Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	abraham_n	jacob_n	zion_n	35	3	8.2439	4	false

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

Covenant of Works made with Abraham Isaac and so along as this Author affirms then how came the bond-womans son a type of that Covenant to be exempted from that Covenant of Works and Isaac which wes Sarahs son a type of the Covenant of Grace and a child of Promise to be put under that Covenant It could not be for any outward distinction in outward enjoyments for I shmael had more of the glory of the world then Isaac Gen. 17.21 6. Had the mercy intended Israel related onely to externals in giving them a fruitful Country in blessing their corn wine and oyle the fruit of their bodies their basket and store as Mr. Patient affi●ms and this to be enjoyed by a Covenant of Works then as a worthy Divine well observes in somewhat the like case how could Esau have been charged for a prophane person for selling his birth-right For there had been no prophane●ess in that because prophaneness supposeth a contempt or neglect of something spiritual which is therfore to be enjoyed upon a spiritual account and not by works 7 What the Prophet speaks Jer. 31.22 and the Apostle Heb. 8. 9. of Gods taking Israel by the hand to bring them out of Egypt is by the Prophet Hos 11.4 interpreted compared with Mat. 2.15 to be an act of a tender Father who owned Israel as a son for as a father in tender love and respect to his young child takes h●m by the hand to teach him to go so did God deal with Israel when a child The like be did to Ephraim ver 3. I taught Ephraim also to go taking him by the hand so when he destroyed Sodom Gen. 19.16 Whilst L●t ●●gered as being unwilling to leave Sodom the Text saith he laid h●ld upon his hand and brought him forth And the reason is given because the Lord was merciful to them So that what God did to his people in this kind is most cleer was from a pure Covenant of Grace and Mercie not by a Covenant of Works 8. What God did to Israel in giving them rest in Canaan was as Canaan was a Type of Heaven Isa 65.9 and of the Churches state under the New-Testament Jer. 3.18 Psal 105.6 For so the promise of Abraham in giving them Canaan is by the Prophet David interpreted to be to a thousand generations which therefore must needs extend to the end of the world For so 't is called a Covenant for ever And had his seed injoyed Canaan from Abrahams days yet from thence to Christ was but forty two generations Mat. 1. So that if Canaan was to be possest as a type of heaven then it was not to be possest by a Covenant of works but by faith so Abraham possest it Heb. 11.8 9 10. By Faith he sojourned in the Land of promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob heirs with him of the same Promise For he looked for a City which had foundations whose builder and maker was God And ver 15 16. he sought a better Country a Country whereof that was but a type Now what promise wer● Isaac and Jacob heirs of Why that of the Covenant of Grace Gen. 17.8 To thee will I give the Land of Canaan And this the Apostle tell● us was possest by Faith as a type of heaven therefore not by a Covenant of Works 9 It further appears by comparing Gen. 17.7 I will be thy God with Heb. 11.16 Wh●refore God is not ashamed to be called their God for he hath prepared for them a City Where the Apostle thus argues that had the gr●at pro●●se to ●braham been onely of an earthly Canaan which this Author affirms was to be enjoyed by a Covenant of Works God would have been ashamed to be called his God t is evident therefore that for men to affirm such Doctrines as this is to put an affront upon God himself 10. It still further appears that Abrahams seed injoyed Canaan by a Covenant of Grace because what ●oses and Ioshua did who were their c●nductors was done by faith and ti● also applyed to all Israel Heb 11.27 28 ●9 By faith he forsook Egypt by faith he kept the passeover by faith they past through the red Sea So when Joshua led them over Jo dan it was an act of faith yea the very conquest of the enemy there was an act of Faith ver 30. therefore for him to affirm t●a● fi st Covenant be●ore largely opened to be those typical ceremonies and so mans p●rt of the Covenant of Grace to be ● Covenant of Works by which they were to live happ●ly in Canaan is such not●rious stuffe that he might blush to name it 11● S●ch ● doctrine directly opposeth these Scriptures Deut. 9.4.5 6 7 8 speak not thou in thy heart saying for my righteousness the Lo d hath brought me in to possess this Land and ver 5. not for thy righteous●ess dost thou possess this Land And ver 6. not for thy righteousness for thou art a stiff-necked pe●ple and ver 7 f●rget not how thou provokedst the Lord to wrath in the wilderness and from the day that ye came out of Egypt even to this day until ye came to this place ye have been rebellious against the Lord and ver 27. he refers back to Abrahams Covenant and makes use of it as an argument to prevail with God in Prayer because he had promised to give them Canaan by grace and not by their works so also ch ●0 11 12 13 16. Exod. 2.24 ch 3.6.8 and ch 6.8 Numb 14.23 12. That rest the Apostle speaks of Heb. 4.1 is meant of a like rest to that of Canaan which Israel was cut short off for want of faith Heb. 3.18 to whom sware he that they should not enter into his rest but to them that believed not this promise of rest is by the Apostle called a p●eaching ●he Gospel Heb. 4.2 For unto us was the Gospel preached as well as unto them implying cleerly that what was spoken in that promise of giving Israel rest in Canaan was a preaching the Gospel to them So that as the spiritual part of the Covenant which conveys justification by Faith is by Paul called a Gospel preaching Gal. 3.8 ●o the temporal part of the same Covenant Gen. 17.8 which this ●uthor would fain make a Covenant of works thereby to maintain his errors the same Apostle tells us it was a Gospel preach●ng also By what therefore hath been said hitherto t is a shining truth that Abrahams Covenant in all parts thereof relating to spirituals and temporals was a full and compleat Covenant of Grace to which circumcision was annexed as a seal not as a distinct Covenant of works in order to the possessing of Canaan because as hath been proved by these twelve considerations as there hath been no Covenant of works given since the fall so Israel injoyed Canaan by a Covenant of Grace it follows therefore that Circumcision and all those legal Ordinances called the first

Covenant was no Covenant of works but that part of the Covenant of Grace that related to mans duty therefore Gen. 17.14 t is called Gods Covenant and the neglect of mans duty in that Covenant was a breach thereof Q. But if that place Jer. 31.32 with Heb. ● 6 7. be to be understood of a Covenant of Grace and not of works then how may it be said that Israel brake that Covenant Can a Covenant of Grace be broken The Answer to this upon what is laid down in the Analysis of Abrahams Covenant is plain for there is no Covenant of Grace but hath Conditions which bind man to his duty it was so under the Law faith and repentance was the condition of the Covenant then as t is now and because faith without works is dead being alone Jam. 2.17 therefore God hath given O●dinances and the Laws Moral to his people to keep faith alive and man may break his part of the Covenant so it was with Israel Rom. 4. when the Question was put What advantage then hath the Jew Much e●●●y way because to them as to all Israel was committed the Oracles and the Covenant c. Here was the Covenant of Grace externally administred to all but yet there was but a remnant saved and the greatest part of Israel were Covenant-breakers and the like we have now and is and must be acknowledged by all our dissenting friends of the dipt Societies an external and internal administration of the Covenant For their confidence is not so high as to say that all they dip are really within the Covenant for we see many of them turn Apostates from every thing that is good and prove carnal wretches as did Simon Magus Judas Hymeneus Philetus Ananias and Saphira who were all within the Covenant visibly If they say they baptize not upon the account of the Covenant at all but upon the profession of Faith I answer either they baptize as visible believers or real if visible then as visibly within the Covenant if as real then really within the Covenant so that still the Covenant lies at bottom and there is as much falling from Grace and breach of the Covenant upon their own principles as is pleaded for The like answer also is to be given to that other clause of Gods being a husband to them for the whole Nation of Israel was ingaged to God as a spouse Jer. 3.14 and so under the Law of marriage and therefore when they were divorced the whole Nation was cast off yet one of a City and two of a family were taken to Zion I such as were spiritually within the Covenant they had still communion with God v 14. so now the whole Church is visibly under a Covenant of Marriage to Christ believers and their seed and are therefore the children of the kingdom but yet we know the greatest part of a Church may be hypocrites and so the children of the kingdom may be cast out so that it is most clear a Coven●nt of G●ace in this sense may be broken in the visib e p●rt thereof by the v●sible mem●ers of it P. The n●xt I find his piece driving at is to prove the Covenant of Grace not to be made upon conditions but absolute to prove it he takes up many pages though to little purpose for what he in one place denyes in another place he affirms as in pag. 35. where he confesseth Faith and Repentance the condition of the Covenant Answ If it be the condition of the covenant then the covenant is not made without conditions For indeed to speak of a covenant absolute without conditions is to speak of that which cannot be for if it hath no conditions it is no covenant but only a tender of grace And here lyes much of Mr. Patients great mistake to take the tender of Grace for the covenant and thus he falls into the Antinomian Doctrine and therefore as faith and repentance is the condition so the covenant is not concluded betwixt God and the soul till those qualifications are wrought therefore the veins of free-grace are full of riches because as God tenders so he gives secretly the qualifications that lay hold upon the tender so he did to our first Parents 2. But besides if the covenant hath no conditions why then doth not Mr. Patient baptize all that come but they must give such a strict account of their faith as before he speaks of or why are any cast out that prove rotten will they make conditions themselves when God hath made none For the very ground of administring all Ordinances is from the covenant as it is conditional and if it be not conditional then is it made with a drunkard as a drunkard and with a whoremaster as a whoremaster with a blasphemer and Sabbath breaker as such and then to no purpose is that of Paul 2 Cor. 6.14 15. What fellowship hath righteousness with unrighteousness light with darkness Christ and Belial together that place Jer. 32.40 had such conditions as God requires For his fear was wrought in their hearts that they should not depart from him the like also Ezek. 16.59 Thus saith the Lord I will even deal with thee as thou hast done which hast despised the oath in breaking the covenant● and because he afterward speaks of my covenant thy covenant therfore M P. concludes here were two covenants the one broken which was mans the other kept which was Gods But in this also there was but one covenant which had two parts Gods part and mans which was their manner of covenanting with God to make an oath to walk in his ways and when they had broken this oath they had broken the covenant second their part of the covenant see that place also Neh. 10.29 They entred into a curse to walk in the laws of God that were given by Moses the servant of the Lord The Law given was the terms God bound them to in a way of Grace and Mercy and their oath or curse declared their owning thereof so that when the oath was broken the covenant was broken therefore the deduction that Mr. Patient makes from these Texts that there are two covenants is unsound and rotten and savours of too ignorant a spirit in the covenant of Grace The like also Ezek. 36.25 26 27. I will sprinkle clean water upon you I will take away the heart of stone and give you a heart of flesh c. And ver 37. I will yet for all this be enquired of by the house of Israel is not here a condition whereas therefore Mr. Patient tells us if Gods people sin He binds himself to pardon their sins and to remember their sins no more and therefore it is impossible for a soul once in this covenant to miscarry Answ Such an application as this is fitter for a Synagogue of Libertines then a Church of Christ God never pardons the sin of a people but he makes them holy And before he pa d●ns their sin