Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	person_n	son_n	20,542	5	6.1434	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01923	A panegyrique of congratulation for the concord of the realmes of Great Britaine in vnitie of religion, and vnder one king To the most high, most puissant and magnanimous, Iames King of England, Scotland, France and Ireland. / Written in French by Iohn Gordon Scottish-man, Lord of Long-Orme, and one of the gentlemen of the French Kings chamber. Translated into English by E.G.; Panégyrique de congratulation pour la concorde des royaumes de la Grande Bretagne. English.	Gordon, John, 1544-1619.; Grimeston, Edward.	1603 (1603)	STC 12061; ESTC S118946	22,215	52

which the Gentiles did obiect vnto the Christians that they did hide and not shew forth what they did worship Octauius aunsweres for the Christians Doe you thinke that we doe hide what we do worship although we haue neither Temples nor Aulters for what Image shall I make of God If thou hast thy right sences thou shalt finde that man is the true Image of God And a little after he saith But the God whom we worship we neither shewe nor see If the auncient Christians had beene like vnto the Romish Christians of this age the Gentiles could not haue obiected that they had neither Aultars nor Images for in truth they haue more Aulters and Images then the Gentiles had Neither should they haue obiected vnto the Christiās that they concealed what they worshipped for the Romains shew in the eleuation of the Host the God which they worship cause the people to worship it the which they not onely shewe in Temples but also in the streetes and in generall processions and other solemnities they shew forth what they worship against the vse of the first Christians Tertulian in his booke of Idolatrie confutes with many reasons the making of all sortes of Images to roote out all matter of Idolatrie and after he had cited the second commaundement whereby it is defended to make the likenesse of anie thing that is in heauen or earth hee saith It is forbidden throughout all the worlde for the seruants of God to vse such making of Images seeing that Enoch had forecoulde that the Diuell or the Angels of darkenesse should turne all the Elements into Idolatrie and all that it conteyned in Heauen and Earth that all these things might bee consecrated for God against God himselfe And so mans errour doth worshippe all things except the Creator of all things Their Images were Idols and the consecration of Images is Idolatrie And whatsoeuer Idolatrie commits must necessarily be attributed to the maker of the Idol That which Origen speaketh vpon the Epistle to the Romaines is to be considered to make Christians wholy to reiect Idolatrie For after that he hath refuted the Errours of the Gentiles in that they might know God by the visible Ellementes yet they had fallen to the worshippe of the visible Images of Creatures concluding thus To the ende that in fewe wordes wee may speake the truth wee houlde it an abhominable impietie to worshippe any thing except the Father Sonne and holy Ghost And a little after hee saith They wrong themselues that serue Images and worshippe the Creature leauing the Creator But we Christians which worship and adore the Father Sonne and holy Ghost onely and no other Creature as we doe not erre in the diuine worshippe so doe wee not offend in our actions and conuersation It is most certaine that the Host offred vp in the Romaine Eyturgie is not consubstantiall with the Father Son holy Ghost much lesse vnited in consubstantialitie with the Trinitie as it is well noted in the sermon de Caena Domini inserted among the workes of Cyprian who liued in the third age where it is saide That the diuine essence is infused in the visible Sacrament after an vnspeakable manner that there might bee more deuotion and reuerence giuen to the Sacraments and a more holy accesse to the truth of him of whose bodie they bee Sacraments and to the participating of the spirite not to the consubstantialitie of Christ but to this brotherly and indiuisible vnitie for the Sonne onely is consubstantiall with the Father the substance of the Trinitie may not bee deuided our coniunction and that of Christ doth not confounde the persons nor vnite the substances but doth onely consociate the affections and binde the willes If in the person of Iesus Christ consisting of three natures in one person worshiped with one onely worshippe the deuine nature had beene onely infused in the humanitie of Iesus Christ after his birth as Nestorius did teach and not vnited personally in the virgins wombe Cyrillus and the other Orthodoxes did rightly mainetaine agaynst him that to worshippe one Christ carrying God in him had beene an Antropolatrie or Pagan Idolatrie With greater reason the infusion of the Diuinitie in the Sacrament and in the elements of Breade and Wine cannot attribute vnto it the dignity to bee worshipped as God himselfe for as that text doth teach vs this infusion which is made in the sacrament is not consubstantiall with the deity of the Sonne of God the which is onely consubstantiall with the father and the holy spirite for that it dooth affect amost straight and mutuall coniunction betwixt God and vs. Saint Iohn in his seuenteenth Chapter speaketh of this coniunction and vnion where our Sauiour prayes to his father for all those that shall beleeue in him That all may be one as thou O father art in me and I in thee that they may be one in vs. If this vnion should make that sacrament of the Lords supper to be worshipped then those which are vnited in Christ and by him in God the lather should worship one another for our Sauiour saith in the sixt of Saint Iohn Hee that eates my flesh and drinks my bloud remaines in me I in him That we might know saith Cypriā that our abiding in him is a true eating and the drinking an incorporation with a duty of obedience ioyning of willes and vnitie of affections The eating therefore is a certaine greedinesse in vs and a desire to remaine for euer in Christ. We learne by these authorities that euen as Christs abyding in vs by our eating of the sacrament makes vs not capable of worship for that by this coniunction wee are not personally vnited with the deity of Iesus Christ In like sort the infusion of the deuine essence in the sacramentes whereof Saint Cyprian speakes makes not the sacrament to be worshipped if it were so the said adoration were in idolatrye like that of Nestorius who worshipped man carrying God in him as is said before We may therfore say with good reason against those that worship the creatures and the images of Iesus Christ his sepulcher and the wood of the crosse that which Origen speaketh against the Gentiles of his time God is the vertue which gouernes all things and the diuinitye which filleth all things making themselues thereby inexcusable that whereas God hath giuen them the grace to know him yet haue they not honoured him as they ought neither haue they giuen him due thankes but haue sought in the vanity of their owne imaginations the images of God As those of the Romish Church doe in the Masse for in their hoast they make figures and images They haue lost in themselues the Image of God they which vanted to haue the spirite of wisedome are fallen into the obscure darkenesse of ignorance For what is there more abhominable thē to turne the glory of God to the corporall and corruptible image of mans nature the which is done at