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spirit_n	divine_a	holy_a	son_n	7,564	5	5.7178	4	false

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

all these books Hence it came that I rashly relying on the slaunders of heretikes and not on the Catholike fayth entituled one of my books Of the cause of my departure and another in Italian The rockes of Christian shipwracke and another A certayne sermon which I filled ful of errours and heresies for the most part in hatred of the holy Roman Church and Sea Apostolike and of those Popes by whom I thought my selfe to haue byn iniured and affirmed those and many other things vvhich before I knew to be false and hereticall and after at least in part my selfe misliked and did whils I wrote in England from my hart detest them because they conteyne open heresyes agaynst the Catholike truth and are contrary to sound doctrine I meane to that which the Catholicke Roman Church hath alwayes held and holds at this day agaynst which whatsoeuer or whersoeuer is written or sayd by me that in al and euery part I do condemne and detest and I will better more at large by Gods help condemne and detest the same in the confutation of my bookes of the Ecclesiasticall Commonwealth other bookes that I haue written agaynst the truth for I submit my selfe and all my bookes to the most holy iudgement and censure of the holy Roman and Apostolicall Sea the mistresse and guide of all other Churches 3. In the meane tyme here in this exchange for a new and sounder resolution I most detest the former of my departure the Infamous Rockes of the shipwrackes of my selfe especially and heretikes but not of Catholikes moreouer the Sermon mentioned neither shall I shame by casting of the garments which I had made for myselfe to shew my nakednes because I was not ashamed agaynst all law and conscience to breake forth into vayne fictions open slaunders and filthy heresies Dioscorides l. 6. c. 44. The sting and poyson of the scorpion by bruzing of the same scorpion that stong hath a present remedy If the voluntary breaking and bruzing of my selfe bring remedy to this poysoned wound in case any so wounded haue repented him himselfe I shall esteeme this my bruzing deiection and mortification for happy let the glory of the Catholike Church and Sea Apostolike stand immoueable yea euen with the greatest losse of temporal goods that can befall me and since that so wickedly I haue gone about to weaken and infring it this course cannot at least before God but be glorious vnto me 4. First therfore I confesse in conscience truly sincerly testify that I wrote that booke of the Cause of my departure and the other two to wit the Rocks and Sermon not out of sincerity of hart not good cōscience not out of vnfeygned faith but that I might cast some colourable excuse on my shamefull departur that I might be the more gratfull and welcome vnto the heretickes to whom like a wretch I went or with whome I did conuerse The ten yeares labour which I bragged of in the book of my departure was not imployed in maturity of deliberation grauity of iudgement discussion of truth but all that vvhile I studyed hovv to finish that vaine fruitles and pernicious worke of the Ecclesiasticall commonwealth coyne bold and hereticall fictions and withall satisfy the impotent force of myne owne rage in so much as that vocation was not deuine but diabolicall not inspired by the holy Ghost but suggested by a bad spirit vexing me worse then it did Saul with the spirit of giddines 2. Reg. 18 v. 10. but for my returne I doubt not but that it is to be ascribed vnto Gods true vocation his diuine spirit calling me backe to my Mother the holy Catholique Church 5. I sayd that the behauiour of the court of Rome was the cause why I should for euer abhorre it I am not ignorant that herein I spake ill for there were not wanting then nor yet are at Rome very many cōspicuous examples of piety all Christian vertues which are able to delight and allure religious or well disposed mynds I sayd that out of the forbidding of hereticall books to be read do spring euill suspitiōs which get credit to the books of heretiks and induce men to belieue somewhat to be in them vvhich Catholikes could not confute and this I acknowledge to haue been spoken by me not without great iniury to the Catholike saith who haue found in their bookes I meane of heretikes false hereticall scandalous and pestiferous doctrine from reading of which least the Faythfull be infected they are worthily to be restrayned for not vnto priuate men who read those bookes but vnto the Pastours the iudgement of fayth hath euer and doth still appertayne that they may know which are poisoned pasturs and remoue their flockes far from them Moreouer the arguments of heretiks are deceytfull sophisticall and haue most easy solutions I affirmed the doctrine of those who oppose themselues to the Church of Rome nothing at all or very little to degenerate from the pure doctrine of the primitiue Church and this also is false for the opinions in which they differ from Catholiks are all of them most cōtrary to those which that Church held nothing can conuince them more certainly of errour thē the authority of the ancient Church frō which they by these noueltyes haue very far departed in so much as for this cause they are condemned as heretikes by the Church of Rome it is therefore to be detested I doe detest that which I sayd Therefore the religion of Protestants to be condemned of the Church because it is contrary to the sense and corrupted manners of the Court of Rome I said that in Rome by extreme violence were coyned new articles of beliefe and this truly I did say both agaynst my knowledge and conscience for I neuer saw any such matter nor any man else as most certainly I know for none can say that there are new articles coyned when there are only added the true declaratiōs explicatiōs of the true articles those gathered out of the holy scripturs traditiōs of the Fathers very rules of religion Againe I endeuored to depriue the Roman Church of the titles of Catholike and Vniuersall wherin I exceedingly erred for by the Roman Church is not vnderstood that speciall and particuler Church alone which is at Rome but the collection of all other Churches adhering to the Roman in vnity of the same fayth and subiection to the same chiefe Bishop wheresoeuer they be albeit in the vttermost coastes and corners of the earth And doubtles this is most true of me both by word of mouth as England it selfe can testify and in my written treatises of the Eccleclesiasticall commonwealth and in that part which last of all I heare is printed in Germany I haue euinced that there is no other Catholike Church but the Roman vnderstanding thereby that particular with the other adhering thereunto wheras all other companies of Christians are defiled

effect cannot goe before the cause I endeauour to shew that they made a schisme without cause hence I knew them to be true schismatiks and for that I departed from them And further these very Articles which they call new can euidently be demonstrated out of the Scriptures tradition and Fathers and the contrary decreed by themselues to be conuinced of open heresy if we will follow the iudgement of Antiquity howsoeuer some latter Protestants taking a more mild moderate course are wont to bring for some poynt such fauourable explications of which my selfe haue heard many as they seemed not to differ much from the Catholicke opiniō these seeme to admit some pious agreemēt who then without pernicious errour yea true heresy wil place his saluation on only Faith and exclude the necessity of Good works Who will absolutely deny our Merits and that iust men cannot loose their grace and that they are impeccable and cannot sinne And such as stiffly hould these and the like to be Articles of fayth and the contrary to be heresies they vndoubtedly doe erre in matters of fayth and shew themselues to be heretiks and consequently to be well and worthily by the Catholike definitions placed amongst such no heresy therefore of the Church of Rome no Idolatry open or hidden could giue occasion to the schisme of Protestants Neither can they obiect Schisme to the same Catholike Church for it hath made no schisme but suffered it From her hath Luther from her Caluin from her haue their first followers separated themselues whiles stubbornly they refused to stand to her iudgement these haue made a schisme these haue deuided the garmēt of Christ these haue erected altar against Altar finally these haue left and forsaken the Catholike Church 25. Besides the former alleadged and discussed causes they pretend another of Reformation forsooth needful to be made but I amongest them scant euer saw any reformation or to speake more truly saw none at all but as for Deformations I saw many amongst thē For the most part all care of conscience is cast away they are not there excepting a very few of them troubled with any scruples for adulteries robberyes or deceauing theyr neighbours and in like manner for coosenage deceypts and vsuries for they haue wickedly abolished auricular Confession fasting pennance and the like holy meanes for our amendment and if these men had found amongst vs somewhat amisse in conuersation in actions in gouernement in direction and the like that had not argued any defect of the Church but the errours of particuler men which of Catholikes are not allowed but mysliked neyther for these lesser a matters as manners of life and that not in all but some were they to to make this most vgly schisme There remaines in the Roman Church a soūd an immoueable and constant foundation and suppose it were true 1. Cor. 3. that we buylt thereon wood stubble hay yet were we not therby debarred from saluation but the Protestāts haue departed from the foundatiō it self they haue forsaken it and except they build vppon the foundatiō which is Christ gold siluer pretious stones which foolishly they boast to be theirs all are proiecta viliora alga wast weedes all fruiteles labours and nothing auay leable to saluation There is one foūdation not two one Church not two one Christ not two if Christ be our foūdation which they cannot deny he is not certaynly theirs they haue made themselues a new Church deuided and separated from ours and that also cannot be a Church because the Church is one not two he who wil be of their Church he must needes be out of the true Church of Christ 26. I confesse that I was deceaued by the English Protestants before I had considered diligently the nature of schisme for when I obiected this fault vnto them some of them replyed that it was not their fault that they communicated not with the Church of Rome who were ready to make vnion and accorde but that the Pope would not receaue them into communion whom he had cut of from him and his by excommunicatiō This excuse for a while seemed vnto me lawfull and reasonable yet when afterwards vppon this ground I beganne in priuate disputes and publick sermons to vrge an vnion which I tooke not to be farre off from making and whiles I striued to put my finger deeper into this festered vlcer I perceaued in England not the English Cōfession which they commended vnto me as modest but the Confession of Caluin and many doting dreames of Luther to be the common rule of their fayth this I perceaued more clearely by the counterfeyt Synod of Protestants at Dort in the which the opinions of the rigid Caluinists by consent and concurrence of the English sect by their ministers sent thither were confirmed which opinions of the rigid Puritans if the confession of the English Church deuided into certain Articles doe not as they pretend include then why vnder the name of the English Profession did the aforesayd Ministers yield their consent and set their hands to these Caluinian excesses How can it be that those who professe themselues most eager enemies of the Church of Rome should be thought to desire vniō with the same Church and the defect thereof not to proceed from their fault How can they cast the fault of their schisme vppon the Tridentine excommunications who before these Anathema's had deuided themselues by schisme from the Catholicke Church and truly by a schime in some sort farre more worse and foule then was the schisme made by Luther and after confirmed by the instigation of Caluin Because England in the begining refrayned from the opinions of Luther and Caluin and charged not the Roman Church with heresy or Idolatry as Lutherans and Caluinists did to couer their schisme withall and yet notwithstanding long after not with so much as any apparent cause it yielded to the common schisme of heretiks The Englishmen now for the most part doe prayse and defend the diuision and separatiō that is made for that they striue for that they fly vnion for that they cast away Charity they labour all they can that agreement doe not succeede and fraternall vnity be fast knit in the bands of peace and many of them say that they would more willingly and more easily haue vnion society with the Turkes then with Papists Is this to be ready to make concord Is this the truth of their wordes when they sayd that it was not their fault they communicated not with the Church of Rome Truly it cannot possibly be that any vnion which I thought might easily haue beene atchieued be made vnlesse they detest all heresies and heretiks and beleeue aright with the Catholike Roman fayth and be vnited vnto the same by perfect Charity 27. Henry the 8. had in manner only contention with the Pope and out of an hereticall spirit denyed his Supremacy and tossed with many discomposed passions

tooke the same vnto himselfe in other thinges concerning fayth forme of Religion and Ecclesiasticall rites he carryed himselfe more moderatly Vnder his Sonne Edward a child and much more vnder Elizabeth not only a separation was made from the chiefe Bishop Christ his vicar and supreme Pastor of the Christian flocke but also the vse of Religion by mayne force iniury was taken from Catholikes and by publicke lawes but made by Lay men vtterly suppressed Was there any lawfull Councell before for this matter Were the obiections made against Catholikes discussed Were the reasons for their defence heard Were they conuinced of any errour or impiety in Religion Was this iudgment made by any competēt Iudge Nothing lesse Doth not the same violence the same iniury the same impiety still remayne How much doe they striue in England they especially who seeme to haue care of their Religiō such as it is least the diuine anciēt pious prescript worship of God be restored to Catholikes Is this their meaning whē they say it is not Their fault that the schisme is not taken away They vrge reformation but reformation be it neuer so iust necessary yet if it be made with schisme is a most fowle deformatiō That in deed is reformed that remaines the same in substance Therefore Catholike Religion ought to haue remayned in England and the substantiall practise of the same if any thing had beene to be reformed that seruatis seruandis might haue beene exposed to reformation but no other differēt Religion the former being suppressed or violētly kept vnder was to be made in so much as now there should be two religions disagreeing among themselues and one contrary to the other for if the latter be another Religion from the former the former is not reformed but as much as lay in their power is ouerthrowne and a new set vp but there cannot be two Religions of Christ for there is but one only and that with vs I as haue shewed as there is but one Church one foundation one Christ 28. When as therefore amongst other miseryes I saw my selfe inuolued in inueterate schisme and all hope of vnion to be taken away seeing Altar erected against Altar deuided frō the Charity of the Church I neyther could nor ought with safe conscience to be present wherfore remorse of conscience compelled me to returne and it was necessary that my Agar retourned to the most holy Romā Church her mistresse hearing the voyce of the Angell checking her and saying Gen. 16.9 Reuertere ad Dominam tuam humiliare sub manu illius returne to thy mistresse humble thy selfe vnder her hand or authority that flight cold bring me nothing but shame and ruine God commaunds me to be humbled vnder the hād of my mistresse and in this I ought specially to follow God I would to God that they to whome folishly I fled would acknowledg their most miserable spirituall estat not only for heresies but also for their schisme to be most desperate frō which schisme now I haue shewed that they cannot be excused because they haue vnlawfully separated themselues from the true Church of Christ which is our Catholike Roman Church And this point affrighted me because schismatiks are excluded from being the Children of God for Deum non habent patrem saith S. Cyprian Lib. de simplicitate Praelatorū qui Ecclesiam veram non habent matrem they haue not God for their Father who haue not the true Church for their mother Christ therfore died Ioan. 11.51 vt filios Dei qui dispersi erant congregaret in vnū that he might gather in one the children of God who were dispersed the death therfore of Christ did worke and still worketh not only the redemption of men but also the vnion of his Church Before the death of Christ the children of God were dispersed and deuided some vnder the Law of Moyses others vnder the only Law of nature being far asunder one from the other making together no one certayne and vniuersall Congregatiō but now the diuine wisdome would so haue it that al his faithfull followers true children by faith should make ouer the whole world one society or fellowship that they shold all make one warfare vnder their Captayn and Emperour Christ and vnder his banner to wit the holy and life-giuing Crosse vsing all the same military signes and tokens of the Sacraments and this society and congregation is a singular effect of the death of Christ which procured that disagreeing Sects and innumerable courses of life amongst themselues so different and contrary should meete and be combined in one Christiā vnity Ephes 2.19 which truly is his worke qui fecit vtraque vnum who made both one and that by the Crosse Hereunto doth Anastasius Synaita apply the wordes of God in the creation Congregentur aquae in locum vnum Anastas 3. Hexam let the waters be gathered together in one place This sayth he belongeth to the Church gathered together vnder the vnity of one fayth out of different people countries and sects And for this cause Christ sayd of his own Crosse Ioan. 12. si exaltatus fuero à terra omnia traham ad meipsum If I shal be exalted from the earth I wil draw all vnto my selfe S. Athanasius sayth Athanas de Incarnat verbi Dei Exaltatus enim in cruce Dominus vtroque extenso brachio vtrūque populum ad se inuitauit vt vtrumque amplexando in sinum suum colligeret Our Lord being exalted or lifted vpon the Crosse with both his armes stretched abroad inuited to himselfe both people Iew and Gentile that by imbracing them both he might gather them together into his bosome There is therefore one bosome betweene the armes of our Sauiour 29. And in the same place S. Athanasius thinkes it not to want mystery that Christ chose the death of the Crosse not Beheading by which S. Iohn his precursor died nor cutting or deuiding of his body as Isaias Vt in morte sayth he sine mutilatione integrum corpus seruaret causa subduceretur ijs qui Ecclesiam in partes cupiunt discindere that in the death of Christ his entire body without maiming might be preserued and all pretext taken away from them who desire to cut the Church asunder into partes And so hartily Christ esteemed this vnity as in that most feruent praier which he made in the last night of his life Ioan. 17.11 20.21 he craued of his Father that he would not suffer his disciples and other belieuers in him to depart from this vnity vt credat mundus quia tu me misisti that the world may beleeue that thou hast sent me But our Aduersaryes little consideringe these thinges will as much as is in them haue the death and Crosse of Christ to be destitute of this most noble effect of vnity and by their diuisions schismes giue occasion to Iewes and Infidells of rayling and