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
to leave them and love Gods Law with resolution to do it in some measure And this is matter of comfort and encouragement to all engrafted members into Christ Iesus considering that they are sanctified and therefore 1. Cleane in Christ although not in themselves 2. Cleane by imputation although not by action 3. Cleane by way of comparison although not simply 4. Cleane by proportion although not by perfection 5. Cleane in part although not wholly and altogether Whensoever in these bookes I have made mention of the Church Vtc unque in his libris commemora vt Ecclesiam non habentem maculam aut rugam non sic a cipiendum est quasâ— jam sâ—t sed quae praeparatur tit sit quando apparebit etiam gloriosit Nunc enim propter quâ—sdam ignorantiat infirmitates membrorum suorum habet undè quotiâ—â—e toti dicat 〈◊〉 nobâ— debiâ—â— nostra Aug. cap. 18. de Baptismo Tom. 1. pag 46. not having spot or wrinkle it is not so to be taken as if she were so now but that she is prepared to be so when she shall appeare glorious for now by reason of certaine ignorances and infirmities of her members the whole Church hath cause to say every day forgive us our trespasses August Retract Lib. 2. Cap. 18. What comfort is it to consider that they are justified and so are pardoned sanctified and so are purged although there can be no pardoning where there is no purging yet that sinne may be fully pardoned which is not wholly purged 1 Ioh. 1. 9. viz. 1. In time although at once they cannot 2. In part although wholly they cannot 3. By degrees although altogether they cannot 4. In death although in life they cannot 5. In and by Christ although in and by themselves they cannot What consolation is it to such when considering that although being once justified they are not alwayes and altogether justified viz. 1. In their owne apprehension yet they are in Gods estimation and by imputation 2. In their owne sight yet they are in Gods 3. In regard of their owne assurance yet they are in regard of Gods acceptance 4. In regard of the instrumentall and adjuvant causes i. Faith repentance prayer nor yet of the outward meanes Word and Sacraments c. Yet they are in regard of the moving cause Gods grace materiall Christs merits efficient God himselfe and finall Gods glory and their owne salvation 5. In regard of new sinnes requiring new pardon and new repentance and prayer whereof they cannot possibly be altogether wanting yet they are in regard of old sinnes already past and repented for What encouragement is it to such considering that by meanes of this union with Christ Iesus they have the Spirit of sanctification whereby they are reformed and sanctified although not all at once for as seed cast into the ground doth root sprout grow increase and bring forth fruit in time and by degrees and as a tree is not at full growth the same day it is planted and as the issue in the wombe is first conceived then it feeleth afterwards it hath the power of reason though not the use and at length is borne and brought up and as we likewise are not learned at once but first we conceive small matters and then proceed to profounder Even so our regeneration and sanctification is now begun but must still grow in grace go on from grace to grace from vertue to vertue untill we be growne to a perfect man in Christ and that is hereafter in heaven yet by degrees and although but begun here yet perfectly in the life to come Holy men affirme that those who are cleane are to be cleansed * Tom. 9. pag. 444. Mundi mundandi Aug. in Ioan. 15. Quis in hâc vitâ— sic mundus ut non sit magis maguque mundandus Motus immundi reprimi possunt per gratiam ejici non possunt nisi in morte Bernardus Serm. 58 pag. 165. Vitia in nobis non mortua sed compressa Idem SubJugari possunt non exterminari Iebusâ—i Idem In munditiâ non potest esse 〈◊〉 Who in this life is so pure that he needs not to be more and more pure Impure motions may be repressed by grace but they cannot be cast out but in death Vices are not dead but suppressed in us These Iebusites may be brought under but not rooted out There can be no end in puritie CHAP. VI. Consolation 4. Saints have Christian liberty HAve we fellowship with Christ Iesus Then we are a people Consol 4. set at liberty or such a company who through grace are made partakers of Christian liberty 1 Pet. 2. 16. As free using your liberty Gal. 5. â— Stand fast in the liberty wherein Christ hath made us free Ver. 13. Ye have been called unto liberty 2 Cor. 3. 17. Where the Spirit of the Lord is there is liberty Liberty I say or freedome 1. Not from the yoke of lawfull authority Civill or Ecclesiasticall this is an Anabaptisticall no Christian liberty The regenerate Christian being bound in conscience to obey all lawfull authority in performing their lawfull precepts or undergoing their inflicted penalties Rom. 13. 5. We must be subject and also for conscience sake 2. Not to sinne or continue in sinne that grace may abound Rom. 6. 1. This is a wicked licentiousnesse no Christian liberty the renewed Christian being bound in conscience to have no fellowship with the unfruitfull workes of darknesse c. Eph. 5. 11. 3. Not from sinne so farre forth as to receive an absolute perfection of inherent grace in this life so as to be free from all sin and to be as perfect as Christ is in heaven as fantasticall familists and fanaticall fantasticks avow against the light of Scripture and their owne conscience for the most sanctified Christian who breathes in this sublunary world is perfect only 1. Comparatively in respect of others viz. Weaklings and wicked ones 2. In regard of himselfe he having received a greater measure of present profiting Phil. 1. 5. Or else in regard of his upright sincerity 2 Reg. 20. 3. He who saith he hath no sinne deceives himselfe and is a lyar saith Saint Iohn 1 Ioh. 1. 8. 10. * Superbiam Valentinianorum imitantur qui se absque peccato existimant perfectos se vocantes semina electionis Irenaeus lib. 7. cap. 1. They imitate the pride of the Valentinians who thinke themselves without sinne calling themselves perfect and the seeds of election saith Irenaeus Likewise both in the worst there is some good and in the best Sic. in pessâ—â—â—â— aliquid boni in optimis â—â—â—â—thil pessimi solus eniâ—â— Deus sine peccato solus homo sine peccato Christus Tertul. Semper debemus not consiteri peccatores nam quisquis se immaculatum sine peccato dicerit aut superbus aut stultus est Cyp. de Elem. pag. 15. much exceeding naught onely God is without sinne and onely the man