Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	faith_n	scripture_n	2,207	5	5.6206	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07105	A treatise of schisme Shewing, that al Catholikes ought in any wise to abstaine altogether from heretical conuenticles, to witt, their prayers, sermons. &c, deuided into foure chapters, whereof 1. Conteineth sundry reasons to that purpose, grounded for the most part vppon scriptures and fathers. 2.Examples out of holy scriptures. 3. Examples out of ecclesiastical histories. 4. Answeres to the chiefe obiections. By Gregorie Martin Licentiate in Diuinitie.	Martin, Gregory, d. 1582.	1578 (1578)	STC 17508; ESTC S107013	61,358	188

And as I remember Lira vpon that place doth so define But this is pappe for infantes and yonge Catholikes Perfectorum autem such as our men ought to be est solidus cibus corum qui pro consuetudine exercitatos habent sensus ad discretionem boni mali But for the perfect stronge meate is more conuenient for such I saye which of longe custome and bringing vp haue their sense and vnderstanding exercised to discerne betwéene good and euil They haue for the moste part béene borne and brought vp in Catholike religion they are no conuertites If they therefore claime childrens priuiledge you must aunswere them with S. Paule Cùm deberetis magistri esse propter tempus rursùm indigetis vt vos doceamini quae sint elemēta exordii sermonum dei facti estis quibus lac opus sit nō solido cibo Omnis namque qui lactis est particeps expers est sermonis iustitiae paruulus namque est Whereas for your time you ought to be masters and teachers you haue néede to be taught againe your selues what are the principles and first letters of Gods wil and commaundement And you are become such as haue néede of pappe rather then stronge meate for whosoeuer is a milksopp he is ignorant of that that should make him a perfect iust man for he is a very babe Another aunswere better then these is that he meant to adore the true God by open protestation in the Idols temple And so may a Catholike protesting there that he defieth their heretical seruice and commeth to praye after the Catholike maner which were to edifie rather then to geue offence But they wil saye ¶ The second Obiection TV fidem habes penes teipsum habe coram deo Hast thou faith haue it to thy selfe before god ergò Saint Paule geueth them leaue yea commaundeth them to kéepe their conscience to them selfe ¶ The Aunswere IT must be tolde them that it is two faultes to doo yl and to maynteyne it as wel done by the Apostles authoritie A great abuse not to consider the circumstance of scriptures but as they would wish it to signifie so to expound it as the Poet saith Quod nimis miseri volunt hoc facilè credunt That which poore wretches are too desirous of they beléeue it easily The Apostle talketh de Idolothytis meates offered to Idols defining thus that Idolum nihil est nihil commune per ipsum sed omnia munda An Idol is nothing and no meate is vncleane of it self but al meates are cleane omnia licent al meates are lawful Al might be caten of them that did know thus much whom he calleth habentes scientiam such as haue knowledge But because there were other weaklings not so wel instructed non in omnibus est scientia al haue not knowledge that in conscience thought the eating of Idolothita to be an honor to the Idol yet did eate thereof quidam conscientia vsque nunc Idoli quasi Idolothitum manducant conscientia eorum cùm sit infirma polluitur Qui namque discernit si manducauerit damnatus est quia non ex fide Some in conscience making euen yet some accompt of an Idol eate it as idolatrous meate and their conscience being weake is defiled for he that maketh a difference if he doo eate is condemned because he doth not according to his beléefe and conscience because his faith and conscience is that it honoreth the Idol therfore they should not eate therof And because these mē would not of them selues haue eaten it but did it by the example of thē qui habebant scientiam fidem that did according to their knowledge and conscience and might doo it lawfully but for scanual to their weake brethren therfore S. Paule willeth them also to absteine rather then cause the other by their example to eate also and so to sinne Quia existimantes esse commune comedentes ideò peccabant For they that thought it vncleane and yet did eate did therfore sinne wheras the others habentes scientiam nihil esse cōmune per se knowing that nothing is vncleane of it selfe did not offend in eating but in geuing the weaker sort occasion to eate Omnia sunt munda sed malum est homini qui per offendiculum manducat Al thinges are clean but it is yl for the mā that eateth with geuing offence scandal that maketh his brother to sinne by that meanes whereas the thing is indifferent in it selfe Esca enim nos non commendat deo Meate doth not make vs commendable And therefore if thou be neuer the better for eating vt quid tua libertas ab aliena conscientia iudicatur why doest thou vse this libertie of thine to wound thy brothers conscience Sic enim peccantes in fratres percutientes eorum conscientiam infirmam in Christum peccatis For sinning after that sort against your brethren and wounding their weake conscience you sinne against Christe This is the Apostles whole drifte de Idolothitis concerning meates offred to Idols Nowe to our purpose wheras these habentes scientiam that haue knowledge did saye We knowe Omnia munda mundis Al are cleane to the cleane we haue no such scrupulosities why shoulde we abstaine as though we were weaklinges Nay we wil eate rather to protest our knowledge and our conscience To this S. Paule aunswereth Tu fidem habes penes teipsum habe coram deo Hast thou a stronge faith and perfect knowledge in these thinges it is enough for thée that God doth knowe that thou art none of these weaklings But because it is indifferent and God doth not looke for it nor like thée anye thing the better for eating Neque namque si manducauerimus abūdabimus neque si non manducauerimus deficiemus For neither if we eate shal we gaine thereby neither if we eate not shal we léese by it abstaine from thy brothers consciēce who not hauing knowledge thinketh that it is pollutum ex Idolo and made vncleane by being offered to the Idol and by thy example eateth so sinneth against his conscience If thou answere me let him looke to that what is it to me I know it is not vncleane and Idolum nihil est that an Idol is a thing of nothing and therfore I eate with a safe conscience O saith he but Si quis dixerit Hoc immolatū est Idolis noli manducare propter illū propter conscientiam Conscientiam autem dico non tuam sed alterius If any man shal say this was offered to Idols eate not of it for his sake and for conscience conscience I saye not thine owne but that other mans because he thinketh it is vncleane and vnlawful Otherwise if thou boast thy knowledge to the ruine of thy weake brother Scientia haec inflat charitas autem aedificat This knowledge doth puffe vp and make proud but it is charitie that edifieth So that the Apostle briefly

deuised a newe subtiltie vnder the very title and name of Christianitie to deceaue the vnwarye He found out I say heresies and schismes whereby he might ouerthrowe fayth corrupt the truth deuide the vnitie of the Catholike Churche S. Ambrose to signifie that they are very Infidels saith Quadam nuncupatiua fidei germanitate parricidialibus gladiis nos cupiunt vulnerare With a certaine brotherly affinitie or likenes of one faith they couet to wound vs as if one brother shoulde drawe his sworde against his other brethrē And praiseth his brother Satyrus quòd non arbitrabatur fidē esse in schismate because he thought there was not a right perfect faith in schisme much lesse in heresie S. Austen Amemus Dominū deum nostrum amemus Ecclesiā eius illum sicut Patrem istam sicut matrem sed matrimonium hoc magna charitate compaginatur nemo offendit vnum et promeretur alterā nemo dicat ad idola quidem vado sed tamen Ecclesiam dei non relinquo Catholicus sum timens matrem offendis patrem Alius item dicit Absit à me non consulo sortilegium non seruio lapidibus sed tamen in parte Donati sum Quid tibi prodest non offensus pater qui offensus vindicat matrem Let vs loue our Lord God let vs loue his Church him as a father her as a mother This Matrimonie is knitt together with great charitie No man offendeth the one hath the fauor of the other Let no man say I go to Idols in déede but for al that I doo not forsake the Church of God I am a Catholike stil although thou sticke to the mother yet thou offendest against the Father Some other saith I aske no councel of Southsayers God forbid I woorship no stockes nor stones but for al that I am of Donatus side a schismatike and an heretike what doth it auaile thée not to offend directly against the father who is offended notwithstanding and wil punish the iniurie done to the mother To committ Idolatrie he maketh a sinne against God to be in schisme a sinne against the Churche of god Whether a man doo th one or thother he saith it offendeth God al one Thus farre it séemeth the case is equal and that they are to be shunned alike Nowe ex abundanti to proue that the heretike and schismatike is woorse then the Gentile or the Iewe and therfore to be more eschewed these may séeme verye plaine argumentes S. Paule Scripsi vobis in epistola nè commisceamini fornicariis non vtique fornicariis huius mundi aut idolis feruientibus sed si is qui frater nominatur est fornicarius aut auarus c. cum eiusmodi nec cibum sumere I wrote to you in an Epistle not to kéepe company with fornicatours I meane not the fornicatours of this world Infidels and Gentiles or woorshippers of Idols but if he that is our Christian brother be a fornicatour or couetous with such a one that you doo not so much as eate and drinke Is it not euident that he willeth them to abstayne from a false christened brother rather then from a flat Panym and that for lesser sinnes then heresie Againe the Church permitteth them to liue that by the Apostles authoritie Quid mihi de iis qui foris sunt iudicare What haue I to doo to iudge of them that are without meaning al that were not Christians but the heretike is punished with death Whether is more abhorred See the ecclesiastical historie of Eusebius where Dionisius the famous Bishopp sayth that to suffer Martyrdome for the auoiding of schisme is more commendable then for the aauoyding of Idolatry because in the one is the safetie of our soule in the other is the saluation of the whole Churche It is a notable place And S. Austen proueth that schisme offended God more then Idolatrye by the selfe-same reason because it was more gréeuously punished as in Chore Dathan and Abyron then in Aaron and them that woorshipped the calfe Againe of the Iewes and heretikes the same Doctour writeth Quòd haeretici offendant ad lapidem iam montem factum miseriores Iudęis qui faciliùs ad lapidem tum paruum et paulò antè abscissum offenderunt Heretikes stūble at the stone that is now growen to be a mightie hil being more miserable thē the Iewes who no meruaile if they stūbled more easily at the stone as then being litle and cutt out of the quarrye a litle before He alludeth to Daniels prophecie of our Sauiour to be borne of the Virgin. The Iewes stumbled at the beginning when the Church beganne but heretikes stumble nowe at it when it filleth the whole world If then they be woorse then the Iewes ergò muche more then the Panims which are Infidels onely negatiuè negatiuely as S. Thomas termeth it because they haue not heard of Christe and his Church according to those places Si non fecissem in eis signa quae nemo alius fecit peccatum non haberent nempè obstinatae infidelitatis nunc autem viderunt et oderunt If I had not wrought among them tokens such as no other man did they shoulde not haue sinned to witt the sinne of obstinate infidelitie but nowe they haue séene and yet hate me And Si coeci essetis non haberetis peccatum If you were blinde in déede and had neuer heard of me you should not haue sinned of obstinate infidelitie Nunc verò dicitis quia vidimus peccatum vestrū manet But nowe ye saye that we sée very wel therefore your sinne remaineth And therfore he saith Terrae Sodomorum remissius erit in die iudicii quàm tibi There shal be more fauour Sodomites in the daye of iudgement then to thée The greater punishment is alway a token of the greater sinne especially after this life Now it is certaine that this obstinate infidelitie is greater in the heretike then eyther in Iewe or Paynim Againe al authours of heresies and Catholikes peruerted by them are Apostates and reuolters from their first Christian profession ergò woorse then they that neuer professed the name of Christ Si refugientes coinquinationes mundi in cognitione Domini Iesu Christi If they that flye from worldly vnclennes by the knowledge of Iesus Christe as when Painims are christned hi rursus implicati superantur facta sunt eis posteriora deteriora prioribus melius namque erat illis non cognoscere viam iustitię quàm post agnitionē retrorsum conuerti c. If they I say intangled againe with them be so ouercome this later reuolt maketh them in woorse case thē before they first beléeued for they had béen better not to know the way of righteousnes then after they knowe it to turne backe againe And Immundus spiritus egressus de homine c. An vncleane spirite being departed out of man when by Baptisme the spirite of Infidelitie and paganisme is driuen out non inueniens