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
A77473	A parallel or briefe comparison of the liturgie with the masse-book, the breviarie, the ceremoniall, and other romish ritualls. VVherein is clearly and shortly demonstrated, not onely that the liturgie is taken for the most part word by word out of these antichristian writts; but also that not one of the most abominable passages of the masse can in reason be refused by any who cordially imbrace the liturgie as now it stands, and is commented by the prime of our clergie. All made good from the testimonies of the most famous and learned liturgick writers both romish and English. By R.B.K. Seene and allowed.	Baillie, Robert, 1599-1662.	1641 (1641)	Wing B465; Thomason E156_9; ESTC R4347	78,388	109

very Idolomanie and madnesse upon Idoles D. Montague whose late writtes M. Dow by Canterburies licence pronounces to be most orthodox and antipapisticall and Peter Heylen when from Canterbury and as he sayes from the state he answers Burton absolves with a great elogie from all errour and dissonance from the Church of England taking as I thinke the Canterburian faction for the Church by a great mistake D. Montague I say thus approven of late in his apparatus showes us how Papists are not Idolaters for he tells that no Christian who is a member of the Catholike Church can be an Idolater how consonant to himself a little therafter I do not say only thus he speakes p. 1. Et certè quamdiu palam non deficiunt à pietate cultu Dei proprio ad idolatriam etiam moribus impij vita contaminati tolerantur in Ecclesia non minus quam miluus corvus immunda animalia erant in arca Ecclesiae prototypo singulari at nullus erat in arca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec in Ecclesiae societate quià 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pietatem Christianam quatenus Christianam execratur Now that the Papists are members of the true Church neither hereticks nor schismatickes but members of the same Body burgesses of the same citie sonnes of the same Father with us Protestants and though they maintaine stiffely to death all their popish tenets yet that they ought in peace and love to be tolerated and that Divines who denie this are but mad see pag. 283. sectam haeresin non faciunt ij qui constanter retinent doctrinam traditam neque enim ille haereticus dicetur qui per omnia Romanam fidem integerrimam profitetur p. 347. Haec est illa Helena quae nomen jamdiu Christianum partibus factîonibus distractum in mutuas caedes concitavit impiè crudeliter inter ejusdem Ecclesiae membra ejusdem cives civitatis ejusdem patris filios odijs convitijs maledictis ferro s●ammâque saevitur in rebus plerumque non tam fidei quam curiositatis scimus autem ait Cyprianus quosdam id quod semel imbiberunt nolle deponere nec propositum suum facile mutare sed salvo pacis charitatis vinculo quaedam propria quae semel usurpata sunt apud se retinere nolebant illi à suis opinionibuus dimoveri facile tamen patiebantur dissentientes at alia nunc sunt tempora diversi mores quicquid factioso alicui aut furioso Theologo c. Yea in his Origines hee gives to the putters downe of the Popish Idols in the Church of England no better style than furiosi iconoclastae p. 162. and religiosi nebulones 174. yea p. 40. hee proclaimes the distinction of latria and dulia and avowes that no Papist ever gave to any creature the worship of latria and all the question wee and they have long tinkled on for the worshipping of Saints Relicts Images or any other consecrate things with dulia is but vaine and for a shadow That we have been but toying upon ambiguous and obscure words yea that to those holy things a religious reverence and worship of dulia is truly due if so it bee not a divine latreia which no Papist will give them more nor we martyrum reliquias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si quae nancisci potuerimus genuina nec fucata libenter suscipimus veneratione sua debita ac congrua hcnoramus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee spake before deveneratione autem debita hoc est modo mensura disquirendum inprimis Dei cultum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem appellant nec possumus alicui creaturae nec debemus sive humanae sive Angelicae quamvis excellentissimae impendere hoc fatebitur Bullingerus tota schola non insanientium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nolunt enim illi quovis modo cuicunque creaturae latrian ne quidem cultu relativo exhiberi sed non constat quis sit ille cultus latriae soli Deo praecisè peculiariter debitus quibus terminis circumscribatur quis ille qui solis debetur creaturis quis modus gradus mensura partes conditio limitatio omnia vacillant vel ignorantur nec illud agitur ut constare possint lusum est diu in hac quaestione illusum per ambiguitates è privatis nempe vel contendendi vel ditescendi respectibus constet autē hoc facilè conveniet inter nos de sanctorum reliquijs venerandis magnam certe gratiam ab Ecclesia Christi partibus inter se contendentibus inierit is vel ille qui doceant quousque progredi in hoc Sanctorum cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus Interim quod pueri solent in hac re ut in multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other authour I spake of is D. Laurence Chaplaine in ordinary in his Sermon Preached lately before the King subscribed by Canterburies Chaplaine and printed as the booke saies by the Kings speciall command he makes idolatry the giving of Divine honour to a creture and so purges the Church of God of this damnable crime even as Schelford in his last Sermon notes that images become not idols till they be worshipped with divine worship and that as Gods yet Laurence preaches that religious worship and adoration may bee given to creatures especially to the Altars for the singular presence of Christs Body yea that divine worship which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly distinguished from religious veneration and prostration belonging to Creatures may bee given to the Altar but not terminativè onely transitivè for it is for the respect of God who is there yea farther he will have the Creator the creature adored with one conjunct divine adoration without any distinction as Christs Godhead and manhood without any abstraction are adored with a divine adoration so Christs body and the Altar much more the elements are without any abstraction to be adored with one and the selfe same honour heare the Doctors words As Christians distinguished their oratories into an Atrium a Church-yard a Sanctum a Church a sanctum Sanctorum a Chancell so did they conceave a greater degree of sanctitie in one of them than another and a greater degree of the presence of God as that distinction of holy places continued after Christ so did the reason of that distinction the whole is the house of God because that although the Lord be without these walls yet is he more within as we are not presumed to be so much abroad as at home as the Church conceived him to be in all the parts of his house yet it conceived him to be more present in one part of it than another which was the reason that the consecration of the Sacrament was in one place albeit the distribution was in another where our Liturgy hath enjoyned also the second service to be read and after childbirth the presentation of thankesgiving

give to the Church will extend it selfe to the finding out and imposing all these rites were they yet to be invented and so many moe as can come hereafter in the fancy of any who hath a place and spirit for leading in the Church the most of these rites they have avowed already to be lawfull yea the worst of all the Ceremonies and significant signes of the Masse they have proclaimed long agoe to be good to wit the use of Images and prostration before them ●●on this madnesse a great part of the faction their zeale is now spent albeit none of all the reformed Churches have kythed more zeale against Images both in doctrine and practice than that of England the Homilie against the Perill of Idolatry will beare witnesse but this now is one of the diseases of this age whereof Canterbury complaines of to the King in his Preface to Andrewes Posthum works This Iconomachian heresie is one of these fevers a fit of that frensie wherein this last and most corrupt age is fallen to which his Graces medicinall hand offereth a potion albeit as he there professeth without great hope to get his perverse Patient by all the craft he can use purged of the inveterate and now desperate disease however he will shew his endeavours that posterior ages may know and praise his labours to relieve the age wherein he lived from these epidemick evills whereto the maligne influence of Prior times did make it subject Behold the tablet in hand which his Lo. by the hand of his Apothecary the Montebank Dr. Montague presents to us to be swallowed for our health We must fall downe before Images Antidiatrib p. 24. Haeretici nequaquam censeri debemus in posterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim diligenter cum cura Petri Pauli B. Virginis Deiparae Sanctorum aliorum innumeras imagines praesertim verò I. Christi redemptoris crucifixi etiam in templorum adytis cryptis lararijs p. 26. Sunt apud nos quod aliquoties dicendum frequentissimae imagines in Ecclesijs perstallos ut vocant Canonicorum per fenestras ambones vasa vestimenta ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he disallows not the religious use of Images but idolatry p. 27. Tantummodo taxamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum utilitatem non sollicitamus ullo pacto the greatest fault he alleages on the Papists here is not idolatry p. 24. Pergamus ad Romanae Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this fault he chargeth them with but for the fashion for he grants the great conveniency of Images in the Church to stirre up effectually by their sight and to invite the hearts of people to sorrow for sin love of Christ joy and all other holy affections ibid. He sayes farther that the honour of the Image is for the architype and what co●●●mely is done to the Image redounds to the person whose image it is that those who doe any disgrace to the image of a Saint are madde and should be punished p. 128. Verissimum omnino est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Caesaris imago in numi mate ut Meletij character in pala annuli quod si quis Caesarem in charactere numismate suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in archetypum transit ea contumelia quod si quis Sancti alicujus imaginem d●decore afficiat illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim suae temeritatis poenas dare Yea if the old Lawes be not exercised upon the breakers of Images which Canterbury makes Heylen to avow to be this day in force as they were in Q Maries dayes Studley with his Graces approbation hath Printed that the hand of God will be on such profane persons for he Prints that he knew a Churchwarden who had taken downe a Crosse in the Paroch much frequented by some devout people and that for the taking downe and breaking of that Image the poore mans swine were stricken with madnes and that he thereafter in despaire did drowne himselfe Yea which is wonderfull Montague leaves not the matter till he bring us to ●all down and adore before the Image just as we doe before the Altar p. 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur ●●ram imagine forsan quid ad rem Invitatio est ad pietatem ex intuitu tolle scandalum ita si velis prosternaris ante mensam Dominicam inclinamur in genua procumbimus venerationem exhibemus non tamen mensam adoramus Will any Papist require more for the outward act than to fall down before the Image Yea doth the spirit of error suffer these men to stand at an adoration before the Image and before the Table hath not God given them over to vent their adoration and prostration not onely before but unto the Table for the respect of the body that lyes on it unto God and to his Altar and so by Montague his reason to use adoration not onely before Images but to Images when the hornes of that Spirit are come out so long they deserve no compassion who will be deceived with it The Priests consumption of the sacrifice injoyned In the Communion we follo● the order of the Masse there the Priest must communicate and that in both kinds first if that once be the sacrifice of the Masse is perfected though no other communicate his participation they injoyn as absolutely necessary and alone essentiall to this action This wee ordaine straitly that the Presbyter himselfe first receive in both the kinds this is the Priests consumption wherein as Bellarmine before did shew us the maine part of the life soule and essence of the Masse did consist Of this our Church was never carefull it was indifferent for our Minister to communicate at what time in what order he thought meet A doore opened for removing of the cup from the people and the putting of the bread in their mouth Beside this we are injoyned to give otherwise to the people than we take our selves the Presbyter must take it in both kinds the people must get it in due order not a word of both kinds for them they have given us just occasion to suspect them of the Popish sacriledge of withdrawing the cup from the people oft in print of late they have forsaken the grounds whereby wee oppugne this Popish crime they tell us that Scripture doth not command the giving of the cup to the people that the peoples possession of the cup is grounded on sole tradition that bibite ex hoc omnes concerned the Apostles not as Disciples or people but as Priests Heare Doctor Montague in his last Treatise Orig. p. 396. Vbi jubentur in Scriptura infantes baptizari aut in coena Domini sub utraque specie communicantes participare sexcenta sunt ejusmodi in rebus sacris à Deo institutis Ecclesiae mandatis usurpatis ab Ecclesia de quibus possumus profiteri nihil tale dicit Scriptura Scriptura hoc non