Perhaps you are a little surprised by the first words of this title. You would not only like to hear some things about the conscience, but you want a full account of it. Since it is such a complex subject, we will not be able to do this. Many books and articles have been written about it.

Young people often come with questions about the conscience, and parents are sometimes at a loss what to say about it. One father, who was also confronted with such a question, explained it to his son in this way. He said to him, "John, come into my office. See the many books, small ones and big ones. In one book is written the income of the day, in another book are the expenses, in a third book the inventory, and so on."

The boy asked, "But why do you need all those books, Dad?" The answer was, "I need them to know the whole situation of my business." John's father continued, "In the same way, everybody has a book inside of him, which is invisible, but something is constantly being written in it. Something is written in it when you intend to do wrong or have done wrong." This is true, because when one considers doing something amiss, then there is that voice inside which warns against it. This internal voice warns before you do something wrong, and when you have done wrong, it testifies against you. The conscience is often called a voice of God, whereby we know whether we do good or bad. This is a simple description of this complex matter.

In the course of the centuries, much has been thought, studied, and written about this subject, but the opinions have been quite varied. The differences in the conclusions of those who wrote about the subject or who spoke about it arose from their different views which they had about God's Word. Thus, if we investigate the literature of the world, we will come to a totally different interpretation than when God's Word is our guide.

One dictionary definition of the word conscience is, "The sense or consciousness of the moral goodness or blame-worthiness of one's own conduct, intentions, or character, together with a feeling of obligation to do right or be good."

Benjamin Keach writes about it, "The conscience is a natural power with which God has endued the soul of man by creation; for his comfort, if he walks uprightly; or for his torment, if he walks in evil ways. We do not imagine that conscience came not into the world until Adam's fall; for this were to suppose Adam in Paradise to be a man without conscience. Conscience, indeed, as an accuser and condemner, came not in until then; for as long as Adam obeyed the commandment of God, there was no cause that conscience should accuse him; but as soon as he had sinned, conscience flew in his face."

Burton says, "The conscience is a great ledger book in which all our offenses are written and registered, and which time reveals to the sense and feelings of the offender."

In the Middle Ages there was a difference made between the essence of the conscience, which was thought to be infallible, and the application of the conscience, wherein it was possible for man to make mistakes. Our Reformed fathers have not supported this thought, as we can find especially in the Canons of Dordt (the Third and Fourth Heads, Article 4), where we read, "There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and discovers some regard for virtue, good order in society, and for maintaining an orderly external deportment."

It is remarkable that in the Old Testament we do not find the word "conscience," but it cannot be denied that the matter is to be found there. Why did Cain flee after he had killed his brother Abel? Was it not because his conscience condemned him? In Judges 17 we read of Micah, who had stolen 1,100 shekels of silver from his mother. She pronounced a curse upon the thief, which frightened Micah, and because of the condemnation of his conscience he returned the money to her. In Job 27:6b we read, "My heart shall not reproach me so long as I live." That which is written about David in Psalm 32:3 is well known, "When I kept silence, my bones waxed old through my roaring all the day." His sin with Bathsheba followed him by day and night. And in Psalm 139:7 there is written,

"Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence?"

Also familiar are the words of 1 Samuel 24:5, "David's heart smote him, because he had cut off Saul's skirt." How carefully is his soul's experience drawn for us, even in the expression of the more rapid beating of his heart. You understand that this was more than only the moving of the conscience, but that it was the Holy Spirit who worked this.

The word conscience is not used literally in the Old Testament, but it is used in the New Testament more than thirty times. The late Professor Aalders called the conscience "a frontier guard, and when it is missing, life becomes a wilderness and the world a chaos." With all the changes in society, this definition is becoming more and more true today, since it seems that the conscience is given over to hardening.

We mentioned above that the Canons of Dordt call the conscience "the glimmerings of natural light," which were left of God's image in us after the fall. It is of the greatest importance for the whole human race. Our conscience testifies against us when we do something wrong. We find that the conscience is active even among the primitive nations, since they do have some morals and norms. Since they do not have God's Word, however, those morals are totally different from the morals of those who have the Bible.

The conscience gives testimony according to the light and knowledge that is in the understanding, for it only speaks according to its light. If it be misguided by Satan, or by our corrupt nature, or by false principles, then its testimony is not good, nor to be regarded, but deceives and abuses the soul, as a false witness who speaks in behalf of a guilty person. And on the other hand, it may, for want of a clear light and understanding, condemn such as it should clear.

The Greek word for conscience is suneidesis and suggests that its proper meaning is "co-knowledge" or "fellow-knowledge with oneself." This word is often used in the Pauline letters as well as in Hebrews, 1 Peter, and in two speeches of Paul in the book of Acts.

The word conscience, when used by Paul, means the pain suffered by man when he has done something wrong. Man's conscience can feel pain when he falls short of God's demands. When he is inadequately disciplined and informed, then the conscience becomes weaker (1 Corinthians 8:12) or even defiled (Titus 1:15). It is even possible that the conscience may be seared and ultimately becomes insensible (1 Timothy 4:2). For this reason it is so important to be properly instructed by the Holy Spirit.

This is why conscience and faith cannot be separated. To walk in newness of life implies a living, growing faith, through which the Christian is open to the influence of the Holy Spirit (Romans 8:14). The consciousness of guilt is distin­guished from guilt itself, because God's Word speaks of secret sins and sins done in ignorance, wherein the consciousness of guilt is missing (Psalm 19:12 and Acts 17:27-29, etc.).

God's Word shows clearly that repentance alone is insufficient. David's heart testified against him and he confessed his sins, but still the Lord chastised him. God's people experience that, here in time, the Lord comes back to the sin which they have committed.

The only good guide for our conscience is God's law. But daily we hear such different sounds in our society. It is one of the sad things of our days that people want to dismiss the existence of the conscience. Many say that it is only the consequence of a religious upbringing, which we should seek to eliminate from our society as soon as possible. They believe that man is free and that he should be able to make his own laws; then he will live a happier life and will function better in society. This was the cry of the French Revolution, which today is also used by Satan. All rules are broken, and in this way the rule of God's Word and morals are rapidly disappearing.

Today we are confronted by an anti-Christian world in which man can live according to his own lusts, but does not want the consequences of his sin. Think only of abortion, euthanasia, and homosexuality. Because of the changing rules which affect the conscience, the champions of such sins are very difficult to convince of their wrong-doing, since they do not recognize God's Word as the guide for life. Satan only laughs about this.

God's Word is the only basis on which to speak with someone about the rules for society. When the other rejects this Word, then we are like one crying in the wilderness. All the changes in society make it very urgent for us and our children to believe the immutability of God's Word. It is very important that, regularly, in the preaching, especially out of the catechism, the law is explained and the way is shown in which the Lord requires us to walk. Mr. Crabbe said of the conscience, "Conscience! Conscience! man's most faithful friend. If conscience smite thee once, it is an admonition; if twice, it is a condemnation."

We have tried to show that man's conscience is bound to God's law. Also in the Westminster Confession of Faith, chapter 20, we can find statements about Christian liberty and the liberty of conscience. We quote from this chapter and the different articles, "The liberty which Christ hath purchased for believers under the Gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law."

Further there is written, "God alone is Lord of the conscience, and hath left it free from the doctrines and commandment of men which are in anything contrary to His Word, or beside it, in matters of faith or worship. So that to believe such doctrines, or to obey such commandments out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith and an absolute and blind obedience, is to destroy liberty of conscience and reason also."

In the same chapter we read, "They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty." The liberty pleaded for is not absolute and uncontrollable. To assert that men have a right to think and act as they please, without respect to the moral law and without being respon­sible to God, would be atheistical.

Still, many times in the history of the church, people have made a misuse of this Christian liberty. We must keep in mind that the liberty pleaded for in God's Word and in the Westminster Confession is not absolute and uncontrollable. A well‑known example from church history is the condemnation of the Remonstrants at the Synod of Dordt.

The Remonstrants came back to what we discussed above, that the conscience should not be bound. But the Synod rejected this argument, because the objections were not based on Scripture. You can find examples of the complaints of the Remonstrants about the binding of their conscience, and the rejection by the delegates, in the 42^nd session of their meeting.

As the Lord requires obedience of children to their parents and of subjects to their government, so the Lord asks also obedience to the authority of the church, as we read in Hebrews 13:17, "Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you." The apostle Paul wrote in Galatians 5:1, "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." Here the apostle Paul warns that we should not be drawn away from the doctrine of free grace and brought back into servitude to the law.

The appeal to this text and to the Christian liberty preached therein is vain if it is used to live unrestrictedly. We need only give attention to what is written further in this chapter, in verse 13, "Only use not liberty for an occasion to the flesh."

A believer who has truly learned something of Christian freedom is characterized by a life which directs itself to the law. It is his desire to obey not only one commandment, but to live according to all God's commandments. When he sins, then his conscience condemns him. Conscience convictions are not the same as true convictions implanted by the Holy Spirit. If it shall be well with us, then we cannot miss the enlightening of the Holy Spirit.

To fear the Lord is not only to live a good life outwardly. Although that is a blessing in itself, God's law should become the means by which we know our misery, should be our schoolmaster to Christ, and should be our rule for gratitude.

In our lives, it is, and remains, necessary that the Lord open our eyes and conscience to see what our life is, but also to see what the Lord remains for His church. The poet testifies:

The tender love a father has
For all his children dear,
Such love the Lord bestows on them
Who worship Him in fear.