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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justifi_v	justify_v	6,808	5	9.1273	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91004	Syneidēsilogia ̇or, The doctrine of conscience, framed according to the points of the catechisme, in the Book of Common-Prayer. / By the Right Reverend Father in God, John Prideaux, late Lord Bishop of Worcester, for the private use of his wife.	Prideaux, John, 1578-1650.; N. Y.	1656 (1656)	Wing P3436; Thomason E1697_2; ESTC R203209	47,433	193

Hebrewes he writ to the faith included not excluded good works follow peace and holinesse without which no man shall see the Lord Heb. 22.14 All then of any judgment grant that Faith and Works must be necessarily joyned but whether Works come in as necessary fruits of faith or co-partners with it in justification this breeds the quarrel And some have gone so far as to make Faith nothing else but obedience to the Commandements But no conscience should dare to appeare with works to justifie it before Gods Tribunall but only those of our Saviour which the Prince of this world could not except against As our faith therefore in Christ justifieth us so our workes must justifie or make good our faith We are delivered from the hands of our enemies saith old Zachary to serve God without fear but how in serving him in holinesse as to God-wards and righteousnesse towards our neighbour before him all the dayes of our lives Luk. 1.74 75. C. II. The second Commandement forbids not only all kind or idolatrous worship but the precise making of any sort of images pictures statues graven molten of Stone Brasse or other mettall pillars erected or the like with what conscience then may images be permited to remain in Churches where a full reformation of idolatry is pretended D. The Commandement forbids not the making or having of images in any places absolutely but onely for a religious use falling downe to at or before them by way of adoration as they represent the true object of our worship For as the first Commandement holdeth us to the true worshiping of the living God that only knowes the heart and can discerne betweene right meaning and hypocrisie so the second prescribeth the due manner he would be worshiped in not by images or imaginations or Chimeras the calves of man or poeticall inventions but in the beauty of holinesse in spirit and in truth as he hath appointed Images then not of God who is infinite and must not be confined to the idea of a peevish painter may be tolerated or made 1. for historicall use representative or memoriall as the structure of the arke temple and holy utensills belonging to it and the boundaries of places and Countries by mapps which our best bibles have 2. They may serve for ornament as the cherubims and palme-trees prescribed by God himselfe in Sacred addresses 3. By way of emblemes expressing sage parables and passages as make for instruction in faith and manners As the parable of the rich glutton and Lazarus the Prodigall or the like But upon these pretences to be taken in by a new title of relative worship and so to be crouched unto kissed and clothed also to be perfumed and prayed at this is that which is ever to be protested against and detested Our memorialls directions and praescriptions for Gods worship are set before us 1. in his workes 2. in his word 3. in his Sacraments Psal 19. The heavens declare the glory of God The word of the Lord gives wisdome unto the simple Images are teachers of lyes in this behalfe And for remembring the gracious worke of our redemption the direction runneth not get thee a material crucifix or an artificiall picture of it to stir up thy devotion but take Bread and Wine break it and drink it according to thy Saviours solemn institution Doe this in remembrance of me People amongst us are now so weaned from these babies that they are left in divers Churches without looking after But if they chance to prove scandalous the removall of them as of the brazen serpent in a lawfull way hath been alwayes thought taught amongst us to be necessary and laudable To the third Commandement may be referred C. III. the taking of Gods name in vain 1. by irreverent using of it in common talke or merriment 2. In not professing and confessing of our Faith upon just occasion 3. using asseverations obtestations or protestations to deceive 4. in imprecations 5. blasphemies 6. gallanting it in Oathes and Perjury 7. with the least or no consideration at all of the Penalty that lyes upon it The Lord wil not hold him guiltlesse that takeeth his name in vain In all which these cases should especially be looked after Whether 1. ignorance 2. passion 3. aequivocation 4. fraud 5. force 6. a good intention 7. the avoidance of utter ruine may excuse from Perjury D. For directing the Conscience herein it must be first taken for a ground That an Oath is a Religious Heb. 6.16 and necessary confirmation because not otherwise to be used but in cases of necessity of things doubtfull by calling on God to be a witness of our true meaning to end differences and a revenger of falshood if we swear falsly wherein the failing is Perjury not to pardoned but by God himselfe who in the highest degree is dismoured by it Secondly such an Oath to passe by other distinctions is either assertory or promissory The assertory is that which usually is ministred to and taken by witnesses for the affirming or denying of a thing past wherein the Perjury is apparent and inexcusable if the truth prove otherwise then the Oath hath asserted it to be The promissory is an engagement for performance or forbearance somewhat to come taking God to witnesse that that is truly meant which is sworne This as much lesse in the assertory Oath for things past ignorance cannot excuse for why wilt thou sweare that which thou art incertaine of Neither should passion as fury fear love hatred or the like For these overbearing Religion rather aggravate then extenuate the fault which the yeilding unto where it should not maketh voluntary And herein equivocation is such a deluding of God and Man that it makes it to be of a deeper tincture and lesse tolerable then more open fraud whereby though we cozen Men God will not be mocked A good intention and the avoidance of utter ruine may put one forsworn into a capacity of pity in regard of humane frailty but not of pardon for Perjury when the gaine of the whole world may not countervaile the losse of a Soule C. IV. Whether an oath taken by a party that is in a capacity to sweare wherein God is called on to be a witnesse in expresse or inclusive termes may be dispensed with by any created power or authority from the disburdening of a tender conscience A single answer cannot satisfie a question consisting of many distinct particulars yet this may passe for a rule in some sort generall That every oath upon what motive soever taken bindeth the taker to the possible performance of it if the thing be good or to a serious repentance for perjured rashnes if it be found otherwise In particular 1. an oath is to be distinguished from a simple asseveration promise vow protestation or engagement wherein God is not called to arbitrate but Man standeth upon his owne reputation and sincere dealing or true meaning and

the Ministery of absolution and absolution of a lawfull Minister is to be accounted more then petitory which may be performed by any other pious friend but not authoritatively as it is said and by way of power For as a Judge who hath a lawfull commission from his superior that can grant it may absolve or condemn a party brought before him which another man perchance of more eminency may not doe for want of a calling to it so a Minister by vertue of his commission given him whose sins ye remit they are remitted unto them and whosoevers sins ye retaine they are retained Jo. 20.23 Matth. 18.18 provided alwayes that they goe not beyond the limits of their commission which considered as it should be by tender consciences would mould them to a greater regard of their spirituall guides and Prelates which now are so cast aside by those who know not or care not what in conscience they are most to look after How can that Creed be a perfect symbole of our Faith C. VII which leaves out the chiefe of all that Faith only justifieth and hath nothing concerning Predestination or Mans liberty of will concerning which so many consciences are and have been troubled The first Scruple is cleared by the first word of the Creed I beleeve D. Wherein the word Beleeve being the proper act of Faith sheweth that Faith is laid for the Ground that all the Articles that follow stand upon and I the first syllable requireth an application of every article to our selves So that in this sense they are to be taken I beleeve in God that he created mee as all other creatures besides and in Iesus Christ not onely that hee is his onely son conceived by the holy Ghost and borne of the Virgin Mary but that he Suffered was crucified dead and buried triumphed over death and hell and rose againe for my justification By whose satisfaction I am quitted and delivered from the bondage of sin Satan the Law to serve him in holinesse to God and righteousnesse towards my neighbour all the dayes of my life And is not here the doctrine that faith justifieth alone not a temporall historicall or speculative habit but an affiance and reliance on that which Christ hath done for me without which as it is impossible to please God so it is impossible likewise to case a troubled conscience The second scruple of Predestination may be taken off by a sober consideration of the attributes of Almighty and creating all things ascribed to God which includeth the other attributes For he that made all things of nothing and may dispose of his owne as he pleaseth may choose or passe by whom hee listeth But herein what hee hath done from eternity hee acquaints us not with but leaves us to be guided to thinke or doe as his written word and certain deductions from thence lead us Vnder which most free disposition of the Almighty Mans freedome given lost and restored must be believed to be placed for it is he that worketh in us to will and to doe of his good pleasure Philip. 2. In like manner other necessary points to salvation may be reduced and those that cannot may not bee imposed upon the conscience as necessary CHAP. IV. Cases concerning the Decalogue or Ten Commandements COncerning the Decalogue or Ten Commandedements these points are manifest 1. That these Commandements were written with the finger of God on two Tables of Stone Exod. 31.18.32.16 2. That they were written on both sides 3. That these Tables being broken by Moses at the sight of the Idoll-calfe they were written againe by God in the same words they had at first but upon two Tables of stone of Moses hewing 34. 4. That they were just ten in number 5. That our Saviour reduceth all the duties of them to two heads the love due to God Mat. 22.37 Luk. 10.27 and the love to bee performed to our neighbour 6. That most of the Ancient designed three of these Commandements to the first Table which division thereupon is by most Churches reteined and seven to the second Notwithstanding divers of the Reformed ascribe foure to the first and six to the second Table But such differences in things indifferent have been alwayes tolerated amongst sober men without prejudice to any dissenting I should thinke the division of the Jewes to be more equall and passable that five Commandements should belong to the first Table to shew our duty towards God and so many to the second comprising our duty towards our neighbour both having a like number to instruct our christian Carriage to God and Superiors in the first and to our neighbours and inferiors in the latter In reference to the first these cases seem to be of most use Our Saviour having made full saiisfaction and quitted us from Gods wrath the curse of the Law and the interest of Satan what need any works or duties to be performed on our parts or paying that debt againe by observing the Commandements which our Saviour hath so confessedly discharged Is not the conscience hence lest at liberty to do what she listeth and the opinions of moderne Antinomians as they are called justified who urge that the commandements are by the Gospell cancelled D. The law delivered by Moses was ceremoniall judiciall and moral The first proposed types and shadowes which vanished at the comming of our Saviour which was the substance The second sort had relation to the Jewish common-wealth with which it did expire and had its period So that the morall Law in the ten commandements come only in this point in question that is in plaine termes seeing we being justified by faith only in believing and depending upon that which Christ hath done for us may doe as we list for keeping or not keeing the commandements can do us neither good nor harm The setling of the conscience herein is 1. the distinguishing betwixt justification Sanctification then 2. by considering what that faith is that justifieth 3. by weighing the meanes whereby we shall come to that happinesse and eternall salvation which faith hath set us free to obtain Faith indeed only on our part justifieth us before Gods tribunall by pleading that our Saviour hath paid that debt for us which we could not doe and therefore should not in justice be exacted againe And this is that which S. Paul so much urgeth in the Epistle to the Romans and elsewhere But as to the second point S. James will purposely tell that this justifying faith must not be meerly speculative but operative expressed in good workes as the Apostle enjoyneth us which hath charity annexed to it that without it it is dead and hypocriticall rather damning then saving Whereupon our Saviour calleth upon us if you love me for that I have freed you keep my commandements and in a more strict manner then was urged and practised by the Scribes and Pharisees And S. Pauls precept is peremptory to shew the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE DOCTRINE OF CONSCIENCE Framed according to the points of the CATECHISME in the Book of COMMON-PRAYER By the Right Reverend Father in God JOHN PRIDEAUX Late Lord Bishop of Worcester for the private use of his Wife 1 Tim. 3.9 Holding the mystery of Faith in a pure Conscience Major est honestatis fructus in conscientiâ quâm infama reponitur Plinius secundus in Epistolis London Printed for Rich Marriot and are to be sold at his Shop in St. Dunstans Church-yard Fleetstreet 1656. TO THE Right VVorshipfull Mrs MARY PRIDEAUX Relict of the Right Reverend Father in God JOHN Late Lord Bishop of WORCESTER To the Reader THis manuall as the title of it tells thee was composed for the private use of a most religious Matron Yet such is her love to piety that she desireth not to confine it to her closet for her owne instruction only but freely permitteth it to walke abroad in the world that others may partake of the same benefit with her Indeed those good women we read of in the sacred story of the Gospell we finde either Ministring to Christ or to his Members Mary anointing his blessed head and Dorcas making coats and garments to cloth his servants And so did that delicate Sex continue all the primitive time and for many Centuries after insomuch that we finde Plac lla the wise of Theodosius the Emperor descending from her throne to looke into the hospitalls and into the Chambers of the sick and of those in want that so she might be acquainted with and serve their necessities Then the love of Christ was hot and did flame in the breasts of professors But now that fire is decayed and t is out of fashion to be religious Devotion is termed Superstition Charity Popery the divine grace of mercy in high disgrace even with those that terme themselves Saints and condemned and sent into exile to walke with God in the way of his holy commands a legall faith and faith so strangely exalted that workes are trampled under foot or rather buried in the grave of oblivion Hence sin becomes not only to receive kind entertainment amongst the Sons of men but is grown in such request that she hath patrons and Advocates to defend and plead her cause Yea we have those that sin with greedinesse because they thinke they have such an antidote from the Spirit they pretend to that all the poyson thereof is not of power to do them injury Herein not unlike the d sciples of Marcus a branch of the Gnosticks that held forth as Irenaeus reports that no sin whatsoever though of a crimson dye was forceable enough to defile them any more then the purest gold could be contaminated in a sinke or the glorious beames of the Sun suffer pollution in a dung-hill and all upon this pretense and bottome that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature spirituall T is not to reckon up the severall distempers in this kind Wherein we may complaine with S. Jerom. Nunc loquentibus pronuntiantibus plenus est orbis Docent quae non didicerunt Magistri sunt cum discipuli ante non fuerunt The world doth now abound with those that speake and make a noise They teach those things they never learnt from Christ nor his Apostles And the cause Of this evill is because such take upon them to sit in the Chaire of Divinity and to give responses from that Oracle who never were educated in the Schooles of the Prophets or sate at the feet of a learned Gamaliel To prevent this spreading leprosie it were to be wished that our Swords were beaten into plough-shares and our Spears into pruning-hookes I mean that the apple of discord in controversies and Polemicall discourses with those of a differing perswasion to us in points of religion might not be so studiously received and treated with so much love and kindnesse as if that were the UNUM NECESSARIUM whereby the Church of Christ hath been long rent and torne into pieces and to so little benefit of religion that by advantage thereof the Enemy not whilst we slept but fought up to the ears in blood concerning a trifle and a quiddity hath sowen his tare of high wickednesse and profaneness even to Atheisme And if instead thereof not only the Ministers of religion but those over whom they have rule would mind the end of our redemption that we being delivered out of the hands of our enemies might serve him in holinesse and righteousnesse all the dayes of our lives Luke 1 74.75 And in order thereunto the first set upon the preaching and both upon the serious practise of a holy life Our faith would then flourish and make a glorious shew with the fruit of obedience and good workes and with reason then it might be expected that righteousnesse and peace should kisse each other and thereby too we should make appeare to the world what Justin Martyr said of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our religion did not consist in words but workes ●ot only proposing rules of holy living but requiring in the professors thereof obedience thereunto which is likewise the sense of our grand-master and by him expressed in words not much different Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my Father which is in heaven Indeed action ought to be the life of a Christian and though speculation may enrich his head yet t is practise that makes his light to shine before men whereby God is glorified and religion reverenced To this purpose was this little treatise designed That the Christian man being freed from those clogs and scruples which hinder and molest him in the way might run his race in obedience and a holy life with so much the more alicrity We know and are sensible what it is to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seared conscience which is not only an extreame brand but an extreame evill For that principle being ill affected it doth infect the other parts with the malignity thereof whereby it hath a very bad influence upon the whole life of man causing his actions to be very irregular I shall not need to illustrate this by examples To cure this malady there is no remedy more proper then to make it malleable by the power of Gods word which is sharper then any two-edged Sword piercing even to the dividing asunder of soule and Spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Hebr. 4.12 And when that is done by resolving it in those scruples with which she is perplexed and winding her out of those doubts and intricacies in which she is lost and shut up as in a Labyrinth Herein this Reverend Praelate hath lent us his assisting hand A man of incomparable parts both for his great learning and reading as the world well knoweth and other his learned

themselves and satisfaction in most things to weak Consciences agree not concerning the method in delivering this doctrine but this should scruple no man all laying sure grounds and driving to the same end which the Apostle mentioneth The end of the Commandement is Charity out of a pure Heart and a good Conscience and Faith unfeigned 1 Tim. 1.5 This Three-fold cord may not be untwisted and broken howsoever perchance be somewhat intangled without sundring that which God hath joyned together The heart must be pure without unclean or corrupt affections the Conscience good not tainted with by-respects or vendible for any advantage and Faith the ground of all must lastly be unfeigned not puffed up with presumptuous pretences but expressed in good workes as the Apostle prescribes Jam. 2. a tree planted by such rivers of water will bring forth its fruit in due season And a Conscience fastned by such nailes and pricked on by such Goads will never shame the Masters of the assemblies for the disposing that am●sse they have received by the hand of one Sheep-herd and Bishop of their Souls to whom they have returned from the by-paths of mens traditions As I censure not the courses that any have taken in this kind so I trust none will take my disposition amisse which I shall frame as neer as I may to the points of the Catechisme in our Church-booke wherewith all should be best acquainted The cases of conscience then so disposed will come under these heads Concerning 1. Religion 2. Scripture 3. The Apostles Creed 4. The Decalogue or ten Commandements 5. Lords Prayer 6. Sacraments In speaking somewhat of all which as God shall enable observe that C. standeth for Conscience proposing scruples D. a Doctrinal resolution or direction answering such queries by 1. what 2. whether 3. why 4. wherefore briefly and plainly as the case requireth CHAP. I. Of Cases concerning Religion WHether Christian Religion may not be thought to be a politique invention of the wisest worldlings to keep the simpler sort in awe and order This is that Satan would buzze into busie conceipts to make men atheists D. that he might rule all but herein he bewrayes himselfe for if by his sensible commerce Witches 1 Sam. 28. Acts 16. Possessed Pythonists such as have familiars or spirits of divination whom they consult with and worke by doe apparant mischief it be made most apparent that there is a Devill it will necessarily thence be inferred also that there is a God that puts a hook into his Nostrills to restrain him from further mischiefing this invisible frame of the world with all the inhabitants thereof Whom reason will further convince that such an inestimable piece of worke as the world is seen to be could not come to be so by chance of it self or indure as it doth without a maker and preserver which what may we imagine to be but God Almighty to whom we owe our being and preserving Reason and Necessity therefore will cast us upon the acknowledgement of all Religious duties to be performed to him What assurance have Christians that their Religon is to be preferred before that of the Jewes C. II. Mahumetans and Heathens Christianity hath the most D. warrantable antiquities and testimonies of all ages to confirme it miracles beyond all exception and prophecies of future contingencies above humane comprehension to back it such doctrine as fiteth all men of all conditions to live religiously in respect of God justly in relation to others and soberly in reflex upon their owne demeanure with plaine instructions concerning the originall progress and reward of wickednesse the onely freeing from it the immortall rewards of another world which the wisdome of this world could never think of This the Wisest and Learnedst in all ages have embraced Tyrants and the Devils with all their complices have in vain opposed the ablest opposers of it themselves have been convinced to justifie with Pharaohs Magicians that the finger of God is in it And none could take any exceptions against which have not been answered to their confusion All which and divers other excellencies all other professions are so farre defective that upon slight examination they will be found to be unreasonable bruitish and ridiculous May not all sorts of people that never heard of C. III. or were instructed in Christianity attaine unto Salvation if they live morally well in their own profession Their punishment may be easier in another world D. then that of those who have lived amongst them more disorderly because punishments are by Gods justice proportioned to demerits Tire and Sidon shall have an easier doom then Corazin and Bethsaida that were better instructed and did worse But for coming to the Father without the Son here Ioh. 14.6.17.3 Act. 4.12 Ioh. 10.7 or hereafter we can finde no way No life eternall to be expected but by knowing him No Salvation but by his name No entrance but by that way door And this the Heathen doe in a manner confesse when the best of their dead must be beholding to Charon's boat the Turkes when they place their Paradice they know not where to supply them with all sensuall pleasure they had not so fully here And what good can the Jewes howle for in expectation of a Messias to save them in another world beyond the date of all their Prophecies who tarrieth no man knowes where some say lingreth at Rome Seeing that they that turn many to righteousnesse C. IV. shall shine as the Stars for ever and ever Dan. 12.3 and the King of Heaven would have men compelled to come in to the celebration of his Sons Marriage supper Luk. 14.23 Whether those of a contrary perswasion to Christianity under our power and living amongst us may not be forced to conforme themselves to our Religion By no meanes D. For the Commandement runs goe and teach not force by Fire or Faggot or any other co-active wayes all nations Mat. 28.19 seconded by the Apostle be infant in season and out of season reprove rebuke exhort with all long-suffering and doctrine 2. Tim. 4.2 Religion being not to be planted or propagated in a Turkish manner by the Sword but by the Word in an Apostolicall manner and method I beseech you brethren by the mercies of God Rom. 12.1 no lording over mens Consciences which St. Peter forbad long ago 1 Pet. 5.3 which his pretended successors have little hindered whence the compulsion the Gospel speaks of must be by perswasion not coaction as appeares by the use of the same word Mat. 14.22 Gal. 2.14 Whether Protestants by renouncing Popery C. V. may justly be charged to have set up a new Religion differing from that which their ancestors professed and are charitably thought to be saved in They can be charged no further with Novelties D. then Josias might be and other Pious Kings for plucking down Idolls and purging Gods Worship from Idolatry nor then our Saviour for whipping out