Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	key_n	open_v	shut_v	4,285	5	9.4567	5	false

Text snippets containing the quad

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

workes doe abundantly testifie yet as tall a Cedar as he was in this piece so humble and condescending that he may be said truely to have denied himselfe the points here handled being done without the least ostentation of quotations and School-niceties and againe with so much brevity and perspicuity that they are made not only legible but intelligible to the meanest capacity Wherein he hath conformed himself to the practise and example of that great Doctor of the Gentiles and Labourer in the Gospell S. Paul who of himselfe professeth that he was made all things to all men that by all meanes he might save some 1 Cor. 9.22 a vertue and happinesse I confesse as to be admired in our Worthy Bishop considering his great parts So to be desired in other learned men who though they have deserved high renowne in the Church of God yet have so locked themselves up in abstruse termes or high rhetoricall expressions that the benefit of their labours cannot descend unto the many To avoid this rock therefore the method he observeth here is of the Catechisme in the Liturgy as being most plaine and easie and known to all and which he alwayes very much extolled as an excellent summary of religion neither burthening the head with multiplicity of needlesse points nor leaving out any that was needfull Milke indeed fit for babes and prepared with great prudence by the composers thereof Begun it was by him but a little before his fatall sicknesse by meanes whereof it wanted the happinesse of his review and some pages with this marke ' neer the end of the book were left empty which are now adventured to be filled up though by no learned hand yet by one that had rather his low fortune and condition should be taken notice of in casting but a mite into the treasury then an unwillingnesse observed in him to serve his generation according to the sphear of his activity Fare-well Y. N. Of Conscience COnscience is a faculty of the soul sitting as a Bishop to oversee censure all the actions of Man with impartiall approving dislike or doubting of them That which we call Nature in Insensibles in Sensibles Instinct in Men vulgarly Reason as it is applyed in Religion may be called Conscience which is nothing but Reason freely acting without partiality or seducement Hence it is set as a Judge Isa 5.3 brought as a witnesse Rom. 2.11 retained as an advocate Act. 23.1 called by some the dictate of reason the Law of the understanding that in reasoning thus playes the Logician and makes an argument A betrayer of Innocent blood is to be condemned this position is infallible out of Scripture Then Judas brings in the assumption but I have betrayed Innocent blood the conclusion will thereupon necessarily follow therefore I am worthy to be condemned Conscience therefore saith one is the applying of our knowledge to particular acts whose Court is the Heart whose Proctor is Reason whose Sentence is impartiall if it be accompanied with simplicity and godly sincerity as the Apostle sets down Our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God we have had our conversation in the world 2 Cor. 1.12 For such a conscientious teacher desires to bee made manifest not to the Eares alone but to the Consciences of his hearers 2 Cor. 4.2 and 5.11 So obedience to higher powers is to be performed not for complement or commodity or feare of the penalty ensuing disobedience but for Conscience sake Rom 13.5 For such Conscience towards God grief and suffering wrongfully is to be indured 1 Pet. 2.19 For such a Conscience as may appear in David will be troubled and start back at the offering violence but to the skirt of the Royal robe of his Soveraign 1 Sam. 24.5 And this Conscience becomes one with that merry heart that maketh a chearfull countenance and proves a continuall feast when the cry goes otherwise abroad the staffe of bread is broken and they have no wine as the wise man informeth us a good conscience feareth no colours but a wounded conscience who can bears Those that have taken upon them the curing or securing of Consciences in all variety of cases spend much time in discussing either grammatically the originall or meaning of the word and how Synteresis and Synidisis differ or naturally what place Conscience should hold in reference to the understanding or will whether it may be termed a power or faculty or an habit what duties may be expected from it what acts it performeth how liable it is to affrightments scruples demurres errors woundings cauterizings extinguishings of weaknesse and waywardnesse in good consciences of outragiousnesse or stupidity in the bad c. But a plainer path may serve our turne who aime onely at practice and leave disputes to those that have leisure or pleasure to make use of them This thing in no case may be omitted especially to consider that as the ground is laid so the building is like to prove firme or tottering Whereupon it will follow that from doubtfull praemises in reasoning a warrantable conclusion may in no case be expected In the Court therefore of Conscience these rules must stand as unconcontroleable I. That mans Conscience is known to God alone 1 Corinth 2.10 11. II. Therefore it can be subject to none but to him that can search the depths and discover the windings of it III. Nothing by the same reason can binde or loose it but that which hath undoubted authority from God IV. Thence it will follow that the written Word of God must decide all our cases of Conscience either by positive Texts or clear deductions that cannot be justly excepted against V. Traditions Customes humane Lawes Oaths Promises Vowes or the like may no further binde the Conscience then that they are consonant and backed by the Word of God VI. No Indulgence pardon or dispensation of Man can free or binde the Conscience but his onely that brings that key with him which openeth and no man shutteth and shutteth and no man openeth VII The Church and lawfull Ministers have the power of binding and loosing the Conscience committed to them Mat. 18. Joh. 20.23 which taketh effect in those onely who Religiously and with due preparation are humble suiters for it and with penitent hearts entertain it The neglect of which rules and foysting in Decrees and Decretalls with Scholastical and Philosophical determinations in stead of Scripture and solid inferences from it hath entangled the antienter Casuists with so many exorbitances that little good is to be gotten by them and those that set forth the same way under the name of Morals give rather a new dresse to the old Felt then redresse any thing upon better grounds as it will quickly appear to those that will come and see Since the Reformation those that have recalled matter of Conscience to Scripture not without great commendations to