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A10309 A treatise of the sacrament of the confirmation wherein is shewed the necessary spirituall profit, and excellencie of this sacrament. Composed by W.R. Smith, Richard, 1566-1655. 1629 (1629) STC 20594; ESTC S100410 28,505 148

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are necessarie to witt Baptisme to all and Pennance to euery one that after Baptisme falleth into mortall sinne and Order in respect of the whole Church for where there Prouerbs 11. is no Gouernours the people will fall And in like manner certaine it is that Confirmation is necessarie necessitate medij But necessarie as a meane to the perfection of Saluation as a necessarie meane to the perfection or Complement of Christianitie or Saluation for to become a perfect or compleate Christian For as Baptisme is by Christ instituted as a necessarie meane to Saluatiō or Christianitie so as none can bee saued or bee a Christian if hee may bee baptized and will not So is Confirmation instituted by him as a necessarie meane to the perfection of Christianitie or Saluation in such sort as none can attaine to the perfection or complement of Christianitie or Saluation if hee may be confirmed and will not And therefore VVithout Confirmation hee s●all neit●er haue the Cha●a●●er of a Souldiet of Christ nor the Sacramentall grace of Confirmation Saint Cornelius Pope and Martyr in Eusebius l. 6. Histor c. 35. saith of Nouatian the Hereticke who had not bene confirmed Which Confirmation hee hauing not receiued how I pray you had hee the holy Ghost The like saieth saint Clement saint Fabian and others hereafter related chap. 3. Likewise saint Thomas 3. p. quaest 72. artic 6. As none obtaineth the effect of Baptisme without the desire of Baptisme So none obtaineth the effect of Confirmation without the desire of Confirmation And Cardinall Bellarmin l. 1. de Sacrament c. 22. expressely saith that The Eucharist Confirmation and Extreme Vnction Confirmation necessarie meanes ad bene esse are necessarie necessitate medij as necessarie meanes ad bene esse to the perfection of a Christian supposing Gods institution Also necessarie to the Sacramental grace thereof In like manner it is certaine that none can haue the Sacramentall grace of Confirmation vnles hee bee confirmed because this Sacrament is instituted as a necessarie meane to giue the Sacramentall grace aunswearable vnto it Which what it is wee shall see in the 8. Chapter Wherefore wisely and piously aduised Sotus in 4. d. 11. qu. 2. art 1. Marke diligently that the desire of receiuing the blessed Sacrament doth not suffice to giue the Sacramentall grace thereof For it is a generall Rule common to all Sacraments that the degree of grace which aunsweareth to the Sacrament is never giuen unles the Sacrament bee actually receiued And therefore Admonition of Sotus to bee noted of Priests Parishpriests are much to bee admonished that they omit not for any light cause to giue the Eucharist to sick persons thereby depriuing thē of that degree of grace And it is euidēt in Baptisme For though with Contrition and desire of Baptisme a mā may so farre attaine to the effect of Baptisme as hee hath remission of his Sinnes yet neither doth hee attaine to that degree of grace which Baptisme of it selfe giueth but onely to that degree which is aunswerable to his Contritiō neither receiueth hee the Character of Baptisme nor full pardon of all the paine due to his Sinnes as hee should do if hee were actually baptized And in like sort hee that hath no effectuall desire to bee cōfirmed receiueth no effect at all of this Sacrament And hee that VVhat they want that are not confirmed desireth it but yet is not actually confirmed neither receaueth the Character nor that Sacramentall grace due to this Sacrament but that onely which is answeareable to his vertuous desire And Confirmation beeing thus necessarie necessitate medij as a necessarie meane to the bene esse or the Complement and perfection of a Christian and also to receiue the Character and Sacramentall Grace of this Sacrament euery pious and vertuous Christian seeth how much hee ought to desire it and how loath hee should bee to wāt it though there were no Commandement at all to receiue it And much more when hee shall see that it is also necessarie necessitate praecepti as a thinge Confirmation necessarie necessitate praecepti commaunded which I will proue in the Chapters following against some who call it in question or deny it And first I will proue it out of the generall Custome of Christs Church euen from her first beginning CHAPTER II. That it was the generall Custome of Christs Church euen from her beginning that Christions should bee confirmed ALbeit Christ in the time of his mortall life did not giue the Sacrament VVhy Christ did not giue the Sacrament ●f Confirmation in his life time of Confirmation because as saint Thomas saith 3. p. qu. 72. art 1. in this Sacrament is giuen the Fulnes of the holy Ghost which was not to bee giuen before Christs Resurrection and Ascension according to that of S. Iohn 7. The Spirit was not yet giuen because IESVS was not yet glorified Neuerthelesse did hee both institute this Sacrament as hee did all the rest and also as saint Fabian Pope and Martyr saith Epist 2. On Mandate Thursday As our Predecessors receiued of the Apostles and they haue left to vs hee Christ taught to make Chrisme taught them to make Chrisme and also hee expressely commaunded his Apostles that they should tarry in Ierusalē Luc. vls till they were indued with power from high that is till they had receiued that spirituall strenght vvhich is giuen by this Sacrament For this is that power or Strength whereof hee meant as wee shall see hereafter Now after his Ascension Grace of Confirmation first giuen on whit sonday vppon the day of Pentecost or Whitsonday hee bestowed vppon his Apostles and disciples in a miraculous and extraordinarie manner and in an abundant degree the grace of this Sacrament without the Sacrament it selfe For as the holy Fathers See infra cap. 8. and diuines teach that grace which was then giuen them was the grace of the Sacrament of Confirmation So that the grace of this Sacrament was bestowed vppon the Church of Christ euen at that very time vvhen shee was perfected and accomplished and when Christs lawe was published and proclaimed by the Apostles in Ierusalem vnto all nations as Act. 2. saint Luke speaketh vnder heauen Or rather the grace of this Sacrament was giuen to the Church of Christ for to perfect and accomplish her and to giue her courage for to publish and proclaime Christs lawe And thus wee see that Christ confirmed his disciples Now lett vs see that the Apostles and holy Bishops theire Successors did the like to theire followers Not long after this and assoone as the Apostles had vnderstood that the Samaritans The Apostles care to giue Confirmation had bene baptized by Philipp the Deacō straightway they sent two of the cheefest Apostles saint Peeter and saint Iohn of purpose to confirme them thinking that a iourney worthy of such greate personages Who saith saint Luke Act. 8.
did impose their hands vppon them and they receiued the holy Ghost In like manner saint Paul S. Pauls care of the same was carefull to enquire of Christians whether they had receiued the holy Ghost and when they answered that they had not hee imposed hands vppon them and the holy Ghost came vppon them Actorum 19. Both which places the holy Fathers and Diuines doe vnderstand of the Sacrament of Confirmation And hereby vvee see both the Custome and the greate care the holy Apostles had to confirme the Christians lett vs see the like of the holy Bishops theire Successors Saint Denis Schollar to the Apostles in his Booke de Ecclesiastica The same in S. Denis his time Hierarchia cap. 2. describing what was done to one in those times that was Christened saith And the Priests taking him that is Baptized deliuer him to his Godfather who brought him thither and togeather with him putt vppon him a garment beeseeming the puritie of one that is baptized and so attyred they leade him againe to the Bishop Hee signing the man with diuine designing ointment maketh him partaker of the most holy Communion For that perfecting ointment maketh him so perfected notable with the fragrant smell of sweete odour And Cap. 4. Euen to him who is consecrated with the holy misterie of regeneration the inunction of ointment giueth the comming of the holy Ghost Behold how they that were Christened were anointed with diuine ointment of the Bishop and thereby receiued the holy Ghost Tertullian also not long In Tertullian his time after the Apostles time writeth thus l. de Baptism Then going from the Lauer wee were anointed with a holy ointment according to the auncient discipline Whence Christ is called of Christ of Chrisme Chrisme which is ointment which gaue our Lord his name And l. de Resur c. 7. and l. 1. contra Mart. hee hath these wordes The flesh is anointed that the Soule may bee consecrated the flesh is signed that the Soule may bee fenced the flesh by imposition of hands is shadowed that the Soule by the Spirit may bee illuminated Loe how those that were Christened were also anointed with holy Chrisme and that according to auncient discipline and that theire flesh was anointed signed and shadowed by imposition of hands that theire Soule might bee fensed consecrated and illuminated by the Spirit S. Cyprian Epistola ad Iubaian In S. Cyprians time Therefore because the Samaritans had receiued a lawfull and ecclesiasticall Baptisme they were not to bee baptized againe but that onely which wanted was done by Peeter and Iohn that praier beeing made for them and hands imposed vppon them the holy Ghost might bee inuocated and poured vppon them which novv also is done vvith vs that vvho are baptized in the Church bee offerred to the Prelates of the Church and by our power and imposition of hands they may attaine the holy Ghost and bee signed with our Lordes marke In which wordes hee plainely saith that the Apostles confirmed the baptized Samaritans and that the Prelates of the Church in his time did the same The Councel of Eliberie which was held toward the At the end of the time of persecution end of the persecution of the Primatiue Church thus ordaineth Conc. 38. They that trauell by Sea a farre of if a Church bee not neere a Christiā may baptize a Catechumene in extremitie of sicknes but so as if hee recouer hee bring him to a Bishop that by imposition of hands hee may bee perfected Of the like lawe or decree make mētion S. Cornelius saint Hierome and others whose wordes shall bee related And thus wee see the Custome and care of the primatiue Church in her time of persecutiō vnder Heathen Emperors for confirming of those that were Christined Now lett vs see her like custome in time of Calme vnder Christian Emperors Saint Hierome who liued In S. Hieroms time soone after the foresaid time of persecution Dial. cōtra Lucifer writeth thus in the person of a Luciferian Art thou ignorant that this is the Custome of the Churches that hands bee after imposed vppon them that are baptized and so the holy Ghost bee inuocated Doest thou aske where it is written In the Acts of the Apostles And if Custome of all the world there were no authoritie of Scripture the consent of all the world to this part would bee as good as a precept And saint Hierome answereth in the person of a Catholicke Surely I doe not denie that this is the Custome of the Churches that the Bishop make a progresse into small townes for to impose hands vppon those that haue bene baptized by Priests and Deacons for the inuocation of the holy Ghost But what a matter is it that thou wilst abuse the Lawe of the Church Lawes of the Church for herefie Behold how by the Confession both of Catholicks and Hereticks it was in saint Hieroms time a Lawe and Custome of the Church and of all the world that the Bishop should confirme those who had bene baptized by Priests or Deacons and that this is that which weeread the Apostles to haue dō in their Acts. S. Prosper schollar to S. Austin S. Austins time in his 34. sent gathered out of S. Austin hath these wordes Christs name is from Chrisme that is from anointing For that end is euery Christian sanctified that hee may knowe hee is partaker not onely of Priestlie and Princelie dignitie but also is made a wrastler against the Diuill And the like wordes hath saint Austin Tra. 33. in Ioannem And. l. de Eccles dogmat 52. habetur de Cons d. 4. C. Si qui hee doth appoint that those that are cōuerted from Heresie Bee confirmed and strengthned by imposition of hands and Chrisme bee admitted to receiue the Eucharist S. Isidor who was Schollar to S. Gregorie the greate In S. Gregories time l. 2. de off c. 15. writeth thus And there was at that same time mysticall vnction onely in Kinges and Priests because Christ vvas figured vvhence euen the name is deriued But after that our Lord the eternall King and Priest vvas anointed of God his heauenly Father vvith mysticall ointment novv not onely Priests and Kinges but all the Church is All the Church consecrated vvith the ointment of Chrisme because it is a member of the eternall Priest and King Rabanus l. 1. de Instit Cler. c. 30. Last of all the holy Ghost is giuen of the Bishop by imposition of hands vnto the baptized that hee may bee strengthned by the holy Ghost to preach vnto others the same guifte Author de vnctione Chrismatis in Saint Cyprian Novv in the holy Church is holy Chrisme made vvith other ointments for to sanctifie the purchased people to bee partakers of the dignitie and name The fulnes of this grace is poured vppon all Catholicks that as Christ is All Catholicks called of Chrisme in that God hath anointed him with