Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	baptism_n	baptize_v	infant_n	1,991	5	9.3594	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12793	The sale of salt. Or The seasoning of soules Namely such, as for whom the chapmen here doe come, and whom the author, which taketh the name of a salter, is willing, what in him lieth, to season with the salt of the Word, leauing the successe to the Lord, without whose blessing in such works we can do nothing. Written by Iohn Spicer, minister of the word of God at Leckhamsteed in the county of Buckingham.	Spicer, John.	1611 (1611)	STC 23101; ESTC S117790	175,913	412

bloud but it is no proper spéech Tract The Apostle meaneth Christ his bloud shed on the Crosse Guid. True but the words are you fee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the bloud of his Crosse is set downe more plainly in these words Rom. 3 2● Whom speaking of Christ he hath set forth to bee a reconciliation through faith in his bloud c. Much more then being now iustified by his bloud Rom 5.9 c. By whom we haue redemption through his bloud c. Eph. 17. Heb. 9.14 Vnto him that loued vs and washed vs from our sinnes in his bloud Ioh. 1.7 Reu. 1. ● You sée then that hee calleth the bloud of Christ the bloud of his Crosse Col. 1.20 speaking-more properly verse 14. And so no doubt but the same Apostle in saying that he reioiceth in the crosse of our Lord Iesus Christ meant his sufferings and also the force effects and merits of his Death and Passion with all the Comforts truits and promises which we receiue thereby as it is affirmed by the reuerend and learned in the Canons Can. 30. Rom. Howsoeuer the word Crosse is to be taken in any of the places cited by my cozen I see no reason why I may not haue the signe of the crosse to put mee in minde of him that died for me Why haue you the picture of the King Queene and Prince in your house but to put you in minde to pray for them If you haue no Crosse to bring Christ his death to your remēbrance then haue you nothing Mad. Yes Mistresse Romana we haue the History of his passion and the Sacrament of his body and bloud after the giuing whereof our Sauiour Christ said to those that sate at the Table Do this in remembrance of me so we do that to remember his loue towards vs which hee biddeth vs to do But who bid you make Crosses or who brought the first Crosse into England I cannot tell Rom. Can not you tell Cozen Tract Some write that the first Altar Polycro lib. 5 cap. 12 ●erk proble pag. 38. 84. and the first Crosse were erected in England by Oswald in the place of the battaile agaiust Cadwall in the yeare 635. Mad. Well whosoeuer first brought it hither it mattereth not I see the word Crosse is much vsed in the New Testament which word so often repeated together with the History of his passion and our Communicating may serue to bring Christ his Passion into our remembrance though we had no signe yet Maister Guidewell and many others besides him doe vse that signe after the childe is baptized not condemning others which say they cannot doe it with a quyet mind no more then he would haue them to condemne him what moueth him to doe it hee knoweth best himselfe Guid. There bee thrée causes that moue me to vse that signing Rom. The one is you are loth to loose your maintenance You had rather giue an Almes then take one Guid. Indeed it is a more blessed thing to giue then to receiue but you get no fée of me if you will bee the Procter to tell my tale before you be required First I finde that ancient Christians being godly men and great Clearks did allow the vse of it in Baptisme Secondly Canon 30. such as command it say it is no part of the substance of that Sacrament and that being vsed afterwards meaning after the Infant is fully and perfectly baptized it doth neither adde any thing to the vertue or perfection of Baptisme nor beeing omitted doth detract any thing from the effect and substance of it The third cause is I sée there bee many of the superstitious Catholikes for I will kéepe the name of the sincerer Catholickes vnto our selues so addicted to shewes and signes though they say wee féede on bare signes that they bee ready to iudge all such as crosse not enemies to the Crosse of Christ and therefore for my part I choose rather to vse it the higher powers that command it not attributing such power vnto it as our Aduersaries doe then to giue any occasion to the Recusants to say the Gouernours would haue vs come to Church and when we come there wee shall sée such as should exhort vs to obey in matters of substance vnwilling to yeelde to such things as themselues call shewes and shadowes Mad. Indeed it is good we take heed we put no stumbling-blockes in the way of such as bee backward But must wee not haue care also that we offend not such as be forward Guid. Wee must not despise the least of the faithfull Math. 18.10 If a Christian Prince command me to do that wherewith some weake brother being a Subiect is offended because hee thinketh God is offended with it what should I doe in this case I cannot satisfie both If I bee willing to obey my Prince my weake brother is offended If I refraine because of the the Subiect my Prince is not obeyed Who seeth not that these things are troublesome Mad. You know wee must so obey our Prince that we put no occasion of falling or a stumbling-blocke as the Apostle saith before our brother Rom. 14.13 Guid. If to crosse be a stumbling-block and I leape ouer it and saue my shin and another stumble at it and breake his shins can I helpe it it is not a blocke of my putting Mad. Though it be not yet perhaps some will say you should set your shoulders to it to help to remoue it because it may hurt others though not your selues Guid. Anumber of men farre stronger then I haue béene heauing at it a long time but I sée they heaue against the Hill others stronger then they by reason they haue authority lift against them as some thinke the vse of these things will driue backe so others thinke it will draw on Experience I thinke in time will tell whose iudgment is best Though some stūble at Christ as the vnbeléeuers doe yet Christ is the true Messias and if any through weaknes or howsoeuer stumble at the signe of the Crosse yet it must néeds be granted it is appoynted to be vsed as a sign of that crosse whereto the true Christ and not any counterfeit was fastened Rom. Was there euer any counterfeite Christ Guid. Cooper Fabian are set down by Grafton in his Abridgement as testifying that there was a Councell holden at Oxford of the Bishops in the first yeare of Henry the third 1220 where a certaine man was condemned which taught that hée was Iesus Christ And to confirme the same hee shewed the token of wounds in his Hands Body and Fée and was therefore condemned and crucified on a Crosse at Atterbury besides Banbury-hill till he dyed Rom. I regard not the signe of that crosse whereon that counterfeite died When I crosse me I think on Christ his Crosse as I am in loue with that crosse so I tell you true I cannot be weaned from any ceremony that

prefigure Christ but such also as séemed by their prefiguration to teach morall duties so as now without great sin none of them can bee continued in the Church no not for signification Of this iudgement were the Fathers in the Councell of Nice and Iustin Martyr Bullinger Lauater Hospinian Piscator B. Cooper B. Westphaleng and others Do not yo● see here that P. Martir is reckoned amon● them which held that no significant Ceremonies ought to bee continued in th● Church Cath. Yes what then Guid. Marke what is said in anothe● place of the same booke Such men as hau● béene let on worke in our Church to defen● the vse of it meaning the Surplesse both i● King Edwards time and since and wh● were therefore best likely to know the meaning of our Church imposing it haue auouched that it is and ought to bee continue● in the Church for signification sake videlicet Peter Martyr Hooker D. Covell Gardiner and Hacket and others Do not you sée that Martyr is there named among those which hold the Surplesse is to bee continued for signification sake If Peter Martyr writing on the Epistle to the Rom. allow of this argument the significant Ceremonies of the Law are abrogated ergo it is not lawfull for man to bring in any significant Ceremonies into Gods worship now and in his Common places auoucheth that the Surplesse is to bee continued in the Church for signification sake he may seeme not to agree with him selfe Mad. As simple as I am mee thinkes I ●●uld reconcile those 2 places thus In the ●●rst place he denyes that any significant ce●emonies especially of the Law are to bee ●rought in now as parts of Gods worship ●nd in the later he granteth that the Surples ●●ay continue for significatiō so it bee rek●oned for no part of Gods worship though 〈◊〉 be worne in his seruice But howsoeuer 〈◊〉 be you see neighbour Cathara that as ●ome learned men refuse the Ceremonies 〈◊〉 other learned men which are in authori●y command the vse Heb. 1● ● neither our Minister ●or we are bid to obey euery learned man ●ut such as haue the ouersight of vs whose ●ules and orders wee are to interpret to ●he best that so with more quietnesse wee ●ay obey Cath. I haue seene the reasons of such ●s mis-like the Ceremonies but I doe not ●emember the reasons of such as speake for ●hem Guid. Haue you not heard the latter Canons Cath. They spake of Dedicating the Childe by the signe of the Crosse I had thought that had beene done by baptisme Tract The Crosse is of great antiquity Guid. The brazen Serpent In 〈…〉 which being lifted vp as Saint Augustine saith did figure the death of the Lord vpon the crosse was of greater Tract I speake not of things before the incarnation of Christ do not you read those words in the New Testament 1. Cor. 18.23 Whosoeuer will follow me let him forsake himselfe and take vp his Crosse and follow me And these words The preaching of the Crosse is to them that perish Gal. 6.14 foolishnesse Eph. 2 16 And these words God forbid that I should reioyce but in the crosse of our Lord Iesus Christ And these also That hee might reconcile both vnto God in one body by his Crosse Guid. Yes wee haue read all this and some of vs haue read an Homily also that beareth the name of Saint Chrysostome in praise of the Crosse in which the Crosse is named 53 times together I will not recite all but giue you a taste of them as it is turned into Latine by Tilman a Monke 1 Cruxspes Christianorum 2 Cruxresurrectio Mortuorum 3 Crux dux Coecorum 11 Crux victoria aduersus Diabolum 23 Crux custos infantium 24 Crux caput virorum 26 Crux lumen in tenebris sedentium 51 Crux panis esurientium 52 Crux fons sitientium 53 Crux velamen nudorum The Crosse the hope of the Christians The resurrection of the Dead The guide of the blinde Victory against the Diuell The keeper of Infants The head of men The light of such as sit in darknesse The bread of the hungry The wel-spring for the thirsty The couering for the naked If you apply this and the rest which is found there to the bare signe of the Crosse and not to Christ and his suffering on the Crosse you will haue Saint Chrysostome to robbe Christ of his glory for all these things belong to Him And so likewise these words of our Sauiour and of S. Paul in which wee finde the word Crosse If we thinke they meant the bare signe or a crosse made of Wood Stone Copper or whatsoeuer we shall be found grosse interpreters For to take vp our Crosse is to prepare our selues against persecutions and affliction and to beare it patiently when it commeth and the other places are to bee vnderstood of Christ crucified for to preach that saluation is to besought in Iesus Christ which was fastened to a Crosse with nayles is foolishnesse to them that perish through want of faith in him If was Christs passion on the Crosse wherin the Apostle reioiced Through an earnest meditation thereon the world was crucified to him and hee to the world Christ hath recōciled such as beléeue in him both Iewes and Gentiles by his Crosse that is by his sufferings Tract You say sufferings Saint Paul saith Crosse Guid. If you will vse words without their sence then the Crosse hath bloud Tract How so Guid. The Apostle to the Colossians saith Col 1.19.20 That it pleased meaning the Father that in him meaning the Sonne should al fulnesse dwel ●ee Rollocke how hee expou● deth and by him to recocile all things vnto himselfe and to set at peace through the bloud of his crosse by the Son both the things in earth and the things in heauen Tract Why doe you say it pleased him meaning the Father Erasmus hath complacitum est Patri it pleased the Father Guid. I said meaning the Father because the word Father is not in the Greek and Erasmus sets it into the text to make it more plaine euen as your vulgar edition vnto the words all fulnesse addeth diuinitatis of God-head Col. 1.19 which is not in the 19. verse in the originall Col. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug per sanguinem crucis c. Mundata sumt omnia peccat●● ipsorum in epi. B. Ioan tra 1. though it bee in the 9 verse of the second Chapter But as that Latine Edition called Vulgata hath in the verse 19 added Diuinitatis God-head so in the 20 verse I meane of the 1. Chapter it doth not set downe as Erasmus doth the Latine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sonne But to returne to the words Through the bloud of his Crosse if I should presse you with those worde and say it is a proper speech as you vrge the word Crosse in the places you cited then the Crosse hath

it selfe wee are not to thinke that all children doe perish that depart this life without Baptisme for so vnder the commendation of that signe of the grace of God God himselfe should be wronged and reproued and wee should derogate from his truth as if our safety propped with his promise weare not sufficiently ●orne vp Sith then there is no contempt of Baptisme found in thee the want thereof could not hurt the infant which deceased before thou couldst conueniently offer it to Baptisme Tract Then belike he would not forbid such to bee buryed among Christians but saith hee nothing of baptizing of the children of those whom hee calleth Papists Guid. Yes I remember in a certaine Epistle to a friend of his touching that matter he saith The promise not onely comprehendeth the issue of each faithfull man in the first degree Pag. 322 in Folio but is extended to a thousand generations whereby also it commeth to passe that the iuterruption of piety which was rife or had spred farre in the Papacy hath not taken away the force and efficacy of Baptisme for the originall is to bee regarded and the nature of Baptisme is to bee esteemed by the promise Wee therefore doubt not that the progeny of great grandfathers which were godly men doe belong to the body of the Church though their grandfathers or fathers were Apostataes These be the speaches of that Caluin whose doctrine Deane Gifford calleth psuedneuangelium a false Gospell and saith that in many points it is worse and more wicked then the Alcoron of the Turks See the exact disou p●inted sidce the fift ●f Nou. 1605. pag. 2. 3. but whatsoeuer any of them say of this reuerend learned man if you list to reade any of his workes you shall finde that hee goeth not about to draw men to like of this or that point of doctrine with shew of words onely but setteth downe his reasons also Tract If he should not do so his doings were but dotage in the iudgement of Saint Austin who saith Verba iactare nihil probare Cònt lit petil li 2 ca. 34. quid est nisi delirare To brag with words and proue no iote What is it else but euen to dote Rom. I pray you one word cozen sith you haue named Saint Austin tell me whether he were of this minde that all which are baptized are saued Tract I know hee thinketh hardly of such as depart this life without it vrging much these words Except a man be borne of water and the Spirit c. taking the word water in another sense then some doe but what hee saith touching your question is now out of my head therefore I leaue it to M. Guid-well Guid. Writing against Chrestonius hee saith Baptismus est sacramentum nouae vitae ac salutis aeternae quem multi habent non ad vitam aeternam sed ad paenam aeteruam non bene vtentes tanto bono Rom. I pray you English it I am neuer the neerer for the Latin Guid. What be you the better then for hearing a Latine Masse or a Latine Mattins Rom. It may bee we haue it in English now Guid. If you haue you may thanke the Protestants which haue so oft vrged that of Paul Let all things be done to edifying 1. Cor. 14. and againe yet had I rather in the Church to speake fiue words with mine vnderstanding that I might also instruct others c. Tract Come I know what D. Harding saith of that matter but let that goe and English S. Austins words Guid Thus it is Baptisme is a Sacrament of new life and eternall saluation the which many haue not to euerlasting life but to euerlasting paine not well vsing such an excellent thing And in his first Booke against the same man Aug. cont Cres gram li. 1. ca. 34. he saith these words Quod licet sanctum sit neque vllo modo praetermitendum quoniam sacratissima significatione praepollet quam multi cam tamen accipiunt non solum boni qui secundum propositum vocati sunt conformes imagini Filij Dei sed etiam ij qui regnum Dei non possidebunt in quibus sicut dicit Apostolus ebriosi auari numerantur The which thing speaking of visible Baptisme although it be holy and by no meanes to bee omitted because it hath a most sacred signification yet very many take it not onely the good which are called of purpose conformed to the image of the Sonne of God but also such as shall not possesse the kingdome of God among which as the Apostle saith are reckoned both drunkard and the couetous In the twentieth one booke of the Citty of God he asketh what it auaileth any man to be baptized if he bee not iustified Did not hee which said nisi quis renatus c. Except a man bee borne againe of water and of the spirit hee cannot enter into the Kingdome of God say also Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisies yee shall not enter into the Kigdome of heauen Cur illud timendo c. why are many through feare of the first speach carefull to be baptized and not many through feare of the latter carefull to be iustified and writing against Petilians letters he saith Li. 2.19 Cont. lit Pet. that Baptisme being but one the iust haue it to saluation the vniust to destruction Rom. Inough of that now tell mee I pray you if hee affirme any to haue had the holy Ghost before Baptisme Guid. Hee affirmeth so much of that as he hath warrant from the Canonicall Scriptures for in the saide second Booke Ca 39. against Petilian he saith In Centum viginti homines Acts 1 15. 2.4 c. Vpon those hundred and twenty men the holy Ghost came without imposition of any mans hand But vpon Cornelius and those that were with him Etiam pruisquam Baptizarentur A 10 44 Euen before they were Baptized Tract By the Holy Ghost in those places may be vnderstood some guifts of the Spirit as to Prorhecie to speake with Tongues c. For in the 2. of the Acts the 4. verse it is saide They were all filled with the holy Ghost and began to speake with other tongues as the Spirit gaue them vtterance And in the tenth Chapter we reade that while Peter spake these words meaning those words in the verse 43. To him also giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes with other verses afore going the holy Ghost fell on all them that heard the word For saith the 46. verse They heard them speake with tongues and magnifie God Sith you are gone so farre in this matter I pray you Maister Guidewel tel me were are all the Elect baptized I meane since Christ his time for before they vsed Circumcision my Couzen saith Guid. I might tell you many things if I were one of Gods