Christ than they who suffer most for him Neither are there any pieces of friendship more difficult and rare than such as are attended with most sufferings for Christ Hence it wil easily appear of what a mighty use faith is to the friends of Christ in order to the conserving and improving their friendship with him under the crosse What is there that can bring to the suffering friends of Christ Gain out of Lesses Libertie out of Slaverie Glorie out of Shame a centuple or hundred fold out of al deprivements yea victorie and life out of Death it self but this victorious efficacious life of faith What is it that keeps the suffering friends of Christ from being persecuted out of their professed friendship with Christ but a lively Faith Faith assures the soul it 's better to weep with Christ than to rejoyce with the world to be poor with Christ than to be rich with worldlings to be in prison with Christ than to be at libertie with his enemies to bleed and die with and for Christ than to live and reigne with men Faith knows ful-wel that al the sufferings of Christ's friends are transient and short but their joyes coming and eternal yea that their Ils worke for Good whereas the Goods of worldlings work for their il Faith alters the nature of the Crosse and makes it a great blessing to the friends of Christ it takes out the sting and poison and infuseth a medicinal virtue into every crosse Such with many others are the advantages of faith in al sufferings for Christ But now to get this Divine Art Directions for a life of faith under the Crosse and skil of faith for the right management of the Crosse take these following Directions and Rules 1. 1. Give no way to to hard thoughts of the Crosse Give not way to unbelieving hard thoughts of Christ's Crosse Unbelief fils the mind with many dismal black ugly gastly and hard Apprehensions of Christ's Crosse it looks-upon the Crosse as a bitter sour black fruitlesse Crab-tree and therefore possesseth the heart with deep disgusts and prejudices against it Wherefore one main office of Faith is to remove the scandal and il report that Unbelief brings on the Crosse Now this faith doth by discovering the admirable Benefits and sweet fruits of the Crosse how much libertie of Spirit is gained by bonds for Christ how much peace of conscience by troubles from men how much spiritual gain by temporal losses for Christ how much Christian Glorie by the reproches of men yea faith teacheth the friends of Christ that the worst of temporal Crosses even death it self for Christ is better than the most flourishing Crown or treasures of Aegypt Heb. 11.26 Heb. 11.26 Estiming the reproche of Christ greater riches than the treasures of Aegypt Moses's faith preferred the reproche tears losses bonds sighs and banishment of and for Christ before the Glorie worme-eating joyes gains laughter and delices of Pharaoh's Court. Farther faith sheweth that the evils of the Crosse are but Imaginarie and transient that it's alarming fears and noises are worse than it self Lastly faith shews the blessed fruits of the Crosse how ful of Divine Admonitions and Instructions it is What a friend it is to Grace though an enemie to Nature what a soverain Antidote against sin it is how much it humbles for smal sins how much the scum of sin is drawn off by this furnace of Christ what a great mesure of faith love and other Graces grow on this blessed Tree how much free Grace is enhanced hereby c. 2. 2. Keep under lawlesse self and soft nature Another office of faith in order to the right management of the Crosse is to keep under lawlesse self and soft nature which is very apt to murmur despond or faint under the Crosse Now this faith performes by discovering 1. What wise and infinite reasons there are why Christ's friends should chearfully submit unto and lie level before his Crosse 2. What a brutish blasphemous sin discontent under Christ's Crosse is how much madnes and folie lies wrapt up herein in that it deprives men of themselves and turnes reason out at doors whereas Divine contentement keeps the heart fixed in the greatest storme and makes men masters of themselves which is the greatest securitie 3. Faith keeps down self and soft nature by nailing them to the Crosse of Christ and thence deriving influence for their Destruction 3. 3. Faith must espouse the Crosse Faith must not only submit unto but chearfully espouse the Crosse of Christ There lies an absolute and essential obligation on al Christ's friends to espouse his Crosse as wel as his Person This faith alone enables them to performe and that by discovering the intimate connexion there is between Christ and his Crosse as also by drawing down influence from Christ whereby the heart is enabled readily to embrace delight in and improve his Crosse Thus are Christ's friends maried to the Crosse 4. 4. Faith must triumph over the Crosse Another main office of faith consists in it's triumph over the Crosse Though the Crosse be never so broad and thick and dark yet faith can see thorow it and take a Prospect of coming Glorie Be the burden of sufferings for Christ never so heavie faith can make it as light as a feather Yea faith converts our Crosse into armor of proof whereby we prove victorious it makes our sufferings our garland and Crown yea as Christ by dying overcame death so his friends by faith in him even in and by death overcome death in and by weaknes povertie disgrace slaverie and wants they overcome al these 5. 5. Faith must improve every Crosse The last work of faith is to make a wise and sanctified Improvement of al Crosses or sufferings for Christ Faith in the bloud of Christ has an admirable dexteritie and miraculous Art for the Improvement of Crossesâ— it can melt a Crosse of Lead into a Golden Crosse of Humilitie it can suck the Milk of Medicinal Grace out of the bloudie breasts of persecution it can by the fire of God's furnace transforme an hard iron-heart into an heart of flesh The Crosse of Christ as managed and improved by faith becomes a good Purgatorie of sin and food for Grace Yea faith in Christ can and oft doth make an old Crosse long out of date become as new and green in fruit-bearing and use as at beginning Such are the admirable virtues of faith as to the Management and Improvement of the Crosse which gives us abundant demonstration of what great use this life of Faith is in order to our Improvement of friendship with Christ I have now finisht our Directions for walking with Christ as our friend O that the friends of Christ would resolve in good earnest to set about this work Is it not high time after the Lord has been so long contending with us from Heaven by Pestilence Sword and Fire for our friendship and choicest love to give it to him I pretend not to a Spirit of Prophecie but this I verily believe and dare avouch that it wil never be wel with us til Christ has more of our Thoughts Estime Dependence Intention Friendship and best Affections FINIS
Covenant of works it sues for a share in that conjugal faith and friendship which is due to Christ alone Now the Law endeavors to enter into the same bed with Christ or to gain our conjugal friendship both by its frowns and smiles i. e. by its threats and promises 1. The Law especially when set home by the spirit of bondage by its threats and terrors affrightens and pricks the sinner's Conscience Then 2. by its fair promises and offers of life it presseth hard for the souls conjugal faith and friendship But 3. it being impossible for the sinner to performe exact obedience to the Law therefore the Law is content to go sharer with Christ that the soul do what â—t can and then that its imperfections be made up by the perfect righteousnes of Christ Thus the Law is content to compound with Christ and that its covenant â—f works g Oâ—era tincta sanguine Christi Bellarm. be tinctured with Christ's blood and mixed with the covenant of Grace and by this means it gains the consent and conjugal friendship of many poor awakened sinners A mixed covenant of Law and Christ Works and Grace is very commun but most dangerous Thus it prevailed with the Judaizing Galatians who compounded matters between the Law and Christ and so admitted both into the same conjugal bed of Faith and Dependence which the Apostle cals the joining the bond-woman and the free-woman together Notes of fouls maried to the Law Gal. 〈◊〉 30 31. and ch 5.2 3 4. And that this 〈◊〉 the case of multitudes of convinced sinners is evident 1. From their legal performances of duties merely to satisfie and quiet conscience not to please and satisfie Christ 2. From their employing and improving Gospel-assistances for the promoting of legal self-righteousnes 3. From their seeking after support and comfort from duties performed rather than from Christ in duties 4. From their fear oâ— displeasing the Law more than of displeasing Christ 5. From their making use of their legal performances and righteousnes only as a cover blind or masque to concels a rotten heart or some base lusts These are black characters of a soul maried to the Law Rom. 7.1 c. But now the soulâ— that enters into a covenant of conjugal friendship with Christ Christs friends dead to the Law and how is divorced from and dead unto the Law as an Husband or covenant of Works and as iâ— is a h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato rigorous Tyrant which requires perfect exact obedience and curseth al that performe it not or as it would share with Christ in our conjugal Affections This the Apostle professedly declares Rom. 7.1 2 Rom. 7.1 2 3 4. 3 4. v. 1. c. he shews how the Law has Dominion over sinners so long as they are maried to it and out of Christ But addes he v. 4. ye are become dead to the law by the bodie of Christ that ye should be maried to another i. e. being by faith united and maried to Christ ye owe no conjugal faith and friendship to the Law which was your old husband no you are now dead to it as a covenant you are not obnoxious to its curses neither are you obliged to give it conjugal benevolence or to bring forth children to it for ye are maried to Christ that ye should bring forth i Frâ—ctus vocat liberos Beza fruit i. e. children unto God Al your duties now must not be to please and satisfie the Law as your husband but to please and satisfie Christ neither must you by your performances indeavour to exalt the righteousnes of the Law as a Covenant Gal. 4.30 31. but Christ The like Gal. 4.30 31. where he tels them they must cast out the bond-woman i. e. the Law as a Covenant and embrace the free-woman i. e. the Covenant of Grace Yet this hinders not The friends of Christ love the Law as a Directorie but that the friends of Christ are obliged to love and observe the Law as a Directorie and Instructor to regulate and guide them in their walking Yea in this regard their hearts have an intimate union with the Law they would fain as two strait lines touch in every point with the Law they hug and embrace it because it is but a reflexe Image a Transcript or copie of the holines of Christ their best friend Whereas the false friends of Christ embrace the Law as an Husband or Covenant of Works but hate it as a Directorie or rule of life the true friends of Christ they reprobate yea hate the Law as a Covenant of Works and yet embrace and love it as a Directorie and rule of life These differing and opposite Affections in the false and true friends of Christ procede from the differing and opposite regards they have to the law and Christ The false friend of Christ his last end is to exalt himself and therefore he espouseth the Law for his Husband that so he might bring forth fruit to himself and exalt his own righteousnes The true friend of Christ his last end is to abase Self and exalt Christ and therefore he rejects the Law as a Covenant and espouseth Christ for his husband that so he may bring forth fruit to God and exalt his free-grace Whence the Law being stripped of its bitter and sour curses and dipped in the blood of Christ as also sweetned with free-grace and Gospel-mercie it now becomes a sweet and easie evangelick-yoke a new commandement of love a royal Law of libertie which with his inward man he delighteth in and loves to conforme unto as Rom. 7.22 Jam. 1.25 Thus we have finisht the first character of the object and shewn how Christ is singly to be chosen in opposition to Sin Self the World and Law Al of which are comprehended in the character of the good Merchant Mat. 13.46 Mat. 13.46 who sold al that he had and bought the pearle of precious price he sold Sin and Self and the World and the Law so far as they stood in opposition to or competition with Christ He that holds fast any of these when Christ cals for them le ts go Christ He that forsakes not al for Christ wil soon forsake Christ when there is any hazard of his poor Al and therefore Christ wil never own such as a true friend So far as the Heart is clung to any of these as corrivals of Christ so far it is an enemie not a friend to Christ CHAP. IV. The Election of Whole Christ both Offices Person Spirit Waies Members and Crosse SECT 1. A complete Christ must be elected by his Friends A Second consideration of Christ A complete Christ the object of the Saints friendship as he is the object of his friends Election is that he be completely chosen It wil not suffice to constitute a real Amitie with Christ that he be singly unlesse he be also completely elected For Christ is made uselesse yea an enemie
69 John Baptist's self-denial the foundation of his friendship with Christ p. 70 71 3. How far the World is to be rejected in order to the Election of Christ for himself p. 73 4. How far the Law is to be rejected by Christ's friends p. 79 Notes of a soul 's being maried to the Law p. 80 How Christ's friends are dead to the Law p. 80 81. How the friends of Christ are alive to the Law as a rule p. 81 82 CHAP. 4. The Election of whole Christ c. A Complete Christ the Object of the Saints friendship p. 84 85 1. The friends of Christ must Elect him as their King p. 86 88 2. Christ's friends Elect him as their Priest p. 89 91 3. The Election of Christ as our Prophet p. 92 94 4. The Election of Christ's Person a fundamental part of our friendship with him p. 95 102 Self the first Motive that draws sinners to Christ p. 98 More pure strains of friendship with Christ p. 99 100 The plague of false friends is that they close not with the Person of Christ p. 101 102 5. The friends of Christ must elect his Spirit also as their Friend p. 102 105 6. Christ's Yoke Waies and Ordinances must be elected p. 105 107 7. Election of Christ's Members p. 107 8. Election of Christ's Crosse p. 107 CHAP. 5. How far the friends of Christ may regard themselves CHrist must be elected for himself p. 109 111 What it is to Elect Christ for himself p. 111 112 No regard is to be had to sinful or carnal self p. 113 How the Elect while under a Spirit of Bondage aim at legal self only p. 114 False friends of Christ ruined by legal self p. 114 115 The friends of Christ may not elect him for the advance of an Evangelick self-sufficience p. 116 117 Christ's friends may not elect him merely for the sweet Accidents of his presence p. 118 119 Christ may not be elected for a carnal Heaven or to avoid a carnal Hel. p. 120 121 122 The friends of Christ may not elect him for self as their last end or on their own Conditions p. 123 125 The friends of Christ may eye freedome from Hel. p. 126 127 The friends of Christ may have a regard to Heaven p. 128 130 Christs friends may desire ease from their burdens p. 131 The friends of Christ may regard themselves any way in subordination unto Christ p. 132 The essential connexion 'twixt the Interest of Christ and that of his friends p. 132 134 CHAP. 6. That the friends of Christ do most advance themselves by electing Christ for himself 1. THis is proved from the object Christ considered 1. As the Last end p. 136 137 2. As the First Beautie p. 137 138 3. As the First Principle of Dependence p. 138 139 2. From the Act of Electing Christ which is 1. Most Natural p. 140 141 2. Most living and lively p. 142 3. Most Rational p. 143 145 4. Most Voluntarie p. 145 146 3. From the Effects of electing Christ for himself which are p. 146 1. Participation of the Divine Nature p. 146 147 2. Libertie both natural civil and Divine p. 148 154 3 Divine life with al its Issues p. 155 1. Spiritual Health p. 156 2. Divine Strength p. 157 158 3. Growth in Grace p. 159 160 4. Spiritual Sense p. 160 161 5. Divine Motion p. 161 162 4. Divine Honor. p. 163 164 5. Divine Harmonie and Order p. 164 165 6. Divine Beautie and Glorie p. 165 166 7. Divine Pleasures p. 166 168 8. Divine Treasures p. 168 169 CHAP. 7. How and why Christ is to be elected for himself in regard of his Mediatorie excellences as Relative to God the Father THE Distribution of Christ's Excellences p. 170 Christ's Designement to Office p. 171 182 Heb. 2.5 6 7 8. largely explicated p. 172 175 Joh. 6.27 Sealed What p. 175 Heb. 3.2 Appointed p. 176 177 Act. 2.36 God hath made c. p. 177 178 Ephes 5.1 A sweet smelling savor p. 178 179 How the friends of Christ must eye his Divine Constitution p. 180 182 Christ's Aptitude for his Office p. 183 Joh. 1.14 largely explicated p. 183 186 Joh. 1.16 And of his fulnes c. p. 186 187 Al Grace passeth from Christ as its Fountain p. 187 189 How al Divine perfections dwel in Christ as in a Temple Col. 2.9 p. 190 195 Heb. 1.3 Explicated in each particular p. 196 208 2 Cor. 4.6 The Face of Jesus what p. 209 212 2 Cor. 4.4 How Christ is the Image of God p. 212 213 2 Cor. 3.18 Christ an Essential Glasse c. p. 214 218 How the Believing soul is transformed into the Image of God shining in Christ p. 216 217 How al the Attributes of God shine in Christ p. 219 226 The Wisdome of God in Christ p. 220 The Love and Grace of God in Christ p. 220 221 God's Justice in Christ p. 222 God's Holines in Christ p. 222 223 God's Omnipotence in Christ p. 223 God's Faithfulnes in Christ p. 224 God's Immensitie in Christ p. 225 God's Independence in Christ c. p. 226 Contemplate the Glorious Ideas of God in Christ p. 227 230 Election and Fruition of God's excellences in Christ p. 230 231 Imitation of Christ's human Nature p. 231 232 Christ's friends should present themselves fit Temples for Christ p. 233 234 CHAP. 8. The Doctrine of Amitie with Christ improved by Doctrinal Corollaries and practick Uses DOctrinal Corollaries from this Subject p. 235 248 1. The condescendence of Free-Grace p. 236 2. The Dignitie of Religion p. 237 3. The highest Wisdome is to make Christ our friend p. 238 4. Al by nature Enemies to Christ p. 239 5. Al friendship with Christ from God p. 240 6. The contradictions of many seeming Friends p. 241 7. How far false friends of Christ may go p. 242 243 8. How easie a thing it is to miscarrie in the beginning of our friendship p. 244 9. Much seeming friendship with Christ not real p. 245 10. True Friendship among men rare p. 245 246 11. The folie of such as refuse Christ p. 247 248 Use 1. The Aggravations of this sin not to mind friendship with Christ p. 249 259 1. As to its Object it is against Christ 1. The Author of life p. 250 2. Most willing to give life p. 251 3. Most excellent in himself p. 252 2. The Aggravations of this sin as to its Subject p. 253 255 3. The Aggravations of this sin in regard of its formal Nature p. 255 556 1. It 's ful of Atheisme p. 257 2. Of Crucifying Christ p. 257 3. Of Blasphemie against Christ p. 258 4. Of Sacrilege p. 258 4. The Aggravations of this sin from its Effects p. 259 The miserie of such as refuse friendship with Christ p. 259 263 Use 2. For conviction to Refined Hypocrites p. 263 How far refined Hypocrites may procede in false friendship with Christ p. 264 273 As to 1. The Spirit of Bondage p. 265
By Endeavors to please Christ p. 422 5. By Longings after Christ p. 423 6. By laboring against sinking Despondences p. 423 7. By making Deprivements of Grace a Means of Grace p. 423 8. What is wanting in Sense make up by Faith p. 423 2. The Advantages of faith in suffering for Christ p. 424 Directions for a life of faith under the Crosse p. 425 1. Give not way to hard Thoughts of the Crosse p. 425 2. Keep under Lawlesse Self and Soft Nature p. 426 3. Faith must Espouse Christ's Crosse p. 427 4. Faith must Triumph over the Crosse p. 427 5. Faith must Improve every Crosse p. 428 TABLE OF SCRIPTURES EXPLICATED Chap. Ver. Page Genesis 8 21 179 1 Kings 4 29 149 2 Kings 10 16 29 31 62 63 1 Chronicles 4 9 10 164 Jeb 42 5 6 66 Psalmes 16 7 17 45 10 11 38 73 25 404 73 26 358 81 10 11 250 251 254 84 10 105 106 119 2 328 119 45 154 119 57 58 59 60. 22 119 80 324 119 133 33 119 139 375 119 158 375 Proverbs 3 7 8 157 4 23 156 Canticles 1 2 95 96 2 7 365 2 16 96 346 3 3 3â—8 4 8 37 38 4 12 37 5 6 370 5 9 10 334 6 3 96 Esaias 40 9 228 65 1 228 229 Hosea 3 1 2 3 41 3 5 374 4 16 106 10 11 106 107 11 12 152 Zephanie 1 5 47 Matthew 6 24 76 15 22 23 24 25 26 27. 416 417 418 19 11 75 76 Luke 10 40 41 31 32 14 31 32 21 18 13 66 John 1 11 12 86 1 14 183 184 185 1 16 186 187 3 13 225 3 26 30 70 71 5 22 23 181 6 27 175 6 67 396 10 4 92 14 6 93 14 16 17 103 15 14 5 20 15 369 Acts. 2 36 37 177 178 11 23 357 Romans 7 1 4 81 12 1 2 387 1 Corinthians 3 16 17 233 3 21 23 168 169 7 22 150 151 15 10 147 2 Corinthians 3 18 214 218 4 4 212 213 4 6 209 212 5 14 15 144 Ephesians 5 1 380 5 2 178 179 6 2 332 Philippians 2 5 381 Colossians 2 6 347 2 7 355 2 9 191 195 Hebrews 1 3 196 208 2 5 6 7 8 171 175 3 2 176 5 4 5 176 5 6 9 90 91 10 28 29 260 ERRATA PAge 32. line 4. for two read too p. 47. l. 31. for or r. and. p. 96. l. 23. r. Cant. 6 3. p 185. l 15. blot out generation and p. 192. marg l. 8. r plena p. 241. l. ult r. Worldly p. 287. l 3. before Sum insert the. p. 288. Contents l. 4. blot out a before Christ p. 288. l. â— r. Use 3. p. 311. l. 9. blot out the first Soul Memorandum Reader IF thou find in the following Discourse some Words above thy Capacitie to apprehend be pleased to remember that the following word or words do for the most part Interpret and Explain the same THEOPHILIE OR A Discourse of the Saints Amitie with God in Christ PART I. Of CHRISTOLOGIE Or Concerning the right constitution of the Object How Christ is to be Elected by his Friends BOOK I. Of the first Fundamental Law of Friendship with Christ Consisting in a prudent Election of a single complete Christ for Himself CHAP. I. Of Friendship in General with the Explication of Joh. 15.14 Ye are my Friends if ye do whatsoever I command you SECT 1. Of Friendship in General EVery Good whether natural civil Of Friendship in general or Divine is by so much the better by how much the more Vniversal and Communicative it is and the more universal and communicative any Good is the more amicable or friendly it is There is a kind of natural Friendship amongst Inanimates Natural friendship The Elements of Nature are under such an essential combination of natural friendship as that to preserve the Interest of the whole they oft denie yea move contrary to their proper natural inclinations Amongst the four elements Fire seems the most noble and friendly because most publicly active and communicative of its good Yea the Sun a That the Sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a celestial fire is the persuasion of the greatest Philosophers both Pagan and Christian as wel moderne as ancient not to mention many Reverend Divines and learned men of this Age Of which else where which is supposed to be no other than a celestial fire is of al Inanimates most noble and friendly because most universally active and communicative of its heat and influence according to that description of the Psalmist Ps 19.5 6. where the Sun is brought in under the shadow of a friendly Bridegroom rejoycing in his amicable communications to the Creatures yea it s said there is nothing hid from the heat thereof i. e. not only the beautie of the Rose and virtues of al plants but also the perfections of Minerals the lustre of Gold and Silver the sparkling of the Diamond with other precious stones which lie hid in the bowels of the earth owe their original to the Sun 's friendly communications of heat and influence The proper seat of Human Friendship is civil Societie Human friendship either personal domestick or more politick and the more publick-spirited and communicative men are the more noble and friendly Narrow-spirited and selfish persons such as are wholly clung to their own Interests as they are the reproches of al societies so likewise the most unfit to make friends He that cannot denie himself wil soon denie his friend he who is wholly wedded to himself wil not stick to break with his best friends if they stand in the way of self-exaltation It is the generous noble self-denying spirit that makes the best friend in al societies and relations whether conjugal or more commun But of this more anon As for Divine Amitie or friendship Divine friendship God in Christ must necessarily be the best friend because the most b The Philosophers make this one character of their chiefest Good that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most diffusive or communicative of it self Whence Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that The chief Idea of Good is the productive cause of al Good universal diffusive and communicative Good God is such a Good as is commun to al and yet proper to each of his friends Christ has no Interest of his own Crosse to the main Interest of his friends Sin is therefore the worst evil and that which most obstructs the course of friendship because it most contracts and narrows the heart which in it self is an universal infinite appetite unto private selfish ends and Interests Whereas Grace so far as it is predominant makes men generous publick-spirited and communicative in al designs and actions and therefore it makes the best friends in al relations conditions and stations For Grace being the Ressemblance or Image of God the most universal best good and friend the more it prevails in any soul the
Al friendship is founded on Election consists in a deliberate single complete election of our friend for himself Amitie or friendship comes not by Nature or by Accident but by election and choice neither wil every rash forced unstable incomplete election suffice to constitute true lasting friendship but this election must be 1. Deliberate 2. Single 3. Complete and that both as to the object and subject We shal discourse of these each in their order with endeavors to demonstrate how essential and necessary these are to our friendship with Christ That al true Amitie or friendship is founded on Election or choice is very evident both from universal consent commun Sense and Reason Hence the Philosopher defines friendship an c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Defin. election of one and the same kind of life Farther al true Amitie and friendship has its foundation in virtue now no one is virtuous by Nature or by Accident but by choice d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 3. c. 4. Hence Plato Cratyl makes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Virtue is most eligible election is most proper or essential to virtue And surely the election of Christ for our friend as it is our highest wisdome so also virtue No one must ever imagine to share in the gracious vouchsafements of Christ who wil not vouchsafe Christ a share in his hearts election and choice Neither is it every indiscrete faint instable and incomplete election that will serve to constitute true Christian Amitie and friendship which by how much the more solid spiritual comprehensive and transcendent a good it is by so much the more judicious transcendent and perfect must this election be CHAP. II. Christian prudence the foundation of al friendship and more particularly of that with Christ SECT 1. A general account of Christian prudence as the foundation of friendship with Christ THE Election This election must be judicious which is necessarily required to make up a sincere Amitie and friendship must be rational judicious and discrete Indeed al human election does necessarily presuppose a Judgement of Discretion according to that of the Philosopher e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 3. c. 4. Election must be with reason and Judgement again f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 3. c. 5. Election is a consultative or deliberative Appetite And surely if Consultation and Discretion be necessary to al Election it is much more requisite to this of Amitie especially as it regards Christ which is the most noble and excellent kind of friendship Rash unadvised friendship seldome proves sound or lasting an hasty friend and a slow enemie are accounted alike dangerous Yea Turpe censetur statim amore occuparl sine deliberatione Plato Coviv how oft does rash hasty friendship degenerate into down right enmitie and hatred We have had too sad experiments of this in many seemingly forward friends of Christ who in time have proved professed enemies to him Certainly they who take Christ they know not why wil part with him for they know not what Such casual accidental Christians are not long-lived friends of Christ Their friendship to Christ is no better than that of Turks to Mahomet it being bottomed only on some commun motives of Education or Imitation Their grounds are only sleight and inconsiderate such as if al other circumstances concurred would turne them into a Jewish or Mahumedan enmitie against Christ There is no friendship with Christ that wil prove sincere and durable but what is bottomed on and flowes from a serious judicious rational election of him on substantial essential grounds and proper motives apprehended by the soul The Physician tels us Synâ—â—tuâ— that Nature makes no sudden mutations or changes and every sudden mutation is dangerous This is thus far true here that he who suddenly jumps into a profession of friendship with Christ without much deliberation and many inward serious thoughts what his friendship with Christ is like to cost him is in great danger of backsliding in a tempestuous day Mat. 7.26 Thus much our Lord himself assures us in that Parable Mat. 7.26 The foolish man which built his house upon the sand is he that takes up his friendship with Christ upon sleight inconsiderate grounds Such hasty buildings have seldome sure foundations Wherefore Christ compares his real substantial friend Luk. 14.28 to a wise builder that first sits down and considers his cost Luk. 14.28 29 30. For which of you intending to build a tower sitteth not down first and counteth the cost c. Christ speaks here in relation to his Crosse as it appears from v. 27. and whosoever doth not bear his crosse and come after me cannot be my Disciple He that wil espouse Christ for his friend must withal espouse his crosse and therefore it greatly concerns him to sit down and consider his charges Such was Moses's consideration in the election of Christ for his friend as we have it Heb. 11.25 26. Heb. 11.25 26. choosing rather to suffer affliction with the people of God c. Moses had a ful prospect of al the pleasures honors and advantages of Pharaoh's court he had also a judicious prevision or foresight of those afflictions he was like to meet with in espousing Christ and his persecuted people for his friends and after a serious deliberate debate pro contra in his own thoughts he chose rather a suffering afflicted friendship with Christ and his people than the eye-pleasing delights and heart-bewitching Grandeur of Pharaoh's court Here was indeed weightie and mature deliberation Without al peradventure friendship with Christ is grounded upon the highest and deepest Reasons and therefore the deeper and stronger our apprehensions of those Reasons are the deeper and stronger wil our friendship with Christ be Sanctified reason is the eye not only of our soul but also of our Amitie and friendship with Christ which wil be stronger or weaker according to the force of those sanctified reasons on which it is grounded Friendship backt with spiritual solid deep feeling lively contemplations of Christ's excellences moves strongly towards and closeth intimately with him 'T is a great saying of the Philosopher g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Rep. fol. 382. No fool and mad man is Theophiles a friend of God Friendship with Christ though it does not find men wise and serious yet it makes them so 'T is the sinner who is an enemie to Christ that is the fool and mad man Grace which makes mens friends to Christ makes them also wise and deliberate SECT 2. A Spiritual sagacitie or judgement of Discretion the foundation of Amitie with Christ BUT to speak a little more distinctly and closely to this first proprietie of our election The parts of Christian prudence The Wisdome reason or Judgement which is to be employed in the election of a friend is
Is not the self-denial of many seeming friends of Christ only legal and forced which at last ends in greater self-seeking and Apostasie certainly such self-denial is the pest of Religion mere carnalitie enmitie against God yea flat Idolatrie and therefore the greatest abomination unto God so far is it from laying a foundation for Divine Amitie with Christ Whence it appears that that self-denial An Idea of true self-denial which springs from a spiritual sight of our selves and of God which ushers in friendship with Christ is of a more noble descent and nature it springs from a broad inward spiritual intuitive feeling living and Divine light discovering to the soul the universal pravitie contagion malignitie povertie nakednes impotence servitude yea Hel of sin and miserie in corrupt Nature This Divine light gives the soul also a bright spiritual real intuitive affective apprehension of the Justice Puritie Majestie and Glorie of God which makes the sinner much more vile and loathsome in his own eyes as it was with Esaias chap. 6.5 Esa 6.5 who having had a sight of God in his Glorie v. 1. he cries out wo is me for I am undone c. This is the proper Genius and Spirit of Christs friends the more real and lively discoveries they have of the glorie of Christ the more they loath and abhor themselves as not meet to come into the presence of Christ Thus also Job ch 40. v. 4. Behold I am vile what shal I answer thee I wil lay mine hand upon my mouth So Job 42.5 I have heard of thee by the hearing of the ear but now mine eye seeth thee What follows v. 6. Wherefore I abhor my self and repent in dust and ashes Job having had a glimpse of the Lords glorie he looks upon himself as most loathsome and abominable he is not only ashamed of and grieved for his sin but he loaths himself as one quite out of heart he abhors himself as an unclean and abominable thing And this is the sweet and gracious temper of every friend of Christ so far as he sees the glorie of Christ so far he loaths himself the more highly he estimes and affects Christ the more deeply he disestimes and disaffects himself yea he abhors himself so much as that he would fain be severed from himself and never own himself more he looks upon himself as fit rather to be swallowed up of judgement than capable of mercie he is quite out of conceit and love with himself Thus also the Publican who having had some glimpse of Gods justice and holines Luk. 18.13 Luk. 18.13 1. He stands afar off which argues a lively sense of his infinite distance from God 2. He would not lift up his eyes to Heaven as deeply sensible of his own unworthines 3. But smote upon his breast c. as conscious of his own wretched sinful state and condition Such a deep lively sight and sense of self-nothingnes yea of self-hel brings the soul to an holy and happy self-despair which is an effectual door to faith and friendship with Christ Such a self-despairing soul is really nothing in his own eyes though he hopes to be something by Divine vouchsafement His own wisedome As to 1. Self-wisdom and presumtion which perhaps he sometimes idolized is now to him mere folie Gal. 6.3 His old self-presumtions and self-flatteries are in his estime now as the Gates and Suburbs of Hel he would not for a world be his own flatterer he desires to be sifted to the bran that so he might know the worst of his state As for self-wil 2. Self-wil he looks upon it as no better than a self-hel he accounts his own wil the most crooked stubborne perverse piece of the whole Creation and therefore would fain have it broken and ground to powder wholly melted and dissolved into the wil of God Psal 131.2 3. Self-forces His self-forces and self-strength he judgeth to be wholly infirme and weak and whereas formerly his evangelick assistances were improved for the Interest of self and under pretence of depending on Christ he really depended on himself he now abjures al self-dependence and counts al his strength to lie in his self-weaknes so far as it leads him to more complete and absolute dependence on Christ 2 Cor. 12.10 As for his self-righteousnes 4. Self-righteousnes he looks upon it as most unrighteous yea as dung and drosse in comparison of Christ 5. Self-peace Phil. 3.8 9. His self-peace and securitie is that which he daily watches and fighteth against 6. Self-interest His carnal self-interest is to him no better than self-ruine His self-glorie is his self-shame 7. Self-glorie and reproche Thus is the true self-denying friend nothing in himself that so he may be something in Christ he is a fool in himself that he may be wise in Christ he is poor in himself that he may be rich in Chist he is naked in himself that he may be clothed with Christ's white rayment he is weak in himself that he may be strong in Christ he is lost in himself that he may be found in Christ he is despairing in himself that he may believe in Christ he dies in himself that he may live in Christ Thus the friend of Christ abjures self in every branch and vein thereof and placeth Christ in the room of self he turnes that great Idol that whorish creature self out at doors and takes in Christ his soverain Lord to loge al alone in the Bent of his conjugal love and desires He turnes my self into Christ-self my wit into Christ's wisdome my wil into Christ's wil my strength into Christ's omnipotence mine ease into Christ's pleasure my credit into Christ's honor mine interest into Christ's exaltation Thus he abandons and dies to private particular irregular self that he may possesse enjoy admire desire hope for delight in and live upon his most universal generous noble laudable and best self Christ This is that happy self-denial which is so fundamental and essential to friendship with Christ For he that can thus denie himself wil never denie his Lord and friend he that hath thus overcome himself wil with ease overcome al difficulties that lie in his way to Christ The greatest conflicts the friends of Christ have is with lawlesse tyrannick self This is that which ruines al false friends of Christ for how many have very far overcome sin and yet after al have been overcome by self and among those that seem to denie themselves how many seek themselves most while they seem most to denie themselves O happy is he that understands what it is to abjure Beatus qâ—â— intelligit quid sit amare Christum contemnere scipsâ—m Gerson de Imit Christi contemne and abandon self and espouse Christ as his friend Nothing makes men more uniforme familiar confident officious intimate and loyal friends of Christ than such a genuine pure strain and vein of self-denial
makes men sooner mad than to be drunk with too much felicitie Our Heads and Hearts are so weak and infirme as that they are soon overcome with the sweet wine of worldly good And therefore he that will be a friend of Christ needs much wisdome and Christian Temperance as to the Desire Vse and Fruition of these lower goods The Philosopher saies in down right termes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato that it is impossible to be exceding rich and exceding good Which comes near our Lord 's great Aphorisme That it is impossible for a rich man to enter into the Kingdome of Heaven i. e. as 't is explained for one that trusts in his riches which is the usual practice of rich men who therefore are most unfit to make friends of Christ Certainly great confluences of inferior goods are great impediments to friendship with Christ Because they make men usually 1. Very c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2. c. 19. proud 2. Very soft-natured and unable to bear and manage the crosse 3. Very voluptuous and sensual 4. Very formal dead-hearted and strangers to God in al their waies 5. Very confident in themselves 6. Very earthy and base-minded Which are al very obstructive to friendship with Christ We have sufficifient instances hereof in those who pretended friendship to Christ So the young man Mat. 19.21 Mat. 19.21 22. 22. what kept him from closing with Christ but his possessions he had rather part with Christ than with his riches He that wil make Christ his friend must ungod the World Now the Worlds Deitie or if you wil Trinitie consists in the Lusts of the flesh the lusts of the eye and the pride of life as 1 Joh. 2.16 1 Joh. 2.16 i.e. according to the usual explication the act being by reason of its near alliance set for the object Sensual pleasures Riches and Honors Which as the Cynick wittily expresseth it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen Cyn. are the masques of Vices yea and the fuel of them So Philo the Jew tels us e Philo in Decalog That all sin comes from the lust after pleasures or riches or glorie These therefore must be so far rejected as they stand in competition with Christ Thus Christ enjoines the young man Matth. 19.21 Mat. 19.11 Go and sel what thou hast and give to the poor Christ commands him to part with al if he would partake of him To part with al why or how so 1. Every friend of Christ must part with al habitually in the habitual frame and bent of his heart Christ must be loved more than al thence the friends of Christ are required to hate al in comparison of Christ that is to love al with a lesser love which is comparative hatred This the young man came short in for he loved his riches more than Christ as v. 22. 2. The friend of Christ must part with al actually when Christ cals for it which Christ does in some cases As 1. In those first times of the Gospel Christ required that his friends should lay down al at his feet and live on a commun stock and therefore it was this young man's sin that he would not obey Christ's command and part with al at his injunction which was also the sin of Ananias and Saphira and it cost them their lives Again 2. Christ commands his friends to part actually with al so far as his Churches shal need require it for the maintaining of his worship and ordinances Which seems the meaning of that Scripture Gal. 6.6 7 8. Be not deceived God is not mocqued for what a man sows that also shal he reap c. His designe is to instruct us that we may not grudge any thing to Christ for the maintaining of his Worship 3. We are actually to part with al for Christ so far as it may stand in competition with Christ which oft happens in times of Persecution we must lose al to keep Christ and a good Conscience So our Lord informes us Mat. 6.24 Mat. 6.24 No man can serve two masters ye cannot serve God and Mammon i. e. as Chrysostome paraphraseth on these words f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost no one can serve God and Mammon because they require opposite things Christ commands that we part with what we have Mammon commandt that we catch at what we have not There is also an emphase in that notion serve which implies to be under the Dominion and to depend on the beck of those we serve He that is under the Dominion of Christ as his husband and friend must use the World as his servant not as his friend or Lord. In brief How the World is to be used in subordination to Christ the right use of the World in subordination to our friendship with Christ consists in these particulars 1. In al creature-goods to have a single intention on and pure Affection for Christ as our chiefest good and best friend This Christ injoines in the fore-cited Scripture Mat. 6.22 if the eye i. e. the Intention be single the whole bodie is ful of light To the friends of Christ the whole World should be but a glasse wherein they see and enjoy Christ their friend 2. There must be moderation in the use of al creature-comforts and contentation in the losse of them Al sensible goods are to the friends of Christ but things indifferent and therefore they must use them indifferently they must learne with Paul Phil. 4.12 Phil. 4.12 to want in al their abundance and to abound in al their wants What is wanting in their provision they must make up by contentment and what is over or abundant they must by Christian moderation and charitie learne to want 3. The friends of Christ must use things to be used and enjoy things to be injoyed i. e. they must use the World as their servant and injoy Christ as their friend For he that makes the World his friend makes Christ his enemie Jam. 4.4 So Jam. 4.4 Know ye not that the friendship of the world is enmitie with God c. so irreconcilable is the feud 'twixt Christ and the World when they come in competition as that he who is a friend of the World must needs be an enemie to Christ and he that is a friend to Christ is necessarily engaged to be an enemie to the World How far the friends of Christ must reject the frowns of the World we intend to shew God willing when we come to their dutie as to bearing Christ's Crosse SECT 5. How far Divorce from the Law is pre-requisite to the Espousement of Christ as our friend 4. How far the Law is to be rejected in order to the espousement of Christ WE now procede to the last grand competitor with Christ namely The Law which is not simply and absolutely an enemie to Christ but only so far as under the notion of an Husband or
to us not only by addition of something to him but also by substraction or diminution of something from him As we may not therefore adde either sin or self or world or Law to Christ so neither may we substract or withdraw any thing from Christ A divided as wel as a compound Christ is but an imaginary friend or rather real enemie to us Wherefore he that will really make Christ his friend must elect him completely as wel as singly Now to chuse Christ completely imports two things 1. To chuse whole Christ And 2. To chuse whole Christ for himself Of these in their order First 1. The friends of Christ must elect a whole Christ Those who will contract an Amitie with Christ must elect or chuse whole Christ Though I cannot as yet satisfie mine own thoughts with that persuasion which supposeth justifying faith as such and under that reduplication to regard Christ as Lord and King as wel as Priest because this is as I conceive with submission to confound the differing formes of faith as justifying and as sanctifying whereof the former speaks a relation to Christ as Priest the latter to Christ as King chiefly Besides I have not as yet any sufficient reason which might persuade me to quit that received opinion That faith justifies as an Instrument not physick but moral or rather federal depending wholly on the institution of God and hence not as an Active but Passive or Receptive and Applicative Instrument whereby the Righteousnes of Christ is received and made ours Though I cannot I say for these and such like considerations force my mind to assent that justifying faith as such regardeth Christ as Lord and King yet I easily grant yea shal demonstrate that sanctifying faith which is one great ligament or essential bond of the souls friendship with Christ closeth with whole Christ as wel Prophet and King as Priest c. SECT 2. The friends of Christ must Elect him as their King 1. 1. The friends of Christ must elect him as King THE true friend of Christ doth espouse him not only as Jesus a Savior but also as Christ an anointed King he elects Christ not only as a Priest to deliver him from Hel but also as a King to deliver him from his lusts To take Christ only to save us from wrath and not to save us from sin is a black character of a rotten heart and false friend Joh. 1.11 So Joh. 1.11 He came unto his own and his own received him not He came unto his own i. e. Christ came to the Jews who pretended great friendship to the Messias and therefore when they heard he was come oh how were they overjoyed at so good news how do they rejoyce and sport themselves in the light of his Gospel as Joh. 5.35 what Hosanna's and Songs of deliverance do they sing Mat. 21.9.15 Joh. 12.13 How greedy are they to make him their King Joh. 6.15 How is it said then that they received him not why they received him not as k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non receperunt illum ut Dominum Grot. in locum Lord and King to rule over them and destroy their lusts They could be content to receive him as a Savior to deliver them from their enemies the Romans as also from the wrath of a sin-revenging God such tidings were very joyous to them but when Christ comes to convince them of and rebuke them for their unbelief hypocrisie pride formalitie and other great Abominations O then they would hear no more of him away with him he was not for their turne Thus they received him not as Lord and King But then he addes v. 12. But as many as received him to them he gave power to become the sons of God i. e. Those who received whole Christ as Lord and King as wel as Savior those he dignified with the title of sons and friends The friends of Christ must bespeak him in this or such like language Lord here is an inflexible stiffe hard perverse stubborne obstinate stout proud heart wilt thou bend melt meeken soften stoop and humble it by thy royal Sceptre and Soveraign Grace shal it be made flexible pliable and conformable to thy royal wil and pleasure Again Lord here are inordinate tumultuous rebellious Affections which love what they should hate and hate what they should love which hope what they should fear and fear what they should hope c. Now good Lord wilt thou subdue these thy lawlesse enemies shall they by the power of thy Grace have a sweet Harmonie Vniformitie and Order infused into them may it please thee to enable me to love what thou lovest to hate what thou hatest c Farther Lord here are many spiritual refined lusts here is an Hel of Atheisme unbelief presumption carnal-securitie self-love spiritual pride carnal confidence formalitie hypocrisie c. Wilt thou dear Lord wash thy feet in the blood of these thine Adversaries Shal thy garments be died red in their bloud Lastly O Lord thou seest here is a wretched cursed old man a bodie of sin a root of bitternes a tyrannick lawlesse Law of rebellion an envenomed poisoned fountain of sin a corrupt nature dwelling in me may it now please thee to nail it to thy crosse to pierce it thorough with the spear of thy Spirit that so its heart-blood may issue forth as it sometime made thine to gush forth Thus the friends of Christ must elect him to be Lord and King over their lusts as wel as persons As for those who pretend to be friends of Christ but yet are not willing to have their lusts slain by him Christ pronounceth an heavy doom against such Luk. 19.27 But those mine enemies which would not that I should reign over them Plutarch in the Life of â—yâ—â—rgus bring hither and slay them before me The Soveraigntie and Interest of a Prince consists chiefly in his wisdome and sufficience to governe for the faithful obedience of the subjects depends much upon the wisdome and sufficience of their Prince he that governs wel is usually wel obeyed As the Art of a good Rider is to make his horse flexible and tractable even so the Wisdome of a good King consists in teaching his subjects to obey This King-craft or Regal-wisdome is transcendently and incomparably in Christ and hence it is that his subjects and friends so willingly and chearfully elect him for their King Psal 110.3 Thy people shal be willing or willingnesses c. SECT 3. Christ's friends elect him as their Priest 2. 2. Christ's friends chuse him for their Priest CHrist's friends elect him as their Priest They own no other purgatorie of sins guilt but the bloud of Christ no other Intercessor at the Throne of Grace but the Lamb of God l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv fol. 188. The blind Philosopher could see and acknowlege thus much that al Sacrifices were to conciliate or breed Reconciliation Amitie
infirme then must they go to this spirit to corroborate and confirme their spirits Do they labor under great Deadnesses spiritual Stupidities and hardnesses of heart who then can soften quicken and mollisie their hearts if not this quickening Head this Fire or flame of God with which Christ's friends are baptized Matth. 3.11 He shal haptize you with the holy Ghost and with fire Again are their souls straitned bound up and as it were fetter'd by many tentations and difficulties who then can enlarge their souls and set them at libertie but this their friend who where ever he comes brings libertie as 2 Cor. 3.17 is it not this free spirit that widens and enlargeth the heart to pour out it self before God in prayer Rom. 8.15 27. Farther are the friends of Christ wounded by Tentation or lust who then can heal their wounded hearts if not the Spirit of Christ is not he the healing virtue of the Sun of Righteousnes Mal. 4.2 Do they find spiritual languissements sensible consumtions abatements and decaies in their Affections to and communion with Christ Whence then may they expect nourishment growth and thriving herein if not from this living Head Col. 2.19 Are their hearts withered barren parched like a desert place and who can make them revive and spread forth their branches and make their beautie as that of the Olive tree or Lillie if not this fructifying spirit is not he as dew to Israel c. Hos 14.5 6 7. Esa 26.19 Lastly are the friends of Christ in a Wildernes-condition under many Desertions troubles fears hurries disquietments of spirit about their spiritual state who then can speak comfort if not this Divine Comforter where may they expect a door of hope if not in this valley of Achor Hos 2.14 15. Who can advise direct conduct and encourage them in their bewildred condition if not this their Tutor Advocate and friend These and such like considerations do deeply oblige and strongly engage those who contract friendship with Christ to elect and espouse his spirit as their Advocate Guide Protector and Tutor while absent from Christ SECT 7. The friends of Christ must elect his Yoke Members and Crosse 6. THE friends of Christ must elect 6. Election of Christ's waies and ordinances not only his person and Spirit but also his Yoke i. e. ordinances waies of worship and service So Psal 84.10 For a day in thy Court is better than a thousand Psal 84.10 Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegi I had rather be a door keeper in the house of my God than to dwel in the Tents of Wickednes I had rather Heb. I have elected or chosen rather and so the LXX render it as if he had said This is my great option or choice I have what I would have might I but enjoy this Why what is it that he so electively desires 'T is to be but a Door-keeper in the house of his God the meanest office in the Church is more eligible and desirable in his eye than the highest preferments at Court A learned t Gatakâ—r Cinnus cap. 11. p. 297. Divine interprets it thus I had rather have mine ear bored at the Door of thine house and so he understands it as an allusion to that Ceremonial Institute or Rite of boring servants in the ear at the post of the door when they were willing to become perpetual servants And the Targum seems to incline to this sense in rendring it by a u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adharere word that signifies to adhere As if he had said I chuse rather to be a bond-slave and perpetual servant in thine house then to sit upon the Throne in the World Such was his option and election of Gods service They who pretend to elect Christ for their friend and yet reject his ordinances worship service and waies are guiltie of a flat contradiction and solecisme in Christianitie This was Israel's crime Hos 4.16 Hos 4.16 for Israel slideth back as a back-sliding Heifer i. e. as an Heifer w Lori impatiens impatient of the Yoke Israel could be content with the privileges but not with the duties of friendship with God the crown was beautiful and eligible but the Yoke burdensome Christ wil have al his friends espouse his yoke as wel as his crown Mat. 11.29 Take my yoke c. Hence we find a sad complaint of Christ against Ephraim for her false pretensions of friendship towards him Hos 10.11 Hos 10.11 And Ephraim is an Heifer that is taught and loveth to tread out the Corne but I passed over upon her fair neck Here is a tacit comparation between plowing and treading out the corne the latter Ephraim could chearfully submit unto but not the former and the reasons are because 1. Plowing work carries more restraint in it the Bullock was to submit its neck unto the yoke whereas in treading out of the Corne it was loose and free 2. In treading out the Corne there was not so much toil and labor as in Plowing 3. In treading out of the Corne there was not only libertie and ease but also profit and advantage for according to the Law it is said 1 Cor. 9.9 thou shalt not muzle the mouth of the Oxe that treadeth out the Corne So that here is advantage as wel as labor whereas in Plowing work there was not only restraint and toil but also no profit No wonder therefore that Ephraim prefers treading out the Corne before plowing Is not this the case of a world of false friends who elect such service for Christ as carries libertie ease and profit in it but cannot submit to the yoke 7. Election of Christ's members for our friends The friends of Christ are to espouse his members and friends as wel as himself Christ's members are part of himself they are mystically Christ and therefore such as reject them do not cannot truely elect Christ as their friend But of this more in the perfective Laws of friendship 8. Lastly They who wil elect Christ Election of Christ's Crosse as their friend must in like manner elect and espouse his Crosse They can be no friends to Christ who are enemies to his Crosse Phil. 3.18 To renounce our crosse and sufferings for Christ is to renounce our interest in Christ his crosse and sufferings for us We are never more like Christ then on the Crosse and therefore never better friends to him then there None that are pleased with Christ wil be displeased with his Cross by renouncing Christ's Crosse we renounce friendship with him Heb. 10.25 Of this also in its proper place when we come to treat of that passive obedience which is due to Christ Thus we have shewn how whole Christ is to be elected his sceptre as wel as his crown his person as wel as his Righteousnes not only his privileges but also his duties his yoke as wel as his benefits his crosse
though he depart from them to approve themselves friends to him although he may appear to be an enemie to them But now 't is quite otherwise with the false friends of Christ 'T is true as long as they can sit at the High table and be feasted with the delices and sweet wine of Divine consolations oh none but Christ he is then a great friend in their account ay but when Christ leaves them in a barren wildernes-condition to live upon a drie faith and absent Lord then farewel to al friendship with Christ when he withdraws the sweet refreshments of his presence from them they withdraw their hearts and friendship from him This is but a bastard mercenarie Amitie arising from that bitter root of self-love which is content to feed on sweet-meats and good things that flow from Christ but minds not those Divine suavities and good things that are in Christ The friends of Christ may not be thus selfish SECT 5. Christ may not be elected for a carnal Heaven or to avoid a carnal Hel. 4. Christ's friends may not elect him as a means to procure a carnal Heaven Prop. CHrist must not be elected by his friends as a means whereby they may gain a mistaken false Heaven or the true Heaven in a mistaken false way 1. The friends of Christ neither do nor may elect him as a means whereby they may gain a mistaken false Heaven This is the great error of many carnal friends of Christ who having glad tidings of the infinite delices sweetnesses pleasures joys and satisfaction to be enjoyed in Heaven they seem excedingly ravisht with such good News especially if they have met with disasters crosses and disappointments in this World and hence they seem chearfully willing and ready to embrace Christ as their friend to conduct them to this their desired Heaven But al this while they little think or consider what Heaven is they understand not that Heaven consists in perfect holines continued communion with and praises of God No they dream of a fools Paradis a sensual carnal Heaven wherein they may enjoy both their lusts and Happines Such an Heaven did the carnal Jews expect by their Messias John 6.34 So John 6.34 Lord evermore give us this bread Christ having discoursed of the bread of life that came down from Heaven they seem very forward to tast of it but alas 't was but a carnal Heaven that they desired they knew not what the true bread of life was They pleased themselves in their malice and enmitie against Christ and yet having their consciences a little awakened at Christ's reports of life and happines they pretend friendship to him and seem willing to share in his bread from Heaven f Aliud est appetere bâ—atitatem sub notione universali qui appetitus naturalis est aliud est cam appetere sub notione particulari hoc est beatitatem definitam Camero fol. 356. Man has an innate natural appetite after life and happines under its universal notion though he hate it as defined and bound up under the particular notion of holines and communion with God which is the saints Heaven and life 2. The friends of Christ may not elect Christ as a means to gain the true Heaven in a mistaken false way There are many false waies in which the false friends of Christ would make use of his help to bring them to Heaven I shal only name one which is when men would fain purchase Heaven as the reward of their own good works This is natural to corrupt proud Nature to desire to be saved by doing rather than by believing thus the unbelieving Jews John 6.28 What shal we do that we may work the works of God They would fain get Heaven by doing have wages for their work g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Aristotle's notion of merit The friends of Christ may not elect Christ to avoid Hel merely as penal as hirelings whereas Christ tels them v. 29. faith is the best work 5. Propos The friends of Christ may not elect him as a means to avoid Hel considered merely as a punishment or an offense to and diminution of their particular private good I do not say that the friends of Christ may not elect Christ as a means to save them from the punishments of Hel for this is justifiable as we may shew anon but I say they ought not to elect Christ to save them from Hels punishment merely as a purishment without regard to the sin which also is found in Hel and is indeed the worst part of it To desire Deliverance from Hel only as it is offensive to our particular good or penal and not as it is sinful and so offensive to God is a servile desire SECT 6. The friends of Christ may not elect him for self as their last end or on their own conditions c. 6. Prop. THE friends of Christ may not elect him to enjoy content The friends of Christ may not elect him for themselves as their last end and satisfie themselves in themselves as the ultimate object of their fruition To make self the last end of our desires and satisfaction is as much Idolatrie as to make self the first principle of our Dependence Therefore the friend of Christ must chuse him in opposition not only to self-dependence but also to self-satisfaction He must neither seek nor find rest and satisfaction in any thing below Christ yea he must find rest and satisfaction in Christ alone even in the want of al things A sincere friend sees al his good laid up in Christ and not in himself and therefore he makes Christ his last end and the matter of his satisfaction he studies to please Christ more than himself yea he pleaseth himself most in pleasing Christ hence he converts every part of his private self into a Christ-self self-wisdome into Christ's wisdome self-wil into Christ's wil self-confidences into confidences in Christ c. And thus the friends of Christ As they must give al contentement to him so must they take up al contentement in him To chuse Christ only to give contentment to or take contentment in our selves is a black marque of an adulterous friend of Christ The friends of Christ must studie first how they may content and satisfie Christ and then how they may content and satisfie themselves in the fruition of Christ their best friend To make private self the last end of our satisfaction or to convert the commun graces or good things we receive from Christ to the interest of a particular self abstract from Christ smels too rankly of a false friend such as endeavors to please himself more than Christ 7. Prop. The friends of Christ may not elect him Christ may not be elected upon our own conditions to be enjoyed by them upon their own conditions This is also a sad symtome of a rotten-hearted friend to be willing to chuse Christ for his friend
the Agent 5. Is not this to destroy Heaven and Hel the souls immortalitie the last judgement and al Gospel-obedience to denie That the friends of Christ ought to have any regard to the recompense of reward What was it that gave foundation to that damnable doctrine of the Sadduces denying the Resurrection c was it not this if we may credit the l See Camero fol. 177. Hebrews that Antigonus instructing his Scholar Saduk That he must not serve God merely as a servant for reward but as if there were no reward Saduk mistaking his Master's mind concluded there was then no reward of good works and thence no Resurrection c 6. Yea to denie the friends of Christ any regard to the recompense of reward what does it but strip them not only of their Christianitie but also of their m Sunt quidam qui dicunt abhorrere ab ingenio pii hominis benefacere intuitu mercedis At illi mihi videntur hominem homine exuere Camero fol. 45. humanitie or manhood 7. The very nature of Heaven does approve yea engage the friends of Christ to have an eye thereto in the election of him For what is Heaven but a constant vision and fruition of God in Christ as their supreme happines So that should not the friends of Christ have a regard to this Heaven they should not regard the main of their Amitie with Christ 'T is true to mind Heaven merely as a reward n Obedience which is only for reward without al respect or motive of love and dutie is the obedience of an hireling but not that which acknowledgeth the reward no otherwise due than of his Father's free love c. See Mede Diatr 2. pag. 334. or as a reward to be given as hire for our labor or as a reward that consists in some imaginary felicitie distinct from the enjoyment of God such an eye on Heaven is too mercenary and smels too much of carnal legal and sordid self as before But to eye Heaven as it consists in the enjoyment of God and Christ and as it is a reward given us out of the liberalitie of a tender-hearted Father and purchased by the bloud of our dearest friend and so given also by him as an image or remembrance of his free love this is not mercenary but a necessary part of our friendship with Christ SECT 9. The friends of Christ may elect him in order to their present relief under Tentations and Afflictions c. 3. Prop. THE friends of Christ may The friends of Christ may desire ease from their burdens in their election of him so far regard themselves as to desire relief under and deliverance from their present burdens whether of Conscience or Heart This is likewise manifest 1. Because Christ is thus offered in the Gospel to weary and heavy laden sinners as Mat. 11.28 Come unto me al ye that labor and are heavy laden and I wil give you rest 2. This is the main of Christ's office as Mediator to save those who are lost to bind up the broken-hearted to heal the sick to relieve the poor and needy c. 3. Hereby the friends of Christ are both morally and effectively or efficaciously rendred more amicable and serviceable unto Christ For by being eased of their burdens both of tentation and sin they not only lye under greater and more essential obligations but also are efficaciously and effectually enabled to act more friendly towards Christ Now surely this is a noble and generous strain of self-love to desire to have our burdens both of the guilt of sin which lode the Conscience and of the power of sin which lode the wil taken off that so we may the more chearfully trust love honor and obey Christ our friend 4. The friends of Christ may regard themselves any way in subordination to Christ Prop. The friends of Christ may elect him with regard to themselves their own spiritual good any way so far as self stands in direct subordination or subservience to Christ his interest and glorie 'T is true if the friend of Christ should eye himself as his sole or supreme end above and beyond the glorie of Christ or if he should eye himself as a partial lower end that stands in opposition to or competition with Christ and his honor this would smel too rankly of sordid proud carnal self Ay but to regard himself and his spiritual good or comfort servato ordine finis in subordination to the glorie of Christ this is a pure generous Divine self-love which greatly promotes Amitie with Christ He that thus regards himself in part and in subservience unto Christ only needs not dout of Christ's regards to him as his friend 5. An essential connexion and samenes 'twixt the Interest of Christ and his friends Prop. Christ has constituted such an essential and intimate connexion between his own and his friends Interest as that they never seek or promote themselves more than when they most denie themselves and elect Christ for himself Thus the true spiritual self and interest of Christ and his friends are so far from being opposite each to other as indeed they are not distinct ends but one and the same So that what Satan maliciously reproched Job with Job 1.9 Job 1.9 Doth Job fear God for nought o That the friends of Christ do not elect and serve him for nought See Caril on this Job 1.9 pag. 109. and Mede Diatr 2. pag. 333. and Cameron Opera fol. 45.46 But particularly Jans Aug. To. 3. l. 5. c. 10. fol. 225. may in a strict and spiritual sense be applied to al the friends of Christ who do not elect Christ for nought There are none in the World greater self-seekers in a spiritual and true sense than the friends of Christ For the more they denie and abase themselves for Christ the more they are dignified and exalted by him Luk. 9.44 and 18.14 So far is the Interest of Christ from crossing the real interest of his friends as nothing more promotes it They can't conceive a more compendious way to advance themselves than by electing Christ for himself in opposition to their carnal private self and interest What a sweet and glorious contemplation election and fruition of themselves the friends of Christ have in the contemplation election and fruition of Christ for himself wil fully appear with the Lord's Assistance from what follows in the next Chapter At the present we shal conclude with an observation of p Ita mirabili modo fit ut sit nobis utilitatis nostâ—ae contemtus in diligendo gratis Deo utilissimus Amoris enim Dei non est digna retributio nist ipser Deus Ex quo fit ut propter mercedem operari non sit oculos à Deo ad se reflectere aliquid extra Deum expectare sed Deus ipse magis adhuc gratuitò diligendus in aeternitate sit merces Amor enim amoris Retributio erit
live in and derive al from the fountain When does the branch flourish and prosper more than when it lives most in and upon the influence of the root Is it thus the commun Interest of al depending Beings to live upon their principle of Dependence and is it not the Interest of Christ's friends to elect and live upon him their Root Head Fountain and first principle of Dependence Alas should not Christ every moment inspire and infuse new life and spirits of actual grace into the hearts of his friends how soon would al their habitual Graces wither and die away Doth not al Habitual Grace both as to qualitie and quantitie or mesure depend wholly on the Divine Infusions of Christ Are not also al the effusions and respirations or exercices of Grace wholly dependent on and proportioned to Christ's gracious Infusions and Inspirations May we not then hence safely conclude that the gracious life forces and Acts of Christ's friends have an absolute and immediate dependence on Christ their most noble and best self True indeed Christ is not their very self they are not Christed and Goded as some blasphemously dream But yet is he not his friend's Next self yea their most laudable noble and best self Alas what are they out of Christ but a poor withered barren weak emty hungry base ignoble naked nothing where lies their riches beautie honor food raiment libertie delights life perfection and al but in Christ Does not this sufficiently evince that 't is their chief Interest to elect Christ for himself But of this more in the next Chapter SECT 2. The very Act of electing Christ for himself proves that it is the highest Interest of his friends so to act 2. 2. Demonst From the Act of Electing Christ for himself Which is THat the friend of Christ does most advance himself namely his spiritual best self by electing Christ for himself is farther evident from the Act it self Every Being does then most Act for and Promote it self when the Acts it puts forth are most perfective of its Nature Now what Acts of the soul are more perfective of human Nature than the Election and fruition of Christ for himself 1. Most Natural 1. The more Natural any Acts are the more perfective are they of that Nature unto which they appertain And what more Natural to human Nature considered in is pure naturals than to elect Christ for himself Does not the Philosopher determine that p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Item Optimus motus est in seipso ex seipso quia talis est rationali Naturae cognatissinus Plato Self-motion is most natural to a Rational Being And who moves more naturally in himself than he that elects Christ for himself 'T is true to corrupt Nature this is a preternatural and forced motion The Animal or Natural man as now degenerated sees no beautie in Christ and therefore has no natural Disposition to elect Christ for himself Ay but to Adam who was clothed with pure Nature it was most natural to elect God for himself and so in proportion to the friends of Christ so far as their Natures are renewed q Actus naturalissimus animae est inhaerere Deo Bradward what can be more natural than to elect and cleave to Christ for himself Is not Christ as God-man more intimate to his friends than the most intimate part of themselves r Qui à Deo ut ultimo fiaâ— primo principio movetur à seipso in seipso movetur Gib de Libert pag. 28 29 85 103 108. And are they not then moved in and towards themselves when they move in and towards Christ for himself Again what more natural to the wil than Acts of love And is not the election of and Adhesion to Christ for himself the most soverain and noble strain of Love Yea by how much the more invincibly and intimately the wil 's Love is allured and drawn to adhere to Christ for himself is it not by so much the more â—ure spiritual free perfect and natural So great is the sympathie betwixt the renewed nature in the friends of Christ and Christ himself Whence it is that the Psalmist â—ries out Psal 73.28 Ps 73.28 But it is good or most natural and best for me who am a friend of God to draw near to God to be as it were fettered chained and glued to God as my best friend oh how pleasing and natural is this 2. 2. Most living and lively To elect Christ for himself is perfective of human Nature and so most for the promotion of true spiritual self because its the most living and lively act of the soul The human soul is supposed to be as a self-moving so an Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. Grammat in Arist Anim. ever-moving principle Now look by how much the more perfect the self-motion and ever-motion of any Being is by so much more perfect is its life For according to the Philosopher t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. c. 4. To act wel is to live wel By how much the more perfect the manner of our Acting is by so much the more perfect is the manner of our life And is not this election of Christ for himself the most perfect act of the soul can the friends of Christ live a more generous noble Divine life than by continued election and fruition of Christ their best friend Thus Christ iâ— that great Evangelick Invitation he makes to sinners Esa 55.3 Vita pro vitae faelicitate vigore accipitur Glass Esa 55.3 saith that such as elect him for himself and feed on him shal live i. e. lead a most noble generous delicious prosperous satisfactorie yea Divine life For life is oft in sacred Writ as here puâ— for the Tranquillitie Vigor and Felicitie oâ— life Ps 69.32 The like Psal 69.32 and your heaâ— shal live that seek God i. e. you that seeâ— elect and enjoy Christ for himself Oâ— what vigorous man-like yea Divine lives shâ—â— you live how lively and spritefully wil your souls move and act u Unumquodque vivens ostenaitur vivere ex operatione sibi propria ad quam inclinatur Aquinas Does not the life of every creature put forth and discover it self most in that Act which is most proper and agreable to its Nature purely considered and what Act is there more agreable to the renewed Nature of Christ's friends than the electing of and adhering to him for himself Does not this come nearest to the life of God which consists in the blessed vision and fruition of himself And may we expect a more perfect life than to live as God does Surely no. 3. Most rational 3. To elect Christ for himself is an act most perfective of Human Nature because it is most rational The life and perfection of the Human soul consists much in its Rationalitie And what can be imagined more Rational for the
singly completely and for himself We now come to make some general Improvements both Doctrinal and practick of this first part of the first great and Fundamental Law of Friendship with Christ The Doctrinal Improvements of this Head we shal reduce to certain useful Corollaries or Inferences which naturally flow from what has been laid down and follow in their order 1. 1. The Infinite condescension of Free-Grace Doth Christ assume sinners into such a blessed state of Friendship with himself Hence then we may infer what the infinite condescension and Soverain Dominion of Free-Grace towards lapsed undone man is What Is it possible that the great Jehovah should stoop so low as to engage in such an intimate friendship with his poor creature Yea that the most glorious pure and spotlesse Being should be content to mingle with impure dirtie sinful flesh and bloud Yea farther that the ever-blessed God should court and beseech his deformed creature to enter into a strict bond of friendship with himself what transcendent condescendence is this Was it ever known that Beautie courted Deformitie that Riches begged friendship of Povertie that Honor bended the knee to Reproche and Disgrace that the King beseeched the Malefactor to be reconciled to him that Happines wooed Miserie to be its Spouse Yet Lo thus it is in this busines of Friendship with Christ the first and supreme Beautie courts the most deformed sinner the infinitely rich and self-sufficient Being begs his poor nothing-creature to be friends with him the most Honorable Lord of Glorie wooeth his wretched reproched and captive rebel to be not only reconciled to him but his Spouse O the unparalleled and admirable soveraintie of this Divine condescendent Grace Who would ever have thought or imagined that such Al-sufficient and omnipotent Grace should have stooped so low to proud self-conceited and rebellious sinners What a wonder of wonders is this that free-grace should pursue sinners with continued offers yea importunate desires of Friendship when they pursue it with repeted Effronts and Acts of Rebellion O! how should the friends of Christ admire and adore the Lengths Breadths Depths and Heights of this Transcendent condescension of God 2. 2. The Dignitie of Religion Hence also we may infer What a Noble Generous and Heroick thing the true Christian Religion is in that it puts lapsed man into a state of friendship with the great God For what is true Religion but a Religation or binding of the soul unto God And how can the soul be bound to God more inviolably and more intimately than by deep spiritual and lively Acts of Contemplation Election and Fruition of him for himself as our friend Must not therefore that Religion needs be a very Heroick and Generous thing which binds the heart to God by such an inseparable intimate and strict bond of Friendship surely he deserves not this Title of honor to be called a Christian who estimes not Religion and Friendship with Christ as the most Honorable thing in the World 3. 3. 'T is the highest Wisdome to make Christ our friend Hence learne farther That none are truely Wise Judicious and Intelligent but such as elect Christ for their Friend The choice of an agreable and good friend has alwaies been accounted by the wisest of men of greatest moment and concernement For Friendship although it be but a Relative Being yet it is mightie efficacious and Influential in that it secretly insinuates and winds it self into the heart and by I know not what kind of charme captivates and transformes it into the Ideas and Qualities of its friend Is it not then a point of highest Interest and consequence to see that we make choice of the best friend And can there be a more suitable or better Friend than Christ Are not al other friends of no value if compared with Christ Have not the best of creature-friends their crosse humors their self-interests their morose and disagreable actions But oh what a sweet-humored self-denying condescendent affectionate judicious and faithful friend is Christ Surely then they are no fools who elect him for their friend albeit they thereby should disoblige al the world besides and incur its frowns The friends of Christ know ful wel what they get in making Christ their friend although thereby they lose al other friends yea make them their enemies Time wil be and that not long hence when it wil more fully appear that there is nothing of moment but real Friendship with Christ and therefore certainly they who elect Christ for their friend must needs be the wisest of men yea the only wise men albeit they are not such now in the world's eye and estime 4. 4. Al by nature enemies to God in Christ This Idea of Amitie with Christ as before stated instructs us also that al men by nature are enemies to God in Christ Friendship among men as we have proved comes not from Nature but by choice Men are not borne but made friends and that by long conversation and experience grounded on some commun Likenes and Agreablenes And is there so much requisite to the constitution of friendship among men Oh! how much more then is there required to the constitution of a firme inviolable and spiritual Amitie with Christ Can a blind mind by Natures dark Lanthorne see Christ's excellences Can Free-wil by her most potent Impotence find legs to come to Christ or armes to imbrace him Can there be any Divine Amitie with Christ without some Divine Conformitie and Similitude to him And has the black deformed Rebellious and dead soul any the least ressemblance of Christ by Nature Doth not Friendship with Christ in its formal Idea import a complete Resignation and subjection to his Soverain Wil and Grace And is not the Wil of man naturally crooked perverse stubborne humorous proud inflexible and every way repugnant to Christ's wil Yea do not men naturally hate Christ and al that belongs to him his Yoke Crosse Worship Word Wayes and People It 's true some natural men having had the privilege of a good education or the Infusion of some commun graces presume they love Christ wel but had they been borne of Jews or Pagans would not the same commun motives which now induce them to love Christ have proved as powerful to work in them a more inveterate hatred against him Doth not our Lord himself assure us Luk. 11.23 He that is not with me is against me c. Whereby he strongly proves that there can be no midle state betwixt Enmitie against and Friendship with Christ such as are not friends to are enemies against him 5. 5. Al Friendship with Christ from God Hence it follows that God alone can make men friends of Christ Divine Amitie is the effect of omnipotence man may as soon give himself an Angelick Being as make himself a friend of Christ Thence saith Christ Joh. 15.16 Ye have not chosen me but I have chosen you c. a Joh.
15.16 Commendat 〈◊〉 â—â—um q-od à se aniâ—â—â—â—ae sactur sit initâ—um â—ullis â— so um iâ— sâ— ben factis provocuâ—o Non me â—leâ—istis iâ— amicum sed ego Vos Grot. in â—oc i. e. mine Election of you precedes your election of me you could never have elected me had I not first pre-elected and pre-determined your hearts in order thereto Can corrupt Nature abjure and abandon it self it s own Wisdome Wil Interest and Dependences Would it not be thought a prodigious thing if a dead man should take up his Grave on his back and walk And doth not the Scripture conclude al men by nature to be spiritually dead Is there not an Infinite distance between something and Nothing And can any but Infinite and Omnipotent power reconcile extremes so infinitely distant as something and Nothing How then can this Something of Friendship with Christ be educed out of the confused Nothing of corrupt Nature but by the omnipotent creative power of God who calleth or maketh things that are not as though they were Rom. 4.17 Rom. 9.25 6. 6. The contradictions of many seeming friends of Christ Must Christ be thus elected by his friends then hence conclude what monstrous contradictions many seeming friends of Christ lye under Who is there so profligate and debauched but would fain be accounted a friend of Christ And yet how few are there who walk with Christ according to those Laws of friendship which he hath made essential to such a state Is it not a flat contradiction in Christianitie for men to professe Amitie with Christ and yet stil to reserve secret haunts for some beloved lust What! a friend to Christ and yet maintain secret dalliances and correspondences with his worst enemies Self-love Pride Carnalitie or any other Delilah A friend to Christ and yet a friend to the unrighteous Mammon as avaritious as greedy of world goods as any Worldling A friend to Christ and yet as selfish as narrow-hearted as much clung to the Interests of the flesh as those who are Christ's profest enemies A friend of Christ and yet a secret if not open enemie to the Saints his friends to his Yoke Crosse Sceptre or Government and waies A friend of Christ and yet as conformable to the lusts humors mades or fashions of this World as carnal Sensualists A friend of Christ and yet as frothie as vain as sleight-spirited as wanton in discourse as the profane A friend of Christ and yet as passionate and furious on the least provocation as fraudulent and deceitful in thy dealings as unfaithful and remisse in the Relations and duties of thy familie as profane in thine observation of the Lord's day as formal carelesse and inconstant in thy private Devotion as regardlesse or indifferent as to the publick worship and ordinances of God as others who pretend little or nothing to friendship with Christ Oh! What infinite contradictions are these How is Hel crouded with such friends of Christ Fie Fie upon such Friendship Either resolve to quit the Name of a friend to Christ or else cloth thy name with somewhat that is better than a mere name and more really demonstrative of the thing thou layest claim unto 7. How far some may go as to seeming Friendship with Christ and yet be but real Enemies to him This farther informes us That many awakened terrified illuminated gified and formal Professors may arrive to high elevations and raisures of commun Friendship with Christ and yet be indeed no real friends but enemies to him Thus it was with him Mark 12.34 Mark 12.31 And when Jesus saw that he answered discretely he said unto him Thou are not far from the Kingdome of God He was very near to Divine Amitie with Christ in regard of his Gifts Illumination Commun Affection and Moralitie and yet very far off from any cordial entire and thoroughout embracement of a single complete Christ for himself It is or at least ought to be a dreadful consideration for the Professors of this Generation to consider how near the Kingdome of Heaven many seeming friends of Christ have come in this Age what strong and clear convictions of sin they have had what tremblements and Earth-quakes of Conscience they have lain under how much and how long they have been wounded by a Spirit of Bondage how far their hearts have been purged from many grosse yea some more refined corruptions What a stock of Evangelick Gifts and commun Graces they have attained unto what affectionate desires they have seemed to have towards Christ his Ordinances Discipline Ministers Truths Worship Members and wayes how far they have tasted of the Celestial Gift and the powers of the World to come Heb. 6.4 5. What solemne covenants they have made with Christ and lastly how far they have walked with Christ though with a crooked double heart in seeming wayes of friendship I say to consider how near the Kingdome of Heaven many such pretended friends of Christ have come in these latter dayes and yet after al approved themselves open enemies to him Oh! what a terrible what a soul-confounding what an heart-bleeding consideration is or ought this to be to the profest friends of Christ this day What heart is there if not Adamantine and obdurate but trembles at such thoughts How should these sad yea prodigious spectacles of Apostasie fil us al with a Godly fear holy awe and self-jelousie Let him that standeth take heed lest he fal 8. 8. How easie a thing it is to miscarrie in the beginning of our friendship with Christ Hence also we are taught how easy a thing it is to miscarrie in the Beginnings of a professed friendship with Christ Is there so much required to the constitution of a real Amitie with Christ Must there be a parting with al Beloved Idols Is it necessarie that we bid Adicu to al Old Lovers whether Sin Self the World or Law Is this the first fundamental Law of friendship with Christ that we espouse a single complete Christ for himself and with a single complete heart Oh! how easie a thing is it then to miscarrie in the beginnings of our friendship with Christ Believe it the least flaw or error in our first closings with Christ is fundamental Whence procedes the great Hypocrisies and Apostasies of mens Hearts and Lives but from some practick error mistake or defect in their first Election of and Amitie with Christ Friendship il begun can never end wel He that begins but an Almost friend wil end an Altogether-enemie of Christ 9. 9. Much seeming friendship with Christ is but real enmitie to him This instructs us also That much of that which passeth for good friendship with Christ in the eye of the World is in truth but real enmitie against Christ in the eye of God Oh! how many are there who are friends of Christ in profession and yet enemies to him in Affection at lest in the Bent of their Hearts Ah! Alas how is
Christ withal Mat. 25.1 Was not Jehu seemingly filled with zele for the Worship of Christ against Baal's Priests and Idols Did not Saul and Ahab mourne under the Displeasure and curse of God Oh! what serious spirit trembles not at this 6 Prop. 6. As to Union with Christ A false friend of Christ may come unto some seeming union with Christ Doth not Christ make mention of some dead branches which yet have a seeming implantation into and union with him Joh. 15.2 Joh. 15.2 every branch in me that beareth not fruit c. It 's true they have not a Physick or Hyper-Physick supernatural and real union of continuitie or spiritual Inhesion in Christ yet they have a mathematick superficial and seeming union of contiguitie with or Adhesion to Christ they touch Christ and adhere to him as a dead fruitles branch to the Vine Although they are not under the Gracious and special Inhabitation of the Spirit yet may they not be under some commun Illapses and Irradiations of the Spirit So Heb. 6.4 and were made partakers of the Holy Ghost 7 Prop. 7. As to Christ's Image A false friend of Christ may have some sleight touches and strokes of the Spirit of Sanctification some first lines superficial Impresses or stampes of commun Grace on his heart We may not say or conceit as some that a false friend of Christ may have true saving Grace no this destroyes God's 〈◊〉 the Covenant of Grace c. Yet we may lately conclude that he may and oft doth attain unto a great mesure of commun Graces which have a mightie Ressemblance with saving Graces and therefore can very hardly by human estimation be distinguished there-from Is it not said that God gave Saul another heart though not a new heart 1 Sam. 10.9 Do not many begin in the Spirit and yet end in the Flesh as Gal. 3.3 8 Prop. 8. As to Active obedience A false friend of Christ may give a partial hypocritick subjection and conformitie to the Laws of Christ Do we not read of some 2 Tim. 3.1 5. who in these last dayes should arrive unto a visible forme of Godlines and yet denie the power or truth thereof yea continue stil under the power of lust Have we not had dreadful Instances of this in these last perillous dayes How many are there who have sometimes shone like Stars of the first magnitude in the Firmament of the Church and yet now like Meteors or blazing Comets lye buried in the ashes of their burnt profession O tremble tremble at this ye English Professors 9 Prop. 9. As to Passive obedience A false friend of Christ may yield not only Hypocritick Active Obedience to Christ's Laws but also some passive obedience to his Crosse and that in a very considerable degree Doth not Paul Mat. 13.22 1 Cor. 13.3 suppose that a false friend of Christ may give his bodie to be burnt or die a Martyr for Christ and yet want Divine Charitie or true Amitie for Christ How far a false friend of Christ may with courage suffer persecution for Christ seems lively illustrated Mat. 13.22 by the thorny Ground which is more generous than the stony ground in that it bears a scorching day of persecution and yet after al the thornes or cares of the World choke the Corne when it comes near to Harvest Have we not had sad exemples of this also in this our Age How many Professors have passed thorow a bitter Winter of persecution with courage and yet after al been blasted with a Sun-shine day of prosperitie or worldly cares and comforts 10 Prop. 10. As to Dependence an Christ A false friend of Christ may be brought to a considerable mesure of seeming Dependence on Christ both for Providential Ministerial and gracious Influences Did not Saul consult and wait on the Divine Oracle 1 Sam. 13.9 13 Is it not said of some false friends of Christ Esa 48.2 Esa 48.2 that they stayed themselves on the God of Israel i. e. they presumed and gloried much in their dependence on Christ though they really depended on nothing but their own Phantasies and carnal confidences they conceit they depend on Christ but really depend on this their own fond conceit And is not this the case of a world of false friends of Christ O that it were not 11 Prop. 11. As to Assistances and Services A false friend of Christ may receive great Assistances from Christ and do great Services for him Was not this the case of Judas Did he not do many Miracles and perhaps awaken if not convert some souls Oh! what Assistances and Enlargements in duties What Divine Benedictions on their Labors have many Ministers who yet never were real friends of Christ received from him 12. 12. As to Praises A false friend of Christ may returne unto him some acknowlegement for Divine Assistances or other mercies received So Luk. 5.26 And they were al amazed and glorified God i. e. for what they had seen of his omnipotence in the Miracle wrought 13. 13. As to communion of Saints Exo. 12 38. A false friend of Christ may adhere very close to the more pure Ordinances Administrations and members of Christ Thus Exod. 12.38 We find mention of a mixed people who went up with the Israelites out of Egypt and indured some difficulties to have communion with them and yet at last they fel off as leaves in Autumne and returned back again to Egypt as Numb 11.4 This is a terrible contemplation for the Professors of this Age Thus the foolish Virgins consociate with the wise Mat. 25.1 14. 14. As to communion with Christ Luke 13.26 27. Yea a false friend of Christ may arrive to some mesure of communion with Christ in his Ordinances This seems the case of those presumtuous Confidents Luk. 13.26 We have eaten and drunk in thy presence and thou hast taught in our Streets Eating and drinking together denoteth familiar conversation and friendly communion They had oft' eaten and drunk with Christ at his communion Table and this makes them mightie confident of their Amitie with Christ But yet Christ rejects them as workers of Iniquitie v. 27. Should not this consideration make every vein in our hearts to Tremble 15. 15. As to prelibations of Glorie A false friend of Christ may arrive unto some labial sips some superficial tasts of the Celestial Gift and of the powers of the Kingdome to come This seems couched in that supposition Heb. 6.4 5. and have tasted of the Heavenly Gift c. There may be some labial prelibations of coming Glorie arising from some commun Illuminations of the Spirit without the least tast of those spiritual suavities and satisfying sweetnesses which the real friends of Christ find in the Injoyment of himself and whereby their lusts after other things are quenched as Joh. 4.14 whereas the false friends of Christ never drink a ful draught but have only some sips of Divine Suavities
to elect and inviolably adhere to Christ because hereby it wil in its mesure participate of Eternitie it self and eternal enjoyments 3. Another commun place of Arguments Mot. 3. From the Nature of Amitie with Christ to enforce this Exhortation is taken from the genuine Idea and Nature of Amitie with Christ What is Friendship with Christ but a Divine Confederation Alligation or binding of the Heart to God by a solemne League and Covenant of Friendship And can there be a greater Felicitie than to have the soul bound by an inviolable Covenant of Amitie to the great Jehovah What Is it possible that a rational Creature should refuse such a sweet and Divine Obligation as this of friendship with Christ Are not these silken and golden chains whereby a rational soul is bound fast to his chiefest good more desirable than the Iron chains whereby the heart is fetterd to sensibled good Is there any losse or pain to be feared by having the soul inseparably glued and knit to such an excellent friend as Christ is Is it not a sweet and delightsome death to die with longings for and soul-satisfying conversation with Christ our best friend What is Hel but separation from Christ Psal 73.27 and therefore what-greater Heaven may we expect or desire than an Immutable and Intimate union and communion with Christ as our best friend Psal 73.28 Is it not strange then that Human Nature indued with Judgement and Wil should be so averse to a Covenant of friendship with Christ What not adhere and cleave to Christ who is so good a friend yea sometimes an only friend Doth the soul receive any Dammage by entring into a strict Amitie with Christ Is it any shame or disgrace for Human Nature to be fettered and chained to Christ the Lord of Glorie Wil any thing render thee more Happie than the eternal Blessed Vision and fruition of the Deitie And is not this Appendent to yea formally contained in friendship with Christ 4. Mot. 4. From the effects of friendship with Christ Lastly To provoke our spirits to an entire Election of Christ as our friend let us consider a little the blessed Effects of such an Election 1. Divine Life 1. Is not life a very eligible thing Did not Satan speak the truth when he said Skin for skin and al that a man hath for his life And is not the life of the soul by so much the more desirable than the life of the bodie by how much more excellent the soul is than the bodie Now wherein consists the life of the soul but in friendship with Christ As the life of the bodie Consists in its union with the soul so doth not the life of the soul consist in union with Christ as its Friend What is spiritual Death but Disunion from Christ Can there be a more natural uniforme equal permanent excellent noble and perfect life than that which consists in conversation with Christ our choicest friend Is not al other life though never so seemingly splendid and glorious but a dream and metaphor of life or rather a Shadow of death if compared with this life Yea doth not this bring health out of sicknes life out of death Heaven out of Hel 2. 2. Strength Wherein consists the Vigor and Strength of Human Nature but in Election of and Adhesion to Christ as our friend Doth not al Infirmitie and Imbecillitie of bodie spring from some dis-union obstruction or distance between the part and the whole And do not al our Infirmities of soul arise from Dis-union or Distance from Christ our Head Is not the soul most firme and strong when it adhereth most firmely to Christ its first principle 3. 3. Honor. What is true Nobilitie Honor and Dignitie but Adhesion to and participation of the Fountain of al Honors Now as the King is the Fountain of Honor in his Kingdome so is not Christ the Fountain of Honor in his Kingdome And can there be an higher piece of Honor among Subjects than to be the King's Favorite and friend to have his eye and ear and power to command And is not this Honor vouchsafed to al Christ's friends Have they not his ear yea heart to command as C. 6. S. 5. 4. 4. Libertie Wherein consists the formal Idea of Divine Libertie but in a Divine Amplitude or Enlargement of State and Acts arising from subjection to God and the use of al other things in subordination to him And is not this the immediate and essential product of Amitie with Christ as before C. 6. S. 5. 5. 5. Riches What are Riches but the Affluence of many useful and precious Goods Now if Christ be your friend are not al things yours 1 Cor. 3.22 23 Yea has not he an admirable facultie of Spiritualizing temporal mercies Are not the very commun goods of his friends sugared and watered with special favor dipt in the bloud of the Son of God And doth not this turne curses into blessings povertie into riches salt crosses into sweet mercies Whereas to such as are not friends of Christ their best blessings are salted with the curse of God The sweetest comforts want spirit and bloud without Christ but to such as are his friends there can be no want an uncovered Tent a straw Bed a Pillow of stone an emtie Purse are great riches to such Yea by electing Christ for thy friend thou comest to share in fountain-goodnes and are not al things most pure most sweet and most copious in their Fountain Can he want any thing that is good who enjoyes the Fountain of al See C. 6. S. 5. 6. 6. Peace Wherein consists true Peace Joy and comfort but in a sweet Harmonie Vniformitie Order and Agreement of al parts And whence springs this Harmonie and Agreement in the soul but from its firme Adherence to Christ as its friend 7. 7. Interest What is the supreme Interest of a Rational Creature but to use and refer al inferior concernes to his Last end And is not this also the Immediate and proper Issue of Friendship with Christ Do any more effectually promote their supreme Interest and Last end than such as Elect and adhere to Christ as their best Friend Thus we see what Demonstrative Arguments Reasons and Motives there are to induce and provoke men unto a complete closure with Christ as their friend And oh what a prodigious piece of folie is it after al this for men to persist in open enmitie against or false friendship towards Christ SECT 3. Directions for such as are open enemies or Hypocritick friends of Christ to come to a cordial and complete Friendship with him WE procede now to the second part of this Use Divections for attaining to a complete friendship with Christ namely the Directions for attaining unto a complete Amitie with Christ Art thou firmely resolved or wel inclined to become a friend of Christ But art thou indeed and in good earnest disposed
hereto Then take the following Directions First In general Lay a good Foundation look wel to the Beginnings of thy friendship be sure thou lay a good Foundation Take this for an Infallible eternal Truth The progresse and perfection of your Amitie with Christ wil be proportionable to its Foundation and beginning Wherefore a good Beginning is more than half your work and on the contrarie a bad Beginning is worse than none at al. Let thy Conscience be never so deeply wounded by the Spirit of Bondage yea cast down to Hel under Despairing thoughts and Hellish Terrors yet if there be not a fiducial closing with Christ thou wilt prove at best but a conquered Enemie or slave not a faithful friend of Christ Again Let thine Heart be lift up to Heaven in spiritual Illuminations and Raptures of Joy yet if the inward Pondus or Weight i. e. the more prevalent Inclination and Bent thereof be not towards Christ thou wilt remain but an Apparent Hypocritick friend and real enemie of him Lastly let thy Profession and Conversation be gilded over with never so many Splendid Titles Artificial Formes and Habits of legal Mortification pretended Evangelick Sanctitie Puritie and Pietie seemingly Angelick yet if thine Heart be not sound and sincere al thy Glorious Titles and Formes of Godlines and Friendship with Christ are but begun in Hypocrisie and wil unavoidably end in Apostasie Therefore thou seest how greatly it doth concerne thee to look wel to the Foundations and Beginnings of thine Amitie with Christ For if it begin il it can never end wel Loose worke or any fundamental error in thy first Election of Christ wil cause a crack in the whole Structure of thy friendship with him If thou begin but a seeming Hypocritick friend thou wilt and a real and open enemie of Christ Oh then of what infinite concernement is it to use al manner of Caution Circumspection and Diligence in laying a good Foundation for a sound and lasting friendship with Christ O beware beware of false superficial or rotten foundations If thou wilt build a lasting Structure of Amitie with Christ such as may reach up to Heaven thou must lay the Foundation almost as low as Hel namely thou must dig deep not only into sin but also into self and never leave digging til thou come to an holy and humble self-despair which is a kind of felt Hel yet the Gate of Heaven and friendship with Christ For self-despair is a door to Faith and Hope in Christ But we descend to particulars As in man's Bodie there are two great and principal parts the Head which is the Fountain of Animal Spirits and thence the seat of Sense and Judgement as also the Heart which is the Fountain of vital Spirits and so the seat of Life and Affections b The life of Friendship consists in Freedome tempered with Wisdome and Faithfulnes The main Foundations of Friendship with Christ 1. A prudent Head So in like manner in al Friendship there are two great principal parts and Foundations 1. A prudent Head 2. A vital loyal or Faithful Heart Now proportionable hereto there are two main and principal parts and Foundations of our Amitie with Christ 1. A prudent sanctified Head or Judgement 2. A vital loyal Faithful or Honest Heart 1. One principal part and main Foundation of Amitie with Christ consists in a sanctified prudent Head or a wel-principled awakened and serious Judgement As the Head is the top of the bodie the seat of Animal Spirits and therefore the Guide of a man so spiritual Judgement is the Guide of a friend of Christ Saving Light and Sanctified Wisdome is the very life and Soul not only of our first closures with Christ but also of al the following parts of Christianitie And this is to me a great maxime in Divinitie That according to the Nature and mesure of our Light and Judgement touching Christ and his concernes such wil be the Nature and mesure of our Amitie with him If our Light be as Joh. 8.12 The light of life i. e. a real spiritual clear distinct certain feeling and Active Light or Judgement then wil our Election of him as our friend be single cordial complete and firme So also as to the mesure if our Light be intense strong growing and noon-tide then wil our friendship with Christ be exceding warme flourishing glorious and operative Such an intimate Connexion is there between saving Light or sanctified Wisdome and friendship with Christ But oh how rare is it to meet with such a sanctified Head such a saving Light of Life or Judgement Are there not a world of seeming friends of Christ who have their Heads stuffed and cram'd with airy Notions fine spun Ideas or curious speculations of Christ and Evangelick Truths who yet never had any one beam or spark of this true Light of life or sanctified Judgement A Sanctified prudent head Which implies 1. An Head wel principled with Habitual Notions of Christ Wherefore it is necessary that we give the true character the exact Idea or Just mesure of this sanctified Prudent Head which is so Fundamental to the constitution of a sincere Amitie with Christ 1. It must be an Head wel-principled or indued with a stock of sanctified habitual Ideas or Notions touching Christ and his evangelick concernes especially such as refer to friendship with him This is essential and fundamental to the constitution of a Divine Amitie with Christ For if there be not a considerable mesure of Habitual Light or Sanctified Evangelick Notions touching Christ his Excellences Laws and the Benefits we receive by him how can the soul fal in love with him Who ever judiciously loved that whereof he never had any right Notion or conception In brief if thou wilt become a good friend of Christ get a true Idea or right notion of Christ's Relative and Absolute perfections How ful of Grace and Truth he is what an Infinite plenitude of Life dwels in him How willing and readie he is to fil every emtie heart to enrich every poor soul to refresh every wearie and heavy laden sinner to heal every wounded soul to revive every dead and drooping spirit to justifie every self-condemned sinner that comes unto him Get also a right Notion of al the Absolute perfections of Christ touching those ravishing Beauties and Transcendent excellences that shine in his person as he is the Son of God and expresse Image of his Person Farther thou must have right Ideas of thine own sin and miserie and thence of thine absolute necessitie and need of Christ as also of the covenant of Grace and the Termes on which Christ is offered to thee 2. 2. An awakened Head It sufficeth not that thou hast an head wèl-principled with Habitual notions of Christ but thou must also have an awakened Head or an actual feeling Judgement of Christ and his Affairs Habitual Notions without an actual feeling consideration of things is but a sleepy and dreaming
or refuse him though attended with the greatest suffering A Reverend and holy Divine of this Age gives us a great experiment of this tenacious peremtorie Adherence to Christ ' Sin saith he hath made us as tender as if we were made of Paper or Glasse I am oft thinking what I would think of Christ and burning quick together of Christ and torturing and hot melted Lead poured in at mouth and navel Yet I have some weak experience that suppose Christ and Hel's torments were maried together and if therewere no finding of Christ at al except I went to Hel's furnace that there and in no other place I could meet with him I trow if I were as I have been since I was his prisoner I would beg loging for God's sake in Hel's hottest Furnace that I might rub souls with Christ ' Such a determined peremtorie and resolute wil and Adherence unto Christ is that which gives a mightie Spirit Vigor Beautie Life Growth Exercice and perfection to our Amitie with Christ And on the contrary the more faint languid superficial and undetermined our wil is in its Adherence to Christ the more danger it is in of partial if not of total and final backsliding from him especially in times of Tentation Remember so far as your Hearts are undetermined and unresolved for Christ so far they are determined and resolved against him for sin and the world and any other Idol-friends 3. 3. Resignation to and Recumbence on Christ The last radical and fundamental part of Faith consists in a chearful and complete Resignation of al concernes to Christ with entire Recumbence and Dependence on him for Influence and Assistance in order to the performance of al Duties and Offices both Active and Passive incumbent on the friends of Christ And the more soliditie and depth the more Firmitude and Strength the friends of Christ gain in these Fundamental Radical and vital Acts of Resignation to and Recumbence or Dependence on Christ the more wil they live and walk up to those Laws and Duties of friendship they owe to Christ What more agreable to the Notion Resignation of al to Christ and Relation of a friend than Absolute Resignation of al concernes into the hands of our friend Are any reputed better confidents or more intimate friends than they who can most absolutely Recumb and Depend on us for Advice Conduct and Assistance in their most important Affairs There is such an intimate and essential connexion betwixt confidence and Amitie as that the termes are frequently used interchangably each for other For a confident and Friend are used as termes Equivalent And assuredly nothing more directly conduceth to the Strength Improvement and Exercice of friendship with Christ than confidence in him both in regard of Resignation to and Recumbence on him in al the momentous Affairs of our Life Such was the Spirit of Abraham's Amitie with Christ in the Relinquishment of Chaldea and Resignation of his only Son Isaac which were two Heroick pieces of confidence in and Friendship with Christ James 2.23 What is Friendship but to make our friends Wisdome Wil Interest and Force ours O blessed he that can Sacrifice his own Wit Wil Strength and Designes by a complete Resignation of al to Christ The Wil of Christ's friend must be as that of a servant who is then best when he retains the least of his own wil and most of his Master's O! what an happy thing is it to be quite stript and spoiled of every rag of self that so Christ may stand in the room of self The friends of Christ should subscribe a blank Resignation and put it into the hands of Christ They must take al Laws from him but give none to him He must be Absolute King over their Persons Wils Interests c. And so for Dependence on Christ for Assistance Dependence on Christ for Grace and Influence it must be Absolute Immediate Total and Constant The friends of Christ never attain to higher raisures of friendship with Christ than when by faith they most eye and depend on that Grace that dwels in him For according to the mesure of our Dependence on Christ for Grace such is usually the mesure of his communications to us Why was it that Christ received such an infinite plenitude of Grace Was it for himself or was it not rather for his friends that want it most And who are they that find Christ nearest to them in the quickening enlarging fructifying corroborating and supporting Influences of his Grace but his fainting friends such as have the most Actual Immediate and Absolute Dependence on his Grace as Esa 40.29 30 31 And why is it that Christ keeps many of his dear friends under great spiritual Desertions Barrennesses Languishments Deadnesses and Abatements of first love Is not this the main cause of al that hereby they may be taken off more fully from their own self-dependences and so be brought to a more complete Dependence on Christ for al Grace both Actual and Habitual Yea are not the most eminent friends of Christ sometimes foiled in their most eminent Graces and that by a smal Tentation when they depend on their own Graces and neglect their Dependence on Christ And on the contrary are not fainting and weak Christians by virtue of their Dependence on Christ oft very strong and impregnable under the most violent Tentations Certainly the friend of Christ is but a poor passive dependent thing he has no spiritual wings to flie no legs to go no hands to work no breath to pray no food to eat no fire to warme him but what he receives from Christ his Graces are but creatures and therefore cannot preserve themselves or act farther than they are acted by Christ Thus the Friends of Christ must live wholly in Christ in a way of Resignation and Dependence and then he wil live wholly in them by gracious Influences and communications the more deep and rooted their Faith and confidence in Christ is the more green and flourishing wil their Amitie with him be The best bargain they can make is to sel themselves without Reversion unto Christ for hereby they come to have and injoy a more Noble Laudable Ample and Free self in Christ SECT 4. The Friends of Christ should reserve for him their spiritually conjugal choicest and best Affections 4. 4. Advice for Christ's friends to loge him in their choicest Affections ANother Admonition and Advice to the friends of Christ is that they would entertain and loge Christ in their choicest and best Affections Affection mixed with prudence and Fidelitie is the Spirit and Soul of Friendship And the more rational spiritual pure and Efficacious our Affections are the more solid refined permanent and influential wil our Friendship be Such therefore as wil live up and fulfil to the Dignitie of their professed Amitie with Christ must labor after the most refined and elevated Affections that may be for him Oh! what pitie is it that
gain courage by al her scoffes and crie out if this be to be vile I wil be more vile yet True friendship gains force and strength by opposition the more its Conformitie to Christ is opposed the more zelous and active is it therein Again Did Christ take upon him the Forme of a Servant humble himself and become obedient even to the Death O then how lowly how humbly how self-abasedly should the friends of Christ walk Phil. 2.5 This is wel improved by Paul Phil. 2.5 6 7 8. Having v. 3 4. Exhorted them to Humilitie and Self-denial he brings Christ's Humilitie and Self-denial as a copie and patterne v. 5. Let this mind be in you which was also in Christ Jesus c. As if he had said was Christ so humble And is it not a shame that Christians who professe friendship with him should be so stately so proud It is a good observation of Divines that Christ's Human Nature though clothed with so much Glorie is the humblest Creature that ever was O then what a prodigious thing is it that our black Natures which are clothed with so much Deformitie and stuffed out with so much Malignitie and Venome of sin should be so proud as they are Think on this and ever more abhor pride So for the other parts of Christian Conversation the Exemple of Christ should be the Soverain Motive as also an Vniversal Idea and Copie of his friends Imitation Would the friends of Christ when they are about any irregular undertakement consider Would Christ if he were on earth do so and so Is this becoming the Dignitie of that Amitie I professe towards Christ Wil this please my Lord Do I herein imitate that Copie and patterne he has set me I say would the friends of Christ thus reason and argue themselves into an Imitation of and Conformitie to Christ how harmonious beautiful visible flourishing and efficacious would their friendship be But ah alas how far short of Conformitie to and Imitation of the Life of Christ that Admirable and most glorious miroir of Sanctitie do many professed friends of Christ come Yea have not the best of Christ's friends great cause to be daily humbled and ashamed of their defects as to this piece of Divine Conformitie SECT 6. The friends of Christ should aspire after more intimate Union and Communion with Christ in al Ordinances Duties Providential occurrences and creature-Injoyments 6. 6. Advice for Union and Communion with Christ THE Friends of Christ should aspire after and contend for a more intimatt deep Vnion and Communion with Christ in al Ordinances Duties providential Occurrences and Creature-injoyments This Admonition and Advice is of grand moment in order to the fulfilling and living up to the Relation and Dignitie of friendship with Christ For al friendship implies union and communion and by how much the more strict spiritual and deep this union and communion is by so much the more perfect wil the friendship be Where God implants a gracious Sympathie and strict Amitie betwixt two souls there is such an intimate union and communion as that no separation or distance of Place or Time can make a breach thereon but it is stil maintained in al Absences of the persons by means invisible as much as or more than other Vnions and Communions are by the most potent and visible means And thence Moses Deut. 13.6 makes the union of friends to be the highest among men even as that with thine own soul But now the union and communion which is between Christ and his friends is of an higher Nature We shal speak 1. 1. The friends of Christ should confirme and improve their union with Christ Of that Vnion with Christ which his friends ought daily to aspire after Al true friendship whether Natural Civil or Divine consists in Vnion or rather Vnitie And by how much the more intimate and deep the Vnion or Vnitie is by so much the more inviolable and complete is the Friendship a A Dionysio dicitur quod amor est unitiva virtus Quanto ergo id unde Amans est unâ—m cum amato est majus tanto est amor intersior rursus Quanto id ex quo est unio est magis intimum amanti tanto amor est firmior Aquinas contra Gent. l. 1. c. 91. In Civil Amitie that between conjugal Relations is most entire and inseparable til death make a breach because the Vnion or Vnitie between Man and Wife is most intimate For these are by the Law of their Creation one flesh Gen. 2.23 Ephes 5.28 Hence Christ makes use of this conjugal Amitie as a symbolick Image or lively shadow of that conjugal Vnion and Friendship which is between himself and his Church Ephes 5.32 And indeed al other Vnions in the World are but Metaphors and Shadows if compared with this Vnion between Christ and his friends Hence therefore it necessarily follows that the more the friends of Christ Confirme and Improve this their conjugal Vnion with Christ the better friends to him wil they approve themselves This Amicable Vnion with Christ admits of a great Latitude both of Kinds and Degrees wherein the friends of Christ ought to make daily procedure in order to the Improvement of their Amitie with Christ 1. 1. Relative Union The friends of Christ have a Relative Vnion with Christ as he is their publick Representative Suretie Advocate commun Head and Husband This Relative Vnion they ought daily to improve in order to the Justication of their Persons and Sanctification of their Natures Did Christ as a publick person make himself a Piaculum and Anathema or Curse for his friends O then how should they make themselves blessed in him Did he as their Suretie die for them Should not they then as poor Bankrupts Live in and upon him Was not this Paul's Ambition and life Phil. 3.9 10 2. 2. Habitual Union with Christ The Friends of Christ have an Absolute and positive Vnion with Christ which is either Habitual or Actual 1. Habitual Vnion with Christ ariseth from the Inhabitation of the Spirit and those Divine Habits of Grace infused by him Now this Habitual Vnion is improved by a singular indulgent regard to the Spirit of Christ with Immediate Absolute Total Incessant Dependence on him for al Grace Doth the Spirit of Christ inhabit and take up his abode in the Hearts of Christ's friends O! what a tender regard then should these have to such an Inmate How delicately and friendly should they treat such a Guest 2. 2. Actual Union As for Actual Vnion with Christ it is either Intellectual or Moral 1. 1. Intellectual Intellectual Vnion with Christ consists in those glorious Ideas or Notions and Images of Christ whether Contemplative or Active which are impressed on the mind For look as the eye hath an Ideal Vnion with the Sun or any other object by having its Image impressed on it self Just so the believing mind hath an Ideal
or Intellectual Vnion with Christ by having the glorious Idea or Image of Christ impressed on it self as 2 Cor. 3.18 Now the more real spiritual distinct evident deep affective and effective Notions of Christ his friends have the more prevalent and efficacious wil this their mental Vnion and Friendship with Christ be Oh! what Admirable incomparable friends of Christ might we be had we but more feeling clear lively particular and efformative Notions or Ideas of Christ in our Understandings 2. 2. Moral Union Moral Vnion with Christ is either Adhesive or Affective 1. Adhesive 1. Adhesive Vnion consists in the Wils Contract with and Adhesion to Christ as its friend As the Mind is one with its Object by the Reception of its Idea and Image into it self so the Wil is one with its object by Egresse and Adhesion thereto And undoutedly this moral Adhesion of the Wil to Christ greatly conduceth to the Improvement of friendship with him For Friendship in its formal Notion implies a kind of Indivisibilitie Friends give up themselves entirely each to other and hence they are to abide and live out of themselves each in other And so Christ expects the Hearts of his Friends should be wholly for and with him as he is wholly for and with them As Christ abides cotinually in and with them by his Spirit so their Wils must abide continually in and with Christ by firme Adherence as Hos 3.3 Thou shalt not be for another man so wil I also be for thee This greatly improves friendship with Christ 2. 2. Affective Moral Affective Union with Christ consists in the effluence or flowing forth of spiritual and passionate Affections towards Christ as before Sect. 4. b A nicitia ex duobus facit unum per affectum Aquin. And O! how much doth this conduce to the Improvement of Conjugal Vnion and Amitie with Christ as Cant. 8.6 7. Set me as a seal upon thine heart c. 2. 2. The friends of Christ must make daily procedure in communion with Christ The friends of Christ should aspire after and contend for a more Intimate deep spiritual and sensible communion with Christ and that in al Ordinances Duties Providences and Injoyments Vnion with Christ layes the Foundation but communion gives the formal Spirit Reason and Life to our Amitie with Christ p Perfectio secunda in rebus addit supra primam Sicut autem esse natura rei consideratur secundum primam perfectionem ita operatio secundum perfectionem secundam Oportet igitur in Deum redire non solum secundum similitudinem Naturae sed etiam secundum similitudinem Operationis Aquinat contra Gent. l. 2. c. 46. As in nature the second Act or Operation addes an higher degree of perfection to the first Act Habit or Principle So here Communion with Christ which consists in Divine and gracious Operations addes much perfection to the first Act Habit or Principle of friendship with Christ For al first Acts or Habits are ordained for and so perfected in and by their second Acts or Operations and as God is in himself a pure simple eternal Act So the more our habitual friendship exerts it self by gracious Acts of communion with him the more Assimilation to God it partakes of Again mutual conversation and Fruition is the main end and therefore the most essential part of friendship For why do friends confederate and link themselves together by such intimate inviolable bonds of Amitie but for more complete and uninterrupted conversation And what is more q Delectabilissimum est amicis convivere Aquin. contr Gent. l. 3. c. 103. delectable and pleasing to friends than to converse together and injoy each other Thus it is apparent that communion is the end and perfection of friendship among men r Item hoc videtur esse amicitiae manimè proprium simul conversari cum amico conversatio autem hominis cum Deo est per contemplationem Aquin contra Gent. l. 4. c. 22. And we need no way dout but that according to the mesure of communion with Christ such wil be the mesure of Friendship with him As amongst men frequent visits and familiar conversation or communion doth mightily confirme and improve Friendship so here familiar conversation and communion with Christ is very efficacious for the Improvement of Friendship with him Shinesses Distances and Estrangements are the gangrene of civil but much more of Divine friendship Alas the friends of Christ neither Think nor Affect nor Talk nor Act nor Live as such longer than they Think Affect Converse and Live with Christ Al we mind say or do without this comes to Nothing Whatever conduceth not to the Injoyment of Christ is but lost The Life Work and Busines of a friend of Christ consists in conversation with Christ Al we do without this even in the highest Duties of Religion is but a loitering dreaming sleepy Formalitie Neither may the Friends of Christ expect that he wil walk with them in waies of Conduct Grace Peace and Comfort unlesse they walk with him in waies of Communion Yea is not this the Suburbs of the celestial Jerusalem the entrance into our eternal Rest And may we expect a complete Heaven hereafter if we are unwilling to begin our Heaven here Is not communion with Christ the richest sweetest noblest best and most satisfying Life Have the friends of Christ ever more Strength Warmth Peace and Comfort than when they are nearest unto Christ Doth not the Health vigor and exercices of the New creature depend wholly on the soul 's abiding in Christ and his abiding in the soul by daily mutual communion as Joh. 15.5 What is it that brings the friends of Christ into a state of Divine Amplitude or Libertie but Intimate communion with Christ as their friend Whence springs the Firmitude Stabilitie and Harmonie of Grace but from continual uninterrupted Dependence on and conversation with Christ the Fountain of al Grace Do the Friends of Christ ever shine with a more visible Lustre and glorie Are their Graces ever more Illustrious and beautiful than when they have been with Christ on the Mount Was it ever known that the friends of Christ came to visit him and returned emtie-handed Doth not Christ alwaies follow his friends with fresh communications of Grace and Peace when they follow him by Acts of Faith and Love with other parts of communion How then comes it to passe that the friends of Christ are so much strangers to him Alas what can support you in a day of trouble but the companie of Christ your friend And can you expect his Gracious and comfortable presence in evil daies if you wil not walk and converse with him in your good daies If Christ cannot have your hearts and companie in Canaan may you not justly expect that he bring you again into a Wildernes Believe it if you are real friends of Christ he must and wil have your companie first or last If
he cannot have your hearts in the fulnes and abundance of al things he wil have them under the want of althings if his Gracious and sweet Visitations wil not allure you his bitter and severe Visitations shall drive you to him O then follow Christ while in waies of mercie draw near to him walk with him day by day in waies of Communion Indeavor after communion with Christ and then dout not but he wil walk with you in waies of Grace and Comfort keep close to him in al Times Conditions and States and he wil keep close to you 1. 1. In al Religious Duties and Ordinances Maintain daily communion with Christ in al Duties and exercices of Religion None live up to their Dignitie and Dutie as friends of Christ but such as eye and enjoy him in their Religious Duties and Exercices whether private or publick It 's good to be much in duties but it is better to be much with Christ in duties Religious duties and Ordinances they are Christs Galleries wherein he is held Cant. 7.5 by his friends that draw nigh to him therein but as for mere formal legal Duties wherein Christ is not minded they are the Devil's Galleries wherein he is held O! if ever you would be found to be real and faithful friends of Christ be sure you satisfie not your selves with duties done unlesse you meet and enjoy Christ therein 2 2. In al Providential occurrences If you would fulfil and walk up to your Relation and Dignity as friends of Christ then maintain communion with him in al Providential Occurrences whether Consolative or Afflictive smiling or frowning Remember that God's Providences are oft a good Comment on his Promises his Works frequently expound and explain his Word unto us and therefore his friends at least such as are wise wil understand the same as also the loving kindnes of God shining therein Psal 107.43 as Psal 107.43 Whoso is wise and wil observe those things even they shal understand the loving kindness of the Lord. He had discoursed here of the Works of God's Providence which his wiser friends would observe The friends of Christ when Providence smiles on them their hearts should be thereby allured to him it sufficeth not them to injoy mercies from Christ unlesse they can injoy Christ in their mercies And then for Afflictive frowning Providences if Christ sees it meet to withdraw comforts from them they must see it their dutie and endeavor to make it their practice to withdraw their Hearts from those comforts The lesse they injoy of the creature the more they should injoy of Christ in al his afflictive Visitations A great part of our communion with Christ consists in the fellowship of his Crosse and none usually prove more loyal friends of Christ than such as have got the Art and skil of communion with him on the Crosse As Christ was most exalted in Spirit when crucified in the flesh so the friends of Christ should endeavor conformitie to him herein To live a sublime high elevated life of faith in their lowest conditions As an humble self-abasing Spirit greatly adornes an high condition so an exalted sublime high Spirit or life of faith greatly adornes a low afflicted condition in the friends of Christ 3. 3. In creature-comforts and Inferior goods The Friends of Christ should make it their work to injoy Christ in al creature-comforts Inferior Relations and Injoyments Christ alone must be the matter of their Fruition and Satisfaction and al other things matter of use subservient to Christ Nothing is good farther than it comes from Christs heart and draws our hearts to him O! what rich and delicious lives might the friends of Christ lead would they but eye and injoy Christ in al their Creature-Comforts I have known one and indeed a great friend of Christ who I verily believe injoyed more of Christ and his Gracious presence in his Civil Employments and Creature-injoyments than many yea may I not say than most Christians do in their most spiritual duties and Ordinances O! What might we injoy of Christ in the visible Book of Nature and Creature-Comforts had we but spiritual hearts SECT 7. The Friends of Christ must make it their main Studie and Endeavor to give al the content that may be to Christ 7. 7. Advice to give Christ al the content that may be THe Friends of Christ should make it their main yea only Studie and Endeavor to give Christ al the Content that may be This is another great Admonition and Advice for the Friends of Christ such as affect to live up to their Relation and Dignitie f Per hoc quod aliquis Amicus consttuitur 〈◊〉 offeasa removetur Amicitia enim affensae contrariatur Aquinas cont Gent. l. 4. c. 21. For certainly none Act and Live and deport themselves as the friends of Christ but such as studie and endeavor to content and please him Disgustful and displeasing Carriages even among equals are very much unbecoming yea sometimes destructive to Friendship But how much more unbeseeming the friends of Christ who are so far inferior to him are all disguiful or ingrateful deportments towards Christ Is there any thing more becoming the friends of Christ than this that they studiously indeavor by al means possible to please and content so good a friend This implies these particulars 1. 1. Christ's friends must do nothing that may grieve Christ or his Spirit The friends of Christ must do nothing that may be disgustful and displeasing to Christ or his Spirit they must not grieve either one or t'other For if the Spirit of Christ be grieved he himself is also grieved So Esa 63.10 But they rebelled and vexed his holy Spirit therefore he was turned to be their enemie and he fought against them So far as men vexe the Spirit of Christ so far they vexe him and of a friend make him their enemie Thence Ephes 4.30 And grieve not the holy Spirit of God c. If the friends of Christ can be so unkind as to grieve his Spirit they must expect that Christ wil be so just and faithful as not to passe by such unkindnesses without grief from them Now Christ and his Spirit are grieved and displeased 1. 1. Avoid visible Relapses or secret Indulgences By Visible Relapses into grosser sins or secret Indulgences in lesser sins For look as natural grief ariseth from the presence of any repugnant or displeasing object so proportionably Christ and his Spirit are grieved at the presence of any prevalent sin or lesser sin approved of Private Dalliances with any darling lusts yea smal omissions of known Duties if allowed of and lived in are great griefs to Christ and his Spirit And the better friend Christ has been to any of us the more he is grieved at the least Dalliances with or Indulgences in sin either of omission or commission 2. 2. Beware of Backslidings By Secret Backslidings of Heart or
Give thy self and take al else I am content I may seem miserable but I cannot be so because thou art mine Al the alone object of my contentement in whom I take infinite complacence and satisfaction Al things without thee are nothing thou thy self without althings or any thing else art enough to me Thus this great friend of Christ solaced and contented himself with God in Christ alone And Oh! of what infinite moment and concernement is it to the Friends of Christ to content themselves with him alone What are other contentements under Heaven but night-shadows sick-dreams childish toyes pleasing Fables painted Metaphors fools Idols fair nothings yea black salt sour bitter vanities and vexations sugared over with vain conceits Can the heart therefore find an easie logement or contentement in any thing below Christ Ought not he to be the Root and top the Flour and Spirit of al our delight and Satisfaction Is not every squint-eye every oblique Regard to this adulterous Idol-world spiritual Fornication as Jam. 4.4 Doth not our Lord tel us Mat. 5.28 29. he that casteth a lustful look or regard on a Woman commits Adulterie Must not then every wanton glance on any Idol friends for the satisfaction of our hearts be reputed spiritual Adulterie And is it not infinite unkindnes for the friends of Christ who are his by conjugal contract to expect content in any other lovers Doth the World or Idol-friends deserve your hearts better than Christ your Husband What can content you in a day of visitation and death which cannot be far save this your friend Wil not contentement in this your Husband make you find contentement in every crosse and rod Is there not a time coming when nothing wil or can content your hearts but the favor of this your friend Yea is he not content with you Doth any thing in the world please and content him so much as the hearts and companie of his friends And wil you not be content with him Is he wholly and entirely for you and wil you not be wholly and entirely for him Have you a better friend in the World more able and willing to support feed comfort and content your hearts than Christ Can you expect to mend your choice or better your contentement by exchange You have long hunted for content among the creatures but did you ever find it there Is there any thing but bloud to be drawen from those Breasts Do you not feed on Ashes as Esa 44.20 Wind Vapor Froth and Smoke so long as you feed on creature-contents Is it not an ignoble dishonorable thing to prefer eye-pleasing contents before the Infinite sweets and satisfactions that are in Christ Again doth it not argue great Disloyaltie and Disingenuitie towards Christ to expect contentement from any thing besides himself Is it not disloyal yea indecent for the Wife to expect content from any but her Husband Doth not this provoke Christ your Husband to extreme Jelousie Has Christ given you any Just cause for such usage If you grow indifferent towards Christ may you not expect that he also grow indifferent towards you If his Beautie Goodnes Amiablenes and Suavities wil not draw your hearts to take al your contentment in Christ What may you expect but that his rods drive you from your Idol-lovers to himself Such of Christ's friends as wil not take up their content in and with Christ in the Abundance of al things how justly how kindly doth Christ deal with them when he strips them of al other Lovers thereby to gain their hearts wholly to himself But to speak a little distinctly to the manner Directions How the friends of Christ must content themselves in Christ alone how the friends of Christ must content themselves in and with Christ alone 1. The Friends of Christ must content themselves in him alone as the first principle of their spiritual Life the commun Head and Root of al Grace Al veins of carnal confidence and self-dependence must be abandoned 1. As the spring of al Grace There must be an Vniversal Absolute Immediate total and particular Dependence on Christ for al Grace both Habitual and Actual Justifying and Sanctifying Preventing Quickening Confirming Enlarging Sin-mortifying World-crucifying and soul-transforming Grace Christ must be al in al as to Grace But of this before Sect. 3. 2. 2. As the matter of their Happines The friends of Christ must content themselves in and with him as the matter of their Felicitie and Beatitude 1. 1. Christ must he loved for himself 〈…〉 They must regard affect and injoy Christ for himself For whatever we content our selves in and with as the matter of our Happines that we eye love and injoy for it self If we do not regard and love it for it self we do not make it the matter of our contentement but that other thing for which we regard and adhere to it A rational Being much more the friends of Christ may love and injoy nothing for it self but God in Christ who is the alone object of their contentement The friends of Christ should have their hearts rent from al Reflexions on or Regards to themselves and althings else for themselves that so they may love and injoy nothing but God in Christ for himself And hence it wil follow that by how much the more they forget yea lose themselves and injoy Christ for himself by so much the more true content wil they find O! what an admirable piece of Divine contentment is this to find al fulnes in Christ by being emtied of our selves al riches in Christ by the relinquishment of al for him al contentements in Christ by discontenting our selves Christ wil have his friends to affect and rejoyce in nothing but himself as the object of their supreme content And certainly it s the Interest of Christ's friends to love and injoy nothing for itself but God in Christ That is a perverse crooked inordinate adulterous Love which takes more content in the Rings and Love-tokens than in the Lover To take Christ only for some inferior Goods that flow from him without regard to those superior Goods that are in himself alas what is it but to make Christ serve a turne only and then bid farewel to him q To love God for himself as the last end and also for his Benefits as incicements and motives to love him may stand wel together as a child loveth his Mother because she is his Mother and he loveth her also for an Apple Rutherf It 's true Christ allows his friends to have an eye to and Affection for his Benefits But how not for themselves as the only Reason and bottome of their Love but as Motives and Means conducing to the Injoyment of himself who is the adequate object or matter of al content Christ's friends may retain some room in their hearts for his Attendents and Benefits provided that it be in subordination to himself they must alwaies love and delight in
themselves as they wil or can but yet so long as they have an high estime of Christ let his withdrawments be never so long or tedious there is no danger of any breach in their friendship Though Christ should cast his friends into a sinlesse Hel of Desertion yet could they there but retain high and great estime of him it would prove no smal Heaven to them It is unbelieving misjudgements and hard censures of Christ that make the greatest breaches on Friendship with him in his Retirements When Christ is gone if our good opinion of him be not gone al is wel Fear not Christ's compassionate regard to thee in his absence if thou findest in thine heart an high and affectionate regard to and estime of him Herein consists the admirable temper and good nature of faith that it mournes deeply and longs greatly for an absent Christ and yet it dares not misjudge him in his absence And O! What a Soverain efficacious influence hath such a sweet-humored good-natured opinion of Christ on friendship with him 2. 2. Submission to Christ under desertions This life of faith in times of spiritual defertion implies a meek humble passive subjection or submission to Christ's Soverain afflictive Pleasure under al spiritual Desertions Unbelief is ful of impatient clamors and murmurs materially blasphemous against Christ but faith is a mightie flexible and submissive Grace it can allow Christ his times to go and come it remembers al Christ's love-visits are of Free-Grace and therefore he must not be quarrelled with for the withdrawment thereof Faith is mightie inquisitive after Christ in his absence yet dares not be querulous or clamorous against him it is greatly sensible of Christ's withdrawments but yet dares not repine under them it is willing Christ should have his wil though it be with it 's own losse and if Christ may gain by it's private losses that is some content to it Yea so far as faith prevails in the friends of Christ they yield not only passive but also active submission to his afflictive Wil under desertions they know how to misse as wel as possesse Christ's smiles 3. 3. Adherence unto Christ This life of Faith imports a tenacious fixed Resolution or determined purpose of adhering unto Christ and following after him notwithstanding al his departures from the soul Albeit an absent Christ be a kind of no-Christ to spiritual sense yet such is the Diâ—ine instinct of Faith as that it cannot but adhere to him stil Though Christ may seem to let go his hold-fast of the deserted soul yet faith stil keeps it's hold-fast of Christ yea oft the more Christ seems to shake off the believing soul that clings about him the more strongly doth it adhere to him Christ's seeming repulses do but work stronger Impulses of faith and love towards Christ Thus it was with the Woman of Canaan Christ's seeming repulsion doth but work in her a stronger impulsion of faith and love Matth. 15.24 25 26 27. Mat. 15.24 27. Christ seems to break finally with her but she cannot break with him she had an invisible Instinct of faith which kept her heart close to him under al his Repulses Yea what a mightie Sagacitie is there in her faith What an ingenious and quick retortion doth she make to Christ's repulse by granting she was a Dog and content to be so accounted on supposition she might be a Dog under his feet and at his Table Surely her faith was no fool but very ripe-witted and sharp-sighted in that it could spie out such a forcible argument to urge Christ with even from his own Objections O! What an admirable Chimist is faith to extract the Spirit of promises out of denials Her faith traffiqued with Christ in the dark his very denials were turned into Incouragements He cals her Dog but she takes that wel provided she might be but one of his Dogs and eat of the crums of mercie that fal from his Table Christ seems to drive her from him but she runs not from but to him and clings about him by faith The more Christ Repetes and doubles his denials the more she repetes and doubles her faith her faith was long-breathed and could not be tired out by al Christ's repulses Though Christ casts her off again and again she avoucheth him to be her Lord and adores him as such Yea how artificial and wittie is her faith to retort an Argument out of Christ's own mouth to prove her question What a good conclusion doth she draw from hard premisses This is a noble piece of faith and an high degree of friendship which al Christs's friends must aspire after even to turne Christ's denials into arguments of faith and adherence 4. 4. Desires to please Christ Another office of Faith under spiritual Desertion is to studie and desire to please Christ notwithstanding al his displeasing earriages to the soul Christ oft under his Retirements puts on the masque and vizard of an enemie and so gives many severe lashes especially in case of great back-slidings and relapses Now in this case for the soul to endeavor al wayes possible to please Christ this is an high act of faith and friendship with Christ So David with other friends of Christ 5. 5. Longings after Christ Again the deserted soul must make Christ's Absence and delayes an occasion and ground of stronger longings and cries after him As among intimate confidents and friends absence doth but inflame Affectionate desires after each other so here as in the case of the Spouse Cant. 3.1 2. 6. 6. Against faintings In al Christ's absences and delaies of returne beware of fainting and sinking Despondences Though Providence may seem to crosse promises yet assure thy soul Christ can as soon denie himself as denie his word yea were he not true and faithful to his promise he were not true and faithful to himself 7. 7 Make wants food for faith Get that Golden Art of converting al Desertions and deprivements of Grace into a Means of Grace This is the admirable Dexteritie of faith it can pick up food for a gracious life even out of the deprivement of gracious Influences yea sometimes it makes Grace especially humilitie and the like Winter-Graces to thrive most under the suspension of Christ's sensible presence 8. 8. What is wanting in sense make up in faith Lastly What is wanting in spiritual sense make up in Faith The purest acts of faith are those which have least of spiritual sense to aide and relieve them Faith oft makes Christ very near when he seems furthest off as to spiritual sense 2. The advantages of faith in suffering for Christ Having dispatcht the offices of Faith under al sufferings immediately by or from Christ we now procede to the life of Faith as it regards sufferings for Christ And indeed the right management hereof has no smal influence on friendship with Christ For usually none approve themselves better friends of
as wel as his rewards CHAP. V. That grand Case how far the friends of Christ may regard themselves stated both in the Negative and Affirmative SECT 1. Christ must be elected for himself TO make up a complete constitution of Christ Christ must be chosen for himself as the object of the Saints Amitie it is requisite not only that whole Christ be elected but also that he be elected for himself This indeed seems the most essential and fundamental part or the formal Idea and constitutive reason of all true friendship that our friend be chosen z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2. c. 4. for himself Without this qualification al friendship even amongst men as men is reputed by the wiser Heathens but as spurious and bastard that which wil soon when occasion serves degenerate into secret dislike if not open enmitie Thence the Philosopher gives this Idea or Definition of a true friend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. pag. 27. That he is such a one as seriously wisheth and studiously endeavors the good of his friend for his friends sake Though this Idea of friendship may possibly prove too narrow for the Saints Amitie with Christ yet thus far it holds good that Christ must be desired for himself For friendship with Christ must be taken up not upon contingent occasions or commun grounds but upon immediate reasons and proper motives arising from an apprehension of Christ's special excellences An Heathen could say to his friend b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates ad Alcibiad Plat. Alcib I am only a lover of thy self others are lovers of thy good things How much more should the friends of Christ bespeak him their best friend in such language certainly that must needs be the most pure and noble Amitie which is leaft interessed and most purely carried out to Christ for himself The lesse mixture of self and carnal respects there is in any friendship The more pure respects we have to Christ for himself the more perfect is our friendship to him whether human or Divine the more it terminates and centers on our friend for himself and the more the heart terminates and centers on its friend for himself the more it corresponds or answers unto the universal and most perfect Idea of human and Divine Amitie This the poor Heathens saw so much beautie and glorie in as that they affected nothing more than to seem thus generous in electing and loving their friend for himself So c Attalus Philosophus diâ—ere olâ—bat jucundius esse amicum sacere quà m habere Sen. ad Luc. Attalus the Philosopher said That it was more pleasant to make a friend i. e. by love and kindnesses expressed to him than to have one i.e. for our use and benefit And the moralist gives us this general character of his wise man d Seneca ad Luc. Epist 9. That albeit he is content with himself yet be desires to have a friend were it only for this that he might exercise friendship that so a virtue of such excellent use might not lie uselesse Why addes he do I elect a friend that I may have one for whom I can die Such pure and dis-interessed strains of Divine Amitie the friends of Christ should aim at and endeavor after towards Christ For by how much the more they intend love What it is to elect Christ for himself desire hope for and delight in Christ for himself by so much the more pure noble generous divine and inviolable is their friendship towards him Now the friends of Christ may be said to elect him for himself when he himself gives rest and satisfaction to their souls in the want and enjoyment of al things For the first principle or element of electing Christ for himself consists in seeing al our satisfaction and rest laid up in him and not in our selves or any thing else Where ever the heart finds complete rest that it lives on loves and enjoyes for it self and the deprivement of that is death and Hel unto it Again what we elect for it self that we make our last end and best good Now the last end and choicest good is the first priaciple in morals and so the most universal Idea and perfect mesure of al good and thence the spring of al rest and satisfaction So that none elects Christ for himself but such as can content and satisfie themselves in Christ not in themselves and the more pure and disinteressed our regards to Christ for himself are the better friends we are In Heaven al these poor low interessed selfish respects which draw sinners to friendship with Christ whiles in this lower Region of Clay-tabernacles wil there be perfectly swallowed up and drowned in the beatifick Vision and fruition of Christ for himself and for himself alone But yet while the friends of Christ are in this their non-age and child-bood he does indulge them in many childish selfish humors They are now in a wildernes-condition absent from the Celestial Canaan where Christ their friend resides and therefore much strangers to those transcendent excellences and ravishing Beauties which shine in his person no wonder then if they have many oblique and squint Regards many private and interessed Affections mixed with their Amitie towards Christ Yea al the friends of Christ at their first contract with him are allured and drawn to him by what good they hope to receive from him rather than by what good they see in him and many good friends of Christ under Desertion or tentation are more intent on what Grace and Comfort they may receive from Christ than on what they may enjoy in himself Upon these and such like considerations it wil be necessary that we state and determine that great case of Conscience How far the friends of Christ may regard themselves their own spiritual Interest life and happines in their election of and Affection to Christ as their friend This case being duely stated and limited we shal the more clearly and satisfactorily procede in determining the Christians dutie in electing and affecting Christ their friend for himself SECT 2. How far Christ's friends may in the Election of him regard themselves AS for that case How far the friends of Christ may regard themselves in the Election of Christ how far the friends of Christ may regard themselves in the election of Christ it may be resolved by these following propositions some of which are exclusive or negative others inclusive or positive 1. The exclusive or negative Propositions are such as follow 1. Prop. The friends of Christ in their election of him may not regard sinful carnal or legal self This is evident because so far as they regard either of these selfs so far they compound Christ and so elect only a false Christ an Idol of their own brain To have a squint eye on some beloved lust or the world or the law in our election of Christ is a black