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rest_n	day_n	law_n	sabbath_n	6,778	5	9.7429	5	true

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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

within Abrahams covenant for we cannot imagine that all the Apostles baptized were really called for the Sorcerer before mentioned doth sufficiently confute it therefore still he mistakes the question which is thus whether all that are called are really justifyed 2 Neither can it be reasonably thought that there were no hypocrites amongst those three thousand mentioned and that they were all so called as he speaks of but the Apostles intention was to let them know by what way they might get in to Abrahams covenant again from which both they and their seed were cut off Therefore Repent and be baptized for the remission of sin and ye shall receive the gift of the Holy Ghost For the promise is to you and your children c. That is remission of sins and the gift of the Spirit comes still in the way of Abrahams Covenant as it did before Gal. 3.14 Therefore if you will get into the way of the Spirits working you must repent and be baptized he doth not say that all baptized do really repent for upon the ground Mr. Patient goes none should be admitted to baptism but such as really Repent and are really called and really justifyed when as yet he forgets his own ignorance That he is not able to discern th●m Thus we have sifted all his cavils brought against this Text as not to countenance Infant-Baptism And upon the whole we finde it to be a tender of Abrahams Covenant in all the blessings of it even to children of visible believers either Jews or Gentiles Therefore the seal of that Covenant is their due Right and Priviledge P. The next Text is 1 Cor. 7.14 which he saith we abuse to make it speak for Infant-holiness Else were your children unclean but now they are holy God takes persons into Covenant two ways either by an external typical Covenant of Works as he did Israel and so a people may be said to be holy by separation as the carnal Jew being separated from the world and thus the vessels of the Temple were holy and the Priest were holy 2 Secondly A new-Covenant holiness when God writes his Laws in the heart and sanctifies their Nature and there is no other kinde of holiness that relates to the new Covenant but this Hypocrites may have this in appearance but the Elect onely have it in truth therefore it is impossible that a believers carnal seed should be so holy by Birth And no other sanctification the Scripture speaks of belonging to the new Covenant The other was abolisht by the death of Christ A. Whereas he knows no other holiness belonging to the New Covenant but real holiness it is rather an Argument of his ignorance then any confirmation of the truth of what he saith for that New-Covenant had such a holiness of separation belonging to it from Adam to Christ And it is the s●me that we have onely the holy things are changed yet so as that whatever Ordinance God hath given his Church now is holy Israel as separated from the world was a holy people so is the Church of God now Act. 10 13 28. 2 Cor. 6.17 Therefore the Apostle writing to the Churches as separated people calls them Saints or holy ones at Rome Corinth Galatia c. Not that they were all holy by an internal work of sanctif●cation for the Romans had many that were fallen to Judaism and Corinth had many profane persons amongst them yet as they were a Chu●ch they all carry the denomination of holy ones so that the Church stands upon the same terms of separation now as then from the world Therefore the casting out of the incestuous person was as one polluted and unclean which is opposed to such a holiness as makes a person fit for Church-Communion Thus also it was with Israel when there was either a Moral or Typical uncleanness they were cast out as not fit for Communion thus the bread and wine in t●e Lords Supper and water in baptism are holy by vertue of separation or institution thus the function of the Ministery is holy or else every man might preach baptize and administer the Supper alike And notwithstanding ceremonies are abolisht yet a holiness of separation by vertue of divine institution remains still or else the word of God were no more holy then another Book Nor the Gospel-Sabboth more holy then another day thus are the Infants of a believer holy else were your children unclean but now they are holy yea let me add that it is impossible that any man can be found in the faith and amongst the rest Mr Patient for one either to Scripture Sabboths or Gospel-Ordinances except they grant a holiness of separation both in persons and things P. The words are grounded from Ezra 9. and Deut. 7. It being an express Law for a Jew not to marry with a stranger therefore they were to put away their strange wives because not lawfully marryed and the children that were born of them were to be lookt upon as illegitimate The Church upon this writing to the Apostle to be resolved whether such of them a● had unbelieving yoak-fellows might dwell together and whether it was not unclean or unlawful To this he ans●ers Let them dwell together b●cause now there being no Law against it the marriage was therefore justifyable and the unbelieving wife is sanctifyed to the believing husband that is set apart by the Law of marriage to him onely else were your children bastards but now they are lawfully born A. There is no such thing mentioned in either place that their children were Bastards Then had Moses son by Zipporah the Egyptian been a Bastard yea the contrary is evident because the Scripture calls them wives And is it not a wilde expression to call her whore that Gods word calls a wife And would it not be as strange to think that so many Priests and Levites should be whoremasters which yet must be if such an interpretation were true as Mr. Patient gives But therefore the ground of putting away their strange wives was because Israel was a separated people and so not to have any affinity with strangers And though it was Israels sin to many a stranger yet it was not their sin to match with an Israelite which had it been whoredom the very light of nature would have condemned it besides this scruple did not lye betwixt Jew and Gentile For this was a Gentile Church a people converted from heathenism to profess Christ They had therfore no ground to think that the marriage they had before conversion was unlawful And had the taking in of the believer into communion with the Church made the unbeliever a whore or a whoremaster and the children bastards or had any such ground of scruple been given it had been enough to have frightened the heathens from being Christians It cannot be therefore that any dis-satisfaction sh●uld rise in their spirits from those Texts by him quoted considering also the nature of the phrase the wife should

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

before the Gospel-administration must be a new covenant of works And so what M. P. doth though onely a pretender to Gospel-rule in wading into mill-pools and Rivers must be as indeed it is a branch of such a covenant of Works Therefore not of Grace P. pag. 87 88. The reason why God made choice of Abrahams family and not Lots or any of the rest of the godly families in the world it was not because Abraham was any more a believer or his Family for then Lot and his family and the rest had been taken into the covenant of Circumcision because they did believe as well as Abraham For this is a sure rule If God gives a promise or command to a person as a believer then whosoever believes that command and promise belongs to them and for this he brings the example of Joshua I will not leave thee which the Apostle applyes to the Church Heb. 13.5 now the covenant made with Abraham was therefore to shew the world that Christ must come out of his flesh c. A. Though I grant that Abraham was not pitcht upon as a believer barely yet had he not been a believer he could not have been the father of the faithful 2 If that had been all to point out to the world from whence they might expect the Messias then Cir●umcision might as well have been given to Seth Enos or Shem c. and so have distinguisht the whole race yea God must afterwards have given some distinct sign to Judah because all Jacobs twelve sons were circumcised So that the world would be at as great a loss to know in which of al these twelve the line was to run Therefore if we do but look into the grounds of the Promises we shall finde there were many other main and choice ends as namely By the multiplying of believers as the stars of heaven who also are called the seed they might thereby become blessings to families and Nations For as Jesus Christ was the great blessing so every believer was also to be a little blessing According to the promise I will bless thee and thou shalt be a blessing and by this means God makes use of believers to be as his leaven to leaven the whole lump so that in this way Christs kingdom shall at last spread through the earth 2 To make Abraham a publike Father to the believing Gentiles and their seed since the coming of Christ as he was to the Jews and their seed before Christ came 3 To seal the possession of Canaan to him and the heirs of Promise as a type of heaven and to give them possession of that Land in a way of conquest Gen. 22.17 Luke 1.73 4 To shew the immutability of his counsel and purpose to the Gentiles Heirs with him of the same promises that so we in Gospel days might have ground of consolation in all straits and extremities that the heirs under the Gospel might meet with because they also have a wilderness to go through Rev. 12.6 and Canaanites to subdue and conquer Gen. 9.27 And a like rest with that of Canaan to possess Heb. 4.1 Therefore Abraham is held out as a publike Father to look at thereby to see and behold Gods variety of dealings with him and with his seed after him either in war or peace prosperity or adversity hereby to strengthen Faith in the like case that so as David saith one deep may call out to another at the noise of Gods water-spouts when the billows overflow These and all these and more then these were the ends for which God made choice of Abraham to give the Promises unto with the oath and seal all which do substantially continue to this day being by Christ handed over to the Gentiles with the old seal taken off which as Lord of all he had power to do and a new seal added in the room thereof to the same covenant which amounts to no more then the taking off a seal of red wax from a covenant and putting a seal of white wax in the place thereof yet the covenant still remains II. To that which he saith that if a command or promise be given to a believer as a believer it then as a sure rule belongs to every one that is a believer A. That 's no true rule therefore not a sure rule because a promise that suits to one mans condition as a believer doth not therefore suit with every believers condition neither doth the end of God in giving one believer a Promise reach to the same end in all believers unless so circumstantiated as for instance God gave Abraham Circumcision as a believer And his end was to make Abraham a publike Father yet this did not therefore reach to all believers For he did not intend to make any more publike fathe s then one the like we may say of that instance he gives of Joshua The command and Promise given to him was as a Captain General and believer and so it could not reach to all believers upon those terms for though he was commanded to be of a good courage c. and fight and he should not be forsaken yet that command doth not reach to all believers because we see many believers have fallen in the wars and their enemies have been the conquerors yea such a command would then reach to women because they are believers And the reason why that promise was applyed to the believing Hebrews is because one promise hath several aspects And so suits to several conditions it being as a sprig of the whole bundle that suits all conditions So the several cures that Christ wrought upon persons as believers and some in a way of promise doth not therefo e instate all believers in such a promise that they shall so be cured when the holy Ghost tells us the prayer of faith shall save the sick doth this give al believers an interest into the direct intent of that promise there is therefore much Christian prudence to be observed in chusing and applying promises to pick out such as are suitable to a believers condition The Reader may therefore see how sadly confident and ignorant this man is who yet is lookt upon as the Nicodemus of that party P. pag. 86. For many pages he goes on to shew that the whole line by promise mentioned in Luke 3. it was onely an external election into a covenant of works and Cain Ham Ishmael Esau were therefore outwardly rejected from that covenant A. It hath been already proved that all the line by promise are more then externally elected yea so to affirm is strongly to suppose that some of that elect line might be damned because thousands so elected are never saved and some of those so rejected might go to heaven though t is expresly against the scriptures the naming of which methinks should be a sufficient confutation As to the six sons of Keturah which he speaks of in page 90 which were Abrahams seed and sent away into