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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	article_n	church_n	faith_n	2,312	5	5.7145	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07104	A treatyse of Chris[ti]an peregrination, w[rit]ten by M. Gregory Martin Licentiate, and late reader of the diuinitie in the Englishe Coleadge at Remes. VVhereunto is adioined certen epistles vvritten by him to sundrye his frendes: the copies vvhereof vvere since him decease founde amonge his vvrytings. Novv especially published for the beneifte of those, that either erre in religion of simplicitie or folovv the vvorlde of fray Ioie	Martin, Gregory, d. 1582.	1597 (1597)	STC 17507; ESTC S102523	54,618	160

your owne sake and for our good frend this berer It is not reason that for his good will he should incurre any danger God forbid my truste is in your wisdome that you will keepe this very close til hereafter by reason of the great persecution The matter is waighty and concerneth both you and this berer verye much be wise and trusty and deceaue not your brother that loueth you as himselfe and therefore wisheth by all meanes to do you good S. Paule sayth He that hath not regard of his ovvne kindred 1. Timoth. 5. hath denied the fayth and is vvorse then an Infidell S. Chrisostome vpō the same place wryteth thus If a man instruct strangers in the fayth and suffer his ovvne kinne to continevve in their error vvith vvhom he vvere lykelly to preuaile most because they make most accompt of him vvere he not a most cruell and barberous man For this cause I wryte vnto you and wish you al grace al goodnes al heauenly comfort laste of all and least of all to prosper in this world and yet I wish you that with all my hart at the pleasure of God Other good thing I haue none to sende you but this I will remayne in your debte for your gentle tokens Commend me to your selues your louing husbands and your litle ones and when you haue learned to beleeue ryght your selues bringe them vp accordingly teach them to feare God Make much of this berer I praye you and saue him harmelesse by your wyse and discreate dealings Almighty God preserue you and by his holy spirite leade you into all truth Amen THE COPY OF A LETTER WRITTEN TO M. DOCTOVR Whyte Warden of the new Colledge in Oxforde RYGHTE Worshipfull although your worldly dignitie and the iuste opinion of your greate wysdome compared with my contraries mighte feare me from writing vnto you in this bould maner yet many thinges moued me especially my charitie towardes you to whom I am beholding for causes which you may remember and my dewtie towards God whose good motion I hope it was that I should tell you rather frendly then finely playnely thē curiously that which your selfe doe knowe much better but haue not cause so well to remember Isa 28. Because that vexation doth geue vnderstanding Ps ●8 and man vvhen he vvas in honor did not vnderstand Which differēce in estate maketh that the yonger man for yeres more simple for wit and knowledge may notwithstanding sometime truly say with the prophete Ps 118. Aboue auncients haue I vnderstood Quare doctoralis ille facessat splendor cuiuscunque dignitatis recedat ambitio cum fratre conseruo meo filig matris ecclefiae discipulo Iesu Christi loquor Therefore setting a side that doctor all honour and the respect of vvhat dignitie soeuer I may be bould to speake playnely vvith my brother and fellovv-seruant in Christ vvith a childe of our Mother the Church and a scholler of Iesus Christ Presupposing then that you are in conscience a catholike and seing that in outward shew you professe the contrary I am bould to reason familiarly with you and to demaunde whether you thinke it lawfull to beleeue one thing inwardly to protest the contrary openly and how you can auoyd these euident scriptures VVith the harte vve beleeue to Iustice But when there is necessary occasion Ro. 10.10 VVith the mouth confession is made to saluation He that shal deny me before men Mat. 10.33 I also vvill deny him before my Father vvhich is in heauen But if you thinke it vnlawfull so to doe because you wote well it is condemned of old in the hereticks called Helcesaitistes and Priscilianistes and yet doe agaynst your owne perswasion Buscb li. 6. ca. 31. Aug. cōt Mendac Cap. 2. Ro. 14.22 how answere you these places Blessed is he that iudgeth not himselfe in that vvhich he approueth And vvhatsoeuer is not of fayth is sinne Ro. 6. That is as S. Augustine and others expounde it reluctante conscientia Our conscience striuing against it If neither the one nor the other but you are perswaded that a man may lawfully professe both religions as time and Prince altereth Besids that it was the heresie of Basilides Lib. 4. ca. 2. Tò ádiaphore in as Nicephorus wryteth What interpretatiō haue you for these scriptures Vsquequo claudicatis in vtramque partem c. 3. Re. 18.21 Hovve longe haulte you on both sides I four Lorde be God solovv him But if Baal folovv him Ecclesiast 3. And agayne Coringrediens duas vias c. A harte that goeth tvvo vvayes shall not haue successe and the peruerse of harte shall be scandalized in them And 1. Cor. 10.11 you can not drincke the chalice of our Lorde and the chalice of deuils Mat. 6.24 Mat. 12.30 you can not serue tvvo Maisters He that gathereth not vvith me scattereth And agayne Iac. 3.16 Doth the fountayne geue foorth at one hole svveete and sovver vvater And yet agayne Apoc. 3.16 But because thou art lukevvarme and neither could nor vvhot I vvill begin to vomit thee out of my mouth I neede not vrge the terrible threatenings your wisdome may carnestly consider of it But it is possible that you mislyke of certen things in the Catholicke religion which you would wish to be otherwise and conceaue a mixte religion compounded of that which is best in both But M. Doctor you are in myne opinion wyser then they whoe notwithstanding for this singularitie are esteemed to be wyse men and of graue iudgement but of the vnwyser sort You know concerning things to be mislyked ether they pertayne to fayth or to manners If these later offend you wot what S. Augustine hath long agone answered the Donatistes Tollerare ecclesiam non probare paleas in tanta copia esse vt frumentum tegant donec veniat is qui ventilabrum habet in manu sua vt purget aream suam That the Church doth tollerate and not approue them and that their is so great quantitie of chaffe that it couereth the corne till he come that hath the fanne in his hand to purge his floore If any poynte of doctrine agreed vpon by the whole Church which is alwayes directed by the holy Ghoste mislyketh you you may vpon deeper consideration iustlye feare leste your selfe or any other man in this case be not a true Catholicke nor of that Church out of which is no saluation For that which is the grounde of your fayth in one poynt must consequently be the grounde of it in all the rest So that if you beleeue as you doe the presence of Christ in the blessed Sacramēt because the vniuersal Church out of the scriptures hath so concluded then if the same Church doe define any other Article for example Of Purgatorie of praying to Saincts of Pilgrimage of Pardons of Images you must in like maner beleeue the same If not What authoritie doe you folow What doe you

make your grownd but your singuler fancie as in these so in all the rest which you seeme to beleeue Farre from the obedience which the Apostle teacheth Captiuatinge their vnderstanding to the obedience of fayth 2. Cor. 10.3 And very wide from S. Austens moste learned and humble opinion Contr●cy funda●a 5. Non crederem Euangelio nisi authoritas Ecclesiae me moueret I vvoulde not beleeue the Ghospell except the authoritie of the Church did moue me He that sayed so would he not also vpon occasion offered boldly and confidently haue sayd I beleeue their is Purgatorye that their are Pardons in the Church that we may pray to Sainctes because the Church doth teach me to beleeue so And if you aske him what church he wold send you to his long treatises against the Donatists shew you as in a glasse a very liuely discription of this present CATHOLIKE ROMANE GHVRCH No dout the authority of the Church is ether so necessary or so sufficient a foundation to builde vpon that without the warrantise of it a man beleeueth nothing because he beleeueth his owne braynes and with it a man may and ought euen agaynst humane reason beleeue any thing because it is the Oracle of the holye Ghost And in good sooth it is a small reason to credite one article and discredite an other both defined by the Church As to saye this is golde and this is copper both being tryed golde by the tou●ch stone As much to say in playne wordes this I will and this I will not Prospe● pru P. 2.0.27 Si●yolo si●iubeo stet proratione voluntas Vnnaturall children and therfore in deede no true children that deuideth their mother the Church lyking this misliking that which is properly deuidere sententiam Euen as Salomom iudged moste truly her to be the false mother that requyred moste impudently Be it neither to me nor to thee but let it be deuyded 3. Reg. 3.26 In. Ps 88. conc 2. Quid prodest si Dominum confiteris Deum honoras if sum predicas Filium eius agnoscis sedentem ad dexteram patris confiteris blasphemas ecclesiam eius VVhat doth it profit thee sayeth S. Austen if thou confesse our Lord if thou honour God if thou prayse him if thoudost acknovvledge his sonne and confesse him to sit at the right hand of the Father and yet doest blaspheme his Church And after he had recyted all the heresies before and in his tyme he sayeth Omnis christianus catholicus ist a non debet credere Ad Quodul in sine sed non omnis qui ista non credit consequenter debet se christianum catholicum iam putare vel dicere Possune enim haereses aliae quae in hoc opere nostro commemoratae non sunt vel esse vel fieri quarum aliquam quisquis ●enuerit Christianus Catholicus non erit Euery christian catholike ought not to beleeue these thinges but it follovveth not that euery one that belecueth not these thinges ought to thinke and accompt him selfe to be a christian catholike for their may be many other heresies vvhich are not reconned vp in this booke any one of the vvhich vvhosoeuer holdeth is not a christian catholike And therfore Athan ●si is in Symbolo sayeth VVhich Catholicke fayth except euery one doe keepe vvholy and inuiolable vvithout doubte he shall perish euerl estingly Thus much I haue sayed by the way rather to you then of you because I haue knowne certen learned and wyse men of that mislyking and distinguishing humor But to you I will talke as to one that is in conscience a full Catholicke and for outwarde behauiour may be esteemed contrary S. Austen exhorteth vs Vbi supra Amemus Dominum Deum nostrum Amemus Ecclsiam eius illum siout Patrem istam si●ut Matrem Matrimonium hoc magna cum charitate compaginatur Nemo offendit vnum promere●ur alterum Nemo dicat ad Idola quidem vado sed tamen Dei ecclesiam non relinquo Catholicus sum tenens Matrem offendis Patrem c. Let vs loue our lord God let vs loue his Church Him as our Father her as our Mother This matrimonye is knitte together vvith greate charitie No man offendeth the one and deserueth thankes of the other Let no man say I goe to the Idols and yet for all that I doe not forsake Gods Church I am a Catholicke houlding thy Mother in harte and offendinge thy Father in facte openly c. I neede not tell you that to communicate with Idolaters and with hereticks is all one Passim in propheta● Quia omnis heresis Idolum est sectatorum eius Because all heresie as S. Hierome sayeth is the Idoll of her follovvers And therefore S. Austen declaring the danger of the one to be more then the other sayth Vpon the. 54. Psal Ab illis qui longe sunt facilis cautio est non me tamcito fallit qui dicit veni Idolum adorare multum a me longe est Christianus es Christianus inquit expropinquo aduersatur prope est redime in pace animam meam ab iis qui appropinquant mihi VVe may easily bevvare of those that be afarre of for he doth not so soone deceaue me vvhich sayth Come adore the Idoll he is very farre from me Art thou a christian I am a christian sayeth he he is neere to me he is against me euen at hand redeeme thy soule in peace from those vvhich are neere vnto thee S. Ambrose Fraterno nomine non fraterné ecclesiam persequntur ●e Incar Ca. 2. siquidem sub optione nominis Christiani quadam nuncupatiua fidei germanitate paricidalibus gladiis nos cupiunt vulnerare They persecute the Church vnder the name of a brother but not brotherly truly they desire to vvounde vs vvith their murthering svvord vnder the chosen name of a Christian and a certen fayned brotherhood of fayth Now if the pretensed name of a Christian doth so easely procure credite to false doctrine What doth the name of a Catholicke to perswade erronious opinions which I beseeche you consider deepely For a Catholicke you are esteemed and learned and wyse Many good meaning men that gladly would doe well depende vpon you harken what you say looke what you doe and because they are determined to folow you by your doing ill and saying worse you doe pitifully infecte many hartes either with error or dissimulation and wounde their soules to euerlasting death and that because they compte you a Catholicke and therefore are perswaded that you will not teach them amisse Lyke as the Iewes conceyued of one Al●mius the hygh Priest saying 1. Mac. 2. The man being a Priest of Arons stocke and comming vnto vs after this sorte vndoubtebly will not deceaue vs. But you can well remember howe by that name and tytle he abused them Surely if Heresie should choose persons for her commendation there could be no greater pollicy thē to hire