it is far otherwise with those who really chuse Christ as their friend What are the postures of Christ's sincere friends towards sin 1. As to their judgement 1. As to their Judgements they ha'nt only a conviction but also a reprobation of sin they see sin not in the Devils minorating glasse but in the magnifying glasse of Gods law they contemplate sin not only in the notion and Idea but really and intuitively they see the thing it self and that in its monstrous ugly shapes and aggravations whence sin appears to them exceding sinful Rom. 7.13 Rom. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They see in sin al moral and natural evil al weaknes povertie servitude shame reproche deformitie and debasement of human Nature And these their convictions of sin are real spiritual deep feeling and constant their eye lids are kept open so that fresh light and convictions of sin break in every day more than other as it was with Asaph Psal 77.4 Thou holdest mine eyes waking 2. As to their consciences 2. The true friends of Christ do not only see sin in its colors but also feel the weight of it though perhaps they have not the melting sense of Christs love yet they have the bitter sense of sin 't is true they feel not alwaies the workings of their friendship to Christ yet they feel the burden of their provocations against Christ which is to them the worst of Hels they find more malignitie and bondage in The least moral evil of doing than in the greatest natural evil of suffering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then wil◠3. Hence the loyal friend of Christ has the Bent of his heart strongly set against sin his displeasure against sin boils up to an high degree of hatred revenge and Antipathie which is the most deep and rooted emnitie that which springs from an instinct or Law of Nature and vents it self against the whole kind So great is his hatred against sin Psal 79.10 Prov. 8.13 Yea he hates the very sin he commits and loves the good he omits Rom. 7.15 16. He has also a spring of godly sorrow in his heart he is troubled and grieved for sin not only because it grieves and troubles his conscience but also because his best friend Christ is grieved and wounded thereby his heart bleeds for sin because it caused the heart of his Lord to bleed to death his spirit is broken for sin because the law of his God is broken thereby his sorrow for sin is very fruit-bearing 2 Cor. 7.9 10. 4. Again the real friend of Christ does not only hate and mourne for sin but also fight the Lord's Battels against sin His heart takes part with God against sin even when his members are engaged for sin against God Rom. 7.15 16 19. He fights against sin not with carnal or legal but with evangelick and spiritual weapons 2 Cor. 10.4 For the weapons of our warfare are not carnal but mightie c. He takes unto him the whole Armor of God Ephes 6.13 14 c. He takes the sword of the spirit whereby he lets forth the heart-blood of sin Rom. 8.13 H◠makes use of the shield of faith dipt in the blood of Christ which is very efficacious to keep off the fierie darts of lust Heb. 9.14 Neither are his conflicts against sin at a distance only but very intimate and close in the same facultie Divine light against carnal wisdome love to Christ against sinful lusts godly sorrow against carnal grief these fight hand to hand in the mind wil and Affections Neither does he fight against grosser sins only but also against more spiritual refined lusts as spiritual pride unbelief self-love hypocrisie carnal confidence presumption formalitie in duties hard-heartednes carnal seouritie and spiritual sloth Moreover he has more vehement conflicts with his beloved darling lusts such sins as are most flesh-pleasing or profitable most presuming and domineering Psal 19.13 which do more easily beset him and for which corrupt nature does most cater and provide But above al sins he is mostly vexed with and therefore most vehemently set against his corrupt Nature which is the heart the cursed root of bitternes the poisoned fountain that gives life malignitie and venome to al other sins he strikes not only at the branches but laies the axe to this root of sin he endeavors not only to purge the streams but also to sweeten the fountain his main work is not only to cure the botches and breakings forth of sin but to drive the malignitie from the heart though sin may gain some loging in his externe members yet he wil allow it no quiet abode in the heart Rom. 7.22 23. In short the sincere friend of Christ albeit he may be oft foiled by sin yet he riseth again yea he fals forward and gains ground by his fals his being foiled by sin does end in his greater victorie over sin in that it makes him more humble self-denying believing c. So that oft when the Acts of sin are most violent and strong the Dominion of sin is most impotent and weak as it is with nature in dying pangs he even then overcomes most when he seems most overcome by sin Sin is not only asleep or Sick but dead in him and the death of sin is the life of his friendship with Christ His reprobation of sin ends in the election of Christ Heb. 6.1 These are the postures of Christ's friends towards sin SECT 3. The Election of and Amitie with Christ presupposeth the Renunciation of irregular self 2. 2. The Election of Christ presupposeth a renunciation of irregular self ANother great corrival which sues for an interest in that conjugal Amitie and friendship which is due to Christ alone is self This is a more secret and slie competitor with Christ but by so much the more dangerous Self is a more masqued enemie which oft carries the face of a friend not only towards the soul but towards Christ also and yet there is not a greater enemie in the world either to Christ or the soul than irregular inordinate and lawlesse self 'T is therefore great folie yea madnes to imagine there can be any true election of and Amitie with Christ unlesse there be first a divoroe from and Abjuration of Self so far as it stands in opposition to and competition with Christ This is evident even from the universal Idea or general nature of Friendship Self-denial essential to al Friendship The Philosopher can tel us that p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 4. c. ◠they are avaricious sordid persons who seek to gain by their friends to whom they ought to give i. e. they who make self the only measure of their friendship are good friends to none but themselves for you may expect friendship from them no longer than they may expect advantage and profit from you He that regards himself only and converts al his thoughts and studies to his own
concerned and in a mesure afflicted for some of you who are good friends of Christ and yet may peradventure find some Disappointment if not occasion of spiritual trouble from this Treatise and that both as to Matter and Forme First as to its Matter you may perhaps find something above your Intellectual capacitie to apprehend and others above your Moral or Gracious capacitie to practise 1. As for such Notions you may here meet with above your Apprehensive capacitie you may be pleased to consider 1. That these Notions here explicated are not mere idle fruitlesse speculations but Scriptural Mysteries such as are ful of spiritual sap and juice and have a mightie efficacious Influence on our walking with God as our friend 2. If your capacitie be too short to wade thorow or fadome the Depths of these Divine Mysteries yet remember 't is worth your while to stand on the banks of this bottomlesse Ocean and crie out with Paul Rom. 11.33 O the Depth of the riches both of the wisdome and knowlege of God! If we can comprehend or apprehend but a little of such Transcendent mysteries it is of great moment 3. Remember also that Paul Rom. 1.14 counted himself a debtor to the wise as wel as to the unwise 4. Though in the explication of some great Scriptural Mysteries I have gone perhaps beyond ordinary capacities yet I have in other parts especially in the application endeavored to condescend to vulgar capacities 2. As for such Truths as may seem to be above your moral or gracious capacitie in point of practice particularly that of electing Christ for himself and the like be pleased to take notice 1. That we treat of Friendship with Christ in its universal Idea or abstract Nature not in its Concrete or Subject we shew what our Friendship ought to be not what we alwaies attain unto 2. Know that it is one thing to practice Truths and another thing to know we practice them The meanest Christian doth daily more or lesse practise this Truth of electing Christ for himself albeit he knows not that he doth it Lastly Some of you My dear friends may perventure scruple at the Forme of this Discourse as being too artificial and clothed with too much of the Aegyptian Spoils or human Learning But let such remember 1. That what Earings or Jewels we have taken from the Aegyptians or Pagans are only used to adorne the Lord of Glorie from whom they al came 2. We use them not as essential parts of our Discourse but only as Accidents to illustrate and set off the Truth we deliver that so carnal hearts may thereby be allured to come and see what excellences are in our Lord. 3 It must be considered that there is a vast difference between the Word preached and Printed Discourses thereon In Preaching the Word the Minister acts as the Ambassador of Christ and invested with his Autoritie and therefore the more he arrogates or assumes of Human Autoritie the more he seems to derogate from the Autoritie of Christ The word Preached the more it is clothed with its own native virgin simplicitie and the lesse mixture it has of human wisdome and Autorities the more Autoritie and Efficacie it has as I conceive on Conscience But now in Printed Discourses the case seems much different For 1. The Author acts under a more private capacitie by virtue of his Gifts 2. In Printed Exercices I see no reason to the contrarie but that the Author may have diverse ends though al subordinate to God's Glorie and so a mixture of different Materials and Subjects some Human some Divine Which is a sufficient Apologie for what mixture of human Argument you may find in this following Discourse which is intended as an Idea as wel of Civil as of Divine Friendship that so the Former may allure and make way to the latter and the Latter give Spirit and Perfection to the former Thus my dear friends I have given you some account of the Spirit and Bodie the designe and matter of the following Treatise What remains but that we now enter on not only the Studie and Contemplation but also the practice of the ensuing Subject Which that we may with Life and Power engage in and performe and so out-go and out-live al false Hypocritick friends of this back-sliding age ought to be our daily Prayer which is greatly desired of you beause greatly needed by him who conceives himself under many essential obligations to be first entirely and inviolably the Lords and in him entirely and inviolably Yours in al Christian friendship and Service Theophilus Gale TABLE OF CONTENTS CHAP. 1. Of Friendship in General John 15.14 NAtural Friendship Page 2 Human Friendship Page 2 3 Divine Friendship Page 3 4 No true Amitie but what is founded on Amitie with Christ Page 4 The Paraphrase and Explication of John 15.14 Page 5 The Laws of Friendship fundamental or perfective Page 6 Al Friendship is founded on Election Page 9 CHAP. 2. Christian prudence the foundation of friendship with Christ PRudence necessarie to the Election of Christ p. 10 The parts of Christian prudence p. 14 Prudence necessarie 1. For the discoverie of the right End and Object of our frendship which is termed spiritual Sagacitie p. 14 What this Sagacitie is and how greatly useful in order to a complete friendship with Christ p. 15 19 2. Spiritual Providence or Consultation about the Means very useful for friendship with Christ p. 19 24 3. Dexteritie in the Disposement of means a fundamental ingredient of friendship with Christ p. 24 25. This Dexteritie stiled 1. Pâ—spicacitie p. 26 2. Experience p. 27 3. Facilitie of learning p. 28 4. An easie Method of procedure p. 29 5. Dexteritie properly so termed p. 29 34 CHAP. 3. The Election of a single Christ in opposition to Sin Self the World and the Law THE Saints Friendship with Christ is Conjugal p. 35 36 Conjugal Friendship with Christ requires a single object of its Election c. p. 36 44. 1. Reprobation of sin essential to friendship with Christ p. 45 47. How far a false friend of Christ may precede in the Reprobation of sin p. 47 1. As to Judgement p. 48 2. As to Wil p. 49 3. As to Affections p. 50 What are the postures of the sincere friends of Christ towards sin 1. As to judgement p. 51 2. As to their Consciences ibid. 3. As to Wil and conflicts against sin p. 51 52 53. 2. The Election of Christ presupposeth the Renunciation of Self p. 55 Self violates al the Laws of friendship p. 56 57. Self-love is Christ's greatest enemie in 7. regards p. 58 64 Where Self is the cause of friendship it is also the Ruine of the same p. 62 63 A character of Hypocritick self-denial p. 64 65 An Idea of true self-denial springing from a sight of our selves and of God p. 65 66. The parts of this Self-denial p. 67 68. Abraham's self-denial the ground of his friendship with God p.
good-order and harmonie Pythagoras Hence some oâ— the Philosophers held that Virtue was nothing else but a symmetrie or Harmonie And if this Good order or Harmonie be essential to al virtue how much more than is it requisite to friendship especially between the soul and Christ which is one of the highest degrees of virtue The poor Philosopher could say h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Protag 3. fol. 326. that the whole life of a man should consist of a good ryme and right harmonie Whence he makes Harmonie and Symmetrie to be the soul not only of the moral but also of the natural World Is not this more properly applicable to the Saints friendship with Christ Prudent order the soul of Amitie what does more spirit animate beautifie and confirme Amitie with Christ than an holy order and Divine Harmonie in our waies and conversation And what can be more soverainly efficacious and expedient for the begetting this sacred order than this spiritual prudent Dexteritie which we have been treating of Spiritual light and prudence is the best orderer of things Sinners void of the light of life are loged in the grave of sin where there is no order but confusion yea their light is darknes as Job speaks of the natural death Job 10.22 Job 10.22 A land of darknes as darknes it self and of the shadow of death without any order and where the light is as darknes Sinners whose light is darknes cannot but be full of disorder and confusion for al disorder comes from darknes Thence Job 37.19 Job 37.19 't is said we cannot order our speech by reason of darknes None can order their words and waies aright but such as are indued with the spirit of God and saving light Whence David praies Psal 119.133 Psal 119.133 Order my steps in thy word i. e. cloth me with a spirit of wisdome or prudent dexteritie that so I may order my steps according to thy word and approve my self thy faithful friend And such as do thus prudently order their waies have a promise of the highest manifestations of Divine friendship Psal 50.23 as Psal 50.23 To him that ordereth his conversation aright wil I shew the salvation of God We see then how essentially and universally useful this Divine Prudence is both for the production and conservation of friendship in general but more particularly of that Amitie which ought to be 'twixt the soul and Christ I shal sum up the whole of this particular in a brief character of Divine Prudence as it relates to friendship with Christ This spiritual prudence is i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jambl. ex Pythag. an Intelligent eye which contemplates those incomparable beauties and transcendent glories that are in Christ it is a spiritual tast which savors and rellisheth those incomparable sweetnesses that are in Christ It is the greatest inventresse of means most expedient for the enjoyment of Christ as our friend It is a k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. sacred orderer which prescribes the best Directorie for our waies It is produced in a pure mind which reflecting on Christ beholdeth in him a most beautiful exemplar or Idea for al its waies It is l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. the Corrector and Governor of al our paths m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jambl. ex Pythag. which referring al to the Divine patterne brings us into the nearest Assimilation to and communion with Christ as our friend O! what need then have the friends of Christ to studie and pray for this Divine prudence Jam. 1.5 If any lack wisdome c. CHAP. III. The Election of a single Christ in opposition to Sin Self the World and the Law SECT 1. The Saints friendship with Christ is conjugal and therefore Christ is singly to be Elected AS the foundation in Artificials gives union A found Head and a sincere Heart the great springs of al friendship and strength and the Head in Naturals affords Influence and Conduct to the whole bodie the like does Prudence in Morals particularly in Friendship as it has been shewn But yet if Prudence be the root and Head the Wil is the Heart where friendship has its proper Seat and Throne So that not only a sound Head but also a sincere heart is essentially and fundamentally necessary to the constitution of true Amitie whether human or Divine This leads us to the remaining Characters of the first fundamental Law of friendship namely that it be founded on a single complete election of our friend and that for himself These Adjuncts or Attributes given to this Election refer both to its object and subject i. e. we must chuse a single complete object for it self with a single complete Heart Wherefore we shal discourse of these Attributes under both their references First 1. Touching the object of this Election As for the object of this Election it must be single and complete in al friendship whether human or Divine We shal with the Lord 's gracious Assistance examine each of these in their order First 1. It must be â—ingle either 1. Comparatively The Object of this Election must be single at least comparatively if not absolutely For 1. Al friendship amongst men requires that its object be comparatively single that is that the heart admits not of any corrival or other friend who stands in direct opposition to or competition with his elect friend For every one may be justly reputed so far an enemie to his friend as he is a friend though but secretly to his friend's enemie Or 2. Absolutely as in conjugal friendship But 2. There are some kinds of friendship which require a single object absolutely as that between conjugal Relations Conjugal Amitie as such absolutely excludes al degrees of comparison in the same kind as to al other lovers and friends He or she that has the least degree of true conjugal love or friendship for any other person save that to whom he or she is joyned by a conjugal Election or Mariage-consent offers violence to the very fundamental Laws of conjugal friendship and may be accounted an Adulterer or Adulteresse at least so far as this irregular passion prevaileth For the very formal nature or reason of conjugal friendship excludeth al corrivals or copartners with its friend This is a sealed fountain if any streams issue forth to other lovers the whole is poisoned Prov. 5.15 16 17 18 19 20. Prov. 2.17 Cant. 4.12 Now such is the friendship betwixt Christ and a gracious soul The friendship betwixt Christ and his friends conjugal and therefore the object single it is conjugal and therefore requires absolutely a single object of its election or choice That soul who admits any other but Christ to share in the same Kind of conjugal Affection which it owes to Christ is guiltie of spiritual adulterie and fornication There is a ful character of a soul espoused to Christ Cant. 4.12 a
That a Good Name is by Universal Consent but the Shadow or Reflexion of Virtue And what greater Virtue can there be than the Election of Christ for your friend What are a thousand Names or Titles of Honor without Christ but as so many Ciphers without a figure You know that ten or twenty Ciphers if they stand alone without a Figure precedent signifie nothing but prefixe a figure before them and then each Cipher is very significant And is it not just so with al Names and Titles of Honor Are they any more in themselves than mere Ciphers But place Christ before them and then O! how significant is every Name or Title of Honor How many 10000 or 100000 of Honors follow Yea 3. Can there be a greater piece of Honor and Renown than this to let your Names and Honors rot in the dust for the Name of Christ Surely the best way to preserve your Name is to Sacrifice it to Christ and his Service O that you had 100000 Names and Dignities to part with for Christ and his Service What the Honor of Christ's friends is you wil see p. 163. of this Discourse Or is it Riches Pleasures Beautie or Libertie you aim at Surely these you wil find no where so pure so sweet so satisfying as in friendship with Christ as Chap. 6. And if these taking alluring Arguments wil not prevail with you to make Christ your friend then read I beseech you the Black Marques and Curses which remain on Open or Secret Enemies of Christ Chap. 8. But if you are in any mesure inclined to make Christ your friend then for farther Inducements and Directions view Chap. 9. As for you My Friends For my friends by civil contract who are such on any civil account or Relation contracted by Education or conversation if you yet remain strangers to Christ my Desires and Advice to you are the same with what precedes to my Friends and Relations by Bloud But as for you My Friends For my Friends in Christ or by Nature and in Christ both who are so by Grace though not by Nature or by Grace and Nature both I shal because I know I may use much freedome with you I have ever had since I understood what Friendship means great estime of it though I am sensible of great defects therein both towards Christ and you And that which makes me the more to value your friendship is many spiritual Advantages especially the Benefit of your Prayers which I am very apt to persuade my self I receive thereby And the Reflexion on or contemplation of those many weightie Obligations and Engagements I lie under in reference to you was a great motive to engage my pen in this Vndertakement before you I must confesse I have been formerly and stil am in part much dissatified in the commun Humor or Itch of writing Books especially unlesse there be something more than ordinary to be found in them But yet considering that Books are valued and read by friends not only for their own intrinseck value but also according to the Estime and Affection we have of the Author this gave me some hopes that these my Desires and Labors though never so mean and contemtible in themselves as also in the estime of Athenian Wits might be of some Vse to you for your soul 's good And I am farther to informe you My dear Friends that when I entred on this Vndertakement my first Intention was only to give you some familiar and brief Manual or Directorie for your Instruction in What Christ expects from his friends in a way of Dutie and what they may expect from him in a way of gracious privilege and Vouchsafement What ought to be the postures of your hearts towards Christ and what are the postures of Christ's heart towards you How you may walk with Christ and how Christ wil walk with you in al waies of friendship and Communion This I say was my first Intention when I first undertook this Discourse Which indeed takes in the sum of my practick Divinitie and which I intended to give you with as much Perspicuitie Brevitie and Familiaritie as I might But Lo I had no sooner entred into that spacious field of Emmanuel's Land and there received some glimmering prospect of those heart-ravishing Beauties and incomparable Perfections which render him so much eligible and amiable for himself but I soon lost my self and my first Intention in those Thickets I was as the wandring Bee so taken with the fragrant flours that grow in this Emmanuel's garden as that I could not refrain wandring from flour to flour til I had gathered some sweet honey from each And this My Friends gives you the Reason why the explicatorie part of this First Book which I intended to comprise in one Section or Chapter at most is run up to such a Bulk and takes not in as I guesse the fourth part of the first fundamental Law of friendship with Christ And albeit it may seem to some too offensive to others too uncouth and difficult to others too digressive to others too artificial yet I must tel you that I repent not of my Labors herein O happy Digression that meets with so good a friend O Blessed Art that serves to adorne the Lord of Glorie First I am not ignorant that this Discourse wil seem offensive to many Curious Athenian wits who may peradventure out of curiositie look into it but after a tast of my Designe wil treat it as the Athenians did Paul's Discourse Act. 17.18 What wil this Babler say c. To talk of Christ's being eligible for himself and that he ought to be elected as such by his friends is a Mysterie too great for the wisdome of this world to comprehend and therefore no wonder if many lascivious wits snarle and carpe at such Discourses But I neither regard nor fear their cavils I blesse the Lord I have this witnes in my self that what I write is Truth yea a Truth necessarie to be inculcated in these Wanton Backsliding daies And though I shal not undertake to vindicate every expression yet I no way dout but with the Lord's Assistance to maintain the substance of this Discourse and each part thereof and that both by Scriptural and Rational Argument I have studiously avoided Controversies because my subject is Love and friendship neither would I have a Controversie with any but such as have some fundamental controversie with my Lord. You wil find here nothing dissonant to the Doctrine of the Church of England as stated by our first Reformers and Sealed by many of them with their Bloud Yet I pretend not to be Infallible and therefore if any serious person shal declare his dissent against any thing dropt from my Pen I hope I shal be willing to be better informed and though he may find me in an error he shal not leave me in obstinacie But to returne to you My Christian friends for whom I am more nearly
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
stiled Prudence which is defined h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Def. Plat. A facultie or power of it self productive of human happines This Prudence contains in it these parts 1. A Sagacitie or a spirit of Discretion for the finding out the right end and object 2. An Vniversal providence or provision of al such means as conduce to the attainment of our desired end 3. A Facilitie and dexteritie for the disposing of these means in the best manner and method in order to the prosecution of our end Prudence necessarie 1. To discover the right end and object of our friendship Al these parts of Prudence are very requisite to al friendship but especially to the choice of Christ as our friend 1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship This is indeed of huge concernement in order to the right constitution of friendship for the last end in morals has the same place with the first principles in speculatives and with the Forme in Naturals The last end infuseth sweetnes goodnes forces and life into al the means therefore if this be naught our friendship can never be good i Tu verò Omnia cum amico delibera sed de ipso prius post amicitiam credendum est ante amicitiam judicandum Seneca In our Amitie with Christ the last end and ultimate object of our choice must be no other than Christ himself there is therefore required a spiritual sagacitie to discover the excellences of Christ Sagacitie is said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Def. fol. 412. an Acumen or sharpnes of Vnderstanding whereby we easily and speedily penetrate or dive into the nature and qualitie of things Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof k Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies Plato Rep. 2. fol. 376. Life of Padre Paul pag. 60. in that he can at the first glance discover his friend And it is said of Padâ—e Paul the Venetian that great Master of Prudence ' That he could immediately penetrate the nature inclinations and designes of men and like a perfect Musician make his judgement of the Instrument by the first touch so by making men speak he knew their ends their Interests their drifts their resolutions upon busines and with most admirable quicknes the very answers they could make and so he regulated himself in al procedings ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend especially of Christ who is imcomparably the best of friends Oh! were men so quick-sighted and sage as to discerne those infinite beauties and ravishing glories of Christ's person that Divine suavitie and good-nature of his Disposition those warme compassions and sweet tendernesses of his bowels those wonders and condescensions of his Grace in brief had men eyes to see what an ancient laborious industrious bleeding burning rich free unwearied invincible love Christ bears towards sinners they could not choose but choose him for their friend But ah alas here lies the sinner's Hel he is quick-sighted towards Idol-lovers but he has no eyes to see Christ the mysteries and wonders of his beautie Grace and Glorie and therefore 't is no wonder that Christ has so few friends in the world Would the blind World but take Philip's advice and Nathaniel's practice John 1.47 Joh. 1.47 Come and see what transcendent perfections what imcomparable excellences sweetnesses and heart-conquering mysteries of Grace and Love are to be found in Christ what a croud of friends might he have come and see wil speak more for Christ to set forth his excellences than the tongues of men or Angels can do But alas men wil not come men wil not see and dive into the glorious mysteries of Christ and therefore 't is no marvel that Amitie or friendship with him is so rare The Philosopher tels us l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 206. That a wise man does not praise his beloved ' til after some familiaritie he knows him wel The wise men of the world commend not Christ as the best friend because they know him not and they know him not because they have no familiaritie or acquaintance with him Al men that have inward feeling experimental familiaritie with Christ commend and extol him as the best friend no man that ever came to him and tasted how good and gracious he is went away with repenting and hard thoughts of him David as a figure of Christ blesseth the Lord for this spiritual sagacitie as Psal 16.7 Psal 16.7 I blesse the Lord who hath given me counsel What counsel does he mean why counsel or sagacitie to chuse God for his friend and portion as it 's evident from v. 5 6. The Lord is the portion of mine inheritance c. He is so far from envying of the wicked their portions and friends or from repenting of his choice that he blesseth God al his daies for this spiritual sagacitie or counsel which he gave him to chuse God himself and none but God for his friend Yea he is so much taken and satisfied in his choice as that he cries out to al the world Psal 34.8 Psal 34.8 O tast and see that the Lord is good This spiritual sagacitie is a Divine instinct wrought by the spirit of God whereby the soul first tasts and then sees the excellences of Christ So Tyndal on John 10.4 5. fol. 265. ' If they ask how we know that it is the Scripture of God ask them who taught the Eagles to spie out their prey even so the Children of God spie out their father ' Divine instinct backt with inward sense and spiritual reason gives the soul a clear spiritual affective sight of Christ and so engageth the heart to move strongly towards him For no knowlege works more powerfully than instinct of nature strengthened by reason Those who have an inward feeling tast of Christ's admirable sweetnesses wil see and know what an excellent friend he is The Philosopher defines m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon Def. fol. 413. election a right experimental probation such as the Goldsmith has of metals This is most true here the more inward experimental and familiar probation or trial we have of Christ the more chearful firme and inviolable wil our election of and Amitie towards him be 'T is true every friend of Christ has not a feeling sense of his interest in Christ yet he has deep sense of the superlative excellence of Christ Some good friends of Christ have not the sweet joyous sense of Christs presence yet they have the bitter bemoaning sense of his absence which argues some forgoing tast how sweet friendship with Christ is Thus it was with the Spouse even when she had lost his sweet
refreshing sense of Christ's comforting presence she stil retained a lively sense of the bitternes of his absence and superlative worth as it appears by the high character shee gives of him Cant. 5.11 16. my beloved is white and ruddy Cant. 5.11 16. c. Thus we see what spiritual sagacitie or sharp-sightednes is required also what foundation it has in spiritual sense in order to the Election of Christ as our friend SECT 3. Sacred Providence or Consultation about means necessary to Friendship with Christ 2. ANother part of prudence Providence or consultation about the means necessary for the constitution of a wel grounded and inviolable Amitie or friendship is Providence or a prudent provision of such means as are most conducible to our end This providence is defined in the general n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Defin. fol. 414. a preparation for some future end or designe As to our present case it implies an universal comprehension of and deliberation or consultation about al such means and particular circumstances relating thereto whereby a firme wel-grounded Amitie may be maintained This Providential prudence o Arst Eth. lib 3. c. 5. some terme Deliberation or consultation which referrs 1. To the means not the end 2. To means licit not p De illicitis nulla debet esse consultatio Grot. illicit or unlawful 3. Among lawful means not to infinite but finite 4. In finites not to what are impossible but to such as are in our power 5. As for such means as are in our power consultation takes an q Qui ad tauca respicâ—t facile respondet universal prospect of al that relate to our end 6. Lastly after a ful view of al means it commends the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon definit fol. 414. best to our election in which it determines These are the characters which the Philosopher gives of a good consultation Now to draw down these general rules to our present purpose The soul that would arrive to a wel-grounded election of Christ for his friend must seriously consult and deliberate on al such means as are most expedient for the prosecution and obtainment of this his end For to choose a friend without a serious consultation about or provision of such means as necessarily conduce to the maintaining and promoting of such an Amitie is even in the Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv fol. 184. commun estimation of al prudent persons but a rash foolish election If ever deliberation and providence be useful it is in this case namely for the finding out the most apposite and proper means for the promoting our friendship with Christ And the reason hereof is drawn from the difficulties which occur in making a clear firme solid complete judgement touching the most proper means for the maintaining our Amitie with Christ 'T is not here as in speculative Sciences where the Premises being laid the conclusion follows of its own accord without difficultie no t Intellectus practicus propter passiones variásquâ— occurrentes â—â—â—â—mstantias dâ—fficilius veritatem attingit quà m speculatâ— vus St. Joseph Thes 64. here in this undertaking of friendship with Christ there occur various irregular passions crosse humors private Interests and other material circumstances which very much obstruct the practick Conscience in making a right judgement of the means albeit the end be already fixed so that without mature deliberation and consideration little good wil be done A soul that wil engage in Amitie with Christ must resolve upon parting with right eyes and hands things most dear unto him which requires serious advice and deliberation he must also make account of being engaged in many a sharp Combat with spiritual wickednesses in high places with a frowning and flattering world and with a slie deceitful treacherous heart Al which require a world of spiritual prudence and caution This very argument our blessed Lord improveth to provoke Christians to serious Consultation and Providence about such means as may conduce to their friendship with himself So Luk. 14.31 32 33. Luk. 14.31 32. Or what King going to make war against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand c. The scope of the Parable is this Christ acquaints them v. 26 27. what a difficult conflict they had to engage in they must hate comparatively father mother wife children yea and life also if they would be his friends Therefore he bids them sit down and consider what provision they had made for such a difficult undertakement whether they had got armor of proof and sufficient forces for such a difficult exploit and warfare Certainly they who unadvisedly rush into such a battel without their spiritual arâ—or the shield of faith the sword of the spirit c. must expect ere long to lye wallowing in the bloud of their slain friendship with Christ He that is only a casual and rash friend of Christ cannot promise himself to be alwaies such as the u Non promittit se talem in perpetuum qui casu bonus est Senec. moralist observes of a good man He that intends to approve himself what he professeth to be as to friendship must deliberately provide a sufficience of spiritual Armor and forces to carrie him thorow al difficulties he is like to encounter with Such was David's election of God for his friend Psal 119.57 58 59. Psal 119.57 58 59 60. v. 57. Thou art my portion O Lord. There lies David's choice of God for his portion or friend * Sensus est Habeant sibi alii suos honores oâ—es caetera hujusâ—odi At ego O Domine siâ— statuo Pars portio mea c. Muis. As if he had said some chuse this others chuse that others chuse some other inferiour good for their portion but as for me Lord I solemnely professe and that after serious deliberation that I have no other portion or friend but thee let who wil take these lower goods give me thy self I have enough I am content I can neither expect nor desire a better good And what follows I have said that I would keep thy words I have said i. e. I have upon serious mature deliberation and consultation peremtorily resolved What that I would keep thy words i. e. that I would vigorously prosecute al those means by thee prescribed for the maintaining of this my election of thee for my friend So v. 58. I intreated thy favor with my whole heart c. i. e. I have chosen thee with the bent of mine heart for my friend What follows v. 59. I thought on my waies There is a great Emphase in the Hebr. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter reputavi nam verbum est Pihel facâ—ltate mibi primum data quum duas cernerem vias unam Veluptatis alteram Vertutis Verb rendred I thought which
signifies here I diligently weighed and deliberately considered every tittle like those who cast accounts comparing every part with the other to the intent that I might the better sum up the whole Of what Of my waies i. e. al those waies and means which lead me to a more complete and perfect union and communion with thee as my friend So it follows and turned my feet unto thy Testimonies The like v. 60. I made hast and delayed not to keep thy commandements n Festinavi Sensus est Re cognitâ nihilsum cunctatus sed mox praeceptis tuis servandis inâ—â—buâ— Muis. His deliberation was long and serious but his execution was with hast and without delay which indeed is by wise men supposed to be one of the highest pieces of Prudence For to consult long and warily on al means and waies that may promote our end and then to execute speedily is the most likely course to render our designes and undertakements most effectual and succesful Such was David's Deliberation and resolution in his election of God for his friend If our Deliberation about the means be rash and inconsiderate and our resolution and execution slow and delatorie such friendship though it may begin with much heat and warmth of Affection yet it usually ends in shameful disappointment if not open Apostasie Briefly they who do hand over head as we say or unadvisedly choose Christ for their friend without solemne and due consultation about the difficulties that may impede or hinder and the means which may promote their intended Amitie are seldome long-lived but never the best friends of Christ For friendship inconsiderately and easily acquired is usually as rashly and easily lost when difficulties occur This holds true in civil but much more in spiritual Amitie with Christ Nothing therefore is more requisite to lay a firme foundation for friendship with Christ than mature deliberation and consultation not whether or no we should make him our friend that is past doubt and inquirie but what are the most effectual means and expedite courses to procure and promote friendship with him SECT 4. Dexteritie in the Disposement of means a fundamental ingredient of friendship with Christ ANother branch of human Prudence is dexteritie or Facilitie of judgement Dexteritie or facilitie in disposing of the means for the disposement and ordering of the means in the best method and manner in order to our more facile prosecution of the end x La prudence est dans l'action ce qu'est la Sapience dans la contemplation Confer Beaux Esprits Confer 13. p. 225. Look what Sapience or Intelligence is in contemplation the same is Prudence in action For the end in action and moral virtue is the first principle in prudence So that as in Sciences there is an huge use of Logick and method for the right disposition ordering and placing of termes propositions and discourses in order to the drawing down exact consequences and conclusions from first Principles just so it is in moral Prudence it may not suffice that we pitch on a right end and choose the best means to prosecute this end but there is also required an exact disposing or ordering of those means in order to the more speedy and effectual prosecution of the end This they cal Dexteritie or Facilitie of Judgement which is extremely necessary in al moral actions and no where more than in the election of a friend but most of al in the choice of Christ our best friend as it wil appear by an examen of the several notions and offices thereof This Dexteritie in the general Dexteritie What is an exactnes or equitie of judgement which gives to al things their just weight mesure order and place and it has divers Names and Offices which agree wel with that Prudence whereby Christian Amitie especially with Christ is produced and maintained 1. 1. Perspicacitie It is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perspicacitie of counsel which y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Rep. 4. fol. 428. ubi addit Serranus Dicit Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Consilii inveniendi perspicacitatem praesstantissimum qâ—iden sapieatiae genus esse Plato defines a manifestative Science and supposeth it to be one of the most noble kinds of wisdome because it gives unto things their just proportion order and rank Such indeed a Perspicacitie or discrete counsel is very advantageous for the constituting and promoting a right friendship betwixt men and men but more particularly betwixt men and Christ He that wil make Christ his friend and have conversation with him as such needs much perspicacitie and dexteritie so to order al his waies and course of life as that there be a sweet harmonie and happy combination between al the parts thereof so that one dutie may not displace another but each keep its proper rank and order Christian Amitie especially with Christ is a very uniforme harmonious and equal thing if there be any confusion or disorder in our waies it wil soon make a schisme or breach so far as it prevailes in our friendship So that there is required much Divine Logick and method or holy Art to knit the parts and Duties of our life so exactly together as that there be no dissonance or jarring found amongst them Hence this Perspicacitie or Dexteritie is defined by the Platonist z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon Def. fol. 413. a connatural virtue of reasoning or a virtuous Logick Certainly if natural and artificial Logick be so greatly useful for the methodizing and right ordering the parts of speculative Sciences of how much greater use is this Divine Logick or sacred method for the right ordering the parts and duties of a Christians life and conversation with Christ as his friend 2. 2. Experience a great orderer of Affairs This Prudent disposition of our waies and means is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 experience which has a mighty efficacious dexteritie for the ordering of Affairs and therefore must needs be very useful for the breeding and maintaining of al friendship but in a more peculiar regard of the Saints Amitie with Christ Plato tels us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Rep. 9. fol. 582. that an experienced person indued with prudence is the only Philosopher and he gives this reason of it because a prudent experience is the best Judge of human Affairs And that experience is the chief nurserie of Prudence the same Philosopher proves else where b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Gorgias because experience renders our lives regular and harmonious according to rules of Art whereas inexperienced persons upon the occurrence of any new or strang Accidents are liable to many irregularities confusions and disorders And the reason hereof is this a prudent experience furnisheth us with many and useful observations and experiments which being reduced to their several classes and ranks give us general rules and precepts for the more regular
ordering and disposement of our waies and courses in the prosecution of our end The particular occurrences and singular Accidents of our lives are wel-nigh infinite and therefore are accounted as such c Singularia infinita per Prudentiae regulas reducuntur ad finita Aquinas Summ. Now the infinite contingences and severals of our lives are by the rules of Prudent experience reduced to a finite series and regular order which renders our conversation more uniforme and orderly By al this it evidently appears how greatly necessary a prudent experience is both for the begetting and augmenting as of Amitie in general so more particularly of our friendship with Christ An Election of a friend founded on a prudent experience is ever most firme harmonious and inviolable And nothing makes the Saints walk more orderly with Christ as their friend than a prudent experience of his and their own waies But of this more in the Perfective Laws of friendship 3. 3. A facile method of learning our duties This Prudent disposement of our waies is also stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facile or easy method of learning which they define d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Des fol. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. generositas animi vis conjectandi id quod quemque decet Ser. a good disposition of the soul to learne speedily By this good disposition of the soul it is supposed they mean a greatnes of mind and facultie of conjecturing at that which most becomes every one And surely al wil grant such an easie method of learning or facultie of conjecturing at what is most becoming is very necessary to al friendship and more particularly to the Saints Amitie with Christ The more skilful men are and facile in learning their duties towards Christ without al peradventure the better friends they wil make Such conjectures are most happy and succesful for the begetting of friendship 4. 4. Facile progression This prudent disposement of our waies is farther named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facile progression or easie method of procedure which they define e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Des fol. 414. a firme Facilitie of rational judgement whereby our actions and waies are regulated and ordered in the best manner Which also greatly conduceth both to the begetting and maintaining of al friendship Human and Divine 5. Dexteritie What. Lastly This prudent disposition of our waies and Actions is most properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dexteritie which is an habit of prudence governing and directing al means so as they may al in their respective stations most directly conduce to their end Than which what may we conceive to have a more soverain influence on all friendship but more immediately on our friendship with Christ were Christians so prudently dexterous as to use and enjoy al things in subservience and subordination to Christ and their friendship with him to what a rate of communion with him might they attain what incomparable friends would they make how visible and glorious would their friendship with Christ be But this is the bane of al our Amitie with Christ which is also most egregious imprudence we confound the order and series of means and end f Utimur fruendis acâ— fruimur utendis August we enjoy things to be used and use things to be enjoyed We enjoy the creature and use God we make the world our friend and Christ its servant or else if our end be right yet there is too oft a confusion and disorder in the use of means How violently busie are we oft about trifles and how trifling about things of the greatest moment how do many seeming friends of Christ toil and sweat for earth if not for Hel but sport and play with Heaven Yea do not too many friends of Christ for the main sincere engage their hands if not their thoughts and hearts in such a croud of worldly affairs though materially good as that their spirits are distracted and unfitted for conversation with Christ as their friend This seems to have been the folie of Martha for which she is friendly yet sharply rebuked by her Lord Luk. 10.40 41. v. 40. 't is said Marthâ— was cumbred about much serving Luke 10.40 41. The service she was emploied in was materially good yea of the best kind for what more laudable than to provide for her Lord who was so good a friend yea she thought it so great a piece of service for her Lord as that she comes to him with desires that he would dismisse her Sister Marie to assist her Wherein then lay her blame why it lay in this she wanted this sacred dexteritie or facilitie of disposing and ordering her Affairs For 't is said v. 40. She was cumbred about much service Though the Service was of the best kind and both an effect and argument of her friendship with Christ yet it was 1. Too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpant de ministeriis hujus vitae Grot. She wanted dexteritie to give the just weight and mesure as to the quantitie 2. She wanted also dexteritie as to the manner or right ordering of her Service for she was cumbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hurried here and there ful of confusion and disorder Yea 3. These hurries so far prevailed on her spirit as to cause a distraction and schisme therein so v. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha Martha thou art careful or as it were torne in pieces with anxious solicitous cares Whence 4. follows another defect as to dexteritie 't is said She was troubled The word signifies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inqâ—iunt Graeci Grammatici proprie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—de porro ad caetera transfertur Suidas exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distraheris Latini dicerent Grot. such a trouble as procedes from the raging of the Sea when it casts up mud and filth or from troubled waters when the mud is stirred c. Her spirit was so disturbed about those two many things as that it cast forth many dirty thoughts c. 5. She wanted dexteritie as to the timing of her Service It had been more fit for her at this time to have with her Sister Marie minded that one thing necessary namely communion with her Lord in spirit mentioned v. 42. But one thing is needful and Marie hath chosen that good part c. What was Maries choice why 't was as v. 39. to sit at Christs feet and enjoy more spiritual communion with him Thus we see how far good friends of Christ for want of this prudent dexteritie or holy skil to order their Affairs aright may even in their services for Christ fal into many errors and miscarriages even against those laws of friendship they professe As al Vice whether natural or moral consists g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Phaedo 92. in an Ataxie or disorder and confusion so al Grace in an Eutaxie or
The case stood thus The Jews had entred into a conjugal covenant of friendship with God as you have it Jer. 2.2 3. I remember the kindnes of thy youth the love of thine espousals c. But Israel had broken her conjugal covenant with God as this Prophet Hosea declareth at large chap. 1.2 whence She is here stiled an Adulteresse because albeit she retained the profession and worship of God in part yet she looked to other Gods and loved flagons of Wine o Propter voluptates colunt Idola magis de victu quam de Dei cultu solliciti Tarnovius Intellige hoâ— de Idololatrarum â—oâ—viviis plerumque enim haec conjunguntur superstitio luxus Rivet i. e. she found good emolument or incomes of pleasures and riehes by the flagons of Wine or drink offerings which were poured forth to other Gods therefore she looks towards them or gives them a share in that conjugal friendship and worship which was due to God alone as Zeph. 1.5 Yet for al this though Israel had thus broken wedlock with God yet he had an affectionate compassionate eye towards her she was beloved of her friend though an adulteresse God had a mind to enter into a new covenant of conjugal friendship with her but how would God be content that Israel should lie in commun for him and Idol-Gods No but first he redeems her Affections by out-bidding other lovers and so wil have her as a garden enclosed and a fountain sealed proper to himself So v. 2. So I bought her to me for fiveteen pieces of Silver c. V. 3. And I said unto her thou shalt abide for me many daies thou shalt not play the Harlot and thou shalt not be for another man so wil I also be for thee As if the Lord had said O my backsliding Spouse I have yet once again ransomed thee both by price and power from thine Idol-lovers look wel to it that thou play not the Harlot again be thou for me and not for any other lover and I wil be for thee approve thy self a loyal friend to me and dout not but that I shal approve my self so to thee Thus Cant. 6.3 Cant. 6.3 I am my beloveds and my beloved is mine i. e. I am wholly and singly for my Beloved as he is wholly and singly for me Siâ—ut speculum figuram nullam habet sed illam admittit quam is quem habet coram objicit sic spoâ—sa fidelis praeter sâ—onsum nullum ad asâ—octâ—m admittit Sanctius I am in regard of conjugal love and subjection not mine own but his as he is in point of conjugal love and care not his own but mine It s true my beloved ceaseth not to be his own when he becomes mine but yet he demeaneth himself as if he were not his own he assumeth such intimate Relations and bowels of an husband friend savior c. as bespeaks him wholy mine and therefore it is my dutie to make over my self my Thoughts Admirations Affections Person and al to him so that I am now to mind admire live in possesse enjoy and delight in him and not my self I am to reject every Idol-lover and friend Thence God tels the Israelites that he would not deliver them til they had put away their false Gods Judges 10.13 14. Judg. 10.13 14 15. Yet ye have forsaken me and served other Gods wherefore I wil deliver you no more Go crie unto the Gods ye have chosen and let them deliver you in the time of your tribulation God upbraids them with their Idol-Gods and false lovers But yet when the Israelites had put away their Idols and humbled themselves before God it is said the Lord's sâ—ul was grieved for their miserie v. 15 16. The like Hos 14.3 4. Hos 14.3 4 8. When Israel is brought to renounce al Idol-lovers and false Gods then and not til then Christ comes in as a friend promising to heal her backslidings So v. 8. Ephraim shal say what have I any more to do with Idols and what follows I have heard him and observed him c. Christ wil never hearken to us as a friend so long as we have to do with Idols Thus Hos 2.15 Hos 2.15 16. 16 17. when God takes Israel again into Covenant with himself he wil have her forget the names of Baalim her old Idol lovers and cal him Jshi her Husband Thus the soul that enters into a conjugal friendship with Christ must be for him singly and for none other he must not adde to or compound any thing with Christ but must bid adieu unto and abandon al old lovers which may pretend unto or aim at the least share in the bent of the heart or that conjugal Affection which is alone due to Christ SECT 2. Reprobation of sin by the friends of Christ BUT now to descend to particulars Four old lovers which pretend a share in our conjugal love there are 4 old friends or lovers which pretend unto and aim at an interest in that conjugal affection and friendship which is alone due to Christ and those are 1. Sin 2. Self 3. The World 4. The Law as a Covenant The first two are interne and bosome-friends and therefore more apt to betray us the latter albeit more externe and forrein yet are they exceeding dangerous and very prone either by their smiles or frowns to get a share in that conjugal friendship which is due to Christ Whoever therefore does really intend and desire to enter into a solemne League and Covenant of Amitie with Christ must abandon each of these so far as they stand in opposition to or competition with Christ who must have his royal Throne al alone in the bent of the heart And this indeed suits with the nature of al election formally considered For n Cujus est approbare ejus est reprobare al election in its strict notion does import a reprobation of something he that elects one thing reprobates another So he that elects Christ for his friend must reprobate or refuse al these old Idol-lovers so far as they pretend unto any share in that conjugal Affection which is due to Christ and to him alone 1. 1. The friend of Christ must reprobate and reject sin He that wil espouse Christ for his friend must absolutely renounce yea bid open defiance unto sin that bosome inmate which pretends much kindnes for us but is indeed a sworne enemie not only unto Christ our best friend but also to our selves The Philosopher could tel us o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2. c. 4. That those who are truly friends have the same enemies and friends This holds most true here he that is a friend to Christ is an enemie to sin and so on the contrary he that is a friend to sin is an enemie to Christ To pretend unto an election of Christ as our friend without any sincere reprobation of sin is
a contradiction in Christianitie What a friend of Christ and yet reserve secret haunts for beloved lusts a friend of Christ and yet indulge thy self in secret if not open sins a friend of Christ and yet one that doest allow thy self in known provocations against Christ a friend of Christ and yet as vain in thine apparel and gestures as frothy in thy discourses as voluptuous and flesh-pleasing in thine use of the creatures as proud and scornful in thy behavior as vain-glorious in self-exaltation as worldly and greedy of lucre as other worldlings oh what a monstrous contradiction is this Again art thou a pretender to friendship with Christ or yet a frequent yea wilful neglecter of Christian duties both private in thine alone or retirements and more publick in thy relations Art thou an Angel in the Church but a Devil in thy Familie at least in thine own heart Certainly if this be good friendship with Christ then Hel is crouded with a world of good friends of Christ Such false friends were those apostatizing Jews Zeph. 1.5 who swear by the Lord Zeph. 1.5 and by Malcham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto not by the Lord and to Malcham i. e. they professe friendship to God yea bind themselves to him by an oath of Allegiance and Supremacie to be for him and for none other but yet under hand they swear also to Malcham i. e. their Idol Molock to whom they give allegiance and homage as wel as to God Which indeed was a flat contradiction For God and Baal can no more be reconciled than Heaven and Hel. This is the commun case of a world of seeming friends They swear both to the Lord and to Malcham they professe conjugal friendship to Christ and yet retain some Idol-lust some Image of Jealousie which must go halves with Christ Thus do many false friends of Christ studie and meditate how they may mediate a league between Christ and lust Christ they must have to quiet the clamors of conscience and lust they must have to quiet and content their hearts hence they compound al differences betwixt Christ and lust This is an Hel-bred friendship yet too commun among the croud of Professors How far a false friend of Christ may procede in the reprobation of sin Neither wil every laxe and partial reprobation of sin suffice to constitute a sincere election of and conjugal friendship with Christ Many a seeming friend of Christ may procede very far in turning from sin and yet never turne to Christ yea continue stil a secret and at last turne an open enemie to him How far did Herod go in joyful attendence on John's Ministerie and Reformation til it came to part with his Herodias and then he chuseth to part with John's head and life by Christ rather than with her as Marc. 6.10 Luke 3.18 Did not Demas procede far and cleave long to Christ was he not much estimed by the Apostles Do they not make honorable mention of him in their writings And yet did not the love of this world so far prevail upon him as that at last he left Paul and the work of the Ministerie and turnes Merchant 2 Tim. 4.10 he hath forsaken me and loved this present world he forsakes Christ and Christ forsakes him 1. As to judgement 1. A false friend of Christ may have many dreadful apprehensions of the damning nature of sin yea he may feel some scorching terrors and heats of Divine wrath in his conscience for sin which may fil him with great indignation against sin so far as it carries a sting and torment in it and yet al this while he allows and approves of it in his 〈◊〉 as sweet or profitable he may have â—â—â—â—gement of conviction and Discretion against 〈◊〉 as it is the fuel of Divine wrath or heâ—â—â—re and yet he may have a judgement of Approbation for sin as pleasing to corrupt nature 2. As to wil. 2. Neither may the false friend of Christ have his Judgement only turned against sin but his heart also may in some mesure by many faint wishes partial vows and legal Covenants against sin very far depart from it How many pretending friends of Christ are there who make solemne vows against their sins but after their vows make inquiries as Solomon observes how they may reconcile their Lusts and Christ Do not many with solemne protestations turne out sin at the street door as a rebellious son and yet soon after take it in again at some back-door Are not many mens covenants against sin 1. Either extorted and wrung from them by reason of the heats and gals of their conscience 2. Or partial they covenant against some sins that so they may retain other sins with more securitie 3. Or legal they covenant against sin in their own strength and so soon fal into the hands of that sin they covenant against 4. Or conditional they covenant to quit sin provided it wil not be a more dutiful obedient servant 5. Yea do not the most of mens covenants against sin serve as a blind to concele their sins yea as food to nourish strengthen and improve sin at least inward heart-lusts Thus do many seeming friends of Christ make al their Vows and Covenants against their sins but as expedients subservient to the concelement strength and growth of sin In brief the bent of their heart is towards sin while they seem with many protestations and vows to reprobate the same they have fatherly bowels rolling towards sin whiles they seem most displeased with it they are offended at sin not because God is offended at it but because it offends their peace and troubles their consciences c. 3. As to conflicts with and mortificaons of sin 3. Yet farther a false friend of Christ may arrive not only to some faint inclinations and protestations of heart against sin but also to some sharp combats with and some seeming mortifications of sin The light of conscience may fight against the lusts of his heart as it was with Balaam Numb 22.18 externe branches of sin may be lopped off Acts of sin may be suspended some sins may be pursued even to death Yea not only outward Acts but inward lustings may be in part quenched Yea the root of sin may seem very far withered And al this but feigned conflicts and superficial mortification of sin which determine in the greater prevalence and sovereigntie of sin For al their combats and struglings against sin do but more miserably entangle them in sin while the acts of sin grow more feeble and weak the inward Dominion of sin grows stronger and more violent like a torrent pent up with banks The more emty the streams of sin are the fuller is the fountain when sin seems most asleep it is oft least mortified and most lively within As in malignant diseases when the humor strikes in it grows more incurable Mat. 22.25 28. This is the case of many a seeming friend of Christ But now
from Christ's should maintain entire and long friendship with him Divine Amitie with Christ is lined with a world of difficulties and therefore it needs a world of courage and resolution Cowards wil make no good friends of Christ because they are below the lowest office of friendship But self-love is mighty cowardly and timorous as also slothful and lazy it cries there is a Lion in the way if but any shadow of danger 'T is true a selfish friend may go like Orphah with her mother a furlong or two with Christ so long as the way lies fair and direct for his own Interest but yet he soon parts at the first crosse way x Quia adhuc nimis inordinatè te diligis ideò plenè te resignare aliorum voluntati trepidas Gerson de Imitat Christi l. 3. c. 13. One keeps on with Christ til he comes to the crosse way of shame or reproche another he walks with Christ til he comes to the crosse way of povertie or need others march with Christ til they come to some fiery trial of persecution This is most certain that friendship with Christ begun on base selfish grounds will end in secret or open enmitie for when such seeming friends have atained their ends on Christ they care not to have any more to do with him We find this fully exemplified in many selfish friends that followed Christ while on earth for the loaves or bag or some such carnal interest So Joh. 6.15 Joh. 6.15 26. there are some seemingly such zelous friends of Christ as that they would come and take him by force and make him a King Ay but Christ puts no confidence in them he knew their selfish designe and upbraids them with it v. 26. verily ye seek me because ye did eat of the loaves and were filled y Quos sportula secit amicos Juven Sat. Such basquet-friends are reproched by the Heathens Neither were they long-lived-friends of Christ for v 60 61. they are offended at him and so quit his companie The like instance we have Joh. 2.23 24. where many commit themselves to Christ but he would not commit himself to them because he saw they were but selfish false-hearted friends which would ere long prove open enemies to him We have also a great instance hereof in zelous Jehu 2 King 10.15 16. 2 King 10.15 16. where he seems a forward and hearty friend of God and cries out to Jehonadab come with me and see my zele for the Lord. He pretends much zelous friendship for God but he intends al for himself Jehu seems to go far in the work of Reformation oh what an huge zele has he seemingly for God But when it came to the hazard of his Crown then the golden Calves must he set up he would rather venture the losse of Religion Christ and al than the losse of his Kingdome 2 King 10.29 31. 2 King 10.29 31. He regarded not to walk in al the commandments of the Lord Albeit he went far in Reformation yet he durst not go farther than his Interest attended him when Reformation and Interest crosse each other Where self is the cause of friendship 't is also the ruine of the same then he breaks with God and so God breaks with him as v. 32. And 't is worth our remarque that the very same self-interest namely his ambitious desire of the Kingdome which made him seem so zelous a friend of God against Ahab's house was that which at last turned his seeming friendship into open emnitie against God For the same self-interest that engaged him for God against Ahab's familie in order to the obtaining of the Kingdome engaged him against God and a thorow Reformation lest thereby he should again lose the Kingdome which seems to be aimed at Hos 7.1 Hos 7.1 when I would have healed Israel then the iniquitie of Ephraim was discovered and the wickednes of Samaria Jehu's ambition was very wel pleased to join in the work of Reformation so far as it conduced to his gaining of the Kingdome but having gained it the same self-love hindred him from joining too far in Reformation lest thereby he should again lose his Kingdome Thus the same Idol-self which at first made him a seeming friend at last made him an open enemie to God So mutable and variable a thing is self and al friendship founded and rolling thereon And as Ambitious self thus far prevailed with Jehu so Avaricious or covetous self no lesse influenced Judas both in the election and reprobation of Christ as his friend For the same avaricious humor which made him continue a friend of Christ namely that he might have his bag or purse supplied for Judas was Christ's Bursar as Joh. 13.29 the same at last inclined him to sel his master and friend for thirty pieces of Silver Such a visible curse is there upon al selfish friendship as that self-love is both the effective and destructive cause thereof By al which it is evidently manifest that inordinate self is the Gangrene of al true friendship so that nothing is more essential and fundamental to the election of Christ as our friend than the Reprobation abnegation and abjuration of tyrannick lawles self Renunciation of sin without the renunciation or rejection of self does but make men more secret and cunning enemies of Christ And as there can be no espousement of Christ for our friend A character of hypocritick partial self-denial ' til there be a divorce from self so neither is it every partial superficial carnal externe legal and hypocritick self-denial that wil serve the turne to constitute a sincere friendship with Christ For it is most evident that many denie themselves in some things As to 1. Self-wisdom that so they may seek themselves more effectually in other-some Others denie themselves much in profession that so they may exalt themselves the more in Realitie Some seemingly abase their own wisdome that so they may the more cunningly advance the same as the Academicks and Scepticks of old 2. Self-humor Others professedly crosse thwart their own Inclinations and humors that so they may promote their own merits 3. Self-merit Others renounce their own merits and self-righteousnes in profession that so they may the more establish the same in their hearts 4. The causes of self-denial 1. From self-love How much seeming self-abnegation is there in the world which springs only from self-love How many are there who seem to abase themselves in their own and the worlds eyes that so they may be extolled by other men does not many mens self-denial spring only from carnal fear of Divine wrath 2. From carnal fear or 3. Spiritual pride 5. Its effects or from spiritual pride and vain glorie is not the self-denial of many made use of only as an artificial blind or masque to cover over a rotten base heart do'nt they under a forme of self-abnegation hide the power of lust
What made Abraham so eminent for friendship with God as that he is stiled with an emphase or accent The Friend of God Was it not his self-abnegation Abraham's friendship with God founded on self-denial that laid so good a foundation for his so great Amitie with God Were not al the great and noble exploits of Abraham's friendship with God founded on self-denial His first great act of friendship towards God for which he is stiled Esa 41.2 8. the friend of God consisted in his forsaking Chaldea his nearest relations and eye-pleasing delights to follow God he knew not whither as a Pilgrime al his daies Was not this an high piece of self-abjuration Again the second great Act of friendship for which he is recognized and openly proclaimed the friend of God James 2.23 was his offering up his only Son Isaac And O! what a world of self-denial was there in this Act I might run thorow that little Book of Martyrs Other Scripture-instances Heb. 11. or white rol of Christ's Confessors and friends Hebrews 11. and discover unto you what visible veins of self-denial ran thorow al their friendship towards God For faith which was the soul and life of their friendship is the greatest self-denier in the World Do but in your meditations which is too large a Theme for me run over those noble friends of Christ there mentioned even from Abel to the end of the Chapter and you 'l see pure and high strains of self-denial which were the chief corner stones of their confidence in and friendship with God in Christ Again let us contemplate Christ's New Testament friends and we shal find much of self-renunciation at the bottome of al their Amitie with Christ Was not John Baptist a rare John Baptist's friendship with Christ grounded on self-denial choice friend of Christ and who more eminent for self-denial than he especially when it came it came to a competition with Christ Mat. 3.11 So Mat. 3.11 he confesseth he was not worthy to bear Christs's Shooes Joh. 3 26 30. But more particularly John 3.26 30. v. 26. Some of John's Disciples seem much offended that Christ had more Disciples than he whereupon John v. 27 28. rebukes them and v. 29. declares solemnely that for his part he was but the friend of Christ the Bridegroom and therefore 't was joye enough for him to hear his voice Yea addes he v. 30. He must increase but I must decrease As if he had said Let my name lie in the dust and rot sobeit that his name be exalted and made glorious let me be disgraced and despised provided that he be dignified and extolled let my root wither and drie away so that his branch may flourish let my Sun set and be turned into a black cole that his Sun may shine forth more brightly not my Kingdome but his Kingdome come let me be nothing so that he may be al things These are noble strains of self-denying friendship I might shew you the like in other Evangelick friends of Christ as the Thief on the Crosse Luk. 23.42 and Paul who Rom. 9.3 seems content to suffer an innocent and sinlesse Hel for the interest of his Lord and every where when he speaks of himself he draws a veil over his own excellences that so Christs glorie might shine forth more conspicuously as Gal. 2.20 Yet not I but Christ liveth in me that modest corrective not I argues much self-denying friendship But I must contract By these and the like exemplifications and instances we see what an essential and fundamental connexion there is betwixt self-denial and Friendship with Christ I shal close this particular with an observation of the Philosopher z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 1. who notes that young men usually are more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendly and sociable than other ages because they rejoice in societie and mind not their profit or self-interest as friends ought not The reason holds good in al friendship and the observation very far in friendship amongst men because the elder men grow usually if they are not clothed with a Divine nature the more selfish they are But it 's quite contrary in Divine friendship with Christ Young Christians though they oft have the largest affections for Christ yet have they the least friendship towards him and the reason is because there is much of self in al their Affections and duties they mind more what they receive from Christ than what they give unto him they love Christ in themselves more than themselves in Christ whereas grown and mature Christians though perhaps their Affections and friendship to Christ be not so juicy and sappy yet are they more spiritual and lesse selfish they love Christ now more for what good is in himself than for what good they receive from him and whereas at first they loved Christ for themselves they now love themselves in and for Christ the more they are acquainted with Christ the more they love him for himself which is the purest strain of freindship Thus we see how essential self-denial is both to the Being and Perfection of al friendship and particularly of Divine SECT 4. How far the World must be reprobated in order to the Election of Christ as our friend 3. How far the World is to be rejected in order to the Election of Christ as our friend WE have finisht the two great interne competitors of Christ sin and self we now procede to the externe corrivals of Christ which are the World and the Law These are not formally and in themselves enemies to Christ but only objectively and indirectly as they by their frowns or smiles inveigle and entice the heart away from Christ We shall therefore examine them more cursorily and begin with the World which is so far to be rejected as it stands in opposition to or competition with Christ The world has a double face the one smiling and the other frowning by the former it endeavors to allure by the latter it strives to terrifie the soul from Christ In both these respects the World must be denied though principally as to the former For generous spirits are sooner overcome by the smiles than by the frowns of the World 1. The Allurements of the World As for the Allurements and blandissements of the World they are very bewitching and heart-inveigling things Al things in excesse are hurtful but the intemperance of prosperitie is most dangerous a Magnam so turam magnus animus decet qui risi se ad illam extulit altior stetiâ— illam quoquâ— infra terram deduâ—it Seneca He need have a great mesure of Grace who has great worldly enjoyments for if his heart be not much above them with God he wil be soon brought under and made a slave by them The world albeit it promise fair is very faithlesse and deceitful it usually then deceives us most when we most love or trust it Nothing
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
and communion betwixt God and men Whence he makes this the main office of the Pagan Demons m Touching this office of the Pagan Demons to conciliate friendship betwixt God and men See more largely Court of the Gentiles P. 1. B. 2. c. 8. s 5. pag. 225. to transmit the Sacrifices of men to the Gods and the rewards of the Gods to men And because they were sensible of a greater guilt in sin than could be washed off by the bloud of Buls and Goats or such like sacrifices therefore they endeavored to pacifie their angry Deities by n The custome of the Gentiles to pacifie their Gods by human Sacrifices See Court of the Gent. Part. 1. B. 2. c. 9. s 9. pag. 264 c. Human Sacrifices which custome peradventure took place amongst them from some broken Traditions they had received touching the true Messias and his Sacrifick or Priestly Office But whatever their blind apprehensions were it is most certain the friends of Christ elect no other Sacrificer or Priest to make reconciliation and mediate an Amitie betwixt them and God than Christ himself They expect no Act of Oblivion for their offenses past but what is procured by his bloud no friendship and communion with God for time to come but what this their friend Christ who is at Gods right hand and has his ear to command by his Interpellation or Intercession obtains for them They transmit al their Petitions by Christ's hands to God the Father and expect God's gracious returns and vouchsafements to be transmitted to them by the same hands The friends of Christ look upon his Sacerdotal office or Priesthood as the most perfect Heb. 5.6 So Heb. 5.6 Thou art a Priest for ever after the order of Melchisedec Who this Melchisedec was is much disputed o Cunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor per Mâ—l hisedecum figurat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in Hebr. 7.3 A learned man makes him to be Christ himself appearing to Abraham under an human shape whoever he were it is most certain Christ's Priesthood expressed hereby is most perfect so v. 9. and being made perfect he became the Author of Salvation unto al them that obey him i. e. to al his friends The designe of this sacred penman is to set forth the precelience or preference of Christ's Priest-hood before that of Aaron which he demonstrates 1. From the excellence of Christ's person who was without sin 2. From the prelation of his Ministration Christ offered for his people only Aaron for himself also 3. From the Sacrifice offered Aaron offered the bloud of Buls c. but Christ offer'd himself he was both Sacrificer and Sacrifice and Altar 4. From Christ's compassion towards those for whom he offered himself c. These and such like considerations engage the friends of Christ to Elect him and him alone as their Priest And in as much as the Sacrificature Christ's friends choose him 1. To expiate for their sins or Priesthood of Christ confists of two parts his Expiation or atonement on earth and his Intercession in Heaven his friends elect him for their Priest in both these regards both to expiate for their sins and to intercede for them in Heaven So Heb. 1.3 As to the first part of Christ's oblation his friends elect him both for their Sacrificer their Sacrifice and their Altar p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Def. fol. 4 5. A Sacrifice is a victime given unto God And the formal reason or essence of an expiaatorie Sacrifice consists in the sprinkling of bloud Heb. 9.22 Because according to that ancient law of God given to Noah Gen. 9.4 bloud passeth for the soul which in Brutes is conveighed in the bloud Wherefore the friends of Christ have their eyes and faith wholly fixed on the bloud of Christ and on that alone for the pardon of their sin they thirst after his death and bloud as the life and food of their souls So in like manner do they elect Christ as their alone Intercessor with God 2. To intercede for them they expect no returnes of their petitions but what comes by him SECT 4. The Election of Christ as a Prophet essential to friendship with him 3. Election of Christ as Prophet CHrist is to be elected by his friends as their Prophet The q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato conviv fol. 188. Philosopher tels us That the Prophetick Art was to conciliate or beget a friendship betwixt the Gods and men What he fondly conceits of the Pagan black Prophetick Art is most true of Christ's prophetick office the grand designe whereof is to bring sinners to a knowledge of and Amitie with God Alas why is it that men who are rational creatures are so great enemies to God the first Truth and last good is not this the true reason because men are borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mad fools Tit. 3.3 They cannot apprehend those transcendent ravishing perfections that are in God there is no adequation or proportion between their carnal hearts and God's spiritual excellences and therefore no marvel that they affect not to make God their friend But now the friends of Christ being sensible of this their native blindnes they elect Christ as their Prophet and conductor to instruct them in the things of God Joh. 10.4 So Joh. 10.4 And he goeth before them and the sheep follow him for they know his voice Christ alludes to the custome of those countreys where the Shepherd was wont to go before his sheep and calling them by a peculiar note which they were accustomed to they chearfully followed him So Christ's friends who are his sheep having elected him for their great Shepherd they understanding his dialect or voice follow him as their Guide The like Joh. 14.6 Joh. 14.6 I am the Way the Truth and the Life c. As if he had said why follow me for I am the true way to life Gerson de Imitat Christi l. 3. c. 56. Without a Way a man cannot go without Truth a man cannot know where to go without Life a man is never the better for going I am the way which thou oughtest to follow the truth which thou oughest to believe the life which thou oughtest to hope for I am the Way inviolable the Truth infallible the Life interminable or endlesse I am the most strait way the most supreme Truth the most perfect life Thus the friends of Christ elect him for their Prophet and counseller they understand his Dialect or language and therefore follow him the true way to life but a stranger they wil not follow as Joh. 10.5 But now the false friends of Christ they understand not his cal or proper Dialect they hear not his voice more than the voice of a stranger Joh. 8.43 So Joh. 8.43 wherefore know ye not my speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Dialect tone or peculiar note and voice whereby
I cal my friends Christ seems to marvel at their stupid sottish ignorance But then he resolves al into this even because ye cannot hear my word They had no spiritual judgement of discretion because they wanted a Divine facultie of hearing his Word and thence no wonder that they elect him not as their Prophet and Shepherd Yea they are so far from electing Christ as their Prophet that they chuse darknes before light yea hate his prophetick light because it discovers their sins John 3.19 20. So John 3.19 This 〈◊〉 the condemnation that Light is come 〈◊〉 the World and men love darknes rather than light for their works are 〈◊〉 20. For every one that doth evil hates 〈◊〉 light and cometh not to the light lest 〈◊〉 deeds be reproved No wonder that suâ—â— elect not Christ as their Prophet SECT 5. The Election of Christ's person a fundamental part of our friendship with him 4. 4. The friends of Christ elect his person and how THE real friends of Christ elect his Person as wel as his Benefits This is an essential and fundamental condition of al Amitie both human and Divine to elect the Person of our friend He that chuseth a friend only to receive good things from him without regard or love to his Person is not a friend to him whom he hath chosen but to himself only And this has a more peculiar consideration in conjugal friendship which if it terminate or fixe not on the Person of him whom it espouseth it is but an adulterous and whorish love Now the Amitie 'twixt a Believer and Christ is as we have at large demonstrated in the foregoing Chap. conjugal and therefore the election of Christ's person is the most essential ingredient thereof Thus it was with the Spouse Cant. 1.2 Cant. 1.2 The first thing she breathes forth is this Let him Kisse me with the Kisses of his mouth c. The Kisse in those ancient and simple times implied nothing lascivious impure or indecent but it was used as a symbol of intimate friendship and union of spirits For by the Kisse there is as it were a mutual Transfusion and Transpiration or breathing forth of souls each into other as Plato observes Whence friends were wont in ancient times out of a superstitious kind of pietie to receive with their mouth the last breath or souls of their dying friends that so they who were dead in themselves might as they fancied live in them So that by the Kisse here which the spouse breaths after we must understand the spiritual transfusion and inhabitation of Christ in her soul and the firme adhesion of her soul to Christ as her husband Thence it follows for thy love is better than Wine O! It is the beloved himself that is al in al in the Spouse's Books And therefore it is observable that what she mentions v. 2. of the savor of his Ointments and afterwards of his Apples Wine Myrrhe Spiknard Perfumes c. these are al to be understood of Christ himself Duties Graces Comforts yea Heaven it self are al nothing without Christ in the estime of his Spouse Cant. 2 16. So the Spouse Cant. 2.16 I am my beloved's and my beloved is mine i. e. as he has chosen me for himself so I have chosen him for my self He abides in me by his spirit and I abide in him by faith and love he is wholly for me and I am wholly for him He makes a free invitation and render of himself to me and therefore I make a chearful acceptation of him and resignation of my self unto him he minds regards and affects nothing so much as my self mine heart and person and therefore I must count what is not himself as nothing It 's true to enjoy the Bracelets and love-tokens of my Beloved is sweet ay but to enjoy himself is much sweeter It is a very pleasing thing to see and embrace the Divine favors of my Lord but oh how pleasing is it to see and embrace the Lord of those favors In what precedes we have the mention of many Divine Benedictions which the Spouse did participate of in and from her beloved the text cited is a reflexion on her beloved himself as the fountain and original Idea of al her benedictions Some conceive this Divine Aphorisme which is oft repeted to be the burden of this sacred nuptial song because it is most accommodated to expresse that mutual conjugal Affection which is 'twixt Christ and his Spouse So among the Romans they had their solemne formulae whereby those who entred into conjugal relation expressed their mutual resignation of themselves and al that was theirs each to other as that Where thou Caius art there am I Caia Pagans accounted it unworthy of conjugal relation to espouse any thing so much as the person of their beloved What may the friend of Christ regard desire or seek more than Christ himself Doth not he suffice for Christ and shal not Christ alone suffice for him Doth not Christ take complacence in his friends alone as his Spouse and shal not they take complacence in him alone as their Husband Conjugal Relation albeit it may find its Relates different and dislike yet it makes them one and alike Therefore as Christ condescends so low as to espouse the person of his Spouse so her heart must ascend so high as to espouse his person for himself Self the first motive that draws sinners to Christ 'T is true the first motive that draws the friends of Christ unto a closing with him is to gain life from him 't is a sense of need that drives them first to Christ ay but when they consider and understand that there is no life to be gained by him but by espousing of him for their husband yea upon a serious and deep contemplation of Christ being convinced that their life and happiness consists in the enjoyment of him this engageth them speedily and chearfully to elect and chuse his person as the fittest object for conjugal Amitie As in civil conjugal contracts and friendship oft' times that which first moves the attention and allures the person to hearken to a motion or offer of Mariage is some externe good perhaps the man offers a great dowry or the woman has a good Portion these or such like considerations frequently open the door to conjugal Amitie but after frequent visits and familiar conversation together the persons begin to be more taken with the personal worth if there be any each of other and peradventure at last affections grow so pure and dis-interessed as that if there were no dowry no portion to be had yet they would not break Just such is the conjugal Amitie 'twixt Believers and Christ That which first awakens the soul and makes it attentive to the offers of Christ it 's sense of need the conscience is stung with Divine wrath and finds no Physician that can cure its wound but Christ the sinner is under an Arrest of
Divine Justice and having not a farthing to pay his debts is dragged to prison by the spirit of Bondage and the Law now while in prison there is a motion made by the King's Son Christ that if the soul wil espouse him for her husband he wil pay al her debts this is good news indeed what wil the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am oh who would refuse such a good motion Content the bargain is made c. Thus the sinner is first driven into straits Yea to self-despair for such proud beggars are we al by nature as that no one ever attends to the wooings of Christ til he be forced to it by an holy self-despair wrought by the spirit of bondage but then being invited and wooed by Christ he chearfully and readily espouseth him as a friend and husband and the more familiar acquaintance and conversation he has with Christ the more is he satisfied in his choice of him so that whereas at first he was fired out of self by the spirit of bondage and forced to go to Christ as a sick man to his Physician or as a condemned malefactor to the King's Son More pute strains of friendship with Christ to beg his life yet now he sees al the reason in the World why he should love and embrace Christ now he can crie shame upon himself and al the world for being so unwilling to espouse Christ now al his life and happines lies wrapped up in Christ so that he fears no greater Hel than the losse of Christ and desires no greater Heaven than the enjoyment of Christ Thus the friends of Christ though at first they espouse Christ in order to life yet after some communion with him and contemplation of his ravishing glories as 2 Cor. 3.18 they then find by experience that their life is hid in him so that his presence makes a young Heaven and his absence Hel. And this discovers to us the true reason why the Lord in much wisdome and tendernes keeps many of his elect friends The Lords keeps many of his Elect long under bondage and hardnes of heart to make way for a more ful choice of Christ's Person a long time under a spirit of Bondage laboring and groaning under a drie withered parched hard and dead heart namely to drive them more thoroughly out of themselves to a ful closing with the person of their Lord that so they might learne to derive al grace from him for poor souls under a spirit of bondage and soul-troubles chiefly mind the affectionate workings and thence the ease and quiet of their own spirits more than the espousing of and depending on Christ their Lord wherefore in much pittie and compassion to the souls of his elect Christ oft' keeps them long under fruitlesse conflicts and vain attemts of their own barren bewildred frozen hearts that so they might be brought to a greater mesure of happy self-despair in order to a more complete entire election of him as their husband and best friend for himself Whence also we learne what is the mortal wound and plague of so many false friends of Christ The plague of false friends is that they close not with the person of Christ who may and oft' do go very far in the election of Christ as their Priest Prophet and King yea and receive many amicable love-tokens from him yea now and then a friendly visit and smile of his countenance yea some goodly ornaments of commun gifts and graces yea some commun Assistances influences enlargements and quickenings of heart in duties and yet al this while never come to any real conjugal Amitie with him What should be the cause of such a prodigious monstrous miscarriage why here lies the core and malignant root of this inveterate plague-sore such seeming friends of Christ being stung and galled with divine wrath may close with Christ in a great mesure as their Priest that so by his wounds and righteousnes their stripes may be healed that so his blood may be applied as a balsame to their wounds that so his merits may be imputed to them in order to the payment of their debts yea they may come unto him as their Prophet and Shepherd to guide them in this their labyrinth and wildernes-condition yea farther they may come unto him as their King and that not only to rule their persons but also very far to destroy their lusts at least to keep them in good order that so they may not be as thornes in their sides to prick and gal their consciences thus far I say may a false friend of Christ procede in the election of him and yet for want of a conjugal closing with the person of Christ continue a real enemie to him By al this we see of what moment and weight it is that the friends of Christ elect his person But more of this in what followeth SECT 6. The friends of Christ are to Elect his Spirit also for their friend 5. 5. Election of Christ's Spirit SUch as wil contract friendship with Christ must also elect his spirit for their friend Christ's Spirit is not only the same in Essence with himself but also his Viear-general Vice-gerent and Deputie amongst his friends in this lower Region of the Church they therefore that wil espouse Christ for their friend must in like manner espouse his Spirit as his Substitute here on earth to govern influence and conduct them til they arrive to the immediate and perfect vision and fruition of the Blessed Deitie The friends of Christ are as yet in their Non-age and therefore he has left them his spirit as their Tutor and Advocate So Joh. 14.16 17. Joh. 14.16 17. I wil pray the Father and he shal give you another Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox est Attica quae significantur illi quos in periculo accersimus ut nobis adsint consilio qui iidem Advocati dicuntur etiamsi non litigent in soro nostro nomine Camero fol. 221. which signifies such a comforter or Advocate as is ready in al our straits and difficulties to advise counsel assist and encourage us The Tutor according to the civil Law is to be a Defensor or Gardien of his Pupil and none were admitted to have Tutors but such as were free Pupils Such are the friends of Christ they are free-born pupils left by Christ under the Tuition Inspection and Protection of his spirit whom they chearfully elect and submit unto us as Christ's Delegate and Commissioner to order direct protect and influence their souls Are the friends of Christ oppressed and borne down by tyrannick boisterous lusts then where should they go but to the Spirit of Christ to quel and subdue those proud lusts so Esa 4.4 by the spirit of judgement and by the spirit of burning the bloud of Jerusalem is purged away Are they weak and
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
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
provided it may be on his own termes and conditions Sinners by nature are so stout-hearted as that they wil rather part with Christ Heaven and Life than with their own conditions and therefore the main work of the spirit of Bondage is to stoop and bend the wil to make the heart flexible and willing to take Christ upon his own termes and conditions ' Til the heart be weaned from its own conditions it is not fit to make a friend of Christ The Heathen moralist could say h Non recipit sordidum virtus amatorem Soluto ad◠illam sinu veniendum est Sen. 222. that Virtue receives not a sordid Lover we must come to it with an open breast This is most true of friendship with Christ he is a sordid selfish friend who comes to Christ with an open face but with a breast lockt up which is the mode of courtiers and politicians no they who wil enter into friendship with Christ must come with an open heart as wel as face without Reserves Ifs and And 's or any such-like conditions They must bring an heart of white paper and leave it with Christ to write what conditions he please on it In brief the friends of Christ must be willing to receive al conditions from him but to give no conditions to him Thus David Psal 131.1 Psal 131.2 My soul is as a weaned child i. e. weaned from mine own conditions So Abraham Esa 41.2 is brought to the foot of God to be content to go and come to do and suffer to be any thing or nothing as God should please whence he is stiled v. 8. The friend of God 8. Prop. The friends of Christ may not elect him with regard to themselves any way Self may not be regarded in opposition to or competition with Christ wherein self may stand in competition with or opposition to the Honor of Christ The great designe and Interest of the friends of Christ should be to abase themselves and exalt Christ So John Baptist Joh. 3.30 and the Publican Luk. 18.14 Hence when ever self comes in competition with or stands in opposition to Christ's honor it ought not to be regarded by the friends of Christ SECT 7. The friends of Christ may in their election of him have regard to freedome from Hel. 2. How far the friends of Christ may have regard to themselves in their election of Christ THese exclusive or negative Propositions being premised the inclusive or affirmative wil more easily follow In the general the friends of Christ may in their election of him regard themselves so far as he is offered in the Gospel as a means applicable and necessary for the obtainment of life and salvation For without al peradventure he that elects Christ as offered in the Gospel elects him as his friend Now the Gospel offers Christ as a means of life and salvation to al such as wil come unto or elect him for their Mediator Yea the Gospel makes this the great damning sin that men wil not come unto Christ for life and salvation so Joh. 5.40 surely if this be the great Gospel-sin that men wil not come unto Christ for life then it necessarily follows that this is the great Gospel-dutie and that wherein our friendship with Christ doth much consist that we elect or close with him in order to the obtainment of life by him But this wil appear more clearly and fully by the following particulars 1. Prop. The friends of Christ may The friends of Christ may eye freedome from Hel. in their election of him have an eye on and regard to their freedome from Hel. This is evident 1. Because the Gospel offers Christ to sinners as their only Redeemer to deliver them from Hel. 2. Because self-preservation is an essential branch of the Law of Nature which the Law of Grace or friendship with Christ does not destroie but perfect Thus much the wisest of the Heathens could by their candle-light see and acknowlege wherefore i Hence the Stoicks made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self preservation the first part of their Moral Philosophie as Laert. Zeno. some of them made self-preservation the first part of their moral philosophie and k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato another saith that this is virtue to preserve a man's self and what belongs unto him neither is there a more noble and generous piece of virtue than to save a man's self and others 3. The very notion of Hel duely considered doth both allow and require that the friends of Christ both fear and endeavor to avoid it For what is Hel but a continued state of blaspheming sinning against and separation from God Now may not the friends of Christ elect him as a means to keep them from such a state of sinning against and alienation from himself 4. Neither does this argue servile and slavish but filial fear to chuse Christ out of fear of Hel so long as the Hel we fear is not merely a tormenting but also a sinning Hel. Is it not the highest degree of filial fear and love for a child to be afraid of falling into the fire because thereby he shal grieve displease and be deprived of his father surely such a fear of Hel is not only allowable but generous and filial in Christ's friends SECT 8. The friends of Christ may and ought to elect him with regard to Heaven 2. Saints may elect Christ with a regard to Heaven Prop. HEnce it follows That the friends of Christ may elect him with an eye or regard to Heaven the great recompense of reward For 1. Thus likewise is Christ tendred in the Gospel almost every where 2. The most loyal and faithful of Christ's friends are commended for their faith in eying the recompense of reward So Moses Heb. 11.26 for having respect to the recompense of reward Yea 3. It is the Character of Christ himself Heb. 12.2 Looking at the joy that was set before him This is an exemple without al exception that the friends of Christ may have an eye on what they expect from him 4. Heaven and Happines is proposed by Christ as the great motive to draw his friends unto a firme Amitie with and adherence to himself So John 14.2 Now a motive hath the place of an end though sometimes but partial and subordinate and it 's wel known that the end is a main principle of the Action and therefore ought to be looked unto by the Agent Is it not then most reasonable that Heaven which is made a motive and so an end though but partial and subordinate to allure Christ's friends to the election of him should be regarded by them Has Christ promised and does he not offer Heaven as an encouragement to his friends to make them elect him more chearfully and shal they not eye the encouragement which Christ gives them What is this but to say the end and motives of an action ought not to be eyed by
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
c. Jansenius August To. 3. l. 5. de Gratia cap. 10. fo 225. Jansenius that great patron of Grace and the cause of Christ who acutely and solidly discusseth and determines this case whether a regard to our reward or Happines be inconsistent with our love to God for himself Thus Jans August Tom. 3. De Gratia l. 5. c. 10. ' It is no smal error saith he to imagine that our own salvation and the vision of God and the whole complexum or sum of our Felicitie may not be sincerely loved with true charitie As if a Christian were otherwise commanded to love himself than in loving God for God For in this doing he does mostly love himself neither does he love himself truly if he does otherwise love himself than in loving God for himself For by a most profound oblivion and forgetting of himself he does most deeply love himself For our good saith Augustin is nothing else but to adhere to God c. ' CHAP. VI. That the friend of Christ does most promote himself by electing Christ for himself is demonstrated both from the Object Act and Effects of this Election SECT 1. That the friends of Christ do most advance themselves by electing Christ for himself is proved 1. From Christ the Object HAving resolved that great Case How far the friends of Christ may in their election of him regard themselves and in part demonstrated that they never more truely and spiritually regard seek and promote themselves than when they most abjuring their carnal legal and private self elect Christ for himself Our main work now wil be 1. To prosecute the Demonstration begun by several convincing Evidences or Discoveries that the friends of Christ do most really seek and advance their spiritual best selves by clecting of Christ for himself and then 2. To explicate How and Why the friends of Christ must elect him for himself That the friends of Christ do most really seek That the friends of Christ do most advance themselves by electing Christ for himself is proved 1. From the object Christ considered and advance their spiritual best selves by electing Christ for himself is evident both from the Object Act and Effects of this Election 1. As for the Object of this election who is it but God-man or God himself clothed with human Nature 1. When the friends of Christ elect him whom do they elect but God himself the most infinitely perfect and first Being and last End And is not God to be elected for himself Or can the friends of Christ promote themselves more than by electing him who is their Last end 1. As the last End and chief-est Good and chiefest Good for himself Is not the last end the first mesure and rule of al means and Actions and is not every Subject or Facultie by so much the more noble and perfect by how much the more perfect and noble its last end is Wherein consists the Rectitude of an Intelligent Creature but in his inviolable adherence unto God as his Last end q Libertas electionis importat accessam ad infinitum recessam ab inferioribus Gibieuf What doth the true notion of Libertie import but a Recesse from Inferior Goods and Accesse to the infinite supreme Good Ought not al multitude to be reduced to and governed by the one simple and choicest good Doth not the formal reason of loving al particular goods result not from their own goodnes but from that of the universal and most comprehensive good Now is not Christ our last end and choicest good Is not al God and whole God in him Can then the friends of Christ more advance themselves than by electing of and living in him who is their last end and chiefest good Is not this an happy losse when the friends of Christ lose themselves and al other private goods in the enjoyment of Christ for himself How do they resigne up themselves as captives to his love when once they come to see and tast and smel and feed on the Divine satisfactions of his presence In short have not al creatures an Appetite of Vnion or desire after their last end and that for it self and does not their perfection consist in the firme adhering or cleaving thereto Is there any other mesure for our love of the last end and chiefest good but to love him without al mesure and end infinitely and for himself And what can more commend to us the election of Christ for himself Is he not his friend's last end and best good Do not al manner of Divine suavities and attractive satisfactions flow from him when their hearts do in any good mesure comprehend the wonders of his Love Grace and Goodnes are they not then filled with most satisfaction yea with the fulnes of God as Eph. 3.19 And do not such satisfying sights of Christ lift up their souls so far above al Idol-lovers as that these are in no capacitie to reach or inveigle their hearts as formerly 2. What is more attractive drawing 2. As the first Beautie and alluring than the supreme first Beautie which converts the eyes of al Intelligent Beings to it self And is not Christ that expresse Image and Brightnesse of the Fathers glorie the first and supreme Beautie Is it not then the Interest of his friends to chuse him for himself Has not Christ the most amiable beautiful face that ever was Doth not the most beautiful essence and al the Divine perfections of the Deitie shine in him What are visible Beauties but mere Deformities in comparison of Christ In the visible World what is there so beautiful as light and in the Intelligible World what so beautiful as Truth Now is not Christ the first light and Truth Oh the infinite Beauties of Christ's Intelligibilitie What infinite harmonie what exact proportion and forme is there in al his excellences Again how natural is Christ's Beautie What are al created Beauties but borrowed colors and paint if compared with Christ What an infinite quantitie of beautiful and glorious Truths are there in Christ What a splendor effulgence and amiable amenitie of al Divine Attributes shine in him Wel might the Spouse say Cant. 1.16 Behold thou art fair my beloved yea pleasant or amiable acceptable Certainly such is the soul-ravishing Beautie of Christ as that the contemplation thereof by faith transformes his friends into a like Image 2 Cor. 3.18 Plato saies that the contemplation of the first Beautie makes us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friends of God 3. 3. As the first principle of Dependence Again Is not Christ the first principle of Dependence as wel as the last end of fruition And does not the life Interest and perfection of every derived borrowed Being consist in the firme adhesion unto and intimate immediate Dependence on its first Principle r Praemotio Divina est conversiva ad Deum sepaâ—ative à creaturis Gibleuf Lib. Is it not the interest of the rivulet and stream to
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
Friends of Christ than to elect him for himself Is it not al the reason in the World that sinners should elect their Savior for himself Is not Christ the most rational object yea wisdome it self and therefore most attractive of our wisdome and election What takes a rational Being more than Reason And hath not Christ the most convincing the most invincibly binding Reasons to attact the heart to himself for himself The election of Christ for himself imports not only Head-logick but Heart-logick also it is the elixir and Spirits of Reason the deepest and profoundest wisdome to contemplate adhere to and love Christ for himself Friendship with Christ carries in it an Ocean a Sea of sublime reason yea the flour of Reason The Prodigal never came to himself Luk. 15.17 i. e. to a sound and sober mind to acts of reason and judgement til he could by the Art of Divine Logick dispute himself into a resolution of returning to his Fathers house where was bread enough to elect and adhere unto Christ for himself Such is the spiritual Logick of Christ's friends Is it not their highest wisdome to adhere unto their first Principle and last End Is it not al the reason in the world that the friends of Christ should elect him for himself who gave himself a ransome for them what mroe reasonable than that they should live and die with him who lived and died for them This seems such a Demonstrative binding constraining Argument to Paul as that it quite overcame 2 Cor. 4.14 15. not only his Reason but his Affection also 2 Cor. 5.14 For the love of Christ w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. totos nos possidet regit us ejus afflatu quasi correpti agamus omnia alludit enim ad vatum suroren Beza constraineth us i. e. does wholly overcome and captivate our Reason like the ecstatick impulses and raptures of the Prophets our Judgements as wel as Affections are ravished with the consideration hereof How so because we thus judge or we thus syllogize dispute or reason in our selves that if one died for al then were al dead V. 15. And that he died for al that they which live should not hence forth live unto themselves but unto him which died for them and rose again Oh! saies Paul if Christ died for us what reason have we to elect and live to him whence he concludes V. 16. wherefore henceforth know we no man after the flesh c. i.e. we are now resolved to live to and upon Christ for himself we see al the reason that may be for it because he has been so good a friend to us Such a Divine Logick is there in Amitie with Christ 4. 4. Most Voluntarie To Elect Christ for himself is most Perfective of Human Nature because most voluntarie and pleasing to the renewed wil in the friends of Christ By how much the more voluntarie any act of the wil is by so much the more agreable to and perfective of its nature such an act is Now what more spontaneous and voluntarie than the electing of Christ for himself Oh! what a sweet pain is love-sicknes for Christ how golden are those chains how silken are those cords whereby the heart is fetter'd and bound to Christ Yea is it not the most pleasing death to the friends of Christ to die bleeding with love and adherence to Christ 'T is true the friends of Christ have their wils drawen to and confirmed in the election of Christ by no lesse than a pul of omnipotence But yet oh x Repugnanti non volenti necessitas est in volente necessitas non est Seneca how sweetly and chearfully does it adhere to Christ what an happy necessitie what a blessed constraint what a sweet and pleasing violence is that which knits and keeps the hearts of Christ's friends close unto himself It 's a voluntarie necessitie a love-violence every thread of this Divine election is twisted out of love Hos 11.4 Hos 11.4 I drew them with the cords of a man with bands of love And what can be more free and pleasing than bands of love The Philosopher tels us y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv that love knows no force but which is voluntarie and sweet for every one voluntarily obeyes Love Is not this most true here is not the heart most voluntarily though necessarily and invincibly bound to Christ to elect love and enjoy him for himself But of this more in what follows Thus we have demonstrated that the election of Christ for himself is an Act most perfective of Human Nature and therefore most for the promotion of true self SECT 3. Demonstr 3. From the blessed Effects that follow upon the Election of Christ for himself 1. The Divine Nature 2. Libertie 3. 3. Demonst From the effectâ— of electing Christ for himself Which are THat the friend of Christ does most promote himself by the election of Christ for himself may be farther Demonstrated from the Effects of this Election for the tree is known by its fruits the cause by its effects Certainly the friends of Christ by the election of him for himself attain unto many glorious Effects and Fruits which greatly conduce to the advance of their true â— Participation of the Divine Nature spiritual and best self 1. Hereby they are made partakers of the Divine Nature 2 Pet. 1.4 The Divine Nature as it is in God wherein does it consist but in the immutable Adhesion to himself his own essential Goodnes and infinite perfection Now the friends of Christ so far as they elect and adhere to Christ for himself so far are they partakers of this Divine Nature The Christian Philosopher tels us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. Grammat in Aristot de Anima That this is the great endeavor of Nature to beget a natural effect like to it self This holds true here the Divine Nature in Christ produceth a Divine nature in some degree like in his friends so that as he loves and enjoyes himself for himself so they love and enjoy him for himself also only with this difference that it is natural and essential to Christ to adhere to and enjoy himself as God which his friends have only by participation and of Grace yet so as that they partake of some shadow and dark ressemblance of that self-sufficience that is in Christ as God For look as God saies Exod. 3.14 I am that I am Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I am the first infinite self-sufficient Being so Paul in his proportion by virtue of his electing of and adhering to Christ for himself saies 1 Cor. 15.10 by the Grace of God I am what I am Though Paul knew ful wel his infinite Distance from God as a creature yet by a Quod Deo competit per Naturam nobis co â—pet tâ— per Gratiam Gig. de Libert p.
493. Grace and by virtue of his adherence to Christ as his friend he could ascribe and assume to himself some borrowed shadow of that Divine Al-sufficience And when friendship with Christ is consummate and perfect as it is in Heaven where the friends of Christ perfectly adhere to him for himself then there is a more perfect degree of this Divine Nature and self-sufficience Then the friends of Christ are if we may speak it with reverence as so many little made-Gods b Perfectè liber est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi mortalis Deus nihil habet quod nonvult nibil vult quod non habet vult omnia quae debet omnia possit quae vult Mori Disp 2. de Grat. thes 6. they have nothing but what they would have and they would have nothing but what they have Such a derived image or shadow of the Divine Nature and Al-sufficience have the friends of Christ so far as they elect and adhere to him for himself 2. 2. Libertie Another blessed effect which the friends of Christ ohtain by their electing of Christ for himself is a Divine Amplitude or Libertie Al human Libertie whether Natural Civil Moral or Divine consists in an Amplitude or Enlargement either of State 1 Natural or Acts. 1. As for Natural Libertie it consists in the natural Amplitude c Homo ad immensam quandam Amplitudinem natus est Gibieuf de Libert pag. 361. Vniversalitie and infinite capacitie of the soul whereby it is exemted from al coactive Necessitie and invested with a rational spontaneitie which naturally and essentially attends al its human Acts and Motions Now what does more conduce to the Improvement of this d Ille est liber in agendo qui à nullo creato dependet qui nullis limitibus coercetur nec ex parte princi ii nec ex parte finis qui eminentiam quandam Infinitatem adeptus est secundum quam ab Infinito ad Infinitum super Infinito movetur c. Gibieuf de Libert p. 270. natural Amplitude and enlargement of soul than a firme Election of and Adhesion unto Christ for himself What is it that most confines and narrows the whole soul but adherence to and dependence on sensihle inferior good Is not every facultie of the soul by so much the more universal ample and wide by how much the more immaterial and spiritual it is And what exemts and frees the soul from adherence to sensible good and carnalitie more than election of and firme adherence to Christ for himself Who has his wil more Vniversal and Indedendent as to Inferior goods than the friend of Christ who elects him for himself Is not al this exemplified to the life in Solomon who when he first elected God for his friend had a huge large heart bestowed on him as wel for natural as Divine matters so 1 King 4.29 1 Kings 4 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudinem cordis Jun. Tremel And God gave Solomon wisdome and Vnderstanding exceding much and largenes of heart c. e Hebr. Amplitude or Enlargement of Heart Oh what an ample wide universal and comprehensive wisdome and wil had Solomon upon his first Election of and Adherence to God as his friend f Brutum Animal etsi non plane ad unum astrictum sit sicut Plaetae Lapides libertate tamen non pollet quiae nulla infinitate gaudet solius Rationalis creaturae istud privilegium est quae sola Dei capax est ista capacitate transire potest in Divinam Amplitudinem Gibieuf de Libert p. 262. But after his heart turned from God to sensible good what a narrow servile fetter'd heart had he Paul who was a great friend of Christ one that elected him for himself what a great vast comprehensive universal soul had he So 2 Cor. 6.11 Our heart is enlarged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hugely amplified extended or widened Whereas v. 12. he saies the Corinthians by reason of their sin were straitned or narrowed in their spirits wherefore he exhorts them v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye also amplified or enlarged and then he shews them how they might attain to this amplitude or enlargement of soul namely by returning to Christ and cleaving to him as v. 14 15 16. 2. 2. Civil Libertie As for civil Libertie it consists in a man's being sui juris his own Master or Lord and thence it is defined a Facultie of doing or power of living as men list or please whence g Populi illi libeâ—i dicuntur qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derodone those people are accounted free which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as give laws to themselves And surely none are so free in this regard as such who elect and adhere to Christ for himself Yea such as are servants of men by the election of Christ for himself they become the Lord's free-men So 1 Cor. 7.22 1 Cor. 7.22 For he that is called in the Lord being a servant is the Lord's freeman i. e. A servant by election of and subjection to Christ becomes ingenuous noble and free both as to State and Acts. It 's true he is the servant of men ay but is he not also the son of God Joh. 1.12 his outward man is to serve and observe the wils and humors of men but oh how free how generous is he in the inward man what generous and noble principles has he what great and sublime designes and aims for God How much is he above the frowns and flatteries of this lower world even then when with his bodie he is most officious and serviceable to men And then as for Acts how free is he in his spiritual regards and acts towards Christ even when he is most deeply engaged in bodily services for men How chearful and active is he in the dispatch of his master's busines that so he may gain a little time to pour out his soul into the bosome of Christ Is it not admirable to see with what diligence some poor servants wil dispatch their affairs that so they may have some time for converse with Christ Whereas peradventure when they come to be their own masters they have not so much libertie of spirit and acts for Christ as when they were in a servile condition Thus the servant that is called in the Lord is the Lord's free-man The Heathen Moralist can teach us h Sencca Epist that virtue makes men sui juris their own Lords because nothing can be above him who is above fortune Again addes he That man can do what he list who conceives he must do nothing but what he ought Such a free Noble-man is the friend of Christ who elects him for himself i Ex subjectione ad Deum emergit Dominium in creaturas Gibieuf de Libertate p. 218 260 264. he by subjecting himself to Christ his Lord becomes Lord and master of al
inferior things yea of himself also Plato tels us that the temperate virtuous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above himself because by his temperance he has Dominion over himself Again he saies k Qui optimus est faelicissimus August ssimus est quia seipsum regit c. Plato Repub 9. that he who is most virtuous is most happy and most Royal or Noble because he rules himself which is the most Royal Dominion And who may lay claim to such a noble Regal self-Dominion if not they who adhere to Christ for himself Hos 11.12 so Hos 11.12 But Judah yet rulety with God and is faithful with the Saints Judah so long as she kept faithful in adhering to Christ she ruled with God and had a regal Dominion over al her lusts and al inferior things Aristotle l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 4. c. 8. treating of a magnanimous man saies that he cannot live to any but his friend because that is servile How true is this of the friends of Christ who elect him for himself such are so magnanimous and generous as that they cannot live to any but Christ their friend m Dominiem Lioertatis oritur ex adhaesioâ—â— ad Deum est vis quaedam in fine ultimo fundadamentum habons i. e. uti frui omnibus servato ordiâ—e finis Gibieuf de Libert pag. 218 264 263. Thus by subjection to Christ they become Lords of themselves and al inferior goods they live as they lift and please because nothing pleaseth them but what pleaseth Christ their best friend they have what they would have so long as they elect and love Christ for himself It 's true the friend of Christ abandons not the world as to necessarie uses but yet he is so far above it as that he useth it only as a servant not as a friend the world is under his feet as Rev. 14.1 the Church stands with the Moon an embleme of sublunarie things under her feet The friend of Christ possesseth the world as though he possessed it not his lands houses gardens and other sensible goods have no more room in the centre or Bent of his heart than if they were the lands houses and gardens of other men such is his Dominion over the creature and so far doth he live as he lists But is it thus with base-minded servile sinners who live under the Dominion of every base lust and sensible good Doe Voluptuous Avaricious and Ambitious men live as they list who the more they have of their Idol goods the more they want the more vexed are their Desires Surely none live as they list but the friends of Christ who enjoy himself 3. 3. Moral and Divine Libertie As for Moral Spiritual and Divine Libertie it is most evident that it springs from and consists in the electing and enjoying of Christ for himself n Nostra libertas inhaeret Devinae ut exemplari in perpetua ejus imitatione versatur Gibieuf de Libert p. 373. For certainly the Divine Libertie of God is the most exact Idea exemplar or patterne of our Libertie Now wherein does the Libertie of God chiefly consist but in the Divine Amplitude of his own Being whereby he acts al things most wisely and freely for himself And then surely the more the friends of Christ arrive unto this Divine Amplitude and enlargement of heart and waies to elect Christ for himself and to act al for him the more they ressemble the Divine Libertie Was not this the Divine Libertie which David was most ambitious of Psal 119.45 I wil walk at libertie Hebr. o Psal 119.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In amplitudine seu latitudine Jun. Trem. In Amplitude latitude or enlargement of heart and waies and then he gives the cause and reason of this his Divine Amplitude for I seek thy Precepts i. e. mine heart elects and adheres to thee for thy self p La libertà di spirito è un distaccamento del cuore de tutte le cose per seguire la volonta di Dio. Sales thy wil is to me a royal law the more invincibly my heart adheres to thee and thy reveled wil the more free do I judge my self Such a perfect freedome is there in the service of Christ Thus have we gone thorow al the notions of Libertie with evident conviction that the election of Christ for himself gives the best improvement to al libertie under whatever notion it be considered SECT 4. The Divine life and al the Issues of it most improved by the Election of Christ for himself 3. 3. Divine Life ANother blessed effect which the friends of Christ obtain by electing Christ for himself is a Divine Life with al the issues thereof q La vie spirituelle consiste en des fonctions de nostre Intelligence volente en des esgards perpetuels que nos ames ont a Dieu Mestrerat de la foy p. 42. Spiritual Divine life consists in the due functions of the mind and wil with the perpetual regard which the soul has to God Now whence procedes these due functions of the Mind and Wil but from their Adherence unto Christ what gives the soul a pure and perpetual regard to God but election of Christ for himself Every life is by so much the more noble and perfect by how much the more noble and perfect its principles influences and operations are and surely this addes much to the excellence and perfection of that Divine life which the friends of Christ by election of him for himself are invested with For is not Christ as God-man the first principle of al Grace and the last end or best good Are not the Divine Influences of the spirit most efficacious for the Conservation Improvement and Perfection of the Divine life May we imagine that there are any operations more agreable to the Divine life than such as flow from a firme election of and adherence unto Christ for himself Farther as the Divine life it self so al the Issues or effects thereof are rendred most perfect by a firme election of and adherence unto Christ for himself Solomon gives us a wise Caution Prov. 4.13 The issues of life which are conserved and improved by election of Christ for himself are 5. Prov. 4.24 Keep thine heart with al diligence for out of it are the issues of life How can the friends of Christ keep their hearts better than by an inviolable election of and adherence unto Christ And is not this the best expedient to conserve and promote the Issues of life which flow from thence What are the Issues of Life but 1. Health 2. Strength 3. Growth 4. Sense 5. Motion Are not al these maintained and promoted by continued election of Christ for himself 1. 1. Health As for Health the Philosopher tels us r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujusque est ei prop ium pabulum motum tributre proprius
Christ than they who elect and adhere to him for himself Oh! What a quick and deep sense have such of sin which is the cause of Christ's departure How do their wounds of Conscience bleed under the fresh and lively sense of smal miscarriages against Christ Such are their spiritual senses One of the Philosophers y Protagoras dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held That the soul was nothing else but sense Is not this in a sense true of the renewed soul so far as it adheres to Christ for himself has it not then al its spiritual senses exercised as Heb. 5.14 Does not Paul pray for the Philippians That they might abound in al sense Phil. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how may this be attained unto but by adhering unto Christ that quickning Head 5. 5. Motion The last great issue of life is Motion and by how much the more noble and raised the life is by so much the more active and perfect wil the motion be For the manner of acting is according to the manner of existing By how much the more perfect the Forme is by so much the more perfect is the life and thence according to the perfection of the life we may mesure the perfection of the operation springing thence And can there be a more noble and perfect life than continued Election of and Adhesion unto Christ for himself Does not the z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato Timaeo Philosopher assure us That the contemplation of God is the proper motion of the mind And who may expect the contemplation of God if not the friends of Christ who elect him for himself What is there more efficacious to draw forth every Grace in its exercice than transforming sights of God in Christ by faith And who are there that enjoy more of such transforming sights than such as most firmely and constantly elect and adhere unto Christ for himself O! what uniforme harmonious beautiful yea glorious exercices of Grace do such friends of Christ live under Are not these the pure in heart to whom the blessed vision and fruition of God is promised Mat. 5.8 do not these behold in Christ that Divine Miroir or Glasse the Glorie of the Lord 2 Cor. 3.18 In short what spiritual motion can the Saints exert without adherence to and dependence on Christ their Head Joh. 15.5 without me or separated from me ye can do nothing Thus the friends of Christ by continued election of and Adhesion to him for himself are made partakers of the Divine life and al the issues thereof SECT 5. Divine Honor Order Beautie Pleasures and Riches from the election of Christ for himself 4. 4. Effect is Divine Honor. ANother great effect of electing Christ for himself is Divine Dignitie Honor and Advancement What is Honor even in the estime of the poor Philopher but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 4. the reward of virtue given to good men And what greater virtue can there be than an intimate Adherence to Christ for himself Again is not the King the fountain of Honor and are not they estimed most Honorable who stand in his presence and receive marques of Honor and Favor from him b Nemo altero nobilior nisi cui rectius ingenium Qui imagines in Atrio exponâ—nt noti magis quà m nobiles sunt Seneca Surely this makes much for the Honor of Christ's friends who elect him for himself for such are Heavens Courtiers they stand in the presence of Christ the King of Kings yea they are his Assessors who set with him upon the Throne Luk. 22.30 That ye may eat and drink at my Table in my Kingdome and sit on Thrones c. What higher marque of Honor can there be than to have Christ's and his Father's name written on their forheads as Ezech. 9.4 Rev. 14.1 c Altum quiddam est virtus excelsum regale invictum In regno nati sumus Deo parere libertas est Seneca Is it not a singular favor that such have Christ's ear and heart to command Can there be a greater Dignitie than to be of Christ's Cabinet-Counsel Psal 25.14 Is it not an high marque of Honor to receive friendly visits and manifestations of love from Christ as Joh. 14.21 15.15 Farther what greater Nobilitie amongst men than to be of the bloud-Royal And are not those who elect and adhere to Christ for himself most allied and akin to him as Mat. 12.49 50. Behold my Mother c. The Philosopher defines d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Definit 1 Chron. 4.9 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nobilitie a virtue of Noble manners And what more Noble manners can there be than to adhere to Christ for himself What was it that made Jabez 1 Chron. 4.9 more honorable or weighty or glorious than his brethren Why we are told v. 10. Jabez called on the God of Israel c. Jabez elected God and clave unto him for himself c. Such honor have they who cleave to Christ 5. 5. Effect is Divine Harmonie and Order The Election of Christ for himself is that which Produceth Conserves and Promotes the most that may be a Divine Harmonie and good order in the soul and its Operations The Philosophers saw so much Beautie and excellence in Harmonie and Order as that One e Plato makes it the soul of the World f Pythagoras held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert Another held That Virtue and al things else that were desirable consisted in Harmonie Whence Plato called Virtue the Musick of the soul and Justice the Symphonie or concent of Virtues And what puts the soul into a better Order Harmonie and Vniformitie than Adherence to Christ for himself g It is said of Padre Paul the Venetian that that which made him most admired was the coupling together of Virtues that are seemingly opposite as Knowledge and humilitie c. Life of Father Paul Oh how uniforme and harmonious are al the motions of the friends of Christ so far and so long as they adhere to him what a sweet composure and concent is there of Contemplatives and Actives of Prudence with Meeknes of Wisdome with Humilitie of Seriousnes with Chearfulnes of Affabilitie with Severitie of Solitude with Service and Activitie Thus Graces seemingly opposite do sweetly conspire and meet together by virtue of that Divine Harmonie which attends the soul's adhering to Christ for himself 2 Pet. 1.5 6 7 8. 6. 6. Effect is Divine Beautie and Glorie The Election of and Adhesion unto Christ for himself infuseth a Divine Beautie and Glorie into the soul as also into its Acts so far as they spring from this root h See Les Beaux Esprits Tom. 1. Confer 26. de la Beautè Plato makes Beautie to arise from the Forme so far as it is predominant over the matter which is of it self without forme and beautie Others
make Beautie to arise from the mixture of colors again others from the prevalence of light together with a due proportion of parts Al these notions of Beautie agree wel with that soul which elects and adheres to Christ for himself For when is the Spiritual Divine Nature which has the place of a forme in the soul more predominant over the carnal part than when it adheres most unto and depends most on Christ when does the Face of the soul shine with most beautiful color and rayes of Divine light if not when it beholds the glorious face of the Lord 2 Cor. 3.18 Did not Moses's face shine with sparkling light and Beautie when he had been conversing with the Lord on the Mount Among naturals i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what more beautiful and glorious than the lustre and brightnes of the Sun But oh how much more glorious is that soul which by adhering to Christ and beholding of his glorie is transformed into the same Image k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Phileb 64. The Philosopher tels us that the very Images of things beautiful are also beautiful Oh! how beautiful then is that soul which is adorned with the beautiful glorious Image of Christ And where is there more of the glorious Image of Christ to be found than in those who adhere to him and behold his glorie was it not this that made David so much to long to dwel in the house and to behold the beautie of the Lord Psal 27.4 7. 7. Effect is Divine Pleasures The Election of Christ is that which brings with it the most real solid pure spiritual strong masculine permanent heart-ravishing soul-satisfying Pleasures Al pleasures are by so much the better by how much the more real and solid they are carnal pleasures are only opinionative feeble and flashy and therefore little worth But the pleasures that flow from communion with Christ for himself are most solid substantial and deep Again the more pure any pleasures are the better Now the pleasures that flow from the election of Christ for himself are most pure and immixed Al other pleasures are but feculent muddie and drossie in comparison of these l Voluptatis generatio fit ex infi iti fiaiti copulatione Plato Phileb The Philosopher saies That the generation of Pleasure is from the copulation of finite and Infinite His meaning is that there is no true pleasure but what springs from the soul's union to and communion with God Of al human pleasures those are certainly best which are most spiritual because such are most rational most connatural and most efficacious Now such are these Divine suavities which flow from election of and adherence to Christ for himself O! what Spiritual Delices are such friends of Christ master of at times Again those are the purest and noblest pleasures which admit of the least excesse For where there is excesse there is evil and miserie Now how doth this commend those Divine pleasures which follow upon the souls adherence to Christ for himself May we excede in or enjoy too much of those soul-satisfying delights which flow from Christ no surely Lastly The purest and best pleasures are those which are formed out of the sweetest and best Good and by how much the more intimate and entire communion the soul has with its choicest good by so much the more refined delicious and permanent are its pleasures Oh then what divine Suavities do the friends of Christ enjoy so far as they elect and adhere to him for himself So Cant. 2.3 I sate down under his shadow with great delight Cant. 2.3 and his fruit was sweet to my tast Cant. 5.16 His mouth is most sweet Hebr. sweetnesses in the m Abstracta praedicantur de formis Al Treasures and Riches Abstract and plural number which notes a complexion of al sweetnesses 8. Lastly Election of Christ for himself is that which makes the friends of Christ masters of the best Treasures and Riches Al things are theirs if they are Christ's So 1 Cor. 3.21 For al things are yours i. e. al that you need 1 Cor. 3.21 23. as wel as al that you possesse what you want as wel as what you have For sometimes nothing doth us more good than our wants he that hath a spirit to bear contentedly the want of Riches enjoyes the real benefit of them yea much more than he that possesseth them in the greatest confluence without such a spirit of contentement It s the mind of man that makes him rich or poor not the fruition or want of things the contented friend of Christ though never so poor is yet Lord of al things because he knows how to want them his wants do him as much good as his enjoy ments what he possesseth not doth him as much yea more good than it doth those who are the actual owners of it what he enjoyes not is his in capite and therefore by a better title and for a better use than to them that enjoy these things Again Al things i. e. both life and death enemies as wel as friends Devils as wel as good Angels Are yours i. e. for your use and good not in possession but in free heritage and how so he tels you how v. 23. and ye are Christ's i. e. Because ye are Christ's by a firme election of him for himself therefore al things whereof he is Lord becomes yours As the Wife though of never so mean condition formerly by virtue of her Vnion with her Husband has a title and right to the whole of his goods so that she can say This house these fields are mine so the friends of Christ by electing him may lay claim to al that is his Thus we see how much the friend of Christ does advance himself by electing Christ for himself This will more fully appear by what follows CHAP. VII How and Why Christ is to be Elected for himself in regard of his Mediatorie excellences as Relative to God the Father SECT 1. Christ's Mediatorie excellences from the Designation of God the Father Heb. 2.5 6 7 8. Joh. 6.27 Heb. 3.2 Heb. 5.4 5. Act. 2.36 37. Eph. 5.2 HAving largely demonstrated That the friend of Christ does most seek and promote himself really considered by electing Christ for himself we now procede to demonstrate How and Why Christ is to be elected for himself I join both these considerations together because they mutually give to The Distribution of Christ's excellences which render him eligible for himself These are 1. Relative and receive from each other Light and Evidence And the more fully to explicate and demonstrate how and why Christ is to be elected for himself we must consider Christ in al his Excellences so far as he is held forth to his friends as eligible for himself Now the excellences of Christ may be considered 1. As Mediatorie and Relative or 2. As Absolute The Mediatorie excellences of Christ may be again
savor of the Holocaust or burnt offering mentioned v. 20. but a savor of rest or complacence arising from the Sacrifice of his Son shadowed forth thereby There are no Sacrifices no good works or performances though never so Evangelick and refined that are a sweet-smelling savor unto God farther than they are perfumed by the Satisfaction and Incense of Christ neither would Christ's satisfaction have been a sweet savor unto God had it not been regulated by and commensurate to the Divine constitution By al this it appears How the friends of Christ must eye his Divine constitution and Designation in their election of him of what absolute necessitie it is that the friends of Christ in their election of him for himself have a particular eye and regard unto God the Father's Designation and appointment of him Has God the Father constituted or made Christ a second Adam a publick Representative or commun person Oh then how chearfully should his friends elect him as such Is the world to come the Kingdome of Grace by God the Father put in subjection to his Son and to him alone in opposition to al other Mediators whether Saints or Angels or our own self-sufficiences Shal not his friends then voluntarily and freely resigne up their souls their persons their Al to his trust and Disposement Again has God the Father put so many Seals on Christ to assure his friends that he is the chief corner stone chosen of God and precious as 1 Pet. 2.4 How readily then ought they to set their seal of faith to Christ to embrace and chuse him as thus chosen of God and build their souls upon him Lastly was Christ Heb. 3.2 Act. 2.36 Made i. e. constituted dignified adorned and glorified by God the Father with that glorious Title of Honor and Office of Being Mediator between God and Men Oh then how should the friends of Christ by their solemne consideration and acceptation of him as offered and delivered to them by God the Father exalt and honor him as their constituted Crowned Lord Was not this the very designe of God the Father in committing al judgement and power to the Son that al should honor the Son even as they honor the Father Joh. 5.22 23. Joh. 5.22 23. But hath committed al judgement to the Son That al men should honor the Son even as they honor the Father i.e. Christ by the Designement and Appointment of God the Father has received an absolute Dominion and Soveraintie over al creatures men and Angels c. that al men should honor him with the same honor with which they honor the Father Now Christ is thus honored 1. By chearful acceptation of him as our constituted Mediator 2. By lively and daily Admiration of those Divine excellences that dwel in him The more we admire the incomparable perfections of Christ the more we honor him 3. By raised spiritual Affections towards him We honor them most whom we love best 4. By Divine Adoration of him Al Divine honor implies Adoration and the more we adore Christ the more we honor him 5. By Divine subjection to his wil. Obedience to the wil of our Superiors is a great part of that honor we owe unto them 6. By Divine Satisfaction in Christ as our choicest good Heart-satisfaction in Christ as our best good is the highest honor we can give unto him 7. By Divine Imitation We honor them greatly whose virtues we imitate Thus the friends of Christ must honor him as their constituted Mediator But alas how greatly defective are even the friends of Christ in their election of and honor given to him in regard of this Divine constitution Dignitie and Office vouchsafed to Christ by God the Father Certainly much of the Beautie and Glorie of Christ as Mediator does not only spring from but also consist in God the Father's Commission or Facultie conferred on him As the Dignitie and Glorie of an Ambassador consists more in his Commission and Autoritie vouchsafed by his Prince than in his Pompe and Retinue So a great part of the Dignitie and Glorie of Christ as Mediator consists in the Commission and Autoritie which is vouchsafed him by God the Father and the more the friends of Christ eye and regard this Divine Designement and Appointment of God the Father the more they elect him for himself and the better friends they make Yea by such a clear spiritual deep fixed contemplation and consideration of Christ under this glorious Constitution and Designation of God the Father the friends of Christ not only exalt and honor him most but also most promote their own Interest Grace Libertie Dignitie peace and Joy as we have shewn in the foregoing Chapter SECT 2. Christ's Aptitude for his Office proves him to be most eligible for himself Joh. 1.14 16. 2. ANother Mediatorie excellence of Christ is his Divine Aptitude Christ's Aptitude and Abilitie or fitnes for his Office which is relative to God the Father's Adaptation or qualification x Qui dat sacultatem dat quantum in se est quae ad facultatem sunt necessaria quod in materia moralâ— intelligendum est morali modo Grotius de Jure Belli l. 3. c. 22. par 2. This Aptiâ—ude is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or force as the former Facultie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Autoritie Hence that civil Axiome Vis est ad cogendum Potest as ad imperandum Justin Institut As in Civil Commissions he that gives a Facultie or Autoritie to act gives also so far as he may an Aptitude or Abilitie for the execution of that Facultie and Commission This holds most true here God the Father has given Christ not only a Facultie or Commission but also an Aptitude or Abilitie for the execution of his Commission and Office This Aptitude or fitnes consists in that Divine plenitude or fulnes of Grace and power which is loged in Christ as Mediator Thus z Joh. 1.14 Joh. 1.14 And the word was made flesh and dwelt among us and we beheld his Glorie the Glorie of the only begotten of the Father ful of Grace and truth We have here a ful account of Christ's Qualification and Aptitude as Mediator 1. We have here the immediate spring of Christ's Divine fulnes and that is the Word Incarnate expressed in those first words and the Word was made flesh The Divine Word or second person in the Trinitie by an ineffable inconceivable Hypostatick union espousing the human Nature is the source and spring of al that Grace that is loged therein But 2. God the Father is also brought in as the original head spring and fountain of this Divine Plenitude of Grace loged in Christ for John saith and we beheld his glorie the glorie of the only begotten of the Father Though this glorie of Christ may possibly refer also to his eternal generation as the second person in the Trinitie yet we must not exclude but may safely
yea impossible is this to be understood without understanding some thing of the Hypostatick Vnion But yet that thus it is this Scripture makes it clear and hence it follows that God's Omnipresence which is one of his incommunicable Attributes must be in like manner attributed to our Emmanuel as he is God-man though not in regard of his manhood The like Luke 22.69 8. Christ an Idea of God's Independence Our Emmanuel as God-man is a glorious Idea and Miroir of God the Father 's Independence This is another of God's incommunicable Attributes which yet is deservedly given to and assumed by Christ Joh. 5.26 Joh. 5.26 So hath he given to the Son to have life in himself Christ's Human Nature and al its glorious accomplishments have Dependence on none but Christ himself al the Personal and Mediatorie excellences of our Emmanuel depend upon no other than his very Person 9. Christ the Idea of al the other incommunicable Attributes of God The same may be affirmed of al the other incommunicable Attributes of God namely of his Al-sufficience his Simplicitie his Immutabilitie his Eternitie his Infinitude his Incomprehensibilitie of al which Christ is a most glorious Idea Character Image Temple and Glasse wherein they shine with Infinite glorie and brightnes and whence they are reflected on the eye of faith SECT 8. Several particular Improvements of this first Character of Christ's Mediatorie excellences HAving largely demonstrated The application of al the foregoing Characters of Christ how al the glorious Ideas of God's Attributes shine in Christ as God-man the Temple Theatre Splendor Character Face Image and Miroir or Glasse of the Father's Glorie what remains but that we now contract al these shining and flaming rayes in a burning glasse of some useful meditations thereby to inflame the hearts of Christ's friends to studie contemplate elect and enjoy this their Emmanuel for himself 1. 1. Contemplate those glorious Ideas that shine in Christ Is the Glorie of the Lord reveled and may al flesh see it together in this our Emmanuel as Esa 40.5 O then come hither al flesh come and behold the most glorious Ideas Characters and Images of the Father's Glorie shining so brightly and yet so sweetly so pleasingly so agreably in this Increated eternal universal Infinite transforming Miroir or Glasse of Christ God-man The old saying under the Law was that no man can see God and live This holds true stil if we consider God out of Christ u Pater qui immâ—nsus est in filio finitus est quia sâ—â—aâ— modulum nostrum accommodavit ne meates nost as Imm â—nsitatâ— suae Gloâ—ae absurbeat Calvin Ay but now God the Father who is in himself infinite invisible unintelligible is in this our Emmanuel visible and intelligible he has in this his Son accommodated himself to our module and capaeitie that so our minds may not be swallowed up with the Immensitie of his Glorie O that the friends of Christ would set him who is the Divine Miroir and looking-Glasse of al the Father's Glorie ever before their eyes and never leave musing poring contemplating on him til they find their hearts transformed into a flame of Divine love to and delight in this their Emmanuel for himself O that the friends of Christ would come and pore on this glasse come and look into this Ark come and worship in this Temple come and gaze on this most resplendent and beautiful Face in which shines al the Glorie of the Deitie Hear Christ himself making solemne Proclamation to his friends of the New-Jerusalem to come Esa 40.9 and behold his Glorie Esa 40.9 say unto the Cities of Judah behold your God! O come and behold what wonders of Grace Beautie and Glorie dwel in this your God! Yea he invites his Elect friends among the Gentiles Esa 65.1 to come and behold his Glorie Esa 65.1 I am sought of them that asked not for me I am found of them that sought me not I said Behold me Behold me c. Christ seeks them that seek not after him he is found of them that ask not after him and unto such he cries Behold me Behold me The Doublement of the Word argues how desirous Christ is to exhibit his most beautiful and glorious face to the contemplation of sinners O then come come behold behold this so glorious a face Why wil you not come What an heart-ravishing sight is here The fixing of an eye of faith on Christ in a way of spiritual Meditation and contemplation what a mighty Soverain Efficacious influence has it to ravish the heart into an admiration and election of him for himself Ah! What a shame is it that those who professe themselves friends of Christ have no more raised deep fixed Apprehensions of those glorious excellences that shine in him What deserves our most elevated contemplation and admiration if not those glorious Ideas of Divine perfections which meet and center in Christ Is there any thing more admirable more beautiful more heart-captivating than the incomparable excellences of Christ how comes it to passe then that he has no more eyes gazing on him no more hearts ravished with him no more friends of and for himself Oh the folie the madnes the brutishnes of the blind World w Christus virtute unionis Hypostaticae etiam in cruce pendens suit gloriosior omnibus creaturis etiam Angelis gloriosissimis Twissus Vind. Grat. Take Christ in his lowest humiliation even when he hung upon the Crosse yet even then by virtue of the Hypostatick Vnion he was infinitely more glorious and eligible for himself than the most glorious creatures even glorified Angels and yet how few beholders of his Glorie has he No wonder therefore that so few elect him for himself 2. Election and fruition of those Glorious excellences that shine in Christ Does al the plenitude of the Deitie dwel bodilie in Christ as in a Temple Oh then what a Beautiful glorious Temple is this How should we admire adore elect serve and enjoy the Deitie in this so glorious a Temple what deserves to be elected and loved for it self if not the Deitie Certainly God must needs be the most alluring drawing heart-ravishing thing that may be for when you say God you say al what can you say more Again is Christ the Effulgence Splendor lustre or shining Brightnes of the Father's Glorie yea the substantial and so infinitely the fairest character of his person And is not this a mightie taking alluring drawing binding character of Christ's excellence which layeth an essential obligation on al his friends to elect love and enjoy him for himself Farther doth al the Beautie Amenitie Majestie Sweetnes Amiablenes of God the Father shine in the lovely Face of Christ Yea he is the lively Image of al the Father's Glorie And must not then the Friends of Christ elect admire and love this his so beautiful majestick and yet sweet heart-charming Face for it self Does
not this substantial essential Image of God cal for the highest Admiration Adoration Election and Affection What deserves Admiration and election for it self if not this first Beautie and Image of God Lastly is our Emmanuel a Divine Miroir or looking-Glasse in which shines al the Glorious Attributes of God the Father Oh! What an essential and binding Obligation doth this lay upon al that are or wil be friends of Christ to stand alwaies poring and gazing on this Glasse that so their hearts may be transformed into the same Image from Glorie to Glorie as 2 Cor. 3.18 Who would not elect such a Divine and glorious Miroir for it self to be alwaies contemplating loving and enjoying those soul-satisfying Perfections of the Deitie which center and shine therein with such a Glorie 3. Farther The Friends of Christ in Imitation of the Human Nature in Christ should get as near him and love him as purely for himself as possibly it may be the way and manner of the Human Nature's being glorified namely by its being assumed and personally united to the God-head doth both demonstrate and instruct the friends of Christ how they must elect and love him for himself For whereas God communicates his Goodnes to other Creatures by created Emanations and effluences thereof God the Son communicates his Goodnes to his Human Nature not by a created emanation or effluxe of Goodnes from himself but by an Assumtion and personal union of the Human Nature with himself So that the Human Nature in Christ is glorified not by any emission or communication of goodnes from Christ but by a reception into or hypostatick union with himself Now albeit the friends of Christ may not expect or presume to be Christed or taken into an hypostatick personal union with Christ no that is no lesse than blasphemie to affect or desire yet they should and ought in imitation of their human Nature assumed by Christ both to desire and endeavor as intimate an union as possibly they may with Christ their friend and farther elect and love him as purely and entirely for himself as they can For the lesse the friends of Christ eye and regard the good things that flow from him though spiritual and the more purely and entirely they intend elect and enjoy Christ for himself and those glorious excellences they see in him the nearer they arrive unto and the more they partake of that beatifick Glorie which their human Nature assumed into a personal union with Christ is invested with I say as the Human Nature in Christ hypostatically or personally united to the Deitie is wholly swallowed up with and satisfied in the Vision and Fruition of Christ for himself so in like manner the friends of Christ should aspire in Imitation of their human Nature espoused by and taken into personal union with Christ though not to have a personal union with Christ yet to come as near as they may without diminution of Christ's Glorie to the blessed vision election and Fruition of Christ for himself 4. Hence also it naturally follows Christ's friends should present themselves fit Temples c. for Christ that the friends of Christ ought in Imitation of their human Nature espoused by Christ by al means possible to present themselves fit Temples Characters Faces Images and Miroirs or looking-Glasses of Christ that so they may be made partakers of his Glorie and enjoy him more fully for himself Is Christ's human Nature ful of Grace Does the plenitude of the Deitie dwel therein bodily or personally as in a Temple Oh then how much does it concerne the friends of Christ to get their human Natures sanctified to the utmost they may that so they may present themselves living and holy Temples fit for Christ to dwel in by his Spirit This was that which Paul exhorts to every where 1 Cor. 3.16 17. as 1 Cor. 3.16 know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you What doth he conclude hence v. 17. If any defile the Temple of God him shal God destroy for the Temple of God is holy which Temple ye are As if he had said Do you consider friends what you do in defiling your human Nature Is it not the Temple of God and is it lawful to defile the Temple of God ought not the Temple of God to be holy Wil not God destroy such as defile his Temple his Holy place O beware what you do remember your human Nature is the Temple of God The like 1 Cor. 6.18 Flee Fornication c. and he gives the reason of it v. 19. What 1 Cor. 6.18 know ye not that your bodie is the Temple of the Holy Ghost 2 Cor. 6.16 c. so 2 Cor. 6.16 and what agreement hath the Temple of God with Idols For ye are the Temple of the living God c. What suffer Idol-lovers and lusts to loge in your hearts which are the Temple of God Oh! What monstrous Sacrilege What notorious blasphemie is this There is no one consideration does more deeply engage the friends of Christ to presse after Holines than this that as their human Nature was so far honored by Christ as to be taken into a personal union with the Deitie so they in their mesure are taken into a mystick union with Christ and thence become Temples wherein he dwels graciously and spiritually though not bodily or personally as in his own human Nature Oh! what a cogent Argument should this be to the friends of Christ to studie and endeavor how they may beautifie and adorne their human Nature that so it may be a fit Temple for Christ to dwel in as the Human Nature assumed by Christ is the Temple wherein the Fulnes of the Deitie dwels bodily the very thought how far human Nature is raised and dignified in Christ how far should it raise our thoughts studies and important endeavors after Holines that so our own human Natures may be presented to Christ as holy and living Temples fit for his gracious inhabitation Ah! what a sad contemplation is it to consider how much many seeming friends of Christ abuse and abase human Nature which is raised to so great a dignitie by suffering vile Idol-lovers and base lusts to inhabite therein Could the blind Heathens see so much cause why men should not abase but honor human Nature because the soul dwels in it Oh then how much greater cause have the friends of Christ to honor and adorne human Nature with Grace because Christ their best friend dwels therein CHAP. VIII This Doctrine of Amitie with Christ improved by Doctrinal Corollaries and practick Uses for the conviction of open Enemies and Hypocritick Friends of Christ SECT 1. Doctrinal Corollaries from this first part of friendship with Christ HAving explicated Doctrinal Corollaries from this first part of Friendship with Christ and demonstrated the general constitution of the object how and why the friends of Christ must elect him
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
the visible Church on earth crouded with many secret enemies to who seem good friends of Christ Yea what Throngs and Crouds of Hypocrites are there now roaring in Hel who once passed for great friends of Christ in the visible Church Assuredly real Friendship with Christ is very rare and difficult It is an easie matter to be a friend in Name but O! how difficult is it to be so indeed I verily believe that one great designe of al God's Providences towards his Church is to discover the Rottennesses and Hypocrisie of false friends of Christ And I am not without great and I fear too rational fears that many of those who now passe for generally avowed friends of Christ wil one day appear to be but hollow-hearted and masqued enemies of him O that there were not too great grounds for such fears 10. 10. True friendship among men very rare From the general Idea and notion of Friendship we may collect That there is little yea very little real and solid Amitie to be found amongst men each towards other It 's true there is nothing among men more affected and commun than this stile Your Friend and yet what more rare than the Thing The Notion of Friendship is Sweet and Amiable and therefore al lay claim to it but the practice of the Thing it self is very difficult and rare especially in this self-seeking Age and therefore it is no wonder that the most of men even among those who assume to themselves the name are so much strangers to the thing Alas How few are there who do or can elect their friend for himself Wil not the most of men break with their best friends when they crosse their Humors or Interests Do not the Philosophers teach us that al true Amitie is founded in Virtue And is there any virtue beyond Friendship with Christ May we not then hence conclude That there is no true Amitie among men as men but what springs from Amitie with Christ I am strongly persuaded that there was never lesse Friendship among men as men than now adayes and the reasons to me are evident namely from the strength of mens private passions their Inordinate love to this World the Soverain prevalence of self and the decay of that ancient Simplicitie Integritie and publick-spiritednes which formerly flourished among men These I say seem to be the genuine Reasons and Causes why there now is lesse natural or civil Amitie among men than in the dayes of old 11. 11. The folie of such as refuse to make Christ their friend Hence also we may conclude That such as refuse to elect Christ for their friend are deservedly branded with the blackest marque of Fools and Mad men Is Christ indeed so amiable and eligible for himself Doth al the Glorie and perfection of the blessed Deitie dwel bodily in him Is it man's supreme Dignitie Libertie and perfection to elect and adhere to him for himself Oh then how desperately foolish how notoriously mad are al they who reject or neglect the election of such a friend Alas what is it to have al the World thy friend if Christ be thine enemie Wil not al the Glorie of this fading world at the last conflagration be burnt up and contracted into its first nothing at least as to matter of happines What canst thou be said to have or enjoy if thou wantest Christ How poor would thy gain be if al the earth were thine and Christ not thine But on the contrarie what a blessed losse is that if thou shouldest lose al things to gain Christ Are not al things without Christ nothing and nothing with Christ as good as al things Is it not notorious folie for a rational soul to hunger after the jejune emtie pleasures of a vexatious World and to neglect the Divine suavities and delices of an increated eternal Good Doth it not argue a sottish bewitched mind to stand gazing on a blasted Sun-burnt flour of sensible good and mean-while to turne the back on the Sun of Righteousnes that first Light and Beautie Alas Alas that Rational creatures should be so raving mad as to lavish their Affections on such deformed Harlots and black Idols of clay and yet find so little love for the best friend that ever was O the Monstrous folie O the unconceivable madnes of blind sinners That Beautie it self should have so few eyes gazing on it that the supreme eternel most comprehensive most diffusive most permanent and best good should have so few hearts fettered and chained to it That he who is the wonder of Heaven and Earth the only Beloved of the Father should have so little share in the hearts of men O bewitched fools O blind souls What ails you that such an incomparable friend is despised by you How comes it to passe that you are so desperately mad as to part with your love and souls for mere nothing When wil men â—e wise SECT 2. A practick Improvement of this Doctrine touching Amitie with Christ in order to the conviction of secure sinners who reject Christ Use 1 Of conviction to secure sinners who mind not Friendship with Christ HAving dispatched the Doctrinal Corollaries we now procede to some practick Improvements of this great Doctrine touching Friendship with Christ And the first great practick Vse I would make of this Doctrine is of convincement to secure sinners who neither Mind nor Affect this great concerne of Divine Amitie with Christ This Vse I shal branch forth into two parts 1. The conviction of the Sin 2. The conviction of the Miserie of such as neither mind nor Affect Friendship with Christ 1. 1. The Aggravation of this Sin not to mind friendship with Christ mesured To convince secure sinners of their sin in rejecting or neglecting Friendship with Christ we may consider its Aggravations both in regard of its Object Subject Formal Nature and Effects 1. 1. By its Object The Aggravations and weight of this sin wil greatly appear if we seriously weigh and consider the Object against which it strikes For it is a Maxime evident to the Light of Nature and so universally granted by al considerate persons That the Aggravation of an offense is to be mesured by the Object or Person against whom it is committed Now then let us consider what there is in Christ that Aggravates their sin who refuse Divine Amitie with him 1. 1. It is against Christ the alone Author of life Is not Christ the alone Spring and Source of Spiritual life Can any but Christ give life to dead souls Did he not die that dead sinners might live Is not his bloud a Soverain balsame for wounded bleeding souls O then how comes it to passe that bleeding dying sinners reject him who is the alone Soverain physician of Souls Was it ever known that a condemned Rebel refused to be reconciled to and receive a pardon from his Soverain Prince Is it possible that a wretched Malefactor hung up in Chains
seems the most to exalt him 4. 4. As to the Law of God The true friend of Christ is dead to the Law but Maried to Christ He expects not life by Doing but by Believing It 's true he is alive to the Law as it is an evangelick Rule of the Divine Life but he is dead to it as a Covenant Rom. 7.4 He has an intimate Vnion with Love for Delight in Christ's Royal Law of Libertie as it is an exact Idea and Image of the Divine Nature but yet he abandons and abjures the Moral Law as a covenant of works Yea the very Faults and Aberrations from the Law which a true friend of Christ is obnoxious to do in the end make him more in love with it and obedient to it as a rule Whereas on the contrarie his love and obedience to the Law as a Rule doth indeed alienate his heart the more from it as a Covenant And the formal reason of both these contrarie regards and affections is one and the same namely love to and dependence on Christ which under his failures and defects make him more humble dependent and watchful and under his performances to the Law more thankful affectionate and regardful to Christ But now the false friend of Christ notwithstanding al his pretensions to Christ he stil remains dead to him and maried to the Law It 's true he comes to Christ as a Mediator but why is it is it not to have a legal or Evangelick Righteousnes of his own to depend on Doth he not performe al his duties in obedience to the Law as his Husband thereby to quiet Conscience Is it not his grand designe to exalt the Law as a Covenant of works Doth he not desire Grace more to pay his debts to the Law than to walk with or injoy Christ Is it not greater joy and satisfaction to him to content and satisfie the Law than to content and satisfie Christ Doth he not make it his work and busines to bring forth fruit to the Law rather than to bring forth fruit to Christ Rom. 7.4 These are black characters of being Maried to the Law 5. 5. As to Crucifixion to the World The genuine friend of Christ makes Christ alone his friend but the world Christ's and his own servant He makes the world the object not of his Fruition but Vse only nothing but God in Christ is the matter of his conjugal Amitie Fruition and satisfaction So long as he can injoy Christ he accounts that he wants nothing i. e. no essential part of his Beatitude albeit he lies under the Deprivement of Al things and so on the contrarie although he has a confluence and abundance of al things yet he injoyes nothing but Christ as the matter of his Felicitie Thus it was with Paul Phil. 4.12 Phil. 4.12 he knew how to abound in al his wants and how to want in al his Abundance he had got the Art of contentation in the losse of al things and of moderation in the injoyment or use of them because he made Christ alone his friend and the world a servant to Christ and himself But is it thus with the false friend of Christ Doth he indeed make Christ alone his Friend and the world his servant Doth he not rather make Christ his Servant and the world alone his friend Are not al his Thoughts Studies Affections and Labors laid out chiefly on the World Doth he not make some lower inferior good the chief object and matter of his Fruition Complacence and Satisfaction and Christ only a matter of use or means subsvervient to his Idol-good Hence is he not altogether a stranger to that great Evangelick Mysterie of abounding in al his wants and of wanting in al his abundance When the World smiles on him with the Affluence of al things doth not his heart adhere unto and commit adulterie with it And if the world frown upon him is not his heart ful of murmurs stormes and vexatious Anxieties Such an Adulterous Whorish heart has every false friend of Christ as he is described to the life Jam. 4.4 6. 6. As to the election of a whole Christ with a whole heart A sincere friend of Christ takes a whole Christ with the whole heart He Elects not only the Crown but also the Crosse the yoke as wel as the wages the work as wel as the reward of Christ And as he embraceth a whole Christ so also with a whole heart Psal 119.2 i.e. the Pondus weight Bent or most prevalent Inclination of his heart is towards Christ It 's true he has some Wil and at times a Lust for inferior goods ay but yet he has a stronger Wil and Bent for Christ he is in a remisse degree unwilling but in an Intense degree willing to be Christ's But is it thus with the false friend of Christ Doth he indeed take an whole Christ or doth he not rather pick and chuse out that of Christ which best serves his turne It 's true the notion of a Savior is sweet to his wounded Conscience ay but is not the notion of a Lord bitter to his rebellious heart A view of Christ's Crown is pleasing but is not the contemplation of his Crosse sad and terrible to him Again as he takes a divided false Christ so is it not with a divided false heart He is in some degree willing to be Christ's but is he not in a greater degree unwilling He has a faint languishing superficial wil for Christ but hath he not a far firmer deeper and more violent wil for Idol friends so greatly is his heart divided Jerem. 3.10 Judah hath not turned to me with her whole heart A divided Christ or heart makes a false friend 7. 7. As to closures with Christ's person for himself A sincere friend of Christ closeth with the person of Christ and that for himself He comes to Christ not only for sâ—me good things from him but for those good things in him It 's true he loves the Gifts of Christ wel ay but he loves the Giver better yea he loves the Gifts for the Giver's sake He comes not to Christ merely as a beggar to a rich man's door as a Client to his Lawyer as a sick woman to her Physician only to serve a turne and away again but he comes to Christ as a sick woman to her Husband and friend who is both able and willing to cure her of her maladies and also to satisfie her with himself It 's true that which first inclines the friends of Christ to come unto him is the sense of their need ay but they know there is no way to have those needs supplied but ay a closure with his person and after some familiar conversation with him they then find by sweet experience that al their needs are supplied in the fruition of Christ for himself they at first seek and injoy Christ for themselves but afterwards they seek and injoy themselves in Christ
They know that he that hath the Son hath life 1 Joh. 5.12 and therefore they seek not for life distinct from Christ but for Christ himself as the supreme Fountain and adequate object or matter of their life But is it thus with the false friend of Christ It 's true he loves the gifts of Christ but doth he not hate the Giver He affects the bracelets and love-tokens sent by Christ but doth he not dislike the person of Christ He comes to Christ to satisfie and ease his douting troubled Conscience but doth he not go to beloved Idols and Lusts to satisfie and ease his heart At best doth he not come to Christ only as a forlorne bankrupt to a bountiful Benefactor merely to gain somewhat whereby to pay his debts to the Law He would gladly receive life and Benefits from Christ but doth he not stil remain an enemie to Christ Is he not altogether ignorant of and a stranger to those surpassing excellences those super-eminent heart-ravishing Beauties and Divine Suavities that are in Christ Is not this the great wound and plague of every false friend of Christ that he comes to him for life or some inferior good but yet considers not neither regards that life and good that is in Christ himself How many false friends of Christ are there who close with him rather as the way to a temporal and carnal happines than to an eternal and spiritual Life And as for such of them who take Christ as the way to spiritual life is not this their main plague-sore that they come to Christ for life distinct from himself and consider not that he himself is not only the efficient but also the chief object of their life Now then there being such a vast difference between the true and false friends of Christ doth it not greatly concerne us al to be much in such heart-examens to trie our selves by these or such like criterial notes whether we are in the number of one or t'other sort O that al who pretend to Amitie with Christ would be faithful to their own souls and Interest in this point What a dreadful curse is this which remains on the false friends of Christ that that they put Darknes for light evil for good false for true friendship SECT 2. Exhortations to such as are apparent enemies or feigned friends of Christ to become real friends to him WE have practically improved this Theme of Amitie with Christ Vse 4 in order to the conviction of apparent enemies or false friends of Christ It remains that we now improve the same by Exhortations and Directions unto such for a real closure with Christ as their friend We shal begin with the exhortative part Exhortations to a complete election of Christ as our friend and endeavor to evince what essential Obligations what grounded and binding Reasons or Motives every Rational creature lies under for the minding and seeking after Amitie with Christ The Reasons or Motives which may be urged for the enforcement of this Exhortation are very weightie pressing and binding and that whether we consider the Object Subject Nature or Effects of this Divine Amitie with Christ 1. Mot. 1. From the excellences of Christ One great Head of Motives to presse apparent enemies or false friends of Christ to a thorough closure with him as their friend may be taken from the perfection of the object Christ and his Excellences both Relative 1. Relative and Absolute 1. Let us consider the Relative excellences of Christ as Mediator and see what Argument they afford to persuade us to a complete election of him as our best friend Is not the notion of a Savior and Mediator very sweet and pleasing to condemned Captives Are not al ambitious of their Prince's Favor and Amitie Doth any thing so much captivate the heart of a Malefactor as the Smiles and gracious Aspects of his Judge And shal not then the gracious Invitations and offers of Reconcilement from the Lord of Glorie the great Mediator and Judge of sinners captivate their hearts to him Are there not hidden Treasures of life and Grace in Christ Is he not a boundlesse bottomlesse Ocean of mercie Oh! What incomparable sweetnesses what heart-ravishing Beauties What transcendent excellences are there in Christ the Mediator Alas is it not strange that such an Husband such a Friend such a Fountain of life as Christ is should find so little share in our hearts and friendship Oh that ever Christ should be so large-hearted towards poor sinful us and that we should be so narrow-hearted towards him O come come gaze on admire adore espouse and cleave to this great Mediator 2. 2. Absolute Christ is most eligible for himself if we consider him in his Absolute excellences Is not Christ God blessed for evermore and so the first Principle and Last end of our Beings And can there be any thing more agreable to a rational Being such as man is than firme Adhesion to and Frution of his first principle and Last end a Tunc Effectus maxime perfectus est quando in suun redit principium Redeunt autem ad suum principium singulae creaturae in quantum sui principii similitudinem gerunt Aquinas contr Gent. l. 5. c. 46. Is it not the ultimate perfection of a rational creature to returne unto his first Principle and Last end And wherein consists this returne to our first Principle and Last end but in Assimilation to and election of Christ God-man for our friend Can human Felicitie be formed out of any thing beneath God in Christ Doth any inferior good suit with that most noble part of man his Soul Doth not the supreme perfection of man consist in its union to and communion with somewhat superior yea infinitely superior to himself And what is there thus superior to man but God in Christ What can quiet and satisfie the clamorous desires of an wide-mouthed soul but somewhat that is Good of it self which needs no moderation in the enjoyment thereof But is there any thing besides God in Christ that is bonum per se Good of it self Are not al inferior goods good only in order so some higher good and do they not hence require moderation in the use of them But doth friendship with or the enjoyment of God in Christ admit of any moderation Can we excede here Need we any mesures or bounds to the fruition of that which is the most solid and substantial Good a good most uniforme pure and without the least commixture a good most Necessarie and Absolute a good most Comprehensiue and Self-sufficient a good most diffusive and communicative yea the supreme and best Idea of al good And is not Christ al this Doth not then this most Infinite Soverain Vniversal and best Good best deserve our choicest Frindship O then why are men such strangers to Christ 2. Another Head of Motives Mot. 2. From the condition of the soul which should provoke both open
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
by our externe mines gestes and behavior ' O that green and young friends of Christ would observe this and more studiously intend the interne Life and power of Grace in the Heart than the externe Forme thereof 2. If thou desirest to approve thy self a loyal friend of Christ 2. A single Heart which Implice then industriously labor after a single Heart This is another essential branch or part of a sound Heart Now this single Heart implies both a single Object and also single Motives or Ends. 1. The Election of a fingle Christ 1. If thou wilt have a single Heart towards Christ thou must let a single Christ possesse thine Heart For such as the object under its formal constitution is such wil our Hearts be If thou elect a double Christ i.e. adde any thing to or compound any thing with Christ thou wilt have a double Heart O beware beware how thou mixe the World the Law Sin or Self with Christ Fie Fie on that adulterous whorish Heart which would fain loge somewhat besides Christ in the bed of its Affections Christ must lie his alone in the Bent of the wil or he wil have nothing to do with that soul Alas how many make a commun Strumpet of their Heart let it lie in commun for Christ and for any Idol-lover Thou must defie right-hands right-eyes and al other Idol-lusts or Lovers if thou wilt be a loyal friend of Christ Yea self in its whole latitude whether wise conceited Religious moral Righteous or Evangelick self must stand by as a mere cipher that so Christ may possesse the room of self Thou must die to al other Lovers if thou wilt live to and with Christ as thy Friend We have al too much of an adulterous love and whorish Heart which is inclined to loge something besides Christ in his Royal Bed and therefore the Lord is pleased to allure such as belong unto the Election of his Grace into a Wildernes-condition of much spiritual Bondage Tentations Desertions Deadnesses Discomfitures Hurries and other Afflictions not a few thereby to banish al Idol-lovers from the Heart Oh then Why wil not poor awakened souls fal in with the designe of their Lord and let him have his alone in the Royal bed of their conjugal Affections Christ wil be Al or None 2. 2. Single Motives of our Election If thou wilt have a single Heart towards Christ then let the Motives of thy Friendship to him be single As thou must elect a single Christ for thy friend so also the motives of thine Election must be single Now the motives of any action are of the same Nature and have the same Influence with the end for the Last end is the supreme motive of every Action So then to have single motives of our friendship with Christ is to have a single Intention or Intuition of right ends in our election of him This is called in Scripture a single eye Mat. 6.22 Mat. 6.22 If therefore thine eye be single i. e. If thou hast a single pure Intention if there be no squint eye no oblique regards to private ends A single heart takes Christ not only for the Loaves but for himself not only as the way to profit but as the way to life not only to cool the heats of Conscience but also to quench the fire of lust in the heart not only to satisfie the Law and its demands but also to satisfie the Heart with the Fruition of Christ himself Such are the motives of a single Heart and such ought to be the motives of thy friendship with Christ Thus the Spouse Characteriseth the friends of Christ Cant. 1.4 Cant. 1.4 The upright love thee i.e. such as have an upright single Intention right ends or strait motives they and they alone have a sound sincere love of Friendship for thee such as have a double heart or as the Psalmist Psal 12.2 an Heart and an Heart an Heart for Christ and an heart for Idol-lovers such are false friends 3. 3. An Entire Heart A sound Heart is an Entire Heart As thou must take Christ with a single Heart which refers to the Object and Motives so also with an Entire whole Heart or thou wilt never make a loyal friend of Christ This indeed follows on the former for if the Heart be double as to the object and motives it can never be in it self Entire The Composition or Duplicitie of the object ever breeds a Division in the Facultie or Subject which destroyes al friendship with Christ Integritie of Heart is Essential to al true Amitie with men but much more with God Ps 119.2 So Psal 119.2 Blessed are they that seek him with the whole Heart i.e. 1. They who seek nothing but God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if they seek any thing else but God it is for himself Thus God is to be loved with the whole heart i. e. he is to be loved alone or if any thing else besides God be loved it must be loved for God and in God For he that loves any thing besides God which he loves not for God loves that thing more than God and so makes an Idol of it they that love Christ with the whole heart love nothing but Christ for it self 2. To seek God in Christ with the whole heart is to have the prevalent part of the heart towards him and they who have the prevalent Pondus or Bent of their Hearts toward Christ they are indeed sound-hearted and Loyal friends In moral estimation the major prevalent part passeth for the whole if Christ hath the prevalent part or Bent of the wil he was the whole but if you give him only the lesser part i. e. some Velleitie or conditionate wil some wishings and wouldings some loose desires you give him nothing If you give Christ only a faint languishing incomplete wil you are so far from becoming his Friends as that you do indeed render your selves more spiritual cunning and mortal enemies to him thereby For such imperfect Velleities or conditionate languid desires and wil towards Christ being soon overcome and born edown by the prevalent Bent of the Heart towards Idol-lusts and other Lovers they serve only to concele corroborate and improve those seeds of enmitie which lie dormant in the Heart against Christ O then take heed how thou content thy self with some languid faint wishes or conditionate desires after Christ believe it he wil have the Bent of the wil or nothing If thou divide Christ or divide thine heart 'twixt Christ and the World thou wilt never have him As thou must reserve nothing of the Bent of thy heart for any but Christ Believe it as a piece of Christ wil not suffice thee so a piece of thine heart wil not suffice Christ Beware then how thou divide thy narrow Heart remember al is too little for Christ it wil not serve him and any Idol he wil have al or none Give Christ
first conjugal Election of him Col. 2.6 2. 2. Advice to the Friends of Christ to repete daily their first Election of Christ ANother piece of Admonition and Advice for the Friends of Christ in order to their living up to their professed Amitie with him is daily to revive and repete their first Election of and closure with Christ And O that I had Affections Expressions and Opportunitie to presse home this great piece of Sacred Advice on the friends of Christ What can there be said of greater moment for the Preservation The Benefits of such repeted elections of Christ Improvement and Perfection of our Friendship with Christ than this that our Hearts be frequently yea daily and deeply engaged in this great Fundamental and Vital Act of Electing and closing with Christ 1. 1. As to gradual separation from sin self the World and Law Did not this solemne Election of Christ at first make that happie divorce between the Heart and Sin with al other Christ's Enemies And is not the Heart daily more alienated from Sin and Self and the World and the Law by such revived closures with Christ Doth not the prevalence and predominance of spiritual pride carnal Confidence Self-love Earthly-mindednes Hypocrisie with other spiritual lusts arise from our defects of such renewed closures with Christ e Be not discouraged at broken and spilt Resolutions but to it and to it again Wooe about Christ ' til ye get your soul espoused as a chast Virgin to him Rutherf Is there any thing that doth more effectively quench the flames of violent passions or break the impetuous force of unmortified Dispositions and irregular Inclinations than fresh Adherences to and Recumbences on Christ What more efficaciously shuts the door of the Heart against the Blandissements and Inveiglements of an Heart-bewitching world than to have it laid open for Christ and the election of him Is not the Heart also by such fresh espousements of Christ more powerfully rent from the Law as a Covenant of works This seems to be the import of our Saviors exhortation Mat. 7.13 14. Mat. 7.13 14. Enter ye in at the strait gate c. i. e. Make it your daily work to bid Adieu to al Beloved Idol-friends which are enemies to Christ get your Hearts every day more and more stript of and rent from Sin Self the World and the Law as a Covenant And how may this be accomplished but by more continued Election of and Adhesion to Christ The Strait Gate takes in not only Aversion from idol-Idol-friends but also Conversion to Christ our best friend and the daily Repetition of the latter gives no sinal perfection to the former The Heart is never turned more effectually from sin self the world and Law than when it is most firmely and frequently turned to Christ 2. 2. As to the confirmation or our union with Christ This repeted and daily Election of Christ is that which Corrâ—borates and confirmes the Soul's bond of Vnion or Covenant of Amitie with Christ For what is it that first knits the Heart in a Covenant of Friendship with Christ Is it not the Believers Election of Christ as his friend And doth not the Repetition of the same Election mightily confirme and strengthen this bond of Vnion Cant. 2.16 Thus it was with the Spouse Cant. 2.16 my Beloved is mine and I am his Here she makes a fresh and solemne espousement of or conjugal Covenant with Christ As if she had said He is wholly for me and shal not I be wholly for him and for non other Hos 3.3 He has given me a large room in his Heart and shal not I give him a Regal Throne in mine heart Is he content with me poor sinful unworthy me and shal not I be content with Him most excellent alsufficient incomparable Him Thus by repeted election of Christ she strengthens her union with him Is not the Heart hereby kept close to Christ and thence Christ kept close to the Heart Do not such repeted frequent Elections of Christ bring the soul into a more intimate and firme Adhesion unto Him so that the Heart cannot be long absent from Christ nor Christ long absent from the Heart 3. 3. As to the Radication of Grace Such reiterated and frequent Elections of Christ do greatly radicate and Strengthen the Root of Habitual Grace in the Heart According to the mesure of our actual Dependence on Christ and his Impartment of Grace to us such is the Vigor and Strength of Habitual Grace Now this reiterated Election of Christ is that which brings the soul into the most Absolute Dependence on Christ and engageth him to give forth the most efficacious influences of his Grace The more we Elect Christ the more we depend on him and the more we depend on him the more we receive from him in point of Grace So Col 2.6 Col. 2 6 7. As ye have therefore received Christ Jesus so walk ye in him i. e. keep up the same frame of spirit towards Christ wherewith ye first received him be much in the repetition of your first election of him A Christians coversion-work is never at an End ' til his life be at an end His new-birth is never perfectly over so long as he continues in this imperfect life He ought daily to enter in at the strait Gate that so he may walk in the narrow way Mat. 7.13 14. Peter had a second Conversion after his great Relapse into that sin of denying his Lord And so the friends of Christ have their Second Third Fourth c. Conversions as to fresh turnings from sin unto God Can'st thou remember with what frame of spirit thou first receivedst Christ What deep convictions and feeling sense of sin thou hadst What breaches for and from sin were made on thy soul What solemne closures with Christ thy soul made Why then as thou at first didst receive Christ so walk in him keep up the same frame and posture of spirit towards sin and Christ And what follows V. 7. Rooted and built up in him and stablished in the Faith The Radication of Grace and the establishment of the soul in faith depends on our walking in Christ as we first received him i. e. on the fresh Election of him 4. 4 As to the Enlargement of Affections This repeted Espousement of Christ is that which gives us an huge enlargement of Affections towards Christ Oh! What strong and raised desires after Christ What Intimate and inviolable Embracements of Christ in the Armes of Love What Infinite Satisfaction and Complacence in his Presence What bitter Lamentations and mournings after him in his absence What Infinite thirsts and longings for as also lively Hopes of his Returne And what Implacable zele against whatever may oppose Christ would his friends have were they much in this repeted Election of Christ The Love of Espousals and kindnes of youth which young Converts give unto Christ is usually most
strong and vehement as Jer. 2.2 I remember thee the kindnes of thy youth the love of thine Espousals when thou wentest after me in the Wildernes in a Land that was not sowen Oh! what pure virgin passionate tenacious violent warme melted efficacious Affections had Israel towards Christ after her Wildernes-condition when she first made a solemne contract with and espousement of him at the valley of Achor Was she not then Holines to the Lord c. as v. 3. And what more effectually preserves such conjugal Affections towards Christ than the frequent Repetition of this first conjugal contract 5. 5. As to Recoveries out of backsliding Nothing is more effectual to recover the friends of Christ out of their Spiritual Relapses and Backslidings of Heart and waies than such fresh espousements of Christ This is the main of Christ's Advice to the backsliding Church of Ephesus Revel 2.4 5. Rev. 2.4 5. Neverthelesse I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fallen and repent and do thy first works What were those first works but the great vital fundamental Acts of electing Christ and recumbence on him And is there any thing more effectual for the Reduction of the backsliding soul to its first-Love than this Repeted election of Christ Was not this the main essential Act Whereby the soul was at first implanted into Christ And can there be any thing more soverainly efficacious for the Reducement of the soul under its Departures from Christ than the like revived repeted choice of him 6. 6. As to communion with Christ A main part of our communion with Christ consists in such frequent Repetitions of our first choice of him Certainly none enjoy more of Christ than they who most firmely adhere to him Now wherein consnis the souls Adhesion to Christ if not in such revived Elections of him Thus in that fore-named Text Col. 2.6 As ye have therefore received Christ Jesus so walk ye in him As if he had said Do'nt you remember what glorious Ideas what lively and precious thoughts what firme Adherence of wil what a torrent of melted Affections you had for and towards Christ at first Conversion Why then walk in the same endeavor to keep up and maintain the same in daily communion with Christ 7. 7. As to the life of Faith The choicesi part of the life of Faith and the soul 's daily expectation of its absent Lord consists in frequent repeted elections of Christ The Life of Faith is the Life of our friendship with Christ We never are better friends to him than when we believe most on him and are daily under lively expectations of his second coming and 〈◊〉 not this wrought by fresh election of him No wonder indeed that many professed friends of Christ live so much by sense on present sensible goods seing their Hearts are so much strangers to these great vital Acts of Faith Have not the friends of Christ very frequent deep and lively Apprehensions of and Affections for Christ's second coming and coming Glorie at first conversion Yea is not their faith in this particular sometimes clearer and stronger at first Conversion than in some following parts of their life Have not many young Converts more contemtible cheap and vile estime of sensible good with more raised and sublime conceptions of future Injoyments at first turning to Christ than afterwards Are not visible present Goods and Ils made really invisible and Absent as also Invisible and Absent Goods and Ils made really visible and present to their eye of faith Thus it was with those young Converts the Thessalonians in the beginning of their Friendship with Christ 1 Thes 1.9 10. where he comprehends their first conversion under these two Heads Ye turned to God from Idols 1. To serve the living and true God 2. And to wait for his Son from Heaven So that this waiting for the second coming of Christ which is else where made one of the highest parts of the life of faith these Thessalonians even in their first conversion arrived unto And whence came this to passe but from the Realitie â—â—â—idence and Efficacie of their Assent conjunct with the Force and Firmitude of their consent and Adherence to Christ And O! what firme deep Expectations of Christ's second coming What lively views yea prelilabitions of his Coming Invisible Glories might the friends of Christ arrive unto were they but much in the exercices of these Vital Acts of Faith 8. 8. As to Assurance Reiterated and daily-fresh Elections of Christ have a mightie soverain influence for the production and conservation of Assurance The Assurance of our union with Christ has an efficacious influence for the Improvment of our friendship with him For the knowlege of our Interest in the heart of Christ gives him a greater Interest in our hearts we love Christ most when we are most assured of his love to us and this is mostly got by fresh elections of him What a vast quantitie of sincere Christians are there who labor under pannick fears and vexatious douts touching their eternel state Oh! what would they give for a wel-grounded firme assurance of a sincere friendship with Christ how welcome would pale-faced Death be to them the next moment after their arrive unto such an Assurance What irksome toil and labors do they undergo in corporal severities How much do they pore on their hearts to find out any glimmering marques or signes of their sinceritie Al this is good in its kind and season But yet let me say it next to the broad Seal and actual Inspiration of the Spirit of Adoption who is the principal Agent there is as I conceive nothing more efficacious either for the procurement or preservation of a grounded Stable Assurance than repeted and frequent Elections of and Recumbences on Christ And I verily believe would the douting friends of Christ spend but half that time which they usually spend in unbelieving complaints and porings on their Hearts for signes of Grace in such fresh and vigorous Elections of and Adherences unto Christ they would far sooner arrive to their desired Haven of Assurance than otherwise they are like to do For albeit sanctification be in it self alwaies an Infallible marque of Justification yet it is not alwaies such as to our sense Spiritual arguing from the Effect to the Cause is Orthodoxe and sound Logick in Christ's Schole but yet how oft do the Mists and Clouds of an unbelieving scrupulous heart interpose and hinder the conclusion from following though the premisses be good So great a darknes is there oft upon gracious signes and evidences of our sinceritie But now by repeted elections of and Recumbences on Christ he is engaged to give forth fresh light and Influences for the discoverie of our Graces Direct Acts of Adherence to Christ make way for the reflexe Acts of Assurance touching our Interest in Christ Repeted faith of Recumbence at
last brings faith of Assurance There is no more effectual course for the discoverie of our faith in Christ than by putting forth fresh acts of faith on Christ For as by the vital acts of life we know we have life so by believing we come to know that we do believe Yea faith is not only in it self the best evidence of Grace but also it gives light life and spirit to al other evidences of Grace yea who are they to whom Christ most delights to give the Assurance of his love but such as most frequently love and elect him for himself Al this is confirmed to us by the lively feeling experiences of the best Saints who usually never find Christ nearer to them in the evidence of his love than when their hearts are nearest to him by such fiducial acts of Election and love I have known a Christian and indeed the greatest Saint that I ever knew who was much assaulted with a violent Tentation that he was but an Hypocrite but being brought to this Resolution That if he had been an Hypocrite hitherto yet now he would cast himself upon the Grace of God in Christ immediately the tentation vanished Thus we see what a soverain Influence fresh acts of adherence to Christ have to dispel douts and strengthen friendship with Christ SECT 3. The friends of Christ should endeavor to grow more Rooted and Built up in Christ Col. 2.7 3. 3. Advice to the friends of Christ to grow more rooted and built up in Christ HEnce follows another seasonable Admonition and Advice for the friends of Christ in order to their living up to the Dignitie of their Relation and Profession namely that they would labor after a frame of spirit more rooted and built up in Christ This is a subsequent of the former and so it is brought in Col. 2.7 Paul having Col. 2.7 in the foregoing verse exhorted them to walk in Christ by frequent election of him in the same manner as they at first received him he here subjoins Rooted and built up in him and stablished in the faith The friends of Christ may not content themselves in the mere Repetition of their first Acts and Works but they ought to make progresse therein and grow more rooted and wel-grounded in Christ As if the Apostle had said Ye cannot walk in and with Christ as your friend unlesse ye are deeply radicated or rooted and firmely superstructed or built upon Christ Here is a twofold mecaphor the one taken from plants wel-radicated the other from Edifices or Houses wel-grounded He teacheth us therefore that Christ is our Root in which we ought to be daily more firmely radicated and our Foundation on which we ought to be continually more firmely edificated or built The first notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Erasmus So as you may have roots fixed in Christ as for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being a participle of the present Tense it shews that this superstruction is successive and gradual as Ephes 2.21 In sum the Spirit and mind of this Advice is that the Friends of Christ would Endeavor after a Soliditie firmitude depth and strength in the great fundamental and vital acts of Faith So it follows and stablished in the faith f Idem absque figura repetit quod per Translationes dixerat Calv. in loc whereby he nakedly and without a Figure expresseth what he had before wrapped up in the two Metaphors of being rooted and built up in Christ Now the great Fundamental and vital Acts of Faith in Christ wherein the Friends of Christ should endeavor to be more deeply radicated or rooted and built up are these 1. 1. A solid and firme Assent to and Estime of Christ The Friends of Christ must labor after a greater Soliditie and depth as also Firmitude and Strength of Assent to and Estimation of Christ as their Friend The more deeply radicated solid and firme our Assent to and estime of Christ as our friend is the more shal we Live and Walk and Act according to the Laws of Friendship with him A superficial feeble Assent to or commun and cheap estime of Christ argues a very slender and narrow if any degree of sincere Amitie with Christ This proves the ruine of a world of pretended friendship to Christ that it wants this due soliditie Firmitude depth and vigor of Assent and Estime And without al peradventure the more the friends of Christ are radicated and wel-grounded herein the more they wil grow up to flourishing Trees and beautiful Structures of Amitie with Christ 2. 2. A strong and resolute Adherence to Christ Another Radical Fundamental and Vital part of Faith wherein the friends of Christ should endeavor after more soliditie depth and Firmitude is cordial Adhesion to Christ as their friend The friends of Christ should labor after a peremtorie resolute yea Head-strong Bent of wil in adherence to Christ The more tenacious violent and strong the wil is in adhering to Christ the better and more durable is its friendship with him This was the main of Barnabas's advice to the young Christians at Antioch Act. 11.23 Act. 11.23 And he exhorted them al that with purpose of Heart they would cleave unto the Lord. Barnabas was much rejoyced to see their young and green Amitie towards Christ ay but he would fain have them more solid and firme more deeply radicated in their Adherence to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with purpose of Heart i. e. with a more peremtorie resolute determined fixed wil an heart more strongly bent more firmely and inviolably knit to Christ a wil more firmely determined for Christ but more undetermined for sin and self an Heart more and more resolved for Christ but more and more unresolved for other Lovers a wil more bent for Christ but more unbent for Idol-friends So much also is contained in the following notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adhere or cleave to the Lord as the needle to the Loadstone as the Wife to her Husband as the Bodie to the soul This firme solid and deep Adherence of the wil to Christ is wel expressed Ps 73.26 Psal 73.26 my flesh and mine Heart faileth but God is the strength of mine Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock He to whom mine heart adheres as a drowning man to his rock Or we may read it with R. Ezra thus the firme Adhesion of mine Heart is to God Hold fast Christ contend for him it is a lawful plea to go to holding for Christ Rutherf As if he had said I am wel nigh immersed and quite swallowed up in the Ocean of Tentations but yet the firme Adherence or rational Bent of mine Heart is to Christ here I am resolved to adhere and stick come what wil. And why because he is my portion for ever as it follows Christ loves a peremtorie resolved wil such as cannot part with him for the greatest good
character of an adulterous bastard friend such as would fain mediate a league between Christ and his professed enemies as has been at large demonstrated Chap. 3. 'T is true The elect while under a Spirit of bondage aim at legal self only the elect of Christ whiles under only an awakened conscience and a spirit of Bondage have an eye and regard to legal self only or mainly in al their Treaties with Christ They would fain have Christ to pay their debts and engagements to the Law they come to him as their Physician to cure their diseases and wounds of conscience but they see not as yet need enough of or beautie enough in him to espouse him as their Husband such a mercenarie respect have they to Christ whom they desire only to promote the Interest of legal-self and therefore the Lord keeps them in much mercie under a spirit of bondage ' til they are divorced from this legal self But as for those False friends of Christ ruined by legal self who belong not to the election of Grace God permits them and that deservedly to split themselves on this fatal Rock For albeit some convinced sinners have layen long under dreadful terrors and deep sense of their own sinful state even unto an hellish despair yet they never quit this Legal Self but al their Treaties covenants and closings with Christ are at best but to get a legal-Righteousnes of their own This in some is more visible and apparent in others more refined and mixed of Law and Grace which was the case of the Galatians whereby such false friends of Christ under a pretension of Amitie with and dependence on Christ really depend on and so are friends to none but legal self Just like a bankrupt or broken Merchant who being cast into Prison for debt and having a good offer of Mariage from a rich person is willing to marie her for her riches without the least love to her person c. such is the friendship of many awakened legal friends of Christ who are content to espouse him thereby to get a stock of their own legal righteousnes whereby they may pay their debts to the Law and so get out of Conscience's prison without any sincere love to Christ or faith in him This I cal a mercenary legal Amitie with Christ which is not only adulterous and whorish but also a fatal instrument which most effectually ruines millions of awakened sinners SECT 3. The friends of Christ may not elect him for the advance of an Evangelick self-Righteousnes 2. The friends of Christ may not elect him for an evangelick Self-righteousnes Propos THE friends of Christ may not elect and close with him only to promote an evangelick self of their own evangelick righteousnes and sufficiences By evangelick self I understand al evangelick or Gospel Gifts Graces Assistances Quicknings Enlargements Duties Privileges Peace Joyes and other sufficiences so far as they tend to promote a self-righteousnes or self-dependence though never so seemingly evangelick This is the sad and miserable case of many Evangelick and more refined Hypocrites who dare not pretend to any legal righteousnes or merit of their own they are too knowing and sensible of their natural pravitie and dayly excursions to sin to own any such legal-self only by virtue of their seeming union to and Amitie with Christ they have got a good stock of Evangelick Gifts Assistances Duties Comforts and other spiritual sufficiences which they secretly and perhaps unknowingly cleave unto and depend upon notwithstanding their pretended adhering unto and depending on Christ as their friend yea which is worse they make use of their seeming Amitie with and dependence on Christ only as a blind or engine the more efficaciously to promote this their Evangelick self-dependence This was the very case of those false friends of Christ Esa 48.1 Esa 48.1 2. Hear ye this O house of Jacob which are called by the name of Israel i.e. friends of God which swear by the name of the God of Israel i. e. who bind themselves by an oath of Allegeance unto God but not in truth nor in righteousnes How does that appear v. 2. for they cal themselves of the holy citie i.e. they trust in their Church-privileges and stay themselves upon the God of Israel or e Niti se gloriantur they boast and glorie that they depend on the God of Israel They gloried much in their dependence on God that so they might more insensibly depend on themselves This is the case of numbers of Evangelick and close hypocrites who pretend much dependence on Christ as their only friend but yet really intend nothing but self-dependence who make use of al their Evangelick Assistances and commun Graces received from Christ only to compose an Evangelick Interest or stock of self-sufficience in distinction from yea opposition to Christ Such a self-regard though never so seemingly evangelick and refined may be resolved into legal-self and the covenant of works as the mother-root thereof and albeit it may pretend much friendship to Christ yet it is ful of nothing but self-love and real enmitie against Christ and therefore the greatest abomination that may be in his estime So cursed is its root SECT 4. Christ's friends may not Elect him merely for the sweet Accidents of his presence 3. The Friends of Christ may not elect him merely for the sweet Accidents of his presence Prop. THE friends of Christ may not elect him purely and soly for the sweet Accidents love-tokens and comforts of his presence Christ is the most liberal and free-hearted friend that ever was when or where ever he comes to visit his friends he brings his good chear and banquet with him as Prov. 9.1 2 3. Cant. 5.1 Eat O friends drink yea drink abundantly O beloved Now the friends of Christ may and too oft do dote too much on these delicious treatments of Christ they may make an Idol of his very love-visits and sweet manifestations of himself the rings bracelets jewels and love-tokens of Christ may sometimes even by Christ's friends be too much doted on even to the neglect and disrespect of himself This preposterous doting love and friendship Christ takes very unkindly and therefore he oft' cures such imperfections in his friends by long absences withdrawments of love-embracements and bitter desertions that so they may learne to value himself more than al the sweet Accidents or comforts of his Presence Yet these are but some feverish fits of love-madnes and distempers in the friends of Christ they do not so much dote upon or Idolize the love-tokens of Christ but that stil they retain the Bent of their heart as a royal Throne for Christ himself and therefore though Christ withdraw al love-visits from them yea though he may seem at times to turne against them as an enemie to cal them dogs or the like yet they stil follow him as the Woman of Canaan did and are resolved to cleave to him