Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	drink_v	eat_v	show_v	5,113	5	5.5114	4	false

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

lives to the law of God they are also purged from the guilt of their sinnes and Christs righteousnesse is imputed unto them though they have no sense or feeling thereof till God worketh powerfully upon their hearts by the preaching of the word and they apprehend Christs merits by an actuall faith As a flower in the winter lyes hid under ground in the root which at the spring shooteth forth the leaves thereof so in children that are baptized there remaines that root of sanctifying grace in their hearts which in riper yeares putteth forth the leaves thereof by a holy profession and bringeth forth fruit by a godly conversation They argue à pari if the sacrament of baptisme be to be administred to children then also the sacrament of the Lords supper for both are seales of the same covenant But the supper is not to be administred unto infants therefore neither is baptisme But we answer that the inference is not good for though both are seales of the covenant of grace yet there is a three-fold disparitie in them which looseneth the sinewes of the argument First baptisme is the seale of our new birth but the Lords supper of our growth in grace and ghostly strength baptisme is a sacrament of initiation the Lords supper of perfection Now it will not follow that because a punie or novice may or ought to be admitted to the lowest form in the school of Christ therefore he may and ought to be set in the highest the Lords supper is strong meat and not milk and therefore no fit meat for sucklings Secondly the sacrament of the Lords supper was instituted for the commemoration of Christs death As oft as ye eat of this bread and drink of this cup saith the Apostle ye shall declare the Lords death till he come But children neither can apprehend nor shew forth Christs death therefore that sacrament is not ordained for them Thirdly before the receiving the Lords Supper every one is required to examine himselfe which children cannot do But before baptisme there is no such examination required Though if any in riper years be converted to the Christian faith it is most requisite that he be examined by the minister who baptiseth him and that he be able to give a good account of his faith but every one who is fit to be baptized is not presently to be addmitted to the Lords Table without precedent preparation and a more strict examination of himself both concerning his growth in faith and sinceritie of repentance and unfained charitie with an earnest desire of that heavenly repast They argue from Christs example who was not baptized till he was thirtie years of age But we answer that Christs example alone without a precept doth not bind us For Christ neither instituted nor administred the holy Supper till the day before his death and then he both administred and received it after Supper and that with his Apostles only yet we are not bound either to defer our receiving to the day before our death or to administer the Eucharist after Supper or to participate only with such a number and those Priests or Ministers of the Gospell Secondly Christ in his infancie was circumcised circumcision then being in force neither was baptisme then instituted but now circumcision is abrogated and baptisme succeeds in the place thereof Thirdly though Christ were not baptized in his infancie for the reasons above alledged yet was he baptized if I may so speak in the infancie of baptisme it self For as soon as Iohn began to baptize Christ came unto him and required baptisme of him When the fulnesse of time was come in which God had appoynted to manifest him to the world and appoynt him our teacher by a voice from heaven This is my beloved Son in whom I am well pleased hear him According to whose example we ought not to defer our baptisme but upon the first opportunitie offered unto us receive that seal of our new-birth in Christ and admission into his church I conclude the answer to this argument with an observation of Gastius that Christ because he was Lord both of the people in the old testament and of them in the new therefore he would receive the sacraments of both and was both circumcised in his infancie and baptized also as soon as baptisme was in force Since the examination and confutation of this second Article of the Anabaptists there came to my hands a small pamphlet dedicated to the house of Commons intituled The vindicath●u of the royall commission of king Iesus wherein the author Francis Cornwell master of Arts and sometimes student of Emanuell Colledge in Cambridge frameth many arguments against the ordinance of the church in baptizing infants Of which I may truly say as Martiall doth of Caecilius who made disverse dishes of one and the self same kind of course root Atreus Caecilius cucurbitarum Sic illas quasi filias Thyestae In partes lacerat secatque mille Gustu protinus has edes in ipso Has prima feret alterave mensa Has coenae tibi tertia reponit Huicseras Epidipnidas parabit Hoc lautum vocat hoc putat venustum Unum po●ere ferculis tot assem Thou cheatest my stomack with varietie of dishes in all which there is but one sorie root drest after a diverse manner in all of them not a half-pennie worth of good and solid meat So this new Anabaptisticall Proselyte endeavours to cheat the judgement of the reader with varietie of syllogismes and enthymems in which there is but one or two arguments at most propounded in divers forms and in all of them not the weight of one solid reason the summe effect of his whole book is contained in the title-page wherein he affirmeth that the christening of children doth universally oppose the commission granted by king Iesus Mat. 28. 19. 20. Mark 16. 15. 16. and that paedobaptisme is a popish tradition brought into the church by Innocentius the third upon these two notes he runs in division through his whole book The first hath no colour of probabilitie and the latter is a grosse ignorant untruth if the baptisme of infants oppose the cōmission granted by Christ Mat. 28. either it opposeth it in words or in sense not in words for there is no mention at all of children in either of those texts much lesse any prohibition of baptizing them neither doth it oppose it in sense For the meaning of our Saviour there apparently is that his Apostles and their Successors should go and convert all Nations and plant Christian churches in them first teaching them the Gospel and principles of Christian Religion and after administring the sacraments unto them which they have done accordingly first teaching the parents and baptizing them and after their children into their faith But the objection from these texts is fully answered and retorted in the end of the conference and in the solution of the first argument brought by

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

nullifie all baptisme administred either by Romish priests or orthodox Protestants but condemn baptizing of children simply which neither the first nor the second sort of Anabaptists did for both the Novatians and Donatists yea and Pelagians too though they denied originall sin yet they all allowed and practised the baptisme of infants The author of this third and worst sect of Anabaptists was as some say Muncerus as others Balthasar Pacimontanus against whom Zuinglius wrote as others Carolstadius but I subscribe to Melancthou who lived in those times and could not but be very well acquainted with those passages which fell out near the place of his residence And he affirmeth as I said before that Nicholas Stock was the first that broached Anabaptisme in Germany This Stock affirmed that God spake to him by an Angel and revealed his will to him in dreams promising him the place of the Angel Gabriel in this mans school was Tho. Muncer bred who kept such a racket in Alset a citie in the borders of Thuringia and after him Iohn Leydan and Cniperdoling who in the year 1532. infected and infested also Munster wherein though they consul'd it and king'd it for a time yet in the end were taken pinched with fiery pincers and after stab'd to the heart with daggers and their bodies shut up in iron cages which were hung upon the highest steeple in Munster where they dance in the aire And as Garnet the Jesuit the great patron and practiser of equivocation in his life time is said to have equivocated in some sort after his death for two faces of his were shewed by Roman catholikes the one upon an iron pole the other upon a straw so these ring-leaders of the Anabaptists who stickled so much for re-baptizing in their life time have been a thousand times re-baptized since their death by every shower of rain beating through their iron lettice CHAP. II. Of the errors of the Anabaptists both common to other sects and those which are peculiarly their own THose who have raked into this mud find severall beds of these slippery Eels or rather indeed Lampreys for they have all of them some string or other of poyson in them Their errours they rank into three kinds First ecclesiasticall or in point of the church or matter of faith Secondly politicall or in point of policie or matter of state Thirdly oeconomicall or in point of family-government First their ecclesiasticall errors such as peculiarly concern the doctrine or discipline of the church are First That Christ took not flesh from the Virgin Mary but that he past through her as the Sun beams do through glasse or rain through a spout Secondly That there is no originall sin Thirdly That children ought not to be baptized Fourthly That such as have been baptized in their infancie ought to be re-baptized when they come to years of discretion Fifthly That Lay-people may preach and administer the sacraments Gastius p. 35. Anabaptistae sumunt sibi omnes praedicandi officium Sixthly That men have free will not only in naturall and morall but also in spirituall actions Seventhly That absolution and the church-peace ought to be denied to such who are fallen into any grievous sin yea though they repent of it Eighthly That Luthers doctrine is worse then the Popes Secondly their politicall errors or in matter of state are First That the people may depose their magistrates and chief rulers Sleid. ib. licere plebets in magistratum arnia sumere Secondly That a Christian with a good conscience may not take upon him or bear the office of a magistrate or keep any court of Justice Thirdly That none may administer an oath to another Fourthly That no malefactors ought to be put to death Thirdly their oeconomicall errors are First That no man hath a proprietie in his goods but that all things ought to be held in common Secondly That it is lawfull to have more wives then one at once Thirdly That a man may put away his wife if she differ from him in point of religion and be not of their sect These indeed are the most of their known errors yet all the Lampreys are not found in these beds there be some straglers and to the end that none of them escape we will put them all as it were into two great weels All the errors of the Anabaptists are of two sorts First such as they hold in common with other heretiks Secondly such as are peculiar to their sect First concerning the common errors we are to note that as the wild beasts in Africa meeting at the rivers to drinke engender one with another and beget strange monsters whence is that proverb semper Africa altquid apportat novi so diverse kinds of heretiks and schismatiks meeting together at unlawfull conventicles and having conference one with the other have mingled their opinions and brought forth mungrell heresies Epiphanius instanceth in diverse ancient heretiks but I shall only at this time in those heretikes I am now to deale with viz. the last and worst sort of Anabaptists these joyn their opinions and if I may so speake engender First with the Millenaties and their joynt issue is That Christ before the day of judgement shall come downe from heaven and reigne with the saints upon earth a thousand yeares in which time they shall destroy all the wicked binding their Kings in chaines and their Nobles in links of iron Secondly with the Catharists or Novatians and their joynt issue is That they are a communion of all saints and that none that hath fallen into idolatrie or any other grievous crime for which he hath beene excommunicated ought to be restored upon his repentance to the church Thirdly with the Donatists and their joynt issue is That in the true church there are no scandals or lewd and vitious livers that the church of Christ is confined to their sect that we ought to separate from all assemblies of Christians wherein there are any abuses or scandals yea though the church alloweth them not but seeketh to reforme them that all such as have been baptized by any other then those of their sect ought to be rebaptized Fourthly with the Priscillianists and their joynt issue is That Christ took not flesh from the Virgin Mary Fifthly with the Adamites and their joynt issue is That clothes were appointed not so much to cover shame as to discover sinne and that therefore they being such as Adam was in his innocencie ought to goe naked and not to be ashamed Sixtly with the Apostolici that is a sort of hereticks who perversely and preposterously imitated the first Christians in the dayes of the Apostles and their joynt issue is That none ought to possesse any lands or goods to himself but that they ought to have all things in common This was