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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

regard of persons for Themselves Posterity For themselves it is much to be able with the Psalmist to say Thou art he that took me out of the wombe Thou didst make me to hope when I was upon my mothers breasts I was cast upon thee from the wombe thou art my God from my mothers belly Psal 22. 9 10. This puts upon confidence in prayer as an argument drawn from long continued acquaintance as there follows Be not farre from me for trouble is neer Ver. 11. Such have timely knowledge of God sucking in somewhat of him while they suck milk from the brests An expression of height setting out this birth-happiness that hath sure more in it then can be applied to sinners of the Gentiles see how the Psalmist yet farther pleads it with God O Lord truely I am thy servant I am thy servant and the son of thy hand-maid Psal 116. 16. an allusion to the law of servants who were the inheritance of the Master in whose house they were Exod. 21. 4. Levit. 25. 16. I am such saith the Psalmist thy servant thy servant with all earnestne●● of affection I am of thine inheritance I am one of those that are thy house-borne-servants my mother was thy hand-maid I have therefore this relation to plead and this he pleads again and again in the same words Psal 86. 16. This great priviledge Isaiah in like manner takes notice of Isa 49. 1. The Lord hath called me from the wombe from the bowels of my mother hath he made mention of my name The Apostle mindes the Ephesians of their former condition and will have them to remember the time past when they were without Christ being aliens from the Common-Wealth of Israel and strangers from the covenants of promise having no hope without God in the world But there never was a time in which men of this birth-priviledge were in that condition these are Gods heritage from the wombe and with Timothy some in greater some in lesse measure from children have the knowledge of the Scriptures if not with John Baptist full of the Holy Ghost from the wombe Luke 1. 15. which yet doubtlesse is the happinesse not of few who are eminent in sanctification whose growth in grace is seen and yet the beginnings not known Howsoever it is with them for personal qualifications yet they are nigh when others are afarre off Ephes 2. 13. at the pools brim waiting the Angels moving of the water John 5. 3. Salvation is of the Jewes saith our Saviour John 4. 22. Saving Ordinances are their inheritance They are happily seated under that joyful sound which is able to save the soul Jam. 1. 21. Salvation is of his house who is the sonne of Abraham Luke 19. 9. As it is full of consolation to Beleevers in respect of themselves so also in reference to their posterity their children are Gods children they being the Lords inheritance their children are his heritage in like manner they bring ●orth children to God and he ownes and challenges their seed as his Ezek 16. 20. An infinite love in God an unspeakable comfort to a perent when the Infant who by corruption of nature is in Satans jawes and in no lesse danger of hell than Moses sometimes was of the water and not so much as sensible of his condition God pleases in this sad state to look upon him and to make it the time of love finding out wayes for his freedome What the Apostle speaks from the Prophet Rom. 10. 10. of Gods care of the Gentiles is certainly true being applied to infants I was found of them that sought me not and made manifest to them that enquired not after me Had we that hopelesse opinion of our children as Papists have of theirs that die without Baptisme what a wretched case were it with David to part with an infant out of the world How could such mourne in any other way than as those that are without hope parting with an infant without any part in Christ and in no better posture towards God than the seed of the sinners of the Gentiles doomed both by the Psalmist and the Prophet Jeremy Psalm 79. 6. Jerem. 10. 25. Pour out thy wrath on the heathen that have not known thee and upon the families that call not upon thy name they might with Rachel weep for their children and refuse to be comforted because for eternity they are not But we finde God more rich in mercy entring covenant with his and their seed Christ himselfe imbracing them in their infancy and taking them into his special love as those that bear his name and though death should prevent their Baptisme whereby they have an actual interest in visible Church-priviledges yet he that hath appointed Ordinances is not tied to them but where he hath entered covenant can save without them Bellarmine confesseth that the desire of Baptisme in one that is in the number of the Catechumoni instructed in the principles of Christ and not baptized doth save though the text John 3. 5. so much urged by that party against the salvation of infants understood with their Comment be in the letter against it why then should not that grace which would shew it selfe in like desires when the person is of capacity qualifie for salvation in like manner Finding this love in God these bowels in Christ we may safely conclude that children have blisse parents have comfort parents and children have their interest in Church-Ordinances and Administrations And let God have the glory FINIS AN ALPHABETICAL Table Relating to the chief Heads handled in this Treatise A Abraham CIrcumcision was not a Seale of Faith peculiar to him pag. 239. Arguments evincing it ibid. All his seed were not in Covenant but his seed by Promise only pag. 298 He was not taken into Covenant as a natural Father but as a natural Father accepting Gods tender pag. 299 His seed is entitled to saving mercies on Gods termes ibid. His houshold-members out of Covenant not circumcised page 425 See Circumcision Root Actions Immanent and transient pag. 132 See Justification Adam Was in Covenant with God pag. 9 His integrity was connatural pag. 103 Stood not in need of a Mediatour p. 91 In what sense imperfect ibid. In case he had stood whether he had been translated out of Paradise into Heaven p. 100 He might have gone quick to Hell if Christ had not been promised p. 102 See Covenant Adoption Adoptive-right to Baptisme questioned p. 454 Angels In Covenant with God p. 7 Needed not a Mediatour p. 91 In what sense their obedience was imperfect ibid. Antiquity For Infant-Baptisme cleared p. 416 Apostasie Total and partial p. 453 Assembly Of Divines vindicated p. 406 Assurance Is to be gathered from the conditions of the Covenant p. 195 See Spirit B. Baptisme SIgnifies not barely dipping but every way of washing It is the door for admission into the Church visible p. 275 Pharisees not denied it seeking but being tendered rejected

So for Ministers of the Gospel we hear of their labour in Word and Doctrine their charge to preach in season and out of season For the forbidding of marriage there is no such thing who hath not known men in that state in the Universities and Resident in Colledges It is true that those Students that have their maintenance from the Founders donation upon marriage lose their place but do not incurre expulsion And the thing is very equal seeing those places are not intended for a setled abode as some abuse them but for Preparation for publick employment whether in Church or State and who blames those ties of Apprentices from marriage for the terme of their service to know their trades If wives and families should be taken in they would soon finde the inconvenience that the sonnes of the Prophets complained of their dwellings would be too strait for them Object Object Have not the Vniversities sacrilegionsly stole this blessed name of Christs Scholars from his People Is not the very Scripture-language it self bec●me absurd to wit to call Gods People especially women as Dorcas Scholars Answ Bloody tenent ibid. And was it not an equal sacriledge for some peculiar men to take the title of the Sons of the Prophets who as it is plain were not their children but their Scholars and therefore the Prophets under whose tuition they were were called by them as by the name of Father 2 King 2. 12. so also by the name of Master 2 King 6. 5. being those Masters of the Assemblies that the Wise man speaks of Eccles 12. Others heard the doctrine and as sons received the instructions of the Prophets as well as they yet the title is given peculiarly to some who in a peculiar way were separate for that work not common to all men much lesse to women Besides the word Scholler is plainly in relation to Schooles men may learn Christ and be his disciples is confest though they be not Scholars in this way I know no Schooles of the Prophets in the New Testament Object but the particular Congregation of Christ Jesus And I question whether it be any thing but sinne that hath dried up this current of the Spirit in those rare gifts of tongues to Gods sonnes and daughters serving so admirably both for the understanding of the Original Scriptures and also for the propagating of the Name of Christ Who knows but that it may please the Lord again to cloath his People with a Spirit of zeal and courage for the Name of Christ yea and poure forth those fiery streames again of tongues and prophecy in the restauration of Zion Bloody tenent page 174. I am glad to here it confessed that sinne is displeasing to God and that any judgement on the Church is confest to be let in at this gate I am glad farther to hear that tongues serve so admirably to propagate the Name of Christ whence I infer that while this judgement for sin continues there is a necessity of other courses to attaine this that is acknowledged to be of this excellency Since the judgement was laid on the earth for sin men have got their bread with labour and so must as long as the judgement remaines The like paines must be for learning as for a living When God shall please to poure out again these fiery streames we then shall confesse the unusefulnesse of Schools to this purpose in the mean space their use is evident And seeing it is acknowledged that men must digge with daily study and labour to come at the Original fountaines let none be like Pharaoh to urge a tale of brick and deny straw If they must thus digge let them not be necessitated to go to the Papists to sharpen their spades as sometimes Israel to the Philistines with their goads and mattocks which yet necessarily will be if their Schools be kept up and ours cried down Mr. Ainsworth is brought in for an instance who as is said had scarce his peer among a thousand Academians for the Scripture-Originals and yet he scarce set foot within a Colledge walls His abilities in the tongues is evident which was his Master-piece but his education I know not but one Swallow makes not a Spring I have known a man excellent in the most exquisite manual trade who yet never served a Master to learn it yet this never took men off the way of Apprentiships If Mr. Ainsworth scarce set foot in a Colledge walls yet he reaped the fruit of their labours that were studied and thi● way excelled Is this the honour that you professe to give to Schools for Tongues and Arts to perswade men not to set their foot within them Another goes yet here farther Object not only to put down Schooles and demolish Academies for learning but to deny any necessity or use of learning at all yea any necessity of a Ministery for interpretation of Scripture as the Compassionate Samaritane page 29 30 31. One interest among others by him named of Ministers is to perswade the people that the Scriptures though we have them in our tongue are not yet to be understood by us without their help and interpretation so that in effect we are in the same condition with those we have so long pitied that are forbid to have the Scriptures in their own tongue for it is alone not to have them in our own tongue and to be made beleeve that we cannot understand them though we have them in our own Is the cabinet open to us and do we yet want a key has so much labour been spent so many translations extant and are we yet to seek Let us argue a little with them either the Scriptures are not rightly translated or else they are if they are not why have we not been told so all this while why have we been cheated into errours if they are rightly translated why should not English men understand them The idiomes and proprieties of the Hebrew and Greek languages which some say cannot word for word be exprest in English might all this while have been translated into as many English words as will carry the sense thereof For the dilemma concerning the Scriptures rightly translated or not rightly I may apply that of Job chap. 6. verse 15. How forcible are right words but what doth your arguing reprove and answer in a word that they are rightly translated according to the reach of a humane work and more rightly than the translation followed so much by the Evangelists and Apostles I suppose all will yeeld that ours is more exact after the Original than was that of the Seventy And yet there was no cheat in those translations if there had those witnesses of Christ had not been silent and yet not such a perfection that will bear no amendment There is still use of examination of them of asserting and defending them But be it granted that the translation is every way exact and full does it follow that there needs no help or

receives into covenant and appoints the seale hath prescribed a time when it shall be applied A man that hath a grant from King or State hath ipso facto right to the seale and the right necessarily followes upon the grant though he must stay till a sealing day before he possesse it For the exception of women though foederatae yet were not to be circumcised I say 1. Master Marshal hath sufficiently answered that they were of the circumcision and it was an exception against Sampson by his parents that he would go to take a wife of the uncircumcised Philistines Judg. 14. 3. Had he married in Israel as he ought in obedience to God and his parents he had married a wife of the circumcised though that sex by nature is in an incapacity of that signe or seale In diverse places of England the husband being admitted by verdict of a Jury into an estate the wife is virtually admitted his admission is her admission so it was in circumcision 2. They had doubtlesse actually received that signe of circumcision as in New Testament times they do Baptisme Acts 8. 12. Acts 16. 15. but that it was a signe whereof they were in an incapacity It is farther added If then I should farther grant the conclusion That infants of beleevers were to be signati yet you would not say they are to be partakers of the Lords Supper because it is not appointed for them So in like manner if it were granted you that infants of beleevers were to be signed yet it followes not that they are to be baptized unlesse you can prove that it is appointed to them and the truth is if it were granted that children were foederati yet it were a high presumption in us to say therefore they must be signati without Gods declaration of his minde and if it were granted they must be signati it were in like manner a high presumption in us to say therefore they must be baptized without Gods declaration of his minde concerning that Ordinance To this a reply is made by another hand that there is difference between a seale for initiation and a seale for confirmation a seale wherein no more is of necessity than to be passive and that wherein we are to be active yet to come more near to them I am content to yield the conclusion supposing that his argument is of force Every Church-member hath true title to all Church-priviledges But infants are Church-members the Lords Supper is a Church-priviledge and therefore infants have true title to it But then I must distinguish jus ad rem and jus in re every infant hath right to it yet by reason of infancy hath his actual interest suspended Paul by birth had right to all the priviledg of the Citie of Rome being born free Acts 22. 28. yet it does not follow that he was to give his vote or appear in Assemblies as a free Citizen in the time of his minority James the sixth was crowned in Scotland and Henry the sixth in England in the time of their minority so that they were reckoned among the Kings of Nations yet neither of them did in their own persons exercise regalia till yeares of discretion As these infants of title were crowned so infants that are Church-members are to be baptized when yet an infant can no more partake as a Christian ought of the Lords Supper than an infant King can wield the great things of his Kingdome An infant-heir from the first instant of his fathers death and a posthumous childe from the time of his birth stands seized of his fathers inheritance The whole title is vested in him how ample soever and in no other and he is received into it and lives upon it yet he is held from the managing of it till he can improve for his own and the publike benefit So that the taking into covenant is a sufficient declaration of Gods minde that the signes and seals in an orderly way should be granted to them and all these appeare to be cavils and not answers As these exceptions are causlesly taken against the connexion between the covenant and eale so quarrels are raised against some phrases in common use among Divines relating to this thing as making the metaphor of a seale the Genus of a Sacrament which if an errour was the Apostles errour Rom. 4. 11. and many such like with which it is needlesse to trouble the Reader CHAP. LVII The with-holding infants of Christian parents from Baptisme is the sin of Sacriledge HEnce farther followes that the Prohibition of infant-Baptisme or with-holding them from that Ordinance that are the issue of Christians is the sinne of Sacriledge This is plaine from the premisses they are the Lords His heritage Psal 127. 3. The Lords servants Levit. 25. 42. holy ones Rom. 11. 16. 1 Cor. 7. 14. Children of the covenant Acts 3. 25. interessed in the priviledges of the people of God Mark 10. 14. Therefore they are to be given to God Caesar will account it a robbery if that which is his due be denied God will account it a robbery if that which is his be denied Render unto Caesar the things which are Caesars and unto God the things that are Gods Matth. 22. 21. Adversaries fasten the brand of will-worship on the practice of it But if Baptisme be any worship according to the minde of Christ then infant-Baptisme is out of all danger or possibility of will-worship In case infants were not within he verge yet their Baptisme could be no will worship we set not up of our selves the Ordinance that we apply to them but make application of the Ordinance that Christ hath instituted In case they have no title there is onely a misapplication of worship instituted and no devise of worship To this is replied and demand made whether infant-communion were not will-worship whether baptizing of Bells were not will-worship yet these are but misapplications of an instituted ordinance to a wrong subject I answer none of these were will-worship nor yet the Baptisme of the Horse in Huntingdon-shire but the horrid prophanation of an instituted worship Baptisme is still Gods but the application mans and here the will is not carried to a devise of an ordinance but alone to the application of it Our adversaries making it a corruption of the Ordinance of Baptisme acquit it from will-worship But in infant-Baptisme we neither devise an Ordinance nor of our own heads make application of it we know they belong to the family of Jesus Christ we know Christs order to admit them to the priviledge that was proper to those of his family and as faithful stewards we follow the will of our Master not our own will but the will of Christ Jesus Could they wash their hands of Sacriledge as we are able to clear our wills and wits from devise of a worship it were better with them The times were when men looked upon things consecrate as holy to the Lord in a