Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	scripture_n	sense_n	true_a	4,624	5	5.7921	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20602	The second manifesto of Marcus Antonius de Dominis, Archbishop of Spalatio [sic] wherein for his better satisfaction, and the satisfaction of others, he publikely repenteth, and recanteth his former errors, and setteth downe the cause of his leauing England, and all Protestant countries, to returne vnto the Catholicke Romane Church: written by himselfe in Latine, and translated into English by M. G.K.	De Dominis, Marco Antonio, 1560-1624.; G. K., fl. 1623.	1616 (1616)	STC 7001; ESTC S109786	30,635	70

Saints themselues is giuen vnto them 20 Our aduersaries chiefly vrge two arguments against this our worshipping of holy Images which they thinke so strong as that they imagine we can by no meanes auoyde them and free our selues from the crime of Idolatry and by these they confirme their Schisme to be lawfull The one is the commandement of God forbidding Images to bee made The other that they who doe adore the true God in any externall signe which is a pure creature cannot be excused from extreame Idolatry for they say with Caluine that the Calfe was made by the children of Israell Exod. 32. 4. to represent the true God And in this poynt especially Raynolds the English man an earnest Puritane strengtheneth and foundeth his Treatise of the Idolatry of the Romane Church But I doe not doubt neither can the learned Aduersaries doubt that the most auncient holy Fathers and the Catholicke Church it selfe did know the commandements and the History of the Calfe and neuerthelesse without all difficulty or any scruple they vsed holy Images in euery place with worship and honour But this disputation becommeth not this little booke and I hope I shall haue oportunity hereafter to confute at large Raynolds booke of the Idolatry of the Church of Rome by the authority of which booke England doth now chiefly defend her Schisme In the meane space let me change a fewe words with them I desire them to remember the works of Salomon who indued with heauenly wisedome beautified the Temple which he built not onely with those Images and artificiall workes which God himselfe had commanded to be made such as were the Cherubims c. but also of his owne deuise added many Images and engrauen trees and beasts as brasen Bulles Palmes and Pomegranets and adorned also his throne with Lyons and Lyons whelpes of gold 3. Reg. 10. 19. 20 c. Therefore Salomon vnderstood and expounded vnto vs sufficiently that the precept of the Decalog forbidding grauen Images was neither perpetuall nor yet forbidden by the diuiue naturall law which prohibiteth the adoration of Latria towards Images but onely of the law of God positiue for a time and conditionall to be kept then and so long as there was present danger of committing Idolatry by hauing Images Now because there is no danger of committing Idolatry in Images by vs who are well instructed Therefore that prohibition of the Decalog which forbiddeth similitudes to be made hath no place amongst vs and for this cause the Iconomochi abollishing the vse of holy Images and breaking them and abusing them vnreuerendly were in all times accounted by the Catholick Church for pestilent wicked hereticks and reckoned amongst the Enemies of Christian religion 21 It is most certaine that the children of Israell committed Idolatry in the adoration of the Calfe but I will neuer graunt that the Calfe did onely represent vnto them the true God And it is most false and against the true sence of the holy Scripture to affirme that the Israelites did adore the true God in that Calfe They adored the golden Calfe it selfe and erring most wickedly they thought that it had the Diuinity of the true God And I doe not doubt but that I shall easily demonstrate this out of most plaine places of the holy Scripture in his time and place and then I will dissolue the subtill reasons of Caluin and Reynolds and shew that the true God may euen in corporall signes be adored with compleat Latria without all danger of committing Idolatry to the end that it may more manifestly appeare that the English are grosly deceiued while they dreame by the fopperies of Reynalds to triumph ouer the Catholick Romane Church as fallen into Idolatry and therefore iustly forsaken by them Seeing there is neither euill circumstance nor scandall in our vse of holy Images because we liue not amongst Idolaters and are or may be sufficiently instructed about their lawfull worship how farre it is different from true Latria therfore we may lawfully fall downe before an Image and so adore with true Latria the primatiue patterne if it be to be adored with true Latria As the children of Israell did when they adored God in the cloud at the dore of the Tabernacle and did not adore the cloud Exod. 33. 10. and when they adored him in the fire 2. Paralip 7. 3. and yet herein they did not commit any Idolatry though they adored God in corporall signes They therefore who condemne such like adoration as truly and properly Idolatricall are ignorant of all true and sollid Diuinity Therefore in vaine doe the Protestants cauill at this Idolatry to defend their Schisme and seperation from the Romane-Church and hereby first they pollute themselues with manifest heresie and remaine true Schismaticks for that herein there was no lawfull cause of seperation 22 They doe obiect vnto vs a most open Idolatry in adoring the B. Sacrament for that we adore it with true Latria and by this also our Aduersaries doe excuse themselues from Schismes But they are much deceiued for we are most certaine that the reall and corporall presence of the body and blood of our Lord Iesus Christ in the holy mysteries of the Eucharist is present we adore the very body of Christ which is to be adored with true Latria of it selfe by reason of the hypostaticall vnion lying hid vnder the formes of bread and wine but this question doth not belong vnto this place Wee suppose this reall and corporall presence which supposition is assured vnto vs by faith for that we take it from the Gospell Christ saying when hee held the Bread in his hands This is my body according to the promise he had made saying Ioan. 6. 51. The bread which I will giue is my flesh Wherefore our aduersaries cannot so much as imagine that we in this adoration are guilty of Idolatry and therefore they cannot aleage it in any excuse of their schisme But they are not only truly and properly Schismaticks but also hereticks and therefore I was bound of necessitie to forsake them vnlesse I would haue consented vnto their errours 23 They impute vnto vs secret Idolatry for that we place a spirituall confidence in salt water oyle and the like after exorcismes and benedictions But these things they heape together to the intent that they may disgrace and defame vs and excuse their schisme by what meanes soeuer for they know well that we doe not put any certaine confidence in these things as if we thought that these creatures receiued any certaine and infallible force or power by our exorcismes and benedictions and we doe not call these things Sacraments but holy things which we vse for the increase of our deuotion and put all our confidence in God alone who hearing the prayers of his Church doth distribute his gifts by these creatures through the vertue of the same prayers and benedictions of his Church And the greatest part of these and such like rites we haue receiued

from Apostolicall Tradition and succession from the most ancient Church which who so followeth cannot erre and he who contemneth and reiecteth such things is to be cast out as an haire-brained enemy of the Church Tertullian lib. de Baptismo setteth downe the vse of hallowed oyle August epist 119. numbereth also oyle amongst holy things The consecration of water for baptisme hath beene kept time out of minde in the Church for Cyprian lib. 1. epist vlt. maketh mention of the water and oyle of consecration and anoynting We haue in Optatus Miliuitanus That the holy Lib. 2. c●●e Par ent Temples if they were polluted by any meanes were wont to be hallowed againe with exorcismes and washing of the walls St. Basil deduceth from tradition Lib. de Spirita Sanct. ca. 27. the vsuall rite of annointing the baptized with oyle Antiquity teacheth that the signe of the crosse was wont to be vsed in the hallowings and consecrations of all things Iustin quest 118. Nazianzen Orat 1. against Iulian and in the Orat. at the Funerall of his Father Chrysost 55. in Matheum August tract 118. in Ioan. and serm 3. of the Annunciation and serm de tempore 181. cap. 3. Areopagita and others There are perhaps amongst vs some Rytes not so ancient in which we vse hallowed and consecrated things but seeing the Primatiue Church instructed by the Apostles feared no danger of secret Idolatry when she vsed consecrated oyle and the like why should we now feare who attribute no more vnto these consecrated things then the old Antiquity did vnto theirs Therefore to runne into schisme for these things is great impiety These rites are good seeing most of them are instituted by the Apostles and others sprung forth from the deuotion of Catholicke Churches and all are in no part contrary to faith but rather consonant vnto faith There was in old time diuersity of rytes and ceremonies in diuers Churches and yet they did not therefore depart from a mutuall Communion For as Sozominus saith They esteemed it to be friuolous and that worthily that they who agree together in the principall heads or points of Religion should be seperated one from another for the difference of a Ceremony Therefore the seperation of the English by which they haue deuided themselues from the true Catholicke Church and broken out into a manifest schisme is friuolous rash and impious And to communicate with them in diuine matters is to consent vnto their most wicked and pestiferous schisme 24 I will not here for feare of being too long dispute of the supposed new articles whereupon they ground their complaints and endeuour to excuse their schisme But will reserue this matter to be handled in another place Now I aske them this question Whither they thinke that those which they call new articles be contrary to faith or no if they should be contrary to faith then they should be heresies and should make vs heretickes worthily to be auoyded and to be seperated from the Communion of the catholicke Church But I haue proued already that there is no heresie in the Catholicke Roman Church and the Kings Maiestie of great Britaine and many learned men in that kingdome haue confessed that the Church of Rome doth not faile or erre in fundamentall points of faith and I haue already proued before that there is no true article which is not fundamentall and to be firmely beleeued therefore it maintaineth no articles which are contrary to the Catholicke faith and since they be not contrary to the true faith but containe the true faith they cannot minister a iust cause to begin a schisme But Protestants say the Church of Rome doth seperate and deuide vs from her because we respect those articles But I am sorry and lament that they had made a most foule and grosse schisme before any thing was spoken of concerning these articles which they call new Therefore it is great folly in them to alleage these new articles as a cloake for their schisme for the effect cannot goe before his cause I defend that they haue made a schisme without cause and by this I knew that they were manifest schismatickes and therefore haue departed from them And those same articles which Protestants affirme to be new may be euidently demonstrated out of Scriptures Traditions and Fathers to be true and the contrary articles which they set downe may be conuinced out of them to containe manifest heresies If the sence of the first Authors be retained for some milder Protestants now of late in matters of Controuersie as I haue heard doe vse fauourable explications not much dissonant from Catholicke doctrine by which they seeme to tend to a pious Reconciliation Who without a pernitious errour or rather plaine heresie can put all his saluation in faith only and exclude the necessitie of good workes and absolutely denie our merits and affirme that grace once had cannot be lost and that the iust cannot sinne They who hold with tooth and nayle that these and the like are articles of faith and that the contrary are heresies doe without question erre in matters of faith and declare themselues to be hereticks and by consequence are worthily numbred amongst hereticks by Catholicks in their definitions Therefore not any heresie of the Church of Rome or her manifest or secret Idolatry could giue an occasion vnto the Protestants schisme Neither can they obiect schisme vnto the Roman Church for she made not the schisme but they made it and she endured it for from her Luther and Caluin and the rest seperated themselues first and not she from them When they obstinatly reiected the Iudgement of the Church then they made a schisme Then they deuided the Coate of Christ then they errected one Altar against another then they forsooke the true Church 25 Besides the causes before rehearsed and examined they also pretended for their schisme a necessitie of Reformation in the Church But I could neuer yet see any reformation amongst them but to say the truth I obserued many deformations for the care of conscience is vtterly neglected and cast away amongst them some few accepted the rest haue no scruple of conscience to commit adultery violent extertion treacherie against their neighbours cosenage vsury as people who haue impiously abollished auricular confession fastings penance and such like holy exercises And suppose that they had found amongst vs any thing to be reprehended either in our manners or in our actions or in our gouernment that should not be imputed to the defects of the Church but vnto particular men whose actions are not allowed but reproued by Catholicks neither ought they to haue raised a filthy schisme for those smaller matters when the foundation of faith remained firme stable and vnshaden in the Church of Rome And suppose that we had builded vpon it Wood stubble or Hay as it is said in 1. Cor. 3. 12. Yet we should not be excluded from saluation But the Protestants haue left the