Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	image_n	worship_n	worship_v	2,495	5	9.2639	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19589	The sermon preached at the Crosse, Feb. xiiii. 1607. By W. Crashawe, Batchelour of Diuinitie, and preacher at the temple; iustified by the authour, both against Papist, and Brownist, to be the truth: wherein, this point is principally intended; that the religion of Rome, as now it stands established, is still as bad as euer it was	Crashaw, William, 1572-1626.	1609 (1609)	STC 6028; ESTC S118191	115,004	191

to bee worshipped with the same worship as his diuinity 2. Whether Christs humane flesh be to be worshipped with latria 3. Whether the adoration or worship of latria bee to be giuen to the Image of Christ. 4. Whether to the crosse of Christ. 5. Whether to the Mother of Christ. 6. Howe the Relickes of Saints are to be worshipped So that we see heere is Christ and his Crosse and his Image and his Mother are made 4. seuerall matters of seueral distinct consideration then falling into the particulars for the 2. first questions he argueth them negatiuely but concludes them affirmatiuely touching which two we haue no controuersie with them at this time then comming to the 3. 4. which be these in question touching the Image of Christ whether it be to be worshipped with latria or no he answereth that it seemes no giues such reasons as he nor the world is able to answere but concludes affirmatiuely that it is as I haue set downe namely that Seeing Christ himselfe is to be worshipped with the worship of latria therefore his Image is also to be worshipped with latria So comming to the fourth question which is of the Crosse demaunding whether it be to bee worshipped with latria or no He answereth that it seemes no but concludes affirmatiuely that it is and then giues his reason as I haue aforeset it down ●rom thence drawes his conclusion in these words The crosse of Christ namely that whereon Christ was crucified is to be worshipped with latria for two causes both for the representation or resemblance it hath to Christ as also for that it touched the bodie of Christ But the signe of that Crosse or a crucifixe of what matter soeuer is to be worshipped with latria onely in the former respect These be his very words And heere by the way obserue how ridiculous and absurd poperie is in this point for it giues greater worship to the dead Image and wodden crosse then to the blessed Virgin Mary the mother of Christ of whom he concludes in the next article that shee is by no meanes to be worshipped with latria but onely with an inferiour worship called hyperdulia and marke what wodden arguments are giuen for it One Shee is a reasonable creature therefore must not be worshipped with latria Lo shee must not because she is a reasonable creature and yet the crosse shal which is vnreasonable dead Another A crucifixe is like to Christ therefore it shall bee worshipped with latria But is not she liker to Christ then anie crosse can be A third the crosse did beare CHRIST and did touch his bodie therfore it must bee worshipped with latria But did not she beare him and touch him and his blessed Bodie in a farre more excellent manner then the Crosse either did or could See what pittiful arguments be here brought to fortifie this damnable Idolatry Who could think that so great learned doctors should thus childishlie dally with holie thing and be so blinded in their vndestandings But this it is to bee drunke with the wine of the spirituall Babylons abhominations But to returne to the matter by these wordes of his Aquinas hath cleared that doubt and aunswered that obiection made afore that these wordes are not spoken to the crosse or image but to Christ No saith Aquinas they are spoken to the cross What can bee saide to all this but one thing more that in the time of Aquinas it may be this was holden but since then it is reformed now it is not so But I answere this wound is not healed for as it is thus as I haue reported in the olde copies of Aquinas both Manuscript and printed so is it also without the least alteration in the new and later editions reformed and purged as they pretend and printed within these fewe yeares And which is more euill whereas some thirty yeares agoe all Aquinas was reuiewed at Rome by commandement of Pope Pius Q●intus and purged and altered as they thought good and so printed yet had not the Pope so much grace in him nor so much zeale of Christs glory as to amend this horrible impietie but to the perpetuall blemish of Aquinas and euerlasting shame of their Romish synagogue lets it stand for good currant Catholicke doctrine euen at this daie that A Crosse is to be worshipped with the same worship as Christ himselfe Yet if any will stand vpon it that this wound is healed then let him shew vs what Pope hath cōdemned this doctrine nay what popish Doctor approued by their Church hath reproued this doctrine or taught and written the contrary Which wher they or anie other that take their part shal not be able to shew I contrariwise to make it manifest to all the world that this wound is not healed but ra●kles deeper spreds further will shew out of their latest and 〈◊〉 writers that this their doctrine is rather made worse then any way reformed To this end let the Reader bee pleased to marke the words of a great Doctor of theirs well approued amongst them a spanish professor of diuinitie for the order of the Cistercians who not 7. yeares agoe writing 2. volumes of Commentaries which he entitles de verbis Dominae Of the words of our Lady and dedicating his booke vnto the Pope himselfe CLEMENT the viii hath these words But what do wee speake so much of the Crosse Ioh. Chryso●t a visitatione de verbis dominae tom 1. lib. 6. cap. ● seeing there is nothing vsed in the passion of Christ that is without honour the na●iles the speare the coate the crowne and all such other things are honoured so much as that in regard they touched Christ men doe therefore worship them yet not with the same worship with which we worship the Crosse it selfe which inasmuch as it represents vnto vs the figure of Christ extended vpon it and inasmuch as it touched the seuerall parts of his bodie and inasmuch as it was died with a good part of his most pretious bloud Wee doe therefore worship it with the same worship with which wee adore Christ himselfe namely with the worship of latria For which cause it is that we speake to the verie Crosse it selfe and pray vnto it as vnto him that was crucified on it and do repose the hope of our saluation vpon it heereupon the Church singeth in the liturgie 〈◊〉 words of the Crosse All haile ô Crosse our onely hope in this time of ●ent do thou increase righteousnes in good men and grant pardon to sinners c. Lo● heere is a peece of refined popery indeed we worship the Crosse saith he as Christ wee speake to the Crosse it selfe we pray to the Crosse it selfe as well as to him that died on it and hee confesseth freelie that the prayer in the liturgie or masse booke is not made to Christ but to the Crosse it selfe From hence I gather these two conclusions