Now this faculty of conscience performeth divers offices, in respect of the divers parts, wherein it exerciseth its power and virtue. For in the understanding, before our actions are achieved, it playeth the part of a friend, or gentle Monitor, telling what is to be done or left undone, with the penalty or reward which will follow our commission or omission. After the deed is done, it becometh a Judge, approving or disallowing the action, and either absolving or condemning us, for the doing or not doing of it. In the memory, it performeth the office of a Notary 1and Register, in setting down and keeping upon Record, what we have done, good or evil; and also of a witness, giving evidence, either with or against us, according to the nature of our fact, accusing us when we have done ill, and excusing us when we have done well. In the will and affections, it is the deputy of Gods Spirit, to suggest and enjoin us good duties; and when they are done, to reward us by comforting, cherishing, and replenishing our hearts with joy; and when we have done ill, especially by committing sins which are heinous and against conscience, it executeth the office of a Jailer or tormentor, filling the heart with shame and sorrow, with fear and terror, with final desperation, hellish perturbation, and intolerable tortures, that no rack nor gallows, no hot pincers or scalding lead may be compared with them, as we see in the example of Cain, who out of a despairing conscience, crieth out, that his punishment 2was greater then he could bear; and of Judas, who, to ease his torment, which the gnawing worm of conscience caused, hanged himself. And with this office of conscience the Heathens were acquainted, which gave occasion to that fiction of hellish furies, which endlessly haunted and tormented those who had committed heinous sins against the light of nature. The which also appeareth by their writings, wherein are many ⟨p. 68⟩notable sayings to this purpose. What doth it profit, saith Seneca, to hide 3a mans self, and to avoid the eyes and ears of men? A good conscience calleth in the multitude, and an ill is solicitous and fearful even in solitude. If the things thou doest be honest, care not though all men know them; if dishonest, what skilleth it though no man know them, seeing thou knowest them thy self?
Now this facultie of conscience performeth diuers offices, in respect of the diuers parts, wherein it exerciseth its power and vertue. For in the vnderstanding, before our actions are atchieued, it playeth the part of a friend, or gentle Monitour, telling what is to be done or left vndone, with the penaltie or reward which will follow our commission or omission. After the deed is done, it becommeth a Iudge, approouing or disallowing the action, and either absoluing or condemning vs, for the doing or not doing of it. In the memory, it performeth the office of a Notary 1and Register, in setting downe and keeping vpon Record, what wee haue done, good or euill; and also of a witnesse, giuing euidence, either with or against vs, according to the nature of our fact, accusing vs when wee haue done ill, and excusing vs when we haue done well. In the will and affections, it is the deputie of Gods Spirit, to suggest and inioyne vs good duties; and when they are done, to reward vs by comforting, cherishing, and replenishing our hearts with ioy; and when we haue done ill, especially by committing sinnes which are haynous and against conscience, it executeth the office of a Iaylour or tormentor, filling the heart with shame and sorrow, with feare and terrour, with finall desperation, hellish perturbation, and intolerable tortures, that no racke nor gallowes, no hot pincers or scalding lead may be compared with them, as we see in the example of Cain, who out of a despairing conscience, crieth out, that his punishment 2was greater then he could beare; and of Iudas, who, to ease his torment, which the gnawing worme of conscience caused, hanged himself. And with this office of conscience the Heathens were acquainted, which gaue occasion to that fiction of hellish furies, which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature. The which also appeareth by their writings, wherein are many ⟨p. 68⟩notable sayings to this purpose. What doth it profit, saith Seneca, to hide 3a mans selfe, and to auoide the eyes and eares of men? A good conscience calleth in the multitude, and an ill is sollicitous and fearefull euen in solitude. If the things thou doest be honest, care not though all men know them; if dishonest, what skilleth it though no man know them, seeing thou knowest them thy selfe?
- 1Conscientia est Codex in quo quotidiana peccata conscribuntur, Chrys. in Psal. 50. Rom. 2. 15. 1. Cor. 1. 12.
- 2Gen. 4. 13.
- 3Senec. Epist. 43.
