Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witness_v	word_n	work_v	23	3	5.9647	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03915	An ansvvere to a certaine treatise of the crosse in baptisme. Intituled A short treatise of the crosse in baptisme contracted into this syllogisme. No humane ordinance becomming an idoll may lawfully be vsed in the service of God. But the signe of the crosse, being an humane ordinance is become an idoll. Ergo: the signe of the crosse, may not lawfully bee vsed in the service of God. VVherein not only the weaknesse of the syllogisme it selfe, but also of the grounds and proofes thereof, are plainely discovered. By L.H. Doct. of Divinitie.	Hutton, Leonard.	1605 (1605)	STC 14023; ESTC S104328	89,079	150

Cōtrariwise the Crosse neither giueth any thing to the child nor promiseth nor is any other thing then an outward Ceremony only signifying that the child hereafter should not be ashamed to confesse the faith of Christ crucified c. Secondly the word Dedicate doth not alwaies signifie to sanctifie or to Consecrate but somtimes to appropriate to appoint to some special vse to declare and testifie that the thing is assigned addicted and called out to such for such a seueral purpose office person or seruice And this is most manifest by that vse of this word which is most ordinary and common in our speach As namely to dedicate a book to a great personage is not in in our language to consecrate sanctifie it vnto him but by that word of Dedication we testifie and declare our loue duty affection towards him appoint the book so dedicated to be a manifest signe token proofe argument and declaration of our loue The word Dedicated therfore being Ecclesiasticall and very frequent in this signification it was thought fitt to be retained in this matter rather then to take in a word more strang nothing so significant Especially considering that ther are many words and sentences in that Canon both affirmatiue and negatiue very sufficient to declare and make manifest vnto al reasonable men that the Church of England doeth not attribute any sanctifiing or consecrating of the child to the seruice of Christ vnto any vertue grace or power of or in the signe of the Crosse Thirdly though both the Sacrament and the signe of the Crosse may be said to dedicate yet they doe not both dedicate after the same sort for the Sacrament doth dedicate as a signe and as a Sacrament too the Crosse as a signe or ceremony only the Sacrament doth dedicate as a cause efficient instrumentall working inwardly by the operation of Gods spirite the Crosse doth dedicate as a cause declaratory testimonial witnessing outwardly to the Church and to the partie that is baptized And so much the very wordes of the Canon woulde haue taught you but that you would not learne when it saith Accounting it a lawfull outward Ceremony and honorable badge wherby the Infant is dedicated c. The wearing of a badge or cognizance of some noble man or the colours of some Captaine doth not J hope in your apprehension make the servant or souldior that weareth it to be of such a noble mans retinew or such a captaines regiment But because he is of that retinewe he weareth that badge or cognizance and because hee is of that regimēt he weareth those colours And yet both the one and the other doth make other men to know withall doth put himselfe in remembrance that such a noble mans man or such a captaines souldior hee is and such he ought to shew himselfe to be Even so it is in the matter of the Crosse The signe of the Crosse maketh not the childe to be the servant or souldior of Christ but because by Baptisme he is so made therfore he is signed with that honorable badge that thereby both other mē may know that he is the servant and souldiour of Christ Declaratorie quoad alios memorativè et monitoriè quoad scipsum and himselfe may be remembred and admonised that he is in al his life to shew himselfe as the faithfull servant of such a master and the couragious souldiour of such a captaine Which our Communion book most wisely beyond all exception of malice setteth downe in these religious tearmes In token that he shall not be ashamed to confesse the faith of Christ crucified and manfully to fight vnder his banner against sin the world and the Divel and to continue his faithfull souldiour and servant vnto his liues end Lastly if the Canon should haue said sanctified or cōsecrated I perceiue we should haue had much a do with the Treatiser And yet al Antiquity as afterwards I shal haue better occasion to declare Aug. de peccat meritis remissione lib. 2. cap. 26. and specially St. Augustine teacheth vs so to say Catechumenos saith he secundum quendam modum suum per signum Christi orationē manus impositionis puto sanctificari J thinke the Catechumeni are sanctified after a certaine manner of theirs by the signe of Christ and praier of laying on of handes But what neede J alleadge St. Augustine our owne men vse the word consecrare to signifie to allot or appoint for some vse as I told you before the word dedicare did signifie As may appeare at large by the testimony of Goulartius Consecrare panem vinum Goulart Cap. ep 63. num 39. est ea divinis ac sacris vsibus destinare c. But our Canon of purpose declined those words which might any waies breed offēce vnto the weake brethren and made choice of this harmlesse and innocent word Dedicated which favorably vnderstood giueth no offence and is farr from al such danger of error superstition as the Treatiser woulde make the ignorant reader to beleeue Your second accusation laieth two greiuous Corruptions to our charge as namely 1 That in the sign of the Crosse we doe not that which the Auntients did For Cyprian Augustine Chrysostome and others as is apparant at those times did consecrate the elements therewith which wee doe not 2 That we doe that which the Auntients did not For they did not crosse the childs forhead at all but referred that vnto the Bishopps confirmation So that our crossing the Infants forehead not the element of Baptisme is a meere nouelty of some 600. yeares standing as you say in the Margent without any warrant of that antiquity For answer to the first That we do not al that the Antients did that is not vse the signe of the Crosse to so many purposes as they did we do easily acknowledge But this is nothing to the point in question For what if this particular you alleadge of consecrating the Element with the sign of the Crosse were one of those Naeui of the Ancients What if they haply did amisse in so doing as you say afterwards they did Or what if they did well in so doing the superstitiō was brought in afterwards Will you haue vs to imbrace their vices as well as their vertues Or wil you take away the liberty of our Church in making choice of her Ceremonies Or will you hence conclude that we may not retaine their good things for the which they are worthely commended except we also receiue those defectes and imperfections which succeeding ages brought in afterwardes But this is no way agreeable to reasō I rather think it better to follow that coūsel that St. Hierom giueth of reading Origens works Hieron ad Trā qutll l. 1. ep 54. and to apply it to this matter of the Ceremonies of the Auntients Vt bona eorum eligamus vitemusque cōtraria iuxta Apostolum dicentem omnia probate quod bonum est