Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	heart_n	light_n	shine_v	8,936	5	9.6862	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96592	Jura majestatis, the rights of kings both in church and state: 1. Granted by God. 2. Violated by the rebels. 3. Vindicated by the truth. And, the wickednesses of this faction of this pretended Parliament at VVestminster. 1. Manifested by their actions. 1. Perjury. 2. Rebellion. 3. Oppression. 4. Murder. 5. Robberies. 6. Sacriledge, and the like. 2. Proved by their ordinances. 1. Against law. 2. Against Equity. 3. Against conscience. Published 1. To the eternall honour of our just God. 2. The indeleble shame of the wicked rebels. And 3. To procure the happy peace of this distressed land. Which many feare we shall never obtaine; untill 1. The rebels be destroyed, or reduced to the obedience of our King. And 2. The breaches of the Church be repaired. 1. By the restauration of Gods (now much profamed) service. And 2. The reparation of the many injuries done to Christ his now dis-esteemed servants. By Gryffith Williams, Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.; Burgess, Anthony, d. 1664.	1644 (1644)	Wing W2669; Thomason E14_18b	215,936	255

and faithfully discharged brings most glory unto God and the greatest honour to all Kings when it is more to be with Constantine a nursing father to Gods Church then it is to be with Alexander the sole Monarch of the known world I will first treat of their charge and care and the power that God hath given them to defend the faith and to preserve true religion And 1. 1. Care of Kings to preserve true Religion Aug. de utilitate credendi cap. 9. Religion faith a learned Divine without authority is no Religion for as Saint Augustine saith no true Religion can be received by any meanes without some weighty force of authority therefore if that Religion whereby thou hopest to be saved hath no authority to ground it selfe upon or if that authority whereby thy Religion is setled be mis-placed in him that hath no authority at all what hope of salvation remaining in that Religion canst thou conceive but it is concluded on all sides that the right authority of preserving true religion must reside in him and proceed from him by whose supreme power and government it is to be enacted and forced upon us To whom the charge of preserving religion is commited and therefore now the question is and it is very much questioned to whom the supreame government of our Religion ought rightly to be attributed 3 Opinions whereof I finde three severall resolutions 1. Papisticall which leaneth too much on the right hand 2. Anabaptisticall which bendeth twice as much on the left hand 3. Orthodoxall of the Protestants that ascribe the same to him on whom God himselfe hath conferred it Opinion 1 1. That the Church of Rome maketh the Pope solely to have the supreme government of our Christian Religion is most apparent out of all their writings Vnde saepè objiciunt dictum ●l●su ad Constantium Tibì Deus impertum commisit nobis qu● sunt ecclesiastica concredidit Sed h●c intelligitur de executione officij non de gubernatione ecclesiae Sicut ibi manifestum est cum dicitur ne que fai est nobis in terris imperium tenere neque tibi thymiamatum so●rorum potestatem habere i e. in pradicatione Evangelij administratione Sacramentorum similibus and you may see what a large book our Countrey-man Stapleton wrote against Master Horne Bishop of Winchester to justifie the same And Sanders to disprove the right of Kings saith Fatemur personas Episcoporum qui in toto orbe fuerunt Romano Imperatori subjectas fuisse quoniam Rex praeest hominibus Christianis verùm non quia sunt Chrstiani sed quia sunt homines episcopis etiam ea ex parte rex praeesset So Master Harding saith that the office of a King in it selfe is all one every where not onely among the Christian Princes but also among the Heathen so that a Christian King hath no more to doe in deciding Church matters or medling with any point of Religion then a Heathen And so Fekenham and all the brood of Jesuites doe with all violence and virulencie labour to disprove the Princes authority and supremacy in Ecclesiasticall causes and the points of our Religion and to transferre the same wholly unto the Pope and his Cardinals Neither doe I wonder so much that the Pope having so universally gained and so long continued this power and retained this government from the right owners should imploy all his Hierarchie to maintaine that usurped authority which he held with so much advantage to his Episcopall See though with no small prejudice to the Church of Christ when the Emperours being busied with other affaires leaving this care of religion and government of the Church to the Pope the Pope to the Bishops the Bishops to their Suffragans and the Suffragans to the Monkes whose authority being little their knowledge lesse and their honesty least of all all things were ruled with greater corruption lesse truth then they ought to be so long as possibly he should be able to possesse it But at last when the light of the Gospell shined and Christian Princes had the leisure to looke and the heart to take hold upon their right the learned men opposing themselves against the Popes usurped jurisdiction have soundly proved the Soveraigne authority of Christian Kings in the government of the Church that not onely in other Kingdomes but also here in England this power was annexed by divers Lawes unto the interest of the Crowne and the lawfull right of the King and I am perswaded saith that Reverend Archbishop Bancroft had it not beene that new adversaries did arise Survey of Discip c. 22. p. 2●1 and opposed themselves in this matter the Papists before this time had been utterly subdued for the Devill seeing himselfe so like to lose the field How the Devill raised instruments to hinder the reformation stirred up in the bosome of Reformation a flocke of violent and seditious men that pretending a great deale of hate to Popery have notwithstanding joyned themselves like Sampsons Foxes with the worst of Papists in the worst and most pernicious Doctrines that ever Papist taught to rob Kings of their sacred and divine right and to deprive the Church of Christ of the truth of all those points that doe most specially concerne her government and governours and though in the fury of their wilde ●eale they do no lesse maliciously then falsly cast upon the soundest Protestants the aspersion of Popery and Malignancie yet I hope to make it plaine unto my reader that themselves are the Papists indeed or worse then Papists both to the Church and State For 2. As the whole Colledge of Cardinals Of the Anabaptists and Puritans and all the Schooles Opinion 2 of the Jesuites doe most stiffely defend this usurped authority of the Pope which as I said may be with the lesse admiration because of the Princes concession and their owne long possession of it so on the other side there are sprung up of late a certaine generation of Vipers the brood of Anabaptists and Brownists that doe most violently strive not to detaine what they have unjustly obtained but a degree farre worse to pull the sword out of their Prince his hand and to place authority on them which have neither right to owne it Where the P●ritans place the authority to maintaine religion 1. In the Presbyterie nor discretion to use it and that is either 1. A Consistory of Presbyters or 2. A Parliament of Lay men For 1. These new Adversaries of this Truth that would most impudently take away from Christian Princes the supreme and immediate authority under Christ in all Ecclesiasticall Callings and Causes will needs place the same in themselves and a Consistorian company of their own Faction a whole Volume would not contain their absurdities falsities and blasphemies that they have uttered about this point I will onely give you a taste of what some of the chiefe

who can blame them for obeying their conscience rather then any King I confesse that it is naturally ingraffed in the hearts of all men that no evill is to be done and reason Sol. according to that measure of knowledge which every man hath tells us what is good and what is evill then conscience concludeth what is to be done and what not to be done quia conscientia est applicatio notitiae nostrae ad actum particularem because our conscience is the application of our knowledge to some particular act saith Aquinas Thom. 2. Sent. dist 14. art 4. Conscience a witnesse And this application of our knowledge to that act considereth 1. De praeteritis of things past whether such a thing be done or not done and so our conscience is a witnesse that cannot erre 2. De praesentibus factis of our present actions Conscience a Iudge whether the fact done be good or evill just or uniust so our conscience is a judge according to the measure of our knowledge 3. De futuris faciendis of future acts that are to be done Conscience a follower of reason whether they ought to be done or left undone But because our conscience springeth from our reason and our reason may be clouded and obscured by a double error Reason obscured two wayes 1. way Iohn 16.2 1. A false assumption when we take those things to be good or true which are indeed evill or false as they that think they doe God good service when they kill his servants even as the Rebells doe at this very day and that they please God when they disobey their King 2. waye The Rebells offend both wayes 2. A false application or a false conclusion from a true assumption as because I am commanded to love God above all things therefore I am to hate all things but God or because it is better to obey God then man therefore I must not obey the commands of any man So our conscience may be poysoned in like manner with the same errors and being so misguided they ought not to bind us but we ought rather to reforme them for that which truly should bind the conscience What should bind our conscience is not our judgement but Gods precept that either commandeth or forbiddeth such and such actions to be done or not done And you know that all actions are either 1. good 2. evill 3. indifferent 1. The good God commandeth us to doe them All actions of three sorts 2. The evill he flatly forbiddeth them to be done and 3. The indifferent he wholy leaveth to the power of the Magistrate to make them either lawfull or vnlawfull good or bad as he pleaseth And therefore for the first two sorts of actions because thy conscience hath Gods precept to direct thee Pride blindeth many men if thy reason either through ignorance or the strength of thine owne fancy which often happeneth to proud Spirits doth not mislead thee to call good evill and evill good it is safer for thee to follow the dictamen of thine owne conscience then the command of the greatest potentate Act. 5.29 for in all such cases it is better to obey God then man We are too inquisitive of many things But in all the other things that are indifferent of themselves the precept of the King or any other our lawfull superiour maketh them to become necessary unto the Subject because the command of the superiour Magistrate doth bind more then the conscience of the inferiour Subject can doe for though the conscience rightly guided by reason is the Iudge of those things which are either directly forbidden or commanded yet in the other things that are indifferent the Magistrate is the more immediate Iudge under God which hath given him power The Magistrate the immediate judg of indifferen things either to command them to be done or to forbid them and therefore the Subiect having the command of his King whom God commandeth us to obey for his warrant in things of this nature either to doe such things or to leave such things undone his duty is not to examine the reason of the command but to performe what he seeth commanded for so S. August saith that although Iulian was an Idolater an Apostata an Infidell yet milites fideles servierunt imperatori infideli but when it came to the cause of Christ they acknowledged none but him that was in Heaven when he would have them to worship Idolls they preferred God before him when he said lead forth your Armies and go against such a Nation August in Psa 124. Camperator 11. q. 1. they presently obeyed him they distinguished betwixt their eternall and their temporall Lord tamen subditi erant propter aeternum etiam domino temporalit and they never examined the Iustnes of the warre because in all such cases mandatum imperantis tollit culpam servientis the fault must only rest upon the commander And therefore Our reason and judgement misguided seven wayes How our conscience may be reformed as our reason and Iudgement may be blinded in all actions either with ignorance negligence pride inordinate affection faintnes perplexity or selfe love so may our conscience too when it erroniously concludeth upon what our reason falsly assumeth and then as I said before our conscience is rather to be reformed then obeyed and if we be desirous we may thus redresse it 1. If it be of ignorance let us say with Iehoshaphat 1. From ignorance 2. Chron. 20.12 2. From negligence Iohn 3.1 we know not what to doe but our eyes are towards thee and let us seek to them that can informe us the Orthodox not the Sectaries which will rather corrupt us then direct us 2. If it be of negligence let us come without partiality or preiudice as Nicodemus did to Christ to those that for knowledge are well able and for honesty are most willing to instruct us 3. From Pride 3. If it be of pride let us pray to God for humility and submit our selves one to another especially to them that have more learning then our selves and have that charge over us for he that praiseth himselfe is not allowed 2. Cor. 10.18 but he whom the Lord praiseth and singularity hath been the originall of all heresies and not the least occasion of the troubles of these times and the rebellion of our Sectaries 4. From inordinate affection 4. If it be from inordinate affection quum id sanctum quod volumus when every one makes what he loves to be lawfull and his owne wayes to be iust let us hearken to sound reason and preferre truth before our owne affections or otherwise perit omne iudicium Seneca cùm res transit in affectum there can be no true judgement of things when we are transported with our partiall affections 5. From faintnesse 5. If it be from faintnesse let us be scrupulous where we have