conscience in generall, the nature, properties, and effects of it.

§. Sect. 1 That the na∣ture of Consci∣ence may part∣ly bee knowne by the name.

THe last ground of a godly life, is a good conscience, without which it is impossible to please God, or to performe any du∣ty acceptable in his sight. In speaking whereof, wee will first generally shew the nature of conscience, & then more parti∣cularly intreat of a good conscience. The nature of consci∣ence may bee partly knowne by the name, which signifieth to know to∣gether, or with another: for as the minde, vnderstanding the nature of things, is sayd to know them: so when another ioyneth with it in this knowledge, they are sayd to know together. Now there is no creature that can ioyne with man in the knowledge, that is secret in his minde, ac∣cording to that of the Apostle; No man knoweth the things of a man, but the Spirit of a man that is in him. Whereof it is, that humane lawes take no no∣tice

of the thoughts of the heart, either to reward or punish them; but it is only the Lord that searcheth the heart and reynes, who knoweth and ta∣keth notice together with our mindes, of all the secrets which are knowne vnto it. Whereby the nature of conscience in part appeareth, namely, that it is such a faculty in the soule, as taketh notice of all our actions, and beareth witnesse of them before Gods Iudgement seate, eyther with vs, when they approue them as good; or against vs, when as they condemne them as euill. So that the conscience is a certayne diuine power, which is placed by God in the soule of man, as a third party indifferent betweene him and vs, somtime speaking for vs, and sometime against vs, as the equi∣ty of the cause requireth. It is Gods Monitour, which he hath set ouer vs, to take notice of all wee doe, that hee may either reward our well-doing, or punish that which is done amisse. And because simple knowledge might see and conceale what it seeth and knoweth, God to this science hath added conscience, which being placed in vs on the behalfe of the great King of heauen and earth, will not let any thing lie hid and smothe∣red, but giueth vnpartiall witnes of whatsoeuer is done before his Tribu∣nall, eyther excusing vs when wee doe well, or accusing vs, when we haue sinned against him: Not that the Lord needed any such witnesse or Mo∣nitour to informe him of our actions; for he seeth and knoweth all things past, present, and to come, with one perfect and simple act; but because he would in the administration of his iustice, proceede in a legal manner, that wee hereby might be conuicted of the vprightnesse of his iudge∣ments, hauing in our selues a witnesse that iustifieth and approueth them.

§. Sect. 2 What consci∣ence is, being generally con∣sidered.

But that we may yet more clearely discerne the nature of conscience, what it is, we will thus define it. Conscience is a faculty, or power pla∣ced by God in the soule of man, which reflecteth the vnderstanding vpon it selfe, causing it to apply its generall and contemplatiue knowledge of truth and falshood, good and euill, to practicall vse, for the ayming and determining of all our particular actions, according to the generall rules of reason, either with vs or against vs. It is a faculty, and not a naturall ha∣bit which may bee got and lost: for howsoeuer the operations of it may be hindred and deadded for a time, by carnall security, hardnesse of heart, and the violence of our lusts and passion: euen as reason it selfe cannot ex∣ercise its functions in the time of sleepe or drunkennesse; that it neuer vtterly fayleth; but when it is awakened by affliction, it sheweth it selfe in the actions of accusing, condemning, and terrifying, as in former times. Neither is it a bare art of vnderstanding, as some would haue it, but a di∣stinct faculty & working power, which in it own vertue produceth diuers actions. For when the vnderstanding, in the Thesy and Theory, by way of generall contemplation, approueth of any action, as good, or con∣demneth it as euill, the conscience applyeth it in the Hypothesy vnto a mans owne particular actions, and by vertue of those generall notions in the vnderstanding, determineth of them, either with or against vs, that they are good or euill. And this it doth (as the schooles speake) in a practicall Syllogisme, in which the reason or contemplatiue vnderstanding (so cal∣led, because it is exercised in contemplation, and in seeking out the princi∣ples

of all knowledge, & is in respect of this office, named also by Diuines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is the keeper and conseruer of those notions implan∣ted in vs, concerning good things to be imbraced, and euill things to be shunned of vs) this contemplatiue vnderstanding (I say) doth in this Syl∣logisme offer vnto vs the Maior or Proposition. The conscience which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because (as I haue shewed) it knoweth not to it selfe alone, but with God, maketh the Minor or assumption, and the facultie of iudgement determining of the fact, inferreth the conclusion: As for example. The vnderstanding suggesteth this Proposition; Hee that ser∣ueth God, who is the supreme cause and chiefe Good, performeth a good dutie. The conscience assumeth, But thou hast serued God, the supreme cause and chiefe goodnesse; and so the iudgement inferreth; therefore thou hast performed a good duty. Againe, on the other side; the vnder∣standing saith, Whosoeuer will worship God truly, must worship him ac∣cording to his reuealed will, and not according to his owne inuentions; the conscience assumeth, But thou hast not worshipped him according to his reuealed will, but according to thine owne inuentions; whereupon the iudgement inferreth, Therefore thou hast not worshipped God truly. Or thus; Whosoeuer breaketh the Law, is accursed, saith the vnderstan∣ding; But thou (saith the conscience) hast broken the Law: therefore, saith the iudgement, thou art accursed.

§. Sect. 3 Of the diuers offices of con∣science.

Now this facultie of conscience performeth diuers offices, in respect of the diuers parts, wherein it exerciseth its power and vertue. For in the vnderstanding, before our actions are atchieued, it playeth the part of a friend, or gentle Monitour, telling what is to be done or left vndone, with the penaltie or reward which will follow our commission or omissi∣on. After the deed is done, it becommeth a Iudge, approouing or disal∣lowing the action, and either absoluing or condemning vs, for the doing or not doing of it. In the memory, it performeth the office of a Notary and Register, in setting downe and keeping vpon Record, what wee haue done, good or euill; and also of a witnesse, giuing euidence, either with or against vs, according to the nature of our fact, accusing vs when wee haue done ill, and excusing vs when we haue done well. In the will and affections, it is the deputie of Gods Spirit, to suggest and inioyne vs good duties; and when they are done, to reward vs by comforting, cherishing, and replenishing our hearts with ioy; and when we haue done ill, espe∣cially by committing sinnes which are haynous and against conscience, it executeth the office of a Iaylour or tormentor, filling the heart with shame and sorrow, with feare and terrour, with finall desperation, hellish perturbation, and intolerable tortures, that no racke nor gallowes, no hot pincers or scalding lead may be compared with them, as we see in the ex∣ample of Cain, who out of a despairing conscience, crieth out, that his pu∣nishment was greater then he could beare; and of Iudas, who, to ease his torment, which the gnawing worme of conscience caused, hanged himself. And with this office of conscience the Heathens were acquainted, which gaue occasion to that fiction of hellish furies, which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature. The which also appeareth by their writings, wherein are many

notable sayings to this purpose. What doth it profit, saith Seneca, to hide a mans selfe, and to auoide the eyes and eares of men? A good conscience calleth in the multitude, and an ill is sollicitous and fearefull euen in soli∣tude. If the things thou doest be honest, care not though all men know them; if dishonest, what skilleth it though no man know them, seeing thou knowest them thy selfe? O miserable man that thou art, if thou de∣spisest such a witnesse! And againe, It is the greatest securitie to doe no man wrong. They that cannot abstaine from it, doe leade a life full of con∣fusion & perturbation, so much fearing as they haue hurt. Neither are they at any time quiet. After they haue done mischiefe, they feare, they are trou∣bled. Conscience suffereth them not to intend any other things, but euery hand while to reuiew themselues. He suffereth punishment that expecteth it, and he expecteth that hath deserued it. It is possible, by some meanes, to be safe with an ill conscience, but neuer secure. For he thinketh he may be taken with the manner, though yet he be not. In sleepe he is troubled, and being awake, as oft as he nameth any mans wickednesse, he thinketh of his owne. It neuer seemeth enough blotted out, neuer sufficiently co∣uered. A guiltie conscience hath sometime the hap to be hid, but neuer assurance. So the Satyrist; Whatsoeuer crime is committed by euill ex∣ample, it first displeaseth the author. This is the first punishment, that no man guilty can be absolued, himselfe being Iudge, although by the fa∣uour of the corrupted Iudge he be acquitted. In which regard Cato was wont to say, that euery man ought to feare and respect himselfe most when he doth any euill, because, though he may shun others, yet from himselfe he cannot flee.

§. Sect. 4 That consci∣ence hath all its power and authority from God onely.

Now this power of conscience in iudging, witnessing, binding, and punishing, it hath onely from God which is the Lord of it, and hath sea∣ted it in man as his Viceroy and Deputie, to rule him in all his wayes; and, if he will not obey, to be his Notary, to keepe vpon record all his faults, his Witnesse to giue testimony against him, and his Executioner to tor∣ment him, when in the Court of conscience hee is condemned. Neither hath any creature power ouer conscience, either to binde it, or set it at li∣berty, but God only; nor hath the conscience it selfe any authority to exe∣cute these offices, till it haue a Commission ingrossed and sealed from God, which is either the Law of nature, written in the heart in our first creation, or the diuine Oracles of God, contained in the bookes of the Old and New Testament. And if without these, conscience doth any thing against vs, either by vniust iudging, or false accusing, we may reuoke it all by a Writ of errour, and make our appeale from this false iudge∣ment in the Court of conscience, to our supreme Lord, to bee iudged by him according to his Law. For howsoeuer in the creation, conscience was an vpright Iudge and true witnesse, yet after the fall, the vnderstan∣ding being darkened with ignorance, and the iudgement corrupted, doe offer vnto the conscience false rules and Principles, and so cause it to giue wrong euidence and erroneous iudgement, iustifying when it should con∣demne, and condemning when it should iustifie, excusing those whom it should accuse, and accusing them whom the Law of God excuseth and absolueth. The which commeth to passe, because the light of nature is

through the fall almost extinguished, and the booke of the Law written, according to which, conscience should iudge and testifie, is not vnder∣stood and knowne, or because it is blinded by lusts and passions, or being corrupted, hath the mouth stopped with the bribes of worldly vanities, or finally is become seared and senselesse with customable sinning and habi∣tuall wickednesse.

Notes

• 1. Cor. 2. 11.
• So the Apostle Paul speaketh, Rom. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, their reasonings, the meane while, accusing, or else excusing one another.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Conscientia est Codex in quo quotidiana pec∣cata conscribun∣tur, Chrys. in Psal. 50. Rom. 2. 15. 1. Cor. 1. 12.
• Gen. 4. 13.
• Senec. Epist. 43.
• Epist. 105.
• Exemplo quod∣cunque malo committitur, ipsi displicet authori, &c. Iuuen. Satyr. 13. Plut. Apoph.