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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	faith_n	save_v	2,600	5	7.0153	4	false

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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

be full and how to be hungry he can beare prosperity and not be puffed up He can be under adversity and not be cast down In the worst of times the just lives by faith Hab. 2. 4. He can make use of every Ordinance for his spiritual advantage The word preach is for his benefit Being mixt with faith when he receives it Heb. 4 2. He knows how to improve the Sacraments for his spiritual growth those seales of the righteousnesse of Faith Rom. 4. 11. Abel by Faith exceeded Cain in sacrifices Heb. 11. 4. and so do these exceed all unbeleevers in their performances All of these might be farther and more fully enlarged but that it is done at large by better hands Master Ward in his Life of Faith Master Culverwel especially Master Ball in his elaborate treatise on that subject CHAP. XXIII Repentance is a condition of the Covenant of grace THe condition immediately serviceable for mans reconciliation to God we have seen that which respects his reparation in his qualifications to hold up communion with God follows which is Repentance The end of Christs coming in the flesh being to save sinners He saves them not in their sins but from their sins and therefore calls them to repentance and engages all to it that he receives into covenant As God will have a self-outed and beleeving people So he will have an humble and an holy people So John Baptist the forerunner of the Mediatour began his Ministery Repent giving in this as his reason The Kingdome of heaven is at hand that is a New Testament-state in which the covenant of Grace was to be opened and the glorious priviledges of it made manifest Matth. 3. 2. With the self-same words Jesus the Mediatour of the covenant begins his Ministery Matth. 4. 12 17. verses compared From that time Jesus began to preach and to say Repent for the Kingdome of Heaven is at hand To this he resolves to engage those that he receives So it was with the twelve that were men employed to bring Nations into covenant They thus began their Ministery Mark 6. 12. They went out and preached that men should repent Neither let any make these two Faith and Repentance or Faith and Obedience which is comprised under Repentance one and the same and old project to introduce justification by works The Scriptures evidently distinguish them Paul makes them two distinct heads in the Ministery when he preached either to the Jews or Gentiles Acts 20. 21. Testifying both to the Jews and also to the Greeks repentance towards God and faith towards our Lord Jesus Christ They are two distinct heads of Catechisme in the Apostles times Repentance from dead works and Faith towards God Heb. 6. Repent ye and beleeve the Gospel Mark 1. 15. There are those acts in Scripture attributed to Faith that will by no means be ascribed to love or obedience as the taking in of the priviledges before mentioned If Faith work by love as the Apostle speaks Gal. 5. 6. And love be the end of the commandment out of a pure heart and of a good conscience and faith unfeigned 1 Tim. 1. 5. then faith is a distinct thing from love If by Faith the Worthies of old wrought righteousnesse then righteousnesse may be distinguished from it Heb. 11. 33. As Faith and Hope make two Graces so Love a third 1 Cor. 13. 13. It is not the Gospel way to confound them together They must not be divided but they are to be distinguished In this of repentance which is a Gospel-grace and condition of the covenant we may observe First A necessary pre-requisite to it Secondly The essential parts of it A necessary pre-requisite to this of repentance as to the other of Faith is Conviction Compunction Remorse Unto which the name of repentance is often given though it be of farre more narrow comprehension than the whole work yea it reacheth not unto any thing which is of the essence of it Called repentance as some say by a Synechdoche the part for the whole but I rather take it to be a Metonimy Sorrow is rather an adjunct than a part of it yet such an adjunct that still accompanies it and makes way for it as the needle as the Ancients use to expresse it enters the cloth not to stay but to let in the thread An Officer enters an house to throw out one inhabitant and to let in another but not to stay himself It hath its name from paine grief or trouble which affects the soul for sin which must needs follow when once we look upon it with shame and wearisomnesse Who can imagine a man to have his eyes opened to see that through his whole life he hath risen up in hostility and opposition against God hath taken off that stamp which God in creation put upon him run his soul upon everlasting hazard and all of this without sense of shame fear or trouble Who can imagine that the soul can leave so ugly a path as that of sin formerly so pleasant and desired without any grief or trouble of minde that he hath so long held it Or that any will make out for help in a Saviour till they see themselves through sinne in a lost and undone condition I speak not of infants who neither act faith nor repentance but of those of growth whom God works for himself by his Ministers As they have their call by the Word So the Word hath its efficacy in some measure of soul-shaking by the Lawes discovery by which is the knowledge of sinne as Rom. 3. 20. Evangelical allurements on which by some the whole of the work is laid can never I suppose work on the soule without Law-convictions If these Gospel allurements draw to Christ they must draw from sinne and how shall any be drawn from what he does not know nor ever understood either to be evil or dangerous It is with me no lesse a Paradox that a man may be drawn from sin without the discovery of the Law as to be drawn to Christ without the light of the Gospel And to say the Gospel discovers sin as well as the Law taking the Gospel in opposition to the moral precepts as here it must be taken is the greatest absurdity Exem gr If it be questioned whether to take up armes be a sin whether to fight a duel be a sinne whether usury be sin or to marry within the Levitical degrees forbidden be sin shall I determine this out of a Gospel-promise That Jesus Christ came to save sinners That the blood of Christ takes away all sin That in him all that beleeve are justified A thousand of these will contribute nothing to the expediting of these or like questions or the conviction of any under guilt The work must be brought to the rule the action to the line for discovery Upon the Laws convictions there may follow Gospel-aggravations But conviction is the work of the Law as an instrument of the

be greater cannot be determined but when man fell mankinde wholly was lost and unlesse grace save must everlastingly perish As some with the lost Angels must be objects on whom God will glorifie his justice Matth. 25. 41. So others must be vessels of mercy on whom his free grace shall be seen to make them as the Angels of heaven Therefore love is assigned as the alone impulsory motive God so loved the world that he gave his only begotten sonne John 3. 16. God who is rich in mercy according to the great love wherewith he loved us when we were dead in sinne Eph. 2. 5. Of this all that expect to be saved by grace must be tender that it be not obscured Gods designe being to advance it our care must be that it be not lessened In this exercise of free grace God yet keeps up authority and rule power and dominion still is his Man was made of God subject to a Law and under dominion having the law written in his heart from the Creation and he was not divested of it by Adams fall nor yet delivered from it by Christs Redemption Corvinus indeed in his Reply to Moulin cap. 8. sect 7. saith That men under an obligation to punishment are not under any obligation to obedience God will not be served by that man that hath violated his Covenant giving his reason of this assertion To be admitted to serve is a to token of favour which is not vouchsafed as he sayes to menunder guilt and wrath But this is a manifest errour Mans guilt can never rob God of his Sovereignty nor yet disingage man from his duty Standing right with God he is bound to homage Under guilt he is bound both to homage and punishment and to be admitted to serve is not meerly of favour but of dominion and power It was no great favour that Israel in Egypt found in the service of Pharaoh to serve with acceptance is indeed a favour but necessity and duty ties all that are under Sovereignty As man fallen in right is a subject though in his demeanour a rebel So in his regenerate estate still he ows subjection When God became a Saviour to the Elect of mankind he did not cease to be a Sovereigne The children of a King and Emperour know their father to be their Sovereign as by one is well observed The child of God knows God in Christ to be his Lord We are redeemed not to licentiousnesse not to a state of manumission from the command of God but to serve in righteousnesse and true holinesse all the dayes of our life Luke 1. 74. It can be no part of our Christian freedome to be from under the Sovereignty of heaven This Sovereignty of God is two wayes held forth unto us First in keeping up his commandments the power and vigour of his precepts Secondly in his exercise of discipline in chastisement and correction Here I shall assert three things First God in the days of the Gospel keeps up the power and authority of his Law the Obligation of it is still in force to binde the consciences of beleevers Secondly That this Law which God thus keeps up in force is a perfect and compleat rule to those to whom it is given Thirdly That this Law binds as given by the hand of Moses As to the first when I speak thus of the Obligation of the Law I hope I scarce need to tell in what sense I do take the Law Not in the largest sense for any doctrine instruction or Ordinance of any kinde whatsoever Men have their Laws and Directories but I have to deal with the Law of God Neither do I take it for the whole of the Word of God all his will revealed in his Word as it is taken Isa 2. 3. The Law shall go forth of Zion and the Word of the Lord from Jerusalem Nor yet as it is taken for all the Scripture of the Old Testament as in that Text of the Apostle In the Law it is written by men of other tongues and by other languages I will speak to this people 1 Cor. 14. 21. Nor yet for the five books of Moses as it is taken in the words of Christ All must be fulfilled that was written in the Law of Moses Luke 24. 44. Neither do I here understand the Ceremonial Law which stood up as a partition between Jew and Gentile Ephes 2. 14. All that did binde the Jews and was not of force from God with the Gentiles is taken off from Christians There was a confession of guilt a beast needed not to have been slain if they had been innocent this held them under hopes that there was sacrifice to take away sinne imposed on the Jewes till the time of reformation Heb. 9. 10. as an Appendix to the first Table fitted to the Jewes state and condition as a shadow of good things to come Heb. 10. 1. Nor yet the judicial Law given to order the Common-wealth or State of that people farther then so much of it as was of nature and then did bind the Gentiles It is the Moral-Law that I meane that Law which was obligatory not only to the Jews but Gentiles for breach of which they suffered Levit. 18. 27 28. Neither do I understand the Moral Law as a covenant upon observation of which life was expected and might be claimed This is utterly inconsistent with the Gospel If there had been a Law that could have given life verily righteousnesse had been by the Law Gal. 3. 21. And this righteousnesse giving life utterly overthrows the Gospel If righteousnesse come by the Law then Christ is dead in vain Gal. 2. 21. In which sense I deny that the Jewes were ever under the Law The Law was not given as such a covenant as shall God willing be shewn So the Moral Law and Ceremonial Law should militate one against another The Moral Law holding them in themselves looking for a righteousnesse of works and the Ceremonial Law leading them out of themselves unto a sacrifice for remission of sinne Abraham was under no such covenant he had the Gospel preached to him Gal. 3. 8. and so had the seed of Abraham But it still hath the nature of a Law binding to obedience it is for ever a rule for the guide of our wayes That it was once of force is without question and above all contradiction and therefore I need not to multiply Old Testament● Scriptures for it There is no repeale of it it was never antiquated and abolished therefore it is of force Though a Law be urged yet if a repeal may be pleaded there is a discharge That it is not repealed I shall shew and further that it is not capable of any repeal If it be repealed then either by Christ at his coming in the flesh or else by his Apostles by commission from him after the Spirit was given But neither Christ in person nor the Apostles by any commission

Spirit This conviction unto change is hardly without compunction remorse and terrours in the soul It was not the single case of the Corinthians but common with other Christians as the natural work of godly sorrow that it worketh repentance not to be repented of 2 Cor. 7. 10. I will not stand to di●●●● whether any ever are exempted from this preparatory work I question not Gods prerogative I am upon enquiry after his usual method I know some instance in Matthew who being called suddenly followed Christ and we heare nothing of any work upon his spirit to trouble But who knows whether Matthew a Jew were not called by grace before this call to an Apostleship and if not in grace whether it necessarily followed in that instant The like is objected of Lydia The Lord opened her heart that she attended to the things that were spoken of Paul Acts 16. 14. without any sorrow or trouble in spirit is mentioned Neither is there mention of any joy or rejoycing in spirit and she by many is believed also to have been a Proselyte Yet this of godly sorrow must be understood with some limit 1. An equal degree of sorrow and preparative work is not necessary in all One mans terrours and heart-breakings are no necessary precedent for all others to reach 2. An high degree is not necessarily required of any God can come sooner in with Gospel-cordials after Law-convictions unto one than another 3. No man hath reason to quarrel his conversion because his sorrow hath not been like some others each man hath not like paine in cure of a like malady 4. None should beg of God overwhelming and amazing shakings and humiliations of Spirit God better knows their frame than they understand themselves 5. None can judge of the truth of their repentance by the greatnesse of their trouble It may possibly end in horrour and work nothing better than it self It may only have its present work to cast hell in the face and then the person returne to his old byasse to his sinful pleasures his worldly advantages as Saul to his Musick Cain to his building of Cities yet when God thus plowes it is a hopeful signe he intends sowing and men in this case must not reason themselves to be such soyle on whom no good can be done as though they were past all husbandry of the Lord He can take away a heart of stone and turne a rock into a fruitful field This is Gods method do not dispute but believe 6. Then it is in a degree sufficient when it effects the work for which it serves when it brings the soul out of love with sin takes it out of the paths of sinne when it so works to an apprehension of dangers that it works the soul to cast it self on Christ Jesus When horrours work desires not of ease but of grace of Christ and of whole Christ of pardon of sin and power against sin there is a true work For the essential parts of this grace which I make a Gospel-engagement and condition of the covenant they are privative or positive Privative is the destruction of what hath been Positive is the introduction of what is not Every change hath two termes The one is terminus ad quem which is endeavoured The other is terminus à quo which is left and so in this change which grace works and to which the covenant of grace doth engage The privative part which we are to leave is sin the work of Satan The positive part which we are to endeavour is that which stands in full opposition Forsaking of sin we must follow after righteousnesse and turning from Satan we must turne to God and therefore the Ministery which findes men out of covenant and works them into it is to bring them from darknesse to light from the power of Satan to God Acts 26. 18. The privative part is frequently enjoyned as that which bindes at all times and to all times A man in covenant with God is to have no more to do with sin Cease to do evil put away the evil of your doings from before mine eyes Isa 1. 16. Be ye separate touch no unclean thing 2 Cor. 6. 17. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evil concupiscence and covetousnesse which is idolatry for which things sake the wrath of God cometh on the children of disobedience In the which ye also walked sometimes when ye lived in them But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth lie not one to another seeing ye have put off the old man with his deeds Col. 3. 5 6 7 8 9. Old things with Christians are to be done away This is the duty of all those that pretend to Christ Let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. All that is in Christ is wholly against it His Prophetick office leads us from it and gives us light to avoid it In his Kingly office his Law is against it and his Priestly office is to redeem from it They that are in Christ and learn him as the truth is in Christ Jesus attaine to it Ephes 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts It is the character of a man in Christ Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts And this upon peril of bearing their sinne Ezek. 18. 30 31. Repent and turne your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby you have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel No man in sinne is for glory 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the kingdom of God The works of the flesh are manifest which are these adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred varience emulation wrath strife seditions heresies envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Gal. 5. 19 20 21. Upon these termes it is that they obtaine pardon of sinne Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Grace is no where more freely tendred than there Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat you that

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