Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	woman_n	year_n	young_a	91	3	5.9798	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39566	Christianismus redivivus Christndom both un-christ'ned and new-christ'ned, or, that good old way of dipping and in-churching of men and women after faith and repentance professed, commonly (but not properly) called Anabaptism, vindicated ... : in five or six several systems containing a general answer ... : not onely a publick disputation for infant baptism managed by many ministers before thousands of people against this author ... : but also Mr. Baxters Scripture proofs are proved Scriptureless ... / by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Baxter, Richard, 1615-1691.	1655 (1655)	Wing F1049; ESTC R40901	968,208	646

from the time of one or both parents entering the borders of a seperated society and so by this means if an old man or woman that hath ten or twenty children the youngest whereof is no less then twenty years old they all though never so morally wicked yet from thenceforth are faederally holy but not before no though their parents believed before Upon this Account the Churches in New England deny their Nullity sprinkling to infants of such parents as are either not yet joined to them or for which they are very oddly also at odds among themselves excommunicate from them in justification of which Gambole Mr. Cotton lapps himself up in such a manglement of discourse p. 81. to the 88. as betokens that wisdome is perishing from the wise for mans tradition sake which they hold up against Christs institutions yea he sticks not to assert p. 81. Th●t the Apostles and Evangelists gathered men whom they baptized into a visible church estate before they baptized them unless they were church-members before they preached to them Which is as if he should say they brought them first into the visible Church that they might be baptized and then to go round again baptized them that they might be brought into the visible Church for unlesse he contradict all those thousands of Old England now becoming New whilest New England growes old who after sprinkling still used this phrase viz. We receive this child into the congregation of Christs flock as in the English refined Masse-book the Priests universally did preaching baptism to be the entrance into the visible Church not in word only but in deed also by placing their Fonts at the Church doors unless I say he be contrary to all Paedobaptists who hold baptism to be the way into the Church and not the visible Church the way into baptism and then what another cross whet doth he wipe them with we must needs take Mr. Cotton in that manner and yet to say the truth the Clergy is cross eno●gh to themselves in this case for this is but like that of them that say believers infants are born in the bosome or within the pale of the Church and so must be baptized and must be baptized and so enter within the pale of the visible Church or else they are out and in no better condition than the children of Turks and Pagans What prety Gim-cracks are here yet surely not much above the tyth of those round abouts and contradictions to themselves and one another that are to be found among the Paedorantists should I stand upon a full discovery of them but verily I am weary to see Old England New England and Scotland all together by the ears about their infants sprinkling and had rather if it were possible gain them all to be at peace in that point by laying down their dispensing it any more to infants and pitching all upon the undoubted subject of true baptism i. e. a professed believer without which it is impossible to reconcile them till they have routed each other and stormed themselves out of their strongest garrisons with their own hands Among whom and so to make an end what hold and keep is there likewise about the sprinkling of basta●ds may be seen by Mr. Cotton page 88. of his way c. Some and those the best Divines holding the baptism of Bastards but not sine sponsoribus i. e. not without witnesses or sureties Others holding it without witnesses for ought I find of which sort is Mr. Cobbet who brings in Bastards to baptism by a certain fetch beyond his fellowes viz. the faederal interest of those bastard infants that are born in the Church saying Though the parents faith do not sanctify such yet the force of Abrahams covenant fetches them in which I much marvel at sith the law or covenant of Circumcision admitteth not such into the Congregation unto the tenth generation Others again denying that the Scripture warrants any such thing at all as the admitting of Bastards to come by baptism into the Congregation as his neighbour Mr. Cotton who gives liberty to Christian Sponsors to entitle wicked mens children to baptism by their undertaking for them yet can scarce find in his heart for ought I find to allow them the like to entitle a bastard alledging out of Deut. 23.2 that in the old Testament a Bastard was not to enter into the congregation of the Lord unto the 10 th generation and so indeed he was not upon any terms for ought I see whether the parents repentance or the childs good behaviour when at years after once that particular statute was delivered yet takes upon him to deviate from his old Testament Rule so far himself as to admit such a one into the congregation and to baptism either when the parents repent notwithstanding his bastardy or when the child professes better in his own person p. 87.88 By which kind of often interfearing of so able a man as Mr. Cotton I perceive and therefore believe believe and therefore speak it that the nearer men come from Rome towards reformation if they come not to the perfection of it according to the word the more miserably a great deal are they bewildred with any human tradition that is remaining among them unremoved in so much that the Papacy is lesse troubled with contradictions quarrels quirks and foolish quiddities about their infants sprinkling then Praelacy Praelacy then Presbytery Presbytery then Independency for though they hold none but believers and that all those are to be baptized yet the Pope carries it clearly to all infants born in his Christendem without streining these being all believers with him as in opposition to Turks The Prelate to the infants of Protestants onely that are his believers in opposition to Papists But the High-Presbyter to the infants of protestants universally though with him not 10 of 100 in his parish are believers when they administer the supper The Independent to none but the infants of those that are inchurch● with him though himself believes there are 1000s of believers that are not of his way those I say that are most reformed in other things are more muddled and lesse capable to maintain that popish practise of infant-sprinkling then those that are deformed in all other parts of outward order besides it and as they stand in the narrowest streit to hold it up so are they for the most part at the nearest step to lay it down not a few discovering dayly more and more the absurdity and unsuitablenesse of it to so pure a posture as they pretend to and quod fieri non debuit factum valet availing more to the keeping off many from the true way of baptism then any arguments they have whereby to satisfie themselves in the sufficiency of that way of sprinkling Thus we see what a laborinth you Clergy-men would lead poor creatures into if they should follow you yea I know not how a man can follow you unlesse he go

of this present age and nation as denying any obedience to civil Magistracy any propriety in goods as holding plurallity and community of wives divorce for difference in religion as dipping men and women stark naked and such like Yea just the same lying shi●ts and inventions that the Popish Clergy did use to help their Religion by against the Protestants when they began first to protest against them and their abominations do you the Protestant CCClergy i. e. both Prelacy and Presbytery strengthen your cause by against the Anabaptists especially of all sectaries 1. They detain the People from reading the Scripture alledging to them the perills they may incurr through misinterpretation you likewise would not have the Scripture medled with by this Clergy of Laicks Mechanick fantastick Enthusiasts profound watermen Sublime Coachmen Illuminated Tradesmen c. Apron Levites Sectarian Preachers as Dr. Featley and Mr. Baily call them for they say you are dunces and ignorant both of tongues and arts and so must needs run into errors and are insufficient for these things let the smith keep him to his Anvile and the Cobler to his last 2. These bred Antipathy between the Papist and Protestant and debar them all sound of the Protestant Religion as much as may be by prohibiting books of the reformed writers and Traffick with such Hereticall Countries or such places where those contagious sounds and sights as they term them might make them return infected You also forbid your good Protestants all society and commerce as much t is possible with these pitchy persons as those that they can't come neer but they must be defiled with them 3. Those by the severity of their inquisition and so you by your high commission and spiritual alias spiteful Courts while they stood and by complaints to the next Classis Synod c. as in Scotland and threats to have an order taken with such and such as here in England crush as far as you can in your people the very beginnings and smallest suppositions of being this way addicted 4. They teach their people to Believe that the Protestants and so do you that the Anabaptists are basphemers of God and his Saints Those that in England Churches are turned into Stables you that the Anabaptists preach in Tubs that Stables are turned into Temples stalls into Quires Shopboards into Communion-tables Those that the people i. e. Protestants are barbarous and eat young children that Geneva is a professed sanctuary of Roguery c. you that the Anabaptists are filthy and base in their Conventicles and are for Murder Adulteries Butchery Bawdery the veriest villains in the world You tell the world that the Anabaptists would have no rules nor bonds of lawes because of their dissolutenesse which though it be true enough of the Ranter that Peter and Iude speaks of that seperate themselves from their churches sensual presumptuous self-willed despising Government Peter the second Epist. chap. 2. yet is most false of our Churches that seperate from you that we would have no discipline in the Church no learning nor universities No coercive power in the civill Magistrates to restrain us because we walk inordinately whereas though we cannot away with your Canons yet we are the only men in the world for the rule which Christ himself hath set for men to walk by even the word the Scriptures which onely and not Synodicall constitutions nor holy chair we stand to have the standard for truth to be tryed by to the worlds end and are for all lawes in nations save such as obedience to which makes us palpably rebellious against the law of Christ viz. lawes for tithes with trebble dammages for Christ never appointed mens goods to be streined and they sold out of what they have to pay his own Ministers for preaching his own Gospel much lesse to pay the Popes Ministers for preaching a Gospel of their own also laws to come to masse in Latine or Masse in English or any service of mans making under penalty we also stand for a true Church that hath right matter viz. professed believers baptized and right form viz. free not forced fellowship in breaking of bread and prayers we are also for the true discipline i. e. Christs not the Clergies in that Church we hold also that Magistrates though their persons should be wicked men and heathens for the notion of Christian addes nothing to their power as Magistrates are the ordinance of God To maintain all civil justice and righteousnesse between man and man and to restrain abuses such as murder treason adultery drunkennesse theft false witnesse though they have no coercive power to keep men from serving God according to his own will that power we deny yet go not about by violence to withstand it but in quietnesse suffer under it when it is put forth against us we are also for learning for t is a good talent to use for God and too good for the Devill a good servant but a bad master and we wish that there were more of it then there is among you CCClergy if it may be also well improved as it seldome is by those of you that have it for as those of you that are more singular schollars then the rest in humanity and that meer Anthropo-Theology that is among you which you call Divinity are deep dunces for the most part in the school of Christ and most opposite through the wisdome of their flesh which is enmity against God to the follishnesse of the Gospel so no lesse then legions of you are little learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either Yea verily and fiftly howbeit among other things you brand the Anabaptists with the names of an illiterate and sottish sect cut as chips out of Nicolas Stock whom Featly faines to be the father of the Anabaptists and stiles a very blockhead and such as know not how to teach nor dispute for truth because they know not the original and cannot conclude in mod and figure p. 113.164.163 nor make able ministers of the Gospel because they understand not the Scripture in the Original languages and cannot expound without Grammer nor perswade without Rhetorick nor divide without logick nor sound the depth of any controversie without Philosophy and School divinity p. 118 yea Dr. Featley defeats 1000s of his fellow Clergy men utterly in so saying from the name of able Ministers yea as he saies of us in another so may we of them in this case hos suo ingulamus gladio we may wound them with their own dudgeon dagger for if ignorant and unlearned men are not fit to make ministers then not onely their Laity which are millions are unlearned for the most part and so by Dr. Featleys own confession unfit to be teachers of truth but even multitudes of their CCClergy too for it is none of the least brands saies Dr. Featley p. 164. of the Roman Antichrist that he filled the Church with