Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	image_n	worship_n	worship_v	5,699	5	9.5098	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20601	M. Antonius de Dominis Archbishop of Spalato, declares the cause of his returne, out of England. Translated out of the Latin copy, printed at Rome this prese[n]t yeare; Marcus Antonius de Dominis archiepisc. Spalaten. sui reditus ex Anglia consilium exponit. English	De Dominis, Marco Antonio, 1560-1624.; Coffin, Edward, 1571-1626.	1623 (1623)	STC 7000; ESTC S120942	32,270	106

which they gather certayne heresies to wit Christ not to haue a true body but a fātasticall one because we put the whole body in so litle a compasse or quantity of bread in so much say they as the body is no more a body again that Christ is not in heauen if he be on the altar on earth against the article of his Ascensiō finally Christ not to haue beene borne of the Virgin Mary because that we doe make him of bread In these men truly that is veryfyed which S. Hierom writes In Epist ad Titum c. 3. nullum esse Schisma quod non sibi aliquam haeresim confingat vt meritò ab Ecclesia recessisse videatur There is no schisme which frames not to it selfe some heresy that it may seeme with some reason to haue departed from the Church And as for Trāsubstantiation which the Catholiks teach that is most far frō these heresies for in this all the properties of a body are out of danger from being destroyed although we graunt the same body to be conteyned vnder neuer so little formes and accidents of bread albeit these propertyes in ordine ad locum as they are referred to place which is a thing extrinsecall to the body may by Gods power be separated which thing is fully explicated by the schoole Doctors but what heresy can they imagine in vs if we doe al constantly affirme that we belieue as an article of fayth Christ to haue had still to haue a true body with all natural propertyes in it selfe which propertyes we belieue cōfesse by the same omnipotēt power may be preserued although the body be reduced to neuer so litle an external place neither can any by Thelogical proofe infring the same humane Philosophy neither can nor must measure Gods power let that iudge what can be done by nature but those things that are aboue nature let it reuerence but not iudge neyther doth it follow hence Christs body not to be in heauen but on the altar we all by diuine fayth belieue Christ haue ascended into heauen and there for euer to sit at the right hand of his father notwithstanding we affirme that by diuine power one and the selfe same body may be in many places at once at least sacramentally and this cannot be impugned but only out of humane Philosophy and seeming arguments and lastly we say not the body to be made of bread as if it had not beene before but we hould the bread to be transubstantiated into the body of Christ which body did preexist or was before the consecration and before transubstantiation the body of Christ borne of the Virgin Mary is extant and existent into which the bread is transubstantiated truly these men do ignorantly forge these heresies for he is an heretick who directly vtters heresy but if they aske of vs what we belieue of the truth of Christes body of the Ascension of the Incarnation they shall heare vs deliuer the true and Catholike beliefe notwithstāding that we affirme other things out of which they imagine to follow these erroneous opinions which we vtterly and truly deny to follow of them and they cannot Theologically conuince vs to the contrary In so much then as pertaineth vnto heresy they can pretend no cause wherefore they haue iustly for good cause separated thēselues frō our Church therfor they made an vnlawful schisme 11. The more moderate English Protestāts that are not Puritās vrge not much the heresy of the Roman Church nor from that ground free themselues from the foule spot of schisme but they vrge fiercely idolatry and obtruding of new articles of fayth by which meanes they will haue the Roman that is the Catholike Church to haue fallen from the true faith and hereby chiefely they defend the equity of their separation this idolatry they will haue to consist in the worship inuocation of Saints and reuerence of Relikes and Images and most of all in the Adoration of the B. Sacrament a more secret Idolatry they will haue to lye lurking in the cōfidence we repose on salt water oyle and other thinges exorcised blessed they also cōplain of new articles thrust vpon them by Catholikes in the definitions of the Councell of Trent about Iustification Workes Merits Purgatory Indulgences and the like but all in vayn Certainly if we Catholikes were indeed Idolaters we should not only be heretickes but much worse then most heretickes therefore ought to be auoyded and altogether separated far from all the faithfull And I wōder how any man that is in his right wits can charge them with idolatry who dayly professe themselues to belieue in one God and for this ground or foundation of fayth are ready to shed their bloud who dayly preach and teach that no diuine worship can be giuen to any pure Creature This then is a base slaunder Are we for our inuocating of Saints worshipping of images adoration of the B. Sacramēt held guilty or suspected with these men of idolatry Let them seeke let them vnderstand let them penetrate what we hold of the vnity of the true God what of diuine honour not to be imparted vnto creatures and then they shall presently perceaue all such to be very Sots who iudge and affirme vs to be idolaters that is worshippers of creatures with diuine honour neither let them breake out into open schisme vntill they haue found in our doctrine and practise true Idolatry 12. No Catholike euer auouched dead men or Angells to be worshipped with diuine honour we are not such fooles Vigilantius in tymes past obiected this vnto the Catholikes but falsely as S. Hier. writing against him doth shew and in this as in other thinges of this nature we haue the ancient Fathers our good maisters from them we doe not dissent we doe not depart we doe not disagree we willingly imbrace most exactly practise their most holesome doctrine and euery way Catholike touching the worshiping of Saints Originis lib. 8. contra Celsum Epiphanij haeres 79. August Epist. 44. libro de quantitate animae cap. 34. lib. de vera relig cap. 55. contra Faustum lib. 23. cap. 21. Cyrilli Alexand. lib. 6. contra Iulianum Theodoreti in historia Sāctorum Patrum cap. 21. I cite not the wordes of these and other Fathers because the shortnes of this smal treatise doth not comport it From whence then haue these late blind maisters borrowed their new eyes when as the Catholike Church long ere they were born was most excellētly furnished with most resplendent most secure shining lāps of learning sanctity 13. Festiual daies belong vnto the honour of Saints which we celebrate in their remembrance praysing God and thanking him that he hath aduaunced mortal men and sinners to so high a degree of holines neither is this a late nouelty in the Church by annuall deuotiō to keep festiuall daies in the honour of Saintes it is an ancient vse and so ancient

performed And this perpetuall custome of the Church of Inuocating Saints that they pray for vs and help vs with their prayers was neuer so much as found fault withall but rather the contrary errour was condēned by S. Hierome in Vigilantius which condēnatiō the whole Church allowed and therefore our new Vigilantians are to be condemned by the iudgement of the whole Church whose temerity in making our Inuocation to be idolatry is very singular neyther haue these Vigilantians any thing of moment that they can oppose their obiections I haue elsewhere fully refuted and I thinke that in another worke I haue fully defended the reuerent regard of holy Reliques which God himselfe as most pleasing vnto him hath confirmed by most manifest miracles 19. But our Aduersaryes bouldly affirme that in worshipping of holy images we commit idolatry and from hence they will haue their departure frō vs to be lawfull but this also is a most vayn pretext of theirs neyther can they thereby free themselues from the infamous note of most filthy schisme for in case we honour images with a proper peculiar honour worship which is exhibited to the thing it selfe represented by the image that is not supreme honour and worship nor that true adoration which alone is due vnto God whereas therefore we doe most playnly professe diuine honour and supreme worship not to be due eyther vnto Saynts or to their Reliques much lesse to their Images why doe they obiect Idolatry vnto vs The vse of Images belongs to Ecclesiasticall rites and in these the sure certayne and infallible rule to know whether they be lawfull and to be approued is the practise and vse especially of the primitiue Church In so much as they are to be esteemed good and lawfull rytes which eyther the Apostles or some Apostolicall men haue ordayned or haue eyther silently or expresly approued and it is most certaine yea most vncontrollable the Christian Church euen most auncient whole and vniuersall with ioynt and singular consent without all opposition or contradiction to haue reuerenced or worshipped holy Images eyther paynted or kerued S. Iohn Damascen hath collected in his three Orations which he wrote for Images most aboundant testimonyes The Fathers of the seauenth Generall Councell haue done the like and after these many others of our Church What ignorant companion then dare condemne that which the most holy and most learned Fathers haue commaunded haue taught haue practized that which the Catholike Church taught by the Apostles hath alwayes obserued that which God himselfe by mamiracles hath confirmed Are they not then accordinge to the verdict of S. Augustine August Epist 118. most insolent mad men who retayne not the vse of Images nor deuoutly keepe them with that peculiar honour due vnto them so as the supreme be not giuen them but rather abuse prophane and sacrilegiously cast them away 20. Two thinges especially doe our Aduersaryes vrge agaynst this our worshippinge of holy Images by which they contend that we cannot auoyd this charge of Idolatry and by ●he same they ground themselues in ●heir schisme as if it were lawful One is Gods cōmandement which forbiddeth ●ll Images to be made the other that they cannot be excused from true externall idolatry who adore the true God in any exteriour signe that is a meere creature These men with Caluin will haue the golden calfe to haue beene vsed by the children of Israel to represent the true God and in this aboue all others doth Reynolds the English Puritan settle and ground his Treatise of the Idolatry of the Romā Church but with me there is no doubt neyther can there be with our aduersaries but the most auncient Fathers and Catholike Church to haue known the ten Commandements and the history of the Calf and yet without all difficulty and scruple they vsed holy Images with honour and reuerence but neyther doth this disputation beseeme this short discourse the tyme wil come when I shal haue opportunity to to refute this booke of Reynolds Of the Idolatry of the Church of Rome on which England doth most of all maintayn her schisme Now to deale briefely I call to their remembrance the doings of Salomon who endewed with diuine wisdome not only adorned his temple with those Images and workes of art which God had caused to be made as were the Cherubims c. but added of him selfe so many shapes and kerued pictures of trees and beastes as we read in Scripture 3. Reg. 10. 19. 20. for there were brazen Oxen Palmes Pomegranats c. and his Throne he set out with great little golden Lyons Doubtles Salomon vnderstood this commaundement of not making Images hath by his own fact explicated the same vnto vs sufficiently to wit that it was not commanded for all tymes nor that it was of the diuine natural law but so farre forth as it denyed supreme worship to be giuen vnto them but only of the diuine positiue law Temporall and Conditionall then and so long to be obserued when and how long there should be danger least the picture should be cause and occasion of Idolatry wherfore seeing in vs now so well instructed there is no danger of committing idolatry by Images that prohibition of the law which forbiddeth pictures to be made hath no place with vs and therefore the Image-breakers abolishing the vse of Images breaking them in peeces and vnworthily handling thē haue alwaies been esteemed of the Church held for most wicked hereticks nūbred amōg the enemies of Christian Religion 21. The children of Israel in adoring the Calfe to haue cōmitted Idolatry is a thing most euident neither will I euer graūt that this Calfe represented to thē the true God it is most false against the true sense of the Scripture to say the Israelites in that Calf to haue adored the true God they adored the same golden Calfe which they erring most beastly thought to haue had in it the diuinity of the true God this as I hope in due place time I shal cōuince out of most cleere passages of the holy Scripture shal refute the light argumēts of Caluin Reynolds Latria shew thē that God himselfe may be adored with highest honour in corporal signes without al danger of committing Idolatry and that the English rely on a most filthy errour whiles they dreame out of Reynolds follyes to triūph ouer the Roman Church as if it were truly Idolatricall therfore by them lawfully reiected and forsaken In our vse of holy Images wheras euery ill circumstance all scandall are ordinarily wanting because we lyue not amongst Idolaters and are or may be well instructed touching the lawfull worship of Images most farre off from the supreme worship giuen vnto God therfore we may lawfully kneele before an Image and so adore the person represented therby with supreme honour in case he be capable therof So did the children of Israel adore God in the cloud