Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48358	Holy characters containing a miscelany of theolocicall [sic] discovrses that is theology, positiue, scholasticall, polemicall, and morall built upon the foundation of scriptures, traditions, councils, fathers, divided into two books / written by George Leybvrn ...	Leyburn, George, 1593-1677.	1662 (1662)	Wing L1938; ESTC R18553	388,184	688

in the water Wherfore the new Teachers of these dayes impiously assert that outward works as are the Sacraments exercise no efficiency in the production of sanctifying grace But this their hereticall assertion Luther tought l. de captiuit Babilon effectuall instruments therof by diuine dispensation As God did enable the earth in it's creation to bring forth corporall fruit's to the nourishment of the body so he did enable the Sacraments in their institution to bring forth spirituall fruits to the refection of the soul and indeed t' is mad ignorance or extream madness to thinke that God is sufficient to giue effectuall vertue * Chrys hom 24. in illud Jo. 3. nisi quis renatus fuerit Docet quod quemadmodum terra accepit à De● virtutem producendi fructus ita aqua in institutione baptismi accepit virtutem faciendi regenerationem spiritual●●● to vnliu'd seed vnto producing liuing bodyes in corporall generation and vnsufficient to infuse effectuall force into Sacraments vnto sanctifying soules in spirituall regeneration that is to say to exercise efficiency in the production of iustifying grace and truly when Christ instructed Nicodemus of the necessity of the Sacrament of Baptisme Io. 3. saying That except a man be borne again of water and the holy ghost he cannot enter into the kingdom of Heauen vndoubtedly he did attribute the same kinde of causality vnto water as vnto the holy Ghost which the particle and sheweth clearly since it joynes both causes together and though an instrument in working be subordinat to the principall cause in vertue wherof it worketh neuertheless there is but one kinde of causality in both Wherfore since reall causality or efficiency is of necessity due to the holy ghost the same with subordination is belonging to the outward element of water in Baptism wherby is conuincingly prou'd that Baptism is not and consequently * Si Sacramenta à Christo instituta essent 7. duntaxat symbola quaedam externa quibus salus per Christū accepta velut sigillis obsignetur cōfirmetur nō dixisset Christus Io. 3 ●isi quis renatus fuerit ex aqua Spirit● sancto N●c Apostolus dixisset mūdans cum lauacro aquae in verbo vita Eph. 5. nā istae particulae non nud●m sonāt obsignationem salutis acceptae sed causalitatem vnde S. Grego Niss Ora. Catech. c. 33. extremae inquit dementiae est ignorantiae animi tribuentis Deo tantam vim semini in generatione hominis existimare eum esse imbecillem vt hoc idem tribuatur aqua ad iustificandum suscipientem Baptismum other Sacraments neither a naked sign only to stir vp or excite to an act of faith or a meer signet to seale the diuine promises for the outward element of water is an effectuall instrumentall cause of inward sanctity Ex opere operato that is doth with it's own outward visible action enabled by diuine institution produce inward grace vnto sanctification of life in such as receiue the Sacrament of Baptism aright Besides if sacramentall water were but a meer sign of justifying grace Christ Io. 3. had spoken as improperly saying except that a man be born again of water c. as if a man should say to his freind that is a thirst except that you drinke of the Iuy bush you cannot quench your thirst for as sacramentall water according to the contrary opinion is a naked sign of grace onely so an Iuy bush is a naked or a sign only of wine or other drink ready for sale wherby is plainly euident that Sacraments euen as outward works do exercise efficiency in the production of sanctifying grace Yet as the water of the pool named in the holy scripture Probatica Piscina did not cure corporall diseases by an innate quality proper to the water it self but through the motion of an Angell that went down at a certaine season and stir'd it so the Sacraments doe not heale spirituall infirmities that is sins but by a speciall extraordinary vertue which they receiue from the holy ghost or Christ who to that purpose did institute all of them Christ the son of God is our great Physician and Apothecary also the catholick Church his shop the Sacraments placed therein the pots boxes vesells that containe and preserue the heauenly medicines which Christ brought with him into the world and the sundry sacramentall graces diuinely prepared vnto effectuall healing of all spirituall wounds are the said heauenly remedies wherfore it is a most extream advantage to be log'd in the bosom of the catholick Curch wherin be present soueraign remedies against all manner of spirituall discases no man how sick or wounded soeuer can despaire of his health while he continueth in the shop of the diuine Apothecary that is furnisht with medicines which cannot miss in the cure of any infirmity if applied aright thervnto As a tree planted by the water's side want's not corporall nourishment to preserue it aliue so such as abide in the catholick Church want not spirituall help 's wherby to nourish them vnto eternall life which be the Sacraments that Christ hath left to his Church as certaine preseruatiues against the poyson of sin CHAR. V. OF CHVRCH-CEREMONIES THE CONTENTS Publick Church-seruice requireth outward acts of Religion namely ceremonies holy ceremonies set forth the majesty of God stirr vp attention moue reuerence beget deuotion Ceremonies pertaining to the sacrifices of Mass Answer to an objection against Church-ceremonies drawn from Christs conference with the Samaritan womā Ioan. 4. The beginning of Schisms Hereticks and Schismaticks adore not in spirit and truth holy ceremonies warrantable without expresse authority of scripture CHurch-ceremonies are outward sensible Rites of christian religion yet are but the (a) An Ecclesiasticall ceremony is an outward secundary act of Religion that answer 's to the inward first act thereof which is to will or desire due exhibition of honour and worship vnto Gods and it comprehendes Sacraments sacrifice which is supream outward worship vnto professing Gods omnipotency Sacramental's namely Churches Altars Chalices Priestly ornaments bowing kneeling holy water the sign of the Cross c. secundary acts therof for the first is an insensible desire to aduance the worship due vnto God which Church ceremonies do execute only As ciuill ceremonies vsed in the consecration of temporall Princes they be inoyld inuested with royall robes presented with Scepters crowned with Diadems and beset round with armed guards doe demonstrate their eminent charge and dignity aboue the people which they rule ouer so Religious ceremonies employed in the exhibition of diuine worship doe set forth the majesty of God and his supreme dominion ouer all creatures besides they stir vp attention moue reuerence beget denotion and conduce vnto the vnderstanding of supernaturall mysteries which they imprint also in the memory of the faithfull As pictures so Church-ceremonies are the books of the vnlearned All the visible Rites employed in and about the sacrifice of the Mass tend

sancti spiritus accipere gratiam Jtem S. Cyrillus Hierosol Cateche 3. vnguentum inquit confirmationis postquam est consecratum non est ampliùs vnguentum nudum commune sed Chrysma Christi quo corpus quidem vngitur anima autem sancto viuifico spiritu sanctificatur ancient Fathers nearest to the Apostles times do vnanimonsly interpret the meaning of the Scripture Act. 8. that saith then laid they their hands on them and they receiued the (c) By imposition of hands mentioned Act. 8. The ancient Fathers vnderstood the administing of sacramentall confirmation namely S. Cyprian Epis 73. S. Hierom. Dial. con Lucif ad S. Austin l. 15. de Trinit c. 26. affirmes that the Apostles Peter and Iohn pray'd that those might receiue the holy Ghost on whom they had laid their hands By the holy Ghost is meant the third person in the B. Trinity and he is said to be giuen when sanctifying grace is infused into or augmented in our souls and doubtless the imposition of hands afore mentioned Act. 8. through the vertue and efficacy of it's application was indeed an effectuall instrumentall cause of grace for t' is said in the same chapter set down that when Simon saw that through the imposition of the Apostles hands the holy Ghost was giuen he offered to buy it conceiuing he might obtaine that diuine gift with money Holy Ghost And albeit that signing and anointing with Chrism in the forehead be not mentioned therein yet it is clear that then S. Peter and S. Iohn did not administer confirmation without either of them they hauing been by continuall vsage receiued and practiced in the catholick Church down from the Apostles to the present times as the essentiall partes therof in so much that euen anciently confirmation is named the Sacramēt * Aug. l 2. con lite petit c. 104. vocat Sacramentum chrysmatis dicit esse Sacramentū sicut Baptimus c. Aug. alij Patres vocant illud signaculum in fronte of Chrism Sacrament or sign in the forehead Christ did think it fitting that the forehead should be signed because of the outward eminence therof aboue the other parts of mans body signifying thereby that a Christian ought not to be ashamed of the cross Besid's in the same chap. Act. 8. though S. Luke relateth only that the Eunuch before S. Philip baptised him said I belieue the son of God to be IESVS making no mention of the other diuine persons to wit Father and Holy Ghost nor of other necessary requisits to diuine faith notwithstanding according to S. Austin lib. de fide oper cap. 9. it is certain that S. Philip instructed the Eunuch in all points necessarily belonging to christian faith howeuer it is a weak argument that hath the support of negatiues onely and a manifest weakness to question what the Church of God armed against all Heresyes through the constant infallible assistance of the holy Ghost doth practise vniuersally Moreouer Christ at his last supper when he instituted (d) Christ iustituted the Sacrament of confirmation at his last supper according to tradition set down in the 2. Epis c. 1. of Pope Fabianus who expresly assertes that Christ at his last supper appointed and determined Chrism for the proper matter of this Sacrament and taught his Apostles how to make it the Sacrament of confirmation taught his Apostles the mingling of oile and Balsom to the making of Chrism which is the necessary matter therof and instructed them as to the forme also which is this or some other equalling it for example * Catech. Trid. par 2. cap. 3. ait Christum tradidisse qua forma administretur hoc Sacramentum legitimā formam esse hanc vel aliam aequiualentem Consigno to signo Crucis c. I signe thee with the sign of the cross and confirm thee with Chrism of saluation in the name of the Father and of the son and of the holy Ghost Amen Which words or others equalling them are (e) The generall practice of the Church and the Decree of Pope Eugenius in the Council of Floreuce giue euidence of the from of sacramentall confirmation The particle Saluation is put vnto signifying the cheif product of this Sacrament which is sanctifying and strengthning grace again the particles vvith the sign of the cross are inserted in the form because the military marke that the party confirm'd receiues is the sign of the cross and indeed all christian signing is perform'd with the sign of the cross as plainly appear's by the generall practice of the primitiue Church the forme of this Sacrament The (f) According to S. Hierom Dial. con Lucif c. 4. Bishops giue the holy Ghost by laying on their hands on the baptis'd that is by the Sacrament of cofirmation the holy Ghost is giuen and Epis 150. ad Iubaian he calleth sacramentall confirmation grace of strengh vnto professing the faith of Christ before king's and Tyrants also obserues that euen the Apostles wanted courage and strengh before they were confirm'd through the comming of the holy Ghost at Pentecost but afterwards saith S. Hierome they spoke boldy to the Prince of the Iewes saying They vvere bound to obey rather God then men and rejoyc'd in the mids of their bitter sufferings speciall effect of confirmation is additionall sanctification and armour of grace or grace of strength as a pleadg of the spirit in the heart 2. Cor. 1. Whereby the person baptised is established in Christ and enabled to wrestle against spirituall wickedness and stand boldly against the sensible assaults of Tyrants that persecute the catholick religion The Apostles after they were confirmed with great confidence preach'd the word of God and with great power gaue testimony of the resurrection of Iesus Act. 4. S. Peter vnconfirmed was frighted at the voice of a poore Maide S. Peter confirmed made light of the imperiall sword of Nero. In as much as this Sacrament is vniterable deputing a christian to a speciall office in the seruice of Christ that is admitting him into Christs militia and withall arming him with the grace of courage and strengh to stand against Tyrants in defence of Christ and his faith of necessity imprinteth an (g) T is an Article of christian faith defined Trident. sess 7. de Sacram. in genere Floren in decreto Eugenij that the Sacrament of confirmation imprints an indelible Character which bear 's the name of a military sign or marke vndelible cbaracter which is a spirituall mark or quality that receiu's its existency in the soul of him that is confirmed through a reall impression thereof made in vertue of the Sacrament In like manner the Character of baptism is a reall physicall quality or entity imprinted in him that is baptised aright and can neuer be blotted out either by Apostacy or Heresy For as much as of necessity cofirmation presupposeth the Character of baptism it is of no effect if conferred on a person vnbaptised

for as seruants present vnto their lords a cup of drink so persecutours reach vnto those they persecute a chalice of affliction wherby they serue and help them to a purchase of heauenly blessednes A goldsmith serueth a king when he maketh for him a crown of Royalty persecutours serue good Christians when they afflict them in as much as they deuise and forme for them crowns of eternity and with ihe hammer of persecution fit them to their heads Wherfore though persecutours lorde it while they inflict torments neuertheless they are indeed but the seruants of the tormented and only aboue them as chaff is aboue the good grain not because they are more worthy but in regard they be more light and when the time of winowing with the fan of diuine justice shall come God will make clean his floore and gather his good grain into his garner but will burn vp the chaff with vnquencheable fire Mat. 30. Wherfore persecutours of justmen * Aug. in psal 53. florent inquit iniusti persecutores felicitatesaeculi pereunt in virtute Dei Non enim quomodo florent pereunt florent enim ad tempus pereunt in eternum florent falsis honis pereunt veris tormentis doe not perish as they florish they florish for a short time and perish for euer Furthermore good Christians vnder the blak rod of tribulation in as much as they suffer for God and doc not desert him in their sufferings God doth not desert them he is with them in their trouble and deliuereth and glorifieth them God went down * Sap. 10. descendit ei● illo Joseph in foueam in vinculis non deroliquit e●m with Ioseph into the dungeon and left him not in the bands he couereth them vnder his wings and secureth them * Ps 90 scapulis suit obumbrabit tibi sub pennis cius sperabis .... cu ipso sum in tribulatione eripiā eum glorificabo cum vnder his Feathers he is their sheild buckler and fortress he is near to all that call vpon him in truth Psal 104. He was not farre * Ion. 2. orauit Ionas ad Dominum Deum suum de ventre piscis c. from Ionas whom he mercifully heard euen praying out of the fishes belly while the waues of the sea compassed him about he foresook not Daniel in his den of affliction for Daniel prayed vnto him * Dan. 6. Deus meus misit Angelum suum conciu●● ora leabum c. and he sent his Angell to shut the lyons mouthes that they might not hurt him his Angell likewise descended with Azarias and his fellowes into the hot fiery furnace quenched the flames of the fire and made the midds of the furnace as a wind of dew blowing * Misit Angelum suum eruit seruos suos qui crediderunt in eum and the fire had no power ouer their bodyes for not an hair of their head was burnt Daniel 3. The wind of dew blowing in the mids of the furnace denotat's the spirit of God giuing comfort in the midds of tribulation as that wind did so mitigate and temper the hot fire of the furnace that it had no power ouer the bodies of the three Innocent children so doth the spirit of God mitigate and sweeten the afflictions which innocent Christians suffer for his sake that they may not be swallowed vp with ouermuch heauines Wherfore such as are vnder the black rod of persecution haue no cause to fear or apprehend prejudice therby hauing God ready to defend them and his spirit to comfort them which is all sweet and sends influences of diuine sweetnes to their hearts that stirs them vp to praise bless and glorify him with Azarias and his fellows in the midds of their affliction and to pray with S. Paul Blessed be God the Father of our lord Iesus-Christ the Father of mercies and the God of all comfort which comforteth us in all our tribulations 2. Cor. 10. CHAR. XIJ. OF CHRISTIAN FAITH THE CONTENTS Christian faith is a gift of God conuinceth the truth of things that are not seen and bringeth into captivity all vnderstanding to the obedience of Christ through faith poor fishermen subdued kings and Emperors vnto embracing Christian Religion deuils belieue and tremble yet haue nothing of diuine faith being they want obedience the greatest praise of a faithfull Christian is to confess with his toungue outwardly what he belieueth with his heart inwardly faith without good works proceeding from diuine grace through the merits of Christ is a body without life faith alone cannot iustify no man through faith is certain that his sinns are forgiuen him CHristian faith is the substance of things hoped for As substance giues existence to the thing which it is the substance of so Christian faith causeth the existence of the thing hoped for representing it as present that during this life is absent with greater certainty then if the hand toucht or the eye saw it It is (a) According to the Apostle Hebr. 13. faith is the substance of things hoped for the argument of things which are not feen but S. Austin l. 2. de pec merit remis cap. 30. defining diuine faith in room of argument vseth conuiction saying faith is the substance of things hoped and the conuiction of things which are not seen that is faith as a strong argument conuinceth the truth of things vnseen the conuiction of things not seen that is to say neither by sense conceiued nor by reason comprehended * Ephes 2. Dei enim donū est nempe fides It is the diuine gift that brings into * 2. Cor. 10. in captiuitatem redigentes omnem intelictum in obsequium Christi captiuity all vnderstanding to the obedience of Christ in a firme assent to supernaturall truth supernaturally reueiled and propounded by the authority of the Catholick Church to be beleiued This captiuity is a supernaturall motion laid on the will which it inclineth effectually and vseth nothing of violence it proceeds * 1. Pet. 2. qui de tenebris vocauit eos in admirabile lumen suum from the marueilous light of saith that enlightens the mind among the dark mists of errour As the carbuncle hath a singuiar prerogatiue of brightnes beyond all other precious stones which is to shine in darknes and chase away night so faith hath a speciall excellency of light aboue all other vertues which is to dissipate the darknes (b) Vnless God had been the author of Christian faith and assisted the Apostles poor fishermen that preach'd it the conuersion of so many kings Emperors and other illustrious Princes to the faith of Christ had been impossible for abstracting from diuine assistance it had not been as to reason consonant that so great Monarchs might euer haue been perswaded to despice wordly pleasures riches and honours vnto embracing of humility pouerty and the ignominious Cross of Christ for a reward of happines