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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

through error of their judgment take not care for their childrens baptisme and thereby deprive them of the ordinary remedie of that originall maladie in which they are conceived and born ARGUMENT II. None ought to exclude the children of the faithfull out of the kingdom of heaven But by denying them baptisme as much as in us lyeth we exclude them out of the kingdom of heaven For as Christ affirmed to Nicodemus confirmed it with a double oath or most vehement asseveration Amen amen or verily verily I say unto thee except a man beborn of water and the spirit he cannot enter into the kingdom of heaven Ergo we ought not to deny them baptisme ANABAP ANSWER The words of our Saviour concern m●n in riper years not children he saith except a man not except a child be born again REPLY First Christ by man there understandeth the species of mankind comprehending all ages and sects for otherwayes they might as well exclude all women as children from baptisme because it is said except a man be born not except a woman but the words immediatly following make it a clear case the Christ by man understandeth all singular persons contained under the species of mankind whether male or female young or old that saith he which is born of flesh is flesh but certain it is children are properly born of flesh as men and after they are born of flesh they are first children before they are men Secondly this regeneration by water Christ speaketh of is to take away the filth of sin that so they may be capable of entring into the kingdom of heaven into which there shall in no wise enter any thing that is defiled but children before their regeneration by water are defiled as well as men And therefore Christ prescribes this remedie to them as well as men That children are died as it were in the grain and stained from their mothers womb is clearly proved by many pregnant texts of holy scripture as namely Psal. 51. 5. Behold I was born in iniquitie and in sin hath my mother conceived me and Ioh. 3. 6. That which is born of the flesh is flesh and flesh and blood cannot enter into the kingdom of heaven 1 Cor. 15. 50. and Rom. 5. 12. By one man sin entered into the world and death by sin and so death passed upon all men in whom or for that all have sinned 1 Cor. 15. 22. In Adam all dye and Ephesi 2. 3. We were by nature the children of wrath even as others All that are sentenced to death are guiltie of sin but children as well as men in Adam were sentenced to death else no children should dye Again that which comes by nature is common to all who partake of that nature but the Apostle teacheth us that by nature we are the children of wrath therefore certainly children are not free from sin which alone makes us the object of Gods wrath ARGUMENT III. They whom the Apostles baptized are not to be excluded from baptisme For what the Apostles did in the performance of their ministeriall function they undoubtedly did either by Christs command or by the direction of the holy spirit wherewith they were infallibly assisted But the Apostles baptized children for they baptized whole families whereof children are a known part Ergo children ought not to be excluded from baptisme ANABAP ANSWER The word houshold or family is taken in the places alledged for the greater part of the family neither is it said that there were any children at all in those families REPLY First to refell the first answer the words of St. Luke are sufficient of themselvs where it is said that the gaoler was baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all that were his or all that belonged unto him therefore not only the major part of his family according to the false and corrupt glosse of the Anabaptists but simplie and absolutely all that lived under his roof Secondly as it is not said in expresse words that there were any children in these families so neither is it said that there were any women or servants yet no man doubteth but there were of both sexes and conditions in these families Thirdly it is to be observed that it is not said that the Apostle baptized one family but many namely that of Lydia that of the Gaoler and of Stephanas and it is no way credible that in all these families blessed by God and converted to the Christian faith all the women should be barren and not one fruitfull Lastly if there were any children in the families and the Apostle had not baptized them he would undoubtedly have excepted them as he doth in the like case 1 Cor. 1. 14. I thank God I baptized none of you but Crispus and Gaius I baptized also the houshold of Stephanas He who is so exact and punctuall in reckoning of those whom he baptized if he had baptized no children would have added I baptized also the houshold of Stephanas except the sucklings and children there But the Apostle neither there nor elsewhere excepteth children therefore being as essentiall parts of a familie as well as their parents they must be comprised under the name of the family or houshold ARGUMENT IV. Such as were circumcised under the law may and ought to be baptized under the gospell For baptisme answereth to circumcision and is called by that name Colos. 2. 11. 12. the same grace is sealed unto us by the one as by the other to wit mortification of the flesh remission of sins and admission into the visible church and the children of Christians are as capable of baptisme as the children of the Jews were of circumcision But children were circumcised under the la● Gen. 17. 12. 13. Ergo children may and ought to be baptized under the Gospel ANABAP ANSWER The argument from the circumcision of children to the baptisme of them followeth not because there is a command for the one and not for the other REPLY First in this their answer either by command they understand an expresse command and in particular or a generall and implicite if they mean an expresse command and in particular such an one is not requisite as themselvs will they nill they must needs confesse for they can produce no expresse and particular commandement either for the baptizing of women or administring the Lords Supper to them or for sanctifying and keeping holy the eight day from the Creation or first day of the week called now the Christian Sabbath nor for re-baptizing any that were baptized in their infancie which yet the Anabaptists generally practise and from thence take their names If they understand a generall and implicite command such an one we produced before for the baptisme of children in the prosecution of the first argument and shall many other in the arguments ensuing Secondly where the reason and equitie of law remains there the law is still in force at least for substance though

under the Altar Witnesse a Tractate of Divorce in which the bonds of marriage are let loose to inordinate lust and putting away wives for many other causes besides that which our Saviour only approveth namely in case of Adultery Witnesse a Pamphlet newly come forth intituled Mans Mortality in which the soule is cast into an Endymion sleep from the houre of death to the day of Judgement Witnesse a bold Libell offered to hundreds and to some at the doore of the house of Commons called The Vindication of the Royall Commission of King Iesus wherein the brazen fac'd Author blusheth not to brand all the Reformed Churches and the whole Christian world at this day which christen their children sign them with the seale of the Covenant with the odious name of an Antichristian faction Thirdly In regard of the peculiar malignity this heresie hath to Magistracie other heresies are stricken by Authority this strikes at Authority it selfe undermineth the powers that are ordained of God and endeavoureth to wrest the sword out of the Magistrates hand to whom God hath given it for the cutting off of all heresie and impiety and if this Sect prevaile we shall have no Monarchie in the State nor Hierarchie in the Church but an Anarchie in both It grieveth a Religious eye to see other vermine corrupting other Flowers of Paradise as our sweet Violets and fragrant Roses and fairest Lillies and various Iulyflowers and blushing Emmenies and beautifull Tulips but most of all to see this heresie like a venemous serpent lying at the root of the Crown-Imperiall which if it be not killed will so poyson it that the leaves will fall off by degrees and the stalke it selfe shortly wither We read in the Prophecie of Zacharie of two staves the staffe of beauty and the staffe of bonds which supported the State and Church of Israel By the staffe of beauty or comlinesse the Lawes of every Kingdome and Common-wealth may be understood which beare up the State and preserve decent order and comlinesse among men By the staffe of bonds the covenants and oathes whereby the members are firmly tyed to their head and one to another If the staffe of beauty be broken there will be a down-fall of all good order and government if the staffe of bonds be broken all things will be at a loose end Me thinks I see these two staves shining in the golden Maces borne before you the staffe of beauty in that borne before the House of Commons in which the Legislative power and the beautifull order of the severall Estates of this Kingdome are conspicuous the staffe of bonds in that which is carryed before the House of Peers in which the power of Iudicature even to bonds and death principally resideth Now because these heretiques alone professedly teach the exautorating all Christian Magistrates and in expresse termes deny both the Legislative power in the Commons to propound or enact Lawes in matter of Religion and all coercive power in the house of Peeres or any other to inflict civill punishment for the violation of them and so as much as in them lyeth they endeavour to break both these staves of the Prophet they deserve the smartest stroak from both With these Heretiques I enter into Lists in the ensuing Tractate and without any flourish of Rhetorick at all fall upon them with Logicall and Theologicall weapons weilded after a Scholasticall manner for it is most true which Papirius Cursor sometimes spake in the head of his Troops advancing on in their march against the Armie of the Samnites more glorious in shew then formidable as consisting of men more sumptuously then strongly armed encouraging his souldiers after this manner Feare not this Pageant rather then Armie their large feathers and imbroydered scarfes give no wounds their rich belts and painted targets and thin gilt breast-plates will not endure the push of the Roman pike It is not beauty and gorgeous apparell but strength and valour and Armour of proof makes a Warriour And therefore that brave Commander of the Trojans Hector deservedly checkt his brother Paris a Paragon of beauty and an excellent Carpet Knight in the flower of his age for undertaking a single combat with Menclaus saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pickt phrases and witty conceits and ornaments of Rhetorick doe well in Panegyricks Paraeneticks but they are of little or no use in Polemicks in which thus Ennius informs us Vi geritur res Spernitur orator bonus horridu ' miles amatur But why doe I trouble my selfe with these new upstart Sectaries There is a learned and reverend Assembly of Divines attending on you who will take care nequid Ecclesia detrimenti capiat Who prest me for this service My Answer hereunto is as ready as true That though I were not pressed yet I was challenged to it And if I had declined this Combat as others did the Adversary would have growne most insolent and all the City and Borough rung of their vaunting brags and confidence in their cause and our diffidence in ours therefore I gave them a meeting at the time and place appointed And though I were but one and they many yet they were not able to withstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irresistible and all-conquering force of truth neither did they after that send any more challenges And I had then pursued the combat with my pen had not the more necessary functions of my Pastorall charge hindered me But now being discharged against my will of preaching at my Cures and having lately published an Answer to a Popish Challenge I could not think of any fitter employment for the present then to perfect the notes taken long since in that Disputation and to supply whatsoever might seeme lacking to the fuller confutation of those erroneous tenets to commend both to the publike view that the Antidote might be there ready where the infection first brake out As Solinus writeth that in Sardinia where there is a venemous Serpent called Solifuga whose biting is present death there is also at hand a Fountaine in which they who wash themselves after they are bit are presently cured This venemous Serpent verè Solifuga flying from and shunning the light of Gods Word is the Anabaptist who in these later times first shewed his shining head and speckled skin and thrust out his sting neere the place of my residence for more then twenty yeeres And if these Disputations and Writings of mine may prove like the Waters of the Fountaine in Sardinia soveraigne against the sting and teeth of this Serpent I shall account my paines well spent and whilst I endeavour to free others from spirituall thraldome forget the tediousnesse of my corporall and possesse my soule in patience till God shall send deliverance to whose gracious direction and powerfull protection I commend you beseeching God to crowne your sincere intentions and religious endeavours for the Reformation of Church