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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

Sacraments although it be but for a day this is lookt upon as a sufficient warrant to make such a person fit for the work and thus the practice thereof shall run in the vein of Discipleship one baptising the other which is expresly against the very nature of the Ordinance and all Scripture examples and presidents Look upon John the Baptist a Prophet a man sent by God the Disciples of Christ all by himself called and Commissioned and so they were to administer baptism in a way of Office to the end of the world and not onely the Apostles but their successors also Pastors Teachers Which are as well given to the Church as the Apostles Prophers Evangelists Eph. 4.11 and do and shall continue so long as the Commission remains till the worlds end had it been given equally alike to all the Church Disciples he would not have singled out persons in Office so Philip an Evangelist called by a voice from Heaven Ananias called by a vision from God Act 9. Obj. But Baptism is an Ordinance that belongs to the Church and it is in their power to give the keys as they shall judge fit Answ The Church can do nothing against the truth but for the truth nothing without the rule If granted that all the males have their votes yet the administration of the keys lies in the Office or Angels power for administration of the Seals Rev. 21.12 Ezek. 44.5 11. Thirdly Consider yet further how shall we know who is enabled to bring down God to the soul and the soul up to God Conversion is an act of Grace and not in the Creatures power and though a Minister may be truly called to the work by God and man yet we know the word may not work for many years but like seed may lie hid in the ground yet must not this man baptize any by this rule though converted by others because the success of his own labour lies hid so as that he is not able to say he hath been instrumental in that kind to the souls of his hearers In pag. 7. He strikes down our Ministry at a blow and indeed opposeth diametrically what before he affirmed That though a Minister do preach so as to convert and bring down God to the soul yet if he be ignorant of this practice of dippping which he calls the true way of dispensing the Ordinance and a fundamental he is no justifiable Minister that in stead of dipping shall sprinkle carnal ignorant Children By which we may see that the foundation of a true Ministry in his sense lies more in the water then in conversion For he denies any true Gospel Ministry but those of his own stamp So that when the Apostle Paul affi●ms the truth of his Ministry was evidenced by that Seal the seal of my Apostleship are ye in the Lord 1 Cor. 9.2 This Author would have it run The seal of a justifiable Minister are ye in the water and thus he destroys not onely the present Ministry of Christ in this world but also that of the Apostles themselves For as I shall afterwards prove they were all strangers to this practice of dipping their manner being by pouring water on the subject If Jesus Christ shall then justifie our present Ministry in sealing their labors it is too bold an act for a man of such a feeble practice to condemn them Thus the Reader may see his result on both hands when the Argument is brought against our practice then no man is a lustifiable Minister except he know how to plunge and doth so practice when he comes to shew what a lawful administrator is in his sense then he that can bring down the soul to God so that we may from hence see what a Babel Ministry this man of contradictions would set up in the world If I should here ask the Author of this new Baptism under what Ministry he was converted no doubt but his answer would be very favourable to those whom he here opposeth Remember then your third Doctrine That 't is the disposition of such that have the beginning of saving light to desire more and that from them whom God hath spoken to their souls by Or else you may question whether you have any light at all But because 't is to speak a word for the truth in opposing error let me therefore return him Talion Law 1. He that takes the Covenant of Grace for a Covenant of Works can be no Gospel Minister because ignorant of the Gospel in the fundamentals thereof 2. He that affirms a Believer at one time may be under two Covenants of Works and Grace he is no Minister of the Gospel 3. He that denies the extent of the Covenant of Grace to be as large and compleat under the Gospel as it was under the Law can be no Minister of the Gospel 4. He that is not lawfully Ordained to the work of the Ministry he can be no lawfull Minister because like the false Prophets he runs before sent 5. He that shall by his Doctrine and Practice put greater burthen and yoaks upon the necks of Christians then ever the false Teachers did by Circumcision Acts the 15. he is no warrantable Minister But such a one is this Author of the Doctrine of Baptisms ergo The Minor I shall make appear through this whole discourse given in as an Answer to his Book Lastly as to that contempt and reproach which he casts upon the seed of Believers who are Abrahams children calli●g them carnal ignorant as though they were uncapable of any good Let him that rails know that he that casts off Abrahams seed when infants as not fit matter for worship doth keep them out as an unclean thing And so though God hath separated them to a holy use they are made unholy and kept off as execrable and so accursed Which the Lord no doubt foresaw when he gave Abraham that promise Gen. 12. I will curse him that curseth thee I say this this word of the Lord will at last reach such and pull them down if their ●est were built as high as the stars of heaven Therefore hear and fear and do no more so wickedly all ye that hope for the blessing of Abrahams Covenant CHAP. III. His second Essential relating to the manner of Baptisme by Dipping answered THe second Essential he so calls in this Doctrine of Baptismes is the manner thereof by Dipping not sprinkling To prove which though he say the word is rendred to Dip Dous Drown or Plunge in this he speaketh with a hood-wink'd understanding and must shake hands with the Roman Tribe that acts from an implicite faith believing as learned men tels him though yet he can hardly afford them a good word or charitable censure As for the place he brings 2 Kings 5.14 where the Prophet bids Naaman go wash in Jordan seven times and he dipt himself Answer Though washing is sometimes by dipping yet not alwaies yea but seldom A man may properly be

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

Adam to Seth Enos Kenan so to Noah Shem Arphaxad and up to Abraham and then to Isaac Jacob and his twelve sons but so in Judah it continued to Christ see Luke 3. to the end compared with Mat. 1. to 17. where you shall finde a spiritual entail by promise and were it not so what incouragement could it be to believers to be Stoickt in family duties had they not a promise to rest upon as touching family blessings Which place in Luke 3. is so cleer that Mr Patient to evade the strength and dint of Scripture makes this whole line to run in a covenant of works the contrary whereto is already proved that no such covenant is made with man since the fall therefore see these Texts which prove an intail Deut. 4 37. Because he loved thy fathers therefore he chose their seed after them So ch 10.5 the Lord had a delight in thy Fathers to love them and he chose their seed after them even you above all people compared with Rom 11.28 as touching the Election they are beloved for their fathers sake * D●ut 30.19 Therefore ●huse life that both thou and thy seed may live Hence it is that we finde the Parents saith drawn forth to believe their seeds interest in the covenant Thus did Eve in the place before mentioned believe the covenant-state of S●th as soon as born And therefore she calls him another seed instead of Abel The like also we find of Lamech Gen 5.28 29. who concludes that though God would destroy and curse the earth yet upon the birth of Noah he should be a comfort to the Church Thus was David drawn forth to believe That because of that Everlasting Covenant God had made with him he should in time have his house to flourish though yet God made it not to grow Psal 89.29 34 35 compared with 2 Sam. 23.5 The like ground of believing is to re●ch to these days and to the worlds end concerning the seed of believers right to the covenant as Psal 102.28 the children of thy servants shall continue and their seed shall be established before thee How long was this seed to continue See ver 26 27 So long as heaven and earth should remain Hence it is that God hath promised to be the God of all the families of Israel Jer. 31.1 Isa 65.23 That they are the seed of the blessed of the Lord and their off spring with them Which bl●ssedness relates to more then externals as by that 102 Psal appears For the heaven and earth was to be folded up as a garment and to wax old but the seed and off-spring of his children should remain and have greater blessings That place Gen. 1● 3 Mr Patient doth acknowledge to be Gospel but in such low and general terms that in ●ff●ct he denyes it For saith he all Nations that are in Christ are blessed When yet he will not acknowledge that ever any Nation were so blest no not the Jews hemselves but onely a remnant And the reason of hi● mistake ●s because he considers not that there is a v●sible being in Christ ●s in that pl●ce Joh. 15 41. Abide in we and I in you he that abideth not in me is cut off as a branch So that he confines the meaning of ●●e promise in thee and in thy seed to Christ onely contrary to t●e due some of the w●rds F r by thy seed is also meant believers and so Ch ●st myst ●dly in head members is to be understood Gen 13.5 look towards heaven and tell the stars if thou art able so shall thy seed be Mr Patient I hope w ll not make so many Christs and ch 17.7 I will establish my covenant betwixt me and thee and thy seed after thee in their generations so if Abraham had a seed in every generation which were to be a blessing thereto So Gen. 22.17 In blessing I will bless thee and will multiply thy seed and thy seed shall possess the gates of his enemies meaning the conquest of Canaan which could not be in Christ personal because the Land of Canaan was conquered many hundred yeers before he came and since t is destroyd So in thy seed all the Nations of the earth shall be blessed ver 8. i e. in the multiplying of Abrahams seed as the stars they should at last come to be a blessing to all Nations by all which places it is cleer that the word seed which he confines to Christ is meant of all believers to the worlds end and indeed to deny this sense of the place is to deny that Abraham had any Gospel preacht to him as any judicious reader may easily observe for that which the Apostle Rom. 3.18 speaks of Abrahams faith to justification is referred to Gen. 15.5 So shall thy seed be that is as the stars of heaven for multitude which Abraham believing it was imputed to him for righteousness This Exposition therefore being granted the other will appear but lame and maimed 3 The covenant saith Mr Patient is not intailed as circumcision was Answ Though there hath been enough said to satisfie men of reason yet I shall here as in many other places be forced to repeat what before hath been spoken If therefore Circumcision be not a covenant of works then it must be the visible part of the covenant of Grace and then it must run upon entail as Mr Patient here grants Therefore let the Reader observe it hath been already proved The covenant had two parts one for spirituals the other for temporals in giving Israel rest in Canaan and all the good things thereof the first part is proved to be Gospel from Gal. 3.8 and that the second also is Gospel see Heb. 3.18 compared with ch 4.1 2 to whom sware he that they should not enter into his rest but to them that believed not speaking of the rest in Canaan which Israel was cut short of in the wilderness And ch 4 1. Let us therefore fear lest a promise being left us We also fall sh●rt For unto us is the Gospel preached as well as to them From whence it is cleer that Israel never had rest in Canaan by works but by grace and therefore it follows If Israel did not injoy Canaan by a covenant of works and yet they did injoy it by the coven●nt of Circumcision then Circ●mcision was not of works but of grace so that we see our opposites must be forced to acknowledge the visible part of the covenant of Grace to run upon intail to believers and their seed Thus we have done with this first head and have answered all his material Scriptures which indeed doth also answer the next following or any t●ing material in his book and though I have undermined his founda●ion so as that the whole structure is fallen yet because I would separate the stones from the other rubbish I shall therefore come to his next general head CHAP. VIII An answer to the second general head touching the

the east Country The answer is plain that so long as they were in Abrahams family and Circumcised they were all Church-members and visibly in the covenant as their brother Ishmael was but being turnd out of the family they lost the Church priviledges as not being heirs of promise as for their being gracious we have no ground to think they were but the contrary And had Ishmael Esau and Keturahs sons been kept within the covenant there had then been no partition wall betwixt Jew and Gentile For the whole Nation of Israel came onely from the line of Isaac P. pag. 91 92. He tells us that all the Nations of the earth were to be blest alike in him i. e. saith Mr Patient in the spiritual covenant And Circumcision was but a chusing of one Nation into a Church covenant for matter of worship A. He cleerly confounds Abrahams covenant and blessings for if all Nations were equally alike blest as to the spiritual part of the covenant To what end then should God pitch upon any people or Nation to walk in his Ordinances when the spiritual part of the covenant was not to be conveyed in them or if it was yet upon such terms that other Nations without such Ordinances did injoy as much and then to what purpose should Israel be at such pains cost and charges in their Offerings or spend time to hear read pray or keep the Sabboths if all these were but as shel s without a kernel yea had it not been a burthensom yoak and might not Gods people have said why shall we spend so much time and take so much pains and be at such costs to worship God when other Nations that do none of all this yet they injoy as much of the spiritual covenant and so of Justification and salvation yea as much of the world as we I appeal to the Consciences of all our dissenting friends whether this be not to preach up revolt Apostasies and backslidings from the ways of God and to make the hearts and spirits of Gods people to disrelish them as an unsavory dish yea such a doctrine as this tells the world that where God g●ves Ordinances they prove a curse and not a b●essing whereas that holy Apostle tells us Eph. 2.12 That at ●hat time we were without Christ aliens from the Commonwealth of Israel strangers from the covenants of Promise having no hope without God in the world And so David Psal 147.19 20. he hath given his word to Jacob his Statutes to Israel he hath not dealt so with any Nation Therefore when God tells Abraham that in him all Nations of the earth should be blest he intends a time and order for this blessing to work and not in all at once nor in all parts at once And so the Apostle after argues To you first God hath sent his son to bless you and if the Jews first then the Gentiles afterwards yea when it came to the Gentiles there was a divine order in conveighing this blessing falling like the showrs of heaven sometimes in one Country sometimes in another First it spreads about Jerusalem then it Coasts up in Africa by means of the Eunuch then the light grows dark and out it breaks in Europe Spain Italy Greece afterwards again when Popery had overspread the earth then it breaks out in France Germany Bohemia Netherlands Denmark Sweden England Scotland and Ireland all which tells us that Gods Ark of worship is Ambulatory not fixt to any place by reason of the wickedness of a people as Christ tells the Jews Mat. 21.43 The kingdom of God shall be taken from you and given to another Nation that shall bring forth the fruits thereof the Lord grant we finde it not true in these Nations by sad experience for there are sad symptomes and chiefly when reproach and contempt is cast upon the Ministers of Christ without check or controle thus then we may see what desperate errors are like to come in at this watergate if it be not kept shut and all for want of a right understanding of the covenant made with Abraham I shall not meddle with his typical election because it runs upon the same foot with the former already answered that place by him quoted 2 Cor. 3. of the ministring of the spirit meets also with the like quarter by his false interpretations of the rest for I must profess I have not seen throughout his whole book any one Text brought but hath been either falsly opened or falsly applyed In pag. 91. He tells us that Jacob in the womb was no more the seed of a believer then Esau which shall be easily granted if his ingenuity will but grant also that Jacob was more the seed of Promise then Esau which is a sufficient answer P. Pag. 92.93 He again harps upon the old string thus Circumcision was not given to Abraham and his seed considered as a believer but to shew us that the Messias was to come from Abraham not from Lot from Isaac not Ishmael from Jacob not Esau therefore here you may nakedly see how grosly they mistake that think the covenant was made with Abraham and his seed considered as a believer and believers seed therefore if a national covenant was made with Abraham and his seed upon this reason before then you cannot conclude that Abrahams covenant belongs to any Gentile because when Christ was come and the ground upon which the covenant was given ceasing the covenant also ceaseth so that now to defend a covenant in the flesh is a doctrine virtually to deny that Christ is come and hence therefore we may conclude that there was no covenant of grace made with any but such as did and do believe that objection therefore that spiritual priviledges under the Gospel are not less then they were under the Law is hereby answered A. I have here taken in the matter of these pages without mangling as neer as I could because this eclipse will make truth break ou● more glorious and instead of seeing the naked truth we may see rather his nakedness and so his shame Therefore 1 If the covenant had not been made with Abraham as a believer then it had not been made with him at all as already proved and so the Apostle tells us he received the sign of Circumcision a seal of the righteousness of faith which he had c. implying that if Abraham had not enjoyed that righteousness he could not have enjoyed the seal of it 2 Had it been given him barely to proclaim Christ to the world as to come from him and so nothing else to be expected from that covenant then as before there must have been another mark found out to shew in which of Jacobs twelve sons the line was to run For notwithstanding Circumcision M. P. would be to seek had it not been for Mat. 1. and Luke 3. therefore 3 We have it laid down before that Abrahams covenant in the blessings thereof had many other choice