Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	catholic_a	church_n	2,510	5	4.6993	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

their prayers and seruice were al one with ours as it is in déede cleane contrary yet they in opinion and otherwise being not Catholike al is nothing woorth Ignatius Nemo bonum dixerit qui bonum malo admiscet No mā can cal him good that mingleth good with that which is naught S. Austen of the Donatistes Catholikes vnum alleluia resonamus we sing one Alleluia many other thinges he reckoneth wherin they agrée but because they wer schismatiks out of the Church it auaileth not And super illud ps In multis erant mecum In many things they were with me he reckoneth vp many Sacramentes and ceremonies in quibus omnibus saith he erant mecum sed non omninò mecum in schismate non mecum in haeresi non mecum Sed in hiis paucis in quibus non mecū non prosunt eis multa in quibus mecū In al the which thinges they agreed with me but not with me altogether in schisme not with me in heresie not with me And for these fewe wherein they are not with me those many doo nothing auaile them wherein they are with me So Luther of the Zuinglians whom I alleage non ad authoritatem sed ad confusionem nostrorum Catholicorum Not for his authoritie but that our Catholikes may be ashamed to sée the heretikes iudgement in this point better then theirs frustrà illi in deum Patrem filium spiritum sanctum Christum seruatorem credunt omnia inquam haec nihil illis prosunt quandò hunc vnum negant articulum eumque falsi insimulant dum de Sacramento Christus ait Hoc est corpus meum They in vaine beléeue in God the Father and the Sonne and the holy Ghost and Christ our Sauiour al this I say doth auaile them nothing Wheras they denie this one article and accuse it as false when Christ saith of the Sacrament This is my body S. Ambrose Vinci illi vel facilè possunt vel facilè vitari quorum prima propositione omne consilium pectoris proditur At verò hi quibus multa nobiscum paria sunt facilè possunt innoxias mentes soli Deo deditas fraudulenta societate percutere dum malorū suorum virus per bona nostra defendunt Nihil enim periculosius his haereticis esse potest c. vndè vehementer nobis cauendum est nè se vel sensibus vel auribus nostris huiusmodi aliquid latenter insinuet quia nihil tàm cogit in mortem quàm sub obtentu fidei fidem violare They may eyther be ouercome easily or easily auoyded by whose first proposition or sentence al the purpose of their heart is disclosed but they that haue many thinges equal with vs may easily by false felowshipp wounde simple soules that thinke no harme and are geuen onely to please God whiles they defende the poyson of their owne euil by such good thinges as they borowe of vs for nothing can be more perillous then such heretikes Whervpon we must be very circumspect that no such thing enter in secretly and swéetly into our senses or eares for nothing doth driue a man so forcibly to death as vnder the colour of faith to destroy fayth or by séeming a good Christian man to persuade heresie Let vs therfore say with Dauid Cum hominibus operantibus iniquitatem non communicabo cum electis eorum With men that woorke iniquitie I wil not communicate with their chosen brethren I wil neither make nor meddle with them that séem the best of them and most sanctish or Angelical Oleum peccatoris non impinguet caput meum Their swéet oyled words shal not drop vpon my head ¶ The sixt Obiection TO come to their praiers onely séemeth a smal thing and to forsake Parentes wife children c. is very much And therfore if presence onely wil excuse the matter it séemeth more expedient to yéelde ¶ The Aunswere HEre be two pointes th one whether lesser pointes of religion may be neglected presupposing them to be litle or lesse thother howe farre we may be affected toward flesh and bloud when they hinder faith and religion To the first The truth is it is no smal point For if Catholike Christians haue alwaies auoided the company of heretikes in euery place and in euery thing by the Apostles cōmaundement if the Catholike seruice not only of an heretike but of a schismatike c. as before appereth by my examples scriptures is it a smal matter to frequent their conuenticles in the Church whose seruice Sermons ministration of Sacramentes are as heretical as them selues are in most articles heretikes But presupposing it to be so let vs consider of lesser pointes generally If a man should tel you out of S. Austen that we ought rather to dye then to make a venial lye or to dissemble venially against the truth you woulde wonder Wel let that be perfection rather then necessitie This is certaine the lesser the thing is for the which we susteine persecution propter iustitiam for righteousnes the more heroical and meritorious the fact is S. Iohn Baptist for telling Herode of his vnlawful wife it is a smal thing in respect of death to holde ones peace S. Laurence for the Church goodes to the poore Manye for not deliuering Church-bookes Bibles ornamentes in the time of Dioclesian Chrisostome for rebuking the pride of Eudoxia the Empresse Babilas before him for excommunicating the Emperour a murderer Not as though these were smal thinges but many so estéeme them and thinke it were better to yéelde or at the least not meddle then to deale in them S. Austē hauing amplified the glorious martirdome of Eleazarus and the Machabées before the time of grace for refusing swines fleshe not the greatest point of their lawe declareth howe more necessarye it is that we sustaine any death pro Eucharistia pro Baptismo for the blessed Sacrament for Baptisme for any other article of the newe lawe As for Images onely accompted a smal point among cold Catholikes howe many of al estates prelates nobles suffered either death or banishment in the time of seuen Emperours that wer Imagebreakers They considered that Quicunque totam legē obseruauerit offendit autem in vno factus est omniū reus Whosoeuer kéepeth al the law besides and offendeth in one point he is made giltie of al. They remembred that she was the true mother which would haue the whole child or no part thereof abhorring from the diuision of it He that wil dye for the blessed Sacrament and wil not for purgatorie or indulgences diuideth Christe and the lawe of his Church He that mainteyneth al Catholike articles to death and yet boldly communicateth with heretikes he is content to be halfe a Catholike and deuideth the childe But remēber what our Salomon threatneth by his seruaunt Iohn Noui opera tua fidem charitatem patientiam I knowe thy workes and faith

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

saith thus In thinges indifferent that may be omitted without sin although thou knowest it may lawfullye be done yet doo it not cum scandalo fratris to cause thy brother to fal that is if thy doing put him in daunger of sinning or make him to sinne for example Thou knowest that to fast vppon Sunday in many cases is indifferent before God and therefore thou doest often vse it amonge other dayes But if anye man lesse skilful liuing with thée non habens discretionem boni mali hauing not iudgement to discerne betwéene good and euil as Saint Paule the Apostle saith be offended thinking that thou doest fauour manichiesme and therby him self is induced to thinke their fast lawful or not to eate by thy example when in his conscience it séemeth vnlawful in this case Meliùs non ieiunatur die dominico It is better not to fast vpon the Sunday Tu fidem habes penes teipsum habe coram deo Is it thy fayth and conscience that thou maiest wel be it betwéene God and thée Againe to come néerer our purpose A very learned Doctor of Diuinitie and sounde Catholike may lawfully come to heretical sermons for the better confuting of them when he hath heard their reasons and he may also lawfullye be absent so that to him it is indifferent If he know other some of lesse knowledge and constancie that by his so doing thinketh he fauoureth their heresie or alloweth their sayinges or doth not greatly mislike or if he doo yet that he or any other mā may boldly be presēt so that they also either think the better of them or abstaine not from them he thought to refraine So that by this case it appereth that S. Paules place is to our purpose altogether and cleane contrary to their purpose that alleage it for the Apostle in things indifferent willeth vs to doo that which may not be scandalous to our brother But neyther this point de vitandis haereticis of auoyding heretikes is indifferent as the scriptures aforesaide and examples declare and if it were they choose that which must néedes scandalizare magis as I haue shewed before in the tenth reason for not to come there cannot possibly make any other man to sinne And to come there not onely possiblye but very likely and in maner certainly maketh others to sinne by example ¶ The thirde Obiection BEcause some scriptures and reasons afore mentioned literally concerne Idolatrie they wil saye it pertaineth nothing to the case de vitandis haereticis of shunning heretikes for if the questiō were of communicating with Idolatours they would dye manye deathes rather then yéelde ¶ The Aunswere THat which they graunt because they must néedes of auoyding Idolatours sacrifice and ceremonies shal flatly conuince them to auoid heretiks and their conuenticles equally at the least and peraduenture much more S. Hierome throughout al his commentaries vpon the Prophetes applieth that mistically to heresies heretikes which literally is spoken of Idols and Idolatours vsing commonly this preface Super hęreticos facilis interpretatio est The meaning of this place being referred to heretikes is very easie namely to our purpose that Nolite ingredi in Galgala c. Enter not into Galgal in any wise aboue mentioned at large Againe he that saide Filioli custodite vos à simulachris Children kéepe your selues from Idols saide of an heretike Nolite recipere eum in domum nec Aue ei dixeritis Quinamque dicit illi Aue communicat operibus eius malignis Receaue him not into your house neither saye vnto him so much as God saue you for he that so sayeth communicateth with his wicked workes And he that saide Fugite ab Idolorum cultura Flée from the woorshipping of Idols saide also of heretikes Declinate ab illis hos deuita haereticum hominem post vnam secundam correptionem deuita Turne aside from them And againe Audid al such And againe Shunne him that is an heretike after he hath béene once or twise warned And that he meaneth of whatsoeuer cōmunicating and societie with either of both he declareth Quae participatio iustitiae cum iniquitate aut que societas luci ad tenebras Quae conuentio Christi ad Belial aut quae pars fideli cum infideli Qui consensus templo dei cum idolis vos namque estis templum dei viui propter quod exite de medio eorum seperamini c. What part hath righteousnes with iniquitie Or what felowshipp is betwéene light and darknesse What agrement betwéene Christ and Belial what portion hath the faithful with the faithlesse howe doth the temple of God agrée with Idols for you are the temple of the liuing god wherefore depart from among them and seperate your selues Howe many wayes doth he expresse that there ought to be no communicating inter fidelem infidelem betwéene the faithful and the faithlesse which comprehendeth the heretike aswel as the Idolatour And our Sauiour him selfe most plainelye Si ecclesiam non audierit sit tibi sicut ethnicus If he wil not hear the Church let him be to thée as an heathen tibi to thée speaking to his disciples that wer Iewes Abhorre from him as from a Gentile howe is that Nolebant ingredi praetorium nè contaminarentur They would not enter into Pilates court who was a Heathen least they should be defiled And Cephas subtrahebat segregabat se à gentibus Cephas or Peter withdrewe and seperated him selfe from the Gentiles why timens eos qui ex circum cisione erant for feare of offending the Iewes The Iewes abhorred nothing so much as a Gentile so we must abhorre the conuenticles of heretikes S. Ciprian vpō that place Math. 10. In viam gentiū né abieritis in Ciuitates Samaritanorum nè intraueritis Goe not into the way of Gentiles and enter not into the Cities of Samaritanes saith that he would not haue added of the Samaritanes but that he made Schismatikes equal with Gentiles Addendo Ciuitates Samaritanorum debere omitti ostendit schismaticos Gentilib us adaequari By adding saith he that they should passe by and leaue the Cities of Samaritanes also he declareth that schismatikes and Gentiles are of equal accompt for the Samaritanes were schismatikes frō the Iewes And de vnitate ecclesiae he declareth very excellently how heresie schisme succéeded into the very place the self-same degrée that Idolatry had before time Christi aduentu prostratus inimicus vidensidola derelicta per nimium credentium populum sedes suas ac templa deserta excogitauit nouam fraudem vt sub ipso christiani nominis titulo fallat incautos haereses inuenit et schismata quibus subuerteret fidem veritatem corrumperet scinderet vnitatem etc. The enemy Satan being ouerthrowen by the cōming of Christ seing Idols forsakē and that his Sées and Temples were left desert by reason of the great multitude of faithful people he