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nature_n	faith_n	grace_n	justification_n	2,638	5	9.1538	5	false

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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

they have addicted themselves to the ministerie of the Saints That yee submit your selves to such and to every one that laboureth with us where saith Master Patient wee see they were all ministers and men that laboured with the Apostles therefore not Babes or Children Answ The Apostle doth not say they were all Ministers or such as laboured in the word and doctrine as he did himselfe But they are so said to Minister because they addicted themselves to the ministring to the Saints in a way of Hospitalitie for so the word is taken for releeving the Poor and so the same chap. refers to 1 Cor. 16. namely a free liberall and charitable collection for the poor Saints verse 1.2.3 and 2 Cor 8.4 chap. 9.1 now as touching the Ministring to the Saints 't is superfluous for me to write c. In which places the same word is used as here in this example of Stephanus and his house who addicted themselves to the Ministerie of the Saints by which it appeares that as the Apostle had boasted of others in the former chap. so in this also hee commends the freeness and Hospitalitie of Stephanus because in such actions there is much heart-sinceritie to be seen in entertaining poor Christians This being so Then t is no hard matter to know who is meant by the house of Stephanus which Paul Baptized For though the servants 't is likely might be gracious and full of love to poor Christians yet by the word house is property meant Parents and Children and 't is very unlikely the servants of the house should be so free and hospitable of their Masters goods And as for the Children they were taken in by their Parents Actions and so the whole house is commended For the hospitalitie of Stephanus and his yoakfellow as 't is usuall in such causes to say such a house is noble and free when 't is meant onely of the heads and chief of the family and these were the persons that Paul presseth the Church to honour and esteem and to submit to such And not to such onely but to every one also that helpeth with us and laboureth But 't is a stretcht inference to say that because his house addicted themselves to the ministrie of the saints therefore they were all preachers and such as laboured in the Gospell and the Church was to submit themselves to all the houshold i. e. servants and all as ministers therefore no Children The like also the Apostle prest them in the following verse to submit to Fortunatus and Achicus who came with a seasonable and refreshing releef and supply to their wants therefore acknowledg ye them that are such verse 18. i. e. such who minister releef to Christians in necessitie So Matth. 8.15 't is said that Peters Wives Mother ministred to Christ Master Patient surely will not be so far besides himselfe to think that she preacht to Christ as a minister from what then hath been also said to this instance 't is abundantly clear to any sober spirit who is willing to search after truth and not take things barely upon the count of Master Patients word Our opposites have not so honestly quitted themselves in al their writings in interpreting this text to lay a snare or decoy to intrap or intice people into the lake of error by saying that here was none but Adult-beleevers in this house when as the tenor of those Scriptures hitherto which related to housholds hath still run to the children upon the parents beleeving Quest But how shall I know whether when the Scripture speaks of house there were any Children for the word is not exprest they might be housholds and yet no Children Answ 'T is the common way in finding out the mind of God in Scriptures to compare them that so what is darke in one may be cleard by the other And since the spirit of God at the first tender of the Gospell did delight to speak to Jew and Gentile in the Old Testament Dialect as to say of Lydea She and her House the Jaylor and his House Cornelius and his House Stephanus and his House Zacheus and his house so Crispus believed in God with all his house the house of Aristobulus the house of Narcissus it is as if he had said If you would know what I mean by this word house then look back to my First will and Testament for what it was then it is now Therefore when upon review we shall finde in the Old Testament there were Children mentioned and chiefly included It will be then an undoubted truth to say and maintain That in all these houses mentioned to be baptized there were Children which properly gave the denomination and they all baptized whilest little ones upon the Belief or Covenant-right of their Parents See Gen. 12.3 In thee shall all the families of the Earth be blessed Who are so properly the Family as Children Chap. 30.30 And when shall I provide for my own house also Who was that house that Jacob was bound to look after and provide for but his Wife and Children And Chap. 45.18 19. Then said Pharaoh Say unto thy Brethren take your Father and your Houshold and come unto me And Verse 19 it is explained to be heir little ones Wives and Fathers So Num. 3.15 2 Sam. 23.5 Josh 24.15 So the Apostle He that provides not for his own house i. e. His Children is worse then an Infidel and hath denied the Faith 1 Tim. 5.8 What denying the Faith can this be for such as profess Christ if it be not the Faith of that Covenant of Grace into which Believers and Professing-Christians with their Seed are admitted The neglect of a Heathen-Parent in not providing for his Children cannot be called a denying the Faith but the denying the Law of Nature But the neglect of Christians in not providing for their Children is a denying the Faith because visibly within the Covenant Exod. 1.1 Prov. 31.11 1 Sam. 20.15 2 Sam 9.3 9. 1 King 17 1● 13 21 22 23. Psal 127.1 3. Prov. 12.7 Hos 1.4 1 Tim 3 4 5. 5.4 8. 2 Tim. 1.16 A full Text also is That where the Prophet speaks of Israels conversion and gathering under the Faith of Christ yet to be fulfilled Jer. 1.1 At that time saith the Lord will I be the God of all the Families of Israel and they shall be my people A Text so remarkable that it is enough to convince any man that look what God was to Israel and the Families of Israel in blessing them as their God i. e. aged in Covenant with them and their ●eed so he will be the same God again to Israel and their Families in Gospel-days Which ●ime is near at hand and they and their Seed whilst Babes shal be his people so that either our opposits must oppose that doctrine of the Jews conversion when both they and their Children shall be brought into the Faith of Christ or else of necessity they must acknowledge the

inward or how else should there be any communion of Saints on earth Thus Hagars son though by nature born under a covenant of works was a Church member And he could call Abraham father as Isaac could though not under such a spiritual consideration for still the in-works of Adoption Sonship Justification and Sanctification have run by prom●se in a close hidden and spiritual way wo●king upon and changing the heart And though Isaac Jacob and the rest of the line were all born in sin as well as Ishmael and Esau yet the Promise takes time to work and brings in the Elect of God some later some sooner yea let us bring down this again to a parallel and compare it to the practice of M. P. Sure I am he cannot say that all he and others with him plunged upon their profession of faith are the real Adopted sons of God or real●y holy or really justifyed or sanctifyed that is spiritually But this they may say they are visibly such and some may be such also spiritually but who they be is unknown to man and yet all were alike by nature born in sin and children of wrath 2. And thus all those Scriptures Ephes 2.2 by nature children of wrath Rom. 3.9 none righteous no not one are answered This was also the equal condition of Paul David and the rest born and conceived in sin and yet as Abrahams seed they were interessed in the covenant then as believers and their seed are now We may then see how his heap of chaff cast upon the truth begins already to be blown away II. P. The second fundamental which he proclaims to the world that our practice overturns is stability in a covenant of eternal life for if all Israel were born in the covenant of Grace then all should be saved but there were but a remnant of Israel saved all the rest damned Isa 10.22 23. Rom. 9.22 And if so born they must needs fall away from Grace A. As stability in Grace is a glorious truth so neither doth this touch it For it onely makes the outward part of the covenant instable That is a falling away from their visible being in the covenant for as hath been said a man may be in the covenant yet not in the Grace of the covenant Thus Israel and all those Gospel hypocrites mentioned fell away but the election still remained so the branches that were in Christ Joh. 15. that bare not fruit were cut off and withered and thus all those Texts that speak of a falling away are to be understood The like now though many Apostates fall from the ways of God yet the covenant remains stable and the same for ever III. P. The third foundation he pretends to be shaken is the necessity of conversion and regeneration which is a Doctrine eminently confirmed by Christ in the Gospel for which he brings several Texts of Scripture but to hold a covenant of life to run upon the carnal seed of believers opposeth this for then when Christ said Except a man be born again ●e cannot enter into the kingdom of God Israel might answer that 's not true we have an interest in the covenant of Grace already and except ye believe that I am he ye shall dye in your sins they might say again that 's not true for we know another way ●o heaven then by believing and 1 Joh. 5. He that hath not the Son hath not life This error replyes there be thousands interessed in life without having Christ by carnal generation Thus far he with much more of the like stuffe with which he fills three pages together A. Neither doth it at all intrench upon this Doctrine as falsly suggested therefore to cleer this we are to consider first the ground of this mistake of his from whence it riseth as any man may easily see namely that the Doctrine of Conversion Repentance and Regeneration is to be preacht onely to such as are without the Church and Kingdom of Christ for his argument runs as taking it for granted that such as are the subjects of the kingdom are such in reality when as by the former distinctions it is most apparent that some are such visibly onely and some really 2. Therefore consider the Doctrines mentioned are part of that Gospel which is the kingdoms Gospel as Christ calls it and hath been ever preacht to the subjects of the kingdom so it was to Israel of old and though believers and their seed were taken into the covenant already proved to be of grace yet this Doctrine of the new birth was preacht to them which is abundantly cleer from Christs words to Nicodemus Joh. 3. a place by himself quoted Art thou a Doctor in Israel and knowest not what the doctrine of the new birth means implying That he shewed himself very ignorant when he knew not that which was preacht amongst Israel adding this also That the Ordinance of Circumcision so frequently used was but a Type of the Circumcision upon the heart yea the whole tenor of the old-Testament runs in such terms that cleerly shew their blessedness lies in repenting and turning to God in pardon of sin in setting their delight in the Laws of the Lord trusting in God and setting their hope in God the book of Psalms is full of it So also in those primitive Churches planted by the Apostles themselves who in admission of members had a better insight to the truth of grace upon the heart then any since and yet this Doctrine they preacht to the Church 2 Cor. 5.17 Rom. 2.29 ch 6.11.8.10 Gal. 5.19 Eph. 4.23 therefore such as think the Doctrines of Repentance New-birth c. should be preacht to the world onely may hence see their mistakes amongst which number Mr P. is one I shall still draw down the parallel to his practice which I judge to be a good way to convin●e our dissenting friends of their error can he think that all that runs in the same ra e with him I mean into the water that they have no need of preaching Repentance or the new-birth amongst them surely if that be his judgment he discovers more ignorance and weakness then ever Nicodemus did Therefore 3. Let us glean up his Scriptures The reproof that John gave the Pharisees was not for pleading a title to Abrahams covenant as his seed for it is evident he bapt●zed upon that accompt for had not the Pharisees claimed the Ordinances as Abrahams seed because the rest did so the reproof given them had been little better then non-sense but he checks them for their wickedness in not walking as became Abrahams children So also Joh. 8.32 The like also Luke 16. a place M. P. much delights to name thinking it makes for his opinion because Dives in hell owned Abraham as a Father and Abraham owned him as a son but yet for all that saith Mr. Patient he was damned A. There is none denyes but Abraham had more children damned then saved yet nevertheless such as

shall briefly touch upon this word administration to shew the propriety thereof as used in the Objection The Apostle Paul in 1 Cor. 12. useth the same word in the same sense there are differences of administration that is one legal the other Gospel but the same Lord. He is there shewing the different estate that was betwixt Jew and Gentile in the things of God and therefore when he speaks to the Corinthians in ver 2. he speaks so as that he would have them understand the difference betwixt true and false worshippers ye know brethren that ye were Gentiles carryed away to these dumb Idols even as you were led But afterwards having shewed that Christ was to have a mystical Church-body in the world which was to consist of Jews and Gentiles he tells us that in the compleating of this body there are different administrations yet so as that both Jew and Gentile are baptized by one spirit into this one body So that those words different administrations can relate to no more sorts of people but Jew and Gentile and therefore can be but two namely the Jewish or legal Administration and the Gentile or Gospel-Administration and the baptism of the Holy Spirit of God working in both of them and yet so as that the Jews and their children and the Gentiles and their children make up as one seed this one body of the mystical Church ver 12 13 38. Gal. 3.14 16. compared and this different Administration came from Christ as Lord therefore called the same Lord implying that Christ as Lord gave Israel that typical Administration and so Christ as Lord changed it and set up a Gospel-Administration and in this sense is Christ called the Lord also of the Sabboth-day cleerly implying that what change hath been made of Sabboth-seals or any other Ordinances it was done by the Prerogative-Royal of Jesus Christ as Lord thereof for the use of that one body and Lordship of his the Church by which we see there are two and but two Administrations which therefore as it may satisfie M. P. in the significancy of the word and yet remain as a covenant also so doth it meet with that licencious rotten abuse of this word in making as many several administrations as there are new opinions in the world P. p. 138. He brings many Scriptures to prove that Circumcision is cald a covenant not an administration Gen. 17.7 13. Heb. 8.6 7 8. c. A. Though God calls it not an administration but a covenant yet it becomes a covenant made with man by vertue of administration and the meaning is no more but this that Grace to man runs through those Ordinances If Circumcision be a covenant it must have an administrator or else the covenant ceases If it be a covenant to Isaac then Abraham must administer it so baptism is an Ordinance yet had it no administrator it would cease to be an Ordinance it is true there may be a neglect of an Ordinance as there was of Circumcision and yet the Ordinance continued for they wanted not an administrator 2 Though God called it not an administration in Gen. 17. yet Paul called it so in 1 Cor. 12. as is before proved and surely M. P. will not deny but that Paul spake by the spirit of God when he so called it 3 T is also called an administration in reference to the care and pains Gods people are to take in administring for their Fathers estate left in a way of Will and Testament which is to be made sure into that administration-office of Gods Ordinances both then under Law and now under the Gospel according to 2 Pet. 10 11. For so an entrance shall be administred abundantly into the everlasting kingdom By all which therefore we see the word is proper full and significant only carpt at out of ignorance that it remains to be a covenant i. e. on mans part and an administration i. e. the way God hath appointed to convey justification to life and both these reaches Parents and children As for all those Scriptures he here brings to prove two covenants and therefore one of works they have been already answered to which I refer the Reader onely I shall take in one or two Scriptures in which he hath made sad work that have not been so fully answered before because I intended it for this place The first is Pag. 140. Gal. 4.21 Tell me ye that desire to be under the Law Do ye not hear the Law For it is written that Abraham had two sons the one by a bond-maid the other by a free woman but he who was by the bond-maid was born after the flesh but he of the free-woman was born by promise which things are an Allegory i. e. by these things other things are meant For these are the two covenants the one from Mount Sinai in Arabia which gendreth to bondage and answers to Jerusalem which now is and is in bondage with her children But Jerusalem which is above is free which is the Mother of us all Now we brethren as Isaac was are children of the promise but as then he that was after the flesh persecuted him that was of the spirit even so it is now but what saith the Scripture cast out the bond-woman and her son for the son of the bondwoman shall not be heir with the son of the free so then brethren we are not children of the bond-woman but of the free P. From hence observe that Abraham is here a type of God and his two wives Sarah and Hagar with their two children are a type of the two covenants and the two seeds in those covenants and both continued in Abrahams house together for a time But when Isaac was born and Ishmael was found s●offing then Sarah the free-woman will have Hagar and her son live no longer in the house with her and her son Again Abraham had first the free woman and last the bond-woman the free-woman was sometimes barren in Abrahams house the bond-woman was fruitful the mystery of all is this First God made a covenant of Grace which proved barren Secondly He made a covenant of works in his Church which proved fruitful that had abundance of seed which became his by nature without Faith all which time the covenant of grace and works agreed well together in Gods house but when the true Isaac was born i. e. Christ without strength of nature but by faith in a promise yet still grace and works as two covenants dwelt together but when Christ is weaned i. e. come into the Ministery then all the ●ons of Hagar the old covenant i. e. the Scribes Pharisees persecuted Christ and all those in him whereupon the free-woman or covenant of grace dothtestifie that the covenant of works with her seed shall no longer remain in the Church of God but onely the children of the free-woman born by faith in a promise must for time to come remain in Gods house therefore now rejoyce thou barren

duties inward and outward and all this but one Covenant This Covenant was confirmed First to Abraham as a publique Father Secondly to his seed i. e. all the heirs of promises to the worlds end both Jews and Gentiles 1. By Promise 2. By Oath 3. By seale So that what was promised to Abraham was promised to al his seed and what was sworn and seald to Abraham was sworn and seald to all his seed According to this definition also we shall see a twofold admission into Covenant 1. Into the outward priviledges of the Covenant 2. Into the inward grace of the Covenant Hence also we shall have light to see first how hypocrits and wicked men did then and do now get within the Covenant Secondly how such as are within the Covenant do break it As first hee that contemned or slighted or neglected the token or seale of the Covenant to his seed hath broken the Covenant which being outward they might keep Secondly The breach of any part of the Morall Law was a breach of the Covenant and this also might have been externally kept by all that were externally within the Covenant Thirdly All those typicall Church rites might have been kept and the neglect or breach of any one in the due order or manner required was a breach of the Covenant for neglect of the first Gods wrath was so kindled against Moses that he would have kild him for breach of the second and third Israel was also punisht with death many instances thereof might be given Hence also we shall be led to an answere how the ●ovenant is call'd 1. Old and so vanisht away 2. New and so remaines 3. An administration This being briefly premised I now come to give in the Answer to the place by him quoted Jer. 31.32 which he brings to prove that there are two Covenants but grossely mistaken yet so far as we may goe without breach of faith to the truth of Christ in acknowledging two Covenants shall not deny him friendship as namely First That there hath been two Covenants made with man the one of workes before the fall in which man stood alone without a mediator under which covenant al mankind by nature lies to this day which is also materially the same with that righteous Law Morall given to Israel from mount Sinah though upon other tearmes Secondly The other of Grace made since the fall and tendred to Adam in the promise of Christ since which the Law in any part of it is not given as a covenant of workes but as the Law of Christ put in the hands of a mediator therefore Thirdly It was never intended by God either in giving circumcision to Abraham or the Law to Israel that ever Abrahams seed should enjoy Canaan by the law as a Covenant of works but only as hath been laid down in the Analysis as mans part of the covenant of grace Quest But if that was not a covenant of works given to Israel when God took them by the hand in order to bring them into Canaan what then can be the meaning of that place where the holy Ghost speaks of an old new Covenant tells us the new Covenant which he will make after those days shall not be according to the old c. The clearing of this with a Questian or two more will take in all those scriptures brought to this and therefore I further answer First The Covenant there mentioned is call'd new as the Law of love Iohn 13.34.1 Iohn 2.8 is call'd a new Commandment or Law which yet is not new in it self but the same Command as was given to Israel of old Lev. 19.18 And as the new heavens and new earth are call'd new Re. 21.1 And as the new Creature is call'd new which is not the annihilating the old and creating new but the putting of the old heavens and old earth into a new frame of Government and the old creature into a new state of grace so the new Covenant is the same that brought Israel out of Egypt and contained remission of sins and eternall life in Christ by faith with all the blessings of this life but so call'd new Secondly Because those typicall ceremonies and ordinances which were mans part of the Covenant of grace then and related to his dutie in Gods worship were by Christs coming abolisht and new ordinances under the Gospell establisht in room thereof for the promising part of the Covenant of grace from the beginning hath ever been cloathed with the preceptive Conditional part to bind up man to his dutie and walking close with God in his Ordinances of worship And therefore when Christ was held forth in the first promise immediatly sacrifices were instituted a distinction made betwixt clean and unclean creatures the Law of tithes and first fruits observed blood forbidden familie-duties required all which a diligent reader of Scriptures may easily observe from Adam to Moses before there was a publishing the Law from Sinay and so to Christ Track it from Christ again to the worlds end you have the first abolisht a second instituted and as then so still to bind man to his dutie in walking with God but not as in a distinct Covenant of works but as the terms of grace to which man is bound by the Covenant and thus those typicall ce emonies were as old clothes and are called beggerly Rudiments or Rags in which the promising part was clothed and drest The Apostle in Heb. 10. calls the exhibition of Christ in flesh in offering up his blood by once dying and such manner of institutions as should be written by him to be the new Covenant verse 15.16 and puts it in opposition to the Legall sacrifices verse 4. 5 therefore verse 19 20. the second is called the new and living way consecrated implying that as there is now a way to heaven consecrated by the blood of Christ and therefore new so there was a way to heaven before Christ came consecrated by the blood of Bulls and Goats called old by this then we see in what respect the Covenant is called new and old namely as relating to a new or old Church-state the first given as typicall by Moses to Israel as Christs kingdom the second as substantiall by Christ to the same kingdom but still in the same Covenant of grace for a Church state is given in order to a soules enjoying communion with God in his ordinances which is impossible to be by a Covenant of works since the fall thus then the bringing of Israel into a new Church-state under the Gospell is called a new Covenant which God will make with the house of Israel in those daies This gives us light to answer also that other place Heb. 8.6 7. by Master Patient quoted to prove two Covenants because Christ is called the Mediator of a better Covenant establisht upon better promises for if the first Testament had been faultless there would have been no place sought for the second but finding

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

p. 116. This Text Ro. 11. doth fully make against any fleshly cove●ant or fleshly line of believers because from ver 20 to 24 the Gentiles come to be Abrahams spiritual seed and so branches onely by faith in Christ the fat Olive And if the Gentiles are graffed in contrary to nature then it cuts off all Gentile-seed who came in by nature And though the Jews were cut off for unbelief yet this opinion doth ingraff the carnal seed of the Gentiles into the midst of that unbelief A. That by natural branches is to be understood the Jews and their children and by branches wild by nature the Gentiles and their children hath been already proved See the answer to pag. 82. And that the cutting off and graffing in related to Parents and children hath been also cleered To which I refer the Reader onely adding Jer. 31.1 Isai 65.23 therefore to interpret by natural branches only adult believers and by branches wild by natu e the Infants of believers is to restrain and eclipse the intent of the Holy Ghost in the place cited and supposeth strongly that all such adult believers are really ingraffed into Christ When as Christ himself tells us there may be some branches in him cut off and withered Joh. 15.2 4 5 6. And that Infants are all damned because all wild by nature 2 Where he tells us of ingraffing into the midst of their unbelief is ●●lse for we ingraffe into that stock Abr. from which they were cut ●ff for unbelief And if what he asserts in this were true then those believing Jews and their children which were not cut off remain in the midst of their unbelief that were cut off And thus we may s●e a man in his nakedness and yet without shame I see I must pass over many of his absurdities and reiterations because they come so fast upon me In pag. 118 he again runs retrograde P. If any hold believers and their seed within the covenant of grace it is a denying of Christ to be come in the flesh and therefore he must needs be a high Antichrist Rep. This hath been already answered and his vain confidence so to affirm hath been manifested that it is apparent if the Reader will but take pains to view the answer to his 93 page it is no denying of Christ to be come in the flesh to maintain Infants right to the Covenant of Grace yea it is a strong Argument to prove Christ is come because the blessing of Abraham is by Christ handed over to the Gentiles Gal. 3.14 which could not have been if Christ had not been exhibited in flesh because the wall of partition could not have been broken down therefore M. P. lies under self-condemnation because to deny the blessing of Abrahams Covenant to be handed over to the Gentiles and their seed is to deny Christ exhibited as that place of Paul proved Gal. 3.14 so that M. P. proves himself an Antichrist Let no man therefore dislike the truth for this Bears skin which this Author of dipping hath cast upon it For it is the devils policy now Antichrist is falling to cry down all Gospel-truths for Antichristian that so they may fall also but mauger all the malice of hell the interest of Children in the Covenant of Grace made with Abraham shall stand and triumph as a glorious truth of the Gospel when Antichrist and his children all petty Antichrists shall tumble together P. Pag. 118. He quotes 2 Cor. 5.16 Henceforth we know no man after the flesh yea though we have known Christ after the flesh yet henceforth we know him so no more which he explains thus men were known and approved as priviledged persons in Gods Church after the flesh but henceforth we know no man no not Christ himself as interessed in the covenant of Abraham he being a Minister of a better covenant then that of Circumcision grounded upon better promises c. therefore we know no man after the flesh no not Christ himself A. As all other places of Scripture hitherto brought have been abused by false explications and applications so is the intent and meaning of this Text much wrong'd and clouded I shall therefore briefly cleer it The Apostle is telling the Church of Corinth that the Jew had no more benefit by the death of Christ then the Gentile for both Jew and Gentile were all under sin and were therefore all dead If one dyed for all then were all dead It seems many of them thought that because Christ came from the Jews therefore he did bear more love to them then the Gentiles and so it was good being a Jew To which Paul answers True if we that are Jews should judge after the flesh according to our natural affection to our own Nation then we should say so too but the love of Christ constrains us to judge otherwise that is he did not look upon the benefit of this or that Nation peculiarly but this Christ had in his eye Jew and Gentile were all dead and upon this account did Christ die For if one dyed for all then were all dead as if he had said Christ did not intend this Jew should be more priviledged then that Gentile though himself were a Jew therefore henceforth know we no man after the flesh That is we do not now look upon the Jew to have any more priviledge then the Gentiles yea though we have known Christ after the flesh that is though we have known him to be a Jew and to receive the seal of their priviledges only yet henceforth we know him so no more that is we have no more priviledge now by Christs coming from us then the Gentiles nor hath Christ any more income of priviledges from us then he hath from the Gentiles ours is alike from him and his is alike from us and no difference And that this is the true intent of the words see v. 17 18 19 20. Old things are past away i. e. old priviledges that we claimed in Christ before others they are all now conveyed over to the world and therefore he hath committed to us the Gospel of reconciliation to wit that God was in Christ reconciling the world to himself i. e. It was onely our Nation that was reconciled before Parents and children called his sons spouse off-spring heirs the blessings of the covenant were ours onely But now all this is tendered to the world Therefore we as Embassadors in Christs stead beseech you to be reconciled And thus you have this innocent Text which hath been turned against Abrahams seed though it harbors not a harsh syllable to babes wrested out of the paw of the Lyon 2 Let us view the second part Christ himself should not be minded as at all interessed in Abrahams Covenant he being now a Minister of a better Covenant c. A. It hath been already fully proved That Abrahams Covenant in all parts thereof was a full and compleat covenant of Gr●ce and not of Works Therefore M.