Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	sabbath_n	week_n	weekly_a	7,103	5	13.3790	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62870	Præcursor, or, A forerunner to a large review of the dispute concerning infant-baptism wherein many things both doctrinall and personal are cleared, about which Mr. Richard Baxter, in a book mock-titled Plain Scripture-proof of infants church-membership and baptism hath darkned the truth / by John Tomes.	Tombes, John, 1603?-1676.	1652 (1652)	Wing T1812; ESTC R27540	101,567	110

those at this day it 's likely are not guilty of much scandal in practise when Cloppenburg Gangr Anabapt disput 148. Ampliug dial thesi 2. Mr. Paget defence of Church-govern part 1. ch 4. who lived neare them make it their fault that they are strict in excommunicating for small matters and Cloppenburg in the Epistle Dedicatory to his Gangrene saith The troopes of Anabaptists that dwelt in Friesland after the commotions at Munster although they trouble not the Common-wealth having cast off corporal weapons yet they suffer not the more pure reformed Churches to be edified without daily conflicts From whence I gather that their conversation there is as other mens saving for their rigid discipline and different opinions in the most whereof whether truly or falsly charged on them by Cloppenburgius they are not owned by those in England whose Confession is extant To Mr. Bs. charging of me of untruths and covetousnesse and malice and contempt of my brethren page 202 203. there is an answer made before and after where speeches and practises to prove these are objected He chargeth me with pride in my usual way of putting off the authority of their arguments and judgements with a contemptuous smile or wonder at the sillinesse of them But therein there is no despising of their persons but onely of their arguments which if I know to be weak I dare not make shew as if I counted them strong that were to put darknesse for light and if I do shew dislike with a smile or wonder though others rather say I do reject them with anger mistaking my earnestnesse in speaking for that passion this is usually lesse offensive then alteration of wordes And if I use wondering at their sillinesse I am sure Mr. B. is not behind me in this book whose frequent exclamations of sillinesse c. are to be seene where he had little or no cause but the defect of his own apprehension as shall appear in the examining his book and therefore if for this I be judged proud Mr. B. should do well to search himself who differs from the most learned and godly in the world in more things then I do and I imagine with more peremptorinesse and lesse evidence then I bring from my adversaries own confessions Perfidiousnesse he chargeth me not with it is a great question in this age whether it be a sin Answ. I think it is no question whether breaking of Covenants and oathes be a sin but whether the not setling uniformity according to the advice of the Assembly at Westminster the not conjoining with the Scots the engagement to the present government c. be perfidiousnesse or no Wherein if Mr. B. hold the affirmative it 's very probable there will be found some to encounter with him when his arguments are seen in writing What he tells me that my not reproving the prophaning the Lords day and excusing my self from resolving the question concerning its morality hath no good savour is a charge which I imagine comes from some tale brought Mr. B. whereby he is abused I have spoken against prophaning the Lords day as I have judged meet in the places I have preached my judgement about its morality is succinctly set down Examen part 2. sect 8. At Bewdley I did often in my prefaces before I began morning-exercises at the chappel on the Lords day presse them to the observation of it and in my Cursory Exposition of the three first chapters of the Revelation on publique fast-dayes and of Genesis on the Lords day delivered my self more fully in opening Gen. 2. 3. Revel 1. 10. And when the question was propounded in the weekly meeting we had to edifie one another Whether the observation of every first day of the week as a Sabbath be of Divine institution I resolved it at the next meeting affirmatively And after I had in one or two Lectures for so I may call my dictates at Bewdley in resolving their hard questions cleared the termes 1. Concerning the measure of the first day of the week examining whether precisely 24. houres and when to begin and when to end are necessary for the account of the time resolving it to be measured for observation as we do other dayes for working allowing time for necessities 2. Concerning the observation of a Sabbath what is requisite thereto wherein I resolved that it is to be observed by rest and holinesse about both which I resolved many cases At the next time I drew the substance of my proof into this one syllogisme If solemne worship of God in full congregations be required of God and fixed dayes be necessary thereto and observed by all or most Nations even Heathens nor belongs it to any but God to appoint it to his service and God appointed a seventh day Sabbath from the beginning and commanded it in the fourth Commandement a mong the morals and the Apostles distinguished from other dayes the Lords day by title precept and example as appropriate to God and Christians with common consent so took it and used it after their dayes the Jewish Sabbaths being abrogated then the observation of every first day of the week as a Sabbath is of Divine institution But solemn worship of God c. Ergo. The sequel of the Major I stood not long in proving supposing some morality of a Sabbath being infolded in the first institution and the fourth Commandement and the Apostles fixing that on the Lords day is a sufficient declaration of Gods mind to have it observed But the Minor I proved by parts And after I had proved the two first Propositions by reason first of the failing of the meeting through some sad accidents and then the removing of my dwelling books and my seldome being with them I did not prosecute it till one moved that I would resolve them about that question whether it were to tempt me or otherwise they know who had a hand in it I told them what I had done already and that of what I had begun I had not any breviate about me but I conceived that in my study I had and therefore I desired their respite till my next comming to them that I might by reviewing what I had done and adding some further reading fit my self to resolve them in which they seemed to rest but it 's likely some or othertold Mr. B. of this who I perceive wanted not tale-bearers and he in imagine sticks not to interpret this my respite which he calls an excuse from resolving the question concerning the morality of the Lords day though I had long before resolved it but had not fully confirmed my argument as having some ill savour of licentiousnesse though about a moneth after I repaired to them and so fully confirmed the other seven Propositions that the company who were as many of the best-affected and intelligent there as the roome could hold declared themselves satisfied thereabout Mr. B. also page 258. saies of my exceptions against one story in

are not guilty of schisme and demolishing the Church by division and contempt and reproach of the godly Ministery and disobedience to those in government further then they please them and covenant-breaking and neglect of the Lords day c. you would credit the particular society if you make it good In the meane time I see them rolling down the hill so fast that I think many have but one step lower to go Answ. Schisme was imputed to Protestants by Papists for their not joining in their corruptions with them by Prelatists to non-conformists for not yielding to ceremonies of Bishops Covel in his preface to his answer to Burges accused the most moderate of them as making a rent in the Church and breaking from the Bishops even in that where in they were very passive choosing rather to for sake their function and calling then to yield conformity to the ceremonies of the Church Allen and Shepherd answer to Mr. Ball page 27. Advert to the Read say truly Scarce truth or error can now adaies be received but it is maintained in a way of schism I confesse it is too true that it is hard to name any society of Anabaptists or Infant-baptists that are not in a schisme and commonly both parties guilty of making the breach I am conscious to my selfe of using what meanes I could for reformation without schisme if possible but I find it as mens spirits are impossible yet Mr. B. is not ashamed to tell the world in print that he hath as good evidence that I am a Sect-Master as that I am a Christian. I made to Mr. M. in the Epilogue of my Examen as faire notions as I could devise yea such as a holy sweet-spirited man and understanding did much rejoice to reade and blessed God for it afore I sent it to Mr. M. Yet Mr. M. and Mr. Ley interpreted them as the challenge of a braving Goliath I was desirous to see Mr. Bs. arguments in writing He would not but prints in a way that proclaimes to the world that he loo es on me and all the societies of Antipaedobaptists as persons intolerable Infant-baptisme we see to be a manifest corruption we know it hath no precept or example expresse or virtual in Scripture that it with infant-communion began some ages from Christs birth upon the conceit of necessity to save an infant from perishing we know it is a duty to be baptized yea by Christ made a concurring requisite to salvation with believing Marke 16. 16. and so a fundamental by Mr. Bs. rule in his addition to the preface of the second part of his Saints everlasting rest where he defines Fundamentals Those things which God hath made the conditions of salvation Infant-baptizers will not baptize believers yea they inveigh abhorre both the opinion and practise we conceive a necessary important duty We can scarce come to their meetings but we must heare the truth bitterly declaimed against persons that hold it reviled error published infant-baptisme practised if we be silent we are judged to consent if we speake it makes an uproare we are painted out so deformed as that men are almost afraid to have speech with us or to hear us or to joine in communion with us Magistrates are by writings and Sermons incited against us I know not what we can do lesse then be baptized as Christ appoints and receive the Lords Supper Mr. B. page 341. counts the error of the old and new Socinians denying the continuance of baptisme as a standing ordinance in the Church nothing so bad as my opinion upon a frivolous pretence as if I made void the end of baptisme in that where in the true end of baptisme is preserved which is that the baptized engageth himself to be Christs disciple So that even as the rigid Lutherans for their Consubstantiation had rather joine with Papists then Calvinists Mr. B. is more willing to comply with that Antichristian and I had almost said Atheistical way of living above ordinances then favour Anabaptists In this case if there be schisme in our practise let all the world judge whether we be not passive rather then active and whether the true cause of it be in us or Mr. Bs. and others invectives and actings against us We make not schisme but suffer it Mr. B. by this last book hath done more to promote it then any Anabaptist I know and how farre the wayes of other Antagonists have been from peace the intelligent will perceive though I be silent Contempt and reproach of Godly Ministers by men of opposite parties is very frequent and mutual I have often endeavoured but cannot expresse it yet that societies of Anabaptists as they are a body do so I do not find As for obedience to Governours further then they please them the moderne so called Anabaptists in England and Holland may vye with their adversaries The accidents of this year in England which I am unwilling to mention may serve to wipe away the reproach of Anabaptists in this respect Covenant-breaking till instance be given wherein is so general a charge that an answer cannot be given I know men are taken to break Covenant who conceive they keep it Neglect of the Lords day I think cannot be charged on the societies of Anabaptists however it may be on some members Some of the leaders of them appear sound in this point Mr. Blackwood Apostol bapt The Jewish Sabbath being put to an end Col. 2. 16. we observe the Lords day from the Apostles example and the morality of the fourth Com. which requires one day in seven Mr. Edward Harrison Paedobapt oppugned page 4. makes the rule for one day in seven moral and natural and the altering the day simply Evangelical from Apostolical example which having not meerly temporary reason is enough to prove an institution from Christ which sort of proof we have Acts 20. 7. 1 Cor. 16. 1 2. Mr. B. knowes the Protestant Churches beyond-sea more guilty of loosenesse in opinion and practise about the Lords day then English Anabaptists When Mr. B. speaks of their rolling down the hill so fast in placing their religion in full mouth'd oathes and blasphemies c. it is very hard for Mr. B. to charge that upon them which is the act of some particular persons whom they condemne and warne others of and whereof not a few have been of other societies then theirs My second instance 500. years ago I have vindicated before My third instance is of societies at this day in the Low Countreys and Mr. B. answers about them of whom Bullinger and others wrote who were dead afore they were borne which is not to the businesse Yet Mr. B. might consider that it is confessed that even then Menno Simonis detested Muncer Becold as Becman Exercit. Theol. 21. page 359 362. acknowledgeth that even then there were aliqui innocentiÃ¢ vitae commendabiles commendable for their innocency of life as Heresbachius relates Histor. Anabapt monast c. 8. and

the faith of Divine Scripture declares to us that there is one evenness of the Divine gift to all whether Infanrs or elder in age When Helisaeus upon the Infant son of the Shunamite widow which lay dead so laid himself when he prayed to God that head was applied to head face to face the members of Helisaeus spread over were joyned to each of the members of the little one and the feet to its feet Which thing if it be thought on according to the quality of our birth and body an Infant cannot be equalled to a person grown and come to full stature neither could he close and fit little members to greater But their Divine and Spiritual evenness is expressed that all men are even and equal when they are made By God and our age may have difference in increase of bodies according to the world not according to God unless if the grace also which is given to the baptized be given lesse or more according to the age of receivers where as the holy Spirit is equally given to all not by measure but out of tendernesse and fatherly indulgence For God as he accepts not a person so neither doth he accept of age sith he affordes himself alike to all with a ballanced equality for the obtaining of heavenly Grace And for what thou hast said the footstep of an Infant made in the first dayes of his birth is not clean because every one of us as yet is afraid to kiss him neither do we think this to be a hindrance to the giving of heavenly Grace for it is written all things are clean to the clean neither ought any one to be afraid to do that which God hath vouchsafed For although the Infant is yet new from the birth yet it is not so that one in giving grace and granting peace ought to be afraid to kiss him sith in the kiss of an Infant every one of us according to his religion ought to think of the very hands of God as yet fresh which we in some sort kiss in man now formed and newly born when we embrance that which God hath made For as for what was observed in Jewish carnal Circumcision the 8. day is a Sacrament foregoing in a shadow and in an image but is now compleat in the truth Christ being come For because the day in which the Lord should rise and quicken and give us Spiritual Circumcision was the 8. day that is the first after the Sabbath this 8. day that is the first after the Sabbath and the Lords day went before in an image which image ceased the truth after â—â—â—ing upon it and the Spiritual Circumcision being given us For which reason we think none ought to be hindred from obtaining the grace of Christ nor that the Spiritual Circumcision ought to be hindred by the carnal but that every man altogether is to be admitted to the grace of Christ sith Peter also speaks and sayes in the Acts of the Apostles The Lord hath said to me none is to be said to be common and unclean But if any thing might hinder men from the obtaining grace more grievous sins might hinder grown men and commen to full stature elder in birth But moreover if to most grievous offenders and those that sin much before God when after they believe remission of sins is given and no man is withheld from Baptism and from grace how much more ought not an Infant to be withheld who being new born hath sins no whit but that being born according to Adam carnally he drew on him in his first nativity the contagion of death of old who in this respect doth more easily come to receive remission of sins because not his own sias but anothers are forgiven him And therefore most dear brother this was our sentence in the Council that none by us ought to be prohibited from Baptism and the grace of God who is mercifult and kind and tender to all Which as it is to be observed and held concerning Infants themselves and newly born who in this respect do deserve more of our help and ' Divine mercy because in the first beginning their birth presently crying and weeping they do nothing else but pra We wish to thee most dear brother alwayes health For Mr. Richard Baxter at Kederminster Sir some of my neighbours conceived it would be their best way to resolve their doubts about Baptism to know what arguments you could bring for Infant-baptism and against their being baptized notwithstanding the pretended Baptism they had in Infancy Whereupon with my privity one came to you upon whose relating to me your answer I wrote to you and upon receipt of your letter to me think good to let you understand that I said not I utterly refused open dispute but that I affected it not it being fit for Schools and not common auditors entered into usually with animosities and eagernesse to obtain a supposed victory mannaged with heat and multitude of words with answers and replies not so delibrate as were requisite to settle any ones judgement they being misapprehended by Auditors who commonly take him to have the better who speaks the most ending usually in wrangling or something like it followed with misreports accompanied wâ—â—â— disorders and inconveniencies insomuch that except in case of betraying truth by declining a dispute I can hardly bring my self to yield to it And howsoever you conceive of my advantages you may if you will and perhaps do know that you have such advantages in your ready wit and speech and the favour and general acclamation to any thing that is said for the superstition of Infant-baptism as to bring things so to passe that the event shall be crying down truth and disgrace of my person Nor have your disparaging speeches of my writings without animadversions on them communicated to me or your carriage at or not long after the receipt of my letter encouraged me to hope for all candour from you in this matter For preaching sith it belongs to you to maintain the Divine institution of Infant-baptism I shall be willing to examine what you say when you have said what you think good for it if I may obtain a copy of your Sermon which you will own and if it satisfie me I shall confesse it if not in a Sermon in the same place or elsewhere I shall give a distinct and plain answer to it Foâ— writing which I like best I desire not to put you to any tedious or voluâ—â—nous way but in the most compendious way of syllogisms yea if it may â—â— that you put in one medium the strength of all you can Of the shoâ—â—â—ispatch you desire you may assure your self who are to be the opponent in â—â—â—oint my answer will be as short as your argument will permit and â—â—â—â—â—e you conttact it keeping to the point the more satisfactory it wil ã€ˆâ—Šã€‰ I am Yours in our Lord JOHN TOMBES Bewdley Sept. 10. 16 Tertullian l. de baptismo Laicis jus est baptizandi

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