Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	calf_n	priest_n	22	3	7.0885	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

even God himselfe doth expressely dislike that anie should be so bold as to attempt to make anie Image or visible shape of him at all reproving the Iewes for so doing saying for that end and purpose thus VVho is like unto mee And againe hee saith To vvhom vvill yee make me like or make me equal or compare mee that I should be like him All they that make an Image saith he are vanitie and their delectable things shall nothing profit And againe he saith All that are of the fellowship thereof shall be confounded for the vvorkemen themselves are men In vaine therefore is that distinction yee have betweene an Idoll and an Image saying That an Idoll is of a false or fained thing or which revera is not or hath no being at all and that an Image is of a true thing or of such a thing as revera is For you see by the premisses that even the portraiture or fashioning of a true thing as namelie even of the true God by anie similitude or likenesse whatsoever made by men is utterly cōdemned Yea S. Stephen also confuteth that distinction for even the golden Calfe which the Israelites made althogh they made it to worship the true God by is by him expresly called an Idoll Act. 7.41 Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ab eo per diminutionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum aeque apud nos formulam facit Igitur omnis forma vel formula Idolum se dici exposcit Idos in Greeke saith Tertullian signifieth a forme or figure from whence the diminutive Idolon is derived vvhich signifieth a little forme or figure Every forme therefore or figure requireth to be called an Idoll Howsoever then in French or English speech the words Idol and Image may by reason of use and custome sometime differ yet in the Greek tongue from whence the word Idoll is originally derived there appeareth to bee no such d●fference But hereof there needeth not to be anie further dispute because God himselfe hath directly forbidden not only Idols but all Similitudes also or Likenesses whatsoever made and erected by men in the way of Religion Thou shalt make thee saith he no graven Image nor any similitude of things that are in heaven above nor that are in the earth beneath nor that are in the vvaters underneath the Earth Thou shalt not bow downe thy selfe to them nor serve them In which words you see two things directly enioined the one that no man presume to make anie Images or similitudes of God the other that if he have made anie such Image or similitude that he proceed not further in sinning by bowing downe to them or serving them Agreeably whereunto is likewise that which Moses spake as it were expounding that Commandement unto the Israelites and saying thus unto them The Lord spake unto you out of the middest of the fire and yee heard the voyce of the vvords but saw no similitude save a voyce Then hee declared unto you his Covenant vvhich he commanded you to doe even the Ten Commandements and vvrote them upon two Tables of stone And the Lord commanded me that same time that I should teach you ordinances vvhich yee should observe in the land vvhither yee goe to possesse it Take therefore good heed unto your selves for yee saw no Image in the day that the Lord spake unto you in Horeb out of the midst of the fire that yee corrupt not your selves and make not a graven Image or representation of any figure vvhether it be the likenesse of male or female the likenesse of any beast that is on the earth or the likenesse of any feathered soule that flyeth in the ayre or the likenesse of any thing that creepeth on the earth or the likenesse of any fish that is in the vvaters beneath the earth Marke well this reason of Moses that because they onely heard a voice of God but saw no Image or Similitude of him therefore they should take heed that they be not so presumptuous as to make anie visible Image or similitude of him Theodoret also saith Deus ab ijs fieri qui u●l●us creaturae imagine effingunt Creatorem that they make gods vvhich fashion the Creator by the image or likenesse of any creature And S. Augustine saith likewise that Dei praecepto prohibetur aliqua in figmentis hominum Dei similitudo By Gods commandement is forbidden any similitude of God devised by men Although therefore yee alledge and say that God in ancient time appeared in the similitude of a Man and that the Holy Ghost also appeared upon Christ in the similitude of a Dove all this maketh nothing for you for God might appeare in what similitude he pleased and who shall or can forbid him by anie law to doe whatsoever he pleaseth But he hath given a law and a commandement to us his creatures whereby wee stand bound though hee be free tha● wee shall not make anie Image or similitude of him and therefore our dutie is and accordingly our care must be to doe as he hath enioined and commanded us and not licentiously in matters concerning him and his religion to devise invent and doe as we list our selves 3 But they not onelie make Images or visible shapes of the everie where present invisible and incomprehensible God but they proceed further in this their boldnesse and do also worship God in or by those Images after that they have made them It was one great wickednesse to be so audacious as to make an Image or similitude of God and it is another to worship him after that sort in or by an Image after it is made So this is a third point of Idolatrie wherein the Popish Church is intolerablie faultie For God will be worshipped as himselfe hath prescribed in his word and not according to mens fancies and devises Yea S. Paul expressely condemneth all ethelothreskeian that is vvill-worship or worshipping of God according to mens pleasures and conceits And therefore Vetuit Deus non solum Imaginem aliquam adorari sed etiam seipsum adorari in Imagine God hath forbidden not onely an Image to be vvorshipped but himselfe also to be vvorshipped in an Image saith Abulensis Agreeably whereunto S Ambrose also saith Non vult se Deus in lapidibus coli God vvill not have himselfe to be vvorshipped in stones For as Christ himselfe also teacheth God is a spirit and they that worship him must vvorship him in spirit and in truth Yea their doings in this point be as grosse Idolatrie as was that of the Israelites in the time of Moses when they together with Aaron the high Priest made the golden Calfe and worshipped God in that Image which themselves had made For yee must not thinke them to be so senselesse or sottish as that they did beleeve that verie Image it selfe to be God I hope yee will suppose that Aaron

such grosse Idolaters as to worship a peece of ●read for God Yea even that Heathen man Cicero could say Quem tam amentem esse putas qui id quo vesc●tur Deum creda esse VVhom doe you thinke to be so mad as to beleeve that which he eateth to be God Is it not then high time for all that love their owne salvation utterly to forsake that monstrous and Idolatrous Church of Rome which is become thus extreamely degenerate and deformed 6 But the Popish Church hath yet further mangled and maime● this sacrament of the Lords supper most audaciously and Sacrilegiously in that contrarie to the Institution of Christ and practise of the Apostolicke primitive Church it depriveth the Laie people of receiving anie consecrated wine As though the Laie people might not receive aswell the consecrate wine as the consecrate bread Did not Christ say Drinke yee all of this and doth not S. Paul shew directly that the Laie people in his time did aswell drinke of that Cup as eate of that Bread Yea the late Councell of Constance doth confesse that in the Primitive Church the Laie people did communicate in both kindes and received aswell the wine as the bread and yet for all that doe they there decree against it Must not this needs b● the spirit of Antichrist which dareth thus in their Councells to contradict and decree against the Institutions of Christ and the manifest and confessed practise of the primitive Church For feare of spilling some of them say the Laie people may not receive the consecrated wine As though the Priest might not also sometimes spill it upon some accident aswell as they or as though the like inconvenience of letting fall of the consecrated bread by some accident might not aswell bee feared But how commeth it to passe that the Popish Councell and Church taketh upon them to bee herein wiser then Christ and all his Apostles and then the Primitive churches For Christ ordained and so the Apostolicke and Primitive churches practised and observed that the Laie people should aswell drinke of the consecrated wine as eate of the consecrated bread without anie such feare of inconvenience or inconveniences as the Popish church hath sithence that time found out devised But they say that per concomitantiam by a concomitancie forsooth the blood is included in the bodie of Christ so that if the lay people receive the bread which say they after consecration is the verie natural bodie of Christ they do therein withall receive the blood of Christ because in the bodie say they the blood also is included And thus hath one error begotten another with them as is indeed the fashion of all errors to do for Vno absurdo dato sequuntur infinita But if this their doctrine of concomitancie be true then by the same reason also it may suffice the Priest to receive likewise the consecrated bread onely without the wine And why then doth the Priest drinke of the consecrated wine for is not the blood of Christ per concomitantiam by their concomitancie aswell included in the bread which they say is the body of Christ to him as to the lay people Can anie tolerable or allowable reason be yeelded by your Priests or Church for these things May they not then all bee ashamed thus grosly to abuse and delude the world But now if that which is confessed to bee the Primitive and Apostolike Church administred the Lords supper to Laie people in both kinds namely aswell in wine as in bread How can anie suppose the Popish church which hath decreed and observeth the cleane contrarie to be herein like unto that Primitive and Apostolicke Church And if that primitive and Apostolicke Church were as questionlesse it was guided by the holie Ghost the Spirit of Truth must not your Priests Teachers and Church observing teaching and decreeing the contrarie needs bee supposed ●o be led not by that but by another spirit And what other spirit then can it be but the spirit of Error of opposition to Christ even the spirit of Antichrist Yea farre degenerate even in this point also is the Church of Rome from that it was in the daies of Pope Gelasius in whose time it was decreed that All they should be excommunicated that would receive but in one kinde 7 But yet a further wound also hath the Papacy given to this Sacrament of the Lords Supper by diverting and turning it from a communion of the faithfull into a private Masse or into such an action as wherein the Priest eates and drinkes alone without anie Communicants with him the people onely looking on Did Christ thus celebrate his Supper alone and did the rest that were his Disciples onely looke on and not communicate Wee know that Christ willeth them both to eate and to drinke at that Table and not to bee lookers on onely And so in the Primitive and Apostolicke Churches not the Pastor alone but the people also together with him did communicate And in verie deede what is more absurd then to bid men to a Supper to looke on onelie and neither to eate nor drinke S. Chrysostome complaineth of this corruption beginning to creepe in in his time O custome saith hee O presumption In vaine is the daily Sacrifice offered in vaine doe wee stand at the Altar seeing no bodie communicateth And a little after hee saith thus The Lord saith these things to us all who stand by heree unwisely and rashly for everie one that partakes not of the Mysteries is unwise and rash in standing by And hee addeth further saying Tell mee If a man that is bidden to a feast wash his hands a●d be placed at the table and yet eates not doth hee not wrong him that ●ad him vvere it not better that such a one were not present So thou art present thou hast sung the Hymne and in that thou hast not retyred thy selfe with them that are unworthy thou hast made profession that thou art of the number of those that are vvor●hie Hovv then dost thou stay and not partake ef the Table thou art therefore unvvorthy also to partake of the Prayers Yea the rule even of the Church of Rome it selfe in ancient time said to bee Pope Agapets which is Dist. 2. de Consecra Can. peracta is delivered in these words VVhen Consecration is finished all that vvill not bee put out of the Church dore must Communicate for so the Apostles ordained and so the Church of Rome observeth Marke well these words for thereby you see how farre differing at this day the deformed and new Church of Rome is in this point also from that it was in former and ancient time But againe can anie be so besotted as to thinke that onely by looking on hee communicateth or that by the eating and drinking of another as namelie of the Priest himselfe can bee fed or nourished Can the eating or drinking of another preserve your life if