Thomas Adams

(5) The fifth is the manual, the pocket-book, the bosom-book of our conscience. The other books will manifest what we should have done; this, what we have done. We cannot except against it, because it hath always been in our own keeping, and nothing shall be written in it, but what is subscribed by our proper hand.

It hath three offices: first, to give in testimony of something acted or omitted. Secondly, to examine whether the action or omission were lawful or unwarrantable. Thirdly, to give judgment according to that evidence.

It can both bind and loose; it binds a man faster than the Philistines bound Samson, and looseth him sooner than the angel loosed Peter. It is a private law within man : when law and chancery too have done with him, (and that not seldom is long before it hath done with him,) then conscience taxes him in hand. It is a true looking-glass, that represents all blemishes, without favour or flattery. It is below God, but above man, a vice-god ; and deals with us here, as God will do hereafter. There is a bill framed out of the law, it is high treason against our high Sovereign's crown and dignity: our works are the evidence, and conscience is the witness, which will not be bribed to give a false testimony.

If the main course of our life be gracious, and our conscience will speak for our works, that they proceed from a sound faith and honest heart; we are then quit by proclamation, for nobody comes in against us: the world may not, our sins shall not, our conscience must not, the angels dare not, God will not, the devil cannot, for he is the father of lies, and his word will not be taken.

But if otherwise, all these will be against us: there need no subpoenas to fetch in witnesses; they come unsent for, and cannot be kept back; they will speak the truth, and all the truth. As intelligencers for statesmen mingle themselves with all companies, but use their best art to keep themselves concealed; so the conscience is God's informer, a spy in the soul, mixing herself with all our thoughts and actions: it is indeed the reflection of the soul upon itself. Though we know not what this conscience is, yet this conscience knows what we are. As Pilate asked Christ, What is truth? John xviii. 38, when the Truth stood before him; so many ask what is conscience? when indeed conscience is within them.

Exposition of 2 Peter, 670

Thomas Adams

Deeds prove more than words; never tell me your science, show to me the fruits of your good conscience ...
Knowledge directs conscience; conscience perfects knowledge ...
Conscience is to the soul as the stomach is to the body ...
Exposition of 2 Peter, 34, 588

John Calvin

The torture of a bad conscience is the hell of a living soul.
Source untraced

John Calvin

... Of this nature is the assertion under the sixteenth head, that the grace of Justification is lost, not only by unbelief, but by any mortal sin. If they meant that we are ejected from the possession (enjoyment) of this great blessing by an evil conscience, I would not at all gainsay them, I mean as far as regards ourselves. For although God does not cast us off, yet an evil conscience is such a separation from him as excludes us from the enjoyment of a lively and justifying knowledge of his paternal love towards us. But they are preposterous, first, in recognising no sin as mortal that is not gross and palpable, whereas most inward sins wound the mind more grievously and even fatally; and, secondly, in not perceiving how a good conscience is the inseparable attendant of faith. Were it not so, how could it be said that our hearts are purified by faith, that Christ dwells in our hearts by faith, that it is the victory by which we overcome the world, the shield for repelling the assaults of the devil, and that we are kept by faith through the power of God unto salvation? (Acts xv.9; Eph.iii.17; I John v.4; Eph. vi.16; I Peter v.9; i.5.) There is no doubt, therefore, that faith is overwhelmed and buried in a man whenever he has been overcome by any temptation so as to abandon the fear of God. For the Spirit of holiness cannot be separated from faith any more than can Christ himself. I do not assert, however, that when we forsake the fear of the Lord faith is altogether extinguished in us. But as the fear of God is oppressed by depraved lusts, so I say that faith is stifled, and for the time exerts its power no more than if it were in a manner dead. ...

Tracts and Letters, Volume 3, 144 (from: Acts of the Council of Trent, Antidote to the Sixth Session)

Stephen Charnock 2

We may add, the comfortable reflections of conscience. There are excusing, as well as accusing reflections of conscience, when things are done as works of the “law of nature,” (Rom. 2:15): as it doth not forbear to accuse and torture, when a wickedness, though unknown to others, is committed; so when a man hath done well, though he be attacked with all the calumnies the wit of man can forge, yet his conscience justifies the action, and fills him with a singular contentment. As there is torture in sinning, so there is peace and joy in well-doing. Neither of those it could do, if it did not understand a Sovereign Judge, who punishes the rebels, and rewards the well-doer.
Conscience is the foundation of all religion; and the two pillars upon which it is built, are the being of God, and the bounty of God to those that “diligently seek him.” This proves the existence of God. If there were no God, conscience were useless; the operations of it would have no foundation, if there were not an eye to take notice, and a hand to punish or reward the action. The accusations of conscience evidence the omniscience and the holiness of God; the terrors of conscience, the justice of God; the approbations of conscience, the goodness of God.
All the order in the world owes itself, next to the providence of God, to conscience; without it the world would be a Golgotha. As the creatures witness, there was a first cause that produced them, so this principle in man evidenceth itself to be set by the same hand, for the good of that which it had so framed. There could be no conscience if there were no God, and man could not be a rational creature, if there were no conscience. As there is a rule in us, there must be a judge, whether our actions be according to the rule. And since conscience in our corrupted state is in some particular misled, there must be a power superior to conscience, to judge how it hath behaved itself in its deputed office; we must come to some supreme judge, who can judge conscience itself. As a man can have no surer evidence that he is a being, than because he thinks he is a thinking being; so there is no surer evidence in nature that there is a God, than that every man hath a natural principle in him, which continually cites him before God, and puts him in mind of him, and makes him one way or other fear him, and reflects upon him whether he will or no. A man hath less power over his conscience, than over any other faculty; he may choose whether he will exercise his understanding about, or move his will to such an object; but he hath no such authority over his conscience: he cannot limit it, or cause it to cease from acting and reflecting; and therefore, both that, and the law about which it acts, are settled by some Supreme Authority in the mind of man, and this is God.

The Existence and Attributes of God - The existence of God

Stephen Charnock 1

The Scripture informs us they (ie fears) have been of as ancient a date as the revolt of the first man, (Gen. 3:10): “I was afraid,” saith Adam, “because I was naked” which was an expectation of the judgment of God. All his posterity inherit his fears, when God expresseth himself in any tokens of his majesty and providence in the world. Every man’s conscience testifies that he is unlike what he ought to be, according to that law engraven upon his heart. In some, indeed, conscience may be seared or dimmer; or suppose some men may be devoid of conscience, shall it be denied to be a thing belonging to the nature of man? Some men have not their eyes, yet the power of seeing the light is natural to man, and belongs to the integrity of the body. Who would argue that, because some men are mad, and have lost their reason by a distemper of the brain, that therefore reason hath no reality, but is an imaginary thing? But I think it is a standing truth that every man hath been under the scourge of it, one time or other, in a less or a greater degree; for, since every man is an offender, it cannot be imagined, conscience, which is natural to man, and an active faculty, should always lie idle, without doing this part of its office. The apostle tells us of the thoughts accusing or excusing one another, (or by turns,) according as the actions were. Nor is this truth weakened by the corruption in the world, whereby many have thought themselves bound in conscience to adhere to a false and superstitious worship and idolatry, as much as any have thought themselves bound to adhere to a worship commanded by God. This very thing infers that all men have a reflecting principle in them; it is no argument against the being of conscience, but only infers that it may err in the application of what it naturally owns. We can no more say, that because some men walk by a false rule, there is no such thing as conscience, than we can say that because men have errors in their minds, therefore they have no such faculty as an understanding; or because men will that which is evil, they have no such faculty as a will in them.

The Existence and Attributes of God - The existence of God

John Calvin

... For so great is the difference between just and unjust, that it is visible even in the lifeless image of it. For what order will be left in the world, if these opposites be confounded together? Such a distinction as this, therefore, between virtuous and vicious actions, has not only been engraven by the Lord in the heart of every man, but has also been frequently confirmed by his providential dispensations. We see how he confers many blessings of the present life on those who practise virtue among men. Not that this external resemblance of virtue merits the least favour from him; but he is pleased to discover his great esteem of true righteousness, by not permitting that which is external and hypocritical to remain without a temporal reward. ....

Institutes Vol 2 XIV.4

S T Coleridge

I believe, and hold it as the fundamental article of Christianity, that I am a fallen creature; that I am of myself capable of moral evil, but not of myself capable of moral good, and that an evil ground existed in my will, previously to any given act, or assignable moment of time, in my consciousness. I am born a child of wrath. This fearful mystery I pretend not to understand. I cannot even conceive the possibility of it, - but I know that it is so. My conscience, the sole fountain of certainty, commands me to believe it, and would itself be a contradiction, were it not so - and what is real must be possible.

Literary Remains (Evidences of Christianity) 392

(Quoted favourably in Smeaton's Doctrine of the Holy Spirit, 180)

R L Dabney

As disconnected specimens, the reader may, by anticipation, take the following: 'Notes on Genesis," page 39, pervert the "words that Adam and Eve knew good and evil after they transgressed, as teaching that then only they acquired a conscience! The argument is, that they could not have had a judgment of the moral distinction until they had experience of both kinds of acts. How, then, can God have a conscience? Or, if it be said he is omniscient, have the elect angels a conscience? Again, the Scripture tells us that "God made man upright, and he sought out many inventions." A curious uprightness this, without a conscience!

Theology of the Plymouth Brethren, 172 (In Discussions, Vol 1)

Thomas Watson 02

A good conscience is a wall of brass, that will be able to stand against a false witness. As no flattery can heal a bad conscience, so no slander can hurt a good. God will clear up the names of his people, Ps. xxxvii. 6., "He shall bring forth thy righteousness as the light." God, as he will wipe away tears from the eyes, so he will wipe off reproaches from the name.

On the ninth commandment

R L Dabney

There was a sort of stock or scrip, called Conscience, which seemed to be in great demand, and would purchase almost anything. Indeed, few rich commodities were to be obtained without paying a heavy sum in this particular stock, and a man's business was seldom very lucrative, unless he knew precisely when and how to throw his hoard of Conscience into the market. Yet as this stock was the only thing of permanent value, whoever parted with it was sure to find himself a loser, in the long run.

The Celestial Railroad, 12

John Flavel

Be often sweetening your spirits in communion with God, and they will not easily be embittered with wrath towards men.

A quiet conscience never produced an unquiet conversation. The peace of God doth Brabeuein, rule in the heart, as an umpire appeasing strifes; for so much that word, Col. iii. 15. imports.

How to keep the heart from revengeful motions

John Flavel

The greater, and clearer the Light is, under, and against which Men continue in Sin, the more must the Consciences of such Sinners be supposed to be wasted, and violated by such a Way of sinning: For this is a sure Rule, that the greatest Violation of Conscience is the greatest Sin. Conscience is a noble, and tender Part of the Soul of Man, it is in the Soul, as the Eye in the Body, very sensible of the least Injury; and a Wound in the Conscience, is like a Blow in the Eye: But nothing gives a greater Blow to Conscience, nothing so much wastes it, and destroys it, as Sins against the Light do. This puts a plain Force upon the Conscience, and gives a dreadful Stab to that noble Power, God's Vicegerent in the Soul. And thus you see the first Thing made good, that Light puts deep Guilt, and Aggravation into Sin.

The Method of Grace

Isaac Barrow

Conscience is a check to beginners in sin, reclaiming them from it, and rating them for it: but this in long standers becometh useless, either failing to discharge its office, or assaying it to no purpose; having often been slighted, it will be weary of chiding; or, if it be not wholly dumb, we shall be deaf to its reproof: as those, who live by cataracts or downfalls of water, are, by continual noise, so deafened, as not to hear or mind it; so shall we in time grow senseless, not regarding the loudest peals and rattlings of our conscience.

Isaac Barrow, Works, 245

Thomas Watson 01

We may prove a Deity by our conscience.

Conscience is God's deputy or vicegerent. Conscience is a witness of a Deity. If there were no Bible to tell us there is a God, yet conscience might. Conscience, as the apostle says, 'either accuseth' or 'excuseth' Rom 2: 15. It acts in order to a higher judicatory. Natural conscience, being kept free from gross sin, excuses. When a man does virtuous actions, lives soberly and righteously, observes the golden maxim, doing to others as he would have them do to him, then conscience approves, and says, Well done. Like a bee it gives honey. Natural conscience in the wicked accuses. When men go against its light they feel the worm of conscience. Eheu! quis intus scorpio? [Alas! What scorpion lurks within?] Seneca. Conscience, being sinned against, spits fire in men's faces, fills them with shame and horror. When the sinner sees a handwriting on the wall of conscience, his countenance is changed. Many have hanged themselves to quiet their conscience. Tiberius the emperor, a bloody man, felt the lashes of his conscience; he was so haunted with that fury, that he told the senate, he suffered death daily. What could put a man's conscience into such an agony but the impression of a Deity, and the thoughts of coming before his tribunal? Those who are above human laws are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more they are terrified. Whence is this but from the apprehension of judgement approaching? The soul, being sensible of its immortal nature, trembles at him who never ceases to live, and therefore will never cease to punish.
Body of Divinity (What is God?)

John Trapp

... An evil conscience hunts him, follows him up and down so close, like a blood hound, hot foot, that he sometimes serves himself, as that Jesuit in Lancashire, followed by one that had found his glove, with a desire to restore it to him; but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a clay pit behind it unseen and unthought of, wherein he was drowned. This and worse is the case of a poor bankrupt sinner, he is caught and clapped up in prison, laid fast in bonds and chains of darkness; and "what can he give in exchange for his soul?" Matthew 16:26. There is no feeing the sergeant, nor shifting off the arrest: sooner or later conscience will serve him with a writ to appear and answer at the great assizes before God’s tribunal.

Commentary Matthew 6:12

John Trapp

... the murderer’s conscience, which is instead of a thousand witnesses ...

... Fat swine cry hideously, if but touched or meddled with, as knowing they owe their life to them that will take it. Tiberius felt the remorse of conscience so violent, that he protested to the senate, that he suffered death daily; whereupon Tacitus makes this good note, Tandem facinora et flagitia in supplicium vertuntur. ... Richard III., after the murder of his two innocent nephews, had fearful dreams and visions; insomuch that he did often leap out of his bed in the dark, and catching his sword, which, always naked, stuck by his side, he would go distractedly about the chamber, everywhere seeking to find out the cause of his own occasioned disquiet. [Collection of the history of England, Daniel and Trussel] Polidor Virgil thus writes of his dream that night before Bosworth Field, where he was slain, that he thought that all the devils in hell pulled and hailed him in most hideous and ugly shapes; and concludes of it at last, "I do not think it was so much his dream, as his evil conscience that bred those terrors." It is as proper for sin to raise fears in the soul, as for rotten flesh and wood to breed worms. That worm that never dies is bred here in the froth of filthy lusts and flagitious courses, and lies gnawing and grubbing upon men’s inwards, many times in the ruffe of all their jollity. This makes Saul call for a minstrel, Belshazzar for his carousing cups, Cain for his workmen to build him a city, others for other of the devil’s drugs, to put on the pangs of their wounded spirits and throbbing consciences. Charles IX, after the massacre of France, could never endure to be awakened in the night without music, or some like diversion; he became as terrible to himself, as formerly he had been to others. [History of France, Thuan] But above all, I pity the loss of their souls, who serve themselves as the Jesuit in Lancashire, followed by one that found his glove, with a desire to restore it him. But pursued inwardly with a guilty conscience, he leaps over a hedge, plunges into a deep pit behind it, unseen and unthought of, wherein he was drowned. [Sermon Rev 6.7,8, Samuel Ward]
... one small drop of an evil conscience troubles a whole sea of outward comforts and contentments: a confluence whereof would no more ease conscience, than a silken stocking would do a broken leg. Silly are they that think to glide away their groans with games, and their cares with cards, &c.

Commentary on Genesis 4:10, 14, 17

John Trapp

Conscience, their domestic chaplain, told them so much. God hath a witness to his truth in every man’s bosom.

Commentary on Luke 20:19

John Trapp

Conscience is God’s spy and man’s overseer, Domesticus index, iudex, carnifex [household chaplain, judge, executioner]; God’s deputy judge, holding court in the whole soul, bearing witness of all a man’s doings and desires, and accordingly excusing or accusing, absolving or condemning, comforting or tormenting. Quid tibi prodest non habere conscium, habenti conscientiam? [what profit is there in not being conscious of having a conscience?] saith one [Seneca]; and another[Ansonius], Turpe quid acturus, te sine teste time. Inprimis reverere te ipsum [when about to act evilly, respect yourself, though there is no witness]. Look to conscience.

"Conscia mens ut cuique sua est, ita concipit intra, Pectora pro facto spemque metumque suo." (Ovid) [according to the state of a man's conscience, so in his mind do hope and fear arise on account of his deeds]

Commentary on 1 John 3:20

George Smeaton

That the soul is 'deprived of the Spirit and of all divine light, and that he is not disposed to those objects which the law of God enjoins, is too evident to be questioned. Only conscience is left to act in him along with the dim outline of the moral law, of which the lingering remains may still be traced on every human heart. And it may be said of conscience, that its voice is heard more in accusing than in excusing. It is noteworthy that in the entire earthly life of Jesus there is no mention of conscience, for the obvious reason that He had the full image of God, and received the Spirit not by measure.

The doctrine of the Holy Spirit (Cunningham lectures) 165

John Stott

... Christian love limits Christian liberty. For Scripture has a high view of the sacredness of conscience. Conscience is not infallible; it needs to be taught. But though consciences have to be educated, they are never to be violated, even when they are wrong.

Life in Christ: A Guide for Daily Living, 85