Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	like_a	sabbath_n	1,189	5	10.2088	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85387	Cata-baptism: or new baptism, waxing old, and ready to vanish away. In two parts. The former containes LVIII. considerations, (with their respective proofs, and consectaries) pregnant for the healing of the common scruples touching the subject of baptism, and manner of baptizing. The latter, contains an answer to a discours against infant-baptism, published not long since by W.A. under the title of, Some baptismall abuses brielfy discovered, &c. In both, sundry things, not formerly insisted on, are discovered and discussed. / By J.G. a minister of the Gospel of Jesus Christ.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1155; Thomason E849_1; ESTC R207377	373,602	521

graces far above themselves and yet in conjunction with this their Samaritanizing better Jews then themselves they reward with the honor and repute of their Society persons of unworthy infamous and scandalous deportment if their consciences will but serve them to bow down or rather to be bowed down before them in the water Theophanes attributed so much to the use of Images in Religious Worship that he censured Constantine the Emperor by-named Copronymus as an Apostate from God for opposing Images and Idol-worship d Theophanes Missel l. 21. c. ult Et Joseph Mede Apostacy of the latter times p. 131. Some Jewish Teachers labored to possess men with such an high opinion of their Tradition and practise of washing hands before meat as that they ought to look upon him that should neglect or not observe it as one that lieth with an harlot e Ainsworth in Levit. 15. 12. The Authors and Abettors of that hideous Doctrine That God seeth no sin in persons justified pronounce all those Traytors to the Blood of Christ that hold the contrary f P. Gunter Sermon of Justification printed An. 1615. Preface to the Reader p. 3. The Monks who generally were the Compilers of the Histories of this Nation in former times placed so much of the very essence as it were of Religion in reverencing the Bishops and Monks of those times that as Daniel a late English Historian observeth they personated all their Princes either religious or irreligious as they humored or offended the Bishops Rochet and Monks belly Mr Joseph Mede reports out of the Records of that Idolatrous Council the second at g Sâ—ectymnus Vindication p. 8. Nice that one Theodore an Abbot gave this advice to a Monk who as himself informed him was threatened by the Devil that he would never cease vexing and molesting him by temptations unto fornication until he left worshiping the Image of the Blessed Virgin that the said Abbot I say gave this advice to this recluse that it were better he frequented all the Stews in the City then not to worship Christ and his Mother in an Image h Apostacy of the latter times p. 140. Which plainly shews how highly conceited this Abbot was of his opinion and practise of Image-worship The Papists are so intoxicated with a conceit of the Popes Supremacy and their Subjection unto Subesse Romano Pontifici est de necessit te salutis him that they make it no less then the loss of Heaven and of Salvation for any person to refuse subjection unto him Even as many of the Contra-Remonstrant perswasion amongst us with others of their fancy in the Doctrine of Predestination and extent of the death of Christ the efficacy of Grace c. although their opinions in these Points be most anti-rational anti-Scriptural and though they consider it not as neer unto Blasphemy as Faith is to belief or a reasonable creature to a man yet do they begin and this with an high hand to lift them up so neer unto Heaven as to affirm that there can be no true work of grace in any man who is not perswaded of the truth of them And thus many Anabaptists of late as some have done formerly commend the practise of their See the Epistle Dedicatory sect 2. 3. way of Baptizing upon such terms that they profess themselves jealous and doubtful of the Salvation of all those whose judgments and consciences do not jump with theirs in the said practise yea and seem to suspect themselves as over-charitable for doubting only and not determining in the case Consectary If it be and always hath been so extreamly incident unto by-way men to please themselves with high thoughts of the excellency of such opinions and practises wherein they chuse to walk alone by themselves apart from the Community of Saints and holy men then is it a strong presumption at least against the way best known by the name of Anabaptism that it is a by-path and none of the ways of God because it hath this fatal Character engraven upon it it is above all measure magnified by those that have separated themselves into it CONSIDERATION VI. NO practise or example in Scripture is obliging unto imitation or conformity but such which were grounded upon some Precept or Law Proof Neither need therâ— any great light of argument whereby to see the truth of this Consideration For if there should be any thing done by any person commendably or worthy imitation not commanded or commended unto men by some divine Precept or other the Law of God must needs be imperfect and defective as not comprehending in it the whole duty of man But the Law of God is perfect Psal 19. 7. 2 Tim. 3. 16. Therefore there is no commendable or worthy action in one kind or other which is not in some part or other hereof required of men Consectary If no example be obliging unto conformity or imitation but what is otherwise as viz. by some Precept Exhortation or Command of God commended unto us then are not the Scripture-examples of baptizing in Rivers or by dipping the whole body under water in case any example in this kind could be produced or of baptizing Beleevers only necessarily binding to like practises in as much as these practises are not commended unto Christians by any Precept or Command of God CONSIDERATION VII THe more dull the less experienced and apprehensive mâ—n are in arguing debating and evincing proper inferences deductions and conclâ—sions from their principles and grounds they are so much the more like to remain ignorant of the mind and will of God in many things yea and in so much the greater danger to oppose them Proof The truth of this Conclusion shines sufficiently with its own light yet to that which hath let it be further given The Sadduces being dull and little exercised in drawing Conclusions out of Premisses were not only ignorant of the Resurrection of the dead notwithstanding this was sufficiently enough declared or held forth by God himself in those words formerly mentioned I am the God of Abraham the God of Isaac c. but even vehemently and with the derision of those who asserted it denyed it Even as many in these days are not only ignorant of the duty of bringing children unto Baptism notwithstanding the grounds of such a practise lie large and fair enough in the Scriptures but with all their might and with an high disdain and contempt of those who judg it necessary do oppose it In like manner the Pharisees being unexpert in regular argumentations and less able to discern legitimate consequences and deductions from such grounds which naturally bear them were ignorant of the lawfulness of plucking and eating ears of corn on the Sabbath day for those that were an hungry although the justifiableness of this practise was evident enough in that exam-of David and those that were with him when being an hungry he went into the House of God and did eat

one sort of persons or other was but of an under consequence And that de facto they many times did upon the account we speak of omit other things as necessary as this yea by many degrees more necessnry sufficently aippears in that for the Gospels sake ministry thereof they frequently exposed themselves to all kinds of hazards neglected their healths and lives the preservation of which being a work of mercy was of more consequence then any such sacrifice as the Baptism of infants is yea or of beleevers themselves The Apostle Paul in saying that he was not sent to baptize but to preach the Gospel though yet he did baptize as lawfully he might by his comission clearly implies that baptizing in comparison of preaching the Gospel was but an inferior imployment which he ought at some turns to omit viz. when it fell nor in conveniently with his greater occasions as will further appear afterwards yea baptizing whether one or other was of so smal a consideration in the eys of the Lord Christ in comparison of the preaching of the Gospel that at the first sending forth of his Apostles to preach the Gospel Mat. 18. Mar. 3. Luke 9. yea and when a while after he sent forth seventy other Disciples about the same work he spake not a word either to the one or the other about baptizing any So then this is one reason not reducible to any of Mr. A's five why that Ministers of the Gospel and Pastors and Elders of Churches in these days may be reputed in a better capacity for the baptizing of children then the Apostles and those that were assistants unto them in their daies were Sect. 19. 2. As Paul and Silas were once forbidden by the Holy Ghost to preach the Gospel it self for a time in such a place where otherwise they were then minded to have preached it a Act. 16. 6. yea and where they did preach it afterwards b Act. 19. 10. 26. by the direction of the same spirit so why may we not conceive that in case the Apostles and other Baptists in their times did forbear the baptizing of infants they might receive a secret prohibition of the Holy Ghost in that behalf not because the practise was any whit more unlawfull then the preaching of the Gospel was in Asia when Paul and Silas were restrained from it but because the will and pleasure of God was that they should forbear it for a time And I beleeve we are able to give as reasonable an account of such a will and pleasure in God as this as Mr. A. is to give a reason of that will of his by which Paul and Silas were testreined from preaching in Asia Besides if they were taken off from a practise or course wherein they had ingaged or exercised themselves for a time as viz. from ministring unto or serving tables as themselves expresse it Act. 6. 2. That they might give themselves continually to prayer and to the ministry of the Word v. 3. if I say they were taken off from the imployment of serving Tablâ—s upon such an account as this by the motion or suggestion of the Holy Ghost why is it not most reasonable to conceive that upon the like or rather the same account they might by a like motion of the Holy Ghost be disswaded from entring upon or ingaging themselves in a course of baptizing children I suppose that neither Mr. A. himself nor any considering man of his way will deny but that the Apostles and those that were directed by and assistants unto them in the affairs of the Gospel in their daies were acted and led by the special guidance and motion of the Holy Ghost in their forbearing Infant-baptism in case it must be supposed that they did forbear it as well as in any other course or practise wherein they walked in order to the advancement of the Gospel If then John the Apostles c. by special order advice or admonition from the Holy Ghost refrained the baptizing of infants in their daies it followeth not but that we who in these daies have received no such order advice or admonition from the Holy Ghost neither by any word from the Scriptures nor by any inward motion or inspiration may lawfully practise infant-baptism notwithstanding their forbearance especially considering that we judge our selves incouraged yea obliged hereunto by the Holy Ghost speaking unto us as he doth in the Scriptures Sect. 20. This is a second consideration over and above those five suggested by Mr. A. proving that we in our daies may be in a regular yea in an obliging capacity for baptizing infants although John the Apostles c. in their daies were not We do not in all this imply or suppose that the Apostles or other primitive men did alwaies or altogether omit baptizing infants our judgement is as we shall further declare in our examination of the minor proposition that infants were even in the Apostles daies baptized but onely shew and prove that in case it could be proved that they did never baptize infants yet this doth at no hand lead us to the like forbearance much lesse impose a necessity upon us by way of duty of the like So that Mr. A's argument or proof of his major proposition from enumeration of some particulars is not altogether so good as the young mans proof of his integrity from his observance of several of the commandements of God was For our Saviour challenged him with the lack of one thing onely yet lackest thou one thing a Luke 18. 22 But Mr. A's argument lacketh two things at least and who knoweth how many more And in the conclusion of this his argument he windeth up much more then he had spun in the premises For thus he concludes And therefore what ever the reasons or considerations were upon which they the primitive Baptists did forbear to baptize infants the same are binding to all men in these daies to forbear it likewise Will you please to consider how this hath been proved Because saith he we have no other reasons for the doing of it then they had This reason stands by the said conclusion as David's friends stood by him when God as he complains had put them far from him b Psa 88. 18. For what though it were granted which yet hath been denied and a good account given of the denial that we have no other reasons to baptize infants then they had yet is it no legitimate consequence from hence that therefore their reasons of forbearance are to be our reasons or reasons unto us why we also should forbear such a practise For they might have all the same reasons for baptizing infants which we have and yet their reasons might possibly as to them be overballanced with others of a contrary import upon which they might forbear the said practise But such reasons as these not lying before us as there is no necessity why they should we may stand bound to the

Isaac and the God of Jacob Exod. 3. 6. he expected that men should beleeve the Resurrection of the dead upon the account of these words and practise accordingly This is evident from that of our Saviour to the Sadduces Mat. 22. 31 32. But as touching the Resurrection of the dead have ye not read what was spoken unto you by God saying I am the God of Abraham the God of Isaac c. clearly implying that these men and others stood bound in duty and in conscience towards God upon the account and ground of such words as these to have beleeved the rising again of the dead and that it was their sin having such a ground of proof for it not to beleeve it Yet could not the truth be gathered or inferred from the said words but by a diligent close and intense working of the rationative faculty and understanding as is evident No nor can our Saviours own demonstration it self in the place mentâ—oned of the said truths from the words be apprehended without some considerable engagement of the mâ—nd and intellectual powers of the Soul So likewise he expected that from the example of David and his men eating the Shew-bread the Pharisees should have understood and known that it was lawful for men to pluck ears of corn on the Sabbath day Mat. 12. 23. yet the argument here was not of so ready a perception The Apostle saith that God hath exhibited faith or given assurance unto all men that he will judg the World in righteousness by the man whom he hath ordained meaning Christ in that he hath raised him from the dead Acts 17. 31. Yet it is a matter of no obvious conception how to conceive or make the act of God in raising Christ from the dead a sufficient ground of assurance that he will judg the World in righteousness by him So when Moses avenged the Israelit by smiting and slaying the Egyptian who oppressed him he supposed and expected that hâ—s Brethren would have understood and beleeved thâ—t God by his hand would deliver them Acts 24. 25. His supposition and expectation in this kind cannot be judged unreasonable nay certainly they were regular and agreeable to the mind of God himself Yet was this fact of Moses in vindicating the Israelite and smiting the Egyptian no such pregnant argument at the first sight no ground of a ready or easie conviction unto his Brethren the Israelites that God by his hand intended to effect that great Deliverance from the Egyptian Bondage which afterwards we know he did effect by him Nor did his Brethren the Israelites no not so much as any one of them as far as can be gathered from the Scriptures and as is most probable apprehend or understand any such thing thereby The Apostle Paul expected that the Corinthians and so other Christians should hear know and understand that it was their duty to afford competent maintenance to the Ministers of the God from and by means of this Mosaical Law Thou shalt not muzzle the mouth of the Ox that treadeth out the corn 1 Cor. 9. 8 9 10. See also 1 Tim. 5. 18. And yet this Law was nothing so obvious and clear a ground for such a duty and practise as the Command of God for the Circumcising Children under the Law is for their Baptizing the Commandment of Baptism or the change of the Ordinance only supposed under the Gospel Consectary If God requireth of men as well to beleeve as practise not onely upon plain and express grounds such as from whence that which ought to be beleeved or practised may readily and without the mediation of a Consequence be inferred but upon grounds also more remote and from which the thing to be beleeved or practised cannot be inferred or drawn but by force of argument by a narrow and through debate of the understanding then it roundly followeth that Infant-Baptism may be a duty and necessary to be practised though the grounds evincing it should lie much deepeâ— in the Scriptures then now they do and not be so obvious to persons uncapable whether through passion and shortness of spirit or through weakness or scantness of understanding of a narrow sifting of and through searching into matters of a more difficult consideration CONSIDERATION III. MAny practises may be lawful yea and necessary which are neither enjoyned by any expressness of â—recept nor yet countenanced or warranted by any expressness of Example in the Scriptures Proof 1. By expressness of Precept I mean a Precept or Command of such a Tenor of words which doth plainly and according to the literal and grammatical sence of the words and without the mediation of any inference or deduction require such or such a practice So likewise by expressness of example I mean an action or practise every ways or in all circumstances semblable unto or parallel with the practise in question As for example Children are commanded to reverence or honor their Parents by expresness of precept in the fift Commandment but they are not upon the like terms I mean by expresness of precept here commanded to relieve them when they stand in need with their substance though it be granted that this may reasonably be understood to be here commanded also because to regard those that are in want so as to relieve and support them is a casting of honor or respect upon them See 1 Tim. 5. 3. 17. Judg. 9. 9. 2. By necessary I mean that which ought to be done or which a person stands bound in duty and conscience unto God to do These terms explained by the way we proceed to the proof of the consideration It was lawful yea and in a sence necessary that the Disciples passing through the corn fields though on the Sabbath day should being an hungry pluck ears of corn Mat. 12. 1 2 c. and eat otherwise our Saviour would not have justified them in this action against those which reproved them But certain it is that the Disciples were not able to produce either expresness of precept or example from the Scripture whereby to warrant such an action Nor doth our Saviour himself produce either the one or the other upon this account So also it was necessary and matter of duty from the beginning of the preaching of the Gospel by men for those that were instructed and taught therein to supply their Teachers with things necessary and to make them partakers of all their goods * Gal 6. 6. 1 Cor. 9. 14 c. Even so saith the Apostle hath the Lord ordained that they which preach the Gospel should live of the Gospel yet had they no expressness either of precâ—pt or example to engage them hereunto until afterwards as viz. when this Apostle declared the Ordinance or Institution of God in this behalf in the words now cited and elsewhere Let him that is taught in the Word communicate unto him that teacheth in all good things Again when Davâ—d and they that were with him

himself yea and gave such a Law unto his people one clause whereof observed should tend to blesse them another prejudice them or at best do them no service at all Now if the administration of Circumcision unto children was judged by God himself the most edifying administration of this Ordinance unto the Church of the Jews upon what substantiall account can men denie the administration of Baptism unto children to be the most edifying administration unto the Gentile Churches The differences pretended by Mr. A. towards the close of his second argument between the one administration and the other upon examination of them we found to be meer impertinences and shifts from Sect. 120. to the end of Sect. 134. where the Reader may please to peruse their respective examinations Sect. 160 2. The regular baptizing of children inricheth the Church totieâ— quoties with the solemn testimonie and profession of the Faith of those who have been like Mnason a Act. 21. 16 old Disciples and have had long experience of the waies of Christ in the Gospel For such Christiâ—n Parents or Friends who offer their children unto Baptism do hereby avouch the goodnesse and truth of the Gospel and of the Faith hereof it being every mans sence that no Parent is desirous to have his child baptized into such a Faith or Profession which he judgeth unsound erroneous or false Whereas the Baptizing of men and women at least if they were baptized as Mr. A. himself acknowledgeth they ought to be I mean upon their first believing accommodateth the Church with the testimonie and profession of young converts only and such who are as yet unexperienced in the word of righteousnesse and little other then strangers unto the Gospell In which respect their testimonie and profession cannot be of like authoritie weight or edification to the Church with theirs who have been in Christ many years before them and still continue stedfast in him 3. Infant-Baptism maketh more for the edification of the Church then after-Baptism upon this account also When Infants are baptized the whole Church may and this with conuenience and without breach upon their other occasions be present and so partake of all the fruits benefits and accommodations of the administration Whereas when men and women are baptized very few of the Church especially in many places can have the opportunitie of being present the place of the administration in this case being remote at least where Rivers or Pools of water convenient for the service are not neer at hand and the time likewise of the said administration can hardly be notified unto the generalitie of the Church In which respect this Baptismall administration cannot be much edifying to the Church nor comparable with that which may be and ought to be and in part is ofttimes made unto children 4. Infant-Baptism affords many more occasions and opportunities for the administration of the Ordinance and consequently for the edification of the Church then Beleever baptism doth For the children of Beleevers are many more in number then Beleevers themselves and many thousands live to a week or moneth who are prevented by death before they come to years of discretion and so much as to a capacitie of beleeving In which respect many baptismall opportunities are lost and cut off from the Church which might have been gained and enjoyed by the baptizing of these persons in their infancie Sect. 161. 5. Whereas the holy Ghost admonisheth the generality of mankid to Remember their Creatour in the dayes of their youth a Eccle. 12. 1 they must needs be accessarie to the sin of their children in case they do not thus remember him who deprive them of so great an engagement to this See M Rogers Treatise of Sacraments part 1. p. 80. timely remembrance of him as their having been early baptzied must needs be And they on the contrary wisely and graciously consult the obedience of their children to that heavenly exhortation who prevent them with and lay upon them a baptismal engagement hereunto in their Infancy 1. It cannot be denied but that baptism is an ingagement to that duty which Solomon expresseth by a mans remembring his Creatour 2. Neither can it be denied but that men and women in their youth and as soon as they are capable of the duty it self of remembring their Creatour are capable of the said ingagement also I mean of understanding and conceiving that their being baptized is and ought to be unto them a motive unto this dutie 3. Neither can it reasonably be denyed but that they who are actually capable of a motive or ingagement unto a duty or work may thorow want of this motive or ingagement lying on them neglect the performance of the duty which under an ingagement they would perform and not neglect 4. Every mans sence may teach him that when the two scales of a ballance are equally poised a very small weight cast into either will cast it 5. And lastly from these premises it roundly followeth that any mans children who know themselves unbaptized and so free from the ingagement of Baptism may from hence take occasion to neglect the dutie of remembring their Creatour in the dayes of their youth a duty which would lye with more weight and authoritie upon their consciences and so weas more likely to be performed did they look upon themselves as by Baptism ingaged unto it I am not positive in affirming that ever the Son or Daughter of any Parent did actually miscarrie upon the account we speak of but this I say with fulnesse of conviction in my judgment and conscience 1. that it may very possibly come to passe that a Child Son or Daughter unbaptized may be lesse thoughtfull and carefull to remember their Creatour in the dayes of their youth by understanding theÌ„selves free loose from a baptismall tie and engagement thereunto 2. That in case the child of any Parent shall stumble at that stone we now speak of and fall and be broken to pieces by it the parents of this child being accessary hereunto will be able to give but a sad account of the losse of their child unto God 3. And lastly that whatsoever the consequent or event of a non-baptizing a child in his infancie shall or may be evident it is that in this case the Parents or Vice-parents upon whose hand the Christian nurture of this child shall lie will want a very materiall and weighty argument whereby to work his judgment and conscience to the remembrance of his Creatour And doubtlesse the reason why God threatned the uncircumcised manchild amongst AbrahaÌ„s posteritie with a cutting off from his people a Gen. 17. 14 was not to signifie that this judgement should universally befall every man-child amongst them which possibly thorow the neglect of his Parents should be uncircumcised but to awaken the care and conscience of every Parent of such children amongst them to circumcise them lest the want of this Ordinance

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