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
A09599	The way to heauen shevving, 1. That saluation is onely in the Church. 2. What that Church is. 3. By what meanes men are added to the Church. 4. The author, or efficient of this addition. 5. The time & continuance of that worke. 6. The happinesse of those that are added to the Church. By Iohn Phillips, Bachelor of Diuinity, and pastor of Feuersham in Kent.	Phillips, John, d. 1640.	1625 (1625)	STC 19878; ESTC S114718	63,953	76

to them nor worship them An error whereof they are so consciously guilty in themselues that in their Catechismes and confession of their penitents they commonly leaue out that Commandement And their professors being charged with this errour are so ashamed of it that they in plaine termes deny that they doe any such religious seruice to Images therein indeed denying their owne Religion and incurring the curse of their Trent Councell which anathematizeth all those that hold against their Decree heerein namely That duc honour and worship ought to bee giuen to Images But doth not their reall practice crosse their verball excuse for if they doe not worship Images why doe they performe so many religious seruices vnto them they vayle and bow downe vnto them they set vp before them lights in honour of them they offer vp incense and other oblations vnto them they expand and spread foorth their armes before them in Prayer What can they do more for outward seruice to God himselfe This Idolatrous practice is not onely condemned in sacred Scripture as expresly as Blasphemy witchcraft murther adultery or any other sinne and auoyded of all the faithfull of both Testaments but is renounced as impious by the Fathers for many ages after Christ affirming Images in the Church to be contrary to the authority of the Scriptures that there is no Religion where an Image is And S. Gregory about 600. yeeres after Christ forbiddeth vtterly the adoration of Images onely allowing the Historicall vse of them as wee doe at this day whereby we may see that this foule errour had not as yet in so long time possessed the Sea of Rome 5. Their Priests in the Masse offer vp a propitiatorie sacrifice both for the quicke and the dead and their blind followers are bound so to beleeue and doe both pray and pay to bee had in his m●mento Whereas all propitiatory sacrifices haue their period and end in Christ who is the end of the Law and the onely Sacrificing Priest in the Gospel being a Priest for euer according to the order of Melchisedech This Sacrifice is onely one and once onely offered and that by himselfe alone and therefore is called The offering of the body of Iesus once for all and this Man saith the Apostle after he had offered one sacrifice for sinne for eu●● sate downe on the right hand of God For by one offering hee hath perfected for euer them that are sanctified How sacrilegious then and blasphemous is that daily propitiatory sacrifice of theirs where is their warrant for it seeing Christ ordained no sacrifice to bee offered by any sacrificing Priest but onely a Sacrament commemoratiue to bee administred by the Pastours of the Church and receiued together with them by the people Where in the Gospell can they finde the calling of a Sacrificing Priest The Commission is onely Goe teach and baptize and the subiect of their teaching must be no other thing but that which Christ hath commanded other ordinary Priesthood our Lord ordained none but Pastors and Teachers The name Sacrifice we deny not to the Sacrament but with the Fathers wee call it a Sacrifice for diuers good respects and namely because as the Master of Sentences saith out of S. Augustine and S. Ambrose It is the remembrance and representation of the true Sacrifice offered vpon the Altar of the Crosse. As for any proper reall and propitiatory Sacrifice wee may see by this that it was not knowne in Peter Lumbards time about twelue hundred yeeres after Christ and therefore is farre from being truly Catholicke 6. Their Transubstantiation which they oblige euery Christian soule to beleeue not onely vpon paine of their fagot fire but of the fire of hell tha● is that after the words of Consecration there ceaseth to be the substance of Bread and Wine that there remaine only the outward accidents shew and sh●pe thereof vnder which the very body and blood of Christ is substantially and corporally inclosed How directly contrary is it to the expresse words of Christ in the first Institution For our Lord Iesus after the consecration and blessing testifieth the elements to remaine in their substance calling them by their right names Bread and The fruit of the Vine The like doth S. Paul and that often in one short Context It is an errour indeed against common sense For let the senses of sight smelling taste and feeling report if there remaine not the substance of Bread and Wine after consecration insomuch that if a man haue sufficient quantitie of them he may well for a proportionable time sustaine nature with no other food which could not be if there remained nothing but the externe accidents and meere shew of Bread and Wine It is against the nature of a true body which is to be onely in one place at one time and that in his due dimension and substance Now we know and beleeue that Christ is true man in all things like vnto vs sinne onely excepted and therefore to make him to bee without dimension in so many hundred nay thousands of places at one instant doth manifestly imply a tacite denyall of his humane nature It is against our Christian Creed where wee beleeue that Christ leauing the world in regard of his bodily presence ascended into heauen and sitteth on the right hand of God and from thence hee shall come to iudgement which S. Peter aptly interpreteth in these words Whom saith he the heauen must receiue vntill the times of restitution of all things But there is no one euidence more apparantly conuincing this errour then if wee consider that at the institution of the Sacrament Christ sate visibly before the Apostles that they might plainely see with their eyes where his true body was And withall did expresly signifie vnto them that hee spake not simply of his body but of his body crucified and blood shed which as yet was not then done This saith our Lord Christ is my body which is giuen for you or as S. Paul relateth it which is broken for you Againe of the Cup he saith This is my blood of the new Testament which is shed for many adding also for the cleering of all doubt heerein the commemoratiue vse of the Sacrament which euidently confuteth all carnall and corporall presence This doe saith he in remembrance of me that is of me crucified For saith the Apostle as often as you shall eate this bread and drinke this cup ye shew the Lords death till he come Now whereas he calleth the bread his body and the wine his blood it is according to the vsuall manner of Scripture speaking euery where of Sacraments it calleth them by the name of those things whereof they are Sacraments Thus Circumcision was called the Couenant because it was the signe and seale of the Couenant So the Paschall Lambe is called the Passcouer because it was the signe of the Passcouer