Calebs Inheritance in Canaan, Chapter 7

Calebs Inheritance in Canaan · Chapter 7

p. 28CHAP. 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 p. 29ſometimes 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 tis 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 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.

p. 301. 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 p. 31it, 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 p. 32with 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 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 p. 33in 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. 'Tis 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; p. 34for 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 'tis 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 p. 35put to ſuch labour and toyle, ſuch difficulties and dangers that Iſrael were put to?

4. 'Tis 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 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 onelyonly 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 MercieMercy, 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 p. 36to be, to a thouſand generations, which therefore muſt needs extend to the end of the world. For ſo 'tis 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 onelyonly 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; tis 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 p. 37that 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, tis 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 Covenant, was no Covenant of works, but that part of the Covenant of Grace that related to mans duty; therefore Gen. 17.14. tis 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 tis 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 p. 38Covenant; 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. p. 39And 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. p. 40Patient 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 he will make them ſmart, and cry out under the ſtroke of his hand; how did David roar under the wrath of the Almighty? the whole book of Pſalms ſhews us; ſo Heman, and Ephraim, Manaſſes, yea all the examples in Gods word, and the experiences of Gods people, they all ſpeak out the truth, Heb. 7.2. that Chriſt is firſt a King of righteouſneſs, before a King of Peace.

Therefore let ſuch as fear the Lord remember the covenant of grace hath conditions, ſuch as God will whip his people into; and if the Rod will not do, his ſhepherds crook ſhall be laid on with ſtrong blows▪ by this way had David comfort, Pſal. 23. And therefore tells us, Pſal. 89.37. If Gods people ſin, and tranſgreſs his Law, he will viſit their tranſgreſſions with a rod, and their iniquities with ſtripes; and though everlaſting love is their portion, yet that is the way he takes to breed them up, to bring them to covenant conditions: And though the Elect of God ſhall never finally fall away; yet they may and do break and fall from the viſible part of the covenant too often, though they are brought in again, and others fall off finally, as did thoſe primitive Apoſtates already mentioned. So that place muſt be underſtood, Joh. 15.2, 4 5, 6. which diſtinction Mr Patient muſt admit of, and can never evade it.

All the reſt of thoſe ſcriptures by him brought to prove the abſoluteneſs, or ſureneſs of the covenant, or two covenan…s, do bear the ſame interpretation; take thoſe two for inſtance, Iſaiah …5.3. hea… ken to me incline your ear, hear and your ſoul ſhall live: and I will make an everlaſting covenant, &c. So Heb. c. 17, 18. wherein G…d willing to ſhew unto the heirs of promiſe the immutability of his counſel confirmed the ſame by oath to Abraham; that by two immutable things in which it was impoſſible foy God to lye: we might have ſtrong conſolation: And though Mr Patient from theſ… places concludes, the covenant-mercy of David to be ſure, and ſo i…mutable; yet there muſt be an inclining the ear, and hearkening to the voice of God: even of ſuch as are really within the covenant; and to ſuch onelyonly the covenant is ſure. But now there were many of the Church of the Hebrews that we have ground to judge were but viſibly in covenant, and p. 41ſo, onelyonly pretended heirs of promiſe, and ſuch were they that wer falling from Ordinances that forſook the aſſemblies; ſold their birthright, as thoſe alſo already mentioned: So that we ſtill ſee the diſtinction holds, ſome are really, ſome onelyonly viſibly, ſeemingly within the covenant.

P. Pa. 24 He afterwards brings many places to prove, that the condition of the covenant (which before he denyed) is faith and repentance, and they are wrought in the ſoul by God.

Anſw. That the condition of the covenant is ſo wrought, is by us confeſt, but yet we may here ſee how whiffling erroneous ſpirits are: ſometimes he affirms the covenant to be abſolute, ſometimes that it is conditional, that ſo he might have a ſtarting hole to flye out at: and let me remind him here; that if he keeps to this principle, that faith and repentance is the condition of the covenant; he muſt according to the Scriptures, admit of a viſible being in the covenant, as well as of an inviſible, in order to the communion of Saints in the world; for there are many pretenders to thoſe conditions and qual fications, which yet by vertue of their profeſſion cannot be denyed the ſeals of the covenant, becauſe they viſibly ſubmit to the terms thereof, as is before proved.

P. The next thing he gr…ſly errs in, is page 37, where in his explaining that Text, Gen. 3.17. of the ſeed of the woman, he tells us it is meant of Chriſt: That God would infuſe or put into the womans ſeed, his created gifts of holineſs and purity.

Anſw. We may ſee what old Springs of error this book of h…s bubbles up withal. For by this he makes Chriſt only a comple…t and perfect man, as Adam before the fall, with infuſed qualifications, and by this made an unſpotted Sacrifice; by which, the divine nature of Chriſt is taken away, that he was not God as well as man: and the Hypoſtatical union (as Divines call it) is by this d…ſtroyed, contrary to the whole current of Gods word; and directly oppoſing Joh. 1.1, 2, 3, 10, 14. And the word was made fleſh, and dwelt amongſt us ver. 18. So Heb. 1.2, 3. 1 Joh. 4.14, 15. ch. 5.1.7, 10, 1. mult…tudes o Texts might be added. Arius thy error ſtruggles to live, wh…n th…n …rt dead.

2. When God ſaith, I will put enmity betwixt thy ſeed and her ſeed we are not to underſtand it meerly of Chriſt, but of the Infant-Ch…rch ſeed. For ſo Eve by faith underſtood the promiſe, Gen. 4.5. when S…th was born, God hath appointed me another ſeed inſtead of Abel whom Cain ſlew. Which Infant-ſeed of the Church is as truely in covenant, p. 42was, and ſhall be to the worlds end, as Adult believers, and Satans malice is as much againſt them, as the other, in all ages, as appears by Cains bloody Murther, with Exod. 1.10, 16. Mat. 2.16. Rev. …2.2.13.17. Therefore Mr Patient in his often endeavours to caſt out this ſeed of the Church by confining the Church, either to Chriſt perſonally, or Adult believers, which ſo often he cals the ſpiritual ſeed, doth but ſtrive to do that now, which if he will but read thoſe places cited, He may know who it was that ſtudyed the ſame practice in former ages.

P. The 28 page, tells us that the new covenant was never entailed upon any fleſhly line or generation as the covenant of circumciſion was, but was ſtill confirmed of God in Chriſt, and to ſuch onelyonly in Chriſt as you finde in the promiſes to Abraham, Gen. 12.3. In thee ſhall all nations of the earth be bleſſed In which there is no reſpect of perſons in their bleſſings to life, but all Nations in Chriſt, as well one as another are bleſt, and all out of Chriſt are accurſt.

Anſw. It hath been befo e proved that the new covenant or covenant of grace, hath a twofold part or branch, the one inviſible, the other viſible, and both are the covenant. The one relates to the grace of the covenant, the other to mans duty in the uſe of Ordinances. And this ſecond part, hath from the beginning run upon intail to believers and their ſeed; even from the days of Adam to Chriſt, and ſo ſince; yea the promiſe which relates to the ſpiritual ſeed, runs for the moſt part upon intail alſo, though I do not ſay that all the ſeed of believers are ſo children of the promiſe. For as the intail viſibly took in all the ſeed of Abraham, Iſhmael as well as Iſaac, ſo Eſau as well as Jacob, Cain, as well as Abel, Ham and Japhet as well as Shem, yet the ſeed by promiſe comes in by way of intayl, to the children of promiſe. As the covenant was entayled from 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 p. 43had 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 onelyonly 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 onelyonly; 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 p. 44thee, 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 tis 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 p. 45ſtructure is fallen; yet becauſe I would ſeparate the ſtones, from the other rubbiſh, I ſhall therefore come to his next general head.