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
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

be in sundry places at one time at least sacramentally neither can that be impugned but out of humane philosophie and apparently only And to conclude we doe not say that bread is made a body which was not before but we say that the bread is transubstantiated into the body of Christ which body was before the consecration of the bread so likewise the body of Christ borne of the Virgin Mary was before this transubstantiation and by conlecration the Bread is transubstantiated into it Truly they deuise out of their owne heads these heresies something grossely for he is an hereticke who maintaineth heresie directly But if they aske of vs what we thinke of the verity of the body of Christ of his ascention of his Incarnation they shall receiue from vs a true beliefe in all these things although we affirme some things whereon they thinke errours may follow which we truly denie and they will neuer be able to proue Theologically the contrary Wherefore as for heresie they cannot make or alleage any pretext from hence why they haue iustly and rightfully seperated themselues from our Church 11. The milder sort of English Protestants who are not infected with Puritanisme doe not much charge the Roman Church with heresie and yet thereby they doe not free themselues from the crime of Schisme but they talke much of Idolatrie and the pressing of new articles of faith vpon them wherein they contend that the Roman Church and her adherents that is to say the very Catholicke Church hath reuolted from the true faith And by this they doe principally defend the equitie of their seperation They esteeme that it is manifest Idolatry to worship and pray vnto Saints and to reuerence Reliques and Images but most of all to adore the blessed Sacrament They say likewise there is a secret Idolatry in the confidence we put in the salt water and oyle and other things exercised and blessed They complaine that the Catholicks thrust vpon them new articles in so many definitions made in the councell of Trent about Iustification workes merits purgatory Indulgences c. But these are vaine words if wee Catholicks were truly Idolaters we should not only be hereticks but much worse also then many hereticks and then we were worthily to be auoyded and to be cast out from the socyetie of all faithfull people But I maruell how he that is well in his wits can impute Idolatry vnto them who daily professe themselues to beleeue in one God and are ready to shed their blood for this foundation of faith who continually preach that Gods worship is not to be giuen to any pure ereature So this is but a vaine Calumniation If for the inuocation of Saints the worship of Images the adoring of the blessed Sacrament they suspect vs to become guilty of Idolatry let them but seeke search and know what we thinke of the vnity of the true God and what of the not giuing diuine honour vnto creatures and then they shall easily finde themselues to be notorious fooles who thinke that we be Idolaters that is adorers of creatures with diuine worship neither should they breake out into schisme vntill they first finde in vs true Idolatry 12. None of vs at any time said that holy men already dead or Angels were to be worshipped with diuine worship we are not yet become such fooles Vigilantius obiected this against the Catholicks in old time but slanderously as S. Hierome writing against him doth declare As in other things so in this wee haue approued masters viz. the old Fathers we doe not dissent we donot depart we do not disagree from them we willingly embrace and diligently put in practise whatsoeuer wholsome catholick precepts the Fathers haue left conferning the Saints as Origen lib. 8. contra Celsum Epiphanias heres 79. Augustm epist 44. Et lib. de quantitate auimae ca. 34. Et lib. de vera relig ca. 55. Et contra faustum lib. 20. ca. 21. C●rit● Alex. lib. 6. contra Iulian. Theodoret in hist Sanctorum Patrum ca. 24. whose words I cice not at large because this little booke doth not beare it From whence therefore haue these blinde masters receiued new eies seeing that long before they were the holy Catholike Church was perfectly adorned with most bright and glorious lights 13 Vnto the honour of Saints belong the Feasts which are celebrated in memory of them praising God and giuing him thankes that he hath preferted mortall men to that high degree of Sanctitie neither is it a new thing in the Catholicke Church to celebrate festiuall daies yeerely in the honour of Saints It is an ancient thing which may worthily be referred vnto an Apostolike tradition besides the Lords day to celebrate the birth-dayes of the Saints with festiuall solemnities for I see it is approued by the ancient custome of the Catholicke Church I finde Cyprian lib. 3. cpist 6. to haue vsed diligence that the dayes on which the Martyrs lost their liues for the faith should be carefully set downe that on such dayes saith he we may make oblations and sacrifices for their commemorations S. Iohanes Chrysostome serm in Martyrem Pelagiam and S. August psalm 88. part 2. in the end doe exhort the people to celebrate deuoutly the solemnities of the Saints wherefore I cannot but much wonder at the new scruples of the Protestants who will seeme to know more then is true whilest they esteeme that the feasts of all the Saints and also of the blessed Virgin Mary Mother of God and of the Apostles and most famous Martyrs ought to be abrogated although in England they haue left somewhat in this kinde yet very little 14 They say it is all one to pray vnto Saints that be dead and to haue many Gods and that the inuocation of Saints and worshipping of Images doth not differ from the customes of the heathen for which cause they hate vs very much But it were easie for vs if this place would beare a longer disputation about the inuocation of Saints to refell all the slaunders of these hereticks for first they are compelled if they will giue credit vnto the holy Scriptures to grant that the soules of the Saints doe make intercession vnto God for vs mortall men euen in particular and it is very well knowne that the faithfull in this life doe finde helpe before God by the prayers of the just men here vpon earth for Moyses many times auerted the anger of God from the people of Israel and God perswadeth the friends of Iob ca. 42. 18. to procure Iob to pray for them that they might obtaine remission of their folly Paul many times commendeth himselfe to the prayers of the faithfull Ephes 6. 19. Colos 4. 3. 1 Thess 5. 23. 2 Thess 3. 1. Heb. 13. 18. c. and they may learne if they will that the Saints deceased whose soules liue before God and raigne with Christ make intercession for the liuing of the millitant Church Hierom. 15. 1. Ezechiol 14. 14.

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

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