Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	covenant_n	parent_n	1,796	5	9.1412	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97212	Caleb's inheritance in Canaan: by grace, not works, an answer to a book entituled The doctrine of baptism, and distinction of the covenants, lately published by Tho. Patient: wherein a review is taken, I. Of his four essentials, and they fully answered; ergo II. Dipping proved no gospel practice, from cleer scripture. III. His ten arguments for dipping refuted. IV. The two covenants answered, and circumcision proved a covenant of grace. V. His seven arguments to prove it a covenant of works, answered. VI. His four arguments to prove it a seale onely to Abraham, answered: and the contrary proved. VII. The seven fundamentals that he pretends to be destroyed by taking infants into covenant, cleeered; and the aspersion proved false. VIII. A reply to his answer given to our usual scriptures. For infant-subjects of the kingdom, in all which infant-baptism is cleered, and that ordinance justifyed, / by E.W. a member of the army in Ireland.	Warren, Edward, Member of the army in Ireland.	1655 (1655)	Wing W956; Thomason E856_2; ESTC R9139	117,844	134

truth by us maintained Now then to sum up all the premisses considered and that upon the advantage the Spirit of God puts into our hands in explaining what is meant by the word house himself who is a better Expositor then Mr. Patient or any else We see the whole Catalogue or Cloud of Family-Witnesses and Examples in Scripture do give in their Light and Testimony to Abrahams Infant-seed And that when the Scripture speaks of Housholds baptized it is meant Parents and Children and when a Master of a Family was converted and became the son of Abraham as Zacheus though a Gentile his Seed or House also were taken visibly into Covenant Luke 10 3 6. So that by this time we see the vanity and self-confidence of this Author to speak such bitter words of Gall and Wormwood as he doth in page 23. against a world of people who as he saith from Custom and Tradition run headlong after this Idol of mans invention By which it is evident That whosoever embraceth not this new doctrine of dipping which hath already been proved not Apostolical he is no otherwise look'd upon or esteemed then yea called an Idolater And thus not onely the Truths of God and Priviledges given to all Gods people suffer but also the Powers and Authorities of these Nations come to be undervalued slighted and contemned for practising or countenancing such Idolatries Thus the dark-side of the Cloud by this appears onely to such spirits when the Israel of God i e Abrahams Seed have light within their dwellings Ye therefore who have upright hearts to God and his ways that have been hitherto led in these untrodden paths and so have lost the way enquire after the footsteps of the flock and have more pity to your own bowels Cut not off their entail to Grace by losing your visible right and title to the Covenant in which the invisible part thereof is conveyed What though they are born in sin and iniquity yet the Promise reaches them whilst yong as it reached Isaac when a Childe If you are not wanting in your duties your children have a Gospel-right the Seed of the Jews had it yea they shall have it again to the same Covenant Take heed least your Children cry our against you at the last day and say their cruel Parents took away their Bread and gave away their birth-right for nought Let me therefore say with the Prophet It hath and shall be for a lamentation to see Christians kick against their own mercies And let me leave this with you Mr. Patient Ro. 2.22 thou that abhorrest an Idoll doe not commit sacriledg by stealing away a Church ordinance from those to whom God hath given it Thus far his four Essentialls are weighed over which we may write that superscription Daniel 8.15 Mene Mene tekel vpharsin thou art weighed in the ballance and found too light CHAP. VI. Page 23. 24. Is a preludium to the subsequent chapter touching the Covenant WEE are now come to view that passion of Weakness that lies in those two Pages and first of his distinction given of Idolatrie which though I grant to be good yet he still mistakes in application for hee comes again to tell us that in the room of this precious Ordinance of God the dipping of beleevers which Christ hath confirmed by his blood is set up an Idoll of mans invention namely the sprinkling of Carnall poor infants and doubtless if there be an Idoll in the world now set up amongst men this must needs be one in his sence because he hath learnt this to be an Idoll either the worshipping a false God or the true God in a false manner c. Answ Let any reader Judg whether this man of the waterie element doth not speak with as high a piece of confidence as if he had a spirit of infallibilitie to judg our practice by hee tells us that dipping of beleevers was an ordinance confirmed by the blood of Christ therefore sprinkling of Children must needs be an Idoll his Allegatitions have been examined in all the parts thereof and we still find notwithstanding any thing he hath said to the contrarie that Childrens Baptism remains an Ordinance That dipping is not the way of the Gospel and therefore I must tell him that dipping was never confirm'd by Christs blood Ergo He speaks untruths in the name of the Lord neither is it an Idoll of the first or second magnitude no Image of Baptism set up in the room thereof by mans invention which are terms by him used to bespatter the truth But the contrary is proved The Administrators Right a person qualified and ordeined the manner by sprinkling or pouring out water Right the form of words Right and the subject Right And therefore an Ordinance that shal stand mauger al the malice of men as a pretious Ordinance of Iesus Christ so long as the Sun Moon endures And therefore instead of your appealing to men since there hath been enough said If you and I had never written let us appeal to God and let all those that own their childrens right in the Covenant say Amen In Page 25 he concludes again that Infant Baptism is corrupt in the four Essentialls aforementioned Answ First then by his own words t is not anihillated but onely Corrupted and that a person though corruptly Baptiz'd ought not to be Baptiz'd that being already prooved But Secondly He reckons without his host and therefore must come to a new accompt They are not Essentialls nor any of them as laid down by him but whimsies of his own brain therefore The next thing we are to follow him in is the business of the Covenants with its distinctions and extent from which he undertakes to prove that Infants are not subjects of Baptism Though we have hitherto built upon a good Foundation yet if hee shakes down his main pillar it will be time to forsake the house But before wee can come to his Arguments we must passe by many falsitis and prolocutions and goe through many impertinencies which must be born withall amongst the Patrons of Error The first thing he deals with is A pretended false consequence which he saith wee draw from scripture to maintain Infant-Baptism It runs thus The Covenant of Grace is made with beleevers and their seed Therefore the seale of the Covenant belongs to them To disprove which he tells us 't is against the Law of the new Testament Answ The new Testament is Christs last will to his Church in which hee shews forth more love then he did in his first Testament which was made to the same Church and the Covenant of Grace in the spirituall part thereof is the same in both If therefore in the old Testament which was his first Legacie hee took Children into his kingdom and yet now his bowels should be shut against them who are not then called into libertie but a greater bondage then before But grace in the Covenant being unchangeable therefore Children

must needs be a covenant of works for if it had been a covenant of Grace it would have administred Justification with it This is the full sense as neer as I can collect out of such stragling discourses Though the Scriptures he brings in these pages to prove what he asserts were before omitted yet I shall here take them in as most fit in this place because the running over things so often would otherwise make the Answer so bulkish and therefore A. Though he saith Justification by faith was not given by Circumcision i. e. by the act done as neither is it now given by Baptism yet Justification was given in that Covenant of Grace which Circumcision sealed and so the Elect did obtain it Rom. 4.11 He received the sign of Circumcision a seal of the righteousness of Faith that he might be the Father of all that believe though they be not Circumcised So that Circumcision was the covenants seal and not the seal of his faith out of which the Gentile Nations were excluded till that Jewish Church was cast off so that the Jews were neerer then Pagans and Heathens notwithstanding any thing he affirms because the one was under the call of the Gospel and the tenders of Grace when the other was a far off Aliens and strangers Eph. 2.11 12 13. But when the Gospel came amongst them also then they were made nigh by the blood of Christ The Heathens in New England will any sober understanding Christian say they are as neer to a state of Justification as those that are born and bred up and dwell under the sound of the Gospel yea Mr. P. himself doth contradict what he in this affirms in acknowledging that the Jews were priviledged before other Nations in having such precious tenders of the Gospel p. 49. so that we see he doth not stick fast to his own judgement in any thing But wherein these precious priviledges should lye or how the G●spel should be tendred if they were not visible under the covenant of Grace and so neerer then Heathens I cannot see nor I am sure he himself for had not Justification run in the Jewish Ordinances more freely then it did to the Gentiles that had them not they had instead of being priviledged been more in bondage and slavery then any Nation in the world 2. There is not any one place or Text or syllable in the 2 3. or 4 to Rom. or in 12 15 17 18 22. of Gen. or 3 4 5. Gal. that saith Justification by faith was not given in the covenant of Circumcision or that Justification by faith is opposed to Circumcision or that because Abraham was Justified before circumcised therefore Circumcision is a covenant of Works But this the Texts say that justification is to be had in the covenant of Circumcision which were it a covenant of works would not there be found Rom. 3.1 2 3 30. But 3. And because he tells us in pag. 55. That there is no Text in all the Scripture more cleer to prove the covenant of Circumcision to be a covenant of works then this 4. Rom. setting Faith and Circumcision in opposition shewing that Abrahams spiritual seed had their justification in another covenant and not in circumcision I have therefore taken it into this place because one answer will serve both To cleer this place therefore from this cloud of error cast upon it I shall stay some time to search into it The words are these What shall we say then that Abraham our Father as appertaining to the flesh hath found For if Abraham was justified by works He hath whereof to glory but not before God but Abraham believed God c. And how was it then reckoned when he was in Circumcision or in uncircumcision not in Circumcision c. A. By comparing this with the preceding chapter as also with ch 5 6 7 8. we finde the Roman Church that had imbraced the Ordinances of the Gospel were then falling back into the works of the Law and those legal Ordinances in them to gain justification And therefore they would be listening after those false Teachers that preacht up Circumcision after the manner of Moses which was the prevailing error in that Church and is at this day it being so fallen that they maintain good works do justifie Now the Apostle to bring them off from this error bids them look upon Abraham whom they acknowledged to be the father of the faithful and see how the case stood with him how he was justifyed secretly implying that if he that was the Father of all believers was not justifyed by works then it would be unreasonable in his children to think that they were and therefore it was their duty to follow him by which we see Abraham is held forth as a publick person in the Gospel to which Gospel-Churches are to have recourse to rectifie errors in doctrines of Faith and if upon search they found that Abraham was justifyed in urcircumcision then they should not think that Circumcision was of absolute necessity to justification and therefore tells them it was their mistake the Law was never intended by God to justifie any but ch 3.9 both Jew and Gentile are all under sin and ver 20. therefore by the deeds of the Law no flesh can be justifyed for all have sinned and are therefore justifyed freely by his Grace without the deeds of the Law ver 28. upon which the Romans make this Objection Rom. 4.1 What benefit or advantage then hath Abraham found to whom the covenant was made The meaning is because Abraham had not his justification by circumcision therefore they could not see any Gospel-benefit that came by that Ordinance at all so much is implyed in the words the like also ch 3. what profit then is there of Circumcision and it is the same objection in effect that M. P. makes onely a little changed For thus his runs If Abraham was not justified in the covenant of Circumcision then is Circumcision a covenant of works both which the Apostle answers that though Abraham and his seed were not justifyed by the Law as a law or covenant of works yet there was a considerable advantage the Jews had by circumcision and chiefly because unto them were c●mmitted the oracles of God and ch 9.4 who are Israelites i. e a peculiar Nation inclosed by God himself from all the Nations of the world to them appertains the adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises whose are the Fathers and of whom concerning the flesh Christ came As if he had said all this heap and bundle of benefits came in to the Jews and that Nation which no Nation under heaven had besides and yet for all this there were many that did not believe ch 3.3 For what though some did not believe shall their unbelief make the Faith of God without effect God forbid as if he had said The end for which

out of his seed And upon this very hinge it was That all those examples of Gods judgements upon Israel are given when they revolted from God and brake this covenant then God plagues them and cuts them off and when they renewed their covenant fasted humbled their souls and repented God shewed Mercy all which agrees to that remarkable place which proves the covenant of Grace conditional Gen. 18.19 For I know Abraham will command his children and his houshould after him and they shall keep the Way of the Lord to do Justice and judgement That the Lord may bring upon Abraham that which he hath spoken of him cleerly implying that if Abrahams seed did not walk close in their duties they should fall short of their expectations as we afterwards finde Israel did Therefore whereas M. P. saith it is impossible the covenant of Grace should be broken it is false For the external part may be broken which is part of the covenant but the inward part of it can never be broken P. Pag. 67. He comes to answer this distinction of the covenant as an Objection but so poorly that it seems he would gladly favour his own opinion persons saith he may profess outwardly to be in Christ and so in the covenant of Grace by profession but because it was but a profession onely and not in truth therefore they profess to be in that wherein they never were A. We are now speaking of persons being in the covenant as the Scripture holds them forth to be within it And as men may in the judgement of Charity believe persons to be in it in order to Communion of Saints in the world If therefore the Scriptures tell us there is a twofold being in it then persons are in the covenant that are within the visible part of as hath been sufficiently proved and as his own practice doth acknowledge so that in his answer to the Objection he rather works like a ferry●man then a preacher he seems to look towards an answer but rows the other way therefore whereas he saith we have an infallible rule to judge Abraham and his seed to be within the covenant of Circumcision because God saith it and the Objection before is groundless A. It hath bean already cleared that Circumcision was part of the covenant of Grace and therefore by this he confesseth that persons are visible within it because the infallible rule of the word of God saith it and so was the seed he speaks of infallible as he calls it within the Covenant The like now all that by profession are admitted into Gospel-Churches We have the same rule to judge by That they are as really within the covenant as the seed of Abraham was then By which we may see the Objection stands in force notwithstanding those puffs of wind he hath given at it 2. Neither doth his bringing in that great Catalogue of Israels sins at all help him For though it is not denyed but the most part of them were wicked and prophane yet as a separated people God had chosen out from the rest of the world to be a Church to whom he committed his Oracles in that sense they were a people in covenant and so stood till they were divorc't and cast off from being a people For which see Rom. 9. at large And the reason why they were so wicked and profane may be gathered from that place before mentioned Gen. 18.19 because they kept not up family duties grew carnal and loose in their Judgements and therefore looseness in practice and conversation followed a needful Item to all Gods people in these days The like answer is to be given to Joh. 8 40 44. by all which then it appears that not one Argument he hath hitherto brought proves Circumcision to be a covenant of works we are now arrived at his last Argument and that drawn from the many inconveniencies that will follow if it be maintained a covenant of Grace therefore so to understand Scriptures as to cross any fundamentals cannot be agreeable to the mind of God CHAP. XI Contains a vindication of the First Second and Third Fundamentall P. pag. 71. IF the covenant of Circumcision made with Abraham and his seed and those also that were born in his house or bought with mony amongst the families of Israel were a covenant of Grace then it interessed all persons by nature or practice into the choice priviledges of Adoption sonship justification the inward work of sanctification all which i● asserted by those who hold Infant-baptism And then this fundamental in Religion is denyed That all mankinde by nature are children of wrath and that all men are not charged under sin both Jews and Gentiles and that none is righteous no not one But saith Mr P. be it known to you it was a truth through Israel in their Generations and then he brings in many Scriptures to prove that men by nature are children of wrath c. A. 1. And be it known to you again That this fundamental truth is such that we all vail to and therefore it is not so much as toucht much less rooted up by our Doctrine or practice in maintaining Circumcision a Covenant of Grace which I now come to make appear and still by the former distinction Therefore I shall desire the Reader to give me his hand that we may not break company till the storm is over 1 There is a twofold Adoption and therefore 2 A twofold sonship 3 A twofold Sanctification 4 A twofold Justification These and all these outward and inward so that by vertue of the extent of the covenant made with Abraham persons are born into those outward priviledges though not into the spiritual part thereof and thus were Israel adopted Rom. 9.4 For it is one of the first priviledges that St. Paul reckons Israel had to whom pertained the Adoption and the glory c. By which we see that the Adoption appertained to all Israel that is God made choice of them to make them his peculiar sons and people by taking them into the visible pale of the covenant of grace when all the Nations of the earth besides were past by So that no people or Nation in the world could say God was their father but the Jews which is the benefit of Adoption in either respect But inward Adoption runs more spiritually therefore called the spirit of Adoption Rom. 8. Thus also all Israel were the sons of God for which the Scripture is so cleer That such who deny it do but discover much ignorance See therefore these Texts Hos 4.1 ch 11.1 Joh. 8.41 Ezek. 20.21 And thus they are called the first-born Exod. 4.22 23. And they had all the service of sons to do to God in the wilderness The like also of sanctification when persons are by Gods appointment separated and set a part to a holy use of which divers instances might be given before and since Christ so also Justification outward before men as well as