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A30637 Vindiciæ pædo-baptismi, or, A confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the Church of England / by R.B. ... Burthogge, Richard, 1638?-ca. 1700. 1685 (1685) Wing B6157A; ESTC R40304 32,736 88

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keeps it not only to wear that Sign himself but to put it upon all His in Token that as he Himself so that All he owns is God's This I proved in my First Letter from Pag. 16. to Pag. 23. and Confirmed in my Advertisement to which I Add now another Consideration to make it further manifest namely that in the Covenant and the Covenant for Substance is but one and the same whereas God is pleased to say in Genesis 17. I will be a God to thee and thy Seed and will give to thee and thy Seed c. And therefore thou and thy Seed shall keep my Covenant and to keep his Covenant is to keep the Sign of his Covenant I say whereas he speaks so in Genesis 17. he saith in Jer. 31. 17. where he Repeats the same Covenant I will be their God and they s●all be my People what in Genesis is expressed by their keeping of the Covenant or Sign is in Jeremy Expressed by their being Gods Propriety or own So that these are Equivalent Terms and the keeping of the Covenant of God or his Sign is only to denote the Propriety that those who are in Covenant with God do All Acknowledge All Own that he hath in them and in All theirs And thus it was Interpr●ted to Abraham who was not only to be Circumcised Himself but to see that all his Males Old and Young were Circumcised and in his Males who only were Actually Circumcised and only Capable of being so the Females also were Reputed Included For as I said in my former Discourse as the Sign was directly given Only to the Males so the Promise also in Terms was only to the Males Abraham and Isaack but then as the Females were Included in the Males in the Covenant for who will deny That so by like Reason they were included also in the Sign It is but Reason that Concludes the Former and the same Reason will Conclude the Latter Besides who will say the Females were Excluded the Passover were they not of the Congregation of the Lord and Members of the Families or Houses in which the Passover was Eaten and by which are they Excluded any where And is it not plainly intimated both by Maimonides and by other Rabbins that even they also did Celebrate that Feast but yet none Uncircumcised might Well then the Duty bound upon Abraham and upon his Seed by the Covenant is to keep the Covenant or Sign by wearing of it themselves and by putting of it upon All Theirs in Token of Gods Propriety The Next Thing is to shew that this Duty which is bound upon Abraham and upon his Seed by the Covenant is the proper Duty of the Covenant And what can be more plain than that it is seeing First It is bound upon them in Reference to the Promise as a Consequence of it I will be a God to thee and thy Seed and I will give to thee and thy Seed There is the PROMISE Thou shalt keep my Covenant THEREFORE thou and thy Seed There is the Consequent DUTY And 't is the only Duty mentioned as Required by God by way of Restipulation And indeed Secondly it is called Keeping of the Covenant and therefore must needs be bound upon them by vertue of the Covenant as the Proper Duty and Incumbence of it In fine it is most highly reasonable that it should be so For as God in this Covenant Solemnly by Promise and by Oath doth give Himself and All His to Abraham and to his Seed Is it not most Fit most Proper that by way of Correspondence Abraham and his Seed should Solemnly and that is by some Open and External Rite and Act and such an Act and Rite Signing is give up themselves and Theirs again to God And here by the way it is Observable That seeing the Command to keep the Covenant is lay'd upon Abraham and upon his Seed and seeing keeping of the Covenant is keeping of the Sign of it in Token of God's Propriety it follows That putting of the Sign on Children and on Servants is not done at least not Principally by vertue of any Title Right or Priviledge which these Children or Servants have by vertue of their own immediate being in the Covenant but it is done in Consequence of the Duty and Incumbence under which the Parents and Masters are by vertue of the Covenant in which they do Restipulate and so take on them this Duty As for the subjects in the Covenant or Those on whom the Duty and Incumbence in it is bound which is the Third thing to be Demonstrated they are Abraham and his seed or Abraham and Isaac and in Isaac Christ mystical or the Believing Gentiles Abraham's Spiritual Seed And that Christ Mystical or Christ and Believing Gentiles are Intended principally by the Seed I manifested in my First Letter P. 24. 25. in my Second Letter from P. 128. to 132. and in my Last Letter from Romans 4 th 13 16 17 which Text doth put it out of all question that Isaac did not only Typifie and Figure the Believing Gentiles in the manner of his Birth as my Adversary would have it only do but that he did also stand for them and Represent them in the Covenant of Promise And if Isaac Represented the BelievingGentiles and did stand for them as he did in the Covenant of Promise then Certainly whatever Duty by virtue of that Covenant was Bound upon him That very Duty by Virtue of the same Covenant was also Bound upon them Else how could he stand for them and Represent them in it This Interpretation of that Text is so plain so Evident that even my Adversary in his Last Letter P. 115. says I well Expounded Romans 4. 13 16. 17. but what he adds viz. that I do so to this Purpose namely to Prove Isaac a Type and Figure of the Believing Gentiles in the way and manner of his Super-natural Birth to which our Regeneration in Some sort Corresponds That 's another Falshood another Impious Fraud and made on Purpose to deceive his Party that when He cannot answer me he may yet Impose upon them For that I had no such purpose there as he Insinuates is plain for there I prove that Isaac Represented the Believing Gentiles or spiritual seed not only in the Promise but in the Duty and Obligation also bound upon the seed by vertue of that promise and I Appeal unto his own Party or to any man Else that is of sence in all the World that will comparehis Letter and mine if this be not so This is the Ground on which I state my Argument which thus I Form If the Believing Gentiles are under Abraham's Covenant are Abraham's seed and are Principally meant in the 17 th Genesis 9 th Then the Believing Gentiles are to keep Gods Covenant The Consequence is Evident the Text is Plain for it Thou and thy seed shall keep my Covenant And if to keep God's Covenant there be to keep the sign of