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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

or reasons he may enjoy his liberty He sayes the touch mentioned was in order to healing but I shall rather believe the Evangelist that referres it to blessing Mark 10. 16. Thirdly These were infants of such parents that were in covenant with God as appeares in that Christ who now was in the Coasts of Judea was sent alone to them of Judea in covenant with God Matth. 15. 24. And was a Minister of the circumcision Rom. 15. And we see how facile he was to them when his carriage was otherwise and of another sort when a Canaanitish woman comes for her child Mat. 15. 26. This further appeares by that which they requested for these infants This seemes to be yielded They came saith one to Christ upon the conceit that he was a Prophet and so they might bring children to him to be blessed and further sayes if this reason prove any thing it is that the childrens parents were Jewes which is all that we contend for the Jewes as yet were in Covenant with God To this is said if it be meant of all the Jewes and of the covenant of grace in Christ it is palpably false contradictory to the Apostles determination Rom. 9. 7 8. I am sure Rom 9. 3 4. Proves it to be above all contradiction true and that Rom. 9. 7 8. hath nothing against it I have largely shewed which is past by in silence Fourthly These infants themselves were in covenant and stood in relation to Christ bearing his name and being of his people and were not as heathens in their present state without Christ aliens from the Common-Wealth of Israel and strangers from the covenant of promise This is evident by their free admission by Christ and the reason by him given of such is the Kingdome of heaven After some personal reflections which I am resolved to wave I am told of the often complaint of the use of the word covenant in so various senses or rather sometimes none-sense by the Paedobaptists and again of their non-sense or proper gibberish which language I resolve to bear being the least of many thousands that herein I suffer Fifthly They were admitted upon a common right equally belonging to all infants of covenanting parents and not by vertue of any extraordinary priviledge peculiar to them and not common to others This is plaine 1. By the general admission which he gives to infants on this occasion suffer little children to come unto me and extraordinarium non facit regulam communem Here is a general rule all have admission and therefore there is nothing extraordinary it is objected these present infants onely were admitted but though one say it me thinks another should not be found to beleeve it of such little ones is the Kingdome of heaven therefore let these little ones come and onely these 2. It was such a right that the Disciples of Christ ought to have understood as plainly appeares by Christs sore displeasure conceived against them for forbidding their admission to him and that must be a known right and not secret One indeed sayes They were not admitted out of any known right common to others but a peculiar priviledge as being elected for which Piscator is quoted when as Piscator sylogistically concludes the contrary His evasion of this argument is very well worthy of animadversion The reason of Christs anger was their hindring him in his designe not the knowledge they had of their present visible title this is but a dream afterwards he saith the truth is this thing was done to these infants not by reason of any visible title they had or to enter them into any outward Church priviledge but to accomplish by his blessing their interest in the invisible Kingdom of God by election I would demand whether the Disciples did understand Christs designe or whether they were bound to know it or were their sinne not to know it whether they knew these infants to be elect or whether they were bound to know their election Neither of these having any ground election being of the secrets of heaven and Christ had not made known any such designe Christ who condemnes anger without a cause as a breach of the sixth commandment M●t. 5. 22. would not himself have been angry where there could be no sin the alone just ground of anger It is now confest that the Disciples of Christ ought to have understood that they were to be admitted but it was either because they heeded not some particular intimation of his mind concerning those infants or some general truth concerning Christs office and his readinesse to do good to all sorts of persons as there was oppertunity offered from which he ought not to be hindred by them when Christ himself assigns an open known reason of such little ones is the Kingdome of heaven they that will may heed opposite conjectural reasons It is confest that elect infants might be baptized were they known but in this case Christ may be as sore displeased at mens non-baptizing elect ones as he was at his Disciples for forbidding the admission of these little ones And let them take heed upon this account lest they suffer more from Christs displeasure in not admitting elect infants to Baptisme than they can imagine that we shall suffer in the Baptisme of those that are not elected I am told that I have just cause to fear the displeasure of Christ for admitting to Baptisme those that are neither known to be elect nor beleevers but infants of parents who are manifestly children of the devil covenant breakers If they be covenant-breakers as is here confest then they are covenanters for none out of covenant breakes covenant and I here professe that I will baptize none of whom I have not all assurance that they are the children of God As to that Adoption which is to the inheritance of priviledges as those were Ezek. 16. 20. Sixthly They are here admitted by our Saviour Christ to a Church-priviledge proper to Church-members the Israel of God They are admitted to a blessing Mar. 10. 16. Blessing is a Church-priviledge Num. 6. 22 23 c. to the end of the Chapter The Lord spake unto Moses saying speak unto Aaron and his sonnes 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 They are therefore admitted to a Church-priviledge the Israel of God are under the blessing little ones are ordered to receive this blessing little ones therefore are of Israel The Lords portion is his people Jacob is the lot of his inheritance Deut. 32. 9. These are the blessed of the Lord upon this account Jerem. 31. 23. As yet they shall use this speech in the land of Judah and in the Cities thereof when I shall bring again their captivity The Lord blesse thee O habitation of justice and mountain of holinesse Children are within

different and consequently either make two covenants of grace distinct in kind or thrust all that were under the Old covenant out of all hope of salvation contrary to all Interpreters who make these covenants one in substance See the last larger Annotations on the words 2. Whether such an Interpretation do not utterly contradict New-Testament-light which holds out the New covenant in like latitude with the former in which many are called but few are chosen and where conditions are as explicitely and fully required as in Old Testament dispensations 3. Whether when Scripture speaks of things in opposition to mens erroneous conceits for a further Explanation of them and rectifying mens judgements in them it do usually lay down a full compleat and formal definition to which nothing is to be added or whether it doth not usually supply that in which men through mistake were defective and short And whether those Texts Esay 58 6 7. Is not this the fast that I have chosen to loose the bands of wickednesse to undo the heavy burdens and to let the oppressed go free and that ye break every yoak Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out into thy house when thou seest the naked that thou cover him and that thou hide not thy self from thy own flesh Jer. 22. 15 16. Did not thy father eat and drink and do justice and judgement and then it was well with him He judged the cause of the poor and needy and then it was well with him was not this to know me saith the Lord Jam. 1. 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and to keep himself unspotted from the world are not parallel to this text in their way of delivery And in case we cannot finde a full definition of a religious Fast in that of Esay nor the whole of it that makes up saving knowledge in that of Jeremy nor the whole that makes Religion compleat in that of James why is it that we should earnestly contend that the full nature of a covenant is in this text exprest being fully parallel in the way of delivery to those other texts Thirdly it is upon the account of the outward Covenant and not the inward that men enjoy priviledges of Ordinances and interest in Sacraments Men that are so far honoured as to enjoy an outward covenant have just title to these priviledges It is in behalf of the Jew outwardly that the Apostle having so decryed his condition respective to the approbation of God puts the question What advantage hath the Jew what profit is there of Circumcision Rom. 3. 1. The Jew and Circumcision are there one A Jew outwardly and circumcision in the flesh go there in equal latitude He that by nature is a Jew as Paul speaks Gal. 2. 15. is of the circumcision And to these the Oracles of God are committed The instruments deeds and evidences of the covenants say the last Annotations It was the priviledge of Israel Psal 147. 19. Rom. 3. and then the priviledg of no other Nation Now it is the priviledg of all ingraffed in their stead This is confest even by a great part of those that understand the inward covenant or covenant keeping to acceptation almost whensoever they mention a covenant in that they baptize infants upon covenant grounds even all their infants that make a covenant profession and that upon just warranty It is further plaine in reason The outward covenant must have priviledges suitable to it self otherwise there is no manner of benefit or advantage of it This priviledge of the Sacrament is suitable being outward as the covenant is outward This is elsewhere spoken to at large and therefore I shall hear forbear I have indeed been challenged for this distinction of an outward and inward covenant as though I had been the sole Authour 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 forborne 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 that I deny in exact propriety of speech the inward covenant is any covenant but the answer of the soul unto that which the covenant requires And whereas it is said of me by way of conjecture 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 To this I say that I thus distinguish them to apply my self to the Readers understanding that hath been accumstomed so to call them and further I say that men that barely covenant and keep not covenant have onely priviledges 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 spirit hath both those that were outward and inward It is further 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 this Authour means when he says it is a covenant de sigillis conferendis I am to learn If he mean that the seal follows the covenant and is put to after the covenant so it is in all covenants whatsoever He sayes they no where tell us what is the seal of their outward covenant me thinks we had no need to tell what the seal of that covenant was that the Jew entered 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 our Authour though he would yet must not deny They were not all in the inward covenant and yet they had these seales He says we are bound to give the seals to such Vocation which is effectual only 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 them And to help him a little further Those men that he sayes the Church must baptize though without right we say are truely in covenant and have right when he knows what a childe he is to baptize he

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

interpretation The people of the Jewes had the Original it self and spake the language in which Scripture was written yet the Priests lips were then to preserve knowledge and the people were to seek the law at his mouth Mal. 2 6. The cabinet was open to them as it is to us yet there needed a key for farther opening Those two Disciples with whom Christ had to deale with upon the way had the Scriptures either in the translation or Original as is evident from Christs own words reproving them for not beleeving all that the Prophets had written and yet a key of interpretation was needful and useful Christ opened unto them the Scriptures Luke 24. 32. If this Compassionate Samaritane were questioned as the Eunuch was by Philip understandest thou what thou readest he would not have given his answer How shall I understand without an Interpreter But would streight have answered Yes as well as any linguist in the world I have no need of your help for interpretation The cabinet is open spare your key This was one of the Arts that some Prelates made use of to keep up a reading Ministery to perswade that Scripture were so plaine distinctly read in our own tongue that they might be understood without any interpretation But the plainnesse and easinesse of a rule and the use of means for understanding of it stand together We maintaine a plainnesse in Scripture for the simple to understand but not sitting idle and lazy but searching the Scriptures and making use of those gifts of Christ which he shed forth from the right hand of the Father for the edifying of his body till we come into the unity of the faith and knowledge of the Sonne of God unto a perfect man That we might not henceforth be as children tossed to and fro with every winde of doctrine by the sleight of men and cunning craftinesse of those that lie in waite to deceive Ephes 4. 12 13. We may soone see their artifice that labour to beare them down Thus they know their cunning sleight may be carried in the dark and their impostures lie undiscovered Our compassionate man pretending to avoid a cheat acts the part of the most notable cheater The Prophet stood for that office of the Priests that their lips should preserve knowledge even when they had corrupted the covenant of Levi Whatsoever their way was yet this was their duty so must we for the Stewards of the mysteries of God It is their work to dispense them and the people are to seek at their mouthes for them But enough I hope hath been spoke for a Ministery for a knowing Ministery and objections against it fully satisfied CHAP. XXVIII An orderly way of admission of men into the Mininisterial function necessary AS men for the Ministery are to be trained up for the work So there must be an orderly way of admittance to it the way which Scripture traces out to us Self-consecration is alone beseeming the Priests of Jeroboam 2 Chron. 13 9 the lowest of the people that have neither inspiration nor education that have been taught of men not any thing that may conduce to the dividing of the Word aright but how to keep cattel Zach. 13. 5. or some answerable employment in its due place commendable but no introduction to the Ministerial honour These run and stay not for sending and going without commission they go without assistance and soon runne themselves into those bogges in which without special grace they are irrecoverably plunged they want home-reproofs the wounds of friends Zach. 13. 6. that they may no longer wear a rough garment to deceive When the Apostle layes down the greatest necessitie of preaching he puts the question How shall they preach unlesse they be sent Men that go upon this work must be able to make good their call The Ministery of the Gospel being of divine institution as well as the Priesthood of the Law there must be a call from God for the one as for the the other Heb. 5. 4. No man taketh this honour unto himselfe but he that is called of God as was Aaron There is none that expect not a call from God in this work but have their brand in the Scripture Jerem. 14. 14. The Lord said unto me The Prophets prophesie lies in my name and I sent them not yet they say sword and famine shall not be in this land by sword and famine shall those Prophets be consumed Jerem. 27. 15. For I have not sent them saith the Lord yet they prophesie a lie in my name that I might drive you out and that ye might perish and the Prophets that prophesie unto you And as they runne on their own heads so they vent their own tenents and prophesie out of the deceit of their owne hearts Jerem. 23. 26. Those shall never finde comfort in the work that are not able to say with the Apostle Christ sent me to preach the Gospel 1 Cor. 1. 17. 1. The work is Gods the advancement and setting up of his Kingdome the ruine and demolition of the Kingdome of Satan Acts 26. 18. The whole of all that they do is of high concernment to him Each man will see to his own businesse and finde labourers for his own work God hath no lesse care Jesus Christ is no lesse mindful Harvest-Masters provide harvest-labourers The Master of this harvest provides labourers for his work and gives them commission Mat. 9 38. 2. All necessaries for the work inward outward are to be supplied from him They must have livelihood and provision from heaven they must receive instruction from heaven They must be taught of God that they may teach God must protect he must encourage and embolden he must command successe and give encrease They are agents in his hand and must be appointed by him it is no marvel if they that be not sent of him be left destitue of all 3. He is a God of Order and he will have Order observed and in no way is Order seene so comely as when all know their places and stations When in a great house or a mighty Army each man will do what work he pleases undertake what place of trust and command he pleases each Souldier in an army will be a Commander each servant in a family a Steward there must needs be high and great confusion The manifold absurdities that will unavoidably follow in case each man may thrust himself into this work and so drive on his own interests see in Master Hall his Pulpit guarded Argument 5. This power of putting men into this work equally concernes the whole Trinity Each one of the persons hath his hand in the separation of men for it Jesus Christ in a vision sent Paul upon this errand Acts 26. 18. see further 1 Cor. 1. 17. Eph. 4. 11. He is an Apostle by the will of God Col. 1. 1. which is understood of the Father God set in the Church first Apostles secondarily