Garden enclosed is my Sister Cant. 4.12 my Spouse a spring shut up a fountain sealed i. e. her conjugal friendship is wholly reserved for Christ and for none other Whence v. 8. he cals upon her Cant. 4.8 to come from the Lions dens from the montains of the Leopards i. e. to renounce friendship with al old lovers which were either open or secret enemies to him For as the Lion signifies an open fierce enemie so the Leopard or Panther implies a cunning slie enemie which under pretence of friendship does more effectually hurt h Non patitur Divinus sponsus illam quan tori sociam habere vult morari in sylvestribus locis ubi Leonum sunt pardâ—run cubilia Sanctius in l. For this Beast is estimed a friend to all Beasts except the Dragon and thence by the beautie of his skin or sweetnes of his smel allures all beasts to him Whence Antichrist that great enemie of Christ is Rev. 13.2 ressembled under this symbolick Image of a Leopard which sets forth his secret cunning enmitie masqued under a pretext of seeming friendship So Hos 13.7 We have the Lion and the Leopard joyned together as expressive of Gods open and secret enmitie against his backsliding people Thus Christ admonisheth his spouse to refuse friendship with al old lovers which were either Lions or Leopards open enemies or false friends to him that so she might be as a garden enclosed a spring shut up a fountain sealed for himself and himself alone The like Admonition Christ gives his contracted spouse Psal 45.10 11. Psal 45.10 Hearken O Daughter and consider and incline thine ear forget also thine own people and thy fathers house 11. So shal the King greatly desire thy beautie for he is thy Lord and worship thou him That this is spoken of the Spouse or friends of Christ the very Title of the Psalme imports which is a song of loves i. e. betwixt Christ and his conjugal friends What then does Christ exhort his conjugal relations unto 1. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both diligent Attention and also Obedience To bearken i. e. to give diligent attention to those conjugal Articles or Laws which were incumbent on her to observe 2. Not only diligently to attend but also to consider i.e. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which denotes vigilant circumspection and deep deliberation to consult deliberate and weigh exactly what are the most proper expedients and means for the completing and perfecting her conjugal union and communion with her Lord. And then the Psalmist proposeth 3. That she l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Bend thine heart to a readie closure ineline her ear i. e. not only consider and advise warily about the means but also chearfully to consent unto and embrace such as were most expedient for the accomplissment of her end She was to consider and debate long and maturely about such means as were best for the accomplissement of this so happy match but the deliberation and consultation being over she was to incline her ear i. e. chearfully to consent and speedily to execute those means which were judged fittest for the attaining her end Thence 4. the Psalmist acquaints us what the first and main of these means were namely Forget also thine own people and thy fathers house As if he had said look as those who enter into conjugal friendship and relation have their conjugal Affections so far melted and dissolved into their beloved friend as that they do in a manner forget al old relations though never so near allied by bloud even Father Mother c. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Obliviscere populi tui Domut patris tui i. e. Morum patriae rituâ—m Vates sponsam admonet si sponsam velit amore sui accendere necesse esse ut suae Gentis aâ— paternae Domus corumque oâ—nnium quae antea charissiâ—a habuit prorsus obliviscatur ac marito tantum placere studeat Muis. so must thou have thine heart divorced from al old lovers though never so near akin to thee if thou wilt enter into a conjugal friendship with thy Lord. Conjugal Affection and relation contracts and gathers in the Affections which lie loose and in commun among many friends to one single person so must the conjugal friend of Christ cal home his scattered and wandering affections and cause them al to center on their best beloved Whence it follows 5. v. 11. So shall the King greatly desire thy beautie i. e. Be thou wholly for him and he wil be wholly for thee let thy Affections be taken off al old Lovers and Knit entirely to him and his Affections shall be entirely knit to thee be thou content with him and he shal be content with thee let the King have his Throne al alone in thy heart and his heart shal be as it were alone set on thee So shal the King desire thy beautie n Rationâ—m adfâ—rt cur studere debeat ut placeat marito Muis. And thence 6. follows the second reason why she should forget her own people and fathers house For he is thy Lord and worship thou him i. e. He is not only thy Husband but Soverain Lord to whom al Divine Adoration and worship doth appertain wherefore if thou reservest in the supreme conjugal bent of thine heart which is thy Lords Temple and Throne any secret haunt for old lovers thou art guiltie not only of spiritual Adulterie but also of Idolatrie for he is thy Lord whom alone thou must adore or worship with spiritual-conjugal faith love and obedience Thou art mistaken if thou thinkest to mediate a league of friendship betwixt thy New Lord and old lovers no he wil have his alone in the inmost bent of thine heart which is his sacred Temple or rather the Holy of Holies where none may enter or Loge but himself there is room for other Lovers in the out-loges of the Affections but none here in this sacred Bent of thine heart save for thy Lord he alone must be extolled and worshipped here He that studies and indeavours to make a composition betwixt Christ and any old friend so as to allow them both a share in the inmost bent of his spiritually conjugal love does but delude himself with a framed shadow or Idol-Christ of his own fancie A compound-Christ is a false Christ if we chuse not a single Christ for our friend we chuse nothing but a coined Idol of our own deluded hearts he that addes any thing to Christ as a copartner in his spiritual conjugal friendship destroyes the whole of Christ as to benefit Al this is set forth to the life in that Parable Hosea 3.1 2 3. v. 1. Hos 3.1 2 3. Then said the Lord unto me go yet love a woman beloved of her friend yet an adulteresse according to the love of the Lord toward the Children of Israel who look to other Gods and love flagons of Wine
to us not only by addition of something to him but also by substraction or diminution of something from him As we may not therefore adde either sin or self or world or Law to Christ so neither may we substract or withdraw any thing from Christ A divided as wel as a compound Christ is but an imaginary friend or rather real enemie to us Wherefore he that will really make Christ his friend must elect him completely as wel as singly Now to chuse Christ completely imports two things 1. To chuse whole Christ And 2. To chuse whole Christ for himself Of these in their order First 1. The friends of Christ must elect a whole Christ Those who will contract an Amitie with Christ must elect or chuse whole Christ Though I cannot as yet satisfie mine own thoughts with that persuasion which supposeth justifying faith as such and under that reduplication to regard Christ as Lord and King as wel as Priest because this is as I conceive with submission to confound the differing formes of faith as justifying and as sanctifying whereof the former speaks a relation to Christ as Priest the latter to Christ as King chiefly Besides I have not as yet any sufficient reason which might persuade me to quit that received opinion That faith justifies as an Instrument not physick but moral or rather federal depending wholly on the institution of God and hence not as an Active but Passive or Receptive and Applicative Instrument whereby the Righteousnes of Christ is received and made ours Though I cannot I say for these and such like considerations force my mind to assent that justifying faith as such regardeth Christ as Lord and King yet I easily grant yea shal demonstrate that sanctifying faith which is one great ligament or essential bond of the souls friendship with Christ closeth with whole Christ as wel Prophet and King as Priest c. SECT 2. The friends of Christ must Elect him as their King 1. 1. The friends of Christ must elect him as King THE true friend of Christ doth espouse him not only as Jesus a Savior but also as Christ an anointed King he elects Christ not only as a Priest to deliver him from Hel but also as a King to deliver him from his lusts To take Christ only to save us from wrath and not to save us from sin is a black character of a rotten heart and false friend Joh. 1.11 So Joh. 1.11 He came unto his own and his own received him not He came unto his own i. e. Christ came to the Jews who pretended great friendship to the Messias and therefore when they heard he was come oh how were they overjoyed at so good news how do they rejoyce and sport themselves in the light of his Gospel as Joh. 5.35 what Hosanna's and Songs of deliverance do they sing Mat. 21.9.15 Joh. 12.13 How greedy are they to make him their King Joh. 6.15 How is it said then that they received him not why they received him not as k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non receperunt illum ut Dominum Grot. in locum Lord and King to rule over them and destroy their lusts They could be content to receive him as a Savior to deliver them from their enemies the Romans as also from the wrath of a sin-revenging God such tidings were very joyous to them but when Christ comes to convince them of and rebuke them for their unbelief hypocrisie pride formalitie and other great Abominations O then they would hear no more of him away with him he was not for their turne Thus they received him not as Lord and King But then he addes v. 12. But as many as received him to them he gave power to become the sons of God i. e. Those who received whole Christ as Lord and King as wel as Savior those he dignified with the title of sons and friends The friends of Christ must bespeak him in this or such like language Lord here is an inflexible stiffe hard perverse stubborne obstinate stout proud heart wilt thou bend melt meeken soften stoop and humble it by thy royal Sceptre and Soveraign Grace shal it be made flexible pliable and conformable to thy royal wil and pleasure Again Lord here are inordinate tumultuous rebellious Affections which love what they should hate and hate what they should love which hope what they should fear and fear what they should hope c. Now good Lord wilt thou subdue these thy lawlesse enemies shall they by the power of thy Grace have a sweet Harmonie Vniformitie and Order infused into them may it please thee to enable me to love what thou lovest to hate what thou hatest c Farther Lord here are many spiritual refined lusts here is an Hel of Atheisme unbelief presumption carnal-securitie self-love spiritual pride carnal confidence formalitie hypocrisie c. Wilt thou dear Lord wash thy feet in the blood of these thine Adversaries Shal thy garments be died red in their bloud Lastly O Lord thou seest here is a wretched cursed old man a bodie of sin a root of bitternes a tyrannick lawlesse Law of rebellion an envenomed poisoned fountain of sin a corrupt nature dwelling in me may it now please thee to nail it to thy crosse to pierce it thorough with the spear of thy Spirit that so its heart-blood may issue forth as it sometime made thine to gush forth Thus the friends of Christ must elect him to be Lord and King over their lusts as wel as persons As for those who pretend to be friends of Christ but yet are not willing to have their lusts slain by him Christ pronounceth an heavy doom against such Luk. 19.27 But those mine enemies which would not that I should reign over them Plutarch in the Life of â—yâ—â—rgus bring hither and slay them before me The Soveraigntie and Interest of a Prince consists chiefly in his wisdome and sufficience to governe for the faithful obedience of the subjects depends much upon the wisdome and sufficience of their Prince he that governs wel is usually wel obeyed As the Art of a good Rider is to make his horse flexible and tractable even so the Wisdome of a good King consists in teaching his subjects to obey This King-craft or Regal-wisdome is transcendently and incomparably in Christ and hence it is that his subjects and friends so willingly and chearfully elect him for their King Psal 110.3 Thy people shal be willing or willingnesses c. SECT 3. Christ's friends elect him as their Priest 2. 2. Christ's friends chuse him for their Priest CHrist's friends elect him as their Priest They own no other purgatorie of sins guilt but the bloud of Christ no other Intercessor at the Throne of Grace but the Lamb of God l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv fol. 188. The blind Philosopher could see and acknowlege thus much that al Sacrifices were to conciliate or breed Reconciliation Amitie
Give thy self and take al else I am content I may seem miserable but I cannot be so because thou art mine Al the alone object of my contentement in whom I take infinite complacence and satisfaction Al things without thee are nothing thou thy self without althings or any thing else art enough to me Thus this great friend of Christ solaced and contented himself with God in Christ alone And Oh! of what infinite moment and concernement is it to the Friends of Christ to content themselves with him alone What are other contentements under Heaven but night-shadows sick-dreams childish toyes pleasing Fables painted Metaphors fools Idols fair nothings yea black salt sour bitter vanities and vexations sugared over with vain conceits Can the heart therefore find an easie logement or contentement in any thing below Christ Ought not he to be the Root and top the Flour and Spirit of al our delight and Satisfaction Is not every squint-eye every oblique Regard to this adulterous Idol-world spiritual Fornication as Jam. 4.4 Doth not our Lord tel us Mat. 5.28 29. he that casteth a lustful look or regard on a Woman commits Adulterie Must not then every wanton glance on any Idol friends for the satisfaction of our hearts be reputed spiritual Adulterie And is it not infinite unkindnes for the friends of Christ who are his by conjugal contract to expect content in any other lovers Doth the World or Idol-friends deserve your hearts better than Christ your Husband What can content you in a day of visitation and death which cannot be far save this your friend Wil not contentement in this your Husband make you find contentement in every crosse and rod Is there not a time coming when nothing wil or can content your hearts but the favor of this your friend Yea is he not content with you Doth any thing in the world please and content him so much as the hearts and companie of his friends And wil you not be content with him Is he wholly and entirely for you and wil you not be wholly and entirely for him Have you a better friend in the World more able and willing to support feed comfort and content your hearts than Christ Can you expect to mend your choice or better your contentement by exchange You have long hunted for content among the creatures but did you ever find it there Is there any thing but bloud to be drawen from those Breasts Do you not feed on Ashes as Esa 44.20 Wind Vapor Froth and Smoke so long as you feed on creature-contents Is it not an ignoble dishonorable thing to prefer eye-pleasing contents before the Infinite sweets and satisfactions that are in Christ Again doth it not argue great Disloyaltie and Disingenuitie towards Christ to expect contentement from any thing besides himself Is it not disloyal yea indecent for the Wife to expect content from any but her Husband Doth not this provoke Christ your Husband to extreme Jelousie Has Christ given you any Just cause for such usage If you grow indifferent towards Christ may you not expect that he also grow indifferent towards you If his Beautie Goodnes Amiablenes and Suavities wil not draw your hearts to take al your contentment in Christ What may you expect but that his rods drive you from your Idol-lovers to himself Such of Christ's friends as wil not take up their content in and with Christ in the Abundance of al things how justly how kindly doth Christ deal with them when he strips them of al other Lovers thereby to gain their hearts wholly to himself But to speak a little distinctly to the manner Directions How the friends of Christ must content themselves in Christ alone how the friends of Christ must content themselves in and with Christ alone 1. The Friends of Christ must content themselves in him alone as the first principle of their spiritual Life the commun Head and Root of al Grace Al veins of carnal confidence and self-dependence must be abandoned 1. As the spring of al Grace There must be an Vniversal Absolute Immediate total and particular Dependence on Christ for al Grace both Habitual and Actual Justifying and Sanctifying Preventing Quickening Confirming Enlarging Sin-mortifying World-crucifying and soul-transforming Grace Christ must be al in al as to Grace But of this before Sect. 3. 2. 2. As the matter of their Happines The friends of Christ must content themselves in and with him as the matter of their Felicitie and Beatitude 1. 1. Christ must he loved for himself 〈…〉 They must regard affect and injoy Christ for himself For whatever we content our selves in and with as the matter of our Happines that we eye love and injoy for it self If we do not regard and love it for it self we do not make it the matter of our contentement but that other thing for which we regard and adhere to it A rational Being much more the friends of Christ may love and injoy nothing for it self but God in Christ who is the alone object of their contentement The friends of Christ should have their hearts rent from al Reflexions on or Regards to themselves and althings else for themselves that so they may love and injoy nothing but God in Christ for himself And hence it wil follow that by how much the more they forget yea lose themselves and injoy Christ for himself by so much the more true content wil they find O! what an admirable piece of Divine contentment is this to find al fulnes in Christ by being emtied of our selves al riches in Christ by the relinquishment of al for him al contentements in Christ by discontenting our selves Christ wil have his friends to affect and rejoyce in nothing but himself as the object of their supreme content And certainly it s the Interest of Christ's friends to love and injoy nothing for itself but God in Christ That is a perverse crooked inordinate adulterous Love which takes more content in the Rings and Love-tokens than in the Lover To take Christ only for some inferior Goods that flow from him without regard to those superior Goods that are in himself alas what is it but to make Christ serve a turne only and then bid farewel to him q To love God for himself as the last end and also for his Benefits as incicements and motives to love him may stand wel together as a child loveth his Mother because she is his Mother and he loveth her also for an Apple Rutherf It 's true Christ allows his friends to have an eye to and Affection for his Benefits But how not for themselves as the only Reason and bottome of their Love but as Motives and Means conducing to the Injoyment of himself who is the adequate object or matter of al content Christ's friends may retain some room in their hearts for his Attendents and Benefits provided that it be in subordination to himself they must alwaies love and delight in
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
Interest is the worst in the world to make a friend of because he usually fails his friend most when he has most need of his friendship namely in times of difficultie The selfish man wil part with his best friend Self violates al the laws of friendship rather than with his carnal Interest Yea inordinate lawlesse self will not stick to offer violence to al the fundamental and essential Laws of true Amitie and friendship For 1. q Arist Rhet. l. 2. c. 4. A friend is to be chosen for himself i. e. not for what good we are to receive from him but for what good we see and enjoy in him This a selfish man minds not he sees nothing desirable in his friend but what good he receives from him 2. Again true Amitie requires a likenes yea some kind of unitie and onenesse in principles humours dispositions wils and Affections But a selfish man can no longer conforme to his friend than his friend conformes to his Interest Irregular self is ful of crosse principles humors dispositions and Affections 3. The Philosopher as well as Reason tels us that al true Amitie is founded in virtue and thence that there is no sound friendship but among virtuous persons but now the selfish person knows no virtue but what promotes his great Idol self 4. Farther true friendship requires mutual communion communication and resignation of al things This a selfish person can no way approve of mine and Thine are his fundamental Laws he chuseth rather to enjoy his carnal interest than his friend he had much rather break a thousand times with his friend than once with carnal self 5. Again confidence and dependence is essential to true friendship but a selfish man has no confident but self he can trust his best friends no longer than he has trial of them Jelousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspicion and disbelief is the first Article of his Creed 6. True friendship requires that we do or suffer any thing for our friend But now a selfish person can do but little and suffer much lesse for his friend 7. Lastly Fidelitie and constance is fundamental and necessary to true Amitie But alas how mutable how inconstant how disloyal is a selfish man to his best friends Hence the Philosopher concludes q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv fol. 184. That friendship is not to be taken up for riches or any politick Interest because such an Amitie has nothing stable in it but its Instabilitie or inconstance And thus much experience tels us that friendship taken up on base selfish Interests is most inconstant for the least mistakes prejudices crosse humors passions or dissatisfactions oft' turnes such friendship into secret if not open enmitie By al which it appears that they who enter into a league of friendship for base selfish ends wil soon come to an end of their friendship Whence also it is manifest that self-denial is essential and fundamental to al true friendship Neither is this self-abnegation fundamentally necessary to human friendship only but also to Divine Self-love Christ's greatest enemie in 7 regards Spiritual Amitie with Christ is no interessed Love that lawlesse Lord or rather Tyrant Self-love is the greatest enemie Christ has For 1. whatsoever pretensions of Amitie to Christ it may make yet the intrinsick and secret mesure of al its kindnes to Christ is self-interest so much the Philosopher assures us r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist that the self-lover acts wholly for himself either according to his proffit or pleasure 2. Again self-love fils the heart with a world of prejudices against Christ O! What unbelieving Jelousies what groundles surmises and suspicions what cruel severe and hard thoughts of Christ have self-seeking professors 3. Whence also comes that obstinacie contumacie stout-heartednes and inflexibilitie or stubbornes of wil which is in many pretenders of friendship to Christ but from proud self ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas for self is the proudest thing in the world it affects no lesse than a Deitie or equalitie with God and Christ and therefore its wil must be its law it is impatient of any yoke though never so sweet and easie 4. Self-love is the greatest enemie to Christ because it is ful of self-flatterie presumtion and carnal securitie Holy Self-despair is the best foundation for friendship with Christ because it makes sinners see and feel their absolute necessitie of Christ I must have Christ or I die saies the self-despairing soul t Coecus sui amor hominibu◠persuadet Nihil odiosum sibi inesse Calv. But now self-love fils the soul with groundles presumtions and carnal confidences if sin be but asleep or sick self persuades the sinner that sin is dead if there be but a few seeming good actions self-love presumes that there are also good Affections If there be some legal sorrow for sin this affection of self-love falsely concludes there is an hatred of sin c. 5. Lawlesse self is a great bar to friendship with Christ in that it is the cause of al sin and so of difformitie from and rebellion against Christ That self-self-love is the cause of al sin the poor blind u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato Leg. 5. f. 731. Philosopher can instruct us for saith he he that loves is blind about that he loves and so he imagines there is greater honor due to himself than truth Again al sin springs from an inordinate appetite of some lower good and the true cause why any do inordinately love any lower good is because they do inordinately love themselves Hence 6. Self-love puts another bar to Divine Amitie with Christ in that it is the cause of al manner of confusion and disorder in the soul Friendship with Christ is as we have before Chap. 2. shewn a very barmonious regular and orderly thing But now that lawlesse Tyrant self breeds al kind of confusion So Plato excellently philosophiseth shewing w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato Repub. 9. fol. 575 577. how Tyrannick self-love lives as an absolute Monarch in al manner of confusion and irregularitie c. 7. Lastly lawlesse self is most obstructive of Divine Amitie with Christ in that it makes men double minded disloyal and unconstant in al the offices and duties of friendship towards Christ Self-seeking professors are indeed friends to none but their own humors lusts and Interests whatever fair pretences they make to Christ yet in truth al their friendship is concluded within their own sphere self is the centre and circumference where al the lines terminate 'T is true they wil perhaps in some lesser concernes where self is not invaded appear for Christ that so they may in concernes of greater consequence act for themselves they live and die within the circle of their own private Interests they really adore and worship no God but self Whence 't is impossible that such whose ends differ so vastly
makes men sooner mad than to be drunk with too much felicitie Our Heads and Hearts are so weak and infirme as that they are soon overcome with the sweet wine of worldly good And therefore he that will be a friend of Christ needs much wisdome and Christian Temperance as to the Desire Vse and Fruition of these lower goods The Philosopher saies in down right termes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato that it is impossible to be exceding rich and exceding good Which comes near our Lord 's great Aphorisme That it is impossible for a rich man to enter into the Kingdome of Heaven i. e. as 't is explained for one that trusts in his riches which is the usual practice of rich men who therefore are most unfit to make friends of Christ Certainly great confluences of inferior goods are great impediments to friendship with Christ Because they make men usually 1. Very c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 2. c. 19. proud 2. Very soft-natured and unable to bear and manage the crosse 3. Very voluptuous and sensual 4. Very formal dead-hearted and strangers to God in al their waies 5. Very confident in themselves 6. Very earthy and base-minded Which are al very obstructive to friendship with Christ We have sufficifient instances hereof in those who pretended friendship to Christ So the young man Mat. 19.21 Mat. 19.21 22. 22. what kept him from closing with Christ but his possessions he had rather part with Christ than with his riches He that wil make Christ his friend must ungod the World Now the Worlds Deitie or if you wil Trinitie consists in the Lusts of the flesh the lusts of the eye and the pride of life as 1 Joh. 2.16 1 Joh. 2.16 i.e. according to the usual explication the act being by reason of its near alliance set for the object Sensual pleasures Riches and Honors Which as the Cynick wittily expresseth it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen Cyn. are the masques of Vices yea and the fuel of them So Philo the Jew tels us e Philo in Decalog That all sin comes from the lust after pleasures or riches or glorie These therefore must be so far rejected as they stand in competition with Christ Thus Christ enjoines the young man Matth. 19.21 Mat. 19.11 Go and sel what thou hast and give to the poor Christ commands him to part with al if he would partake of him To part with al why or how so 1. Every friend of Christ must part with al habitually in the habitual frame and bent of his heart Christ must be loved more than al thence the friends of Christ are required to hate al in comparison of Christ that is to love al with a lesser love which is comparative hatred This the young man came short in for he loved his riches more than Christ as v. 22. 2. The friend of Christ must part with al actually when Christ cals for it which Christ does in some cases As 1. In those first times of the Gospel Christ required that his friends should lay down al at his feet and live on a commun stock and therefore it was this young man's sin that he would not obey Christ's command and part with al at his injunction which was also the sin of Ananias and Saphira and it cost them their lives Again 2. Christ commands his friends to part actually with al so far as his Churches shal need require it for the maintaining of his worship and ordinances Which seems the meaning of that Scripture Gal. 6.6 7 8. Be not deceived God is not mocqued for what a man sows that also shal he reap c. His designe is to instruct us that we may not grudge any thing to Christ for the maintaining of his Worship 3. We are actually to part with al for Christ so far as it may stand in competition with Christ which oft happens in times of Persecution we must lose al to keep Christ and a good Conscience So our Lord informes us Mat. 6.24 Mat. 6.24 No man can serve two masters ye cannot serve God and Mammon i. e. as Chrysostome paraphraseth on these words f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost no one can serve God and Mammon because they require opposite things Christ commands that we part with what we have Mammon commandt that we catch at what we have not There is also an emphase in that notion serve which implies to be under the Dominion and to depend on the beck of those we serve He that is under the Dominion of Christ as his husband and friend must use the World as his servant not as his friend or Lord. In brief How the World is to be used in subordination to Christ the right use of the World in subordination to our friendship with Christ consists in these particulars 1. In al creature-goods to have a single intention on and pure Affection for Christ as our chiefest good and best friend This Christ injoines in the fore-cited Scripture Mat. 6.22 if the eye i. e. the Intention be single the whole bodie is ful of light To the friends of Christ the whole World should be but a glasse wherein they see and enjoy Christ their friend 2. There must be moderation in the use of al creature-comforts and contentation in the losse of them Al sensible goods are to the friends of Christ but things indifferent and therefore they must use them indifferently they must learne with Paul Phil. 4.12 Phil. 4.12 to want in al their abundance and to abound in al their wants What is wanting in their provision they must make up by contentment and what is over or abundant they must by Christian moderation and charitie learne to want 3. The friends of Christ must use things to be used and enjoy things to be injoyed i. e. they must use the World as their servant and injoy Christ as their friend For he that makes the World his friend makes Christ his enemie Jam. 4.4 So Jam. 4.4 Know ye not that the friendship of the world is enmitie with God c. so irreconcilable is the feud 'twixt Christ and the World when they come in competition as that he who is a friend of the World must needs be an enemie to Christ and he that is a friend to Christ is necessarily engaged to be an enemie to the World How far the friends of Christ must reject the frowns of the World we intend to shew God willing when we come to their dutie as to bearing Christ's Crosse SECT 5. How far Divorce from the Law is pre-requisite to the Espousement of Christ as our friend 4. How far the Law is to be rejected in order to the espousement of Christ WE now procede to the last grand competitor with Christ namely The Law which is not simply and absolutely an enemie to Christ but only so far as under the notion of an Husband or
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
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
vouchsafed to his Creature and the most admirable Miracle of soverain Mercie towards sinners that ever was or may be The blessed God has taken great delight on al occasions to vouchsafe sensible Demonstrations and Arguments of his Divine Philanthropie or Bountie and Good Nature towards Man yea al those rich ornaments and gracious Accomplishments or vouchsafements conferred on Adam in Innocence were but the Effects of his free Grace though in some regard they may be termed natural to Adam's first state And since the Fal the blessed Lord has not ceased to vouchsafe large tokens of his Divine Philanthropie or Bountie to his rebellious creature Ay but this unparalleld gift of his only begotten Son is the highest marque of favor and the richest manifestation of infinite Love free Grace and Mercie that poor sinners are capable to receive Wel therefore might our Emmanuel crie out Joh. 3.16 For God so loved the World that he gave his only begotten Son This little S O is such a great note and marque of Divine Philanthropie as that the lengths breadths depths and heights of this Love cannot be expressed or conceived as they ought to al Eternitie 2. Formally 2. The Love Mercie and Grace of God shine in Christ Formally as he is a perfect Idea or Miroir of Divine Love and Grace As also 3. 3. Effectively Effectively as al the Love and Grace of God the Father streameth through his heart unto the Elect Joh. 1.16 3. God's Justice shines in Christ The Infinite Glory of God the Father's Divine Justice shines most eminently in Christ 1. Objectively as he was the Object or But against which al the arrows of God's fiery indignation for sin were shot We have great Marques of Divine Justice on Cain and Judas and yet far more dreadful tokens thereof in Hel but yet we may safely affirme that al the black curses of the Law which their executions on sinners here yea that al the dreadful torments of the damned in Hel are nothing nigh so clear and ample Demonstrations of God's Justice and Severitie against sin as the sufferings of our dying Emmanuel O! come near and behold the Soverain pleasure of God the Father in bruising his only begotten Son and making his soul an offering for sin Esa 53.10 Oh! what a standing glorious monument of Divine Justice against sin is this red Glasse of Christ's bloud Herein we may behold God the Father's Justice as it were triumphing over his natural essential love to his only begotten Son 2. Again the Justice of God shines in Christ formally as also 3. Effectively in that al justice originally inheres in and flows from him 4. God's Holines shines in Christ 1 Objectively The Infinite Glorie of God's Holines shineth with a most transcendent Brightnes in Christ 1. Objectively and Demonstratively as God by making his soul an offering for sin gave the highest Demonstration that can be of his Infinite Antipathie and Hatred against Sin Yea it is supposed and that on good reasons That if Infinite wisdome should set it self on work never so much to find out an Argument to manifest God's hatred of sin there could not be a greater than this his dealing with his Son 2. Formally 2. God's Holines dwels in Christ formally as he is a perfect Idea Miroir or Glasse of al Holines infinitely beyond glorified Saints or Angels and therefore stiled The Holy One. 3. Effectively 3. God's Holines shines in Christ effectively as al the Saints Holines is derived from him Joh. 1.16 5. The power of God shines in Christ The Infinite Glorie of God's power shines most eminently in Christ 1. Objectively no work or effect of God's hand has such visible impresses of God's Omnipotence stamped on it as the Hypostatick Vnion of the Divine and Human Nature in one person whence it is called the power of the most high Besides Infinite power shined most gloriously in his Miracles Soul-sufferings Death and Resurrection more than in the Creation of Heaven and Earth 2. The omnipotence of God resides formally in Christ as the proper seat thereof 3. The omnipotence of God the Father shineth most effectively in al Christ's great works of Redemtion Conversion Conservation Protection and Gubernation of his Church c. Col. 1.11 Strenthened with al might according to his glorious power 6. The truth and faithfulnes of God shines in Christ The Truth and Faithfulnes of God the Father shines most gloriously in Christ 1. Objectively in that Christ was the greatest Promise that ever God gave to lost sinners yea in him al the Promises are Yea and Amen So that in sending him into the World to die for sinners God made good that great promise made four thousand years before Gen. 3.15 Yea by this means al the promises of God are fulfilled Whence the Veracitie and Fidelitie of God appears most conspicuous and bright in Christ's comming into the World c. And this indeed is one of the greatest aggravations of unbelief that when the Faithfulnes of God has so gloriously appeared in fulfilling that great Promise of sending his Son the accomplishment whereof was attended with such a world of difficulties I say that after this sinners should disbelieve or question the Faithfulnes of God in fulfilling other promises which have their Yea and Amen in Christ Gal. 3.16 Again 2. The Truth of God appears most glorious in Christ Formally in that he has to a tittle made good al his promises As Christ was the great Gift and Promise of God the Father so the Spirit is the great Promise and Gift of Christ Joh. 14 16 17 18.26 And is not Christ every way as good as his word in sending his Spirit is there any one promise that Christ made his friends at his Departure hence but has been and daily is fulfilled to a tittle 3. The Faithfulnes of God shines in Christ effectively in that he makes and keeps al his friends faithful and stedfast in their Covenant with him 7. Christ the Image of God's Immensitie and omnipresence Christ is a glorious Idea and Image of the Immensitie and Omnipresence of God as Joh. 3.13 The Son of man which is in Heaven The expression is very mysterious and deserves a particular Remarque How was the Son of man in Heaven Joh. 3.13 Was he not then on earth discoursing with them or could he be both in Heaven and on Earth at the same time Yes he might in different respects and by virtue of the Hypostatick Vnion 't is true his bodie being finite could not as some fondly dream be in two places at the same time that implies no lesse than a contradiction ay but yet Christ God-man by virtue of the personal Vnion of the two Natures was at that very time while he was discoursing with them on Earth in Heaven Oh! what a tremendous mysterie is this that the Son of man should be at the same time in Heaven and on Earth How difficult
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
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
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
And can we imagine that the spiritual fixed contemplation of Christ's ravishing Beauties and Glories by an eye of Faith wil not have a more efficacious Influence on his friends to inflame their hearts with friendship towards him O! Would men but studie pore on and admire the incomparable excellences and perfections of Christ what admirable friends would they be How would their Hearts be ravisht with Love unto him What infinite complacence and satisfaction would they find in communion with him 1. 1. Studie the Beauties of Christ's person What more Attractive than Amiable Beautie And is there any thing imaginable so Beautiful as Christ What is Beautie but a connatural Amenitie or sweet Amiablenes of forme and figure arising from a natural wel-tempered complexion situation and proportion of al parts And are these Ingredients of Beautie any where to be found in such a super-eminent degree as in Christ Is he not in regard of his complexion stiled white and ruddie Cant. 5.10 which are estimed colors most predominant in Beautie Doth not the Spouse give him this Character Cant. 1.16 Behold thou art fair my Beloved yea pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. amiable beautiful acceptable every way heart-ravishing Is there any thing in the world more Beautiful than the Sun and its light shining in its Meridian Glorie And is not Christ's Beautie set forth by that of the Sun shining in its strength Rev. 1.16 Oh! what an Infinite Glorious Sun of Righteousnes is Christ How Beautiful are the beams of his Glorious light O come come al ye friends of Christ and behold this your King in his Beautie as Esa 33.17 O gaze gaze for ever on this your friend let the eyes of your understandings spend their vigor in Heart-affecting contemplations and views of those admirable glories that shine in the person of this your dearest and best friend and never desist til your hearts be ravished with and captivated to him 2. 2 Studie Christ's Good-Nature love and compassions towards his friends Studie admire and adore greatly the suavities or sweeinesses of Christ's Nature the wonders of his love and the Tendernesses of his compassions towards his friends Oh! What an incomparably good-Nature hath Christ How admirably sweet-humored is he towards his friends Were any of Christ's friends ever troubled with causelesse crosse Humors and vexatious carriges from Christ Is not his Nature made up of unparalled sweetnesses O studie and dive deep into Christ's good-Nature and sweet Humor What Divine Suavities possesse his Nature How wel-tempered his spirit is How free from al morose sour il humors his Nature is There are many eminent Qualities in Christ which render him of an incomparably sweet Nature 1. His Nature as curiously framed by the spirit of God is of a surpassing finer make than al other human yea Angelick natures 2. His Human Nature was Graced in and from the Womb. It 's sin that makes our Human Nature so morose so sour so il-conditioned but Christ's nature is clothed with pure Grace and therefore most sweet most benigne most wel-tempered 2. Christ's Love Studie also and admire the wonders of Christ's Love to his friends O that ever such an Infinite Masse of pure spotlesse Love should mingle with Sinful Dust and Ashes Oh! What a free undeserved Love is this Who could ever have imagined that poor deformed bankrupt Rebels should obtain a share in such love and that without hire What was our Emmanuel content to espouse human clay and assume it into such a substantial mariage or hypostatick union with the Deity thereby to reconcile Heaven and Earth Did he borrow a human Heart and Affections to embrace us Human bowels and compassions to Sympathise with us human eyes to weep for us human breath to groan for us a human tongue to plead for us human flesh to sweat drops of bloud for us a human Head to be crowned with thornes for us human armes and legs to be pierced for us a human bodie to bleed for us a human soul and life to die for us O the Altitudes the Profundities the Latitudes and Longitudes of this Love That the Soverain Lord of Glorie should breath forth such flames of insinite love in human flesh and bloud O the Infinite condescensions of this Love What doth the Lord of Glorie stoop so low as to embrace poor wormes crawling on the dunghil of sin Is the King of Kings content to enter into a league of Amitie with miserable captives Doth the great God wooe and beseech his sinful ercature to become his friend Oh! What a boundlesse bottomlesse love is here What vigor and force is there in this Love How heart-charming and soul-conquering is it What delight doth it take in gaining and triumphing over stout rebellious hearts How much doth love in Christ out-run sin in us Did not Christ begin with love to us albeit we begin with hatred to him Was not our Heaven first framed in the Heart of Christ Did not his love contrive the way to Heaven for us long before we had being much lesse love for him Doth not he love such as others hate even Enemies And doth not his love out-work Devils and Hel Is there any power so strong and efficacious as Christ's love How Industrious laborious and unwearied is it How ineffable how unsearchable is it O Studie Studie what are the Lengths Breadths Heights and Depths of this Love Believe it this is the sweetest and best yea only studie for the friends of Christ The more we studie this Love of Christ the more we may studie it there are fresh veins of excellence new Treasures and riches to be found in it every day This wil be the wonder of glorified Saints and Angels to al Eternitie Alas why is it that our hearts sink and despond under our Discouragements How comes it to passe that our Hearts are no more inflamed with Love to Christ Is not this one main Reason because we do not Studie and Admire this Love of Christ as we ought to do What vigor and strength doth the studie of this Love infuse into al the Iniâ—uragements of faith How much doth it raise up the soul under al its Discouragements What a veil of Disgrace and Contemt doth it cast on al the goodlines of the Creature How greatly is the soul raised to communion with Christ by the studie of his Love 3. Christ's compassion and tender nesses Studie also the Tendernesses of Christ's care and compassion towards his friends Is he not mindful of them when they are forgetful of him Doth he not think much good for them oft when they think il of him Though he may be sometimes out of sight yet is not even then his heart with them Doth he not long for and bleed over them when he seems to be departed from them It 's true he sometimes suspends the tokens of his love and marques of Divine favor ay but are not these his suspensions wrapped up in many secret
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
whorish Lovers and Idol-friends should share in that conjugal Affection which is due to Christ Alas what folie is it to divide that little narrow piece of Love which is not enough for the best beloved Christ among bastard Lovers which are so far from giving satisfaction as that the more we embrace them the more they sting us Christ expects nothing from us more than our Love and nothing lesse wil he accept As Christ gives his friends a conjugal pledge namely the Earnest of his Spirit so he expects from them a conjugal Love Mariage-love is indivisible it wil not serve for two corrivals Christ must loge his alone there He that enters into a covenant of conjugal Amitie with Christ must bid Adieu to al other Lovers Christ wil have Integritie and Honestie or nothing And therefore usually he Wooes and Elects his friends in the furnace of Affliction he allures them into a Wildernes of many Difficulties Tentations and Desertions there to win and gain their Affections entirely to himself as Hos 2.14 15. The Friends of Christ are not neither can they be Masters of two predominant Loves and therefore Christ must be their Althings or he is nothing to them Alas how little do the friends of Christ owe to the flattering or frowning World Is not a good look too much for Idol-friends who would take up Christ's room in our Affections over his Head Woe woe to him who hath such a friend as Christ is and yet wants Affection for him Can our Affections sleep securely or find satisfaction any where but in Christ's bosome What gain we by spending our Affection 's on this smoking World but vapors and sick dreams instead of ease and content Fie fie that whorish Idols should possesse our conjugal Affection due to so good a friend as Christ is Oh! what cursâ—â— Affection is that which streameth towards any other Lover but Christ How much should the friends of Christ disdain that any thing but their Lord should touch theiâ— spiritual conjugal Affections What an holy Ambition should they have of entertaining Christ and none but Christ in their choicest Affections How greatly should they scorne al secret dalliances with an Adulterous World But to descend to particulars 1. 1. Conjugal Love to Christ The first and main Affection which the Friends of Christ should entertain him with is a conjugal love Love as it fulfils the Law so also Amitie with Christ And the more Discrete Solid Spiritual Virgin Equal Intimate Passionate Commensurate and Transformative our Love to Christ is the more Raised Wel-grounded Conjugal Permanent Noble and Operative wil our friendship with Christ be The Friends of Christ ought to cast their choicest Love into no mould but Christ's that so it may be for him and for none other Thus the Spouse Cant. 2.7 My Love Pathetically Cant. 2.7 as if she had said him on whom al my conjugal love centers the delight of mine eyes the joy of mine heart the Ocean into which al my little love streams mine only Love So much is implied for Abstracts speak Formes and Essences The friends of Christ must give him their virgin Love the Elixir Essences and Spirits of their Love A green young love may not suffice for Christ he must have the flour and vigor of our Love That little narrow spark of Divine Love which was inspired and breathed by Christ into the Hearts of his Friends must respire or breath forth live and inhabit no where but in the bosome of Christ Alas where should the stream emtie it self but in the Ocean whence it received its first emanation Oh! what pitie is it that so much of our Love should passe by Christ and terminate on Idol-lovers Who is the Proprietor of our Love but Christ and Christ alone where is there an object adequate to the Saints love but Christ where are there such ravishing Beauties such delicious Suavities such surpassing excellences such Transcendent glories to feed our Love with al as in Christ Can we then put our conjugal-conjugal-love into better hands than Christ's Is it not natural to love to spend its choicest spirits and vigor on the fairest and most amiable object Is it not sad that Christ should have so much Beautie Sweetnes Excellence for his friends and yet they should have so little Love for him Alas Alas that clay-Gods that Time-Idols that beautiful shadows and gilded Nothings should run away with so much of our love and so little of it be reserved for Christ Oh! what folie is it to have an oblique and squint-regard to skin-deep Beauties and golden dreams when as there is such substantial Amiablenes in Christ O the prodigious madnes of those who find love for pleasing toyes for beautiful vanities for faiâ— nothings and yet can find no love for Christ the best beloved Certainly a little creature-love is enough or too much but much yea the most Christ-love is too little for the friends of Christ who have espoused him for their Husband What is Heaven if this be not Heaven to lye under the beatifick vision Love and Fruition of Christ And who injoy more of Heaven upon earth than such whose hearts are most transformed into and ravished with the fiducial Contemplation Admiration and Love of Christ Spiritual pure and passionate Love to Christ gives the friends of Christ a possession of himself yea a secret and efficacious Transformation into the Image of Christ For the Heart silently steals into and becomes one with what it strongly loves Love the world greatly and thine heart wil soon become worldly Love Christ greatly and thine heart wil grow up and be gradually transformed into the Image of Christ-Such a Soverain and Efformative virtue hath Love especially that of Friendship if it be in any eminent predominant degree O then Love Love Love Christ much 2. 2. Desires after Christ Another Affection which the friends of Christ ought to be much in the exercice of towards Christ is conjugal desire after him f Iâ— omâ—i diligente causatur desideriâ—m ut uâ—iatur suo dilecto ia quantum possibâ—le est Aquin. Contra Gent. l. 3. c. 153. Desire is the first-borne of Love the feet of the soul whereby it goes forth to meet its beloved And undoutedly none live and aci more as friends of Christ than such as are possessed with the strongest desires after him O! how pleasing is it to Christ to see his friends ful of love-sick desires and longings after himself Christ cannot be long absent from such as are sick at heart and pained with desires after him Thus it was with the love-sick Spouse Can. 2.5 6. Cant. 2.5 g O what would I give to have a bed made to my wearied soul in Christ's bosome I would frist Heaven for many years to have my fil of Jesus in this life I cannot tel you what sweet pain and delightsome torments are in Christ's love c. Rutherf L. For I am sick of love and what
the Bridegroom himself more than in his Gifts His comforts are sweet but himself ought to be sweeter to his friends who may not dâ—te upon his love or any thing below Himself 2. 2. Christ our most universal Good and so the chief matter of Fruition Hence if we wil take al our content in Christ as the matter of our Happines we must intend affect and injoy him as the most universal comprehensive choicest and best Good This follows on the former for whatever we eye and affect for it self we look on and make our supreme and chiefest Good and thence the alone object of our Fruition There is no true contentement but what springs from Fruition and there is no regular Fruition but what is conversant about the chiefest Good Fruition is the end of Love but the beginning of contentement none loves any thing as his best good but what he would fain injoy and none would injoy any thing but what he would fain find contentement in For to injoy any thing in a proper sense is as Augustin wel observes by love to adhere unto it for it self Whence it is evident that nothing properly is or may be the object of our Fruition but God in Christ We may use the Creatures as means subservient to this higher end but we may Injoy nothing but God in Christ as the matter of our Happines 3. 3. Christ the spring of our satisfaction To content our selves in and with Christ as our objective Felicitie implies thus much also that we make him the alone spring of our satisfaction For whatever we make the commensurate formal object of our Happines that also we make the Fountain of our Satisfaction so Psal 17.15 I shal be satisfied when I awake with thy likenes Satisfaction can be formed out of nothing but the chiefest good and the more intimate and complete our Fruition thereof is the more contentement and satisfaction we find therein The more the friends of Christ are swallowed up and as it were lost in the fruition of Christ their chiefest Good the more contentement they find O then how should they hunger thirst long and breath after and solace themselves in those Divine satisfactions that are in Christ 4. 4. Christ to be injoyed without mesure To content our selves with Christ as the matter of our Happines implies an Infinite thirst or boundlesse desire after the Injoyment of him For whatever we make the Adequate object of our Happines that we can never excede in the Injoyment of The only mesure of our love and fruition of the chiefest Good is to love and injoy it without al mesure He that contents himself with Christ as his choicest good thinks he can never injoy too much or enough of him 5. 5. Christ the mesure of other Goods He that contents himself with Christ as his best good makes him the Vniversal Idea and mesure of al other Goods For our chiefest Good is alwaies our Last end and what we make our Last end that we ever make the first mesure or standard of al other Goods The first in every kind is the mesure of al the rest So that if Christ be our best Good he is also our Last end and thence the first mesure of al our Goods Al other inferior Goods must subserve the Injoyment of him as our supreme choicest Good SECT 9. The Friends of Christ must live by Faith in al states and conditions of suffering immediately by or for Christ 9. OUR last great Advice in order to the Filling up and Improving this Relation of Friendship with Christ is In al states and conditions of suffering to live by Faith Faith is the Life and Soul of friendship with Christ and the more we live by faith the more we live as the friends of Christ Faith is the master Vein that conveigheth vital spirits to al the laws of friendship What makes the friends of Christ more intimately one with him that firme Adhesion to him by lively acts of faith Doth not this keep their hearts close to Christ and Christ's heart close to them What is there that breeds more self-jelousie and confidence in Christ than clear repeted acts of faith Who are they that depend least on themselves and most on Christ but such as live most by Faith Is not the believing soul so far as his faith is predominant most zelous for and obedient to Christ and yet most poor in Spirit and Dependent on Christ Doth not Faith make the friends of Christ so diligent in the use of means as if there were no Grace to be trusted in and yet so absolutely dependent on Christ as if there were no means or diligence to be used And is not this to mention no more one of the purest strains of friendship with Christ But to speak more distinctly to this Head The life of Faith hath a great latitude it regards varietie both of Notions Persons and Things and these both present and future But we shal at present treat of it only as it regards a suffering condition and that 1. Immediately By Christ 2. For Christ 1. 1. The life of faith as it regards a suffering-condition by Christ We shal begin with the life of Faith as it regards a suffering condition immediately by Christ He that wil deport and demean himself as a friend of Christ must live by Faith under al sufferings by or from Christ namely under al Christ's Absences Retirements withdrawments of Gracious or Consolative Influences c. Christ has many Wise and Gracious ends which induce him oft to retire and withdraw at least as to al sensible marques of favor Christ has many wise and gracious ends in his spiritual withdrawments from his best friends Christ is resolved to be Lord of his own presence and love-visits the most excellent Spirits shal sometimes want the same that so they may learne to live by faith on an absent Christ Many good friends of Christ do too oft dote on the sweet refreshments and honey-dews of Christ's presence and therefore he sees it fit at times to suspend the same that so they may love him more purely for himself his own essential excellences We are too apt to conceit that Christ's presence is a matter of debt that which is due to us and therefore he wil take a libertie to go and come as he pleaseth that so his friends may see that his Manifestations are most free and undeserved Doth not Nature take her times to go and come as it pleaseth her and shal not Christ the God of Nature have the same libertie allowed him Yea is there not also much soverain love and Grace as wel as much soverain wil in Christ's Absences and Retirements from his friends It 's true Christ's Absence from his friends is a kind of temporarie Hel ay but doth not he bring a young Heaven out of this seeming Hel Do not Apples of life spring out of this bitter root of spiritual