Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	scripture_n	true_a	11,026	5	5.6788	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85408	Philadelphia: or, XL. queries peaceably and inoffensively propounded for the discovery of truth in this question, or case of conscience; whether persons baptized (as themselves call baptism) after a profession of faith, may, or may not, lawfully, and with good conscience, hold communion with such churches, who judg themselves truly baptized, though in infancy, and before such a profession? Together with some few brief touches about infant, and after-baptism. By J.G. a minister of the gospel of Jesus Christ.	Goodwin, John, 1594?-1665.	1653 (1653)	Wing G1189; Thomason E702_7; ESTC R207109	25,228	32

and apart without suffering any inconvenience by that which is vile is it a point of wisdom in them to deprive themselves of the enjoyment of what is precious because there is somewhat which they suppose to be vile near to it XI Whether may persons who are weak in the Faith be rejected by a Church from communion with them in case they desire it only because they question or dissent from the sence of the generality of this Church in some one point of doubtful disputation Or is not the practice of a man who pretends to be strong in the Faith in renouncing communion with a Church or which is the same in rejecting a Church from his communion which he judgeth weak in the Faith only because they more generally dissent from him in a matter of doubtful disputation a practice much more unchristian and unwarrantable then the former Or is not the practice especially the necessity of dipping after Infant-ablution or Infant-Baptism a matter of doubtful disputation unless haply by matters of doubtful disputation we mean not whatsoever is questioned opposed or denyed by any man or any sort of men being asserted and held by others but only such things which are controverted and disputed with good probability on either side by men of gravity worth soberness of judgment throughly versed and expert in the Scriptures c. And whether in this sence or notion of matters of doubtful disputation is the necessity of the said practice of after-Baptism so much as matter of doubtful disputation the generality of Christians so qualified as hath been expressed unanimously agreeing in the non-necessity yea and which is somewhat more in the irregularity of it XII Whether did the Lord Christ pointing to any river or water say Vpon this water will I build my Church Or did he not speaking either of himself or of that great Truth viz. that He was the Son of the living God which Peter had confessed say Vpon this Rock will I build my Church a Or is there the softest whisper or gentlest breathing in the Scripture of any such notion or opinion as this that a true Church of Christ cannot be constituted or made no not of the truest and soundest Believers in the world unless they have been baptized after their believing how or after what manner soever they have been baptized before XIII Whether is an error or mistake about the adequate or appropriate subject of Baptism of any worse consequence or greater danger then an error or mistake about Melchisedec's Father as viz. in case a man should suppose him to have been Noah which he must be in case Melchisedec were the same Person with Sem when as he was some other man If so how or wherein doth the excess of the danger or evil of the consequence appear If not whether is it Christian or any ways becoming the Spirit of the Gospel to abandon communion with such Churches which being interpreted is to proclaim them polluted hated and abhorred by Christ only because a man supposeth them to lie under the guilt of such an error or mistake XIV Whether may not the importune contest or question about the appropriate subject of Baptism as it is stated by the Brethren of New Baptism in opposition to the judgment and practice almost of the whole Christian World justly be numbered amongst those questions which the Apostle calls foolish and unlearned and adviseth both Timothy and Titus to avoyd as being questions which ingender strife a and are unprofitable and vain b considering 1. That the experience of many years in the Reformed Churches abroad and of some years amongst our selves at home hath abundantly taught and informed us that the said question hath yielded little other fruit unto those that have set their hearts to it yea and unto others also but contention strife emulations evil surmizings distractions confusions alienations of mind and affections amongst Christian Brethren evil speakings vilifyings revilings needless and wastful expence of time loss of many precious opportunities for matters of greatest consequence unprofitable disturbings and turmoylings of weak Consciences shatterings scatterings rendings and teerings of such Churches and Christian Societies who till this root of bitterness sprang up amongst them walked in love and with the light of Gods countenance shining on them holding the unity of the Spirit in the band of peace edifying one another in their most holy Faith c. 2. That the said Question in the nature and direct tendency of it leadeth unto very little that is considerable or of much consequence for Christians to know and that what is brought to light of moment and consequence by occasion of the ventilation of it is nothing but what might arrive at the knowledg of Christians in a more peaceable and less troublesom way And 3. and lastly That those who are most confident that they have found the treasure of Truth which the Question we speak of seeketh after are no ways as far as any ways appeareth or can be discerned spiritually enriched by it but rather impoverished at least the generality of them losing by degrees that Christian sweetness meekness humility love patience soberness of mind fruitfulness of conversation c. which were observable in them before as if their new Baptism had been into a new or another Jesus altogether unlike unto him whom Paul preached XV Whether is any Member of a Christian Church or Society at any more liberty or under any greater necessity to excommunicate cut off or separate this Church or all the members of it from his communion only upon his private conceit or perswasion suppose according to truth that they walk not in all things according to Gospel-rule then this Church is to excommunicate him upon a true and certain perswasion that he walketh not in every thing according to the rule of the Gospel Or if Churches either be at liberty or under an obligation by way of duty to excommunicate every of their members respectively because they judg them not to walk in all things according to the Gospel are they not at liberty or bound in duty and conscience thus to cast out all their members one after another considering that not in some things only but even in many things as the Apostle James speaketh we offend all Or hath any single member of a Church any more liberty or authority to adjudg and determine without the Scriptures upon what grounds or occasions his departure from a Church is justifiable then a Church hath to make Laws and Constitutions of her own for the ejecting of her members Or is it anywhere a case adjudged in the Scriptures that if a Church in any part of the world suppose under the frozen Zone shall not practice dipping after sprinkling or other washing in the Name of Jesus Christ every member thereof stands bound in conscience yea or is so much as at liberty to reverse or disoblige himself from his solemn and sacred engagements to it XVI

Whether did not Paul and Barnabas hold Christian Communion with those Christian Converts which they made at Antioch Acts 13. 43 48 52. and with those also which they made soon after in great numbers at Iconium Acts 14. 1 4 Or doth it any ways appear from the Scripture that these Converts during the continuance of Paul and Barnabas with them yea or at any time after were baptized If not is it any ways necessary that we should believe or ought it to be any Article of our Faith to believe that they were baptized If it be not necessary then we are at liberty to believe that Paul and Barnabas did hold Christian Communion with unbaptized Christians especially considering that the tenor of the History diligently consulted especially concerning those who were converted to the Faith at Antioch and the short abode of Paul and Barnabas with them after their Conversion together with the troublesom oppositions which the Jews of the place made all the while against them makes it probable in the highest that they were not baptized at least whilest these men continued with them XVII Whether in case any member one or more of any Christian Church or Society which he judgeth faithful in the main and willing and ready to walk up to their light shall verily think and be perswaded that he hath discovered some defect or error in this Church may such an one lawfully and with a good conscience give himself a discharge from all care service otherwise due from him unto it by renouncing the communion thereof upon such a pretence or occasion especially before or until he hath with all long-suffering and meekness and with the best of his understanding endevored the information of this Church in the Truth and the rectifying the judgments of the members thereof considering that as in the natural body so in the spiritual or Church-body the members ought to have the same care one for another and if one member suffereth all the members to suffer with it a as the Apostle speaketh and consequently no one member being healthful and sound ought to desert its fellow-members being sickly and weak especially whilest there is yet any hope of their cure and healing XVIII Whether ought a company of true Believers concerning whose lawful Church constitution there can no other thing with reason and truth be objected to be vilified or separated from as a false Church or no Church of Christ at all only because either 1. They do not practice contrary to their judgment and conscience such things one or more which some men conceive it meet they should practice Or 2. because either God hath not enlightened them to see every thing which some other men see or else because Satan hath not blinded them so as to make them ignorant of such Truths one or more whereof some others are ignorant judging them to be Errors XIX Whether is it reasonable or Christian that a company of true Believers who have met together in the simplicity of their hearts in the fear of God in the Name of Jesus Christ mutually engaging themselves as in the presence of God to walk together in all the Ordinances of the Gospel as far as they shall from time to time be revealed unto them and walking accordingly should be infamously stigmatized as no Church no true Church of Christ and consequently be esteemed but as a rabble rout of the world only pretending Churchship and this by some one or a few persons only because they cannot see with their eyes or practice that as necessary the necessity whereof after much and earnest prayer unto God after much enquiry and search and this with all diligence and impartialness in order to their conviction and satisfaction doth no ways to them appear XX Whether is it Christian or meet for any one person man or woman to bid defiance unto an whole Church or fellowship of Saints being many and who are otherwise sober grave and conscientiously faithful in all their walking onely because they cannot with a good Conscience say Amen to every notion and conceit which these persons themselves judg worthy of reverence and honour and particularly because they cannot against the sence Judgment and practise as well of all Christian Antiquity as of all the Reformed Churches very few if any excepted in the Christian world thus spiritually court their private apprehensions about the time and manner of an external Administration especially considering that they neither have nor can either shew precept example or any competent ground otherwise from the Scriptures to commend these their apprehensions unto the conscience of any man Or is there any precept which injoyns baptizing or dipping in the name of Christ after a baptizing in infancy into this name Or is there any example in Scripture of any baptized after profession of Faith who had been baptized or who judged themselves and were generally so judged by others to have been baptized before If neither is it not a clear case that here is neither precept nor example in Scripture which reacheth home to the case or which warranteth the practice of the Children of after-Baptism amongst us And as for any competent ground otherwise to justifie the practice hath such a thing ever seen the light of the Sun hitherto XXI Whether do not they who magnifie the ceremony or external rite of Baptism to such an height as to estimate Christianity by it or to judg them no true or sound Christians who are without it stumble at the same stone of danger and peril of Soul at which the Jews stumbled when they practiced and urged Circumcision as necessary for Justification to whom upon this account Paul testified Behold I Paul say unto you that if ye be circumcised meaning with an opinion of a necessity of your being circumcised for your Justification before God Christ shall profit you nothing a considering 1. That Circumcision was an Ordinance of God yea as great and solemn an Ordinance as Baptism and 2. That when Paul threatened those who so magnified it as was said with lofing their part and portion in Christ it was as Lawful though haply not so necessary and yet in some cases it was necessary too as Baptism it self yea and the Apostle himself administred it as well as he did Baptism yea and pronounced it profitable rightly understood and practiced Rom. 3. 1. 2. Or might not the same threatening I mean of losing the great blessing of Justification and Salvation by Christ have been with altogether as much truth and necessity administred upon a like occasion and account unto persons so opinionated of circumcision as the Galathians were even when and whilst the use and practice of it was every whit as necessary or rather more necessary as the use of Baptism now is XXII Whether is there any precept or example in the Scriptures of any person Baptized after many years profession of the Gospel or after any considerable measure of assurance

themselves are to be understood with limitation and restraine These things are sufficiently known to persons any thing conversant in the Scriptures 2. Neither is it here said nor is it a thing in it self much probable that ONLY they who were baptized were added unto them i. e. to the pre-ex●stent number of Disciples but only and simply that there were the number of three thousand added the same day Within which number it is the probable opinion of some that the children and families of those who are said to have gladly received the Word are comprehended it being no ways likely scarce possible that 3000 men should distinctly hear the voyce of a man speaking especially unless we shall suppose that these 3000 stood nearest unto him that spake and with the best advantage to hear there being many thousands more present which can hardly be the supposition of any considering man in the case in hand Nor 3. Is it said or so much as intimated or hinted in the least that any of the whole number of the three thousand who were added unto them were added by means or upon the account of their being baptized although this addition be not mentioned till after their baptizing It is ten degrees more probable that their beleeving or discipleship which according to the principles of those Brethren themselves with whom we now argue were precedent to their baptizing and not their being baptized were the reason and ground of Luke's saying they were added unto the Church or former number of Disciples considering 1. That the original main and principal foundation of the holy brotherhood amongst the Saints and that which makes them fellow-members or members one of another is not the Ceremony of their external Baptism but their fellowship and communion in the divine Nature and inward relation unto the same Christ by one and the same precious Faith 2. That it cannot be demonstratively proved from the Scriptures that those hundred and twenty Disciples Act. 1. 15. unto which it is here said that three thousand were added were or had been all of them baptized in as much as as will presently appear there were divers members of Churches in the Apostles days who were unbaptized no nor can it any whit more be proved from Scripture that the Apostles themselves mentioned Act. 1. 13. had been baptized then that John the Baptist was baptized 3. And lastly That had the Church or persons unto whom these three thousand are said to have been added been estimated by their having been baptized which must be supposed if those who are added to them are said to have been added upon the account of their being baptized their number must needs have far exceeded an hundred and twenty considering the great numbers and vast multitudes of persons that had been baptized by John Mat. 3. 5 6. compared with Mark 1. 5. Luk. 3. 7 21. as also by Christ himself and his Disciples Joh. 3. 22 26. Yea had the Church been estimated or constituted by Baptism the Evangelist Luke intending questionless Act. 4. 4. to report the increase of the Church and progress of the Gospel with as much advantage as truth would afford had prevaricated with the cause which he intended to promote in reporting their number to have been about five thousand only when as upon the said supposition and the tenor of the late premisses he might with as much Truth have reported them about forty thousand yea and many more Howbeit many of them which heard the Word BELEEVED and the number of the men were about five thousand In which passage the increase of the Church or addition unto the former Saints is with much more pregnancy of intimation ascribed unto their beleeving then in the other place it is unto their being baptized Therefore both men and women who are indeed tender of Conscience in things appertaining unto God had need have a better foundation to bear them out in their practise of rending and tearing Churches or if this name will not pass of rending and tearing holy Societies and fellowships of Saints then any thing that can be so much as tolerably inferred from the Text now argued Act. 2. 41. IV. Whether did not the Church of Christ at Rome in the Apostles days and so also the Churches in Galatia hold Church-communion with some who were not baptized considering 1. That the Apostle to the former writeth thus Know ye not that SO MANY OF US as were baptized into Jesus Christ were baptized into his death Rom. 6. 3. and to the latter after the same manner thus For AS MANY OF YOU as have been baptized into Christ Gal. 3. 27. 2. That this particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as many as used in both places is in such constructions as these always partitive distinguishing or dividing the entire number of persons spoken of some from others by the character or property specified or at least supposeth a possibility of such a distinction {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as many as touched the hem of his garment were made whole Mat. 14. 36. This clearly supposeth either that there were some or at least that there might be some who did not thus touch So again They brought in all AS MANY AS they found c. Mat. 22. 10. So AS MANY i. e. as many men and women as are of the works of the Law are under the curse Gal. 3. 10. See also Mark 3. 10. 6. 11 56. Luk. 4 40. Ioh. 1. 12. Act. 3. 24 with others more of like tenor and import almost without number Therefore is it not without controversie and dispute that the Apostle saying to the Church at Rome and to those in Galatia As MANY OF You as have been baptized c. supposeth either that there actually were or at least that for ought he knew to the contrary there might be sundry of their members who had not been baptized And if he had either known or so much as by conjecture supposed that all the members of these Churches had without exception been baptized is it credible that he would have expressed himself thus unto them respectively As MANY OF You As have been baptized and not rather You having all been baptized or the like V. Whether did not the Church at Corinth in the Apostles days entertain members and hold communion with those who had not been baptized considering that he demandeth thus of this Church Else what shall or what will they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead c Or doth not this imply that there was a corrupt and superstitious practise on foot in this Church to baptize one or other of the surviving kindred or Friends in the name of such persons respectively who dyed unbaptized and that this Church thought and supposed that such Baptism was available for good unto the deceased in such a case which practise and opinion of