Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	prove_v	scripture_n	write_v	2,163	5	5.9259	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88809	Of baptisme. The heads and order of such things as are especially insisted on, you will find in the table of chapters.	Lawrence, Henry, 1600-1664.	1646 (1646)	Wing L663; Thomason E1116_1; ESTC R210176	92,194	427

accepit etiam parvulis dare Baptismum The Church sayes hee received a tradition from the Apostles to give Baptisme to infants Cypr. lib. 3. Ep. 8. ad Fidum scribit Non solum sibi sed etiam integro consilio visum esse parvulos baptizariposse That it seemed good not onely to himself but to a vvhole councell that infants might be baptized even before the 8. day In other places the same author affirmes Baptisme simply necessary to salvation that it vvashes avvay originall sinne so as it is never more to be imputed page 470. a. Hierom. lib. contr Pelag. Infantes baptizari dicit tum ommpeccato carere That infants are to be baptized and then they are vvithout all sinne Aust lib. 10. de Gen. cap. 23. Consuetudo inquit matris Ecclesiae Baptizandis parvulis nequaquam sparnenda est nec illo modo superflua deputanda nec omnino credenda nisi Apostolica esset traditio The custome of our mother the church in Baptizing little children is not to be despised nor to be judged superfluous nor to be beleeved at all unles it vvere an Apostolicall tradition The same Austin As for the authority of infant Baptisme he flyes to tradition so for the reason of it hee bottomes it upon this that they neither have faith to save them nor a Sacrament instead of faith vvithout Baptisme and therefore judges them to eternall death unles they be taken out of the vvorld by martyrdome as the learned Forbes hath observed in his 10. booke Instruct Histor in Theol. cap. 5. lib. 7. onely Austin sayes they shall be in damnatione omnium mitissima multum autem fallere falli qui eos in damnatione praedicat non futuros They shall be in the easiest damnation of all others but hee much deceaves himself and others that teaches they shall not be condemned lib. 1. de peccat meritis remissione cap. 16. lib. 5. contra Iulian cap. 8. but as gentle or as easy as damnation is it is such as the vvrath of God remaines upon them lib. 3. de peccatorum meritis remissione cap. 20. They goe into the second death lib. de bono perseverantiae cap. 12. And they are children of vvrath lib. 6. contra Iulian cap. 3. Bernard also was of this same minde Epist 77. SanÃ¨ inquit omnes infantes qui hanc prohibente aetate non possunt habere fidem hoc est cordis ad Deum conversionem consequentÃ¨ nec salutem si absque baptismis perceptione moriuntur Certainly saith hee all infants vvho their age hindring them cannot have this faith that is the conversion of their hearts to God neither consequently can they have salvation if they dye vvithout the partaking of Baptisme More of this and of the same kind might be alleadged but these shall suffice Before wee goe any farther we must consider here what is meant by traditions which in the former quotatioÌ„s you heare so often mentioned The name of Tradition in it self is generall and signifies all doctrines either written or not written as 2. Thess 2.15 Hold the traditions vvhich you have bene taught vvhether by vvord or our epistle But the name Tradition is accommodated by Divines to signify onely a doctrine not written so Irenaeus is quoted lib. 3. cap. 2. Evenit inquit neque Scripturis neque traditioni consentire eos They vvould neither consent to Scripture nor tradition So Tertull. lib. de corona militis Si legem postules Scripturam nullam invenies traditio tibi praetenditur auctrix If you looke for a lavv yee shall find no Scripture but tradition is pretended as that vvhich authoriseth Novv that is called a doctrine not vvritten saith Bellarmine not vvhich is no vvhere vvritten but vvhich is not vvritten by the first author and hee gives the instance of infant Baptisme It is called an Apostolicall tradition not vvritten because it is not found vvritten in any Apostolicall booke although it be vvritten as hee affirmes in the bookes of allmost all the ancient Fathers Tom. 1. lib. 4. cap. 2. b. And by the way why Bellarmine could not find Baptisme written in the Apostles writings if there it were as well as other men I know not for hee wants no accutenes in his sight but when he is corrupted by his ends and it suites with his end abundantly to proove infant Baptisme as strongly as hee can because none judge it so necessary to the world as he and those of his religion doe You see therefore by traditions here meant thinges not found written in the Scripture yet for their antiquity supposed to be Apostolicall which if they were allowed received what a miserable confusion should wee be brought into in matters of religion and how under the notion of ancient traditions should we vvorship God in vayne teaching for doctrines the commandements of men Matt. 15.9 Matth. 16.6 Christ bids us take heed of the leaven of the Pharises which was their unwritten traditions and vve are commanded to obey God not men Acts 5.29 And if any man bring us any other doctrine he is to be accursed Gal. 1.9 This hath bene the opinion of holy men in all ages Luther on the first of the Galat. There ought no other doctrine to be delivered or heard in the church besides the pure vvord of God that is the holy Scriptures let other teachers and hearers vvith their doctrine be accursed So Calv. lib. 4. Inst cap. 8. s 8. Let this be a firme axiom nothing is to be accounted for the vvord of God to vvhich place should be given in the church but that vvhich is first contained in the Lavv and the Prophets and after in Apostolicall vvritings But because we are in a way of quotatioÌ„ it will not be amisse to give you the judgement of some more ancient concerning this matter and wee will give them as they are given by Chemnit in his exam of the counscell of Trent and quoted also by Bellarmine in order to his confutation of them I shall give but a few One is of Origen in cap. 3. ad Rom. c. Necesse nobis est inquit Scripturas sanctas in testimonium vocare sensus quippe nostri enarrationes sine his testibus non habent fidem It is necessary for us to call the holy Scriptures to vvitnes because our senses and narrations vvithout those vvitnesses have no credit So Constantin the Emperour who in the Counscell of Nice as Theodoret witnesses lib. 1. cap. 17. saith thus Euangelici Apostolici libri antiquorum Prophetarum oracula plane instruunt nos quid de rebus divinis sentiendum sit Proinde hostili posita discordia in verbis divinitus inspiratis sumamus quaestionum explicationes The Euangelicall and Apostolicall bookes and the oracles of the ancient Prophets playnely instruct us vvhat vvee should thinke of divine thinges Therefore all hostile discord layde aside let us take the explication of questions from vvords divinely inspired Then Athanasius lib. contragent

Sufficiunt divinae divinitÃ¹s inspiratae Scripturae ad omnem instructionem veritatis The holy divinely inspired Scriptures suffice to all instructions of truth Then Basil in serm de fidei confess Infidelitatis argumentum fuerit signum superbiae certissimum si quis eorum quae scripta sunt aliquid velit rejicere aut eorum quae non scripta introducere It vvould be an argument of infidelity and a most certain signe of pride if any man should reject things vvritten or should introduce things not vvritten Also Cyril lib. de recta fide Necessarium nobis est divinas sequi literas in nullo ab eorum praescripto discedere It is necessary for us to follovv the divine letters and in nothing to depart from their prescript So Theoph. lib. 2. Paschali Diabolici spiritus est aliquid extra Scripturarum sacrarum auctoritatem putare divinum It is the part of a diabolicall spirit to thinke any thing divine vvithout the authority of holy Scriptures So Tertull. lib. contra Hermogenum Adoro Scripturae plenitudinem scriptum esse doceat Hermogenis officina si non scriptum est timeat vae illud adjicientibus vel detrahentibus destinatum I adore the fullnes of the Scripture let Hermogenes shevv that it is vvritten if it be not vvritten let him feare the vvo destin'd to those vvhich adde or detract The end of all that hath bene said amounts to this that those Fathers or Churches that tooke up and practized Baptisme as an Apostolicall traditioÌ„ that is a thing not written nor found in the word but for the antiquity sake call'd Apostolicall as those forequoted did and most will be found to have done that being their best plea are justly to be reputed ours and of our side for they judge it not from Scripture and therefore are forced to fetch the rise of it from tradition which traditioÌ„ because it will not beare the weight of an institution as you have heard therefore the whole building is to fall which is falsely bottomed and their authority upon that ground is nothing saving that by flying for a bottome and refuge to tradition they doe with us affirme that there is no better ground for infant Baptisme then humane traditioÌ„ which is indeed none at all So as you find how all these testimonies authorities and many of the same kind become ours And here by the way I am not ignorant that some of ours whofeele themselves prest by the Papists as if they admitted of a tradition in this ordinance of Baptisme which they refuse in others and being loath to loose the authority of the Fathers in this point who put it upon tradition as upon its proper basis would fayne wrest their necke out of this noose and therefore shew you also how the Fathers fastned it upon some Scripture ground so Chemnit in his answer of Lindan Exam. Concil Tridentin de Trad. p. 69. To which I answer according to truth that the forequoted Fathers fastned Baptisme upon tradition as upon its owne ground and basis being no more able then other men to find a word of institution for that which had none and for the credit of the tradition calling that Apostolicall which they found ancient which as the same Chemnitius acknowledgeth was an ordinary practise in other things but withall some of them give some ground of Scripture of their owne framing for the colour of such a tradition so Origen Iraeneus Cyprian and those others quoted by Chemnitius to this purpose which reatch not to any word of institution but to the reason of it as Origen sayes That the Apostles knevv that there vvere in all the stayne of sinne vvhich ought to be vvasht by vvater and by the spirit So Cyprian VVhen the Lord saith in the Gospel hee came not to destroy the soules of men but to save vvee also should prevent as much as may be that no soule be lost For God as he accepts not the person so nor the age I shall give you no more this onely for a tast Now those I said are no words of institution but some generall reason as they conceave and doth not at all hinder but that Apostolicall tradition as they call it beares the weight of the institution I deny not but that there hath bene such a thing as the tradition of Christ and Apostolicall tradition which are of the highest and greatest authority but they were such things as afterwards were committed to writing by the Euangelists and Apostles as Chemnitius well observes p. 61. and other traditions of Christ his Apostles wee avow none but esteeme them all Apocryphal Againe for those Fathers and ancient writers together with the Papists Lutherans that judged Baptisme simply necessary to salvation and some of them condemning infants to eternall damnation without it as Austin Bernard c. unlesse they were happily rescued by martyrdome you see what necessity lay upon them to deffend infant Baptisme but upon a most false ground namely the necessity of it to salvation which fayling as wee know it doth wee may see both how they might be tempted necessitated to such an opinion what good reason there is why their foundation and building should fall together And if any man shall here object as before in the case of traditions that this peremptory necessity to salvatioÌ„ was indeed a false hypothesis or supposition not fit to beare the weight of infant Baptisme but that the Fathers also might possibly have other mediums by which to proove this as those before instanc'd in I answer that the weaknesse of those mediums or any other I have mett withall in this particular as alleadged by them declare plainly that there was some other great thing which inforced them to it namely the necessity of it to salvation as wheÌ„ we see wise men contend earnestly for that for which they give no good visible or apparent reason it may well be conceived that there is something of interest which supplies to them the want of reason and this interest of the salvation of our children sitts so neere us as it may beare the weight of many reasons and cause us to admit conclusions though of great moment and concernement upon very easy considerations So as wee have fully examined this head namely upon what grounds the Fathers which are alledged for the chief patrons of infant baptisme went have found that so many as build it upon tradition as generally all doe are of our side for avouching that for their best authority they acknowledge there is no better to wit the Scripture and so conclude with us that Baptisme of infants is not an institution of God which hath the Scripture for its foundation And those which give it to infants because it is simply necessary to salvation will be of no authority against us nor of no credit to their cause because the building must be level'd according to the foundation that being false they are

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