I. THat the power of Conscience is very great , a a Cicero pro Milone . either in the respect of Fear or Confidence , hath been of old declared by wise and learned Men , and more neerly and abundantly attested by the sence and the experience of all Men. It is therefore the more to be lamented that many ( while greedily they imploy all their studies in the knowledge of things indifferent ) are in so dark an ignorance in the knowledge of their own Consciences , notwithstanding there is no where to be found , a more faithful Admonisher , or a more diligent Accuser , or a Severer Witnesse , or an uncorrupter Judge , or a sweeter Comforter , or a more importunate Enemy . That therefore I may instill into the Minds and Ears of the ingenious , that old , and so often repeated instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Know thy self , and divert them a little from the too immoderate desire of a more unprofitable knowledge , gradually by inviting them to a greater care and study of their Consciences ; I thought it would be a work worth the labour , if I should a little more diligently inquire into the use , & Nature of Conscience , and in this place , according to my obligations , communicate to you , my Auditors , those Meditations which I shall find most observable on this Subject . I have determined therefore in this first Lecture to lay open the Nature of Conscience by defining it , and in my following Lectures , by the Almighties permission , I will expound unto you the use and office of the Conscience , especially as it reflecteth on things to be done , and that in a double respect : the first , to the rule of the Law to which it ought to be Subject , and the other in respect to former actions over which it is ordained to govern .

II. But the method of defining being twofold , the one Synthetical , or by the way of Composition , when by due weighing of every part of the premises , the definition at last is perfectly collected : the other Analytical , and by way of resolution which doth take asunder every peice of the definition , and open and unfold that , which at first was propounded entire ; Although the former may peradventure seem more convenient to the order of Nature , yet I have made choice of the latter , which I conceive more fit for instruction . Thus therefore I do briefly define Conscience . Conscience is a faculty , or a habit of the practical understanding , by which the mind of Man doth by the discourse of reason apply that light with which he is indued to his particular moral Actions . In this definition two things do preferre themselves to observation . First , the name of the thing defined , which is the voyce of the Conscience it self . Secondly , the particular members of the definition , which are all those that are ordinary in the definition of the qualities of the first and second Species ; that is to say , the Genus , the Subject , the Object , and the proper Act.

III. As to the Name of the thing defined , it is observed by learned men that in all the old Testament there is not found a Hebrew word which precisely , and peculiarly doth signifie the Conscience ; But the Hebrews , according to their custom of speaking , as often as mention is made of Conscience , they make use of one of those two words to expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first whereof is known by all to signifie the Heart , and the other the Spirit of Man . According to this is that of Solomon in the fourth of Proverbs ; Prov. 4. 23. Keep thy Heart with all diligence , as if he should have said , Le every one have a diligent care of his own Conscience ; And in the seventh of Ecclesiastes , where according to the old interpretation the words are , ●ccle . ● . 23. Thy Conscience knoweth that thou thy self hath often cursed others ; And according unto the Translation of Tremellius , thy Mind is Conscious ; It is in the Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Thy Heart knoweth , And in the new Testament , especially in St. John , in whose writings there are many Hebraisms ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heart is often put for the Conscience as John 1 3. 1 John 3 ▪ 21. If our heart condemneth us not , that is if our Conscience doth condemn us not , it being the proper office of the conscience to condemn , or not to condemn the guilty person standing before the tribunal of Justice ; From this proceeds that common allusion of St. Bernard , and others ; Conscientia quasi cordis scientia , The Conscience is the hearts consciousness . The conscience also in the holy Scripture oftentimes by the Hebrews and the G●ecians is called and expressed by the name of Spirit ; I will only instance two places , for what needs any more in a thing so evident : In the Old Testament Proverbs the 18 and the fourteenth verse , The Spirit of man will sustain his infirmity , but a broken Spirit who can endure ? As if he should say , a man of a sound and unstained conscience will endure with as much courage as patience whatsoever calamities shall befall him , but an afflicted and guilty conscience is a burden insupportable . And then in the new Testament , I shall make use of that of St. Paul , 1 Cor. 2. 11. which is the Theme and foundation of this present discourse . What man knoweth the things of a man , but the Spirit of man which is in him . That is his own Conscience .

IIII. But most certain it is that the Latin word Conscientia , Conscience and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in all things is most responsible to the Latin , did both of them receive their de●ivations a sciendo , from knowing ; but a praeposition being added to both the words in the pronunciation of them , doth seem to imply more then can hereby be contained in the single word Science ; but several Authors do give a several signification of it . To omit those two allusions that by many are alleadged , ( which if we look on the nature of the thing it self , may peradventure be retained as altogether not improper , but if brought to the exactness of a lawfull examination , will presently appeare but vain and not worthy to be insisted on . ) viz. that Conscientia est quasi cordis scientia , Conscience is no more than the hearts consciousnes ; And Conscientia quasi concludens scientia ; Conscience is as it were a concluding Science : It is most certain that those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Conscientia , beyond the bare notion of a Science , have a certain order and relation of that science to another ; for such is the force of the two particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Con , that in their composition they imply a certain conjunction and an association of many things , so that this word Conscientia or Conscience may be said to be conjuncta multorum scientia , a conjoyned science of many things , which two ways may be understood ; For it may be said to be the science of many things , in respect of the subjects , as the science or the knowledge of many men that do know ; as when many persons do know the same thing : or in respect of the objects , when it is the knowledge of many things that are known , as when the same person knows many things alike . Let the word Conscience be taken either in the one sence or the other , the account of the word neither much borrowed nor incongruous may be given , whether we look on the thing it self , or the use and manner of speaking amongst approved Authors .

V. For in the first place when many men know the same thing , they may be said to be conscious of it , and to know it altogether ; So those whom Catiline had chosen into the society of his wickedness , and were made partakers of his counsels , were said to be conscious of that conspiracy . And he is said to be conscious of the Kings secrets , to whom his privy counsels are intrusted , Ascitus in conscientiam facinoris , saith Tacitus , Drawn in into the conscience of the villany . Mrrtial 12. 24. O si conscius esset hic Avitus saith Martial in his Epigrams , Juven. Sat. 14. O that this man were conscious of it , and Conscia Matri Virgo fuit , the Daughter was conscious to what the Mother did ; And Meorum omnium consiliorum periculorumque testis conscius , et adjutor , saith Cicero in his orations ; A Conscious witness , and a helper to me in all my counsels and dangers . I should here be infinite if I should collect whatsoever to this purpose I every where do meet with in the Authors of greatest reputation ; But that may serve which already is alledged , unless peradventure you exact of me to produce something from the puddle of the Grammarians which may conduce to this purpose ; I will do it , not that the authority of those men is so much to be valued , but because in these things they seem as it were by right to arrogate a kind of pre●eminence to themselves . In the first place , hear Nonius , In hoc differunt , saith he , Scius & conscius , scius secum , conscius cum alio scius est , That is , the knowing or scious man doth differ in this frō the conscious ; the scious knows by himself , the Conscious is scious with another .

From this original of the word , they who thought that Conscience was so called as one Science with another , doe give this reason for their opinion , that man not only knows what things he hath committed , but he hath God who searcheth the heart and the reins , to be a conscious witness and an inspector into all his works , nay , into his most secret thoughts , And this is most certain , though words be tongue-tyed , and the Voyce be dumb . Behold my witnesse is in the Heavens , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Record that is conscious of me is on high : Job . 16. 19. The blessed Apostle also St. Paul , in the ninth of the Romans and the first , when he had called on God to be the witnesse of the truth he was about to speak , he presently subnecteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my Conscience bearing me witnesse ; As if he should have said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ knows it , and I know it with him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christ doth testify it , and my Conscience doth a●●est it with him . Let this therefore be the first reason of the derivation of the word , that Conscience is so called , because the deeds of Man are known unto God , as well as to himself .

VI. In another sence the Conscience is called the conjoyned Science of many things , as of Objects , or of things that are known , when a man knoweth many things at once , or ( which strikes on the same string ) when he conjoyneth and joyntly applyeth the knowledges of several things , that are in themselves distinct . From whence proceedeth this second reason of the word , which pleased much St. Thomas of Aquine , and a great part of the Schoolmen ; and which seeming to be deservedly preferred above the other already mentioned , doth bear no unprofitable light to illustrate the Nature and the force of Conscience , which is , that Conscience is so called , because it addeth Science unto Science , that is , the universal knowledge , or the knowledge of Law , and Right , to the particular knowledge , or the knowledge of the fact by applying one unto the other ; I shall make this more manifest to you by one or by two examples , in the first of Samuel the 24 Chapter , and the 50 Verse , it is said that Davids Heart did fail him , after that in the Cave he had cut off the wing of Sauls Garment , that is to say , his Conscience did prick him ; for we may imagine that David thus reasoned within himself ; I know that I ought not to offer any violence to the Sacred Person of the King , I know also that very lately I have done that which commeth very near unto violence ; I am afraid therefore that I have done that , which peradventure I ought not to have done , and I give thanks unto God who held back my hand from acting that which certainly I ought not to have committed . In this manner also the Conscience of Judas the Betrayer did object unto him : Thou knowest that thou oughtest not to betray thy Master , and thou knowest that most basely thou hast done it . The sence and knowledge of a particular fact either committed , or to be committed , comming in this manner to the universal knowledge of Law and Right which is in the mind , and being conjoyned , and applyed , and wholly reflecting on it , there ariseth from thence all that which we call Conscience . The words which by way of Reciprocation are expressed , and are most frequent in this kind , do confirm this derivation of the name of Conscience , Isocrat . ad Dem. of which nature is that of Isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Although you lye hid from others , yet you your self will be Conscious to your self , Horace 1. and that of Horace , Hic murus abeneus esto , Epist. 1. Nil conscire sibi ; This is as a Wall of Brasse , to be conscious of no offence ; And that of Virgil , Virgil Mens sibi conscia recti ; A Mind which is conscious to it self of its own uprightnesse ; Anaead . 1. And to conclude all , of the same sence , is that of St Paul , 1 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am conscious to my self of nothing .

VII . I do believe that it is now manifest to you from whence the word Conscience is derived , and it is left to your choyce to preferr the one acceptation , or the other , or to receive them both with an equal approbation . The other Reasons which the common Schoolmen , according to their own capacities , do produce , are too weak to stop the progresse of this discourse , of which there are many things that are yet remayning to be spoken . I proceed therefore to open to you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cognomination of the word , from whence there ariseth amongst grave Authors so wonderful a difference in the definition , that as yet the controversy is high , and difficult concerning the very first Term of the definition to find out what is the Genus of it . To remove therefore all Ambiguity , it is in the first place observable , that there is such an affinity , by nature , of the Indowments of the mind , viz. of Potentia's , Habits , and Acts , and so near a conjunction , so close a connexion , according to the use and exercise of them , that not only the appellations of words , but the offices , and real proprieties of every one of them , are promiscuously , and without any distinction attributed to one another , and that not only in the Rhetorical expressions of the Poets and Orators , and others the Professors of Humane Literature , to whom a Liberty was permitted ; but even in the Dogmatical positions of the Philosophers and Schoolmen themselves , who were denyed that happy elegancy . Neverthelesse , although it was alwayes accounted a great task , in their own certain bounds , to define and distinguish of things so united by Use and Nature ; yet as to the word Conscience which is a kind of Science , and so named from it , it will be no little advantage to us , in this place a little more precisely to explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cognomination of this word Science , that so , by the manifold use of the single word , the ambiguity of the compounded may more rightly , and more throughly be understood .