Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	bishop_n	succession_n	9,913	5	9.7671	5	true

Text snippets containing the quad

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

reason and by lawfull authority that the Pope may excommunicate the faithfull wheresoeuer they are That the precepts of the Church binde vnder paine of mortall sinne That the vnity of the Church dependeth chiefely of one onely visible head of the same Church That the Pope is the true and lawfull Pastor of the whole Church and according vnto his obligation is zealous of the good of Christs flocke by daily thirsting after and most carefully procuring their eternall saluation That in the Masse is offered a true proper and propitiatory sacrifice vnto God That the ceremonies of the Masse instituted by the holy Fathers and Pastors of the Church by the inspiration of the holy Ghost are holy mysticall profitable and ought to be obserued and kept That in the Sacrament of the Alter there is transnbstantiation that is to say a conuersion of all the substance of bread into the body and of wine into the blood of our Lord Iesus Christ That in the sacramentall absolution which the Priest vseth in absoluting from sins is exercised the true and proper power of binding loosing sins which our Lord hath deliuered or giuen to the Ministers of his Sacraments in the Church That there is a Purgatory after that manner and sort which the holy Romane and Apostolicke Church doth affirme it to be That satisfaction is of great power after the fault remitted for the remission of the punishment also That the vse of Indulgences in the Catholicke Church vnto whom Christ hath giuen authority to bestowe them is very auncient very profitable and approued by the authority of holy Councels That we may not onely lawfully pray vnto Saints but also that it is a good and profitable thing to flye for helpe vnto their prayers and ayde That the worship of Images and Reliques is good lawfull and profitable and cannot be rejected without the blot of heresie That the merrit of eternall life dependeth vpon good workes Also I often times loathed and despised the later generall Councels which be of high authority in the Church especially the Councels of Florence and Trent and sometimes that of Constance And by my meanes it came to passe that a certaine History of the Councell of Trent was published whereof I could haue no certaine knowledge for that it was iustly suspected of forgerie and in these things also I confesse that I haue maliciously erred and now affirme that all the most wholsome decrees of these Councels are worthy of credit and ought to be embraced 6 In a certaine Sermon of mine on the first Sonday of Aduent made at London in the Italian tongue and printed I published almost the same errours which I repeated after in the booke of the Rockes all which I doe now deepely detest In that Sermon I faigned a certaine darke night of Popish errours and of the Church of Rome when in very deede in the onely Church of Rome and in the Churches connexed vnto her is a true and cleare Sunne-shining day and out of her especially in England there is a perpetuall night and most obscure darknesse The light of truth and the true and right vnderstanding of the Scriptures which is in the Church of Rome driueth farre from her the mistes of all these errours wherewith wretched England being ouer-clowded walketh as a blinde man groping for the wall at mid-day I said in the same Sermon and I repeated the same in the little booke of the Rockes that Peter was neuer at Rome yet notwithstanding I know that this is a grosse and an ignorantlye and therefore I doe ingenuously confesse that it ought to be rejected of all men I made the Apostles equall in founding and ruling the Church when yet euen out of the very Gospels and Apostolicall tradition the Supremacie of Peter aboue them is apparant I said that the Bishops succeeded the Apostles with equall power and that they were Bishops of the vniuersall Church in grosse when as they are but Pastors of perticular Churches in their sole particular cares or charges the generall Primacie belonging vnto him who succeeded Peter which is the Pope I said that holy water graynes crosses holy Images the Popes or Bishops benediction Stations habites girdles belts the visitations of Churches Altars Beades Processions and the like were meere toyes when yet it is certaine that the vse of almost all these things is well approued and very auncient in the Catholique Church and ought to be preserued together with the vse of other things of later times added as prouokements to piety aad deuotion I affirmed that there were onely two Sacraments Baptisme and the Supper when yet the Catholicke Church illuminated by the holy Ghost plainely teacheth and defineth that there are seuen true Sacraments All which and whatsoeuer other heresies condemned by the Catholicke Romane Church I also condemne and the things contrary to them being defined by the same I also with a firme faith beleeue holde and professe For most certaine it is that in the decrees of the holy Romane Church reason is not seperated from authority and that the Doctrine of the Schoolemen is altogether consonant vnto the sence of the holy Fathers especially in articles of faith I also confesse that I did vndeseruedly in these little Pamphlets complaine of the Court of Rome as if she had vsurped other mens rights for except she preserue by her lawfull authority ouer them the Bishops and Archbishops in their duties there would presently follow a generall violation of her lawes by them And the Church is then very happy when all her perticular Pastors vnder the most vigilant and highest Pastor doe readily receiue and execute both reformation in manners and the custody of sound and sincere Doctrine from him who hath the soueraigne authority And verily except the benigne and paternall care of the holy Inquisition had watched seriously ouer our Lords flocke the scabbed cattell should not receiue any cure but the filthy Canker would daily encrease The ordinary Armour of that Tribunall is found Doctrine and charitable instructions and not those instruments which out of a minde corrupted with malice in my Pamphlets I haue exagerated by lyes and slaunders and yet sometimes when rotten vlcers cannot be cured with gentle medicines it is both fit and necessary that the Physitians should vse more forceable remedies 7 But when the inward burning of the infirmities of my minde was alayed almost by a miracle about the beginning of the Popedome of the most holy Gregory the 15. whose rare piety singular prudence and continuall holinesse of life was such as that I doe not doubt but that it was cause of his aduancement to that high dignity the holy Ghost illuminating me with a certaine diuine light my minde began to thinke vpon wholsome courses And then the dangers into which I had cast my soule began also euery day more clearely to muster themselues in troupes before me and I did wonder how I had fallen into so great madnesse and errour as to

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

Apoc. 5. 8. and 8. 3. And it is likewise recorded in holy Scriptures that God doth grant many things in lauour of his Saints deceased Gen. 26. 45. 24. Exod. 32. 13. 3. Reg. 18. 36. 1. Paral. 29. 18. 3 Reg. 11. 12. 32. 34. 15. 4. and 4. Reg. 8. 19. 19. 34. 20. 6. and Isa 37. 35. Looke vpon the Comentaries which are called Chrisostomes hom 2. psalm 50. Christ admonisheth vs to make friends of the Mammon of iniquitie Luc. 16. 9. That when you shall fasle they may receiue you into the eternall tabernacles and by vertue of this place S. Augustine de cuutate dei lib. 21. ca. 27. doth attribute much vnto the intercession of Saints 15 This intercession of Saints the Fathers acknowledge admit and confirme and of Angels the Ladder of Iacob is knowne Gen. 28. 12. other mysteries of Angels are knowne Heb. 1. 14. See Origen against Celsus lib. 8. of the Angels attending on vs and Augustine cpist 122. and of the Angell-keeper the Scriptures speake very plainly Gen. 48. 16. Exod. 23. 20. Psal 33. 8. Math. 18. 10. Act. 12. 15. and the Fathers most manifestly Greg. Wissen de vita Moysis Basil vpon the psal 33. Hierom in Math. ca. 18. c. And if euery one haue by him the Angel of our Lord why should he not call vpon him for helpe I my selfe heard in England with great pleasure one of my Chanons of Windsor preaching before the King and expressely affirming that there was no cause why euery faithfull man should not turne himselfe vnto his Angel-keeper and say O holy Angel-keeper pray for me Of the intercession and Ministeries of Angels for our benefit you may also see other Fathers as Anthony the father of Monckes epist 2. ad Arsenoitas Anastatius of Synay in Herem lib. 5. Antiorhus the Abbot hom 61. Chrysostome de incomprehons des Nat. hom 3. and hom in Martyres agiptios Hierom epist 1. Cirill Alex. apud Anastasium Nicenum quest 91. Theodoret in the same place Damoscen lib. 1. Paralel ca. 7. c. 16 But of the intercession of the other Saints we haue the common consent of the Fathers See Cyprian lib. de mortalitate Hierom against Vigilantius Aug. de baptismo lib. 5. ca. 17. lib. 7. ca. 1. and de verbis Apostoli Serm. 47. and Serm. 46. of the Saints and lib. 9. of his confessions cap. 3. lib. de cura pro mortuis cap. 16. and against Fanstus lib 20. ca. 21. and in his Meditations cap. 20-Leo the great Serm. of St. Laurence Gandentius Brix serm 17. Greg. the great lib. 7. indict 2. epist 53. Bernard vpon Cant. Cantic serm 77. I omit innumerable others that be later Seeing the Scriptures the Fathers and the vniuersall consent of the Church doe certainly affirme that the Angels and soules of holy men deceased doe pray for the liuing and in particular why then should not euery faithfull man be incouraged to pray vnto them whom he knoweth for certaine to pray for vs in heauen 17 Wherefore it is most certaine that this inuocation of Angels and Saints desiting them to pray for vs and to ioyne prayer with vs as St. Chrysost speaketh Serm. in Sanctum Meletium cannot be denyed And we haue very notable examples for vs to pray vnto the blessed Virgin the Mother of God that she would make intercession for vs vnto her Sonne Ireneum lib. 5. 19. Athan. in Euang. de Deipara Nazaanzen orat in Cyprian Basil Selenciae Orat. 1. de verbo incarnat Aug. serm 1. de Anunciat Cosmam Hierosolymi Sophronium item Hyerofalymi orat 6. de Angelom excellencia 18 And likewise the most ancient practise of the Church doth confirme the imsocation of other Saints besides the blessed Virgine so that the inuocation of Saints may be derined from an Apostolicall Tradition for the inuocation of Saints was alwayes in vse and neuer reprehended of any one who was not accounted an hereticke It would be too long here to rehearse the Fathers who prayed vnto Saints or them that affirme they are to be prayed vnto I haue performed it at large in another place and this perpetuall custome of calling vpon the Saints to pray for vs and to helpe vs with their prayers was neuer reprehended but rather the contrary errour was condemned by St. Hierome against Vigilantius which condemnation the whole Church approued Therefore by the iudgement of all the holy Church our new Vigilantians are to be condemned whose rashnesse is very great whilest they imagine a crime of Idolatry in our inuocatiō of Saints Neither haue these Vigilantians any sollid argument or obiection to make against this inuocation All their obiections I haue answered fully in another place as also I thinke that I haue sufficiently defended the veneration of holy Reliques in another place which Reliques God hath confirmed to be gratefull vnto him by manifest myracles 19 But our aduersaries doe constantly affirme that in the worship of holy Images we commit Idolatry and for this cause they pretend that their departure from vs is iust but this their pretext is most vaine neither can they by this free themselues from the foule brand of filthy Schisme for if we reuerence holy Images with any proper honour besides the honour and worship which is due to the first patterne that is not the honour and worship of Latria nor that true adoration which is due to God alone Therefore when wee most clearely professe that godly honour and the worship of Latria is due neither to Saints nor to their Reliques or Images why doe they obiect vnto vs Idolatry the vse of Images doth belong vnto Ecclesiasticall ceremonies but as much as concerneth these things the safe certaine and infallible rule to know whither they be lawfull or no is the practise and vse of the primitiue Church so that all those rites be lawfull and good which either the Apostles themselues or Apostolicall men haue instiuted or else haue allowed with silence or expresse leaue But it is most certaine that the Christian Church yea the most auncient and vniuersall with a full consent without any opposition or any contradiction hath worshipped and reuerenced pictures and holy Images Iohn Damascenus hath collected great store of testimonies in the three Orations which he wrote for Images and so did the Fathers of the seauenth generall Synod and after-them many learned Catholicks of later times Therefore what vpstart Nouice dare condemne that which the most holy and learned Fathers haue commended taught and practised that which the Catholick Church it selfe taught by the Apostles and hath kept in all times that which God himselfe hath also diuers times confirmed with myracles Are not they then according to the saying of St. Augustine most insolent and mad who doe not Epist 118. retaine and keepe deuoutly but cast away and reiect the vse of Images together with their due honor when neither the worship of Latria which is due to God nor of Dulia which is due vnto the

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