Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	blessing_n	child_n	parent_n	2,162	5	9.2185	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77497	The doctrine and practice of paedobaptisme, asserted and vindicated. By a large and full improovement of some principall arguments for it, and a briefe resolution of such materiall objections as are made against it. Whereunto is annexed a briefe and plaine Enarration, both doctrinall and practicall, upon Mark 10.V.13.14.15.16. As it was some time since preached in the church of Great Yarmouth: now published for an antidote against those yet spreading errours of the times, Anabaptisme and Catabaptisme. / By Joh. Brinsley.	Brinsley, John, 1600-1665.	1645 (1645)	Wing B4712; Thomason E300_14; ESTC R200258	127,125	196

Circumcision Vide Goodwins Moses and Aaron l. 6 c. 1. * i. e. Vir●s nominatim advocatos ut ●est●rentur nomen illud filio meo imposi●ū in Ecclesia quum circumcid●retur Jun. Tremel ad loc Vers 1. 3. The originall of wit●●●●es in Baptism A●q ex hoc ●itu prof●ctum ●sse illum nostrum constat quo certi homine● speciatim maxi●è ve●o i● calamitosis temporibus ut ista futura erant adhibentur testes accessus ad Christum ad Ecclesiam per Baptismum nominis in Baptismo indit● Hos vulgus compatres et commat●es Graeci olim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt Jun. Tr●ib Repl. A humane testimony is no ground for faith Sol. A humane testimony sufficient for a humane faith Repl. What if a man should believe that he is baptized when he is not Sol. Such an error being invincible shall not ●●nder salvation Baptizatus voto voluntate licet non reipsâ per aquae lavacrum Am. lib. de vitâ Valent 2 Co● 8. 12. Minime salvari possunt qu● nec re nec voto baptismi Sacramen um susciperint qu● verò saltem voto Sacramentum baptismi sus●eperint e●s● non re s●lvari poss●nt Thom. pars 3. q. 68. Act. 2. con An antidote against Rebaptization 2 Sam. 12. 9. 10. Concil Laod. can 7. Arelat can 8. Leo Ep. 7. 7. citati per Chemnitium in Exam. de Confirmat Mat. 13. 25. Chemnit Har. ad loc A 3. fold Act in this Hist 1. Act. The act of those which brought these children to Christ wher 4. particulars 1. Who were the bringers 2. Whom they brought viz. Infants Cleared by 3 arguments Luk. 18. 15. 3. To whom they were brought 4 To what end Math. 19. 13. Gen. 27. Gen. 28. Obser 1 Infants capable of benefit by Christ Object Infants doe not actually believe Answ Christ can touch them though not touched by them Phil. 3. 12. Mat. 9. Applica Stand not to reason with flesh bloud about this mystery Iohn 20. Eccles 11. 5 Rom. 11. 33. Obser The best office Parents can doe for their Children to bring them to Christ Reason ● Christ a storehouse of blessings 1 Ephes 3. Reason 2. Infants necessitous creatures Applica Vse 1. The preposterous care of carnall Parents Luke 10. 41. The worst office to keep children from Christ Levit. 20. ● Vse 2. Instruction To excite Parents to this duty Matt. 9. 2. 2 Sam. 19. 37. Quest How shall Parents bring their children to Christ and what they are to doe to that end Answ A threefold direction Before they are borne Sanctifie them in the wombe by prayer Psal 127 3. Make sure they may bee borne under the Covenant When they are borne Give them to God again Bring them to Baptisme Whether mothers are bound to present their children with their owne hands 1 Cor. 11. 16. The chiefe care lyeth upon the Parents specially upon the father Exod. 4. 24 Quest What if the mother bee unwilling Answ The case of Moses and Zippora Let not Parents deferre this Ordinance upon carnall reasonings Gen. 17. 24. Object The Promise is sufficient though unsealed Chemnit Har. ad loc Math. 8. 8. Ans Meanes afforded for the helpe of our infirmity and strengthning our faith are not to be neglected Isaiah 7. 12. 3. When children come to yeares of discretion 1. Instruct them in the knowledge of Christ 2 Tim. 3. 15. Ephes 6. 4. Gen. 18. 19. Leading them to Christ by example 2 Sam. 19. 39 Act. 2. The act of the disciples double 1. Repelling the Infan●● Obser Satans peculiar-ill will to children How Satan hinders children from coming to Christ 2 King 23. 12. Reason 1. 〈…〉 Parents should be the more vigilant Rebuking those which brought them Obser 2. Good undertakings subject to discouragements cast in sometimes Reason 1. By God for the tryall of his people exercise of their graces Matth. 15. v. 23. v. 24. v. 26. Reason 2. By Satan to dishearten them Nnmb. 32 Applica Fore-arme against discouragements Let not new-commers to Christ bee discouraged Observ Holy men may stand in the way of religious undertakings Matt. 16. 22. Reason 1. God permits it Satan incites to it making use of such instruments because least suspected Matt. 16. 23. Holy men yeeld to it because they know but in part 1 Cor. 13. 9. Acts 19. 25. Applica Make not the judgement or practise of others a rule to believe or walke by Rom. 3. Anabaptists misled with an opinion of the piety of their leaders Object The ground of this act of the disciples not malice or enuie but 1 Cor. 13. 4. Ignorance of two things 1. Of the need that these Infants had of Christ Matth. 9. 12. 2. How they were capable of receiving benefit by him Applica The Anabaptists grounds in denying Baptisme unto Infants the same with these of the disciples 1. Because Infants have no need of it Di●●g Anab integ Ereunen ● Od●go● Act 22. 16. 2. They are not capable of benefit by Baptisme Heb. 4. 2. Act. 8. 37. Both erre not knowing the scriptures Matth. 22. 29 Matth. 22. 29 So did the disciples Psal 8. 2. Psal 22. 9 Ioh. 6. 7. Matth. 18. 2. So doe the Anabaptists Psal 51. Ephes 2. 2. Blind zeale for their masters Honour Matt. 2. Calvin Harm ad l●c Matt. 20. 21. Acts 1. 6. Iohn 18. 36. Ease Observ Two dangerous counsellours and guides Carnall reason Blind-zeale Rom. 10. 20 Gal. 1 1● Prov. 14. 28. Psal 119. 133. vers 105. Acts 3. Our Saviours Arbitration wherein 3. particulars His affection what hee thought of this act of his Disciples Obser Good intentions will not beare out unwarrantable actions 2 Sam. 6. 6. Mat. 16. 23. Applica Let not Wil-worship look for acceptation with God The ground of Christs displeasure viz. A three-fold injury offered by his Disciples To the Infants in keeping them from Christ Observ The greatest injury Vse 1 This injury charged upon Anabaptists Ferus in Mat c. 19. v. 13. Vse 2. Take need of hindering the salvation of any Mat. 18. 6. Hicro●● ad loc Iohn 1. 41. 42. vers 45. 46. Iohn 4. 28 29. Which may be done three wayes By evill counsell By evill example Rom. 2. 23. 24. By the abuse of Christian libertie 2. Injurie to those who brought these Infants discouraging of them Luk. 22. 32. Applica Take heed of discouraging or offending the weak brethren Iob 4. 3 4. Isaiah 42. 3. Math. 12. 20. 2 Gal. 12. 13. Specially by the abuse of Christian libertie 1 Cor. 8. 9. v. last Rom. 14. 2● 3. Injurie to Christ himselfe hindering his Kingdome Applic. Charged upon Anabaptists Vse 2. Take heed of being back-friends to this Kingdome by withdrawing our selves or others from visible communion with the Church Heb. 10. 38. 1 Sam. 24. 5 6. Let all seek the inlargement of this Kingdome Specially Ministers Luk. 14. 21. 2 Gor. 10. 4. Inviting and compelling men to come unto Christ Quest Whether men may be

Apostle 1 Cor. 7. where he tells us expressely that the children of holy and beleeving parents I if but one of them be a beleever are Holy Else were your children uncleane but now they are holy v. 14. A Text which neither Papist nor Anabaptist can look upon but it will make their eyes dazle In this Text the Papist unlesse he shut his eyes cannot but see that children of beleeving parents may be in a state of salvation though they dye without Baptisme Why because they are to be accounted holy by birth And in this text the Anabaptist if he will not as he said Quaerere festucam seek strawes to put out his owne eyes withall as indeed in this point they doe cannot but see that Infants of beleeving parents are within the Covenant and consequently have a right to the seale of the Covenant and that because they are holy Q. Holy but how holy what are all the Infants of beleeving parents inwardly inherently holy truly sanctified by the Grace and Spirit of Christ and born such A. Not so Herein what ever the Anabaptists hold about originall sinne which most of them deny for that is their doctrine I will not say of all but of many of most of them that no Infants are conceived and borne in originall sin point blank to that of David Ps 51. 5. neither are children of wrath by nature c. we freely acknowledge it that in this there is no difference The childe of a beleever is as well conceived in sinne as any other all being alike sinners by nature and guilty of eternall condemnation In this sense children of beleeving parents are not said to be holy Not but that God may and sometimes doth sanctifie children from and in the wombe as it is said of Ieremy and Iohn the Baptist But that is not the holinesse which the Apostle there speaketh of What then why an outward visible holinesse Herein the Anabaptists most of them and we agree But what outward Holinesse is it whether a Civill or Religious holinesse Here is the difference The Anabaptist to evade the blow of this Text taketh the former way understanding the Apostle there to speake only of a Civill holinesse opposite to a Civill uncleannesse Now are your children holy i. e. say they they are legitimate no bastards Thus generally they construe that place And for countenance of that interpretation they bring that Text of the Prophet Malachy Mal. 2. 15. where the Prophet tells us that at the first God made but one man and one woman joyning them together in marriage viz. that he might seeke a godly seed or holy seed i. e. such as should be borne in lawfull marriage And by that they interpret this Text of the Apostle Now are your children holy i. e. legitimate lawfully begotten not spurious no bastards To this we reply that this interpretation however it must be acknowledged to have some considerable advocates for it both ancient and moderne yet it cannot be the sense of the Apostle in that place We shall not need to spend much time about it The errour will soone appeare if we doe but oppose the parts of the Apostles dis-junction there one against the other Else were your children uncleane but now they are holy That is say they else were they bastards but now they are legitimate Now the former of these is not true viz. that in case the unbeleeving wife were not sanctified by the beleeving husband but both were unbeleevers then their children should be uncleane i. e. Bastards This is not true For the children of Pagans where both parents are Infidels yet being borne in lawfull wedlocke they are no more bastards then the children of Christians are but are as legitimate and as free from civill uncleannesse as any other So that whatever sense be put upon that place of the Prophet Malachy yet this cannot be the sense of the Apostle in this place where he speaketh of a holinesse that was peculiar to beleevers not common to Infidels as well as them The case is cleare to them who will not heere shut their eyes against the light 2. Others there are of them who would elude the force of that place another way They will tell us that Paul in telling them their children were holy he meant no more but that they were sanctified unto them Even as the unbeleeving wife say they is sanctified to the beleeving husband i. e. sanctified to his use even so and no otherwise are their children said to be holy i. e. sanctified to the use of their parents in the duties of relation so as the parents may both own them and keep them and use them as children and that in a Christian and comfortable way A. But to this it is as soone answered as to the former Besides that these children cannot be said to bee sanctified to both parents the one being an unbeleever to whom nothing is pure nothing holy besides that There is a broad difference between being sanctified to the use of one and being holy To a beleever all things are sanctified Every creature of God is go●● for it is sanctified by the Word and Prayer 1 Tim. 4. 5. To the pure all things are pure Tit. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure but not Holy This cannot be said of all creatures that they should be holy holy in themselves as here it is said of the children of beleeving parents who are said to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely sanctificati but sancti not only sanctified to the use of the parent but holy holy in themselves Q. But what holinesse then is it that that the Apostle here meanes A. Why briefly It must be a Federall holinesse the holinesse of the Covenant So Calvin Beza P. Martyr Paraeus and almost the whole streame of Protestant Expositors carry it As for Papists indeed they here joyne hands with the Anabaptist Not induring to hear of the holinesse of Children holinesse by birth because that being admitted their absolute necessity of Baptisme whereof they are rigid and cruell patrons must fall to the ground But amongst Protestant Interpreters it is generally received And that not without good warrant from the word which usually calleth them holy who are borne under a holy Covenant The Covenant it self is holy so called by Zacharias in that place prealleadged 1. Luke 72. And so are they which are borne under it Thus were the Iewes holy Thou art a holy people unto the Lord thy God Ye have it often repeated in that book of Deuteronomy i. e. under a holy Covenant And in this respect they were all alike holy It is that which Corah and his company tell Moses and Aaron All the Congregation is holy every one of them A truth in it selfe though not as they intended it They were all holy in

God in seeking a reason of all his Injunctions and Commands He that is the Lord of time may dispose of time as he pleaseth neither is he bound to give an account of it Yet in as much as there is a reason in all his actions make we a sober and modest enquiry after it here Q. 1. Why no sooner Why not before the 8 th day A. Divers reasons I find given for it some physicall or naturall others spirituall and mysticall In a physicall way The Physitian will tell us that the seventh day is a Cryticall day and so a dangerous day in speciall to Infants so as till that day be past no wound no incision can safely be made in the body of a tender Infant In a mysticall way Augustine will tell us that this had reference to the resurrection of Christ who rose again the eight day by whom we have the true Circumcision The Master of the Sentences and others after him will tell us that this eight day shadowed out the last day Octava dies eterna dies saith Luther The eight day an embleme of Eternity which commeth not within the compasse of the seven dayes which are the measurers of time Then shall we have a full and perfect Circumcision having put off this sinfull flesh The Hebrew Doctours have yet another conceit The eight day was assigned say they to the end that a Sabbath which to the Jewes was a signe of their Sanctification might passe over the head of the Infant before it was circumcised which it doth ever in eight dayes But I will not avouch any of these More plainly and simply take a double reason for it The one naturall the other ceremoniall and mysticall 1. God puts off Circumcision to the eight day because before that the childe being tender could not without hazard or hardship indure so painfull a wound From whence we might by the way take up a double observation each usefull Obs 1. See here the truth of that which St. Paul tells us 1 Cor. 10. 13. That God will not suffer his people to be tempted tried above their strength above what they are able to beare He knoweth their frames and their tempers and he will deale with them accordingly Hee knoweth our frame saith the Psalmist and he remembreth that we are but dust And therefore what ever sense and reason may dictate God will deale tenderly with his people the people that are in Covenant with him not afflicting them but when and where needis and in such a measure as they shall be able to beare it Giving them such breathings such intervals and intermissions as hee shall see fitting for them Thus deales he here with these young Covenanters the Hebrew Infants he giveth them a breathing time betwixt their Birth and Circumcision that so they might recover the soarnesse of the one before he put them upon a new smart Even so tenderly is God pleased to deale with his people He will not suffer them to have sorrow upon sorrow but where need is Paul writing to his Philippians tells them of Epap●roditus his sicknesse He was sicke nigh unto death but saith he God had mercy on him and not on him only but on me also lest I should have sorrow upon sorrow Herein God de●leth with them as the warie Physitian with his patient who if he be driven to repeat his Phlebotomie his blood letting yet he affordes his patient such intermission as the case will permit Thus though God doe sometimes follow his people with a succession of tryalls their need requiring it yet he allows them such respites and such breathings as he in his wisdome seeth fit f●r them True it is flesh and blood sometimes thinkes otherwise It is Iobs complaint as touching himselfe that God multiplied his wounds without cause and that hee would not suffer him to take his breath Iob 9. 17 18 But this was Iobs infirmity as Asaph saith of himselfe in a like case a fit of passion Certainly God is no delighted in the miseries of his creatures much lesse in the sufferings of his people and therefore they shall have such intermissions as he seeth fit for them that so they may not sinke under their burthens Obs 2. See here the truth of that which the Prophet Hosea tells us Hos 6 6 The Lord desireth mercie and not sacrifice i. e. mercy rather then sacrifice God requireth that the Hebrew Infants should be circumcised but he will not have them circumcised before the eight day before that they were not able to beare it It might be a hazard at least a hardship to them and therefore hee requires it not Nay he requires the contrary By no meanes upon what pretence soever they might not administer it before that day Applic. Which may serve both as a warrant and direction unto us about our baptizing of Infants 1. As a warrant viz. to beare out our manner of baptizing Infants by sprinkling rather then dipping Dipping being a Ceremony which in these colder Climates cannot be used without eminent hazard and danger unto children Now the Rule is Necessitie and charity disp●nce with ceremoniall observances Such is this rite this manner of baptizing a Ceremony Now the duties of the Ceremoniall Law were ever to give way to the Morall and so must they still To preserve life is a duty of the Morall Law no Ceremony but must give way to it He that would not have Infants circumcised will not have them baptized to the hazard of their lives 2. Here is a direction to parents about the time for baptizing their children Therein let them not be over hasty in thrusting their children upon this Ordinance so soone as ever they are borne though not without some hazard and danger to their persons But let them bee content to wait Gods time Q. Gods time I but when is that A. When it is most convenient That is Gods time Therefore it was that God made choice of the eight day for Circumcision because that day was most convenient In Baptisme now there is no set day appointed it may be administred sooner or later before the eight day or after But the time convenient that is the day Q. Time convenient when is that A. Why when the childe may safely and conveniently receive it and when the Ordinance may bee had according to Christs Institution Now is the time convenient which is Gods time and this time Christians should wait for Q. But what if the childe dye in the meane time is it not hereby damni●ied or endangered A. To this we answer by making the like Querie out of the Text. What if an Hebrew childe dyed before the eight day The same case of danger might have beene objected because the childe dyed without the seale of the Covenant yet were not the Jews upon that pretext of necessity to hasten the time to baptise before the eight day

not un usefull nor alwayes ineffectuall unto Infants God can and no question often doth concurre with his Ordinance communicating the inward grace with the outward signe working that grace of Regeneration in Infan●s whereof Baptisme is a Signe and Seale If for our parts wee cannot conceive how or after what manner God should worke this worke in them let not that stagger our beliefe Considering that there are many other things which are above our sense and reason yet not above our faith Wee believe that they are though we know not in what way they are effected Who is there that knoweth the way of his own naturall birth how the body is framed and fashioned in the wombe how and when the soule commeth to be infused into it Even such is the way of God in many of his works So saith the Preacher Eccles 11. As thou knowest not what is the way of the Spirit nor how the bones do grow in the wombe of her that is with childe so thou knowest not the works of God Such are many of his works many of his wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untraceable wayes wayes past finding out And such in particular is the way of God in the worke of Regeneration a mysterious way the manner of it being above sense and reasons comprehension So much our Saviour tells Nicodemnus Ioh. 3. The winde bloweth where it listeth c. So is every one that is borne of the Spirit The winde bloweth variously sometimes in this quarter sometimes in that and who can give a reason of it Such is the worke of the Spirit A mysterious worke If we cannot give a reason of it and set forth the manner of its working let not this our ignorance prejudice our faith What wee cannot comprehend yet let us apprehend What we cannot see yet believe So did these devout persons here in the Text. Having seene the power of Christ exercised upon others they doubt not but their children also were capable of benefit by him so as if he would but touch them they should fare the better for it and thereupon they bring them unto him I have done with the former observation As briefly of the latter It is the best office that Parents can performe unto their children to bring them unto Christ So these mothers here thought of it They knew not how to performe a better office unto these their Infants then to present them unto Christ And therein they were not deceived 1. In as much as Christ Iesus Christ is the storehouse and Treasury of all blessings Blessed be God the Father of our Lord Iesus Christ faith the Apostle who hath blessed us with all spirituall blessings in heavenly things in Christ Spirituall blessings which are the best blessings they are layd up in Christ to be dispenced by him God his Father hath made him as I may say his high-Almoner to distribute his bounty to the sons of men Whetherthen can poore necessitous creatures repaire better than unto Christ And such are Infants naturally 2. Let that be a second Reason viz the great necessity that Infants have of Iesus Christ Without him they are lost creatures for ever lost Such they come in to the world in a lost condition being all sinners by nature Sinners by Imputation having the sinne of their first Parents charged upon them Sinners by reall communication being heires of their forefathers corruption Now this being their condition they stand in need of a Saviour a susceptor one that may undertake for them and stand betwixt the wrath of God and them And who can do this but the Saviour of the world the Lord Christ Now put these together Christs Al-sufficiencie and their necessitie wee shall see ground and reason enough for this Assertion that it is the best office that Parents can doe to their Children to bring them unto Christ Let it be applied briefly by way of Conviction Instruction By way of Conviction Let carnall Parents here take notice of the preposterousnesse of their care and solicitude for their children in seeking all other things for them in the meane time neglecting this Other things they will lay out and lay up for them necessaries and conveniencies for the outward man They shall not want either food or rayment It may be they will give them civill nurture and education bringing them up in some honest trade or occupation whereby they may live like men in the world And they will doe what they can to gather a portion for them to leave them an Inheritance But in the mean time as for bringing them to Christ and interesting them in him this they never thinke of And what is this but with Martha to bee solicitous about many things but whereas there is but one thing necessary to over-looke that Surely such is the interesting of children in Jesus Christ Other things may bee for conveniency this for necessity Be convinced then of your folly herein you who are so indulgent towards and provident for your children that you thinke all the care you can take for them for their temporall welfare to bee little enough but in the meane time take no thought to bring them unto Christ to have union and communion with him Hereby you may expresse a naturall but no Christian affection that is true Christian affection which putteth forth it selfe in bringing others unto Christ 2. But what shall we then thinke in the second place of those who are so farre from bringing their children unto Christ that they rather keepe them off from him Prejudicing them against the wa●es of Christ by their owne 〈◊〉 examples Cruell un-naturall Parents So wee account them who offered up their children into Moloc● What are they who as much as in them lyeth offer them up unto S●●●● 〈…〉 Parents here take notice of their 〈◊〉 and be excited to discharge it endeavouring what in them lyeth to bring their children unto Christ The best office the truest act of charity you can performe to them So we looke 〈…〉 act of those who brought that poore Paraliticke the man ●icke of the Palsie unto Christ Hee could not come himselfe they bring him The greatest piece of charity they could possibly have sh●wed 〈◊〉 Suppose it that they had otherwise contributed largely and liberally to his necessities giving him meat and drinke and apparell and money all this had beene nothing in comparison of 〈◊〉 they now did for him What ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 naturall affection the most tender hearted Parents in the world can shew to their children should they provide never so well for them in all other 〈◊〉 yet this is more than all to bring them to Christ The truest and highest preferment that a Parent can preferre his childe unto to preferre him unto Christ Old Barzillai could not doe more for his sonne 〈◊〉 than to preferre him unto David to be his follower his attendant Hee well