Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	idol_n	knowledge_n	weak_a	1,298	5	9.3976	5	true

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

thée to eate lawful meates so that thou wouldest but séem to haue eatē vnlawful yea quoth he therfore let me dye rather then yonge persons by thinking that I did it offende damnably by occasion of my dissimulation This man knewe before by inspiration that Vae which Christe afterward pronounced scandalizantibus And therefore lesse meruaile although meruailous if S. Paule afterward speake vehemently Si ęsca scandalizat fratrem meum non manducabo carnem in aeternum If meate offende my brother or be occasion of his finne I wil not eate flesh for euer although the meate of it selfe was good and lawful Sic namque peccantes in fratres percutientes conscientiam corum infirmam in Christum peccatis For you sinning after that sort against your brethren and wounding their weake conscience sinne against Christe wherin was this daungerous scandal committed marke the case like to ours Si namque quis viderit eum qui habet scientiam in idolio recumbentē nonnè conscientia eius cùm sit infirma aedificabitur ad manducandum idolothita for if a man shal chaunce to sée him that hath knowledge sitt in the temple of idoles shal not his consciēce being weake be edified and induced to eate idolatrous meates by thy example if a weakling sée thée a man of accompt and estimation present in the Churche of heretikes or at their sermons their conscience being not fullye setled to detest heresie is he not easily induced to frequent their conuencles with daunger of dayly corruptiō and either to like the better or to mislike the lesse of their sayinges and doinges Apparet illud esse prohibitum saith S. Austen nè in honorem alienorum deorum aliqua re vtamur áut vti existimemur sic etiam accipiendo vt quamuis animo contemnamus eos tamen qui nostrum animum ignorant ad haec honoranda aedificemus It is euident that this is forbidden that we vse not anye thing in the honour of straunge Gods or to be thought to vse taking it in such sort that although in heart we despise it yet we edifie and induce them that knowe not our hart to honour the same thinges This case concerneth al states vpon whose example any one Christian soule dependeth princes prelates pastors masters parentes Of princes let one Ieroboā suffice who is alwayes mētioned in scripture with this title of his scandalous apostasie Qui peceare fecit Israel that made Israel to sinne which is properlye scandalum or scandalizare S. Ambrose to the Emperour Valentinian epist. 30. vrgeth the like inconuenience if he did but yéelde a litle to the Panims request Totus hic Christianorum periclitatur Senatus c. This whole bēch of Christian Senatours is in daunger to offende mortally by this meanes And which is much to be noted contra excusandas excusationes in peccatis against al blinde excuses to iustifie yll doinges common nowe a dayes to diminish great faultes wheras the Emperour might haue saide I did not sacrifice nor induce any man to doo it yet because he permitted that onely to be done wherof Idolatrie folowed paganis vt erigerent aras the Paynims to set vp Idolatrous aultars he saith Vox enim tua manus tua Thy word is thy hande Et subscriptio tua opus est tuum And to subscribe to the Paynims licence is as much as if thou haddest done it thy selfe And againe Quisquis hoc suadet sacrificat quisquis hoc statuit Whosoeuer geueth councel to it doth sacrifice to false Gods and whosoeuer doth decrée it Sée howe farre this sinne scandalum extendeth not onely to the doers but to them that councel subscribe winke at it permitt and dissemble it Apoc. 2. Habes illic tenentes doctrinam Balaam qui docebat Balac mittere scandalū coram filiis Israel pugnabo cum illis in gladio oris mei Thou hast there that holde the doctrine of Balaam who taught Balac how to geue occasiō that the children of Israel might sinne I wil fight against them with the sword of my mouth He threatneth the masters and Councellers qui docebant mittere scandalum as Balaam not onely the prince him selfe and chiefe doer Balac Of prelates I wil geue examples afterward in more conuenient plaee least I dwel in this reason to longe Of Pastours S. Austen de pastoribus ca. 7. to .9 Si fortè dixerit aliquis Donatista non tibi do filiam meam nisi fueris de parte mea illi opus est vt attendat et dicat Si nihil maliesset de parte eorum non contra illos dicerent tanta pastores nostri non pro illorum errore satagerent If perhaps some Donatist shal say to a colde Catholike I geue thée not my daughter vnlesse thou be of my side it standeth this man vpon to take good héede and to say with him selfe If there were no harme on their side our Pastors or preachers would not speak so much against them they would not be so earnest to confound their error It foloweth Si ergò cessemus et taceamus contraria locuturus est vtique si malū esset in parte Donati loquerentur contrà redarguerent eos satagerent lucrari illos si errant reuocarent illos si percūt quaererent illos c. If therefore we ceasse and holde our peace he wil saye contrary Verily if there had béene any euil in Donatus faction our Pastors and Curates would speake against it would rebuke them if they be lost would séeke them c. Of Parentes Ciprianus de lapsis Nonne illi paruuli cùm iudicii dies venerit dicent Nos nihil fecimus nec derelicto cibo et poculo domini the blessed Sacrament ad profana contagia spontò properauimus perdidit nos aliena perfidia parentes sensimus homicidas Illi nobis ecclesiam matrem illi parentem deum negauerunt vt dum parui et improuidi et tanti facinoris ignari per alios ad consortium criminis iungimur aliena fraude caperemur Wil not they the children when the day of iudgement shal come say We haue done nothing of our selues neither forsaking the meat and the cupp of our Lorde the blessed Sacrament haue we of our owne accorde hastened to profane infections other mens infidelitie hath vndoon vs we haue felt our owne parentes menstears they haue denied vs the Church our Mother and God our Father that whiles we being yonge and foreseing no daunger and ignorant that it was so heynous a fault by the motion of others are made partakers of the crime by other mens pollicie might so be intrapped This place concerneth most kind of persons were to be handled at large because Parentes maye many waies geue their childrē occasiō to fal into heresie schisme but I wold gladly end this first part concerning reasons briefly if they geue example by communicating if they permitt their children or rather commaunde them thereby to excuse them selues imagining that it is venial in them because

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