Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	bishop_n	king_n	rome_n	7,723	5	6.7312	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33523	A just vindication of the covenant and church-estate of children of church-members as also of their right unto bastisme : wherein such things as have been brought by divers to the contrary, especially by Ioh. Spilsbury, A.R. Ch. Blackwood, and H. Den are revised and answered : hereunto is annexed a refutation of a certain pamphlet styled The plain and wel-grounded treatise touching baptism / by Thomas Cobbet.	Cobbet, Thomas, 1608-1685.	1648 (1648)	Wing C4778; ESTC R25309	266,318	321

Austin Jerom and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptisme as the parents sinne as Jerom in his Epistle to Laeta and Austin frequently and so Ambrose all one for Paedobaptisme as an ordinance of God and so as counting it sinne to neglect it SECT VI. BUt to returne to our stories wee know what Origen and Austin have said what was the use of the Churches from the Apostles time as well as what was done in their time wherefore if wee had no instances of children baptized that would suffice But story will furnish us with instances of children baptized within the compasse of time wherein this Treatise presenteth us with instances Polydore Virgil in his second book of the History of England speaking of King Lucius saith that he Anno salutis 182. regni vero 13. being moved out of a love of Religion dealt with Eleutherius Bishop of Rome by letters that hee would admit him and his people by baptisme unto the number of Christians Upon which Fugatius and Damianus men of eminent pietie were sent into Britaine who baptized the King with his house and his whole people and therefore the Brittish children too unlesse no part of Lucius his people which Johannes Balaeus more fully cleareth in his booke of Brittish writers Centuria prima cap. 27. where hee reciteth the occasion why Lucius sent Eluinus and Meduinus two prime men unto Eleutherius to bee this Anno 170. according to Balaeus others say Anno 173. And Lucius sent thither the more speedily because hee heard that the name of Christians begun every where to be inlarged and that many of the Nobilitie especially at Rome together with their wives and children had sworne unto that Christian faith scil were baptized for that was that hee writ about as before wee had it that hee and his might bee reckoned amongst the number of Christians and baptisme is a solemne obligation of the party baptized unto the Christian faith Afterward when the Pagan Saxons had overrun Brittaine and Religion began to be worne out againe Gregory the first sent over Austin Anno 596. where after he had preached amongst the heathen Saxons hee baptized 1000. men women and children in a River History of Brittaine pag. 214. Inas also King of the West Saxons with his Counsell made Lawes touching the orderly living of Ministers and Infants being baptized within 30. dayes Beda hist l. 3. c. 7. Beza's hist Dr. Vsher also in his booke of the Religion of the ancient Irish cap. 5. saith that the Irish did baptize their Infants without any consecrated Chrisme and that corrupt use of Chrisme wee know was very ancient indeed And before Clodovius King of France was converted whilst hee was yet Pagan his gratious wife Cleotild daughter of the Duke of Burgoine having a sonne by him it was baptized by the same Remigius Bishop of Raines which afterward baptized him being converted as the Treatise saith at which Pagan Clodovius was at first displeased Afterward shee brought forth another sonne which by the Kings consent was in like sort baptized after which Pagan Clodovius being put to the worse by the Almaines vowed if hee got the victory he would imbrace the Christian faith to which his wife had so oft perswaded him and proving conquerour did so and was baptized by Remigius Fabian 1 par of his History c. 97. the Centurie writers give other Instances Cent. 6. cap. 6. mentioning out of Gregorius Turocensis the young sonne of Chilperick also of Theodebert borne to King Childebert as baptized as also Theodorick another child of his baptized also of a young sonne to King Egilolph baptized other instances might bee given out of Nauclerus the authors of this Treatise mention Constantines baptisme when so old but why doe they not mention also his sonne Crispus too which was baptized as well as hee by Sylvester Bishop of Rome saith Nicephorus hist Eccles l. 7. c. 23. the authors mention Clodoneus his Baptisme but not his children and Constantius but not his sons baptisme doe either discover their ignorance or guile SECT VII THe next Authors testimony to the third Proposition is that of Polydor Virgil de Inventoribus rerum li. 4. cap. 4. It was the custome in old time to baptize those for the most part which were come to their full growth apparelling them after baptisme in white which was done at Easter and Pentecost c. yea but before the old time of baptizing grown persons at Easter which was certaine hundred yeeres after Christ ere that custome began children were baptized as is confessed they were in Origens time and before by a Church custome for then it was the custome before this custome came up here mentioned to baptize children And let us heare whether Pollidor Vilgil in the very quoted place will not say as much for hee there expressing his judgement for Paedobaptisme doth quote Cyprian as speaking of it as from the beginning that albeit Infants could not make confession of their faith by reason of age yet others confession should bee instead thereof in baptisme now if that were à principio even from the beginning of the Christian Church Paedobaptisme was ancienter then this old custome and for this also Polydore there citeth Ambrose lib. 2. de vocatione gentium SECT VIII BEatus Rhenanus upon Tertullian is next who is said to write that the old custome was that those that were come to their full growth at Easter c. they leave out the word ferè almost or for that most part c. and the reasons hee gives why it was so scil because thousands of Pagans daily flocked then to the Churches then the Infants being compared to those Pagan parents and children which could conceive of what was taught them yea and those adult Pagans thus flocking in by thousands daily no wonder that it bee said that it was then the use for the most part that those who were baptized were at their full growth and adding the other causes of deferring baptisme no wonder Shamier who yet speaketh of Paedobaptisme speakes of so few children of old baptized CHAP. V. SECT I. TErtullian lib. de baptismo cited also by Mr. Blackwood more amply thus for every persons condition disposition and age the delay of baptisme is more profitable especially about little ones for what need is there if there bee need as some copies have it which Mr. B. leaveth out that sureties should bee hazzarded who by their mortalitie may faile of their promises and bee deceived with the going forward of an evill towardlinesse but herein the treatise dealeth more plainly then Mr. B. who leaveth out that saying cited in Tertullian Suffer little children to come to mee upon which hee glosseth as followeth in Mr. B. Let them come when they are young when able to bee instructed let them become Christians when they know Christ c. Ibid. for no lesse cause are