Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	kingdom_n	lord_n	7,476	5	4.1420	3	true

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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

true Christianitie may be made in outwarde apperance then if they dye willingly for Christes sake not in a false opinion but in the maintenance of a truth as many heretikes haue in the persecution of Pagan Emperours Of whom S. Ciprian writeth that it nothing auaileth them no although they dye in the honour of Christe against Idols If they be schismatikes heretikes or out of the Church which is S. Paules doctrine Who presupposing al other good thinges to be in man yet Si charitatem non habeam If I haue no charitie although I woulde be burned for Gods sake nihil mihi prodest it auaileth me nothing He hath not charitie that is not in the vnitie of the Catholike Churche as Saint Austen doth largely declare Ep. 204. Foris ab Ecclesia constitutus seperatus à compage vnitatis vinculo charitatis aeterno supplicio punireris etiamsi pro Christi nomine viuus incendereris hoc est enim quod ait Apostolus Etsi tradidero corpus c. For as concerning Fores Martirs wherein they glory moste as an argument of their true confession S. Austen saith Non persecutionem pati non teneri non flagellari non includi non proscribi non occidi laus est sed habendo causam bonam ista pati haec laus est laus namque est in causae bonitate non in poenae acerbitate It is no praise to suffer persecution to be taken to be scourged to be imprisoned to lose goods and landes by proclamation to be put to death but for hauing a good cause to suffer these things that is praise woorthie for praise consisteth in the goodnes of the cause not in the sharpnes of the punishment But if none of these shewes may make a man bold to communicate with them as good Christians how is it saide Ex fructibus eorū cognoscetis eos By their fruites you shal knowe them Looke vpon their opinions and sée the fruit or sequele of them and from what spirite they procéede and you shal easilye proue their spirites An ex Deo sint Whether they be of god To denye al authoritie of Councels and Fathers to folowe their owne iudgement self-wil and wisedome c. Is it not the most certain fruit of excessiue pride To preache against merite of Christian workes is it not the meane to neglect al goodnes by a foolishe securitie of faith to make chastitie impossible vowes vnlawful and therfore to breake them virginitie of no merite before God more then matrimonie no difference of meates or dayes no fasting c. Is it not the fruit of licentious mindes and the redy way to riotous libertie to Epicures brutishnes to Atheisme c. Contrarywise looke vpon al Catholike articles euery one procéedeth from holy inspiration and tendeth to perfection of vertue and godlines But they haue good praiers psalmes c. S. Austen Quid prodest quia hymnum cantat lingua tua si sacrilegium exhalat vita tua What auaileth it that thy tonge singeth a psalme if thy life breathe out sacrilege Al heretikes and Schismatikes are sacrilegi robbers of al sacred and holy ordinances And Quid prodest si domiuū cōfiteris Deum honoras ipsum praedicas filium eius agnoscis c. et blasphemas ecclesiam eius What doth it profite if thou confesse our Lorde honourest God praisest him acknowledgest his Sonne and so forth and in the meane time doest blaspheme his Church S. Hierome Quicquid loquuntur putauerint se in laudem dei dicere vlulatus lu porum vaccarum insanientiū sonitus est Whatsoeuer they speake and thinke that they say to the praise of God is the howling of wolues and the belowing noyse of mad kine interpreting these wordes Non clamauerunt ad me in corde suo sed vlulabāt in cubilibus suis They cried not to me in their heart but they shal howle in their cabbins That which they sing or say although it be verye good God doth abhorre it Nolo per os vestrum nominis mei fieri mentionem quod Idolorum recordatione pollutum est I wil haue no mentiō made of my name by your mouth which is polluted by often naming of Idols Interpreting that Neque iuraueritis viuit Dominus Neither shal you sweare As the Lorde liueth Non est speciosa laus in ore peccatoris Praise is nothing séemly or pretious in the mouth of a sinner And Hic populus labiis me honorat cor autem eorum longè est à me This people honoreth me with their lippes but their heart is farre from me Non omnis qui dicit Domine Domine Not euery one that saieth Lorde Lord shal enter into the kingdome of heauen Many Prophetes and virgins shal say in the later day Domine domine aperi nobis nonnè in nomine tuo prophetauimus dęmonia eiecimus Lorde Lorde open to vs haue not we prophecied in thy name and cast out deuils haue not we done many goodly things and that in thy name His answere is Amen dico vobis nescio vos Verily I say to you I know you not that is Nō probo I doo not allowe you Notwithstanding al this Discedite à me operarii iniquitatis in ignem aeternum Depart from me ye workers of wickednes into euerlasting fire Modicū fermentum totam massam corrumpit A litle leuen spilleth al the dowe Ad quē respiciam nisi contritum spiritum trementem sermones meos To whom shal I haue a regarde but to him that is of a contrite heart and trembleth at my wordes Otherwise if vertue and sinceritie be wanting Qui immolat bouem He that offreth an oxe to me a good thing quasi qui interficiat hominem euen as he that killeth a man he pleaseth me no better Qui mactat pecus quasi qui excerebrat canem Qui offert oblationem quasi qui sanguinē suillum offerat Qui recordatur thuris quasi qui benedicat idolum He that doth sacrifice a shéepe is al one with him that knocketh out the braines of a dogge He that offereth cake-bread as if one should offer swines bloud He that burneth frankincense and he that blesseth an Idol both please me alike A goodly place to proue that God doth abhorre heretikes praise be their wordes neuer so gaie their prayers their preachinges as much as if they should speake blasphemie Quare tu enarras iustitias meas assumis testamentum meum per os tuum Why doest thou preach of my iustice and takest my testament through thy mouth If thou sawest a thiefe thou diddest runn with him c. Peter for saying Tues Christus filiꝰ dei viui Thou art Christ the sonn of the liuing God was made head of the Church And Beatus es Simon bar-iona Blessed art thou Simō sonne of Iona but when the wicked spirite saideeuen as much in the same words he was rebuked and commaunded to hold his peace In like maner although

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 Scripture 3. Examples out of ecclesiastical histories 4. Answeres to the chiefe obiections By Gregorie Martin Licentiate in Diuinitie DVACI Apud Iohannem Foulcrum 1578. HIc Tractatus est planè Catholicus nostris imprimis hominibus hoc schismatis tempore pernecessarius Ita testor Gulielmus Alanus S. Theologiae Doctor Professor ¶ THE PREFACE to the Reader COnstantius Emperor father vnto Constantine the great offered vnto his nobilitie this Condition That as many as would offer Sacrifice vnto the Idols shoulde haue both accesse vnto his royal persō dwel in his Court and haue offices great honour in the common wealth They that would not thus doo shoulde haue no accesse vnto his person no familiaritie with him should beare no office in the common wealth but should be banished the Court and also be depriued of such offices and honours as presentlye they did enioy Forthwith the whole Court is deuided in two partes wherby the Emperour easily might perceue eche mans mind faith truth religiō for the true Christians were by and by readie humbly to depart rather thē by tarying to violate their faith for world lye honor Then Constantius opening his secrete purpose blameth the dissembling sort calleth them dastardes faint harted Cowardes traitors vnto their God and his truth and flatterers vnto their Emperour men vnwoorthy to liue in his seruice For howe wil ye kéepe faith vnto me your master saith he that haue violated your faith vnto the eternal God ye are cōuicted of periurie vnto God howe can yée be true vnto man The others he commended highly for their cōstancie pietie true faith he iudgeth thē woorthy to haue rule charge of earthly thinges that had shewed thē selues faithful to god They are saith he like to be true vnto their Emperor that haue shewed them selues true and faithful to God he committeth the custodie of his owne person to them the charge gouernment of the Empire he layeth in their handes the rest he did vtterlye banishe as pernitious flatterers turne-coates and hipocrites Verily the fact was heroical woorthie the father of Constantine it was the very way to trye true men from flatterers faithful seruaunts from false deceauers For he that wil not sticke to violate his faith his religion his conscience towardes God for lukers sake who can thinke that such wil be faithful and trusty vnto man Great therfore is the ouersight of our dayes wherein he that can best dissemble he that can violate his faith vnto God and his Churche for worldlye preferment is taken for most trustie and faithful he that wil come to the Church although it be neuer so muche against his conscience he that wil receaue their what shal I cal it although he wisheth it in his belye that deliuereth it is thought to be best to be trusted with the greatest affaires weightiest busines about the prince But this good Emperour iudged them vnwoorthie to haue charge about men that made no consciēce to violate their faith vnto god But one wil say Naaman the Assirian was permitted by Elizeus the Prophet to goe with the king into the temple where Idolatrie was and yet neuer impaire his conscience euen so may we go to the Churche for obedience sake without hurting our conscience or violating our fayth to God. If Elizeus gaue him leaue as you gesse which yet the text proueth not to goe to doo his master temporal seruice not in respect of religion but according to his office it was as you confesse but by leaue of the prophete whom God did wil then to be obeyed but he that is Elizeus nowe doth geue you no such leaue but doth commaund the contrarye whose voyce you are bounde to obeye els this example of Naaman wil condemne you For if he durst not doo so much as his temporal office vnto his master in the temple without the prophetes leaue how dare you doo an acte of religion to further heresie against the expresse cōmaundement of him who is greater in office then Elizeus Moyses gaue the Iewes libellū repud● a letter of diuorce not that it was so frō the beginning but propter duritiā because of the hardnes of their heartes because of the imperfection of the Iewes for the olde lawe brought nothing to perfection gaue no grace but was a time of infancie but now infancie is passed into mans age and grace is geuen more aboundantly to men The time a time of perfection that wil admit no such diuorce no such licence as you séeme to say Naaman thassirian had who was but a Proselite or a Catechumene Also there were no such weaklinges to take scandale at his presence in the Temple of Remmon as are here in the Sinagoge of heretikes You may not therfore draw this example of Naaman to coulour your offence no more then may these that now doo put away their old wiues and take new vse this example of the old law to cloake their aduoutry For vnlesse your righteousnes doo excéede that righteousnes of the Scribes Pharises ye can not enter into the kingdome of heauen Also heresie schisme are two most gréeuous sinnes yet distinct according to that whereto they are directlye opposite of them selues as heresie of it self is repugnant vnto faith Schisme opposite vnto the vnitie of the ecclesiastical charitie And therfore like as fayth and charitie are two diuers vertues although whosoeuer lacketh faith is also voide of charitie So Schisme and and heresie are two diuers vices although who that is an heretike is also a schismatike yet not euery Schismatike is an heretike as teacheth S. Hierome Inter schisma haeresim hoc interest quòd haeresis peruersum dogma habet Schisma ab ecclesia seperat c. Betwéene Schisme and heresie these are the oddes That heresie hath alwayes a peruerse opinion against an article of fayth Schisme seperateth from the Churche yet like as the losing of charitie is the very high waye towardes the losing of a mans faith according to that of S. Paule A quibus quidam aberrantes conuersi sunt in vaniloquium From which some wandring charitie and such like are resolued into brablinges So is Schisme the high way into heresie although at first Shisme may be vnderstoode somewhat diuers from heresie it selfe yet in th ende there is no Schisme that doth not coyne forth-with some heresie to haue a colour to reuolt from the Church And therefore commonlye the sinne of Schisme hath bene more gréeuously punished in the Scriptures then infidelitie or Idolatrie For we reade that the sinne of Idolatrie was punished by the sword by mans