Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	moral_a	sabbath_n	1,390	5	9.7943	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62864	Anti-pædobaptism, or, The third part being a full review of the dispute concerning infant baptism : in which the arguments for infant baptism from the covenant and initial seal, infants visible church membership, antiquity of infant baptism are refelled [sic] : and the writings of Mr. Stephen Marshal, Mr. Richard Baxter ... and others are examined, and many points about the covenants, and seals and other truths of weight are handled / by John Tombes.	Tombes, John, 1603?-1676.	1657 (1657)	Wing T1800; ESTC R28882	1,260,695	1,095

the token of Abrahams Covenant and yet the command Gen 17.9 ●0 1● 12 13 4. bind●th not Nor is the other speech true For by the same authority according to Mr. C. the Passeover the Lords Supper were made tokens of the same Coven●●t and yet ●or duties in stead of Circumcision 7. If when circumcision ceased there was 〈◊〉 be a duty in stead thereof by vertue of the command Gen. 17.9 and because of the promise of an everlasting possession v. 8. it must extend to the New Testament to the spiritual seed and be of a spiritual blessing by the same reason Circumcision being made an everlasting covenant v. 14. the command Gen. 17.9 should be of a spiritual keeping of Gods Covenant and the Circumcision that comes in the stead of Circumcision in the flesh should be Circumcision of the heart and obedience which the New Testament seems to intimate Rom. 2.26 28 29. 1 Cor. 7.19 Phil. 3.3 Col. 2.11 8. It is supposed but not proved that Baptism is in stead of Circumcision But Mr. C. thinks to prove it onely by the way he takes in to illustrate his conceit about Gen. 17.9 something about the Sabba●h Exod. 20.8 11. of which he saith thus The like manner of institution we have concerning the Sabbath therefore those who deny infant Baptism oftentimes deny the Sabbath and not without cause for there is the same reason of both and we may illustrate the one by the other The Lord intended in time to change the day from the 7th day to the first of the week as he intended in time to change the token of Abrahams Covenant Therefore in the 4th Commandment also the command is not primarily fixed upon the 7th or any day to be remembred and kept holy but upon the general duty that the rest day of the Lord be remembred and kept holy what ever that day fall to be Remember the Sabbath day that is the rest day to keep it holy and the Lord blessed the rest day and sanctified it And the remembrance and keeping of the 7th day is in the Commandment made a duty for this reason because that was declared to be then the day wherein God had entred into his rest after his making of the world And upon the same account when after the travel of his soul in the new creation he entred the second time into his rest as is declared that he did Heb. 4.9 10. because that was upon the first day of the week when he rose from the dead therefore by vertue of that command Remember the rest day to keep it holy the first day of the week is now to be remembred and kept holy in as much as that is now the rest day of the Lord our God as formerly the 7th day Answ. That those who deny infant Baptism do not or need not deny the Sabbath is shewed in my Examen part 2. sect 8. in my Praecursor sect 15. in the second part of my Review sect 3. and what Mr. C. ha●h said for his opinion of inferring the Lords day Sabbath from Heb. 3 4. hath been examined before and shewed insufficient for his purpose That which now he brings from his conceit of the command Exod 20.8 11. is to me very doubtfull and yet were it certain would not answer Mr. Cs. expectation His conceit is doubtfull to me for these reasons 1. because if his conceit were right when it is said Remember the Sabbath day and the Lord blessed the Sabath day the term Sabbath day should be conceived as a genus or species comprehending under it the rest day of the Jews and the Christians and such other rest days as God should appoint to be observed B●t against this are these things 1. That I find not where the term Sabbath day is meant or applied to any other then the 7th day of the week I grant that other days are termed Sabbaths Sabbaths of rest Levit. 23 24 32 29. but no where that I yet find is any day besides the last of the week termed the Sabbath day 2. The blessing of the Sabbath day Exod. 20.11 was the same with the blessing Gen. 2.3 For it is a narration of what God did in the beginning and that day was the seventh in order after the six days in which he created his work 2. Me thinks the Evangelist Luke 23.56 when he saith they rested on the Sabbath day according to the commandment which commandment is that Exod. 20.8 11. and that Sabbath being by the confession of all the last day of the week doth plainly expound the fourth Commandment of that particular Sabbath which was the seventh day in order from the creation and the last day of the week I confess there are difficulties from this exposition concerning the evacuating of the fourth Commandment which being besides my present business I shall not now insist on it being sufficient for my present purpose to shew why I conceive Mr. Cs. exposition doubtfull 2. Yet were hi● interpretation granted it would not serve his turn here For 1. keeping Gods Covenant Gen. 7.9 is without any example or colour of reason re●trained to seals as they are termed of the Covenant and made the genus to Circumcision and Baptism as the term Sabbath may be to all Festivals 2. If it were yet there is not the same reason of Circumcision and Baptism as of the Sabbath and the ●orns day the one being a moral command and the other meerly ceremonial 3 If the meaning were Gen. 17.9 that a duty were commanded in general to keep the token sign or seal of the Covenant then it is a command concerning any token of the Covenant the Passeover and Lords Supper as well as Circumcision and Baptism and if so then they are to be observed according to the rule there v. 10 11 12 13 14. and if so they are to be applied to male infants of eight days old as well as Baptism or according to the rules delivered in the institution of each rite and if so the command Gen. 17.9 10 11 12 13 14. will make nothing for infant Baptism unless it can be proved ou● of the institution and practise in the N. T. But to prevent this Mr. C. saith SECT LXXXI The succession of Baptism to Circumcision and their identity for substance to us is shewed to be unproved by Mr. Carter Mr. Marshal Mr. Church Dr. Homes Mr. Cotton Mr. Fuller Mr. Cobbet from Col. 2.11 12. or elsewhere 2ly FOr answer further it is to be considered that Baptism is now in the room of Circumcision and is the very same for substance to us as Circumcision was to them before Christ namely the token and seal of that Covenant made with Abraham and his seed as appeareth Gal 3.27 29. As many of you as have been baptixed into Christ have put on Christ. And if ye be Christs then are ye Abrahams seed and heirs according to the promise By which we see that whatever we have as Abrahams

bound by the precept Gen. 17.9 the former seal ceasing and another substituted to baptise their children This is as near as I well can gather it the force of Mr. Cs. discourse Against which I except 1. That the term everlasting possession Gen. 17.8 doth not prove it to bee meant of another Canaan then that part of the earth which the Israelites possessed For besides places before alledged wherein the terms everlasting and for ever are vsed for a time of some few ages and shorter Numb 25.13 God promiseth a Covenant of an everlasting Priesthood to Phinehas and his seed after him and yet we know that Priesthood was to cease Heb. 7.12 It is promised Ier. 35.19 that Ionadab the son of Rechab should not want a man to stand before God for ever and yet this could be true onely of some ages Therefore Mr. Cs. reason is of no force from the term everlasting to infer the extent of that promise to the N. T. Nor indeed can the reason be good For if it were then God should not promise at all the possession of the earthly Canaan in that place But that is manifestly false for the Text saith Gen. 17.8 that God would give to Abraham and his seed the land of Canaan wherein Abraham was then a stranger which can be understood of no other then that part of earth which is elsewhere called the land of the Canaanites Per●zites Jebusites c. I deny not that in the latent sense there may be a promise of eternal life to Abrahams spiritual seed though I find no passage in the N. T. so expounding the promise Gen. 17.8 yet sure it is but bold presumption to build any doctrine on an allegory not expounded so by the Holy Ghost and it is in mine apprehension a great usurpation of the Divine prerogative to impose duties on men consciences by arguments drawn from such devised senses 2. That Mr. C. builds his inference upon the conjunction therefore Gen. ●7 9. which though it be so in the English translation yet is it in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Tigur And thou by Pareus But thou by Piscator Thou verily which is enough to shew there is no strength in Mr. Cs. inference sith there is no firm ground on which it rests 3. But were it granted that therefore Gen. 17.9 were the onely reading and that the command is to be meant also of Abrahams spiritual seed even in our days yet that the inference of the command v. 9. should be onely from the promise v. 8. or v. 7. and not also from the promises v. 4 5 6 I know no go●d reason i● or can be given 4. Were it that there could be good reason given thereof yet sith the promise v. 8. is mixt containing both spiritual promise if Mr. C. be in the right and promise pecu●iar to the natural seed of Abraham me thinks the precept should be onely to that spiritual seed which is also natural and not bind the Gentile believers sith they have no part of the promise as it concerns the p●ssession of the earthly Canaan from which the duty is inferred as well if not onely as from the promise of the heavenly Canaan 5. But were all that Mr. C. would have here granted that the term everlasting possession v. 8. proves it meant of the times of the N. T. that therefore v. ● proves the command extends to the spiritual seed now that it is from the promise v. 7. or 8. not from the rest v 4 5 6. that it is to Gentile believers now and not peculiar to Israel after the flesh yet sure if the promise b● the reason of the command and the command● belongs to them to whom the promise belongs it belongs to no other and therefore to none but elect persons to whom that promise is made no meere professours of faith are bound to keep Gods Covenant by vertue of the promise sith no promise is made to them 6. Were this also granted that the command is to every professour of faith to keep the Covenant as is enjoyned v. 9. then it remains still as a duty for every professour of Christian faith to circumcise his males of eight days old which is contrary to Christianity For there is no other thing commanded there then Circumcision But to prevent this Mr. C. saith It is to be observed that this command of God is primarily fixed upon the general duty namely the Covenant to be kept and not upon this or that way of keeping either by circumci●●ng or baptizing so as the circumcising of the child came under the command onely upon this because it was declared then to be the token of the Covenant and by the words it is supposed that when it should cease to be the token of the Covenant it should no longer be a duty and what else by the same authority should be made the token of the same Covenant would be the duty in stead thereof Mark the words he doth not say Thou shalt therefore circumcise every man-child among you as a token of the Covenant between me and you for so had that been made the token for perpetuity to have continued so long as the Covenant it self But 1. in general he saith v. 9. that is they should observe and perform the token of the Covenant whatever that prove to be and he addeth in the 2 d. place v. 10 14. therefore as I said as for Circumcision that was a duty onely upon those words declaring that to be then the token Circumcision is now abolished yet the command of keeping the token of Abrahams Covenant is still in force and binding to Abrahams spiritual seed in their Generations therefore what is now the token of that Covenant must be observed in stead thereof Answ. No wise and just Law-giver would ever make such a command of a general duty concerning ceremonies or rites then undetermined but to be determined two thousand years after Thou shalt keep my Covenant that is what ceremony I shall now appoint thee or what I shall hereafter appoint when I take that away such indefinite dis-junctive commands so ambiguous un-intelligible to be understood at one time one way at another time another way are so like Delphick jugling answers as that I dare not ascribe them to the Almighty Many absurdities follow on this conceit of Mr. C. which I have before set down For present these arguments from the Text are against it 1. There is nothing enjoyned Gen. 17.9 but what Abraham was enjoyned in his own person to do as well as his seed after him in their generations this is proved from the express words And God said unto Abraham thou shalt keep my covenant therefore and again thou and thy seed after thee in their generations twice is this imposed on Abraham distinctly named and the term therefore spectially applied to him and after with difference from yet with his seed so that to deny this is to deny it's light