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
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
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
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-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
stiled Prudence which is defined h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Def. Plat. A facultie or power of it self productive of human happines This Prudence contains in it these parts 1. A Sagacitie or a spirit of Discretion for the finding out the right end and object 2. An Vniversal providence or provision of al such means as conduce to the attainment of our desired end 3. A Facilitie and dexteritie for the disposing of these means in the best manner and method in order to the prosecution of our end Prudence necessarie 1. To discover the right end and object of our friendship Al these parts of Prudence are very requisite to al friendship but especially to the choice of Christ as our friend 1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship This is indeed of huge concernement in order to the right constitution of friendship for the last end in morals has the same place with the first principles in speculatives and with the Forme in Naturals The last end infuseth sweetnes goodnes forces and life into al the means therefore if this be naught our friendship can never be good i Tu verò Omnia cum amico delibera sed de ipso prius post amicitiam credendum est ante amicitiam judicandum Seneca In our Amitie with Christ the last end and ultimate object of our choice must be no other than Christ himself there is therefore required a spiritual sagacitie to discover the excellences of Christ Sagacitie is said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Def. fol. 412. an Acumen or sharpnes of Vnderstanding whereby we easily and speedily penetrate or dive into the nature and qualitie of things Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof k Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies Plato Rep. 2. fol. 376. Life of Padre Paul pag. 60. in that he can at the first glance discover his friend And it is said of Padâ—e Paul the Venetian that great Master of Prudence ' That he could immediately penetrate the nature inclinations and designes of men and like a perfect Musician make his judgement of the Instrument by the first touch so by making men speak he knew their ends their Interests their drifts their resolutions upon busines and with most admirable quicknes the very answers they could make and so he regulated himself in al procedings ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend especially of Christ who is imcomparably the best of friends Oh! were men so quick-sighted and sage as to discerne those infinite beauties and ravishing glories of Christ's person that Divine suavitie and good-nature of his Disposition those warme compassions and sweet tendernesses of his bowels those wonders and condescensions of his Grace in brief had men eyes to see what an ancient laborious industrious bleeding burning rich free unwearied invincible love Christ bears towards sinners they could not choose but choose him for their friend But ah alas here lies the sinner's Hel he is quick-sighted towards Idol-lovers but he has no eyes to see Christ the mysteries and wonders of his beautie Grace and Glorie and therefore 't is no wonder that Christ has so few friends in the world Would the blind World but take Philip's advice and Nathaniel's practice John 1.47 Joh. 1.47 Come and see what transcendent perfections what imcomparable excellences sweetnesses and heart-conquering mysteries of Grace and Love are to be found in Christ what a croud of friends might he have come and see wil speak more for Christ to set forth his excellences than the tongues of men or Angels can do But alas men wil not come men wil not see and dive into the glorious mysteries of Christ and therefore 't is no marvel that Amitie or friendship with him is so rare The Philosopher tels us l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 206. That a wise man does not praise his beloved ' til after some familiaritie he knows him wel The wise men of the world commend not Christ as the best friend because they know him not and they know him not because they have no familiaritie or acquaintance with him Al men that have inward feeling experimental familiaritie with Christ commend and extol him as the best friend no man that ever came to him and tasted how good and gracious he is went away with repenting and hard thoughts of him David as a figure of Christ blesseth the Lord for this spiritual sagacitie as Psal 16.7 Psal 16.7 I blesse the Lord who hath given me counsel What counsel does he mean why counsel or sagacitie to chuse God for his friend and portion as it 's evident from v. 5 6. The Lord is the portion of mine inheritance c. He is so far from envying of the wicked their portions and friends or from repenting of his choice that he blesseth God al his daies for this spiritual sagacitie or counsel which he gave him to chuse God himself and none but God for his friend Yea he is so much taken and satisfied in his choice as that he cries out to al the world Psal 34.8 Psal 34.8 O tast and see that the Lord is good This spiritual sagacitie is a Divine instinct wrought by the spirit of God whereby the soul first tasts and then sees the excellences of Christ So Tyndal on John 10.4 5. fol. 265. ' If they ask how we know that it is the Scripture of God ask them who taught the Eagles to spie out their prey even so the Children of God spie out their father ' Divine instinct backt with inward sense and spiritual reason gives the soul a clear spiritual affective sight of Christ and so engageth the heart to move strongly towards him For no knowlege works more powerfully than instinct of nature strengthened by reason Those who have an inward feeling tast of Christ's admirable sweetnesses wil see and know what an excellent friend he is The Philosopher defines m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon Def. fol. 413. election a right experimental probation such as the Goldsmith has of metals This is most true here the more inward experimental and familiar probation or trial we have of Christ the more chearful firme and inviolable wil our election of and Amitie towards him be 'T is true every friend of Christ has not a feeling sense of his interest in Christ yet he has deep sense of the superlative excellence of Christ Some good friends of Christ have not the sweet joyous sense of Christs presence yet they have the bitter bemoaning sense of his absence which argues some forgoing tast how sweet friendship with Christ is Thus it was with the Spouse even when she had lost his sweet
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
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-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-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
from Christ's should maintain entire and long friendship with him Divine Amitie with Christ is lined with a world of difficulties and therefore it needs a world of courage and resolution Cowards wil make no good friends of Christ because they are below the lowest office of friendship But self-love is mighty cowardly and timorous as also slothful and lazy it cries there is a Lion in the way if but any shadow of danger 'T is true a selfish friend may go like Orphah with her mother a furlong or two with Christ so long as the way lies fair and direct for his own Interest but yet he soon parts at the first crosse way x Quia adhuc nimis inordinatè te diligis ideò plenè te resignare aliorum voluntati trepidas Gerson de Imitat Christi l. 3. c. 13. One keeps on with Christ til he comes to the crosse way of shame or reproche another he walks with Christ til he comes to the crosse way of povertie or need others march with Christ til they come to some fiery trial of persecution This is most certain that friendship with Christ begun on base selfish grounds will end in secret or open enmitie for when such seeming friends have atained their ends on Christ they care not to have any more to do with him We find this fully exemplified in many selfish friends that followed Christ while on earth for the loaves or bag or some such carnal interest So Joh. 6.15 Joh. 6.15 26. there are some seemingly such zelous friends of Christ as that they would come and take him by force and make him a King Ay but Christ puts no confidence in them he knew their selfish designe and upbraids them with it v. 26. verily ye seek me because ye did eat of the loaves and were filled y Quos sportula secit amicos Juven Sat. Such basquet-friends are reproched by the Heathens Neither were they long-lived-friends of Christ for v 60 61. they are offended at him and so quit his companie The like instance we have Joh. 2.23 24. where many commit themselves to Christ but he would not commit himself to them because he saw they were but selfish false-hearted friends which would ere long prove open enemies to him We have also a great instance hereof in zelous Jehu 2 King 10.15 16. 2 King 10.15 16. where he seems a forward and hearty friend of God and cries out to Jehonadab come with me and see my zele for the Lord. He pretends much zelous friendship for God but he intends al for himself Jehu seems to go far in the work of Reformation oh what an huge zele has he seemingly for God But when it came to the hazard of his Crown then the golden Calves must he set up he would rather venture the losse of Religion Christ and al than the losse of his Kingdome 2 King 10.29 31. 2 King 10.29 31. He regarded not to walk in al the commandments of the Lord Albeit he went far in Reformation yet he durst not go farther than his Interest attended him when Reformation and Interest crosse each other Where self is the cause of friendship 't is also the ruine of the same then he breaks with God and so God breaks with him as v. 32. And 't is worth our remarque that the very same self-interest namely his ambitious desire of the Kingdome which made him seem so zelous a friend of God against Ahab's house was that which at last turned his seeming friendship into open emnitie against God For the same self-interest that engaged him for God against Ahab's familie in order to the obtaining of the Kingdome engaged him against God and a thorow Reformation lest thereby he should again lose the Kingdome which seems to be aimed at Hos 7.1 Hos 7.1 when I would have healed Israel then the iniquitie of Ephraim was discovered and the wickednes of Samaria Jehu's ambition was very wel pleased to join in the work of Reformation so far as it conduced to his gaining of the Kingdome but having gained it the same self-love hindred him from joining too far in Reformation lest thereby he should again lose his Kingdome Thus the same Idol-self which at first made him a seeming friend at last made him an open enemie to God So mutable and variable a thing is self and al friendship founded and rolling thereon And as Ambitious self thus far prevailed with Jehu so Avaricious or covetous self no lesse influenced Judas both in the election and reprobation of Christ as his friend For the same avaricious humor which made him continue a friend of Christ namely that he might have his bag or purse supplied for Judas was Christ's Bursar as Joh. 13.29 the same at last inclined him to sel his master and friend for thirty pieces of Silver Such a visible curse is there upon al selfish friendship as that self-love is both the effective and destructive cause thereof By al which it is evidently manifest that inordinate self is the Gangrene of al true friendship so that nothing is more essential and fundamental to the election of Christ as our friend than the Reprobation abnegation and abjuration of tyrannick lawles self Renunciation of sin without the renunciation or rejection of self does but make men more secret and cunning enemies of Christ And as there can be no espousement of Christ for our friend A character of hypocritick partial self-denial ' til there be a divorce from self so neither is it every partial superficial carnal externe legal and hypocritick self-denial that wil serve the turne to constitute a sincere friendship with Christ For it is most evident that many denie themselves in some things As to 1. Self-wisdom that so they may seek themselves more effectually in other-some Others denie themselves much in profession that so they may exalt themselves the more in Realitie Some seemingly abase their own wisdome that so they may the more cunningly advance the same as the Academicks and Scepticks of old 2. Self-humor Others professedly crosse thwart their own Inclinations and humors that so they may promote their own merits 3. Self-merit Others renounce their own merits and self-righteousnes in profession that so they may the more establish the same in their hearts self- 4. The causes of self-denial 1. From self-self-love How much seeming self-abnegation is there in the world which springs only from self-self-love How many are there who seem to abase themselves in their own and the worlds eyes that so they may be extolled by other men does not many mens self-denial spring only from carnal fear of Divine wrath 2. From carnal fear or 3. Spiritual pride 5. Its effects or from spiritual pride and vain glorie is not the self-denial of many made use of only as an artificial blind or masque to cover over a rotten base heart do'nt they under a forme of self-abnegation hide the power of lust
inferior things yea of himself also Plato tels us that the temperate virtuous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above himself because by his temperance he has Dominion over himself Again he saies k Qui optimus est faelicissimus August ssimus est quia seipsum regit c. Plato Repub 9. that he who is most virtuous is most happy and most Royal or Noble because he rules himself which is the most Royal Dominion And who may lay claim to such a noble Regal self-Dominion if not they who adhere to Christ for himself Hos 11.12 so Hos 11.12 But Judah yet rulety with God and is faithful with the Saints Judah so long as she kept faithful in adhering to Christ she ruled with God and had a regal Dominion over al her lusts and al inferior things Aristotle l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 4. c. 8. treating of a magnanimous man saies that he cannot live to any but his friend because that is servile How true is this of the friends of Christ who elect him for himself such are so magnanimous and generous as that they cannot live to any but Christ their friend m Dominiem Lioertatis oritur ex adhaesioâ—â— ad Deum est vis quaedam in fine ultimo fundadamentum habons i. e. uti frui omnibus servato ordiâ—e finis Gibieuf de Libert pag. 218 264 263. Thus by subjection to Christ they become Lords of themselves and al inferior goods they live as they lift and please because nothing pleaseth them but what pleaseth Christ their best friend they have what they would have so long as they elect and love Christ for himself It 's true the friend of Christ abandons not the world as to necessarie uses but yet he is so far above it as that he useth it only as a servant not as a friend the world is under his feet as Rev. 14.1 the Church stands with the Moon an embleme of sublunarie things under her feet The friend of Christ possesseth the world as though he possessed it not his lands houses gardens and other sensible goods have no more room in the centre or Bent of his heart than if they were the lands houses and gardens of other men such is his Dominion over the creature and so far doth he live as he lists But is it thus with base-minded servile sinners who live under the Dominion of every base lust and sensible good Doe Voluptuous Avaricious and Ambitious men live as they list who the more they have of their Idol goods the more they want the more vexed are their Desires Surely none live as they list but the friends of Christ who enjoy himself 3. 3. Moral and Divine Libertie As for Moral Spiritual and Divine Libertie it is most evident that it springs from and consists in the electing and enjoying of Christ for himself n Nostra libertas inhaeret Devinae ut exemplari in perpetua ejus imitatione versatur Gibieuf de Libert p. 373. For certainly the Divine Libertie of God is the most exact Idea exemplar or patterne of our Libertie Now wherein does the Libertie of God chiefly consist but in the Divine Amplitude of his own Being whereby he acts al things most wisely and freely for himself And then surely the more the friends of Christ arrive unto this Divine Amplitude and enlargement of heart and waies to elect Christ for himself and to act al for him the more they ressemble the Divine Libertie Was not this the Divine Libertie which David was most ambitious of Psal 119.45 I wil walk at libertie Hebr. o Psal 119.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In amplitudine seu latitudine Jun. Trem. In Amplitude latitude or enlargement of heart and waies and then he gives the cause and reason of this his Divine Amplitude for I seek thy Precepts i. e. mine heart elects and adheres to thee for thy self p La libertà di spirito è un distaccamento del cuore de tutte le cose per seguire la volonta di Dio. Sales thy wil is to me a royal law the more invincibly my heart adheres to thee and thy reveled wil the more free do I judge my self Such a perfect freedome is there in the service of Christ Thus have we gone thorow al the notions of Libertie with evident conviction that the election of Christ for himself gives the best improvement to al libertie under whatever notion it be considered SECT 4. The Divine life and al the Issues of it most improved by the Election of Christ for himself 3. 3. Divine Life ANother blessed effect which the friends of Christ obtain by electing Christ for himself is a Divine Life with al the issues thereof q La vie spirituelle consiste en des fonctions de nostre Intelligence volente en des esgards perpetuels que nos ames ont a Dieu Mestrerat de la foy p. 42. Spiritual Divine life consists in the due functions of the mind and wil with the perpetual regard which the soul has to God Now whence procedes these due functions of the Mind and Wil but from their Adherence unto Christ what gives the soul a pure and perpetual regard to God but election of Christ for himself Every life is by so much the more noble and perfect by how much the more noble and perfect its principles influences and operations are and surely this addes much to the excellence and perfection of that Divine life which the friends of Christ by election of him for himself are invested with For is not Christ as God-man the first principle of al Grace and the last end or best good Are not the Divine Influences of the spirit most efficacious for the Conservation Improvement and Perfection of the Divine life May we imagine that there are any operations more agreable to the Divine life than such as flow from a firme election of and adherence unto Christ for himself Farther as the Divine life it self so al the Issues or effects thereof are rendred most perfect by a firme election of and adherence unto Christ for himself Solomon gives us a wise Caution Prov. 4.13 The issues of life which are conserved and improved by election of Christ for himself are 5. Prov. 4.24 Keep thine heart with al diligence for out of it are the issues of life How can the friends of Christ keep their hearts better than by an inviolable election of and adherence unto Christ And is not this the best expedient to conserve and promote the Issues of life which flow from thence What are the Issues of Life but 1. Health 2. Strength 3. Growth 4. Sense 5. Motion Are not al these maintained and promoted by continued election of Christ for himself 1. 1. Health As for Health the Philosopher tels us r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujusque est ei prop ium pabulum motum tributre proprius
15.16 Commendat 〈◊〉 â—â—um q-od à se aniâ—â—â—â—ae sactur sit initâ—um â—ullis â— so um iâ— sâ— ben factis provocuâ—o Non me â—leâ—istis iâ— amicum sed ego Vos Grot. in â—oc i. e. mine Election of you precedes your election of me you could never have elected me had I not first pre-elected and pre-determined your hearts in order thereto Can corrupt Nature abjure and abandon it self it s own Wisdome Wil Interest and Dependences Would it not be thought a prodigious thing if a dead man should take up his Grave on his back and walk And doth not the Scripture conclude al men by nature to be spiritually dead Is there not an Infinite distance between something and Nothing And can any but Infinite and Omnipotent power reconcile extremes so infinitely distant as something and Nothing How then can this Something of Friendship with Christ be educed out of the confused Nothing of corrupt Nature but by the omnipotent creative power of God who calleth or maketh things that are not as though they were Rom. 4.17 Rom. 9.25 6. 6. The contradictions of many seeming friends of Christ Must Christ be thus elected by his friends then hence conclude what monstrous contradictions many seeming friends of Christ lye under Who is there so profligate and debauched but would fain be accounted a friend of Christ And yet how few are there who walk with Christ according to those Laws of friendship which he hath made essential to such a state Is it not a flat contradiction in Christianitie for men to professe Amitie with Christ and yet stil to reserve secret haunts for some beloved lust What! a friend to Christ and yet maintain secret dalliances and correspondences with his worst enemies self-Self-love Pride Carnalitie or any other Delilah A friend to Christ and yet a friend to the unrighteous Mammon as avaritious as greedy of world goods as any Worldling A friend to Christ and yet as selfish as narrow-hearted as much clung to the Interests of the flesh as those who are Christ's profest enemies A friend of Christ and yet a secret if not open enemie to the Saints his friends to his Yoke Crosse Sceptre or Government and waies A friend of Christ and yet as conformable to the lusts humors mades or fashions of this World as carnal Sensualists A friend of Christ and yet as frothie as vain as sleight-spirited as wanton in discourse as the profane A friend of Christ and yet as passionate and furious on the least provocation as fraudulent and deceitful in thy dealings as unfaithful and remisse in the Relations and duties of thy familie as profane in thine observation of the Lord's day as formal carelesse and inconstant in thy private Devotion as regardlesse or indifferent as to the publick worship and ordinances of God as others who pretend little or nothing to friendship with Christ Oh! What infinite contradictions are these How is Hel crouded with such friends of Christ Fie Fie upon such Friendship Either resolve to quit the Name of a friend to Christ or else cloth thy name with somewhat that is better than a mere name and more really demonstrative of the thing thou layest claim unto 7. How far some may go as to seeming Friendship with Christ and yet be but real Enemies to him This farther informes us That many awakened terrified illuminated gified and formal Professors may arrive to high elevations and raisures of commun Friendship with Christ and yet be indeed no real friends but enemies to him Thus it was with him Mark 12.34 Mark 12.31 And when Jesus saw that he answered discretely he said unto him Thou are not far from the Kingdome of God He was very near to Divine Amitie with Christ in regard of his Gifts Illumination Commun Affection and Moralitie and yet very far off from any cordial entire and thoroughout embracement of a single complete Christ for himself It is or at least ought to be a dreadful consideration for the Professors of this Generation to consider how near the Kingdome of Heaven many seeming friends of Christ have come in this Age what strong and clear convictions of sin they have had what tremblements and Earth-quakes of Conscience they have lain under how much and how long they have been wounded by a Spirit of Bondage how far their hearts have been purged from many grosse yea some more refined corruptions What a stock of Evangelick Gifts and commun Graces they have attained unto what affectionate desires they have seemed to have towards Christ his Ordinances Discipline Ministers Truths Worship Members and wayes how far they have tasted of the Celestial Gift and the powers of the World to come Heb. 6.4 5. What solemne covenants they have made with Christ and lastly how far they have walked with Christ though with a crooked double heart in seeming wayes of friendship I say to consider how near the Kingdome of Heaven many such pretended friends of Christ have come in these latter dayes and yet after al approved themselves open enemies to him Oh! what a terrible what a soul-confounding what an heart-bleeding consideration is or ought this to be to the profest friends of Christ this day What heart is there if not Adamantine and obdurate but trembles at such thoughts How should these sad yea prodigious spectacles of Apostasie fil us al with a Godly fear holy awe and self-jelousie Let him that standeth take heed lest he fal 8. 8. How easie a thing it is to miscarrie in the beginning of our friendship with Christ Hence also we are taught how easy a thing it is to miscarrie in the Beginnings of a professed friendship with Christ Is there so much required to the constitution of a real Amitie with Christ Must there be a parting with al Beloved Idols Is it necessarie that we bid Adicu to al Old Lovers whether Sin Self the World or Law Is this the first fundamental Law of friendship with Christ that we espouse a single complete Christ for himself and with a single complete heart Oh! how easie a thing is it then to miscarrie in the beginnings of our friendship with Christ Believe it the least flaw or error in our first closings with Christ is fundamental Whence procedes the great Hypocrisies and Apostasies of mens Hearts and Lives but from some practick error mistake or defect in their first Election of and Amitie with Christ Friendship il begun can never end wel He that begins but an Almost friend wil end an Altogether-enemie of Christ 9. 9. Much seeming friendship with Christ is but real enmitie to him This instructs us also That much of that which passeth for good friendship with Christ in the eye of the World is in truth but real enmitie against Christ in the eye of God Oh! how many are there who are friends of Christ in profession and yet enemies to him in Affection at lest in the Bent of their Hearts Ah! Alas how is
the visible Church on earth crouded with many secret enemies to who seem good friends of Christ Yea what Throngs and Crouds of Hypocrites are there now roaring in Hel who once passed for great friends of Christ in the visible Church Assuredly real Friendship with Christ is very rare and difficult It is an easie matter to be a friend in Name but O! how difficult is it to be so indeed I verily believe that one great designe of al God's Providences towards his Church is to discover the Rottennesses and Hypocrisie of false friends of Christ And I am not without great and I fear too rational fears that many of those who now passe for generally avowed friends of Christ wil one day appear to be but hollow-hearted and masqued enemies of him O that there were not too great grounds for such fears 10. 10. True friendship among men very rare From the general Idea and notion of Friendship we may collect That there is little yea very little real and solid Amitie to be found amongst men each towards other It 's true there is nothing among men more affected and commun than this stile Your Friend and yet what more rare than the Thing The Notion of Friendship is Sweet and Amiable and therefore al lay claim to it but the practice of the Thing it self is very difficult and rare especially in this self-seeking Age and therefore it is no wonder that the most of men even among those who assume to themselves the name are so much strangers to the thing Alas How few are there who do or can elect their friend for himself Wil not the most of men break with their best friends when they crosse their Humors or Interests Do not the Philosophers teach us that al true Amitie is founded in Virtue And is there any virtue beyond Friendship with Christ May we not then hence conclude That there is no true Amitie among men as men but what springs from Amitie with Christ I am strongly persuaded that there was never lesse Friendship among men as men than now adayes and the reasons to me are evident namely from the strength of mens private passions their Inordinate love to this World the Soverain prevalence of self and the decay of that ancient Simplicitie Integritie and publick-spiritednes which formerly flourished among men These I say seem to be the genuine Reasons and Causes why there now is lesse natural or civil Amitie among men than in the dayes of old 11. 11. The folie of such as refuse to make Christ their friend Hence also we may conclude That such as refuse to elect Christ for their friend are deservedly branded with the blackest marque of Fools and Mad men Is Christ indeed so amiable and eligible for himself Doth al the Glorie and perfection of the blessed Deitie dwel bodily in him Is it man's supreme Dignitie Libertie and perfection to elect and adhere to him for himself Oh then how desperately foolish how notoriously mad are al they who reject or neglect the election of such a friend Alas what is it to have al the World thy friend if Christ be thine enemie Wil not al the Glorie of this fading world at the last conflagration be burnt up and contracted into its first nothing at least as to matter of happines What canst thou be said to have or enjoy if thou wantest Christ How poor would thy gain be if al the earth were thine and Christ not thine But on the contrarie what a blessed losse is that if thou shouldest lose al things to gain Christ Are not al things without Christ nothing and nothing with Christ as good as al things Is it not notorious folie for a rational soul to hunger after the jejune emtie pleasures of a vexatious World and to neglect the Divine suavities and delices of an increated eternal Good Doth it not argue a sottish bewitched mind to stand gazing on a blasted Sun-burnt flour of sensible good and mean-while to turne the back on the Sun of Righteousnes that first Light and Beautie Alas Alas that Rational creatures should be so raving mad as to lavish their Affections on such deformed Harlots and black Idols of clay and yet find so little love for the best friend that ever was O the Monstrous folie O the unconceivable madnes of blind sinners That Beautie it self should have so few eyes gazing on it that the supreme eternel most comprehensive most diffusive most permanent and best good should have so few hearts fettered and chained to it That he who is the wonder of Heaven and Earth the only Beloved of the Father should have so little share in the hearts of men O bewitched fools O blind souls What ails you that such an incomparable friend is despised by you How comes it to passe that you are so desperately mad as to part with your love and souls for mere nothing When wil men â—e wise SECT 2. A practick Improvement of this Doctrine touching Amitie with Christ in order to the conviction of secure sinners who reject Christ Use 1 Of conviction to secure sinners who mind not Friendship with Christ HAving dispatched the Doctrinal Corollaries we now procede to some practick Improvements of this great Doctrine touching Friendship with Christ And the first great practick Vse I would make of this Doctrine is of convincement to secure sinners who neither Mind nor Affect this great concerne of Divine Amitie with Christ This Vse I shal branch forth into two parts 1. The conviction of the Sin 2. The conviction of the Miserie of such as neither mind nor Affect Friendship with Christ 1. 1. The Aggravation of this Sin not to mind friendship with Christ mesured To convince secure sinners of their sin in rejecting or neglecting Friendship with Christ we may consider its Aggravations both in regard of its Object Subject Formal Nature and Effects 1. 1. By its Object The Aggravations and weight of this sin wil greatly appear if we seriously weigh and consider the Object against which it strikes For it is a Maxime evident to the Light of Nature and so universally granted by al considerate persons That the Aggravation of an offense is to be mesured by the Object or Person against whom it is committed Now then let us consider what there is in Christ that Aggravates their sin who refuse Divine Amitie with him 1. 1. It is against Christ the alone Author of life Is not Christ the alone Spring and Source of Spiritual life Can any but Christ give life to dead souls Did he not die that dead sinners might live Is not his bloud a Soverain balsame for wounded bleeding souls O then how comes it to passe that bleeding dying sinners reject him who is the alone Soverain physician of Souls Was it ever known that a condemned Rebel refused to be reconciled to and receive a pardon from his Soverain Prince Is it possible that a wretched Malefactor hung up in Chains
therefore his due an entire complete Heart be wholly for him and then expect that he be wholly for thee Let al other suiters stand by and Christ alone possesse the conjugal Bent of thine Heart Know that Christ's Jelousie wil not admit a Division of thine Heart a little love for other friends may be too much but much love for Christ is too little in a soul espoused to Christ If thou wilt be a loyal friend of Christ thou must get a determined resolute peremtorie wil for him thou must contend and wrestle with an holy violence for Christ and resolve not to be put off with any thing but Christ Yea though Christ seems to turne his back on thee yet follow him stil even to the Gates of Hel and then thou shalt with the Syrophenician woman find a Heaven of Friendship with him Christ loves such holy Importunitie and contention love-violence is very pleasing unto Christ He that wil not be denied shal be sure to find Christ 4. 4. Get a flexible Heart A sound Heart is a flexible heart A dead Heart is very stiffe and inflexible but a living sound heart is very Flexible and yielding to Christ It 's so in Nature dead Carcasses are very stiffe and unpliable but a living bodie has its parts very pliable If then thou wouldest have a sound Heart towards Christ be sure that thy heart be very flexible towards him Flexibilitie is essential to the constitution of Amitie amongst men If both or each be of inflexible crosse stiffe Humors there wil never be a lasting friendship Stout-hearted sinners are in Divine estimation far from Christ and friendship with him Esa 46.12 If thou art ambitious of being a loyal friend of Christ thine Heart must be flexible and pliable 1. To the Termes of his Covenant and his Evangelick offers of Grace 2. To his Royal Laws especially such as relate to friendship with him 3. To the workings and operations of his spirit of Grace 4. To his providential occurrences in a way of passive subjection and submission Thus thine heart must be flexible towards Christ albeit inflexible and resolute against sin and al Idol-friends 5. 5. Get an Honest sincere Heart A sound Heart is an Honest sincere Heart such as really intends what it pretends unto such an heart is essential to true Amitie with Christ So Luke 8.15 An honest and good heart are joined together This honest heart is opposed to a guileful deceitful lying Heart which is repugnant to friendship with Christ So Esa 63.8 The friends of Christ are called Children that wil not lie i. e. they really Intend what they pretend unto there is an Harmonie and conformitie betwixt their Affection and Profession they would really be what they professe they are there is no guile found in their mouths or profession Rev. 14.5 Such a friend was Nathaniel Joh. 1.47 An Israelite indeed in whom is no guile If thou hast any prevalent degree of Hypocrisie or guile in thine Heart thy friendship with Christ wil never be good or sound It 's true the friends of Christ find and feel too many Reliques and Spices of Guile and Hypocrisie in their Hearts ay but this is their burden which they groan under and hate and conflict against neither have these Remains of Hypocrisie any prevalent Dominion in the soul neither doth the Bent of the Heart mingle with Eph. 6.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox ad animun relata legitur I it 2.7 In â—lossarâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incortuâ—tus Utuntur Plato Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensu â—odem Grot. in loc or approve of them Look wel then to this that thine heart be honest and sincere with Christ Ephes 6.24 Grace he with al them that love our Lord Jesus Christ in sincerite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. with a pure virgin incorrupt love such as has no prevailing mixture of Guile or adulterous Affection such as by no blandissements of this heart-hewitching world by no solicitations of sin and Satan can be inveigled or enticed from Christ O studie labor contend pray wait and seek for such an honest sincere heart such and such alone makes a sound-hearted friend of Christ CHAP. X. Admonitions and Advice to the friends of Christ for the Living up to the Dignitie of this their Relation SECT 1. To Studie and Admire the excellences of Christ's Person Love and Grace Vse 5. Use 5 5. Of Admonition and Advice to the Friends of Christ THis Doctrine of Amitie with Christ furnisheth us also with much matter of Admonition and Advice to such as are indeed the friends of Christ that they would make it their main Studie and Endeavor to Act Walk and Live up to the Dignitie of their Relation and State This use may be branched forth into many particulars 1. 1. To Studie and Admire Christ's Excellences Is Christ so good a friend so much eligible for himself O then how much are the friends of Christ obliged hereby to Studie Admire and Adore the Superlative Transcendent excellences of this their friend What is there more efficacious to improve friendship amongst men than familiar and fresh contemplations of the excellences that are loged in our friend Is not this ingeniously expressed by the Moralist g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes al love to come from contemplation Who are they that sleight Christ but those blind sinners who say Cant. 5.9 10. Cant. 5.9 What is thy Beloved more than another Beloved They wanted eyes to contemplate his Beauties and therefore no wonder if they wanted hearts to love and embrace him as their friend But as for the Spouse who wel understood his excellences Oh! how doth she crie him up What a great friend was he in her eye and heart What an admirable Character doth she give of him v. 10. My Beloved is white and ruddie c. She had wel studied the incomparable excellences of Christ her friend and therefore her heart was inflamed with Affections towards him Oh! what infinite Attractives are there in Christ to draw forth the Attention Intention Admiration and Adoration of his friends Is there any thing in the World that may be compared with Christ Take the most excellent and glorious pieces of the Creation and what are they but mere Vanitie and poor withered shadows if compared with Christ What is the World 's Al but pure nothing if compared with the transcendent Glorie of Christ the great Al O ponder muse on the attractive excellences of Christ What a soverain Influence have musing pondering thoughts or Spiritual deep contemplation of Christ's excellences on our friendship with him Is it not thus amongst men Do not lively and fresh Thoughts of our friend though absent mightily inflame the heart with love unto him What is it that makes many impotent effeminate amorous Lovers so much to dote on their beloved Idols but frequent eye-pleasing views and porings on their Skin-deep fading Beautie
Abatements and Remisnesses of our first Love are exceding grievous to Christ and his Spirit The Physician tels us Omnis dolor ex solutione continui River Prax. Medic. That al grief in the bodie procedes from the solution of the continuum If any bone be out of its place or any member rent from the bodie this cannot but cause grief in the Head and whole Bodie This holdeth most true here the Backsliding heart is out of joint it has left it's place and therefore this cannot but greatly grieve Christ Thence we find Christ sadly complaining of backsliding Israel Jer. 2.2 5. Jer. 2.2 I remember thee the kindnes of thy youth the Love of thine espousals 5. What Iniquity have your Fathers found in me that they are gone far from me c Oh! this grieves Christ to the heart it makes him fetch many a deep sigh and groan to speak in the Scripture phrase that those who have entred into a Covenant of Conjugal Amitie with him should turne aside from him to Idol-lovers So Joh 6.67 Then said Jesus to the twelve John 6.67 wil ye also go away Christ having made a sublime Sermon touching spiritual Manducation or the eating his flesh and drinking his bloud these were but enigmes or hard sayings to the carnal Jews they could not bear such Spiritual Mysterious Doctrine and therefore they turned their Backs on Christ and bid him Adieu Yea some of his true Disciples begin to shrink and hesitate Wherefore Christ turnes short upon them with this sharpe rebuke Wil ye also go away What Ye my friends who have entred into a Covenant of friendship with me and have received from me such signal Marques of Love Honor and Favor who have had such particular Regards and Indulgences from me Wil ye now leave me Oh! this breaks mine heart I cannot bear so great unkindnesses Who would ever have imagined that you my friends would have dealt so unkindly with me True indeed I never expected other usage from yond croud of carnal friends are they gone fare wel to them I mind them as little as they mind me they cannot be more weary of me than I am weary of them by reason of their Unbelief But oh as for you my friends who have professed so much Friendship to me and received such high marques of friendship from me it wil deeply wound mine heart if ye go away 2. 2. Christ's friends must content him by growing up more into his Image If we would give content to Christ we must endeavor to grow up more and more into the Ressemblance and Image of Christ The more like we are to Christ the more content he takes in us Every one delights in the Reflexions of his own Image God and Christ take complacence in nothing but their own Infinite perfections and the finite emanations and Reflexions of the same Glorious Image in their friends Christ has a love of Benevolence and Goodwil for al the Elect but his love of Complacence and delight terminates no where but on the Saints his regenerated friends And the more any friend of Christ partakes of his Image the more delight Christ takes in him There is nothing in the world so beautiful and glorious as Grace and therefore nothing can give Christ more content 3. 3. We must please Christ by displeasing Self Christ is most contented and pleased when self is most discontented and displeased As when Self is gratified Christ is most disgusted so the more we disgust yea abjure and abandon Self whether Natural Moral or Religious Self the more we gratifie and please Christ And the reason is evident because Christ has not any Enemie more diametricly opposite than Proud Self Self-Wisdoms Self-conceits Self-humors Self-wil Self-interests Self-forces Self-righteousnesses and other Self-sufficiencies Wherefore the Renunciation and Abnegation of this Monstrous Idol Self must needs be most contentsome and pleasing to Christ 4. 4. Flexibilitie towards Christ contents him most Flexibilitie towards Christ his Soverain Wil and Grace gives most content to him n Amicitiae propriâ—m est consâ—ntire amicoâ—ia his quae vult Aquin. contra Gent. l. 4. c. 22. It is made a main Proprietie of Friendship to consent to our friend in those things that he wils Now the Wil of Christ is explicated to us in his Precepts Promises and Providences the two first expresse to us his reveled legislative Wil which is the rule of our Doing and Believing the latter namely his Providential Wil declares to us what God has decreed by his secret Wil and so gives us matter of submission and suffering Now the Hearts of Christs friends should be flexible to al these his Wils That iron sinew which is in proud wil must be broken that so it may fal in pieces yea lie in the Dust at Christ's feet as it was with Abraham Esa 41.2 Called him to his foot c. His wil was so flexible as that it lay level with the Wil and Providence of God Our Wils naturally are Adamantine flintie and hard and Christ has not a prouder enemie out of Hel than an obdurate inflexible Wil. Grace alone makes the Wil flexible The friends of Christ should be inflexible and stiffe against al the blandissements and Allurements of Idol-friends but very flexible and pliable towards Christ his Wil and Spirit of Grace 1. 1. Towards Christ's wil of Precept and Providence The friends of Christ ought to be exceding flexible towards the Soverain Wil and Pleasure of Christ either Preceptive or Providential Open or secret Repugnances and Rebellions against Christ's Wil of Precept as also froward vexatious Humors or pettish discontented murmurs against his Wil of Providence are very disgustful and displeasing unto Christ Christ's friends are stiled 1 Pet. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 Children of obedience or such as have an ear to hear when ever or where ever Christ has a mouth to speak either by Word or Providence an obedient flexible ear and heart Opposite to these are Colos 3.6 Children of Disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. such children as have insuasible inflexible ears or stiffe hard disobedient hearts that cannot complie with Christ's Soverain Wil of Precept and Providence 2. 2. Towards the gracious Movements of Christ's Spirit Christ's friends must be very flexible towards his Promises Termes and Spirit of Grace Christ vouchsafeth his friends many secret sweet Inspirations and Gracious Movements of the Spirit for the reception and Improvement whereof they ought to have very flexible Spirits They ought to be very obsequious to the Spirit 's Motions As their hearts should be very flexible to the Words of Christ so also to the Works of his Spirit It 's good striking whiles the Iron is hot and sailing whiles the Wind blowes the Spirit saith Christ blows where he lists When the Spirit of Grace inspires or breathes in pious Motions the heart must respire or breathe back pious Affections towards Christ