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.

CHAP. XXX.

A people in covenant must come up to the termes of the covenant, being engaged to God, they must answer their engagements.

HEnce farther follows, that all people in covenant must come up to the termes and propositions of the covenant, Entring covenant they must see that their hearts art upright in it. How do we aggravate their wickednesse, and hold in detestation all those persons that break covenant with men, that having past a promise, (especially having put upon it the sanction of an Oath) yet violate and transgresse it. These first involve themselves in the guilt of lying, which every where in Scripture is followed with judgements, an Art which they learne of the Devil, who is a liar, and the father of lies, John 8. 44. And therefore with him have their doome in the lake that burnes with fire and brimstome, Revel. 21. 8. Secondly, in the pollution of Gods Name, which we should have in fear and dread, Deut. 28. 5, 8. Taking it in vaine, in falsehood, and deceit into their mouths, endeavouring to bring in that God, whom they pretend to serve; in whom is all their expectation, as a party in their falsehood, and ungodli∣nesse. This high crime is charged upon Israel in taking to them∣selves again those servants that according to covenant they had dismissed, Jerem. 34. 15, 16. Ye turned and polluted my name, and caused every man his servaut, and every man his handmaid, whom he had set at liberty, at their pleasure to returne, and brought them into subjection to be unto you for servants and for handmaids; Therein is the overthrow of all bonds of humane society, of all converse and commerce, whether in more publick, or private negotiations. Truth is the upholding, and perfidiousnesse is the bane and utter destruction of it. When Papists have maintained that Faith, or covenant is not to be kept with Hereticks; reformed Churches have concluded upon it, that there is no safety of any, league or

intercourse of dealing with them. The example of John Husse is a sufficient warning. Those that hold no such principles, yet be∣ing such in their practices; are equally dangerous. We look upon these, as given up to a very Spirit of Atheism, if not wholly in their judgements to deny a Deity, and to utter with their mouths that which the Psalmists foole sayes in his heart, yet utterly slighting his Sovereignty, and disregarding his judge∣ments. They have arrived at that dedolency that the Apostle mentions, Ephes. 4. 19. and therefore rankt by him with the worst of Heathens, Rom. 1. 31. and put into that black bill of un∣godly persons, that will be found in the last and most perillous times, 2 Tim. 3. 3. How much more then will God and man have in detestation those; that have entred covenant in an immediate way with God, for faith and obedience and to stand out in oppo∣sition to sinne, and Satan, yet (making defection from God by sinne and unbeliefe) stand up in rebellion against him. Is the dreadful Majesty of the great God of no more regard, than to pretend to him, engage with him, and then stand up in hostility against him? Is there any thing so lovely, or honourable in sin, to allure men to run upon the wrath of God, that they may welter in it? or any thing so unpleasing in the wayes of God, that nei∣ther the dread of his name, nor the blisse, held forth in promise, can perswade to embrace them? A viler thing cannot be named, than a Christian in sinne, a Christian in wayes of unbeliefe and wickednesse. Were the name of a Christian off, and no cove∣nant bonds engaging to the Lord; then there were no more than a creature in rebellion, and that were bad enough, the work of Gods hand to strive with its Maker. But standing vested in this covenant-relation, honoured with this glorious Name, here is an addition of Hypocrisie, Apostasie and defection. We hate none more than those that are false to us; and we may well con∣clude that God hates none more than those that are false to him, and therefore challenges his people, whether they have found any iniquity in him, Jerem. 2 5. What iniquity have your fathers found in me, that they are gone farre from me, and have walked af∣ter vanity, and are become vain? A servant doth not use to quit one Master, and betake himself to another, but he gives some reason of his change. One that hath been engaged for the ways of God (as all are that are called by the Name of God, and dignified

with the title of a Christian) would be hard put to it, to give a reason of his revolt from God. When God and vanity are set in competition, that God should be refused, and vanity chosen, when the fountaine of living waters, that never can be drawn dry, is left, and cisternes, broken cisternes chosen, that are alwayes running dry. How does the holy Ghost, set out these, 2 Pet. 2. 22. The dog is turned to his own vomit again••••, and the sow that was washed to her wallowing in the mire. Can the sow find no other place than filth? nor the dogge no other food than his vomit? A returne to sinne is more loathsome than these, and such are all the wayes of all men in sinne, of all of a Christian profession, that are seen in ungodly ways; Nothing so glorious as a Christian that holds to his principles, that answers in conver∣sation to his profession, Nothing so inglorious as a Christian in sin. A Jew outwardly, and a Heathen inwardly, a face for God, and a heart for iniquity. When such as these came out of the holy land for Babylon, they, there said in way of reproach of their God, These are the people of the Lord, and are gone forth out of his land, Ezek. 36. 20. Rom. 2. 24. Insomuch that God is put to it for his vindication, not to suffer them to carry their sin with impu∣nity, Ezek. 39. 23, 24. And the heathen shall know, that the house of Israel went into captivity for their iniquity, because they trespassed a∣gainst me; therefore hid I my face from them, and gave them into the hand of their enemies; so fell they all by the sword according to their uncleannesse, and according to their transgressions have I done unto them, and hid my face from them. This falsehood in covenant draws present sufferings, National plagues: I will bring a sword upon you, that shall avenge the quarrel of my covenant, Levit. 26. 25. Every Christian Nation under sufferings; may sadly reflect upon all that they groan under, and say their iniquities have procured these things unto them.

But this breach of covenant with God hath greater evils, even unto eternity following upon it; Men of sinne and unbeliefe, that lie in distrust and disobedience, can claime no interest in the grace and mercy of the covenant. God in covenant engages to Faith and Repentance, these as we have seen are his termes, when men come not up to them, they dis-interest themselves, and disengage God from any tye of conferring blisse and savation upon them. Their own folly and madnesse, puts a barre to their own happi∣nesse

and glory. They cannot be self-saviours, yet they will not go out of themselves for salvation by another, when they have received the sentence of death in themselves, they will not come to Christ, that they may have life. He may worthily bear his own debt, that in pride of spirit, refuses anothers bounty; Christ offers himself as a Surety in our stead, to make payment for us in his own person. The unbeleever will stand on his owu bottome, and make pay out of his own store, or perish; Having heaven and hell set before them; the tender of the one, and the terrour of the other, quitting heaven and all the glory of it, and happinesse in it; they make choice of that fire, that is prepared for the Devil and his Angels, covenant-breaking having the cer∣taine doome of destruction fastened upon it. Assurance of sal∣vation cannot be gained, but in a way of covenant-keeping; yea, the conditions of the covenant are the basis, and never failing bottome of our Evidence and Assurance. It is gathered thus: He that believes and repents, shall be saved. This is evidently laid down in Scriptures; A man void of saving faith, and impenitent, may give his assent to it. Then the sould is to assume to it selfe, but I beleeve and repent, therefore I shall be saved. These two (as at large hath been shewn) are the conditions of the covenant; these we must finde wrought in our souls, or else all Evidence is wanting, and when these are concluded, an undeceiving interest in salvation follows.

There is a twofold work to be done on the soul that is in sin in order to bring it to salvation; There is a third to be done for assu∣rance of salvation.

The first work is to set the soul free from Hell, to deliver it from the sentence of Death; to which by the rule of justice, man stands condemned. A man must be fetched out of prison, before he can be for any preferment, or place of honour. This is done by the blood of Christ, Ephes. 1. 7. In whom we have redemption through his blood, the forgivenesse of sinnes, according to the riches of his grace. This is the price of our ransom, Being redeemed, not with corruptible things, as silver and gold, but with the precious blood of Christ, 1 Pet. 1 18.

Secondly, to make a man meet for heaven, A man so vile as sinne makes, is a man fit for nothing but hell, and must have a change wrought before he be meet for heaven. Upon this ground

the Apostle is so large, in returning praise for the Colossians: Gi∣ving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1. 12. As alone, the blood of Christ sets free from hell; so alone, the Spirit of Christ makes fit for heaven. This is done by a double work. 1. Of regenera∣tion or first implantation of grace, which is called the birth of the Spirit, John 3. 5, 6. 2. By acting, improving, carrying on this work of grace; which is properly sanctification, so that when the Spirit is gone thus farre, here is a certainty of the object. It is sure, nothing more sure than this; that a regenerate sanctified man shall be saved. But here is more required for a certainty of the subject. Here is certitudo de re; but more is required to attaine certitudinem de se. If Peter do beleeve and repent, he shall be sa∣ved, is out of controversie; But that Peter doth beleeve and re∣pent, is not alwayes so soone discovered, And this is the Spirits work as the former It is not my businesse now to hold out what is the Spirits whole office in concluding our Assurance, but to shew that the conditions of the covenant are the bottom ground, not of salvation, but of our evidence of interest in salvation. We must know that we do beleeve and repent, before we have assurance, and we must first beleeve and repent, before we know that we be∣leeve and repent. If before faith and repentance there can be no salvation; then before we know we beleeve and repent, we can∣not be assured of salvation: But without faith and repentance there is no salvation, Mark 16. 16. He that beleeveth and is baptized, shall be saved; but he that beleeveth not, shall be damned. Luke 13. 3. 5. I tell you, may, but except ye repent, ye shall all likewise perish; Therefore before we beleeve and repent, we can∣not be assured of salvation. And how assurance can be gained without a practical syllogisme, and how a syllogisme can be fra∣med with any other medium, than the conditions of the covenant, is above my understanding Man is so far from abilities to conclude salvation, without faith and repentance, that be must conclude him∣self to be in faith, and that he doth repent, before he can conclude any interest in it. The covenant of God is the ground of our salvation; if that be waved, all is lost, and we must make good our part in the Covenant, Grace must assist to answer what the covenant requires, or no salvation. How is it a covenant, if nothing be required? and why is it required, if it must

not be performed? To gather up assurance from the conditions of the covenant is a businesse of greater consequence, even the highest pitch of Christianity. It is a great work to beleeve and re∣pent, a greater work to know that we savingly beleeve and repent. The work it selfe is difficult, no businesse of a lazy soul, but to know, that the work is aright done, is a greater difficulty; but that it must be gathered from the conditions, is easie to resolve. I know some finding the seal of the Spirit, and the witnesse of the Spirit mentioned in Scripture in order to assurance, will have the whole of the work of Assurance to be carryed on alone by the Spirit, and that all is done in us without us. They expect a secret whisper from God, that we are Gods, and no more. This witnesse, they say, must be heeded, and our faith and repentance in the work not at all regarded, But I would know of those if the Spirit be a seale; whether the soul doth not bear the impresse? and what this impresse is, but the graces of the Spirit? The Seale sealing, and the impresse made, fully answer one the other, Sometimes it may dimmely answer, where the wax or clay, (or whatso∣ever is sealed) takes not a full impression; but if it answer not, it is no Seale. The graces that the Spirit works, are its impresse▪ and these are the conditions of the covenant, and so instead of an objection, we have a proofe. For the witnesse of the Spirit, I desire to know whether it be a single witnesse, gi∣ving testimony to us without us, or a witnesse concurring with our spirits? The Text is cleare, Rom. 8. 16. The Spirit it self beareth witnesse with our spirits, that we are the children of God. Our spirits bearing witnesse, are our consciences, Rom. 2. 5. Their consciences also bearing them witnesse; and therefore Master Baxter rightly affirmes, That the testimony of the Spirit, and the testimony of our consciences are two concurrent testimonies, or causes, to produce one and the same effect. But every conscience cannot witnesse thus with the Spirit, or joyne in a concurrent testi∣mony. It is the witnesse of a good conscience, 1 Pet. 3. 21. Baptism saves (saith the Apostle) by the resurrection of Christ; Explaining himself, not the putting away the filth of the flesh, not the bare outward act of administration (which is worthily set out by the most undervaluing termes, when it is put in opposition to the inward work) but the answer of a good conscience towards God. Ba∣ptisme

is a seal of the covenant, and it engages to what the covenant requires, which (as we have been still catechized) is to beleeve in God, and to forsake our sins, and when conscience answers that this is done, Baptisme is a seale that Christ saves. The seale of the Spirit is an impresse of those graces; and the witnesse of the Spirit is a clearingup of these graces, and giving in te∣stimony to the truth of them, opening our eyes to read the characters, which it selfe hath made, 1 Corinth. 2. 12. We have not received the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. So that in vaine do men talk of the Spirit; that have not on their own hearts the impresse of it, or of the wit∣nesse of the Spirit, when a renewed conscience cannot con∣curre, in testimony that these engagements are answered in faith and repentance; let that Text of the Apostle be con∣sidered, 1 John 3. 24. He that keepeth his commandments, dwel∣leth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us. I know there are some that admit of all this, and freely yeeld, that this is a safe way to conclude Assurance from Sanctification, Confessing that the Spirit never witnesseth with an unsanctified heart, yet they contend for a farther and immediate teste of the Spirit, without any consideration had, of inherent gra∣ces wrought, or any reflection made, by the the soule upon it selfe, in review of any gracious qualifications. Yet here they confesse danger; and limit this doctrine of theirs with diverse cautions, as I have met with some, from an eminent hand, in a manuscript. 1. This is extraordinary (as they say) very seldome seene or known, it is no common way of the Spirits wit∣nesse. 2. It is for the most part in, or upon performance of some duties, or conscientious employment of a mans selfe in the way of his calling. 3. After some great abasement of a mans spirit, and more than ordinary soul-humiliations and self-denials. 4. After some great adventures made for God, and the advance∣ment of his Name. 5. After some great combate, and conflict with temptation, in which God gives in his Spirit, as an honorarium, or glorious reward upon victory obtained. First, by way of con∣cession, it is not to be denied, that God in a more than or∣dinary measure, doth many times manifest the gift of his Spi∣rit

for this work of Assurance, and that upon these occasions here laid down, the soule hath many cheering consolations nigh unto raptures. The Spouse hath not like converse with the Bridegroome at all times; Sometimes she walks with him in the Galleries; Sometimes she is with him in the wine-sellers; Some∣times she can say in a way of exultation, My beloved is mine, and I am his. But these limits in the instances before laid down, seem to me to be a full denial, instead of proof, that it is thus imme∣diate, without all reflex upon our graces. These being means san∣ctified of God, to stir up the habit of grace by his Spirit wrought within us, and to bring them forth into action, which God then farther honours with a greater measure of light, to discerne his own work wrought in us. Our spirits being got into such a posture, are in an aptitude to witnesse with us; and God is then pleased, to come in by his Spirit, to joyn in Evidence; So that still the conditional promises, are not only a safe, but the alone way, in which through the help of the Spirit we get Assurance that we shall be saved. They that go about to assert an imme∣diate teste, will never secure the soule from delusion, Satan will soon finde an artifice, to counterfeit this testimony, and bear witnesse, in the Spirits stead, and when we think we have the Spirit of truth to assure, we shall have the father of lies to deceive. A gappe will be opened to all licentious presumption, Children of disobedience will soone heed vain words, [Object.] that the wrath of God shall not come upon them; Neither will it be to purpose to demand, how the Prophets were assured that it was the word of the Lord that came to them, and no delusion, and to affirme that the same way we have assurance of the truth of the Spirits witnesse, seeing Gods extraordinary way of discovery of himself in visions, dreams, or what other way himself pleased to chuse, is not the same with his ordinary way of discovery unto us, we no more understand that way of discovery than we do the way in which by power received, they wrought miracles. As for Doctrines, which men are apt to obtrude upon the Spirit; so, for testimonies, in order to our adopti∣on and salvation, we must go to the Law, and to the Testimony. The Law and Testimony lead us, for Assurance to our own hearts, excusing or condemning in the particulars mentioned; And if our hearts condemne us not, then have we confidence towards God; and whatsoever we ask, we receive of him, because we keep his com∣mandments,

and do those things that are pleasing in his sight. And this is his Commandment, that we should beleeve on the Name of his Son Jesus-Christ, and love one another as he gave us commandment, 1 John 3. 21, 22, 23. And if the stresse of all had not lien here, Christ had never compared the Professor, that hears and does not, to the foolish builder that raises his hopes of salvation on a san∣dy foundation, upon a bare title of an empty profession, without any well grounded interest, and the Professor that heares and does, to the man that builds on a rock, and so layes his hopes of salvation on a foundation, that never will deceive: Nei∣ther would the Psalmist have concluded that, he shall not be ashamed, (his hope would not make him ashamed) when he had respect unto all Gods Commandments, Psalme 119. 6. And howsoever our doing does nothing by way of merit; yet our doing through grace (in which beleeving is comprized, which is the command of God, 1 John 3. 23.) does all; taking in the Spirits help to cleare the integrity of these works, by way of Assurance. And though it be no foundation of our subsistence in grace; and therefore the Apostle durst not rest on that bottome, nor will be found in his own righteousnesse; yet it is the foundation of our evidence. The Apostle gives it in command to Timothy, Charge them that are rich in this world, that they be not high minded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distri∣bute, willing to communicate, giving this in as the end of all, Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 18, 19. God hath ordained these, that we should walk in them, Ephes. 2. 10. and walking in them; we are pronounced bles∣sed, Psalme 11 9. 1, 2. The efficient cause of our happinesse is grace, the free favour and good will of God towards man, Being justified freely by his grace, Rom. 3. 24. The for∣mal cause, is, the imputation of Christs righteousnesse with∣out ours, when we fall short of the righteousnesse of the Law; Christ is the end of the Law for righteousnesse, Rom. 10. 3. Therefore the Apostle observes, that David describes the bles∣sednesse of the man to whom the Lord imputeth righteousnesse without works, (that is, wherein his blessednesse doth consist,) saying▪

Blessed are they whose iniquities are forgiven, and whose sinnes are covered; Blessed is the man to whom the Lord will not impute sin, Rom. 4. 6, 7, 8. The instrument or hand applying, is Faith: Being justi∣fied freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth for propitiation through faith in his blood, Rom. 3. 24, 25. But the subject on whom this blessednesse rests, is the godly righteous man: The Lord hath set apart him that is godly for himself, Psalme 4. 3. The man that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworne de∣ceitfully; he shall receive the blessing from the Lord, and righteousness from the God of his salvation, Psal. 24. 4, 5. There is a concurrence of sundry causes in mans happinesse, but all falls upon the head of him that is stedfast with God in covenant, that comes up to the termes and conditions of it. He is pronounced, and shall re∣maine for ever blessed, and without holinesse no man shall see the Lord. It is questioned by some, whether it be the truth, or the degree of these graces, which are conditions of the Gospel cove∣nant, upon performance of which we may conclude our Assu∣rance of happinesse; but the determination of that (being thus put) is easie, No man in true grace shall go to hell, or misse of heaven, God doth not adorne man with that glory to reject him. The Apostle exhorts to love, not in word, nor in tongue, but in deed and in truth; and for a motive adds; Hereby we know that we are of the truth, and shall assure our hearts before him, 1 Joh. 3. 18, 19. But the minimum quod sic, when it is that grace may be accounted true, is not so easie, to determine. It is not every faintish de∣sire that is the work on which all this glory rests. It must be a work of farther power and efficacy on the soul, for satisfaction of which I shall referre the Reader to the learned labours of my much honoured neighbour, Master Anthony Burgesse in his spiritual refining.

Notes

• The evil of breach of Co∣venant with man.
• Breach of Co∣venant with God, is a great∣er evil.
• It brings Na∣tional plagues.
• It brings evil to eternity.
• No Assurance of happinesse, but in per∣formance of the termes of the Covenant.
• The office of the Spirit in the work of Assurance.
• The immediate teste of the Spirits exami∣ned.