Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	name_n	son_n	14,571	5	5.9519	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42386	A brief examination of the present Roman Catholick faith contained in Pope Pius his new creed, by the Scriptures, antient fathers and their own modern writers, in answer to a letter desiring satisfaction concerning the visibility of the protestant church and religion in all ages, especially before Luther's time.	Gardiner, Samuel, 1619 or 20-1686.	1689 (1689)	Wing G244; ESTC R29489	119,057	129

any Saint As for the place usually quoted out of Justin M. to this purpose it is grosly perverted by false pointing The words are these But him i. e. God the Father and him who came from him and taught us and the Host of good Angels these things the Son and the Prophetick Spirit we worship and adore Bellarmine was not ashamed to render them thus But him the Father and his Son who came and taught us these things and the Host of good Angels and the Prophetical Spirit we worship and adore Thus by placing a note of distinction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching us these things he abuseth his Reader into a conceit that the Primitive Christians as Justin here witnesseth did adore not only the Father Son and Holy Ghost but the Host of Holy Angels also Yea if the Cardinals reading be right then they worshiped and adored the Holy Angels in the third place next to the Father and Son before the Holy and Prophetical Spirit which certainly was far from the least thought or practice of the Primitive Christians or their Apologist Justin Martyr who elsewhere declares in his own and the Christians names that they worshipped as the Father and Son so in the third place not the Holy Angels but the Holy Ghost But enough of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only we may observe by the way with what honesty and fidelity our Adversaries quote the Fathers There is another place they bring out of Irenaeus Ut Maria Virgo sit Evae advocata Lib. 5. cont Haer. ultra medium That the Virgin Mary may be Eves Advocate Hence most impertinently they infer that Eve prayed or might pray to the Virgin Mary whereas all that can be concluded from those words is that the Virgin Mary prayeth for Eve. I wonder how it is possible to conceive that Eve should pray to the Virgin Mary some thousands of years before she was born The truth is those words of Irenaeus do not at all relate to any religious Advocation or Invocation for in that place he onely makes a Parallel or comparison betwixt Eve and the Virgin Mary that as Eve a Virgin brought sin and death into the World so Mary a Virgin brought forth a Saviour and Redeemer ut Maria sit Evae advocata that Mary might be an Advocate or Pleader to excuse the sin of Eve and defend the honour of the Sex. Take Tertullians Verses as a Comment on Irenaeus who speaks fully and clearly what he meant Virgo viro nocuit sed vir de virgine vicit Lib. 1. advers Marcionem V. Origen in Dialog p. 256. Tertul. de Habitu mulier c. 10. Virginis ut virgo caro carnis debita solvat That as by a Virgin came Death so also by a Virgin came deliverance from Death The Virgin Mary in and by her Son making full reparation or satisfaction for Eves transgression What Doth this concern religious Invocation of the blessed Virgin But I shall not satisfie my self much less others in bare Asserting Let us come to the trial of the Cause and produce our Witnesses Justin Martyr Ecclesia nec invocationibus Angelicis facit aliquid sed purè orationes dirigens ad Dominum Iren. lib. 20. c. 57. in fine Apol. 2. giving an account to the Emperor Antoninus of the Christian Religion saith We offer up the Sacrifices of Prayer and Thanksgiving to God We think him alone worthy of this Honour by whom all things were created And a little after We worship God alone The Church of Smyrna being accused by the Heathens Euseb Hist Eccl. lib. 4. c. 15. V. Lactant. Instit lib. 5. cap. 11. de vera relig c. 55. Cont. Faustum lib. 22. c. 21. as if they intended to worship their martyred Bishop Saint Polycarp answer in vindication of themselves We worship Christ the Son of God but Martyrs we worthily love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Disciples and faithful Servants whose memory on their Natalitia or Obit days we celebrate which exactly agrees with St. Austins's dogmatical resolution of this Question We honour Angels Charitate non servitute with love not service and in another place with the worship or honour of Love and Fellowship as holy Men are worshipped in this life Origen against Celsus Lib. 8 p. 386. Edit Cant. and the same he saith lib 5. c. 60. vet Edit The good Angels in some sense we reverence honour or worship as Gods Ministers but we worship one God and his onely Son with Prayers and supplications offering them to God by his onely begotten begging that he as our High Priest would present them to God. He saith not by the Intercession of Saints upon our Prayers to them or Angels but Christ the Son of God our High Priest whose peculiar Office it is as such to present our Prayers and spiritual Sacrifices unto God. And a little after God alone is to be prayed unto Prayers are to be offered also to his onely Son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas Celsus alledged as now Papists do the power of Courtiers to injure or help those who respect or disrespect them V. Ambros p. 300. in Rom. cap. 1. Origen adviseth him to commit and commend himself to God onely the Supreme Ruler of all things and to beg of him all that help and protection which cometh from Angels and just Men For saith he as the shadow follows the motion of the Body so he that pleaseth God hath the Friends of God V. Origen in Romanos 2. p. 140. Angels and blessed Souls favourable to him who will render God more favourable and will pray together with him although unrequested But of our praying therefore to them not a word is to be found in all his Books against Celsus yea in these words the ground of all Invocation of Saints or Angels is wholly taken away Not to weary the Reader lib. 5. in Cels p. 233. He saith all Prayers are to be offered up to God and that it is not fit or reasonable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call upon Angels If not on Angels much less on Saints The same we find lib. 8. in Cels p. 402. Clemens Alexandrinus accounted it gross folly to beg of those who are no Gods as if they were Strom. 7. wherefore justly seeing there is one good God we and Angels beg of him the bestowing of good things Tertullian says Apologet. cap. 34. Praecepit Christus secretè orare ut quem ubique audire fideret ei soli Religionem offerret Tertullian Apologet. cap. 30. These things I can beg of none else but of him of whom I know I shall obtain them because he alone which Papists dare not deny granteth them and I to whom it belongeth to obtain them am his Servant whom not Saints or Angels I onely serve or observe And in another place We are to ask of him by whom something is promised i. e. God. Have Saints or Angels promised