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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28344	Vindiciæ foederis, or, A treatise of the covenant of God enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] Thomas Blake ... ; whereunto is annexed a sermon preached at his funeral by Mr. Anthony Burgesse, and a funeral oration made at his death by Mr. Samuel Shaw.	Blake, Thomas, 1597?-1657.; Burgess, Anthony, d. 1664.; Shaw, Samuel, 1635-1696.	1658 (1658)	Wing B3150; ESTC R31595	453,190	558

case he pleased but will not neither is he bound Sinne no otherwise follows upon reprobation not as a cause efficient but deficient not whereby any thing is removed that is present but that is not supplied which is wanting And Master Ball in his larger Catechism p. 57. Sin is the effect of mans free will and condemnation is an effect of justice inflicted upon man for sin and disobedience But the decree of God which is good is the cause of neither The signes of Reprobation may appear in those that are thus dischurched according to that which is quoted out of Ames but not as an effect of it The severity which God sheweth in not sparing but breaking off these natural Branches is explicitely no more then that which Jesus Christ did threaten against them Mat. 21. 43. That the Kingdome of Heaven should be taken from them and given to a Nation bringing forth the fruits thereof the same which he threatens against Ephesus Rev. 2. 5. in taking away their Candlestick which is the effect of their own sin and not of Gods decree Argument 1. Sixthly If re-ingraffing of the Jewes produceth salvation is by turning them from iniquity taking away their sins according to Gods Covenant then it is into the invisible Church by giving faith But the former is true v. 25. Ergo the latter Answ This Argument well husbanded might haue made three To the first ● say that priviledges enjoyed in a Church-state in Scripture-phrase are the salvation John 4. 22. Seeing Church-members are partakers of sauing Ordinances And the fruition of Ordinances under Gospel-dispensations is a great salvation Heb. 2. 3. And so that Text Rom. 11. 26. all Israel shall be saved must be understood as the last Annotation speaks The body of this people in general shall be brought againe into a way of salvation and re-istablisht into the Church of the whole Israel of God consisting of Jewes and Gentiles And so Diodate That is the body in general shall be put again into a way of salvation and re-established into the Communion of the Church And such men brought into a Church-state are turned from iniquity partially from their former way of iniquity their contradicting and blaspheming having escaped the pollution of the world 2 Pet. 2. 16. of the world that remaines out of the Church of God Their sinne is pardoned quoad hoc and when Moses prayed for the pardon of the sinne of Israel Exod. 32. and God pro●miseth it 2 Chron. 7. 14. it is so to be understood of a National dardon Argument 7. Seventhly If the re-ingraffing be by vertue of Gods Election and love his gifts of calling then it is into the invisible Church by Election and giving Faith But the former is true v. 28 29. Ergo the latter Answ His Election love and gifts of calling did at the first put them into a visible Church-state and condition Deut. 7. 7 8. The Lord did not set his love upon you nor chuse you because you were moe in number then any people for ye were the fewest of all people But because the Lord loved you and because he would keep the Oath which he had sworne unto your Fathers c. And the same love election and gifts of calling now they are broken off doth re-ingraffte them If this Argument hold it was an invisible Church that was brought out of the land of Egypt Here our Authour sayes with much confidence that he questions not but all Anti-Arminians that understand the controversie will disclaime Master Geree in this answer and acknowledge that the election love gifts and calling meant Rom. 11. 28 29. are by faith into salvation But he is much deceived Those before mentioned understood somewhate and Diodate in his Annotations hath these words God never recals his grace which by absolute decree he wil communicate to some person or Nation to call them to him and to have right to his Covenant Now the election of this people hath been such above all others in the world who being once called have and may fall totally and irreparably which this people cannot without repentance that is to say irrevocable of which God never repents Calvin on the words saith This is to be held that private Election is not here handled but the common adoption of the Nation which in outward appearance seemed for the time to be lost but not cut off from the root And presently after The Apostle argues that the counsel of God whereby he once chose to himself that Nation in peculiar remaineth firme And Paraeus in dubio decimo nono on this chapter understands it of the constancy of the love of God towards his own Nation And most fully in dubio vicesimo where urging Stapletons objection That it seems from this irrevocablenesse of the gifts and calling of God the assurance of grace and salvation cannot follow 1. Because as Stapleton objects and Calvin and Martyr confesse the speech of the Apostle is not to be understood of the election of each particular person but of the common adoption of the whole Nation and this common grace of adoption of the whole Nation was mutual for they fell from this gift To which Paraeus sayes Stapleton's corrupt glosse is easily answered 1. Saith he It is not denied that the Apostle spake this of the Common that is the federal dignity of the Nation of the Jewes and that the irrevocablenesse in God is to be understood yet it is denied saith he that from hence the assurance of particular persons is not concluded yea from the lesse to the greater it is firmly concluded For if the Apostle from common grace do rightly conclude this irrevocablenesse in God much more may it be determined from that grace which is proper Ravanellus in verbum Electio understands Election in v. 28. of common Election as he do also in 1. Pet. 2. 9. Amesius is urged as an adversary yet appears otherwise The Remonstrants giving two answers to this Scripture The second is the self-same in 〈◊〉 with Stapletons To which Amesius replies Coron page 233 234. This is their custome to take one part of a truth and to abuse it for the overthrow or removal of another So that it appears according to him that they spake truth in the denial of this to be meant of the unchangable decree of eternal Election but they abuse this truth in about to avoid the argument drawn from it for perseverance As Jesuites and Arminians do object it so their adversaries freely confesse it I have indeed sometimes in my thoughts doubted how fitly this Text was brought against Arminians for proof of perseverance and estament of assurance yet satisfied my selfe according to what hath been said but since I had any understanding never questioned but it was here applied according to the minde of these Authours to the National priviledge of the Jews the full scope of these Chapters being to dispute the rejection of Israel after

the Spirits witnesse 2. It is for the most part in or upon performance of some duties or conscientious employment of a mans selfe in the way of his calling 3. After some great abasement of a mans spirit and more than ordinary soul-humiliations and self-denials 4. After some great adventures made for God and the advancement of his Name 5. After some great combate and conflict with temptation in which God gives in his Spirit as an honorarium or glorious reward upon victory obtained First by way of concession it is not to be denied that God in a more than ordinary measure doth many times manifest the gift of his Spirit for this work of Assurance and that upon these occasions here laid down the soule hath many cheering consolations nigh unto raptures The Spouse hath not like converse with the Bridegroome at all times Sometimes she walks with him in the Galleries Sometimes she is with him in the wine-sellers Sometimes she can say in a way of exultation My beloved is mine and I am his But these limits in the instances before laid down seem to me to be a full denial instead of proof that it is thus immediate without all reflex upon our graces These being means sanctified of God to stir up the habit of grace by his Spirit wrought within us and to bring them forth into action which God then farther honours with a greater measure of light to discerne his own work wrought in us Our spirits being got into such a posture are in an aptitude to witnesse with us and God is then pleased to come in by his Spirit to joyn in Evidence So that still the conditional promises are not only a safe but the alone way in which through the help of the Spirit we get Assurance that we shall be saved They that go about to assert an immediate teste will never secure the soule from delusion Satan will soon finde an artifice to counterfeit this testimony and bear witnesse in the Spirits stead and when we think we have the Spirit of truth to assure we shall have the father of lies to deceive A gappe will be opened to all licentious presumption Children of disobedience will soone heed vain words Object that the wrath of God shall not come upon them Neither will it be to purpose to demand how the Prophets were assured that it was the word of the Lord that came to them and no delusion and to affirme that the same way we have assurance of the truth of the Spirits witnesse seeing Gods extraordinary way of discovery of himself in visions dreams or what other way himself pleased to chuse is not the same with his ordinary way of discovery unto us we no more understand that way of discovery than we do the way in which by power received they wrought miracles As for Doctrines which men are apt to obtrude upon the Spirit so for testimonies in order to our adoption and salvation we must go to the Law and to the Testimony The Law and Testimony lead us for Assurance to our own hearts excusing or condemning in the particulars mentioned And if our hearts condemne us not then have we confidence towards God and whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight And this is his Commandment that we should beleeve on the Name of his Son Jesus-Christ and love one another as he gave us commandment 1 John 3. 21 22 23. And if the stresse of all had not lien here Christ had never compared the Professor that hears and does not to the foolish builder that raises his hopes of salvation on a sandy foundation upon a bare title of an empty profession without any well grounded interest and the Professor that heares and does to the man that builds on a rock and so layes his hopes of salvation on a foundation that never will deceive Neither would the Psalmist have concluded that he shall not be ashamed his hope would not make him ashamed when he had respect unto all Gods Commandments Psalme 119. 6. And howsoever our doing does nothing by way of merit yet our doing through grace in which beleeving is comprized which is the command of God 1 John 3. 23. does all taking in the Spirits help to cleare the integrity of these works by way of Assurance And though it be no foundation of our subsistence in grace and therefore the Apostle durst not rest on that bottome nor will be found in his own righteousnesse yet it is the foundation of our evidence The Apostle gives it in command to Timothy Charge them that are rich in this world that they be not high minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate giving this in as the end of all Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 17 18 19. God hath ordained these that we should walk in them Ephes 2. 10. and walking in them we are pronounced blessed Psalme 11 9. 1 2. The efficient cause of our happinesse is grace the free favour and good will of God towards man Being justified freely by his grace Rom. 3. 24. The formal cause is the imputation of Christs righteousnesse without ours when we fall short of the righteousnesse of the Law Christ is the end of the Law for righteousnesse Rom. 10. 3. Therefore the Apostle observes that David describes the blessednesse of the man to whom the Lord imputeth righteousnesse without works that is wherein his blessednesse doth consist saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord will not impute sin Rom. 4. 6 7 8. The instrument or hand applying is Faith Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth for propitiation through faith in his blood Rom. 3. 24 25. But the subject on whom this blessednesse rests is the godly righteous man The Lord hath set apart him that is godly for himself Psalme 4. 3. The man that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworne deceitfully he shall receive the blessing from the Lord and righteousness from the God of his salvation Psal 24. 4 5. There is a concurrence of sundry causes in mans happinesse but all falls upon the head of him that is stedfast with God in covenant that comes up to the termes and conditions of it He is pronounced and shall remaine for ever blessed and without holinesse no man shall see the Lord. It is questioned by some whether it be the truth or the degree of these graces which are conditions of the Gospel covenant upon performance of which we may

and Law-ceremonies did not reach beyond John who was the last of the Prophets who did bear witnesse of Christ Some say that in case the Law bind as it was delivered by Moses then all that Moses did deliver is obligatory to Christians Quâtale is omne and so the ceremonial Law bindes as doth the Moral and we shall bring our necks under that yoke To this answer all that Moses did deliver doth binde unlesse we have a release or discharge from the same authority by which he spake and hence an argument is drawn for proof of that which we have in hand If the ceremonial Law had bound Christians to this day had it not been revoked and abolished then the moral Law which is no where revoked or abolished as hath been shewn doth still bind Christians This is plaine there is no reason that the ceremonial Law should be obligatory above the Moral But the ceremonial Law had bound Christians to this day had it not been revoked and abolished This is as plain when the great question was in the primitive times whether the ceremonial Law did binde Christians whether they were to circumcise their children after the manner of Moses and consequently to observe other Rites This is decided in making it appear that these were abolished as being shadows of good things to come and an end put to their obligation It may be further objected that if all be of force that Moses wrote as from him then that of divorce of the wife on any cause is of force likewise That was commanded by Moses as the Pharisees Mat. 19. 7. tell the Lord Christ from Deut. 24. 1. To this Chemnitius hath answered that Moses delivered this Tanquam legislator as one that gave orders to that people as to their political estate not Tanquam Theologus as a Prophet raised up to deliver the minde and will of God unto them Moses his writings therefore are in force not onely ratione materiae as containing such precepts upon which Christ in the New Testament hath put a divine sanction but by vertue of a sanction from heaven put upon them as delivered by him and the obligation still remaining If Moses once be neglected I shall fear that Peter and Paul will not long be honoured Moses being a servant in the same house with them and the rest of the Apostles and pen-men of New Testament-Scriptures CHAP. XIII God entring a Covenant of Grace with his people keeps up his Sovereignty in exercise of discipline in the correction and chastisement of his people for sinne AS God holds up his Sovereignty under the covenant of grace in keeping on foot his commandments so also in his exercise of discipline upon those with whom he is in covenant He neither suffers them to be without Law nor to go on in transgression of his Law with impunity and freedome As they have his precept to keep from sinne so they are in danger of his hand in case of sinne Those that are against us in the former are our adversaries in this likewise As they plead a manumission of Christians from the mandatory power of the Law so they will also have them exempted from all chastisement or correction Against these we maintaine that the people of God in covenant even those whose hearts are stedfast in covenant do suffer under the covenant of grace in case of sinne and that for sinne For proofe of this I shall bring Scripture of three sorts 1. Giving instances of the Church and people of God under sore and great afflictions for sinne and these places are even without number Esay 42. 24. Lam. 1. 8. 3. 39. 5. 16. Micah 1. 5. Yea they lie under sufferings till they acknowledge sin till their stomacks are brought down and they humble themselves for sin Lev. 26. 41. Against this is objected that among these afflicted ones there were reprobates as well as elected ones and Elect ones in the state of unconversion and they might suffer for sinne which the childe of God does not nor can not To this I answer 1. There were true converts among these or else the whole world had no converts in it 2. These in their confessions and humiliations involved themselves among the rest and make themselves of the number of those that by sinne draw down sufferings as we have Ezra Daniel and others for examples 2. Instances of the most precious Saints sinning and suffering for sinne 1. Moses and Aaron Numb 20. 12. The Lord spake unto Moses and Aaron because ye beleeved me not to sanctifie me in the eyes of the children of Israel therefore ye shall not bring this Congregation into the land which I have given them Both their sinne and their sufferings are noted there which Moses seems never to have done with Deut. 1. 37. Deut. 3 26. Deut. 4. 21. Deut. 34. 4. 2. David his sinne we finde 1 Sam. 11. at large related his sufferings in the next chapter he suffers in all his relations 1. As a father his childe dies 2. As an husband his bed is defiled 3. As a Prince the sword is brought upon his land 3. Solomon 1 Kings 11. 11. For as much as this is done of thee and thou hast not kept my Covenant and my statutes which I have commanded thee I will surely rend the Kingdom from thee and I will give it to thy servant 4. Hezekiah 2 Chron. 32. 25. 26. But Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem Notwithstanding Hezekiah humbled himself for the pride of his heart both he and the inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the dayes of Hezekiah In which words we see his sinne his suffering for sinne and his humiliation upon account of his sinne Here also exception is taken These here mentioned say some lived under Old Testament dispentations To this I answer 1. We may take up Pauls words in behalf of these 2. Cor. 10. 7. If any man trust to himself that he is Christs let him of himself think this again that as he is Christs so they were Christs Moses that suffered as we have heard upon the account of sinne esteemed the reproach of Christ greater riches then the treasures of Egypt Heb. 11. 26. And David that suffered in like sort in spirit called him Lord Matth. 22. 43. 2. That we may not lose Old Testament-Scriptures for if we lose them here we shall hold them no where let us look upon Prov. 3. 11 12. My sonne despise not the chastening of the Lord neither be weary of his correction for whom the Lord loveth he correcteth even as the father the sonne in whom he delighteth In which words we see 1. The sufferings of the people of God thrice repeated 2. The impulsive cause implyed in the word chastisement which ever is for some fault Psalme 39. 11. 3. The hand that

emolument that is attractive of him There must be a desire to please God and not men as Paul saith Gal. 1. for so a man cannot be a servant of Christ This fear to displease men whereby we do not reprove sin so Zealously so Cordially and Faithfully as we should hath eclipsed the comfort of some godly Ministers at their death It is too true that the Wise man saith The fear of a man is his snare Prov. 29. 25. The Camelion for fear saith Aristotle turneth into the likeness of every object it meeteth with These are the special qualifications of a Godly Minister whereby he will be able to say with Paul I have fought a good fight 1 Tim. 4. 7. Yea with CHRIST I have finished the worke thou gavest me to do John 17. 3. To all which must be added diligence and labour all the names they have denote labour more then glory office more then dignitie now in all these things there is one particular which doth much quicken and that is temptation one of those three things Luther said made a Divine we are not to desire temptations but God for the most part doth prepare those Ministers whom he intends to be serviceable by such exercises This is the sawing and the polishing of the stone by this he is brought into the deep waters and seeth the wonderfull works of God by this he is able to understand the depths of Satan and by this he is adapted to be a most speciall Instrument to comfort and refresh others when they shall see theirs is not a singular condition they must not think none are tempted like them for they shall find that even Pauls have had the buffetings of Satan and that by these soule temptations they have learned more then all Books or authors could teach them And thus I leave the first Doctrine and proceed to the second which is That a Godly People cannot but affectionately mourn under the losse of their faithfull Ministers You see here what these Ephesians did with what affection they were moved because they should never see Pauls face more Grace doth not lie in extinguishing but regulating affections Christ wept and they argued from thence behold how he loved him Joh. 11. 35 36. So that Nazianzens commendation of his Mother Nonna that she never wept under the many troubles she underwent submitting all to Gods hand was rather Stoicisme then Christianitie It is said of Ambrose when he heard of the death of any good Minister he could not forbeare weeping how then can a people forbeare when their own Minister their own Pastor is taken away should not the Congregation be a valley of tears or a place of mourners now there are these grounds for it 1. Because of that experimentall soul-good and spirituall advantage the Godly have reapt thereby Oh! when thou shalt remember what quicknings what meltings what warning of heart thou hast had this will cause grief to think they are gone Carnall naturall men never are affected with the losse of a Minister they never got any good by their Preaching it was no converting Ministry no inlightning no comforting Ministry to them and therefore the loss is no more troublesome 2. They must needs mourn because they have just cause to fear their sinnes have caused God to deprive them of such helps your unthankfulness your contempt and low thoughts of the means of grace your unprofitableness and negligence may make you mourn for if God upon the abuse of naturall Creatures will take away his Wine his Bread his flaxe will he not much more remove the candlestick for unfruitfulness under spiritual mercies mourne then lest thy sinnes thy unfaithfulness thy deadness and dulness of heart have provoked God to take such guides away yea in the third place may not some mourn who by their Disobedience and unwillingnesse to submit to Christs yoak and opposition to his way have so filled the Ministers heart with grief and sadness as thereby to hasten his death making his life the more uncomfortable and causing him to mourn in secret for your stubbornness and disobedience Thus your sinnes not only meritoriously but efficiently may concurre to the removing of him by death Consider that place Heb. 13. 17. Obey them that rule over you c. that they may give their account with joy and not with grief some make this particular to relate to the former that they may watch over your souls with joy and not with grief for that is unprofitable for you A grieved Minister a discouraged Minister cannot do his duty so powerfully it will be unprofitable unto you you will find it in his study in his sermons A dull people are apt to make a dull Minister 4. There is cause to mourn because of the excellencie of the relation between a Pastor and a People in some respects it is above all naturall relations They are spirituall Fathers your souls receive good by them They are Instrumentall to bring you unto eternal glory and therefore there is more cause of Mourning in this respect then when God breaketh naturall relations no Father or Mother or friend happily hath done that for thee which his Ministery hath done 5. There is cause to mourn because it is a sign of Gods anger and displeasure to a people you are not so much to look upon it as the losse of a man as a token of Gods anger to the congregation The righteous man perisheth and none layeth it to heart Isaiah 57. 1. Who knoweth what soul-Judgements what bodily Judgements may hereafter come vpon you and therefore it is for a people to be sensible and mourn when the desire of your eies so I may call the Minister as well as the Wife is taken away The desire of your eies you long to see him in the Pulpit again and the desire of your eares you long to heare him again 6. There is cause to Mourn because of the sad consequents that many times falls upon the death of a faithfull Pastor sometimes the learning and soundness of a Minister keepeth a People from licentious errors and corrupt opinions His Gravitie and Pietie hath a speciall influence upon many but upon his removall then the weeds of a mans heart growes up After my departure saith Paul Wolves will arise from among your selves Acts 20. 29. Pauls presence was a great means to hinder them 2. What good Foundation is laid in Faith what Godly Order may be begun there is danger that all these will die when a Faithfull Minister dieth I wonder that you are so soon removed saith Paul Gal. 1. Alas that which the Ministers of God have with many years diligence many Prayers and much opposition brought about when the Minister is dead may quickly be destroyed so that we may wonder how such a Town such a place should be over-run with Bryars and Thornes immediately 3. Another sad consequent is sometimes divisions and breaches among the People while a Godly Minister is alive he is like