Christian See to Thy Conscience, Treatise · Chapter 6
CHAP. VI. Of Con-ſcience, as it is a conioyned Knowledge with another.
THe knowledg of Conſcience is not a knowledge ſingle, and alone by it ſelfe, but with another: whence it hath the name of Con ſcience, knowing together with another; which is fiuefold as in the inſuing Sections ſhalbe made manifeſt, in the more fully vnfolding of this name, compounded of Con, and ſcience.
Section 1. It knoweth with God.
COnſcience hath acquaintance with God, knowing with God, and God with it: therefore Saint Paul puts them together, Rom. 9. 1. and he ſaith; that the holy Ghoſt witneſſeth with it, Rom. 8. 15. ſo as if it acquit and iuſtifie, ſo will God, and ſay the ſame which a Man truly vtters from his Conſcience, Gen. 20. 5. 6. And if it accuſe and condemne; ſo will God, 1. Ioh. 3. 20. 21.
Therefore we ſee hence, that whatſoeuer we think, ſpeake, or do; we hauehave two witneſſes, either with vsus or againſt vsus, ſufficient to make vsus ioyfull in well-doing againſt all mens cenſures, or to deiect vsus in ill doing, though all the World applaud vsus.
Section 2. It knoweth with the helpe of the Vnderſtanding.
COnſcience, for the exerciſe of it knowledge, hath the helpe of the Vnderſtanding: Therefore the Apoſtle puts the Minde and the Conſcience together, Tit. 1. 15.
For the Vnderſtanding firſt diſcerneth of truth and falſhood, good and euill; and then propoundeth the ſame to Conſcience for approbation, or diſallowing; for doing, or not doing. Hence Conſcience beginneth it worke; and as the Vnderſtanding is cleare, quicke, ſound, and certaine; euen ſo, and therafter, doth the Conſcience know and proceed to the execution of it offices.
By this wee ſee how neceſſary Knowledge is for the furthering of the work of Conſcience.
Section 3. It knoweth with the helpe of Memorie.
COnſcience takes information from the Vnderſtanding, but yet by the aide of Memorie, which reteineth that, which the Vnderſtanding by reaſoning hath cōcluded; which concluſion the Memorie holdeth; and ſo the Vnderſtanding by it carrieth it and propounds it to Conſcience. If Memorie faile, our Knowledge is therein ſo farre loſt: for what wee remember not, wee know not; and ſo no Conſcience of that.
Therefore to hauehave Conſcience, let vsus labour to keepe in Memorie what duties we doe know. Forgetfulneſſe of that which is taught, is one maine reaſon why ſo many make ſo little Conſcience of that which is dailie taught vntounto them.
Section 4. It knoweth with the Rule.
COnſcience is ſuch a knowing, as it ſeeth the act with the rule; two things at one time by reflection, right out, not a ſquint; where the rule is beheld, and the act together,It is Scientia & iuris & facti ſimul. there is Conſcience. If they bee ſeparated, beholding the one, and not the other; there is ſcience, but no Conſcience.
By this may we know when we do a thing of very Conſcience; when we looke to the Rule of our action, and vponupon our action how it accordeth with the Rule. If this be ſo, Oh, how many thouſands are there, which make no Conſcience in moſt things which they thinke, ſpeake, and do. For though the Rule bee knowne, it is without application to the act; and what they think, ſpeake, or doe, it is without conſideration of the Rule: and ſo no Conſcience. For, to doe a thing of Conſcience, there muſt bee obſerued theſe fiue things. Firſt, That there is a Rule. Secondly, What it is. Thirdly, The authoritie of it to binde. Fourthly, The conſtant remembrance of it. Fifthly, The application of it to the act, for the well ruling and guiding of it. All come to Church, people pray, receiue the Sacrament; but moſt doe not thus of Conſcience, becauſe they mind not the Word of God, and the act with application to themſelues, obſeruing how the Rule and act agree and diſagree in their doings.
Section 5. It knoweth with a framed concluſion.
COnſcience is a kind ofConſcientia quaſi concludens ſcientia. concluding ſcience; for it frameth, as it were ſyllogiſtically, reaſons, either with or againſt a Man: firſt the Vnderſtanding takes a propoſition from the Rule, and propounds it to Conſcience, thus, He that 2. Sam. 12. 5.is a mercileſſe and cruell man is worthie of death: So ſaid Dauids vnderſtanding from Nathans Parable. Then, vponupon Nathans application to Dauid, the knowledge of his Conſcience ſaid, But I am this mercileſſe and cruell man. And thereupon it maketh him to conclude, I am worthy of death; and ſo ſheweth it ſelfe to be Conſcience. And as it concludeth againſt a Man, ſo it will for a Man, thus: Hee that doth that which he doth in the integrity of his heart, and innocencie of his hands, ſhall finde fauour with God. This Abimelechs vnderſtanding propounded. Then the ſcience or knowledge of his Conſcience maketh him aſſume: But that which I hauehave done, I have done in the integrity of my heart, and innocencie of my hands: vponupon this aſſumption to ſhew it ſelfe Con-ſcience, it forceth him to conclude; Therefore I ſhall finde fauour with God. And thus much for the name, why it is called Conſcience in all theſe forenamed reſpects.