St. Pauls exercise, or, A sermon of conscience Describing the nature of it; and declaring the manner and meanes how to obtaine, and retaine, a good conscience. Preached by Iohn Hughes, Doctor in Diuinitie.
And lastly, in the words of my Text hee setteth downe his practise and exercise: And herein I exercise my selfe, to haue alwaies a conscience voyd of offence, &c.
And lastly, in the words of my Text he sets down his practice and exercise: And herein I exercise my self, to have always a conscience void of offence, etc.
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As if he had thus spoken NONLATINALPHABET, Herein, and for this respect, because I am a Christian, beleeuing the doctrine of the Law and the Prophets, and hauing hope in the Resurrection, NONLATINALPHABET, I my selfe doe studie (as the Rhemists render it,
As if he had thus spoken, Herein, and for this respect, Because I am a Christian, believing the Doctrine of the Law and the prophets, and having hope in the Resurrection,, I my self do study (as the Rhemists render it,
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For in this respect S. Paul saith, I labour and endeauour to haue and to hold a conscience, NONLATINALPHABET cleare and voyd of offence in all duties towards God and men, and that alwaies.
For in this respect S. Paul Says, I labour and endeavour to have and to hold a conscience, clear and void of offence in all duties towards God and men, and that always.
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2. Quotuplex: The kinds and qualities of Conscience, which are as lines drawne from the Center, to demonstrate and deliniate the seuerall climates and regions of conscience;
2. Quotuplex: The Kinds and qualities of Conscience, which Are as lines drawn from the Centre, to demonstrate and deliniate the several climates and regions of conscience;
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but first of Conscience, and the nature thereof. There are two things wherein man doth excell all mortall Creatures, Ratio, & Oratio. Reason, and Speech.
but First of Conscience, and the nature thereof. There Are two things wherein man does excel all Mortal Creatures, Ratio, & Oratio. Reason, and Speech.
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Some call it a Hebite, others a Facultie: But I decline the Casuists and Schoolemen of purpose, that I may speake to the people, and to their consciences:
some call it a Hebite, Others a Faculty: But I decline the Casuists and Schoolmen of purpose, that I may speak to the people, and to their Consciences:
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and determining of all our particular thoughts, words, and workes, either with vs, or against vs. 1. I call it a Faculty, because it produceth acts, and is inseparable from its subiect;
and determining of all our particular thoughts, words, and works, either with us, or against us 1. I call it a Faculty, Because it Produceth acts, and is inseparable from its Subject;
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yet it vnderstands not it selfe, nor its owne nature, but by recoiling, reflecting, & recollecting the beames & rayes of that diuine light in and vpon it selfe;
yet it understands not it self, nor its own nature, but by recoiling, reflecting, & recollecting the beams & rays of that divine Light in and upon it self;
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nor be deceiued, testifying, de facto, this was done, and that was not done, whereof the Poet speaketh, Nocte die { que } tuum gestas in pectore testem.
nor be deceived, testifying, de facto, this was done, and that was not done, whereof the Poet speaks, Nocte die { que } tuum gestas in pectore Testimony.
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For what are the approofes and reproofes, the ioyes and checkes of the conscience, but actions of the will and affections, recoiling vpon the Soule, either comforting,
For what Are the approofs and reproofs, the Joys and Checks of the conscience, but actions of the will and affections, recoiling upon the Soul, either comforting,
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or tormenting vs for deeds past, or else terrifying vs for euill deeds to come? Which made one to compare it to a bridle and a whip, Frenum ante peccatum, flagrum post peccatum;
or tormenting us for Deeds past, or Else terrifying us for evil Deeds to come? Which made one to compare it to a bridle and a whip, Frenum ante peccatum, flagrum post peccatum;
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And of these it giueth iudgement by a kinde of reasoning and disputing in & with it selfe, called by the Schoolemen a practicall Syllogisme, whose maior is some maxime in Reason or Religion, which cannot be denyed;
And of these it gives judgement by a kind of reasoning and disputing in & with it self, called by the Schoolmen a practical Syllogism, whose maior is Some maxim in Reason or Religion, which cannot be denied;
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And it is called, Conscientia, quasi cordis scientia, saith S. Bernard, or rather, Scientia cum alia, a knowledge ioyned with our knowledge, whereby it knowes that of vs, which God onely knowes with vs. It is a co witnesse with God,
And it is called, Conscientia, quasi Cordis scientia, Says S. Bernard, or rather, Scientia cum Alias, a knowledge joined with our knowledge, whereby it knows that of us, which God only knows with us It is a counterfeit witness with God,
O wretched man if thou despisest the iudgement and testimony of thine owne conscience! The Fathers haue many sayings and similies to expresse the nature of Conscience.
Oh wretched man if thou Despisest the judgement and testimony of thine own conscience! The Father's have many sayings and similes to express the nature of Conscience.
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and equity, called by the Ancients NONLATINALPHABET siue relicta rationis Scintilla, the reliques and remaines, or the records of the Law, and light of Nature.
and equity, called by the Ancients siue relicta rationis Scintilla, the Relics and remains, or the records of the Law, and Light of Nature.
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The other part is a Chronicle, or a Registrie, wherein all our workes are written; which made S. Chrysostome vse the same comparison which S. Bernard long before:
The other part is a Chronicle, or a Registry, wherein all our works Are written; which made S. Chrysostom use the same comparison which S. Bernard long before:
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Now Conscience when it giueth iudgement, it first reades ouer the Law-booke, and examineth what is written there, what is bidden or forbidden by the law of God, & nature:
Now Conscience when it gives judgement, it First reads over the Law book, and examineth what is written there, what is bidden or forbidden by the law of God, & nature:
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S. Origen compares Conscience to a Schoolemaster, Pedagogus animae sociatus, & affectuum corrector, A Master or Monitor, to direct our wayes, and to correct our errours.
S. Origen compares Conscience to a Schoolmaster, Pedagogue Spirits sociatus, & affectuum corrector, A Master or Monitor, to Direct our ways, and to correct our errors.
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Tertullian calls it praeiudicium extremi iudicij, A fore-runner of Gods last iudgement, euen the best Almanacke in our owne breasts and bosomes, to foretell vs what shall become of vs at the last day.
Tertullian calls it praeiudicium extremi iudicij, A forerunner of God's last judgement, even the best Almanac in our own breasts and bosoms, to foretell us what shall become of us At the last day.
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In this learned age (amongst the innumerable bookes that are extant) I recommend vnto you the booke of Conscience, Hunc lege, relege, & perlege, O reade, reade often,
In this learned age (among the innumerable books that Are extant) I recommend unto you the book of Conscience, Hunc lege, relege, & perlege, Oh read, read often,
and reade ouer this booke, and doe nothing against the Dictates thereof. It is not the want of knowledge, but of Conscience which the world complaineth of:
and read over this book, and do nothing against the Dictates thereof. It is not the want of knowledge, but of Conscience which the world Complaineth of:
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And so I come to the second part, the kindes and qualities of Conscience. Conscience (according to my Text) is either NONLATINALPHABET cleare, guiltlesse, and without offence;
And so I come to the second part, the Kinds and qualities of Conscience. Conscience (according to my Text) is either clear, guiltless, and without offence;
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S. Bernard hath a witty distribution of conscience into foure kinds, 1. Good, but not quiet. 2 Quiet, but not good. 3 Both good, and quiet. 4 Neither good, nor quiet.
S. Bernard hath a witty distribution of conscience into foure Kinds, 1. Good, but not quiet. 2 Quiet, but not good. 3 Both good, and quiet. 4 Neither good, nor quiet.
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Such is the conscience of those that are erronious in iudgement, or ignorantly dubious and scrupulous, making many quaeries and questions for conscience sake, where God and his word makes none.
Such is the conscience of those that Are erroneous in judgement, or ignorantly dubious and scrupulous, making many queries and questions for conscience sake, where God and his word makes none.
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Such are many of my Brethren, both on my right, and left hand, I meane the Recusants in both kinds, Catholiques and Catharists, Papists and Puritans, who are no lesse offended, the one with an egge on a fasting day;
Such Are many of my Brothers, both on my right, and left hand, I mean the Recusants in both Kinds, Catholics and Catharists, Papists and Puritans, who Are no less offended, the one with an egg on a fasting day;
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the other with a Cap, Crosse, or Surplesse, then with some hainous offence. I commend their zeale, but not their iudgement; their affection, not their discretion;
the other with a Cap, Cross, or surplice, then with Some heinous offence. I commend their zeal, but not their judgement; their affection, not their discretion;
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They mistake the grounds of Conscience, building vpon vnstable foundations, and burdening themselues and others with things in their owne nature indifferent.
They mistake the grounds of Conscience, building upon unstable foundations, and burdening themselves and Others with things in their own nature indifferent.
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The second degree is the secure and carelesse, the sleepie, and drawsie Conscience, that can and will not see, with whom sinne and Sathan are in league for a time, Sed ista tranquilit as tempestas erit, that calme in the end will proue a storme, as S. Ierom noteth.
The second degree is the secure and careless, the sleepy, and drawsie Conscience, that can and will not see, with whom sin and Sathan Are in league for a time, said ista tranquilit as Tempestas erit, that Cam in the end will prove a storm, as S. Jerom notes.
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O remember this you Polyphragmaticall men, that haue whole Mynes and Mints of businesse in your pates, making so much haste to be rich, that you are not at leasure once in a weeke, in a moneth, in a yeare,
O Remember this you Polyphragmaticall men, that have Whole Mines and Mints of business in your pates, making so much haste to be rich, that you Are not At leisure once in a Week, in a Monn, in a year,
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like a wilde beast robbed of her whelpes, and rowsed from sleepe, Iugulum petit, it will flie (as it were) to the throat of thy soule, accusing thee to the vttermost,
like a wild beast robbed of her whelps, and roused from sleep, Iugulum petit, it will fly (as it were) to the throat of thy soul, accusing thee to the uttermost,
The habite and custome of sinning hath taken away all shame of face and remorse of Conscience in many, that they are giuen ouer to a reprobate sence, to worke vncleanenesse with greedinesse.
The habit and custom of sinning hath taken away all shame of face and remorse of Conscience in many, that they Are given over to a Reprobate sense, to work uncleanness with greediness.
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and which bringeth good tydings, and that vpon good grounds. This kinde of Conscience euer excuseth, and neuer accuseth, euer comforteth, and neuer condemneth;
and which brings good tidings, and that upon good grounds. This kind of Conscience ever excuseth, and never Accuseth, ever comforts, and never Condemneth;
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Some there are that haue such Consciences, but very few in these our euill dayes, and they that haue them are happy and blessed both heere and hereafter.
some there Are that have such Consciences, but very few in these our evil days, and they that have them Are happy and blessed both Here and hereafter.
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It credo non fuit somnium, sed Conscientia scelerum, That was no fained dreame (saith Polydor ) but a true torture of his Conscience, presaging a bloudy day to himselfe and to his followers.
It credo non fuit Somnium, sed Conscientia Scelerum, That was no feigned dream (Says Polydore) but a true torture of his Conscience, presaging a bloody day to himself and to his followers.
Some too quiet, as the blinde, the secure, and the seared; and some too vnquiet, as the erronious, dubious, and desperate, or guilty: The meane is the best;
some too quiet, as the blind, the secure, and the seared; and Some too unquiet, as the erroneous, dubious, and desperate, or guilty: The mean is the best;
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The extent, latitude, or circumference of this Text, (call it what you will) the manner and meanes to obtaine and retaine a good Conscience, or the matters wherein, in all duties towards God and men;
The extent, latitude, or circumference of this Text, (call it what you will) the manner and means to obtain and retain a good Conscience, or the matters wherein, in all duties towards God and men;
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Sincerity of heart and affection. Constancy in well-doing. Diligence in practise, and exercise. All which are closely included in the words of my Text.
Sincerity of heart and affection. Constancy in welldoing. Diligence in practice, and exercise. All which Are closely included in the words of my Text.
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1. First, to haue a good Conscience, there is required an vniuersall and Catholique obedience in all duties humane and Diuine, towards God and men, the workes of Piety and Charity, in the first and second Table:
1. First, to have a good Conscience, there is required an universal and Catholic Obedience in all duties humane and Divine, towards God and men, the works of Piety and Charity, in the First and second Table:
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but for their Pride, Incest, Idolatry, and Sacriledge, they were cast downe to Hell. Many there are that hate Pride and Couetousnesse, but they loue Whoredome and Drunkennesse.
but for their Pride, Incest, Idolatry, and Sacrilege, they were cast down to Hell. Many there Are that hate Pride and Covetousness, but they love Whoredom and drunkenness.
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And some there are that make a conscience of the duties of the first Table, specially those that crosse not their will and affections, that are no way against their profit and pleasure,
And Some there Are that make a conscience of the duties of the First Table, specially those that cross not their will and affections, that Are no Way against their profit and pleasure,
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The first are like the Pharises, who were very holy, but vniust; the others like the Saduces, good liners, but very bad belieuers, for they belieued that there was neither Spirit, Angell, nor Resurrection: And of both these I may say, that they doe their duties by halfes,
The First Are like the Pharisees, who were very holy, but unjust; the Others like the Sadducees, good liners, but very bad believers, for they believed that there was neither Spirit, Angel, nor Resurrection: And of both these I may say, that they do their duties by halves,
He is so farre from pride, couetousnesse, and other capitall sinnes, that hee abstaines from all occasions and appearance of euill, hating euen the garment spotted by the flesh.
He is so Far from pride, covetousness, and other capital Sins, that he abstains from all occasions and appearance of evil, hating even the garment spotted by the Flesh.
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In a word, he is a perfect Christian, quoad partes (as the Schoolemen speake) though not quoad gradus; as a Childe is said to haue all the parts of a perfect man,
In a word, he is a perfect Christian, quoad parts (as the Schoolmen speak) though not quoad gradus; as a Child is said to have all the parts of a perfect man,
so the conscionable man hath all the parts and properties of a perfect Christian, which may be had here in via, in the way, although he attaine not those high degrees of perfection, which they haue in patria, in their Country.
so the conscionable man hath all the parts and properties of a perfect Christian, which may be had Here in via, in the Way, although he attain not those high Degrees of perfection, which they have in patria, in their Country.
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2. Secondly, in a good Conscience there is required Sincerity, integritie, and vprightnesse of heart and affections, which the Greeke word NONLATINALPHABET in my Text doth well import,
2. Secondly, in a good Conscience there is required Sincerity, integrity, and uprightness of heart and affections, which the Greek word in my Text does well import,
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for a good Conscience cannot stand with hypocrites. 3. Thirdly, to haue, and to hold, a good Conscience, there is required Constancie, Continuance, and Perseuerance in well-doing:
for a good Conscience cannot stand with Hypocrites. 3. Thirdly, to have, and to hold, a good Conscience, there is required Constancy, Continuance, and Perseverance in welldoing:
And therefore to haue a good Conscience, wee must bee constant in well-doing at all times, effectu, or affectu, in deed or desire, in action or affection. And that this may bee effected, we must begin betimes, put not off from day to day to turne vnto the Lord, for delay is dangerous.
And Therefore to have a good Conscience, we must be constant in welldoing At all times, effectu, or affectu, in deed or desire, in actium or affection. And that this may be effected, we must begin betimes, put not off from day to day to turn unto the Lord, for Delay is dangerous.
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4. To NONLATINALPHABET, the last word in my Text, importing Constancie, and Continuance, if wee adde NONLATINALPHABET the first word, which implieth diligence and exercise, then is the Circle round, or Circumference compleat.
4. To, the last word in my Text, importing Constancy, and Continuance, if we add the First word, which Implies diligence and exercise, then is the Circle round, or Circumference complete.
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Wee sinne daily, and therefore wee must daily wash our consciences with the teares of inward sorrow and contrition, which bringeth repentance not to be repented of.
we sin daily, and Therefore we must daily wash our Consciences with the tears of inward sorrow and contrition, which brings Repentance not to be repented of.
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Now the onely Bath or Lauacre to wash our Consciences in, is the bloud of Iesus Christ, which cleanseth vs from all our sinnes, I say the bloud of Christ applyed by faith.
Now the only Both or Lauacre to wash our Consciences in, is the blood of Iesus christ, which Cleanseth us from all our Sins, I say the blood of christ applied by faith.
As first, Ignorance and Superstition; against the which wee must seeke for sound and sanctified knowledge to direct vs in our generall and particular callings.
As First, Ignorance and Superstition; against the which we must seek for found and sanctified knowledge to Direct us in our general and particular callings.
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Secondly, Pride. and Singularity; against the which apply meekenesse and humility, for, Vbi humilitas, ibi sapientia, Where humility is, there is wisedome;
Secondly, Pride. and Singularity; against the which apply meekness and humility, for, Vbi humilitas, There sapientia, Where humility is, there is Wisdom;
or Common-wealth) that they consult with thee in all their counsells and courses, that they preferre thee before policie, that they execute true iustice and iudgement without partialitie,
or Commonwealth) that they consult with thee in all their Counsels and courses, that they prefer thee before policy, that they execute true Justice and judgement without partiality,
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Speake to those that are towards the Law, and other Officers in Courts of Iustice and equitie, either Ciuill or Ecclesiasticall, specially in those Courts that are of thy Iurisdiction,
Speak to those that Are towards the Law, and other Officers in Courts of justice and equity, either Civil or Ecclesiastical, specially in those Courts that Are of thy Jurisdiction,
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that they spinne not our honest suites to such length of time and costlinesse, that it may bee said (and that truely) Causa torque• noce•tem, Comsidicus innocentem, The Medicine is more grieuous then the maladie.
that they spin not our honest suits to such length of time and costliness, that it may be said (and that truly) Causa torque• noce•tem, Comsidicus innocentem, The Medicine is more grievous then the malady.
Speake to my Reuerend Brethren of the Clergy, that they preach Vi•a voce (that is) Vita & voce, both by life and by doctrine, that they teach after a plaine and a profitable manner, not affecting craggy, curious, Scholasticall speculations, fitter for the chaire then the Pulpit;
Speak to my Reverend Brothers of the Clergy, that they preach Vi•a voce (that is) Vita & voce, both by life and by Doctrine, that they teach After a plain and a profitable manner, not affecting craggy, curious, Scholastical speculations, fitter for the chair then the Pulpit;
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but in the liuing God, that they be rich in good workes, ready to distribute, laying vp for themselues a good foundation against the time to come. In a word, to conclude;
but in the living God, that they be rich in good works, ready to distribute, laying up for themselves a good Foundation against the time to come. In a word, to conclude;
speake to all men and women, that they feare God and serue him in vprightnes & 〈 ◊ 〉 truth, that they serue him in holinesse & righteousnesse before him all th• da••s 〈 … 〉 that denying vngodlinesse and 〈 ◊ 〉 losts, they liue soberly, righteously,
speak to all men and women, that they Fear God and serve him in uprightness & 〈 ◊ 〉 truth, that they serve him in holiness & righteousness before him all th• da••s 〈 … 〉 that denying ungodliness and 〈 ◊ 〉 losts, they live soberly, righteously,
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