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	person_n	son_n	33,804	5	6.4746	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04950	The Virgin Mary misrepresented by the Roman Church in the traditions of that church, concerning her life and glory; and in the devotions paid to her, as the mother of God. Both shewed out of the offices of that church, the lessons on her festivals, and from their allowed authors. Part I. Wherein two of her feasts, her conception and nativity, are considered.	Patrick, Simon, 1626-1707.; Patrick, John, 1632-1695.	1688 (1688)	Wing P863A; ESTC R19085	135,709	190

proportion to hers the height of Paul c. Because by the Prayers of Mary they attained to the greatness of Sanctity which God bestowed on them Upon v. 25. Before the Mountains were setled before the Hills I was brought forth thus he descants Ibid. n. 317. We may imagine the divine mind big with Mary and with all other Creatures yet they did not urge God to a Birth since their Creation might have been deferred to many Ages But Mary she pricked forward and urged so the Divine Mind that being as it were Impatient of such a Conception and that he might bring her forth in due time he did anticipate many Ages the Creation of the World. Upon v. 30. I was by him as one brought up with him V. Lat. Cum eo eram cuncta componens Thus he Discourses n. 380 381. We may proclaim of the H. Mother of God that all Creatures are as it were in her and they may all be glad that they are better in her than in themselves For in themselves they are frail and weak and unstable in Mary they are without all Fault and in short though in themselves they cannot differ from themselves yet being translated into her then they are Mary who is the noblest and highest under Heaven Therefore when God would confer great Honour and Comeliness on his Creatures he would have her to consist of them all Vt quemadmodum in ipso cuncta Deus erant sic etiam in Mariâ cuncta Maria forent that as in him all things were God so also in Mary all things might be Mary And a little after ●e calls her Mundus Archetypus the the Archetype and original Model according to which the Elements consisting of contrary qualities were fitted and married together 〈◊〉 as all Passions and Appetites were all at perfect accord and made no Rebellion in her Vers 30. I was daily his delight rejoicing always before him Vulg. Lat. Lud●… cor●… Here we have such stuff as this speaking in the Person of Mary q Ibid. n. 41● When God made the World and the things contained in it and rejoicing and as it were smiling determined that they were good then I also pleased him and he smiled on me For therefore he signified his approbation of them because he knew they would be profitable and commodious to me for preferring me before all other men he had respect chiefly to my profit and benefit To which he adds again what he had before being hugely pleased with the conceit That contemplating all things in Mary they pleased him better in her being then all Mary than in themselves Then he goes on to tell us of several Figures and Shadows such as the formatum of Eve the Ark of Noah c. which were preludes and sportful works of God that went before that serious work of making her r Ibid. n. 418. for when God earnestly desired to make Mary and the disposition of his eternal Counsel required the deferring it some while by such ways Longas moras ludendo fefellit God did sportfully drive away the time He adds another Conceit as derogatory to the Work of our Redemption as the foregoing were to his Creation s Ibid. n. 419. Whatsoever Christ did whilst he lived whatsoever things he suffered whilst he looked upon other men for whose sakes he laid out himself they seemed to him difficult and hard because he knew that dispisin● so great a benefit they would be unthankful and not use those Blessings aright But when he looked upon the Virgin and beheld her grateful mind and her diligence to make use of his merits so as to reap abundantly the Fruit of them hence it was that Christ did as it were play with all that he did and suffered in the World that is he undertook them cheerfully and without difficulty We have seen how much they make us behold 〈…〉 Virgin for had it not been for her Christ's 〈…〉 might have stopp'd in the way for want of 〈…〉 ragement and have come to nothing But 〈…〉 small matter in compare with the last Instance 〈…〉 give of this Blasphemer's boldness who makes ev● 〈…〉 Trinity to be beholden to her● for upon these 〈…〉 23d verse I was set ●… fr●… everlasting Vulg. 〈…〉 ordinata sum he endeavours to make this plain 〈…〉 needs be so ordained for says he There 〈…〉 ●…cial reason why as soon as ever the divine Pe● 〈◊〉 eternally exist they should have the Virgin in readines 〈…〉 ●ccording to Hesychius t 〈…〉 the Virgin Mary was the ●ompletion the whole Trinity For thus he says comp●…ing her 〈◊〉 Noah's Ark Arca Noe 〈◊〉 ●…tigna● 〈…〉 sc Maria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That had 〈…〉 ●ries and she complementum totius Trinitatis which 〈…〉 would Translate thus She had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which 〈◊〉 before the whole fulness of the Trinity that is when 〈◊〉 was in her Womb not as ●e would have it She was the C●…pletion of the Trinity for the explication immediately follo●… in Hesychius The H. Ghost was her Guest 〈◊〉 Father over sh●…ed her and the Son dwelt in her being 〈◊〉 ●… her Womb 〈◊〉 the Jesuit is resolved to speak Blasphemy when no occasion was given him and thus he proceeds If the Virgin Mary does in some regards belong to the completion of the Trinity it could not be that the Trinity should sooner exist than think of that which should compleat it He confesses it's difficult to conceive how the Trinity which is 〈◊〉 compleat and absolute should ●…ive any fulness from 〈◊〉 ●ture Yet this undertaker will try what he can ma● 〈…〉 and among his Three ways of explaining it the Reader I dare say will have enough of the second which therefore I shall only set down u Ibid. n. 302. It runs thus The eternal Father does generate the Son and communicates his essence to him the Father and the Son breath forth the H. Ghost and together with the essence communicate to him all its attributes But now the H. Ghost neither generates nor breaths another person Wherefore seeing the goodness of the H. Ghost is equal to that of the Father and the Son and the property of goodness is to let forth and communicate it self thence it follows according to our imperfect manner of conceiving that something seems to be wanting in the H. Ghost for the other Persons do fill up the measure of goodness but to the Spirit there wants a fourth Person into which it may pour out it self without measure For though he does communicate himself yet he does it very sparingly to the Creatures and Saints and he quite forgot him to whom God gave the Spirit without measure Joh. 3.34 This therefore one would desire that he might communicate himself so largely to some one person that if he cannot satiate his infinite longing perfectly yet he may give it ease and relaxation That this might not be wanting to the Trinity and that the H.