Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	abraham_n	child_n	lord_n	1,848	5	4.8292	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

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

branches which reaches into Gospel-days since the exhibition of Christ to the worlds end For which cause Abraham is called the Father of believers under the Gospel which could not be that we should be Abrahams children If the blessing of Abrahams covenant reacht onely to Christ as pointing at him for so we must have been Christs children not Abrahams 4 Then the Apostle knew not what he said Gal. 3.14 when he tels the Church That Abrahams blessing is come upon the Gentiles through Christ For if it were onely meant of Christ then it would lose the title of Abrahams blessing But though Christ be come yet the blessing is Abrahams blessing still yea Christ is come that he may conveigh the blessing from the Jews to us as heirs with them and not distinct from them and what blessing it should be called Abrahams which Christ should hand over to us if not the blessings of the covenant in all the veins thereof is not to be understood Therefore 5 As the promise oath and seal were joyned together to make the blessings of Abraham sure so were they all conveyed to us intirely to shew the immutability of his counsel and purpose to us as it did to the Jews Heb. 6.18 that so the heirs of Abrahams promise under the Gospel might have strong consolation And upon this account it was the Apostle in Rom. 4. bids them cast an eye back upon Abraham their father to see how he was justifyed which had it not been so they would have been sent to Christ as a pattern not to Abraham He should have been called their father not Abraham so when he tells the Galatians ch 4.28 in order to rectifie their judgements in the like mistake of Just●fication now ye brethren as Isaac was are the children of the promise It had been to no purpose unless Isaacs promise had remained for they could not be children of that which was not From all which we see into what mistakes he is got and how sadly bewildered with his own notions upon what sl ght promises he draws so high conclusions to make his ware vendible For notwithstanding any thing he hath spoken as Abrahams blessings and covenant do not cease though Christ be come so neither do we deny by this opinion of ours that Christ is come or do we expect another Christ to come as he suggests It therefore appears the covenant of grace is of such extent that it takes in thousands into the visible part thereof that shall never be saved so that still the objection which he saith is answered remains in full force and vertue that the priviledges are not straitned more then they were under the Law therefore as children were then in covenant and received the seal so are they still in covenant and the Gospel seal is their due and cannot be denyed them P. Pag 94. The new covenant was confirmed of God in Christ onely Gal. 3.17 therefore it cannot belong unto any souls out of Christ 1 Cor 11.25 This cup is the new Testament in my blood If the New Testament be in Christs blood then what hath any carnal unbelieving wretch to do with this Testament that hath not faith in his blood A. These Texts makes full against him For that place Gal. 3.17 tells us that Abrahams covenant which was 430 yeers before the Law was confirmed in Christs blood Therefore the Law coming after could not make the Promises of God of none effect If then Abrahams covenant in which children were included were confirmed in that blood this new covenant being the same with Abrahams as himself confesseth and confirmed by the same blood Infants are still within the same covenant For the covenant is in Christ Yea and Amen to all the persons included in the covenant As there is a double being in the covenant internal and external so a double being in Christ Joh. 15.3 4 which being well distinguisht will cleer all such doubts Some of the seed are onely in Christ externally as Ishmael Esau and others Internally also as Isaac Jacob and so in the covenant whether Adult or Infants the like to be said to 1 Cor. 11.25 That cup is the New Testament or a seal of the New-Testament to all that are within that Testament As Christs blood typically sealed the first Testament to Abraham and his seed so Christs blood seals the New-Testament to believers and their seed of which that cup is the Sacramental remembrance the like also to Mat. 3 17. my son in whom I am well pleased i. e. as God was well pleased with Abraham his seed by promise that were in the covenant co firmed by Christs blood so is he now well pleased with believers and their seed by promise in the same covenant confirmed by Christs blood The same answer is to be given to all the rest of those places by him quoted with which he fills many pages to prove that none can be in the covenant of Grace except he be first in Christ P. In pag. 95. He condoles the sadness of these times That when the means of grace and knowledge of the Gospel is so plentifully held forth yet we must be forc'd to bestow such pains to prove that men cannot be in a state of salvation and acceptation before God in a covenant of Grace without union with Christ by Faith A. Alas poor man he would fain be pittyed for the pains he takes but who is it that puts him to it but his own erring spirit which makes him afraid of his own shadow Is there any of us that affirms so wickedly that acceptation is to be had in God without union with Christ If not he deals the more deceitfully to suggest such things as if our Ministry did it Therefore 2 Whereas he saith the means of Grace hath been pl●ntifully held forth It seems it is not by his opposites the publike Ministers For how can such hold forth the means of Grace that shall affirm such an acceptation is to be had without such an union which he affirms to be the principles of those that plead for infant-baptism but blessed be God If you have no better warrant to justifie your irregular and unnatural practice withal and condemn ours then such calumnies the experience of these days speaks aloud who it is that have held forth the means of Grace and glorious light of the Gospel It is evident enough from the budding and fructility of Aarons rod of whom it may be said they preach with Authority and not as the Scribes for their rods are dry and barren because they preach not conversion but subversion I shall touch upon a Scripture or two more leaving the rest for the Reader to answer in his own thoughts For indeed not one of them proves any thing he asserts Joh. 14.6 Mat. 7.14 He that hath Christ hath life he that hath not Christ hath not life we say the same but he that hath not Christ spiritually may have a visible right to the