Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	abraham_n	call_v	canaan_n	1,554	5	10.1521	5	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

For God writ the new covenant in the heart under the Law and yet circumcision was no covenant of works But a figure of what God did within Deut. 30.6 Rom. 2.28 29. by which places we may see Circumcision had the same promises attending it then to believers and their seed as baptism hath now And it may with as much evidence of truth be said that baptism is a covenant of Works because it is administred upon the flesh as Circumcision was then Therefore all his Arguments and Scriptures he hath brought hitherto to prove Circumcision a covenant of works have been ill drawn and worse applyed CHAP. X. Wherein his 3 4 5 and 6 Arguments are answered to prove Circumcision a covenant of Works III. P pag. 58. WE are now come to his third Argument and that is because there is no promise of eternal life in it but only a temporal blessing in the Land of Canaan as protection and provision and the like to prove this he quotes Heb. 8.6 Jer. 11.2 3. Deut. 7.12 13 30 13. A. 1. That Circumcision had no promise of eternal life attending it is false for eternal life was promised in Gods telling Abraham he would be his God it is such a blank that a believer may write what happiness he will in it God could not say more nor a believer desire more 2. It had the promise of the heart-Circumcision in order to prepare a soul for heaven as the places above cited prove Therefore it had the promise also of eternal life 3. If it had not had the promise of eternal happiness but onely an earthly Canaan and protection therein then in vain doth S. Paul say God was not ashamed to be called Abrahams God Heb. 11.16 And in vain also did he with Isaac and Jacob walk as Pilgrims in that land expecting a better Country i. e. a heavenly Heb. 11.8 14 16. 4. As to those Texts he mentions there is not one of them proves that God only promised Abrahams seed prosperity in Canaan though that also was included upon their obedience to Gods covenant which was of Grace not works as hath been before largely proved We see therefore how well he hath distinguisht the Covenants P. IV. His next Argument to prove Circumcision a covenant of works is becaus a man by laying out a little mony might have bought a heathen into this covenant and have interessed him into all the priviledges thereof A. The covenant had two parts one external relating to mans duty in forms of worship The other spiritual relating to communion with God in those forms as hath been often mentioned into the first of these all the persons born in Abrahams house or ●ought with mony were to be admitted and the reason is because all Abrahams family so qualifyed were the visible Church and such a taking into his family was a taking into the Church which also w●s a type of the purchase that Christ should pay by his blood For the Gentiles we e to be brought into Church-communion of which that was the first fruits both to them and ●heir seed for doing whereof Gods command did bear him out And this was to be a standing rule to Israel when they came to be a kingdom because the foundation of the kingdom was laid in Abrahams family Therefore 2. When he saith that all so bought were purchac'd into all the priviledges of the covenant it is a gross untruth for justification and salvation were the choice priviledges of that covenant wh●ch they could not be bought into and in that sense Peters answer to Simon Magus Thy mony perish with thee had been properly applyed though yet in the other consideration what he did was an Ordinance of God V. P. His next Argument is because men out of this covenant might be saved and such as were in it might be damned A. Here is still the same distinction to be noted as before for those that went to hell were never interessed in the spiritual part of the covenant but onely into the external forms of worship the l●ke instance we have in the Apostles days Judas Simon Magus with the rest of those hypocrites and Apostates were all interessed in the external part of the covenant and yet went to hell this likewise was the condition of the foolish virgins who because they had lamps lighted thought themselves well enough and there rested in this sense also are the words of Christ to be understood The children of the kingdom shall be cast out I would a little return this Argument to M P. How many dipt Apostates have fallen quite away from all grace and goodness of late yeers both from them and us Surely it cannot be denyed but they were visibly once in the covenant therefore all those Scriptures and examples by him brought in pag. 62 63 64. are by this distinction answered and the false varnish by him put upon them is hereby washt off that so they may be seen in their glory and splendor 2. It also appears that it was the same covenant of Grace that justifyed Lot Job and all Jobs friends that were godly though dwelling in another Country that justifyed Abraham and his seed for though they had not the seal of the covenant because Abraham was the person pitcht upon to whom it should be first administred yet they were worshippers of God in a solemn way of sacrificing the like we may charitably think now that many in the world who have not the same means of Gospel-Ordinances may yet have sincere hearts to God and be as a scattered seed of some gracious predecessors and yet not be within the visible pale of the covenant This also duely considered is a full answer to the rest of those instances of Davids sons and Abrahams sons with the whole lump of Israel of all which many were damned because onely in the visible part of the covenant We may therefore see hitherto what feeble Arguments Mr. Patient brings to prove Circumcision a covenant of works VI. P. His sixth Argument for the ends abovesaid is because this covenant of Circumcision may be broken Gen. 17.14 A. Still the former distinction kept makes the answer easie and plain for such who broke the covenant broke but the external part thereof the other part could not be broken and in this sense also the covenant in Gospel days is broken and as God unchurcht Israel for breach of covenant so he doth still when a Church or people do apostatize from his Ordinances The Apostle tells us so Heb. 3.6 Whose house are we if we hold fast the confidence and rejoycing of the hope firm to the end his meaning is we are his house if we keep to the Ordinances of worship implying That if a people once cast off the Ordinances they have broken the covenant and stand related to Christ no longer as his house I am sure that the extent of this Explication will reach Mr Patient who hath broken the covenant of God by casting

Covenant PAg. 42. The next general head by him laid down to prove is That Circumcision is no covenant of grace but of works called a covenant in the flesh Gen. 17.13 but before he comes to his Arguments he opens the meaning of the word everlasting which is to be understood of the ever of the Law especially when it comprehends with it their seed in their generations and this he lays down as a maxim to prove which he brings Lev. 16. Num. 25.13 Exod. 40.15 ch 30.20 21. all which places speak of the Levitical Priesthood either of the line in which it should run or the way by which they were instated into their office by anointing or the manner by which they approacht constantly into the Tabernacle or of the manner of their atonement for the people all which should remain as an everlasting statute in their generations A. That by everlasting we are to understand the ever of the Law onely is no sound maxim for though it be so to be understood in the places quoted because it related to the Priesthood and Tabernacle worship yet if that covenant in Gen. 17. Which Circumcision sealed then upon which God promised the Land of Canaan as a type of heaven remains still as an everlasting covenant then his maxim is broken see therefore that parallel Text Psal 105.6 to Gen. 17. O ye seed of ●braham his servant he is the Lord our God he hath remembred his covenant for ever the word which he commanded to a thousand generations which covenant he made with Abraham and his oath with Isaac and confirmed the same to Jacob for a Law and to Israel for an everlasting covenant saying To thee will I give the Land of Canaan c. From which it appear that the word everlasting is to be understood to a thousand generations i. e. to the worlds end because the giving Israel Canaan was a type of heaven and from Abrahams days to Christ was but forty two Generations Therefore this difference is to be observed that when he speaks of statutes everlasting to be observed in their generations 'T is meant of those Statute Laws that God gave to Israel for worship and so as Mr Patient observes it is to be understood for the ever of the Law But when the Holy Ghost speaks of a covenant everlasting as in Gen. 1● 15 'T is such a covenant that is to continue so long as the heavens and earth shall continue so Paul calls it Heb. 13.20 The blood of the everlasting covenant And this in Gal. 3.17 was that covenant that Christ confirmed to Abraham and his seed 430 yeers before the Law and called everlasting in that place of Genesis befo e quoted which everlasting covenant ●o●k in an everlasting seed and is called a Gospel-preaching to Abraham Gal. 3.8 and by John Rev. 14.6 is also explained to be an eve●lasting Gospel from hence also it is that Paul in Heb. 6. when ●e speaks of Gods blessing Abraham and multiplying his seed which he c lls ●he h●rs of promise calls it his immutable Counsel as relating to both the covenant and the seed of the covenant Now if there be an everlastingness in the covenant which takes in such a seed as it did to Abraham then must it continue longer then the Law or else there must be a mutability So again if the persons row covenant ng were changed i. e. If God were not the same to believers and their seed now as ●e was t●en or if believers should now covenant onely for themselves and leave out their seed then there is a mutation of the covenant therefore David in Psal 102.26 27 28. before quoted speaking of the infant seed of the Church tells us that though the heavens and earth should wax old and perish as a garment which words are qu●ted by Paul Heb. ● 1 to a Gospel-●h rch yet that Church s●ed should continue so also Psal 103.17 18. from everlasting to everlasting and that by vertue of t at everlasting covenant therefore what feeble maxin s this new Doctor teacheth and how ill he compares Texts we may here see Pag 4● The next thing he opens is these words I will be thy God and thy seeds God and that two ways the o●e b a covenant of Grace the other by a cov●nant of Works the first absolute the second conditional and so God gave himself to be Abrahams God by a conditional c●v●nant of Works A. That this is strange Divinity that God should be a peoples God by a Covenant of Works since the fall I doubt not but it will appear to sound Ch istians from what hath been already said I shall therefore pass it to come to his confused Arguments some of which I have contracted into form to take the better prospect thereof P. H●s first Argument runs thus That covenant that runs upon conditions is a covenant of Works but so doth Circumcision therefore A. To which I answer The first proposition is denyed and d●sproved and it is by him confest that faith and repentance is a condition of the covenant So that by this he affirms pro and con and may as well say plainly that the covenant of grace is a covenant of works because it hath conditions therefore his foundation is too weak and rotten for such a building P. In pag. 45. he would prove the land of Canaan to be given to Abraham and his seed by a covenant of works and so would be their God and then his Argument runs thus If God g●ve the Land of Canaan to Abraham and his seed upon the condition of Circumcision and keeping the Law then he gave the land of Canaan by a covenant of works but God gave the land to Abraham upon condition he would circumcise his seed Therefore A. This hath been already cleared that circumcision and keep●ng of the law was mans part of the covenant of Grace in which the Church was to walk with God being bound up to visible duties then as it is now and that Canaan was not g ven Israel by works my answer to the preceding head makes clear to which I refer the Read●r yea it is directly against these Scriptures before quoted Deut. 9.4 5 6 7 8 ch 10 11 12 13 16. Exod. 3.24 Heb 3.18 ch 4.1 2. ch 11. 8 9 10. yea so to affirm is to put an affront upon God himself and to make him ashamed of that title of being Abrahams God Heb. 11.16 See also the twelve Scripture-considerations before mentioned P. In pag 45 46. he brings several Scriptures to prove that Circumcision bound to the keeping of the Law But not one of all those places by him quoted speaks that they were bound to keep it as a covenant of works but as the Law of Christ and so Israels Gospel in which Justification was conveyed and therefore when we read of the Primitive revoltings from Gospel-Ordinances to Circumcision and the works of the law as the Church at Rome and Galatia

God did so much priviledge them above others was that all his might believe but yet some did not implying that some did i. e. many of them were justifyed T●erefore ch 4. 9. he draws t●wards a result cometh this blessedness then upon the Circumcision onely or upon the uncircumcision also how was it then reckoned i. e. If Abraham was justifyed in uncircumcision then the righteousness of Faith comes not upon the Circumcision onely and ver 12. To them who are not of the Circumcision onely and ver 16. Not to that seed onely which is of the Law And then the Apostle concludes ver 23. that it was not written for Abrahams sake alone that righteousness was imputed to him but for us also i. e. Rom. and all other Gentiles if they believe to whom Abraham is as well a Father as to the Jews So that this triumphant place gives not the least continuance to his opinion either that Circumcision was a covenant of works or that it stands in direct opposition to saith or that God gave a covenant of works to Abraham to seal a covenant of Grace as he consequentially affirms p. 53. Therefore such an interpretation as he hath given of this place is most unsound The like answer is to be given to that place Ph●l 3.2 3 4. which he brings in pag. 55. as an Appendix to this second Argument the Philippians were also revolting to seek after Justification by the works of the Law the teachers of which Doctrine the Apostle calls dogs and evil-workers And if any had cause to boast of the law of Works he had more yet to him it was but dung and dogs meat all his priviledges of being a Jew a Pharisee Circumcised one that concerning the Law was blameless All this saith Paul I can boast of but what is this as to matter of justification which is by faith alone in Christ The like plain answer also is and may he given to that other place Gal. 3.3 which Church also were back sliding into the same error and therefore he calls them fools and tells them they were bewitched ch 5.1 And if they would be seeking Justification by works they should find they were mistaken For as many as sought to be justifyed by the works of the Law were under the curse And that no man by the works of the Law was ever justifyed is evident because the just shall live by Faith ver 10 11. And therefore he sends them also to Abrahams covenant For to Abraham and his seed were the promises made And ver 18. he shews them the ill-consequence that would follow if they thought to be justifyed by works For then the inheritance must be by works that is the inheritance of Abrahams promises both for the Land of Canaan and all other spiritual blessings If it were by the Law then it is no more of promises But God gave them to Abraham by promise And not by a covenant of works remember that Mr P. upon this again comes with the old Objection Wherefore then serveth the Law If a man may not be justifyed and saved by the works of the Law to what end and purpose then was it given The answer is it was added because of transgression that is to make sin look like sin and thereby to ingage Gods people then to walk close in the duties thereof and in ver 21. The Apostle directly confutes Mr. Patients Doctrine Is the Law then against the Promises or in opposition to the Promises God forbid By all which it appears that the Law was no covenant of Works nor is Circumcision or any part of the Law opposed to Faith as he would make us beheve but this was the great mistake of many in Primitive Churches by false teachers means And so of all Israel as it is also of Mr P. that the Law was given to the Church of the Jews as a covenant of works which God never intended to any such end or purpose CHAP. IX The next thing we come to is the several Arguments he brings in p. 53. to prove Circumcision onely a seal to Abraham answered I. FIrst because the righteousness of Faith which it sealed Abraham had it before the seal was given but his posterity could not be said to believe at eight days old Therefore it was a seal to him and not to them A. The seal was not annext to Abrahams Faith as Abrahams but to Gods covenant made with Abraham therefore it is called the seal of the righteousness of Faith So that what it sealed to Abraham was as he was an heir of the same Promises with Isaac and Jacob Heb. 11.9 therefore what it sealed to him as an heir it sealed to Isaac and Jacob and so to all believers as co-heirs of the same inheritance Heb. 6.17 2. If it was a seal of Abrahams Faith onely then it must be either as it was a weak faith or strong faith 1 It could not be the first because Abrahams faith is by the Apostle said not to be weak Rom. 4.19 20. 2. If it had been given as a badge of honor to Abrahams Faith as I have seen it affirmed in a piece or C. B. as a strong faith then it should have been given to Adam and Noah who had as strong faiths as Abraham and less Gospel-light then Abraham had to work it 3. There was no necessity to have Abrahams justification sealed more then Adams Seths Noahs or any of his predecessors especially if it be considered what M. P. himself grants that he was justifyed twenty four years before this seal was given therefore 4. Had it not been a seal to Isaac as well as to Abraham and so not onely a seal of Abrahams faith it might have been given upon the birth of Ishmael and Abraham need not have staid for a son of promise for it would have sealed as much then to Abraham as it did after if it was not the covenant-seal 5. Had it not been a seal to Isaac and so a part of the covenant then Isaacs not being circumcised had been no breach of the covenant directly against that place Gen. 17.10 For a seal the Apostle calls it and a sign God calls it So that had it onely been a seal of Abrahams Faith the covenant had not come sealed to Isaac because the seal reacht onely the Faith of Abraham and when he dyed the seal was broken off Therefore 6. It is a cleer truth that as the blessings of the covenant were made to Abraham by Promise and to his seed so Gods main drift being to make those covenant-blessings sure to all the heirs of Promise Heb. 6.17 he therefore deals as a man that would be believed First he promise● secondly he swears to confirm that Promise Thirdly he seals what he hath promised So the seal becomes the covenant-seal as the oath is the Covenants oath and what God promised to Abraham he promised to his seed and what he confirmed by oath to Abraham he confirmed to his

still remain within Christs kingdom except our opposits can shew us how when and where they were out-law'd Secondly His insisting upon the Command Matth. 28. Go teach and Baptize doth not at al cross this consequence as hath been already proved therefore no consequence of ours is forc'd to oppose the new Testament Thirdly But such without which his practice is not Gospell because it shuts up the tender bowels of our Lord Jesus in a narrower compass then ever the Law did and the fancies and burthens Master Patient would put upon our shouldiers in that which they call the Ordinance would be heavier then ever the Loyns of the Law were As to that Instance he brings of Peter in Page 26. to prove consequencies against commands unlawfull because he would have disswaded Christ from suffering in these words Far be it from thee Lord Answ Instead of handling the word like a Minister he stretcheth the strings of Scripture till they crack what kind of consequence could this be or from what place of Scripture or against what command was this a consequence to say Far be it from thee Lord Surely the most any English Grammarian can make from thence is That it was a dissuasive but no consequence However by this we may Judg how feeble this mans Judgment is when he thinks God hath Chosen him as one of those that shall confound the wise of the world that doth not yet understand what a true or right consequence is Master Patient afterwards tells us that all such consequencies and books and arguments as are brought against commands to prove Infant Baptism which is cleerly implied he may say of them as Christ to Peter Get the behind mee Satan thou art an offence to me Page 6.27 Answ Alas poor man if the Physicks of truth offend his stomack which should cure him 't is a sad signe hee is near past recovery How ever take this extract from his own Instance that so far as any man shall disswade others from truth and cause them to apostatize from the ways of Christ hee Acts the Divels part Ergo This I say not Get thee behind me Satan but this I say that book by him publisht in which he so bitterly reviles the good old wav of God for the ends aforesaid The state would doe well to have all such books though in Folio put into an Index Expurgatorius amongst the whole Rabble of Erroneous and Hereticall peeces that have been printed in these Licentions book-days and so condemn them to the fire as they have done others not fit to be suffered And by this meanes all Protestant Churches through the world will know what Religion wee are of In Page the 27 he pretends to come nearer the consequence and grounds thereof but doth not close till Page ●8 And then hee tells us of the danger of the practice of Infant-Baptism that if it be maintained in all it's dimensions upon the Ground of the Covenant it will shake the very foundation of the Gospell Answ All these are but great swelling words of vanitie fit for nothing but to delude the simple of which we have been slong since foretold by the Apostles of Christ but to the busines of the Covenant at last hee comes where at length we shall find with what grosse ignorance hee gropes about to find a new way but is mistaken CHAP. VII The two Covenants answered PAge 28. In handling this consequence and to cut off the interest of Children and right to the Covenant hee reduceth the method into these four heads as before the Controversie of Baptism was into four Essentialls First To prove there are two Covenants held forth in Scripture a Covenant of Works and a Covenant of Grace Secondly That the Covenant of Circumcision was not of Grace but works Thirdly That none but beleevers ever had or shall have a right to the Covenant of Grace Fourthly To answer such objections and Scriptures as are usually alledged to defend a Covenant of life in the flesh To prove the first of these hee brings severall Scriptures the main of which is Jer 31.32.33 34. but to what purpose it will afterwards appear the words are these Behold the days come that I wil make a new Covenant with the house of Israel the house of Judah Not according to the Covenant I made with their Fathers when I took them by the hand to bring them out of the Land of Egypt which my Covenant they brake though I was to them a husband saith the Lord. where saith Master Patient we find an old Covenant and a new Covenant the old broken therefore of works the new was not like the old therefore of Grace c. Answ Before I shall come to answer the Scriptures by him quoted I shall briefely premise what a Covenant of Grace is The Answer will be this It 's a gracious engagement betwixt God and his people upon Gospell terms requiring duties from them in promising mercy to them what that mercy and duties be and how far Conditionall shall largely appear in its due place this definition of the Covenant importing a Condition is often denied by our opposites and sometimes Granted so that to bee as a stable foundation to build upon I thought it most fit for this place And according to this definition I shall doe two things First Give a brief Epitome or Analysis of Abrahams Covenant Secondly The whole ensuing discourse with all his Scriptures that he brings will be from hence answered and so his weapons brought against us and many more added to them shall be made use of to prove Abrahams Covenant in every part thereof to be a Covenant of pure Grace which I am sure as t is the best fortification I can make to secure the truth so the incursions that shall be made from hence upon his confused and new doctrine will give a rout thereto Abrahams Covenant had two parts Gen. 17.2 4 6 7 8 9 10 14. First Gods part this consisted in blessings carried on in a way of promise and that twofold 1. Inward and Spirituall I will be thy God and thy Seeds God to give grace and Glory 2. Outward and Temporall specially in three things 1. In multiplying his seed as the Stars 2. In making them blessings to families and Nations 3. In giving them the Land of Canaan for an everlasting possession Secondly Mans part and this respected duties to be done and that twofold 1. Inward walke before mee and be thou perfect 2. Outward and this also in three things especially 1. In keeping to the seale or token which then was circumcision as now Baptism therefore in every Generation 2. In keeping the Morall Law 3. All those Typical ceremonies relating to Worship By all which we shall hereafter see 1. That here are not two Covenants spoken of 2. That the Covenant of Grace is Conditional First it hath Gods part and that consists of promises and blessings Spiritual and Temporal Secondly mans part consisting of

fault with them hee saith behold the day is come when I will make a new Covenant with the house of Israel and verse 13. In that he saith a new Covenant he hath made the first old now that which waxeth old is ready to vanish away By which tearms old and new first and second better and worse he would needs understand two Covenant● one of works the other of Grace Answ In this 8 Chap. the Apostle comes to apply what he had treated of before in the former Chap. verse 1 now of the things which we have spoken this is the summe ●n the former Chapter the Apostle had been speaking of the Levitical Priesthood and Law i. e. the Law of Ordinances and therefore verse 18. he tells us the Commandement going before i. e. before Christ came was disannull'd because of the weakness and unprofitableness of it and gives the reason in verse 19. because the Law i. e. the Law of ceremonies made nothing perfect in comparison but the bringing in of a better hope did by which we draw nigh to God by which he means the Gospel-Ordinances of worship called better because opposed to the Ceremonies of the Law which therefore are implyed to be wrote And that by this better hope is meant Gospel-Ordinances is evident because the Apostle useth it as an Argument to the Church of the Hebrews to perswade them to hold fast their profession which they were revol●ing from ●elling them If they should cast of the Ordinances of worship they could not then draw nigh to God because they would then cast off also the High-Priesthood of Christ so ch 3.6 Whose house are we if we held fast the rejoycing of the hope to the end And ver 14. We are made partakers of Christ if we hold fast the confidence to the end He here calls that the confidence which before he called the Hope and Confidence and ch 10.35 Cast not away therefore your Confidence As if he had said If you cast away the Ordinances of worship you stand no longer related to Christ as his house nor have you any hope or ground of hope to draw nigh to God So ch 7.19 the Law made nothing perfect but the bringing in of a better hope did by which we draw nigh to God So that the Ordinances of drawing ●igh to God under the Gospel are called a better hope as they stand opposed to ●he Ordinances of worship under the Law which albeit they did approach to God in them yet they were kept thereby at a greater di●●ance ch 9.6 7 8 9. So Again let us review this chapter further because the cleering up of chap. 8. depends upon it And these Scriptures being fully answered we shall not have much to do with the rest we have already seen hat the O di●ances of the Gospel are opposed to those of the Law And hat this is so see v. 11. If perfection was by the Levitical Priesthood For under it the people received the Law what need was there of another Priesthood to rise after the order of Melchizedek What law ●as this the people received ver 12. 'T is such a law as was changed ●p●n the change of the Priesthood which cannot be meant of the Moral Law for this is still the s●me and not changed but the Law of the Altar which in ver 16. is called a carnal commandment which in ver 18. is disanulled by reason of the weakness of it and ver 19 for the Law made nothing perfect and the reason is given ch 9 9. Because i● was a figure for the time present in which were offered gifts and Sacrifices that could not make him that did it perfect And ch 10.1 The Law bring but a shadow of good things to come can never with those Sacrifices which they continually offered make the comers there to perfect for then they would not have ceased and in ver 8. when he speaks of Christ coming to be offered he draws this result from the premisses he takes away the first that he may establish the second Now in this 8 chapter he draws towards a conclusion and in the first verse of the things which we have spoken this is the sum he had before spoken of the Law of Ordinances and weakness thereof and therefore in this 7. v. of c. 8. he calls it the first Covenant for if the first Covenant had been faultless Why wherein was it faulty The Apostle had before told them it was faulty because it was weak and unprofitable and had it not been so that law of Ordinances would have made the worshippers perfect And then no place would have been sought for the second Covenant So then by the first Covenant 't is cleer is meant the Ordinances of the Ceremonial worship and therefore finding fault with them he speaks in the plural number them Ordinances not Covenants ver 8. unless Mr Patient will make two Covenants of works then he saith behold the day is come when I will make a new Covenant referring to Jer 31 3● with the house of Israel i. e. new l●was of worship Not according to the Covenant I made with their Fathers c. And verse last in that he saith a new covenant he hath made the first old c. And therefore whereas Mr P. tells us that God gave Israel a Covenant of works to enjoy Canaan by It is most absurd as by their following particulars further ap●ears 1. Had those typical Ordinances been a Covenant of Works given at Mount Sinai to Israel then it had not been put in the hand of a Mediator For where God gives a people a Mediator is supposed he intends them Grace thereby When Adam was put into a Covenant of Works he was left to stand or fall by himself without help since that no Covenant of Works was ever made Gal. 4. Moses is called the Mediator of the first Testament Now a Will or a Testament is an act of Grace purely 2. Had it been a Covenant of Works by which they were to possess Canaan there had not been one man that ever had entred into that rest For it was impossible for them to fulfil it because the power of doing so as to answer a Covenant of works was lost in the fall 3. What favour had this been to Abraham Isaac and so to all the seed of Promise to have such a flourishing promise to possess such a fruitful Land by a Covenant of Works when many of the Nations of the world did possess a more fruitful Country and were never put to such labour and toyle such difficulties and dangers that Israel were put to 4. 'T is against the Nature of a Covenant of Grace which God made with Abraham first to put him into a Covenant of Grace for spirituals and then twenty four yeers after should put him into a Covenant of Works for Temporals So that either believers must fall from Grace or else stand under two Covenants at one time 5. Had it been a

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