Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	aaron_n	israel_n	levite_n	2,899	5	11.9722	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76812	The covenant sealed. Or, A treatise of the sacraments of both covenants, polemicall and practicall. Especially of the sacraments of the covenant of grace. In which, the nature of them is laid open, the adæquate subject is largely inquired into, respective to right and proper interest. to fitnesse for admission to actual participation. Their necessity is made known. Their whole use and efficacy is set forth. Their number in Old and New Testament-times is determined. With several necessary and useful corollaries. Together with a brief answer to Reverend Mr. Baxter's apology, in defence of the treatise of the covenant. / By Thomas Blake, M.A. pastor of Tamworth, in the counties of Stafford and Warwick.	Blake, Thomas, 1597?-1657.; Cartwright, Christopher, 1602-1658.	1655 (1655)	Wing B3144; Thomason E846_1; ESTC R4425	638,828	706

of his Reign began to seek after the God of his Fathers and in the twelfth year he began to purge Judah and Jerusalem from the high places and the groves and the carved Images and the molten Images 2 Chron. 34.3 4. But it was in the eighteenth year of his Reign that he could reach to keep a Passeover Chap. 35.19 Hezekiah as appears hasted to keep a Passeover yet durst not be over-hasty he could not keep it on the day which originally in the Law was appointed But upon advice put it off to the second moneth because the Priests had not sanctified themselves sufficiently 2 Chro. 30.3 Ezra kept a Passeover upon the return out of the Captivity Ezra 6.19 and the reason is given vers 20 21. For the Priests and Levites were purified together all of them were pure and killed the Passeover for all the children of the captivity and for their brethren the Priests and for themselves and the children of Israel which were come again out of Captivity and all such as had separated themselves unto them from the filthinesse of the Heathen of the Land to seek the Lord God of Israel did eat Had not the Priests and Levites been thus purified and the people thus separated the Passeover it appeares had been longer delayed As these saw necessitating occasion for omission of this Ordinance which yet is not charged as their sin so may also the Ministers of Christ see like occasion for delay of administration of the Lords Supper And there is advantage on their part seeing there was a prescript time in the Law for the observation of the one but no limited time in the Gospel for the administration of the other Sometimes a Minister by providence is cast upon such a people that scarce three are able to discern what they have in hand when they are about this duty and therefore he sees no more reason to call them to it then Christ saw to call his disciples newly chosen unto private fastings or the Apostle to give meat to babes edification is their great businesse their whole businesse they may stay the time that they may administer it to edification sometimes it evidently appeares that the rent is in a way to be made so great by their administration through the observance of some working errour upon the judgment in others that are so principled that none but high Saints are for this Ordinance that they see danger in proceeding in it And though I do not doubt but that it is often forborn out of sinful neglect and by truly consciencious Ministers sometimes out of over-much indulgence of their brethrens weaknesse and their own over-rigid principles yet as I do believe that all consciencious Pastours who for some space of time forbear do judge that there is cause for such forbearance so I do believe that upon some occasions pro hic nunc it may justly be forborn And whatsoever exception is taken against Arguments drawn from Analogy as not concluding of which I need to say no more then I have already spoken yet I shall conclude that this which is drawn from the Passeover which is rather from example then analogy is cogent If that of the London-Divines in their Divine Right of Church-Government pag. 20 21. quoted and approved by Reverend Mr. Jeanes pag. 21. of his Treatise be of weight That whatsoever actions were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment to one person as well as to another to one Church as well as to another these actions are obligatory to all and a rule to after-generations then this Argument grounded on the example of such actions is not to be charged as not concluding yea though we had no such Example to lead us as perhaps they had none to be a precedent to them yet those reasons which led them or those that are equivalent may lead us likewise Fourthly 4. Rule There is no prescript for the time or frequency of the observation of the Lords Supper There is no definitive time in the Gospel for observation nor any precise determinate prescript for the frequency of the Lords Supper But when and how often Christian prudence must order yet being an holy exercise the day which we are to keep holy calls for it being the Lords Supper what time so meet as the Lords day The whole community of the faithful being interested in it it is to be observed at the time of their publick meetings which occasionally may be at other times but must be at that time And in case breaking of bread Act. 20.7 be meant of the Lords Supper as most affirm and I will not oppose it is out of question But yet I cannot think that every holy duty is alwaies to be the work of every holy meeting so the word should never be preached nor prayer publickly made without a Sacrament I believe there is somewhat extraordinary in a Sacrament comparative to other duties as there is in a Fast And though the Law for the Passeover and day of Atonement tye not us to annual observations onely of Sacraments and Fasts as it tyed the Jewes yet me thinks it speaks somewhat more then ordinary in them and that Fasts and Sacraments are not to be done in that frequency as daily addresses to God in prayer and our hearing from God in his Word And though I subscribe to Mr. Pemble and others that the Apostles words As often as ye eat this bread and drink this cup implyes that it should be often A Christian should not seldome in his life partake of this Ordinance yet I suppose it doth allow if not imply longer intermission then is to be in other duties The primitive times perhaps in some places at least made this Ordinance over-common celebrating it as is said every day in other places every Lords day Mr. Pemble who religiously pleads for the frequent celebration of it sayes It is true that as in other so in this Divine institution Satan hath done much by his malicious policy to corrupt mens hearts in the observation of it When the Sacrament was administred often he brought it into contempt by the commonnesse of it Now that it is administred seldome through ignorance it is thought unnecessary How truly his observation is verified we see in two extreams into which different parties are run at this present time One part breaking bread almost at all their meetings and make no more of it then common bread looking after no Minister set apart for that work not so much as of their own making any one whom they will call a gifted disciple and such with them is every dipt disciple is set up for it They act it while some walk some talk in their presence with lesse reverence then befits grave persons at common meals I fear there was never more rudenesse in Corinth then may be seen here in Sacramental observations On the other hand the Sacrament is

them making them to think that this is all that can be said for them Mr. Fuller in his history of holy warre lib 3. cap. 20. quoting out of Reinerius a charge against the Albigenses that they gave no reverence to holy places answers It is true And then gives in this for a reason because most in that age ran riot in adoring of Churches as if some inherent holinesse was ceiled to their roof or plaistered to their walls yea such as might more ingratiate with God the persons and prayers of people there assembled Let men take heed that they raise not Sacraments above the honour that Scripture gives them with like successe as these did places of publick holy assemblies a good cause hath not a greater adversary then a weak argument taken up in the defence of it This argument I confesse had it ground to stand upon might be of force for the battery of Anabaptisme but having no Scripture-bottome it presently falls before any adversary and Anabaptisme gathers strength by the fall of it 3. As to the argument it self tending to evince the uselessenesse of infant-Baptisme it may very fitly be parallelled with that Objection made against Pauls doctrine Rom. 3.1 when he had made it his great businesse to set circumcision on its right bottom and declared that it was not efficacious in the way that they expected and that it was without use for salvation unlesse it were answered with the Circumcision of the heart an objection presently is raised What profit is there then of Circumcision so these likewise when Sacraments are not raised to that height as the Schoolmen have advanced them to be instruments of conveyance of grace by the work done and as they expect from them they presently demand what profit And affirm as to infants at least that they are uselesse 4. That answer which Paul gives to his Questionists that demanded what profit is there of Circumcision I give to those that demand what profit is there of infant-Baptisme Having asserted in general Much every way he answers more punctually instancing in one eminent priviledge that virtually comprized all the external priviledges enjoyned by Israel as Church-members chiefly that to them were committed the Oracles of God It was said before that these priviledges in all Sacraments are either actually conferred or infallibly evidenced In Baptisme a true title is legally conferred Upon account of our baptisme we have an orderly and legall right and title to all succeeding Church-priviledges as the Jewes had done upon account of their Circumcision though there be not alwayes an aptitude for actual admission to them or improvement of them Upon this ground infants have 1. Their share and interest in all the prayers made for the Church collectively even in all that are preferred to God by his people for Zion and Jerusalem This was the duty of every son of Zion Psal 122.6 This was the faithfulls practice Psal 51.18 and in these infants as Church-members had their interest on this account infants were brought to Christ Priviledges following upon infant-baptisme That he might put his hands upon them and pray Matth. 19.13 2. They have their share in the blessings of the Church we see with what solemnity it was to be done Num. 6.22 c. The Lord spake unto Moses saying Speak unto Aaron and unto his sons saying On this wise ye shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee c. and they shall put my Name upon the children of Israel and I will blesse them Infants had their share here and upon this account infants were blessed of Christ Mar. 10.16 3. Their relation to God by virtue of Covenant-interest is hereby evidenced and ratified How transcendent a priviledge this is to have the Lord for our God we see Psal 144.15 having reckoned up several mercies the Psalmist concludes Happy is the people that is in such a case yea happy is that people whose God is the Lord This is the priviledge of every infant that upon Covenant title is baptized God will not suffer their enemies to passe without vengeance As it was an acceptable work to dash the infants of Babylon against the stones Psal 137.9 being a seed growing up against God so it is as displeasing and provoking to harme these that are a seed dedicated unto and growing up for God 4. Baptisme teaches them to know as soon as they are of capacity to learn to whom they belong what Master they are to serve and in what School they are to be trained 5. A necessity is seen to get the knowledge of Christ and timely to walk in his wayes 6. A delight is wrought in them towards those in whose communion they are bred and that own them as theirs whereas being debarred in childhood from this society and denyed this badge it is the way to bring them to maligne them each one is apt to love those of his owne fraternity and on the contrary to study the opposition of others 7. The aggravation of their sin presently rings in their ears by reason of the favour they receive from God the society into which they are incorporated when their conversation doth not in some measure answer their profession 8. Parents here see a strong engagement to bring them up for Christ whom they have thus dedicated to him and put into the fellowship of those who are his Saints and members When they have brought forth children unto God they see their sin heightned in giving them to Moloch or any other besides God and there is no example of any believing parent in all the Scripture bringing up a child for Covenant but in Covenant with the Lord. These alone though more might be added might stop the mouthes of all that insultingly move this question 5. That which in present does not but hereafter may work upon the understanding is not vain and uselesse when it is done That was not vain which Christ did to Peter Joh. 13.17 when he said unto him What I do thou knowest not now but thou shalt know hereafter 6. Seals of purchases taken in infants names are of use to infants though during infancy they know not how to make actual improvement themselves of them If Baptisme hath its actual use in behalf of infants whilest infants as hath been shewed and remains with them to be improved by their understanding and faith when they come to maturity it cannot be thought to be vain and uselesse SECT IV. A Corollary from the former doctrine THen it followes by way of necessary Corollary from that which hath been said Answer to Sacramental engagements● ncessary to salvation that unlesse the soul answer to Sacramental engagements Sacraments are not efficacious for salvation to the receivers This is a clear result from that which hath been said and is fully delivered by the Apostle 1 Pet. 3.21 speaking of the Arke of Noah wherein few that is eight souls were saved by water he

So that in case any will contend still that it is an inward Covenant that Scripture usually mentions and honours with that title yet being here in as for a great part we seem agreed that priviledges of Sacraments are annext to the outward Covenant or outward administration we have what we desire When this was almost ready for the Presse Mr. Baxters Apologie came forth in which pag 103. I am challenged for this distinction of an outward and inward Covenant as though I had been the Author of it when all know that it is a distinction that of a long time among Divines hath been in common use and in case it had not been commonly received I should have forborn the use of it As I heard Mr. Ball once in discourse say that he denyed any such distinction of an outward and an inward call to the Ministery all calling being external unlesse the man called were a Prophet That which men terme an inward call being onely qualifications fitting for the work so I deny in exact propriety of speech that the inward Covenant is any Covenant but the answer of the soul unto that which the Covenant requires And whereas Mr. Baxter saith It is apparent that Mr. Blake distinguisheth ex parte Dei between the outward and the inward Covenant It is probable that he thus distributes them from the blessings promised whereof some are inward and some outward for though he explain not himself fully yet I know no other sense that it will bear I thus distinguish them to apply my self to the Readers understanding that hath been accustomed so to call them and I say indeed that men that barely Covenant and keep not Covenant have onely privlledges that are outward they are visible Church-members and they have visible Church-priviledges And those who answer to Covenant engagements which usually is called the inward Covenant have priviledges both outward and inward A Jew outwardly had outward priviledges A Jew inwardly that is he that answered to his outward profession that worshipped God in his spirit hath both those that were outward and inward It is there said It is evident that his outward Covenant hath no seal for it is a Covenant de sigillis conferendis If therefore it have a seal it is either the same which is promised or some other What he meanes when he saies it is a Covenant de sigillis conferendis I am to learn If he mean that the seal followes the Covenant and is put to after the Covenant so it is in all Covenants whatsoever He saies they no where tell us what is the seal of their outward Covenant me thinkes we had no need to tell what the seal of that Covenant was that the Jew entred was it not Circumcision and did there not another follow viz. the Passeover Now I tell him that Circumcision and the Passeover were and Baptisme and the Lords Supper are seales of this Covenant The Nation of the Jewes were in Covenant as Mr. Baxter though he would yet must not deny they were in no inward Covenant and yet they had these seales Mr. Baxter sayes we are bound to give the seales to such Apolo 88. Vocation which is effectual onely to bring men to an outward profession of saving faith is larger then election and makes men such whom we are bound to baptize And such we say have right to Baptisme And to help Mr. Baxter those men that he saies the Church must baptize though without right we say are truely in Covenant and have right when he knowes what child he is to baptize he knowes who we say are in Covenant and have Covenant right to Baptisme so that a second Covenant of which he speakes to give right to a first is a strange fancy But of this I shall have further occasion SECT IV. Proposition 3. Fundamental rihgt and priviledge of actual admission to be distinguished VVE must yet distinguish between a fundamentall right and title to the Sacraments and the priviledg of actual admission between a first and second right in them between jus ad rem jus in re In civil titles this distinction holds A child in non-nage upon his Fathers death is entitled to his inheritance A post thumus child whose Parents death prevents his birth which was the case of Asher the son of Ezron 1. Chron. 2.24 upon the first instant that he sees the light stands thus entitled yet the law suffers not his admission to an actual personall managing of it till he be able to improve and employ it to his own and the publique benefit The leper whom the Priest had pronounced unclean so that he must dwell alone without the Camp in a several house severed from all company which was the case of Vzziah King of Judah 2 Chron. 21.26 according to the law in that case provided Levit. 13.46 had in the mean space title to his house and his whole inheritance and upon his cleansing was to be actually received unto it There is a Sequestration and there is a confiscation and proscription Men that are held from their estates upon just reasons are not yet totally and finally outed This distinction also holds in Ecclesiasticall immunities in that Passeover held in the Wildernesse by Gods appointment the fourteenth day of the first moneth there were certain men that were defiled by the dead body of a man that they could not keep the Passeover on that day and they came before Moses and Aaron and said unto them We are defiled by the dead body of a man wherefore are we kept back that we may not offer an offering to the Lord in his appointed season Numb 9.6 7. They stood equally entitled with the rest of the children of Israel to that Ordinance yet there was a barre in the way that they saw to keep them back They therefore plead their priviledg and hold it as a matter of grievance that there was any obstacle in their way This puts Moses to a stand he cannot deny their right yet by reason of the barre in the way dares not give them admission therefore he saies Stand still and I will hear what the Lord will command concerning you ver 8. And the Lords order upon it was If any man among you or your posterity shall be unclean by reason of a dead body or be in a journey a farre off yet shall he keep the Passeover unto the Lord the fourteenth day of the second moneth at even shall he keep it ver 10 11. Their right is there confessed by the Lord himself and the present barre also acknowledged A physicall barre is confest when being distant in place they cannot come A legal barre is also confest when in their present condition they are not fitted for it And when some that were under this law of suspension in Hezekiahs time came to the Passeover otherwise then was written having not cleansed themselves even many of Ephraim Manasseh Issachar and Zebulon Hezekiah prayed for them 2