Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01490	An apology against the defence of schisme Lately written by an English diuine at Doway, for answere to a letter of a lapsed Catholicke in England his frend: who hauing in the late co[m]mission gone to to [sic] the Church, defended his fall. Wherin is plainly declared, and manifestlye proued, the generall doctrine of the diuines, & of the Church of Christ, which hitherto hath been taught and followed in England, concerning this pointe.	Garnet, Henry, 1555-1606.	1593 (1593)	STC 11617.2; ESTC S100190	128,732	216

molested and generally hindered from her necessary peace Wherfore S. Augustine (a) l. 20. cōt Faust in Tit. 3. vide Cypr. ep ad Magnū 24. q. 1 c. Schisma defineth schisme by a separation of congregation S. Hierome by episcopall dissention Wherunto Pelagius an auncient Pope doth also agree who speaking of schismatickes saieth that they haue made to thē selues partes and seuering them selues from that which is one according to the holy Apostle S. IVDE haue no spiritt Thus therfore you see how an exteriour hereticke doth alwaies an acte of schisme seuering him selfe from the vnity of the Church yet is he not excōmunicate so long as he followeth not or endeuoureth not to make a parte contrary vnto the Churches vnity Schismaticks in England are excommunicate Than may a man be an exteriour hereticke and yet not excōmunicate although a Schismaticke yet not such a schismaticke as your selfe who are a schismaticke in the highest degree saue that you pretend to doe it for feare which is not a sufficient excuse to alleadge vnto Christ to purge the diuiding of his most indiuisible holy garment And so you see if you will see any thing which pleaseth you not how cōtrary this action of going to the Church is vnto two Theologicall vertues Faith Charity §. 28 I haue staied longer thā I thought to haue done in this matter of Schisme Let vs now go forward vnto other vertues whose sacred lawes I say this practise of yours doth infringe The next therfore is Religion the most noble of all morall vertues Of the vertew of religion whose duety it is for to yeeld vnto God honour reuerence which it doth both inwardly by deuotion praier and outwardly also by external shew of worship by sacrifices offerings tithes vowes lawfull othes and Sacraments To these so many excelent vertues are there many vices opposite Idolatry diuination of future humane euents whether it be by diuels starres dreames fier water birdes beastes or any such like thing Also palmestry Caluins seruice is superstitious See §. 6. L. 2. de nar Deo L. 4. c. 28. wichcraft necromancy superstitious obseruances tentatiō of God sacriledge simony All these kinds of irreligious behauiour you detesting I would you had such conceit of Caluinists seruice as you ought it being a most certaine verety that it is most wicked and superstitious There is betweene Tully Lactantius some controuersy concerning superstition The one calleth it the vnlawfull worship of the trew God the other will haue it to be a worship of false Gods But according to the doctrine of S. Augustine and S. Thomas L. 2. doct c. 18. 20. 2.2 q. 92. superstition comprehendeth them both Therfore as you cannot without mortall sinne be present at the Gentills Idolatry which is a superstition of the first kind nor at the Iewes sacrifices although directed vnto the trew God and hauing bene ordained by his owne commaundement So much lesse than at these second may you not be relgiously present at the superstition or voluntary * Col. 2. See Testament of Rhemes worshippe of heretickes inuented by their owne head without the warrant of Christ in the Scriptures or of the holy ghost in the Church or of any lawfull autority of such whom Christ commandeth vs to obey although such seruice haue neuer so great a shew of wisdome or piety as S. PAVL expresly teacheth vs. But of this I will say no more because I haue touched it also aboue only I wold not haue you to thinke so grossely as many do the superstition consisteth in the length of seruice and therfore because Caluins seruice is not so long as ours to free it from such name it is not the length of the praier which maketh superstition for than should Christs most holy praiers haue bene superstitious who praied longer than any of vs all but the forme maner of praier onely maketh it superstitious whan it is either superfluous or pernicious as we said aboue §. 29 You transgresse also the vertew of obedience This acte is contrary to Christian obedience whilest you doe an acte commaunded for contēpt of the Churches autority of which also I haue sufficiently intreated aboue shewed how such contēpt cannot be without a mortall sinne Neither can here your protestatiō take place See §. 9 as I shewed before as it cannot also to exempt you from an exteriour acte of heresy For in the Primitiue Church Marcellinus the Pope others of like condition also were accounted as Idolaters although theire inward meaning were wel knowne to al the world to be quite contrary to their outward action §. 30 There is an other vertew necessary in mans life which is called verity It is a most detestable dissimulation 4. Eth. c. 7. by which a man sheweth him selfe in his life and speach such as in deed he is Which may be transgressed either in speach by a lye or in facte by dissimulation which is a kind of lye as we shewed aboue out of S. Ambrose * Ser. de Abra. See You make therfore a greate lye by such dissimulation and are by S. Augustine * See §. 6 condemned in Iehu and by the example of holy Eleazarus in the scripture vtterly confounded 2. Mach. 6 This kind of lying or dissimulation in matters of Religion is most perniciouse and by all Deuines condemned of a mortall sinne being not onely a lye but a lye in the most necessary profession of faith where all lyes are perniciouse as I said aboue and therfore heere I will not more largely intreate therof But that you may more perfectly know the greeuousnes thereof and learne not to dissemble in such weighty matters for neuer so great danger I will onely sett you downe a diuision which S. Augustine maketh of lyes Lib. de mend c. 14 3. kind of lyes and his censure therof The first and principall kind of lye saieth he and farre to be banished from all men is that which is made in doctrine of religion vnto which lye by no condicion any man may be induced The second is made that it may hurte some man iniustly which is of such maner that it neither profiteth any and yet hindereth some body The third which so profiteth one that it may hinder an other although not in any corporall vncleanenes The fourth which is made for a meere delight of lying and deceiuing which is a wonderfull kind of lye The fifth which is made for the desire of pleasing others with sweete speaches The sixth To saue an other mans goods To saue another mans life To saue anothers purity which neither hindereth any and profiteth some as if a man knowing that an other mans money shall be taken vniustly from him being demaunded by any saith he knoweth not where it is The seuenth hindereth none but profiteth some whan one lyeth vnwilling to betraye an other who is sought for to death

greeke word The greeke ENCAENIA signifieth properlye as much as INITIALIA that is the solemne begining or renouation of any thing the worde CAENOS of which it is deriued importing nothing else then New But it is better to heare S. Augustine speake ENCAENIA saith he was the festiuity of the dedication of the Temple for in the greeke tongue CAENON is that which is new for whansoeuer any new thing is dedicated those are called ENCAENIA now that very vse hath this word if any man putte on a new coate he is said ENCAENIARE Thus S. Augustine where if we will English ENCAENIARE we must say that he which putteth on a new coate doth either dedicate his coate because he beginneth first to vse it or at the least that he seemeth in a certaine maner to keepe ENCAENIA or a feast of his new coate where who seeth not that there can be no religiouse meaning in the word The hebrue word HANVCCHA signifieth as largely as DEDICATIO in latin The hebrue word but it is also indifferent by deriuation to the begining of any thing For the verbe HANACH whereof it is deriued signifieth to season and because those which are taught the first rudiments of arte doe beginne as it were to be seasoned hereupon doth it also signifie to instruct And for the same reason to dedicate because that which is dedicated is thē first vsed and than as it were seasoned Wheruppon HANICH in the scripture signifieth a childe taught wherin no spirituall dedication is imported and HANICHIM Gen. 14. is taken for new * The souldiers which Abraham tooke with him souldiers such as had lately bene trained vnto warre not such as had bene dedicated religiously vnto God In like maner in the 22 chapter of the Prouerbes where we reade in the hebrew HANOCH LANAAR the meaning is not dedicate religiously but season or beginne to instructe a young man according to his way also when he is olde he will not depart from it But if any one should vrge the word of erecting the Image for why it was already erected and there could be no other end now of coming but Idolatry I answere that although it were sette vp before yet might there be some prophane solemnity at the first vse therof euen as at the rearing of houses the feast is made after the setting vp of the house Also we may very well say that the scripture here vseth the figure of Anticipation as in many other places so that when they came togither the Image was not erected but it is said to haue bene already erected in respect both of the time in which the history was written and also in respect of the time in which they denied worship vnto it especiall wheras it is credibly to be thought that the King after the miracle of the fornance caused the Image to be pulled downe Euen as if we should say K. Henry commaunded all his Lords to come to the solemnization of the matrimony of Q. Katherine whom he had maried the meaning is not that she was maried before the solemnization but that in respect of her diuorce following it may be said that he had married her whom afterward he putt away although in the greeke and hebrew this is no more then an ordinary preterperfectense yea in greeke it is the Aorist which is indifferent to any time past To conclude therfore aswel by the circumstance of the place and intent of Nabuchodonosor as by the signification of the three languages in which this part of scripture is written it is euident that the children might and did vnderstand no Idolatry and so came as it were to a ciuill feast or triumph A 3. answere not knowing what would happen A third answere we may giue that they might of ignorance erre and thinke that to be lawfull which in deed was not For not all thinges which are reade in scripture euen of Saintes are to be rules of our life Lib. de mend c. 5. as teacheth S. Augustine but those onely which the scripture doth either commend expresly or lay before vs in them as to be imitated As for example LOT did well in keeping him selfe vnspotted in that wicked citty in harbouring the Angells for which he is in the scripture it selfe commēded Also in dissuading the men of his citty from attempting wickednes yet in seeking to deliuer his daughters vnto them therby to diuert them from their purpose who will defend him from blame of iniurye to his daughters The Midwiues of Aegipte did well and are commended for their piety but not for their lying IVDETH is commended for the affection towardes the safety of her countrey yet not by all doctors excused from a lye in speaking vnto Holofernes although her words may haue some mysticall vnderstanding So perhapps may we say that these children were commended and approued by God with so great a miracle for their constancy in withstanding the Kings commaundement yet is not all their other behauiour therby canonized Euen as if one shold with inuincible ignorance of this our question goe to the Church with heretickes yet for refusing to receiue the communion be hanged he were a Martyr for his fortitude in the one excused for his ignorance in the other Yet because we are not vrged hereunto hauing two other sufficient answeres it is best to excuse them being such singuler holy personages not only from sinne in this action but also from ignorance A 4. answere Fourthly considering what great offices these three persons bore in the kingdome of Nabuchodonosor as we reade in the same chapter and in the first we may defend their going to such place as Naaman Syrus is by diuerse defended of which we will speake hereafter §. 6. Your second reason you bring from the example of IEHV an Idolater The 5. obiection of the example of Iehu 4. Reg. 10. and very much discommended by the scripture it selfe such shiftes are you put vnto when you are forced to begge the patronage of wicked men for your euill course And yet shall you see in the end that it maketh more against you than with you IEHV say you was present at the sacrifices of BAAL although afterward he killed all the Idolatrous Preistes of BAAL therfore may wee also for a good end of sauing our goods liues or families be present at hereticall seruice Now Sir I returne your Argument vppon your selfe IEHV by Sainte AVGVSTINE and all Catholicke Doctours is reprehended for beeing present at the Sacrifices of BAAL though for a principall end of restoring Gods Religion in his wholle kingdome therfore by the iudgement of all Catholicke Doctours you are condemned whilest you be present at the sacrifices of hereticks although of your presence might ensew the conuersion of the wholle Realme much lesse to serue your belly and to conserue the Mammon of iniquity For although there be difference betweene Idolatry and heresie and the seruice of Idolaters and of