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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

Covenant was no Covenant of works but that part of the Covenant of Grace that related to mans duty therefore Gen. 17.14 t is called Gods Covenant and the neglect of mans duty in that Covenant was a breach thereof Q. But if that place Jer. 31.32 with Heb. ● 6 7. be to be understood of a Covenant of Grace and not of works then how may it be said that Israel brake that Covenant Can a Covenant of Grace be broken The Answer to this upon what is laid down in the Analysis of Abrahams Covenant is plain for there is no Covenant of Grace but hath Conditions which bind man to his duty it was so under the Law faith and repentance was the condition of the Covenant then as t is now and because faith without works is dead being alone Jam. 2.17 therefore God hath given O●dinances and the Laws Moral to his people to keep faith alive and man may break his part of the Covenant so it was with Israel Rom. 4. when the Question was put What advantage then hath the Jew Much e●●●y way because to them as to all Israel was committed the Oracles and the Covenant c. Here was the Covenant of Grace externally administred to all but yet there was but a remnant saved and the greatest part of Israel were Covenant-breakers and the like we have now and is and must be acknowledged by all our dissenting friends of the dipt Societies an external and internal administration of the Covenant For their confidence is not so high as to say that all they dip are really within the Covenant for we see many of them turn Apostates from every thing that is good and prove carnal wretches as did Simon Magus Judas Hymeneus Philetus Ananias and Saphira who were all within the Covenant visibly If they say they baptize not upon the account of the Covenant at all but upon the profession of Faith I answer either they baptize as visible believers or real if visible then as visibly within the Covenant if as real then really within the Covenant so that still the Covenant lies at bottom and there is as much falling from Grace and breach of the Covenant upon their own principles as is pleaded for The like answer also is to be given to that other clause of Gods being a husband to them for the whole Nation of Israel was ingaged to God as a spouse Jer. 3.14 and so under the Law of marriage and therefore when they were divorced the whole Nation was cast off yet one of a City and two of a family were taken to Zion I such as were spiritually within the Covenant they had still communion with God v 14. so now the whole Church is visibly under a Covenant of Marriage to Christ believers and their seed and are therefore the children of the kingdom but yet we know the greatest part of a Church may be hypocrites and so the children of the kingdom may be cast out so that it is most clear a Coven●nt of G●ace in this sense may be broken in the visib e p●rt thereof by the v●sible mem●ers of it P. The n●xt I find his piece driving at is to prove the Covenant of Grace not to be made upon conditions but absolute to prove it he takes up many pages though to little purpose for what he in one place denyes in another place he affirms as in pag. 35. where he confesseth Faith and Repentance the condition of the Covenant Answ If it be the condition of the covenant then the covenant is not made without conditions For indeed to speak of a covenant absolute without conditions is to speak of that which cannot be for if it hath no conditions it is no covenant but only a tender of grace And here lyes much of Mr. Patients great mistake to take the tender of Grace for the covenant and thus he falls into the Antinomian Doctrine and therefore as faith and repentance is the condition so the covenant is not concluded betwixt God and the soul till those qualifications are wrought therefore the veins of free-grace are full of riches because as God tenders so he gives secretly the qualifications that lay hold upon the tender so he did to our first Parents 2. But besides if the covenant hath no conditions why then doth not Mr. Patient baptize all that come but they must give such a strict account of their faith as before he speaks of or why are any cast out that prove rotten will they make conditions themselves when God hath made none For the very ground of administring all Ordinances is from the covenant as it is conditional and if it be not conditional then is it made with a drunkard as a drunkard and with a whoremaster as a whoremaster with a blasphemer and Sabbath breaker as such and then to no purpose is that of Paul 2 Cor. 6.14 15. What fellowship hath righteousness with unrighteousness light with darkness Christ and Belial together that place Jer. 32.40 had such conditions as God requires For his fear was wrought in their hearts that they should not depart from him the like also Ezek. 16.59 Thus saith the Lord I will even deal with thee as thou hast done which hast despised the oath in breaking the covenant● and because he afterward speaks of my covenant thy covenant therfore M P. concludes here were two covenants the one broken which was mans the other kept which was Gods But in this also there was but one covenant which had two parts Gods part and mans which was their manner of covenanting with God to make an oath to walk in his ways and when they had broken this oath they had broken the covenant second their part of the covenant see that place also Neh. 10.29 They entred into a curse to walk in the laws of God that were given by Moses the servant of the Lord The Law given was the terms God bound them to in a way of Grace and Mercy and their oath or curse declared their owning thereof so that when the oath was broken the covenant was broken therefore the deduction that Mr. Patient makes from these Texts that there are two covenants is unsound and rotten and savours of too ignorant a spirit in the covenant of Grace The like also Ezek. 36.25 26 27. I will sprinkle clean water upon you I will take away the heart of stone and give you a heart of flesh c. And ver 37. I will yet for all this be enquired of by the house of Israel is not here a condition whereas therefore Mr. Patient tells us if Gods people sin He binds himself to pardon their sins and to remember their sins no more and therefore it is impossible for a soul once in this covenant to miscarry Answ Such an application as this is fitter for a Synagogue of Libertines then a Church of Christ God never pardons the sin of a people but he makes them holy And before he pa d●ns their sin

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

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 cleered 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 Joh. 1.46 Can any good thing come out of Nazareth come and see Rev. 16 15. Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame Zach. 13.4 5. And it shall come to pass in that day the Prophets shall be ashamed every one of his vision and he shall say I am no Prophet I am a husband-man For man taught me to keep cattle from my youth London Printed for George Sawbridge at the sign of the Bible upon Ludgate-hill 1656. The Author to the Christian Reader especially such who are his Comrades and Brethren in the Armies of this Commonwealth I Shall tell thee no long story of experience to draw on thy belief to embrace either truth or error nor do I think that an Argument sufficient to perswade men besides their reason and Conscience T is that which Gods word condemns in that boasting Church who to intice and allure others cryed out she was rich and indued with substance and wanted nothing when yet she was poor and miserable and blind and naked He that hath faith in this sense let him have it to himself before God and happy is he that condemns not himself in the things he allows These are boasting days wherein men in false ways under false Ordinances pretend to have much communion with God A day is coming when their works will be manifest whether wrought in God or not when wood hey and stubble will be burnt up the work is already on the wheele and a poor doubting Christian then wil lye neerer Christs heart then fleshly boasters it is not mens pretences to be acquainted with the depths of God that will make them sound Christians such there were in the first times of the Gospel that would be talking of depths but the holy Ghost calls them Satans depths I could heartily wish that the Author of the new Doctrine of baptism had no cause to doubt of the currantness of his coin I mean of his principles for heaven but this I am bold to say that did I pretend to be such a master in the school of experience I should not onely question all my teaching but learning also especially when it comes with such high swelling words against the ways of God and let me tell thee though I have no cause to boast of any thing yet in this I will lay my experience against his rejoyce and boast with much confidence and assurance that those Ordinances which he calls counterfeits and cryes down for error c. and stamps such a black brand of reproach upon throughout his whole book shall stand and triumph as the glorious truths of Jesus Christ in matter of worship when all his mists and fogs shall be dispelled with the son of righteousness The Reasons of my undertaking this task are these which follow 1 First Because I thought men of parts and abilities as they would look upon the piece to be weak feeble and inconsiderate and to deserve no answer so their time was better imployed then to spare it to such a work 2 Secondly Lest any on the other hand out of ignorance should think it unanswerable as I hear many that cry it up who are ready to mis judge that our silence gives consent thereto 3 Thirdly Because most of his Arguments I perceive are such as I have lately seen in pieces long since publisht therefore the answer of him doth answer others of the same strain 4 Fourthly Because the standing for this truth for the interest of Infant Church-seed in the covenant is a sprig of generation work as the holy Ghost witnesseth Gen. 17.9 which yet is opposed by our dissenting friends I have therefore used this Trowel with those in Nehemiah 4. 5 Fiftly And to let good men know there are a few names in Sardis that have not defiled their garments who are apt to think the contrary 6 Sixthly And to give a hand to pull them out that are fallen into Rivers to reclaim their practice by informing their judgements or at least to cause them to make a halt and to go no further in error but remember from whence they are fallen and repent 7 Because the name T. P. is lookt upon as the chief in this moist clymate that bears away the bell and therefore fittest to be answered his name being so well known amongst us as also because though there hath been never so much said yet if it comes not forth as an Answer by name there is but few that will vouchsafe to give it the reading As if the most part of that judgement were resolved to act from implicite Faith or to bolt out the truth and shut out the light that shines in so many choice and learned pieces that are publisht both touching the covenant and baptism I cannot but think there are many censorious spirits who will be ready to smite with a reviling tongue because they are even ready to call the Master of the house Belzebub much more therefore a mean servant It is the common language of the children of Belial in these days that if a man do but speak a word for the Ministery and servants of God imployed in that work of double honor as I am here necessitated to do there goes a Priest-ridden fellow All I shall say to such is to remember what Paul saith of scoffing Ishmael Gal. 4.29 30. The spirit by which his book was penned I shall speak little to it here because occasion will be offered to meet with it so fully in the Answer onely this I will say that from one end to the other I have not met with one Scripture by him quoted but hath been most shamefully abused either in Explication or Application and if that large story of his experience were right vvhich he speaks of in his Epistle it is strange that a man so pretending should not hit the right mark of any one Text. God direct us to understand his Minde and Will that so vve may knovv the truth and hold it fast in erring days vvhen there are so many deceitful

that barest not the covenant of grace is become fruitful in all Nations and therefore Jerusalem which is above is free which is the mother of us all and that us or we i. e. members of the Primitive Church be formed ●rom above by faith in a promise From hence it is plain there were no carnal babes in the Church but when Christ the true seed of grace was persecuted by the Jews he seed of the covenant of works the Gospel doth plentifully hold forth the abolishing thereof and casting out those bond-children out of the Church of God Rep. To shew the vanity of all this we must track him by due parallel by which we shall see the mysterious depths of confusion he is un into after which I shall bri●fly cleer up the Apostles intent from ●hat Scripture 1 If Abraham stands here as a type of God and his two wives as type of the two covenants then as Hagar b●ought forth Ishmael to Abraham a type of God So must the covenant of works bring forth by strength of nature children unto God and those children are as ●uely the sons of God as those born by promise as Ishmael was as ●uely son to Abraham as Isaac 2 As Abrahams affection was that Ishmael might be the son of promise so is it Gods desire that the seed of the covenant of works should be the seed of promise 3 As Hagar and Sarah lived together in Abrahams family a type of God till Ishmael scoft Isaac so shall the two covenants and their seeds dwell together in heaven till the covenant of grace be scoft at by Hagars seed P. Secondly When he comes to explain himself then saith M. P. God made a covenant of grace which proved barren and then a covenant of works which proved fruitful as Abraham had first Sarah then Hagar A. Did not God know the covenant of Grace would prove barren 2 Because that covenant proved barren therefore the other covenant was given to God that he might have seed as Hagar was given by Sarah to Abraham that was the type of God 3 To make Abraham a type of God here is to make him a creator t●at as God made the two covenants which were to be as his two wives so Abraham made Sarah and Hagar I hope when M. P. comes to review his work and to consider what gross wickedness follows in ma●ing Abraham the type of God he will blush at his own boldness blindness and ignorance P. Thirdly When Christ the true Isaac was named i. e. came nto the Ministery then the Scribes and Pharises persecuted Christ ●pon which the free-woman or covenant cast out the bond-woman and her sons i e. the covenant of works and her children by nature which was the National Church of the Jews A. All this while he hath carryed on the parallel of the two covenants till he hath cast out all the Jews and their off-spring that pleaded a right to Abrahams covenant in the flesh but M. P. forgets that the Apostle tells us there was some never broken off nor never cast out when as some of the branches were broken off Rom. 11.17 and he forgets that the natural branches i. e. the Jews and their children shall be taken in again ver 24 25 26 27. which must be therefore into the o●d flock or root which remains P. Fourthly the free-woman or covenant doth now testifie that the bond-woman i. e. the covenant of works and her children shall never remain in Gods Church now but onely the children of the free-woman shall remain in Gods house A. By children of the free-woman he understands real and true believers so that the inference riseth thus that in the Gospel-house and Church of Christ there shall be none that belongs to the covenant of works that 's abolisht and the seed cast out that now th● Churches are all Saints are all heirs all free-born no hypocrites and thus what Paul writ to the Romans Galatians Philippians and tells us that in those Gospel-Churches there were many under that covenant and yet Church-members is by M. P. reproved for falshood for the free-covenant of grace had cast out the covenant of works and her seed long before P. Fifthly Now rejoyce then barren that barest not the covenant of Grace is become fruitful in all Nations therefore Jerusalem which is above is free which is the mother of us all i. e. of us the primitive Church born by faith in a promise A. The Reader may remember he hath often before told us that the spiritual covenant of grace as it did not run upon intail so was it made indifferently to all Nations and that it was not confined to the Jews For in that spiritual covenant all Nations had a like share and benefit in thy seed all nations are blest Now if that be true then this is false For what cause hath the barren covenant of Grace to ●ejoyce now more then it had of old for she had her seed in all Nations then according to the intent of promise or if this be true what he hath said before is false so that take it which way you will he is judged out of his own mouth 2 To that other part consider how many hypocrites there were in the primitive Church Judas with his followers of●en mentioned were these born from above by faith in a promise thus then his own Conscience may by this time tell him he hath been deceived and deuded in the opening of S●r ptures Abraham was no type of God in this Gal. 4. but held forth as the father of the Church-seed v. 22. And so Hagar brings forth children to Abraham as well as Sarah the ●ree intent of this place appears to be this The Apostle in this chapter brings this Allegory to convince those Galatians which having imbrac'd Christ were fallen back to the Law Ceremonial and to seek for justification by works And therefore he calls them fools and tells them they were bewi●ched to fall back from Gospel O●dinances to the Law from the spirit to the flesh from liberty to bondage ch 3.11.5.1 2 3 4. and having used many pressing Arguments in the preceding chapter he at last comes in with this example of Sarah and Hagar to shew that as Hagar when she thought to mistress it was cast out of Abrahams family so So the Law ceremonial when made a covenant of works and the Law moral also in that abusive sense was to be cast out of the Church of God both under the Law and under the Gospel But as Sarah was contented to have Hagar dwell with her a servant so in that sense did the law ceremonial moral attend grace being in truth the Law of Christ But as a covenant of works it could not make one heir of promise Therefore it was but a foolish thing for the Galatians to think by works to merit heaven for there was never any man saved by works ch 3.11 But if your heart and affections be set that