Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	aaron_n	almighty_a	express_a	14	3	10.3875	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

his reading this text and the vprightnes of it Woe is me for that diuine man M. Casaubone that speaking of his monument I should speake ambiguously of his tombe or of his writings But what that hath deuoured these shall eternize and now is no time to bewaile our losse Because Peter had lambkins and lambs and sheepe committed to his charge to be fed by him suppose incipientes prosicientes perfectos the leafe the blossome and the ripe almond in Aarons rod suppose all the steps in Iacobs ladder at least as it signifies the Church here militant suppose Prophets and Apostles Kings and Emperors the boundlesse latitude of the Church Christian Ergò quid who can replie with patience to such emptie stuffe Doe we looke it should haue beene said Feede all saue the Apostles or all saue Princes why should Princes and Apostles not profit by Peter why should they be denied the benefit of his feeding why should not all the Apostles feede all the world why should not one Apostle feede another Peter his fellowes and they Peter As I thinke Paul fed him and that with his staffe too tipt with iron I haue heard some construe virgam ferream so Apoc. 2. and Psal 2. as alluding to the sheepehooke I meane with his reproofe and that at Antioch his owne seat not onely with fodder or with greene bowes As againe Iames fed him with viri fratres audite me Act. 15. 14. you would thinke this were rather the successor of Christ of whome that was said Heare you him And againe ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To say nothing of Simeon narrauit in the 14. ver Not Peter now but bare Simeon Doth this prooue a Monarchie ouer the Apostles Or if Kings be content to lend an eare to his pipe and to graze vpon such leaues as he shall cast before them the word and the Sacraments that refection of immortalitie quorum vis inenarrabiliter valet plurimùm what is this to your moderne frighting omnipotencie Me thinks I heare Constantine rauished with his note to yeild thus much Be you Bishops in the Church and I without Me thinks I heare Valentinian call for such a Prelate as he may safely lay his head in his lappe but safely beeing the head which is the head of the world as euen the heathen Poet could say But doth this prooue the terrible power that you striue for which is neither of kin to Peters feeding and the daungerousest resort for a Kings head that may be Nay how if the Iesuit haue so mistaken himselfe in his curious distinction betweene lambs and sheepe that he hath cleane exempted both Apostles and Kings from Peters iurisdiction to bring whome in and to range them within the compasse of that supreme power the distinction onely was at first deuised For if oves and agni onely be S. Peters walke and he the sheepeheard where are arietes where are the rams The rams beeing the Apostles by Turrian his exposition or the successors of the Apostles that is the Bishops And againe the rams beeing meant by Kings as Tolet will haue it vpon the 15. of S. Iohn Annot. 3. Two Iesuits you see I bring him and the one a Cardinall made for his learning which I thinke will neuer be his lot But hath not he spun a faire thread I say shutting them out both Apostles and Kings whome by that very tricke he would haue shut in § 35. And so much of his answer to the first exception that the Bishop makes against their argument drawne from Pasce oues meas consisting in the authorities of Austen and Ambrose § 36. IN his second saith he he seekes to retort the Cardinals argument vpon himselfe to prooue the Kings supremacie by the word Pasce for so much as God said also to Dauid Tu pasces populum meum Israel Thou shalt feede my people Israel Where no man can denie saies the Bishop but that a King was made the Pastor of all Israel yea of the Priests themselues except he will deny them to be part of Israel But what faies F. T. thinke you to this Thus argueth this learned and sharpe Doctor ouerthrowing his owne argument sufficiently by his owne conclusion graunting in effect that if the Priests were not a part of the people Israel the King was not their Pastor These are his prefaces if wee had time to ponder them And yet it is almost the modestest clause in the Book of them wherein he bespeakes the Bishop that the Reader may pardon me if now and then I be mooued euen more then he is aware or pitie me when I am compelled as often I am for want of leisure to swallow such curteous girds in silence The summe is that in answering to the Bishops retortion hee would haue the Priests to bee no part of Israel And once againe you shall discerne the spirit of the man who thus sets forward To this purpose then it is to be considered what I haue amply debated in the first Chapter of my Supplement concerning the exemption and separation of the Priests and Leuites from the temporall estate by the expresse words of Almightie God Numb 8. who gaue the Leuites to Aaron and his children not to the temporall Prince Tradidi eos dono Aaron filijs eius de medio populi And againe Num. 1. The tribe of Leui shall not be numbred nor haue any part with the rest of Israel but the Lord must be their possession portion and inheritance I must bee short And so shaking off the Supplement with other idle complements though he is not ashamed to set a trūpet to his Pharisaicall cheeks and euerie where to display his owne worke as if there were no other storehouse of learning in the world no file but this Philistines to whet a witte vpon consider we as well as we can what is to bee said to this point of the exemption of Leuites from the state politick that is from their subiection to ciuill Magistrates for else he saies nothing sith we knowe the Leuites were not lay-men and the Priests Priests not populars Yet he implyes such a thing when hauing quoted the text and not daring to vtter that audacious proposition that Priests were not subiect to the ciuill Magistrate he saies onely this that God reserued them for his owne seruice which no doubt is the true meaning of the place but how doth this ouerthrow ciuill obedience § 37. To speake particularly to the places As for Num. 1. to beginne with that Non numerabitur tribus Leui I could send him to a place as he does vs where hee should finde his answer if Datin be no eie-fore to him alreadie shaped to a man of his coate and as it seemes verie reuerently esteemed by him I meane Iohn Eudoemon of Crete but the summe is this A viewe of the people was to be taken there either as landed men or sufficient for the wars From both which the Leuites beeing

exempt by calling what maruell if with the rest they are not to bee leuied Therefore children are not numbred nor yet women but as it is in the second and third verses though often repeated throughout the Chapter the more to condemne the blindnesse of this beetle-head Quicquid sexús est masculini à vicesimo anno suprà omnium virorum fortium ex Israel Whatsoeuer is of the male-sexe from the twentieth yeare and vpward of all the valiant men of Israel Are women and children therefore nay all vnder twentie exempt from authoritie Also Origen hom 1. in Num. finds no such mysterie but makes it a token of perfection to be numbred cum populo Dei as the Apostles and Disciples saith he whose very haires of their head were numbred c. And so likewise in the resurrection Alius saith he numerabitur in tribu Levi credo qui benè praefuit sacerdotio alius in aliâ tribu So that he makes Levi to be numbred too Lastly Ruport in his Comment vpon the place sees no other mysterie in these words saue that Clergie men should by all meanes withdraw themselues from secular affaires as the holy Canons saies he haue decreed Now that God is their portion that they may haue no foote of land in the land which is another thing that F. T. here amplifies the separation of the Leuites by though it is not vnknowne what cities the Leuites enioyed by assignement afterward yet what is that to the purpose Onely I confesse they are so much the fitter to be exempted from subiection if their lands being taken from them they haue the lesser meanes now to nourish sedition But what saies Mariana de Institit Prino l. 1 Ego volo Episcopis firmissimas arces tradi I will haue Bishops to be masters of the strongest or stateliest castles There 's a Leuite of the Iesuits or a prettie leuorite rather to sucke a Kings heart-blood in time Concerning Num. 8. I haue giuen them to Aaron and his sonnes for a gift from the midsts of the people they are giuen for seruice in the holy calling vnder Aaron not for any such dependance and obligation towards him as if thereby they were exempt from the authoritie of the Magistrate Though the Iesuite crie out here as hauing attained a conquest Not to the temporall Prince but to Aaron As if the temporall Prince had lost the Leuite after once God had giuen them to Aaron Where first I might aske him whether Aaron were exempt himselfe or no If not why the Leuites and he not if so by what gift by what donation of God For giuing them to Aaron hee left Aaron as he was for ought we read He will say Aaron was his before which I graunt for seruice but where by exemption from the ciuill Magistrate What text what euidence hath he for that And will he hold that course in making free of apprentises as to cancell the indenture or get the Masters release afore he thinke them free and not the same in disanulling subiection to a Prince Now we know how Aaron was taunted by Moses for making the calfe Which is a signe that this discharge from obedience is a fiction Neither challenge we any other supremacie of Princes ouer the Clergie saue in the like case to punish the exorbitant Besides God here giues the Leuite to Aaron as giuen to him freely by the people Quos dedistis mihi dono Aaroni v. 16. 18. See you then what the people may doe in the choice of their Minister which Bellarmine by no means can be brought to digest at his MAIESTIES hāds alledging it out of Cyprian as anciently practised here you see allowed by God himselfe in a sort that the people should offer and set apart to him their Priests And if the peoples giuing of the Leuite to God did not set them free why should Gods deliuering them backe to Aaron Is Aarons protection more soueraigne then Gods to priuiledge the Leuite Yea you inthrall the Priests to the people vnaware whiles you labour to exempt them from the Princes authoritie For you make the people the first author of their infranchizoment as giuing them to God and God to Aaron by which they hold Lastly the Leuites were giuen to Aaron as is manifest by this place onely in lieu of the first borne of the children of Israel because they by their default and odious idolatry had made themselues vnworthie to doe God seruice I demand then were the first borne exempted before or no if so by what charter for you bring no euidence but this of the Leuites Num. 8. If not how could the single putting of others in their roome to supplie for them in diuine offices affoard such priuiledge to the deputies as the originall ministers neuer enioyed But to perswade you yet more fully that no more is implied in these words then onely to put in one for the other the Leuites for the first borne that Aaron and his sonnes might not be destitute of some to serue them in their religious performances besides that the 20. verse specifies so much where the execution is described of all that is here commanded and yet it reaches no further then onely to the application of Aaron and his sons to diuine seruice together with the Leuites as Lyra well obserues without any speech of the least exemption from ciuill authoritie please you to heare your owne Doctors speake First Tostatus as the more worthie I haue read that this Tostatus emulated Turrecremata another prop of your primacie both contending at one time who should doe the Pope most seruice Though he got the Cardinalship yet you are not wont to despise the Bishop for his learning Thus he saies Tradidi eos dono Aaron filijs eius I haue giuen them for a gift to Aaron and his sonnes Id est Leuitas acceptos pro primogenitis Deus tradidit Aaron filijs suis That is God hath deliuered to Aaron and his sonnes the Leuites whome he tooke in liewe of the first borne And after more plainely Et dicitur quòd tradidit ijs dono id est donando quia deus imposuerat onus totius ministerij super Aaron filios eius Cum enim dedit ijs Leuitas vt adiuuarent ipsos dicobatur dono dare And it is said that he gaue them for a gift that is by way of gift because God laide the burden of the whole ministerie vpon Aaron and his sonnes For when hee gaue them the Leuites to helpe them he is said to giue them for a gift So againe De medio populi from the midst of the people id est dedit Leuitas Aaroni educendo cos de medio populi quasi dicat Priùs erant Leuitae sicut populares non habentes aliquam specialem dei ministrationem Posteà cùm deus fecit illos esse suos ministros dicitur separâsse illos de medio populi id est ab alijs

popularibus distinguendo eos in diuersitate ministrationis ijs traditae quam non habebant alij Israelitae That is Hee gaue the Leuites to Aaron by bringing them forth from the midst of the people As who would say Before the Leuites were as the common people not hauing any speciall seruice of God inioyned them Afterward when God made them to be his ministers he is said to haue separated them from the middest of the people that is by distinguishing them from other of the popular sort in the diuersitie of the ministration committed to them which the other Israelites had not Againe Vt seruiant mihi pro Israel that they may serue me for Israel id est vt seruiant loco primogenitorum Israel c. That is That they may serue me in liewe of the first borne of Israel c. And indeed these words shew as much as was said before that Tradidi dono was only for seruice Now heare Lyra. Statues Leuitas in conspectu Aaron filiorum eius consecrabis oblatos Domino ac separabis de medio filiorum Israel vt sint mei Thou shalt set the Leuites in the sight of Aaron and of his sonnes and shalt consecrate them hauing offred them to the Lord and shalt separate them from the midst of the children of Israel that they may be mine Hic subditur ratio dicti mandati Ad hoc enim de mandato Domini ordinabantur vt seruirent sacerdotibus in cultu diuino quia cultus ante legem datam pertinebat ad primogenitos Israel Sed quòd illi facti sunt inepti ad cultum dei ideò Dominus loco illorum voluit Leuitas ordinari ad cultum suum Et hoc est quod dicitur Et tuli Leuitas deputando mihi pro cunctis primogenitis filiorum Israel That is Here the reason of the aforesaid commandement is set downe For to that end were they ordained according to Gods commandement that they might serue his Priests in diuine worship which worship before the giuing of the Law belonged to the first borne of the children of Israel But because they became vnfit for Gods worship therefore the Lord would haue the Leuites to be ordained for his worship in stead of them And this is that which is said And I tooke the Leuites deputing them to me for all the first borne of the children of Israel To conclude the Chaldee Paraphrast thus expounds the text of gift for seruice not for exemption which men see none in these words that so bewitch you except they are Iesuited Offeret Aaron Leuitas munus in conspectu Domini à filijs Israel VT SERVIANT IN MINISTERIO EIVS That is Aaron shall offer the Leuites for a gift before the Lord from the children of Israel THAT THEY MAY SERVE IN HIS MINISTERIE But so much and too much hereof be said Sauing that not to F. T. this whose argument deserues it not but to others from whome he filcht it that stand much vpon it § 38. ANOTHER of this wise-acres worthie exceptions to the Bishops retortion vpon Peters pasce from Dauids pasce which they vouchsafe not to regard they are so swallowed vp of Peters is this That suppose Dauid had had supreame gouernment ouer the Church in the old Law yet no Prince temporall may now claime the like no more then the ceremonies may be said to stand in force as the keeping of the Sabbath day as polygamie abstinence from puddings and the like meates saies he that is afraid of loosing his dish belike and with such good stuffe are his pages fraught Yea because the Bishop insists more then once vpon Moses law and the precedents of the old Testament to shew that primacie belongs to Kings therefore he is a Iew rather then a Christian c. So that now obedience is become among the ceremonies and the honouring of our parents that is in truth of our Princes Patres patriae by auncient style and so Ezechias call'd the Priests his children filij mei 2. Chron. 29. 11. is as subiect to alteration as the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may the ceremonies say insulting vpon the moralls as the other Kings doe vpon Lucifer the king of Tyrus in Ezekiel And because the ceremonies not onely may be omitted but may not be retained without heinous crime therefore it shall be conscience to waxe wanton against Princes to shake off their yoke yoa merit vertue and what not Let vs beleeue that when Christ witnes S. Paul Coloss 2. nayled the ordinances which were against vs to his crosse he nayled the law of our subiection to Magistrats though he died vpon that crosse to establish the authoritie euen of Pilate himselfe as both S. Paul else-where and the Gospels witnesse Though when S. Paul saies such ordinances were nayled to the crosse as were against vs he sufficiently shewes that this was none concerning Magistracie then which nothing is more beneficiall to mankind as S. Chrysostome often deduces out of his Epistles namely Rom. 13. v. 4. the 1. of Tim. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Chrysostome and so likewise Oecumenius is conditio seruitutis sub Domino which is more beneficiall to the seruant then the seruant possibly can be to his master For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he takes care for all But if this be good Diuinitie that the soueraigntie of Princes is to be reckoned but a ceremonie and to be blowne away among the shadowes of the olde Law as if the precept of honouring Parents which is primum in promissione Eph. 6. were now secundum in omissione after that against images which is vsually cancelled in the Popish Catechismes let him tell me what he saies to S. Austens sicuts in his Epistle ad Bonifacium where he parallels the Christian Kings with the Hebrewes thus Sicut seruiuit Iosias sicut Ezechias c. How absurd is his sicut if their authoritie were ceremoniall yea or iudiciall either and to expire with the comming in of the new Testament How does Charles the great assume as much to himselfe from the example of the said Kings praefat in leges Galliae apud Ansegisum Neither say as the Adioynder does here that Dauid was a Prophet and so Iosias or Ezechias and the like For the Councell of Chalcedon finds as much in Constantine Constantinus magnus vt Dauid Rex Propheta Which they would not haue appropriated to Constantine neither but haue giuen you may be sure to any other Christian King that should haue carried himselfe with the like valiant resolution And no maruell when Salomon makes it common to them all to haue an oracle in their lips Prou. 16. and in an other place their hearts so set in Gods hands as extraordinarily subiect to his directions Where because I haue named Salomon what thinke you of his Prouerbs are they replenished with ceremonials or with iudicialls or with what