A Compendium of the Chief Doctrines of the True Christian Religion/Chapter 28
XXVIII. Conscience.
CONSCIENCE is not connate with man, but is formed within him by the religious principles, in which he has been educated, and which he believes to be true. Whatever is the quality, therefore, of those principles, such will be the conscience resulting from them. It is or may become more perfect and genuine with those, who are enlightened, and who are in a clear perception of the truths of faith, than with those, who are less so. In each case, however, it is felt as an internal bond, or dictate, directing them to cease from evil, and to think, speak, and act justly, truly, and uprightly, on every occasion in life.
The spiritual life of man consists in a true conscience, which may be considered as the point of union between his faith and charity. Hence it is, that, when a man acts according to his conscience, he acts from his spiritual life; but when he acts contrary to his conscience, he then acts contrary to his spiritual life. In the one case he comes into a state of internal peace, tranquillity, and beatitude; but in the other, he experiences trouble and pain of mind, which is called remorse, or the sting of conscience.
Conscience is of two kinds; one exterior, which is a conscience grounded in the love of truth; the other more interior, which is a conscience grounded in the love of good. The former is properly called conscience, and is the life of spiritual men, who are influenced by charity towards their neighbour: but the latter bears the name of perception, and is the distinguishing characteristic of celestial men, who are principled in the good of love to the Lord.
An example or two will illustrate the nature of conscience. Suppose a man to be in possession of another's property, so that he can retain it without his knowledge, and without danger of the law, or the loss of credit and reputation, if he restore it to it's right owner, because he has no lawful claim to it himself, such a person is endued with conscience, inasmuch as he does good for the sake of good, and justice for the sake of justice. Suppose again that a man has it in his power to be preferred to some place of distinction, but he has good reason to believe, that his competitor is better qualified for the place than himself, and on this conviction he gives up his own claim for the good of his country and the public; such a person is endued with a good conscience. The same rule applies in all other cases. But he who regards himself alone, and, in order to promote his own worldly interest, scruples not to defraud and otherwise injure his neighbour, when he thinks he can do it without risk of detection, has no title to the character of an upright and just man, being totally destitute of conscience.
Adults, who have not received a conscience in this world, cannot receive it in the next, and consequently cannot be saved. The reason of which is, because they have no plane or ground within them, into which heaven, or the Lord through heaven, may descend, and by which he may operate, so as to lead them to himself: for conscience, when formed, is that which receives the influx of heaven, and causes conjunction with it. Hence it follows, that they who are finally lost, have no conscience, and that their torment or punishment arises from another source. It is therefore of the utmost consequence to the future well-being of man, that he acquire to himself, while in the body, the true principles of heavenly life; and that on every occasion he conduct himself justly, uprightly, and conscientiously.
