Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	baptize_v	church_n	infant_n	1,299	5	9.4082	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66367	Truth vindicated, against sacriledge, atheism, and prophaneness and likewise against the common invaders of the rights of Kings, and demonstrating the vanity of man in general. By Gryffith Williams now Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1666 (1666)	Wing W2674; ESTC R222610	619,498	452

truly That many things are of such Nature 1. Answer though I think Tythes are not so as will not be fitting to every place or all places alike but may in some places be well performed and in some other places be prohibited because as Cicero saith Cicero in Orat. pro Balbo the different state of Cities inforceth a necessity of different Laws for as all meats are not alike pleasant to all Palats and every air agreeth not with all Constitutions so all manners belong not to all men but some Laws are sutable to some people and some other Laws are more convenient for some other and all or the same are not expedient for all And as every shooe will not be drawn on every foot We may alter the Ceremonies of the Church as the times and state of the Church do require and one kind of Medicine is not to be Administred to every Stomack but that Physick which may fit the younger age may be unkind for the same disease when old age hath seised upon us So one discipline may be fitting for a City which may not be so fitting either for another City or especially for a Kingdom and one Ceremony may sort with the Church in times of peace and prosperity which holdeth no correspondency with the seasons of War and Persecution Neither should we look that the same uniform regiment is to be observed In ecclesia Constituta as in Ecclesia Constituenda as well in an infant-Church as in a Church of riper age or in a Church persecuted when she flyeth with the woman into the Wilderness or is faign to lie desolate in the caves of the earth and a Church in peace when she sitteth as a Queen in her Throne or in a Church under H●athen Emperours and a Church under Christian Governours when she so journeth as a captive in B●bylon and when she dwelleth at liberty in Jerusalem for as no one garment can fit the Moon It is hard to make a fit coat for the Moon which is subject by nature to an often-change and is sometimes in the Full and afterward in the Wayn and never continuing in one stay So the Church of Christ being like the Moon sometimes high and sometime low often in the Full and as often in the Wayn it cannot be that the same uniform Government should fit the Church in all places and at all times And therefore the Prophet speaking of the Kings Daughter that signifieth the Church of Christ saith That although her chiefest glory is within yet her outward Attire is likewise glorious and it is of divers colours and so are the Rites and Ceremonies of the Church of divers sorts as the times and places do admit them And Musculus to the same purpose saith Si illorum temporum mores revocas tum conditiones statum quoque illorum temporum primum revoca If thou wilt call back again the manners customes and practise of those times wherein the Apostles and primitive Christians lived then first call back again the state and conditions of those times that both the times and the manners may agree when as I told you before many things may serve at one time that will not serve at another time Vt musica in luctu est importuna narratio As Musick is unseasonable in the time of mourning saith the Wise-man And indeed what Tertullian saith is beyond all contradiction Regula fidei immobilis irreformabilis est The Rule and Canon of our Faith is and must alwayes be unmoveable and unreformable not to be altered at caetera disciplinae conversationis nov●tatem correctionis admittunt Tertull. in l. De veland Virgin but all other things that appertain to discipline and government and conversation may admit the newness and change of a Reformation And so the Eucharist the holy Communion being to succeed for our Sacrament in the room of the Passeover it was most convenient that it should be celebrated by Christ at Supper-time in the evening because the P sseover was commanded by the Law to be eaten between the two evenings And yet the Church thought it more convenient to alter that fashion The first Christians did many things that we are not bound to do and we do many ●ood thin s that they did not and to take it in the morning So likewise Christ was baptized in Jordan and the Apostles baptized men in Rivers and Fountains of waters and would you have us to imitate their example to forsake the Christian Assembly in the holy Church and to carry our Infants with the fanatick Anabaptists to be baptized in the Rivers But seeing that in the Apostles time the good Christians sold their lands and possessions and laid down the prices and monies that they received for them at the Apostles feet I demand Why do not our Anabaptists that would have all things reduced to the Primitive time imitate them in this their Devotion and lay the prices of their lands at their Preachers feet I know they will answer That this extraordinary Devotion is not of necessity to be drawn into imitation and I confess it But in the Apostles time there were no Vniversities no Schools of Learning no Hospitals nor Alms-houses no Book of the Holy Scriptures divided into Chapters nor Chapters into Verses no distinction of Parishes and many other good things were not then in being And shall we now cast them all away because the Apostles and the first Christians had them not Or will not the giddy-heads understand that as the Sun in the firmament goeth higher and higher unto the noon and perfect day so the truth and knowledge of the Sun of Righteousness and the perfection of his Service groweth more and more unto the fulness of the knowledge of Christ and even as Christ himself increased in wisdom and knowledge 〈◊〉 ● 52 and in favour with God and men so doth the Church of Christ And so to return and to apply our selves to the case of Tythes though some places as it may be in the Low-Countries and the Reformed Churches in France have their immunities by themselves and are not charged with the payment of Tythes their state and condition not admitting it yet in lieu of their Tythes their Ministers are maintained with as sufficient supplies and necessity excuseth even in greater matters as in not praying and not receiving the Sacraments as well as in not paying Tythes when the case cannot be otherwise As S. Paul for some special exigency took no stipend of some Churches for his labours in the preaching of the Gospel Yet he tells them that by right he might have claimed it and therefore inferreth that what he did for some special causes should not be drawn into an example to prejudice and defraud others of that which was their due So we say That in those Churches which pay not their Tythes in kind there is an allowance equivalent to the Tythes The Ministers of the Reformed

rarò eminentes viros non magnis adjutoribus ad gubernandam fortunam suam usus invenies saith Paterculus as great men of a wealthy and vast estate are seldome without great counsel to assist them to govern and to dispose of that great fortune so Kings having a great charge laid upon them are not onely permitted but advised and counselled by God to have 1. Wise Counsellors 1. Faithful and wise Counsellors to direct them in the government of the people 2. Subordinate Magistrates to assist them in the government of the people Tacit. annal lib. 2. 1. Tacitus as I said before saith There cannot be an argument of greater wisedome in a Prince nor any thing of greater safety to the Common-wealth then for him to make choice of a wise and religious Counsel because the most weighty labours of the Prince do stand in need of the greatest helpes therefore Agamemnon had his Nestor and Chaleas Dionys Halicar lib. 2. Augustus had Mecoenas and Agrippa two wise Counsellors to direct him in all his affairs David had Nathan Gad Achitophel and Hushai and Nebuchadnezzar had Daniel Shadrach Meshac and Abednego and so all other Kings in all Nations do chuse the wisest men that they conceive to be their Counsellors 1. Subordinate Magistrates 2. For subordinate Magistrates Jethro's counsel unto Moses and Moses hearkning unto him as to a wise and faithful Counsellor makes it plain how necessary it is for the supreme Magistrate to chuse such assistants as may bear with him some part of the great burthen of government Thus far it is agreed upon on all sides but the difference betwixt us and our new State-Divines consisteth in these two points 1. About the choice 2. About the power of these officers A twofold difference For 1. We say that by the Law of nature every master hath right to chuse his own servants this is Lex gentium ever practiced among all Nations 1. About the choice of inferiour Magistrates and Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4 5. Exod. 18.11 why then should not the King make choice of his own Counsellors and Servants they will say because he is the servant of the Common-wealth But how is that I hope none otherwise then the Minister is the servant of the Church for Christ his sake and shall he therefore that is your King lose the priviledges of a common Subject Besides hath not God committed the charge of his people into the Kings hand and will he not require an accompt of him of their government how then shall he give an account to God when the government is taken out of his hands and subordinate officers and servants put upon him I am sure when the 70 grand Senators of Israel the great Sanhedrim of the Jewes were to be chosen Jethro saith unto Moses Thou shalt provide out of the people able men mark I pray you thou and not the people shalt provide them neither shall you find it otherwise in any History Pharaoh and not his people Gen. 41.41 made Joseph ruler over all the Land of Egypt Nebuchadnezzar and not his people made Daniel ruler over the whole Province of Babylon Dan. 2.48 Cap. 6.1 2. and Darius set over his Kingdome a hundred and twenty Princes and made Daniel the first of the three Presidents that were over all these And what shall I say of Ahashuerus and all other kings All kings chuse their own Officers Heathens Jewes or Christians that ever kept this power to chuse their own servants Counsellors and Officers except they were infant Kings in their non-age and so not able to chuse them But you will say that our Histories tell you Ob. how Ric. 2. Edw. 2. and others of our Kings had their Officers appointed and themselves committed unto Guardians by the Parliament therefore why may not our Parliament do the like in case of male-administration I answer that I speak of the right of kings Sol. 2 Reg. 19.37 and not justifie the wrongs done to Kings Adramelech and Sharezer killed Sennacherib their own Father is it therefore lawfull for other children so to do Why should we therefore alleadge those things Quae insolentiâ populari quae vi quae furore non ad imitationem exemplo proponenda sed justo legum supplicio vindicanda sunt which should rather have been revenged by the just punishment of the Law then proposed to be imitated by the example Therefore I say that whosoever abridgeth the King of this power robbeth him of that right which God and nature hath allowed him whereby you may judge how justly the Parliamentary faction would have dealt herein with our King by forcing Counsellors and great Officers upon him but I hope you see it is the Kings right to chuse his Servants Officers and Counsellors what manner of men he should chuse Jethro setteth down True Church lib. 6. c. 4. c. And I have most fully described the qualities and conditions that they should be indued withall in my True Church 2. As our Sectaries differ much from the true Divines about the choyce 2. Difference about the power of the subordinate Magistrates so they differ much more about the power of these subordinate officers and inferiour Magistrates for we say they are alwayes to be obedient to the supreme power or otherwise ejus est deponere cujus est constituere he can displace them that hath appointed them or if you say no because I cited you a place out of Bellarmine where he saith the Souldiers had power to refuse their Emperour while he was in fieri to be elected but not when he was in facto fully chosen and made Emperour so the King hath power to chuse them but not to displace them I answer briefly that in creating or constituting our inferiours we may but our superiour we may not because inferiours in the judgment of all men None can depose him in whom the supreme Majesty resideth have no jurisdiction over their superiours And therefore elective Kings are not deposeable in a Monarchicall government where the supreme power resides in the Monarch though perhaps the Kings of Lacedemon might be justly deposed because by the constitution of their Kingdome the supreme power was not in their Kings but in their Ephori But our new Sectaries out of Junius Brutus Burcher Althusius Knox and Cartwright teach very devoutly but most falsely that in case of defailance to do his duty they may with the Tribunes of Rome or the Demarchi at Athens censure and depose him too if they see just cause for the same Blacvod c. 33. p. 285. Grand Rebellion c. 7. p. 52. To confute which blasphemous doctrine against God and so pernicious and dangerous to this State though others have done it very excellently well already and I have formerly shewed the absurdity of it in my Grand Rebellion yet because all books come not to every hand I will say somewhat