and play and swimme therein like Leviathan in the sea How would some glut their insatiable appetites feeding themselves upon the extracted quintessence of all reall and imaginarie dainties might each have free liberty of choice Chusers you may be chusors I desire you to be not of such dunghill drosse not of such barbarous revenge not of such fading crownes not of such frothy delights not of such corruptible cates But with David of the 〈◊〉 truth Psal 119. 30. Or of Gods precepts Verse 135. Of that which is good Isa 7. 15. Of that good part which Marie chose Luc. 10. 42. And of that which pleaseth God 1. Obedience pleaseth God 1 Sam. 15. 22. 2. Sorrow for sinne pleaseth God Psal 51. 17. 3. A holy life that pleaseth God 4. Saving faith pleaseth God Heb. 11. 6. 5. To do good and communicate please God Heb. 13. 16. 6. And to frame our thoughts words and deeds to Gods will pleaseth God Col. 1. 10. These things chuse therefore and I 'le warrant you your choice shall not repent you Enoch was not taken to heaven because he was rich royally descended the seventh from Adam because he was learned had a comly and strong body but because he pleased God Heb. 11. 5. Chuse we therfore with Enoch the pious Proselite and godly Eunuch the thing which pleaseth God this choice being a signe of mans communion with God and a meanes whereby a man is joyned to God that so with these we may have fellowship with the Father CHAP. XIIII The ninth Meanes and Duty To take hold of Gods Covenant HAve we fellowship with the Father Declare it Doe 9. Meanes Duty we want it Feele it by taking hold of Gods Covenant this being a marke and meanes of mans communion with the Father Isa 56. 4. Ier. 50. 5. The foundation of which Covenant is Christ Iesus onely Isa 42. 6. He onely being the peace-maker or Prince of peace 2. The onely Angell of the Covenant Mal. 3. 1. 3. The Mediatour of the New Testament 4. The Father onely being well pleased in him 5. By him onely man comes to God And 6. In regard that he onely ratified and confirmed it with his owne Bloud Heb. 7. 22. 8. 6. 9. 15. Secondly the frame is by way of contract in which are comprised 1. Certaine Articles and Conditions on both parts 1. The principall Party covenanting is God who covenants to be our 〈◊〉 and the God of our seed Gen. 17. 7. i. To save us and ours to give us righteousnesse and eternall life in Christ 2. The other is the godly man who for his part promiseth to be the Lords people Ios 24. 15. And therefore binds himselfe to believe and rest upon the promise of God 2. Signes and seales binding each party to the agreement or covenant made on Gods part He hath given us his Word Hand-writing oath Heb. 6. 17. as Seales On our part the ancient people of God have bound themselves by writing Nehem. 9. 38. Seale ibid. Imprecation 10. 29. And Oath ibid. Circumcision Gen. 17. 13. c. And the people of God now perhaps by writing perhaps by seale perhaps by vow surely by word Baptisme and the receiving of the Lords Supper 3. Writings containing the conditions on both sides scil the Word of God the Old and New Testament called the Covenant Ex. 24. 2. Booke of the Covenant 34. 28. Words of the Covenant Deut. 9. 11. 29. 1. Tables of the Covenant Rom. 9. 4. The Covenants because they shew what God will do to his people and what we are to performe according to the tenour of the Covenant This Covenant or compact made betwixt God and man 1. Touching reconciliation and life everlasting is 1. Legall of workes which is a league made touching salvation upon condition of perfect obedience set downe in the Morall Law wherein eternall life is promised to such as perfectly fulfill the same and eternall death threatned to such as transgresse the same 2. Evangelicall of grace which is an agreement concerning men to be freely saved through faith in Christ. This Covenant God made with the justified Iewes before Christ to whom he was a child borne and a Sonne given Isa 9. 6. And the believing Iewes and Eundem spiritum eandem fidem fuisse in Apostolis Prophetis evidentissimè probat Apostolus 2 Cor. 4. Epiph contra errores Marcionis Gentiles since for although the Prophet Ieremy speakes of an old and a new Covenant yet himselfe shewes that this old and new covenant for substance are one and the same Verse 33. of Chapter 31. I will put my Law in their inward parts will be their God and they shal be my people I will forgive their iniquity 34. Which is the substance of the old and new Covenant The old in shadowes prefigured Christ to come The New apparantly shewes that Christ is come The Apostle S. Paul 1 Cor. 10. 2 3. saith the ancient Iewes and we eate the same spirituall meat and drinke the same spirituall drinke Their Sacraments were more in number then ours differenced in rites and measure of signification from ours yet the same Author end and signified thing c. S. Iohn speaking of love calls it a a new commandement and an old 1 Ioh. 2. 7 8. Old in regard of the substance new it being newly approved and renewed by Christ Ioh. 15. 12. So this Covenant of grace was the same when it was old to the sanctified Iewes in regard of substance as it is to us to whom it is new onely it differs in this that now it is published more clearely not in such darke shadowes and more persons are renewed more graces are bestowed Gods Covenant made with the justified Iewes and us Gentiles or the old and new Covenant 1. Differ in the Circumstances Adjuncts Accessories Oiconomie Administration and Dispensation 2. Agree in the Substance Particularly in the 1. Principall efficient cause Ier. 31. 31. 2. Moving cause Luc. 1. 54. 55. 72. 78. 3. Meritorious cause Gen. 3. 15. Ephes 2. 12 13. 4. Materiall cause 2 Cor. 5. 19. Reconciliation c. 5. Instrumental the Word 1. Of Gods grace Act. 20. 32 2. Of reconciliation 2 Cor. 5. 19. 3. Of faith Gal. 3. 8. 6. Formall cause or mutuall promise Gods which is free mans which is due Ro 3. 22 7. Finall cause to stirre up and confirme the hope of immortality Heb. 11. 8 9 10. 8. Effect justification and regeneration 1 Cor. 1. 30. 6. 11. 9. Subject persons onely Gods Elect true believers Rom. 3. 3. 26. 10. Inward seale sc the holy Spirit 2 Cor. 1. 22. Eph. 1. 13. This Covenant we for our parts must make Psal 50. 5. Or enter into Deut. 29. 12. Keepe Psal 103. 18. Or stand to the words thereof so as to performe or accomplish 2 Reg. 22. 3. That we may 1. please God this being a thing pleasing the Lord Isa 56. 4. 2. Shew that we have communion with God this being a
yet respectively and for conscience sake towards God as Magistrates Parents husbands c. 3. The Lord himselfe is to be feared yea this is such a grace that it characters out a righteous man Acts 10. 2. Who shunnes evill and doth good Iob 1. 8. Who delighteth in Gods Commandements Psal 112. 1. Who succours the persecuted Saints 1 Reg. 18. 3 4. Who honoureth God Mal. 3. 16. Is obedient to the Lord Gen. 22. 12. And hath true faith Heb. 11. 7. 1. Feare Gods judgements so as to avoid them 2. Feare we sinne so as to flee from it 3. Feare man for the Lords sake so that we may be carefull to obey him loath to offend him Rom. 13. 7. 4. Feare we the Lord so as to be loath to displease him by sinne in respect of his great goodnesse and mercies and for love we beare to righteousnesse Psal 130. 4. But feare not the wickeds feare Isa 8. 12 13. sc their Idols and Devils with a distrustfull feare withdrawing the heart from God and his promises Feare not dangers death creatures tyrants want c. Math. 10. 26. 28. 31. viz. Immoderately faithlesly Feare not such a feare which troubleth the conscience so as to hinder the operation of salvation and worke of the Holy Ghost Feare not touching the pardon of your sinnes for Christ hath satisfied for them Feare not death for Christ hath plucked out its sting Feare not Sathan for Christ hath vanquished him Feare not condemnation for there is none to them which are in Christ Feare not you little flock you having fellowship with Iesus Christ the Sonne of God but be you comforted and encouraged you having interest in that society which affoords such plenty of consolations and comfortable blessings that I need not say behold I have shewed you by cleare demonstrations and infallible proofes that this is the most beautifull most honourable most sure most rich most joyfull and the most peacefull society that is what can I therefore say more for thee O sweet communion as Isaac said to Esau of Iacob Behold I have given to him for servants all his brethren with corne and wine have I sustained him and what shall I now do to thee my sonne Gen. 27. 37. Neither shall you need to question like Esau Hast thou but one blessing O my Father Ver. 38. and say hast thou but sixe blessings O lovely societie there belonging to it such plentie of consolations that could I live the age of Methuselah had I a heart and head furnished with the wisdome and ingenie of all learned men should I spend all that time and those onely supposed endowments in finding out and had I the tongue of men and Angels to expresse the numberlesse transcendent excellencies of this communion yet could I not be able to delineate the incomparable and blissefull felicities thereof Howbeit give me leave to cheare and refresh your soules with some few of the many millions of gladsome rayes which streame and flow from this Sunne of righteousnesse Are we in league and communion with Christ Iesus Then he loves us with all those loves which are most ardent and excelling Consol 1. he loves us with the love 1. Of a Master for we are servants 2. The love of a King for we are his subjects 3. The love of a brother for we are his brethren Heb. 2. 11. and sisters sc By profession and affection Math. 12. 50. 4. The love of a friend for we are his friends Luke 12. 4. Iohn 3. 29. 15. 15. 5. The love of a childe for wee are his mother Marke 3. 75. Being neare and deare to him as mothers are to their children bearing and conceiving Christ in our hearts as mothers do children in their womâ—es Gal. 4. 19. 6. The love of a father for we are his children 7. The love of a husband for we are his spouse 8. The love of himselfe for we are his members Then which what love more free more tender so great and during Then which what better honour What greater happinesse then to have such love of such a Saviour Who loving us so entirely will surely pardon our many sinnes 2. Passe by our frailties and infirmities 3. Shelter us against the wrath of God 4. Defend us safe against the malicious attempts of Sathan 5. Provide all necessary good things 6. And hereafter crowne us with immortall and unspeakable glory Have we fellowship with Christ Iesus Then we are surely Consol 2. justified Iustification being an action of the Father absolving a believing sinner from his sinnes and from the whole curse due to his sinnes and accounting him just in his sight and accepting him to life everlasting freely of his owne mercy through the perfect obedience and sufferings of Christ imputed to his faith unto the everlasting praise and glory of the mercy justice and truth of God Rom. 3. 24 25. Being justified freely of his grace c. Iustification is the office of Homil. of sal D. 3. God onelâ— and is not a thing which we render to him but which we receive of him not which we give to him but which we take of him This is a benefit of benefits whereupon our salvation doth depend for whosoever shal be saved must be justified All graces are present in him that is justified yet they Hom. sal D. 1. justifie not altogether Now as the finall cause of justification is Gods glory and our owne salvation 2. The instrumentall is faith within and the Gospell without 3. The efficient is Gods free grace 4. So the matter is Christ our Redeemer 5. And the forme is the imputation of our sinnes to him and his justice to us As our sinne being imputed to Christ made M Burton pag. 66. him become sinne for us even so are we made the righteousnesse of God in him that is by imputation of his righteousnesse which righteousnesse of Christ imputed to us is no more inhaerent in us to our justification thou our sinne imputed to Christ was inhaerent in him to his condemnation Therefore all Gods Elect being joyned to Christ and having an heavenly communion with him being in themselves rebellious sinners Gods enemies and firebrands of hell by meanes of Christ Iesus with whom they have fellowship must needs be accepted of the Lord as perfectly righteous before him being justified by faith in him Rom. 3. 28. Not that faith doth justifie in regard of it selfe either because it is a grace for although it is an excellent vertue yet it is imperfect and mixed with unbelâ—efe 2. Nor in regard it is the worke of God in us for then all graces might be meanes of justification as well as it 3. Nor as it containes other graces in it for then it should be the principall part of our justice But in respect of the object thereof Christ Iesus whom faith apprehends as he is set forth in the Word and Sacraments We are justified by the act of M. Burton Truths triumph
145. 16. and the Lyons seeke their meate of God Psal 104. 21. and thou must of necessity confesse That all sustenance is his gift That all are meere gratuities That he doth continually supply the wants of all creatures And that he is a liberall giver feeding millions of millons every day And then rouse up and animate thy drooping and dismayed Spirits as Christ did comfort his distrustfull Disciples Math. 6. 26. c. Doe all the innumbred swarmes and troupes of birds beasts and fishes depend upon my Father Doth he afford them such sufficient supplyes and contented satisfactions that although they have nothing beforehand to glut and satiate the eye they chirp and sing leape and skippe and shall I distrust who am a man a child by adoption God forbid will not the Lord much more provide for me who am better then they Doubtlesse he will Be it therefore that I am poore yet my Father hath more then enough to supply my wants Be it that I see no meanes in humane reason how to live yet will I depend on him who can preserve me with or by small meanes Be it that my charge is great yet will not I distrust I see the little Wren a poore and weake bird having her nest stored with a multitude of little helplesse creatures to skippe as livelily to live as merrily and sing as pleasantly as at other times I have nothing beforehand no more hath she I have a great charge She as great I have small meanes to get She hath lesse It is my gracious Father who provides for her and hers He will also for me and mine To this I may fitly adde the saying of a devout Writer Thy children are thy riches children are not a trouble Filâ—â— tui divitiae tue sunt silij non labor sed requies parentunt sunt levamen laborum ac omna fortunae so latium si boni sunt si mali non de numero sed de moribus querela est Qua pascet omnes Qui pisâ—es maru pascit quadrupedes c. Quis vestet qui agros herbis ac floribus vestit atque frondibus silvas Adrian Caâ—th pag. 126 but an ease of parents a solace of calamities and a consolation of every estate if they be good if they be evill the complaint is not of their number but their vices Who shall feed them all He that feedeth the fishes of the sea the foure footed beasts c. Who shall cloath them He who doth cloath the fields with herbs and flowers and the woods with leaves CHAP. V. Duty 4. Saints must honour God FOurthly we are to honour our Heavenly Father Mal. 1. 6. Duty 4. A sonne honoureth his Father If I be a Father where is mine honour Our Father hallowed be thy Name is the continuall cry of Gods children and it 's a necessary inference If we ought to honor our fathers by nature precedency of time age and office much more the Lord our Heavenly Father In prosecuting this filiall duty I intend to have the judgement rightly informed how God must be honoured and to perswade by certaine motives the affections to practice this fourth siliall duty God may be honoured or despised many wayes but these three especially 1. In himselfe or his owne person diverse wayes 1. By obeying him and submitting our selves to him 2. Beleeving in him and trusting to him 3. By calling upon him and praying to him 4. In loving him above all 5. In fearing him above all 6. In confessing of his truth 7. In confessing of our sinnes 2. In his servants either Prophets or people Ministers or members of Christ when they are honoured for his sake or his gifts and graces are honoured in them God is honoured in his Ministers when those branches of honour are given to them which the Word of God requires As 1. Reverence in thought word and gesture 2. Obedience to their Doctrine 3. Imitation of their good example 4. Maintenance 3. In his sacred and holy Ordinances Word Sacraments prayer or other parts of his Service when they are reverently rightly used So men may dishonor God by the same means or after the same manner sc when any of the aforesaid duties are denied or wanting he is dishonoured in regard of himselfe or servants and in regard of his Ordinances when any of them are refused or abused Wee are to honour our Heavenly Father with soule and body both for he created them both Eccl. 12. 1. Remember thy Creatour Ver. 9. Spirit to God who gave it Hee redeemed them both 1 Cor. 6. 20. He sanctifieth them both 1 Thess 5. 23. He preserves them both Psal 97. 10. And he will glorifie both 1 Cor. 15. 49. But first with the soule Psal 103. 1 2. Blesse the Lord O my soule And that 1. Because the Lord requires it most Deut. 6. 4. Ioh. 4. 24. 2. Because it is the seat of sanctification the beginning and efficient cause of every action Math. 12. 35. Prov. 4. 23. 3. Because the Lord observeth tryeth and searcheth it most 1 Ioh. 3. 19 20. 21. 4. Because the Lord regards it most And 5. Because if the soule once truly honour God it will draw the whole body Let hollow-hearted dissemblers and tombe-like Pharisees as Alexander in another case scattred in India at his departure speares shields swords and other warlike furniture fitter for men of gyant-like then ordinary stature that he and his might be thought to be men of extraordinary greatnesse seeme to glorifie God more then other men being in the meane time as full of dregs and filth as a loathsome caske and as empty of worth as a drumme having in it nothing but windy ayre although its sound is great and clamorous Yet let every adopted child of the Lords be exhorted to honour our heavenly Father 1. Inwardly and that first in his understanding 1. By an effectuall spirituall distinct speciall lively experimentall and consequently saving knowledge of God the want thereof causing a denyall of honour to the Lord Exod. 5. 1. I know not God c. Rom. 1. 21. 2. By a true faith unbeliefe hindring from sanctifying the glorious name of God Num. 20. 12. Secondly in his affections 1. By a spirituall child like or siliall feare whose fruit and force is to restraine from vice and constraine to well-doing for desire to glorifie God 2. By a Christian love a fruit and signe of a justified perion causing us to delight in God for his goodnesse sake and in our neighbour for Gods sake 2. With our tongues given us by our sole Creatour for this end Iam. 3. 9. Therewith blesse we God even the Father Phil. 2. 11. that every tong should confesse to the glory of God the Father Psal 51. 15. And my mouth shall shew forth thy praise We are to honour our heavenly Father in word by speaking reverently of all those things whereby God and his holy will is made better knowne unto us e. g.
c. Cap. 5 pa 5. 60. faith relatively to the object Christ not for the act of it Faith justifieth not by the act believing but as the instrument in applying the object which is Christ as the hand is said to heale Ibid. pag. 80. onely by applying the medicine or to enrich by receiving a treasure or to feed by putting meate into the mouth as we say a child c. It is Christ that is the Authour and matter of our justification it is Christ who applyeth the same unto us as for faith it is but an instrument to apprehend and a hand to receive Christs benefits for ours Or as Paraeus briefly saith Faith justifieth instrumentally the blood of Christ meritoriously Feâ—es iustificat orgâ—â—cè sanguâ—â— Christi meritoriè Pataus in Rom 3. faith doth not apprehend these by power from it selfe but by vertue of the Lords covenant so that Christ and his merits are the believers not simply because he believes but because he believes upon precept and promise the Lord promising to impute the righteousnesse of his Sonne to us for our righteousnesse if we believe This faith layes hold upon Christs painefull sufferings sufficient for all the sinnes of all men and so freeth the believing sinner from the guilt and punishment of sin and from eternall damnation It layes hold upon the perfect obedience of Christ in fulfilling the Law hereby curing his owne actuall disobedience of the Law and applyeth the perfect holinesse of the humane nature of Christ whereby he is accepted as perfectly righteous of God and by this his originall corruption is healed 1. Are they happy whose sinnes are pardoned as indeed they are for when sinne is pardoned such debts and trespasses are forgiven which we could never pay nor any remit Qui solus mundus est mundare praevalet immunda Greg. Papa in Iob 14. 4. Nee homo nec Angelus Aug. Agricola non vitis efficlum Ad solam Triuitatem pertinet Idem Tom. 9 in Ioan. 15. pag. 444. save the omnipotent Iehovah Isa 43. 25. Nor any make satisfaction for and purge out except the Lord Iesus and that with his owne bloud 1 Ioh. 1. 7. When sinne is pardoned such spots and blemishes are forgiven which made us and our best actions loath some unto God Isa 1. 14. 15. And guilty of eternall damnation Rom. 6. 23. Is remission of sins such a favour that it hath for its efficient cause God only and his beloved Sonne Christ Iesus Isa 43. 25. Rom. 6. 25. Its moving cause the meere mercy truth and promise of God Eph. 1. 7. It s meritorious cause the death of Christ 1 Pet. 1. 18 19. And its finall Gods glory Ier. 33. 8 9. And the sinners salvation then they must needs be happy whose sinnes are forgiven Psal 32. 1 2. Rom. 4. 7 8. 2. Are they happy who being sinners are notwithstanding accounted righteous by the righteousnesse of Christ imputed as they must needs be for by this righteousnesse of Christ we are made the righteousnesse of God 2 Cor. 5. 21. The whole obedience of Christ with the merit thereof eternall life is made ours as if we had done the one and deserved the other yea by this we have store of supplies for all our wants We are poore Christ is our riches we are naked Christ is our garments we are blind Christ is our eye-salve Rev. 3. 18. We are deformed Christ is our beauty Rev. 19. 8. 3. Are they happy who being enemies to God by reason of sinne are made friends to the Lord they being reconciled to God by Christ having their sinnes done away and themselves arayed with the perfect righteousnesse of Christ as they needs must for what greater misery then to be at enmity with the Lord And what greater felicity then to be in league with God Rom. 8. 31. For if God be for us who can be against us 4. Is peace with God a great favour as it is it costing the bloud of Christ to make it Col. 1. 20. It passing all understanding Phil. 4. 7. And being a fore-runner of that perfect rest and joy the Elect have in heaven 2 Pet. 3. 14. 5. Is it a great favour to be Gods adopted children as it is intruth the Lord hereby taking us into his owne family and accepting us as his owne children not because he wanted an heire he living and reigning for ever not for want of children for he had a naturall Sonne not because this Sonne was unfit to inherit he being as fit as his Father But of his meere grace and bounty we being by nature children of wrath disobedience and the Devill This being such a blessing that by vertue of this we are made Christs brethren heires Gal. 3. 18. Heires of God joynt-heires with Christ Rom. 8. 17. Of Gods kingdome Iam. 2. 5. By vertue of this we are Lords over all creatures save Angels we have them to guard us and all things working for our good This is such a favour then which God could not have bestowed upon us a greater * Pluâ— est cum Paulus ait heredes nos esse coheredes Christs quam si mille mundos nedum coelum terram cum omnibiâ— bonu noâ— reipsa â—â— atâ—râ—um 〈…〉 siâ— osâ—sse 〈◊〉 in Rom. 8. 17. It is more when Paul saith we are heires and co-heires with Christ then if he had affirmed that we should indeed enjoy for ever a thousand worlds not onely heaven and earth with all good things therein If it was no small preferment for David to be sonne in law to Saul 1 Sam. 18. 23. Then what preferment is it to be the Lords adopted children * Quid 〈◊〉 〈◊〉 conserra potest An non excellentior Majestaâ— est esse 〈◊〉 Dei 〈◊〉 silium potentissina Monarchae 〈◊〉 terra Hoâ— beneficio nihil 〈◊〉 est vel excellentius â—rentius in Isa 38 What may be compared to such dignitie Is it not a more excellent prerogative to be the Sonne of the God of heaven then sonne of the most potent Monarch upon earth There is nothing more high or surmounting this benefit This is such a favour that a reverend Divine saith thus of it * M. Greeneham Aphorismes As farre as the spirit is above the flesh God above men heaven above earth eternity above time so farre is the new creation above the old This is such a blessing that Saint Iohn cals all to admire what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 1 Ioh. 3. 1. 6. Is hope of the glory of God an extraordinary benefit as it is for by this with patience we looke for the accomplishment of all good things By this we undergoe afflictions with a contented mind By this we being inwardly cheared and caused outwardly to confesse the same to the glory of God encouragement of the Saints amazement of wicked ones and strengthening of our selves to continue against all discouragements and