on al other Sin Now enmitie against Christ or the neglect of friendship with him is the bitter root and poisoned Fountain of al other sin Whence springs carnal confidence groundles presumtion soul-delusion Formalitie Hypocrisie Hardnes of heart and final Apostasie but from enmitie against Christ or some essential defect of Amitie with him 2. 2. The miserie of such as regard not friendship with Christ We have explicated the Aggravations of the sin we might be as large in laying open the Aggravations of the miserie that follows on the not minding and Affecting Amitie with Christ Can there be an higher piece of Miserie than to have Christ who is the best friend our worst Enemie And is not Christ a professed enemie unto al such as regard not friendship with him Were it not much better for a man to have al the World his enemie than Christ Can there be a worse Hel than an Heart void of Christ We may read the dreadful doom of such Heb. 10.28 29. Heb. 10.28 29. He that despised Moses's Law died without mercie under two or three witnesses Of how much sorer punishment suppose ye shal he be thought worthy who hath troden under foot the Son of God c As the sin of rejecting Christ is of an higher and deeper guilt so also the punishment bears some proportion thereto The Mediator's curse is a double and complicated curse A cup of pure immixed vengeance is prepared for Evangelick enemies of Christ The hottest place in Hel must be their eternal mansion and portion So it follows v. 30. For we know him that hath said Vengeance belongeth unto me I wil recompense saith the Lord. Evangelick Vengeance is Vengeance with a witnes perfect in the highest degree and kind both Intensively and Extensively And that which addes the greatest weight to al is that it is Immediate Vengeance it flows immediately from the vindictive justice of Christ the Mediator against whom the sin is committed So v. 31. It is a fearful thing to fal into the hands of the living God The like 2 Thes 1.8 In flaming fire taking vengeance c. v. 9. who shal be punished with everlasting destruction from the presence of the Lord and from the glâ—rie of his 〈◊〉 This 〈◊〉 comes immediately from the 〈◊〉 of the Lord both as the Effective Cause and 〈◊〉 as the objective Termâ— thereof Evangelic◠〈◊〉 of Christ may now sleight and disregard both his offers of friendship and Threats of punishiment but oh what wil they say or think or do when they see him whole friendship they have now contemned coming as their Judge in flaming fire to take vengeance on them O that they would now consider What it is to fal under the Mediator's malediction Let al the â—nemies of Christ whether open or secret remember that their condemnation stands subscribed and sealed with the Mediator's curse unlesse they repent and come to termes of friendship with him Joh. 3.18 He that believeth not is condemned alreadie i. e. His sentence of eternal damnation stands subscribed and sealed in Heaven and the execution wil unavoidably follow unlesse he repent And tel me now is death a thing so desirable as to be preferred before life Are the chains and fetters of damned sinners so amiable as to make thee in love with them Canst thou expect more ease and satisfaction in the eternal flames of divine wrath than in the sweet bosome of the Lord Jesus Wil the hideous yellings and dismal cries of damned spirits be more pleasing Musick in thine ears than the blessed Halelujah's of glorified Saints and Angels Is there so much sweetnes and Libertie in the service of Satan or sin as to make thee willing to prefer it before Amitie with Christ and the glorious Libertie of the sons of God Are the poisonous streams which flow from the dead Sea of sensual enjoyment more refreshing and soul satisfying than the waters of life from Christ If not how comes it to passe that thou doest so much neglect and sleight Amitie with Christ Lo Christ is willing to be friends with thee he offers life to thee take heed what thou doest neglect not so great salvation Remember what it is that is offered to thee and who it is that offers it And O! beware how thou delayest in coming to termes of Agreement with Christ Hast thou not long enough already persisted in enmitie against Christ and thine own soul Wilt thou be so hard-hearted and so cruel to thy self as to embrew thine hands for ever in thine own bloud the bloud of thine Immortal soul Is not enmitie against Christ the worst soul-murder Canst thou find it in thine heart to let thy poor soul famish when as the bread of life is offered to thee Art thou content to hang in chains for ever as a rebel against Heaven rather than to accept a pardon from so gracious a Prince O have some pitie on thy soul and resolve to make Christ thy friend Alas Alas canst thou expect that any should pitie thee at the last day if now thou wilt not have some pitie on thy self Art thou resolved to be a Devil to thy self I mean a Destroyer of thine own soul by thy wilful enmitie against Christ What shal I say O that I could but persuade men to be willing to live Is this a difficult request and yet Alas how few are there who are really willing to live eternally It is a dismal astonishing consideration to think how few among the croud of Christians are really willing to live Surely did secure sinners understand what true spiritual life and Happines were we should not have so much ado to beseech them to close with Christ as their friend Oh! this is the curse of curses men know not the things that belong to their peace Luk. 19.42 SECT 3. How far Refined Hypocrites may procede in a seeming Amitie with Christ and yet continue real enemies to him Vse 2. Use 2 2. For conviction and terror to refined Hypocrites THis Doctrine of Divine Amitie with Christ as before stated affords us yet a more close word of conviction and Terror for secret refined Hypocrites who seem good friends but yet really are no better than masqued enemies of Christ Indeed the case of such is more desperate than that of open enemies to Christ For by how much the more difficult it is to discover the wound of their Hypocrisie by so much the more dangerous and incurable it is According to moral estimation it is far more easie to awaken a debauched sinner and make him sensible of his necessitie of Christ than Evangelick Spiritual and refined Hypocrites who being under some commun Illuminations transient Affections seeming Graces Good motions and false pretensions of Friendship with Christ are hereby made more Real and Effectual though cunning and imperceptible enemies to him Wherefore to disabuse and undeceive such self-deluding sinners of their dangerous if not desperate Hypocrisie we shal with the Lord's Assistance
to elect and inviolably adhere to Christ because hereby it wil in its mesure participate of Eternitie it self and eternal enjoyments 3. Another commun place of Arguments Mot. 3. From the Nature of Amitie with Christ to enforce this Exhortation is taken from the genuine Idea and Nature of Amitie with Christ What is Friendship with Christ but a Divine Confederation Alligation or binding of the Heart to God by a solemne League and Covenant of Friendship And can there be a greater Felicitie than to have the soul bound by an inviolable Covenant of Amitie to the great Jehovah What Is it possible that a rational Creature should refuse such a sweet and Divine Obligation as this of friendship with Christ Are not these silken and golden chains whereby a rational soul is bound fast to his chiefest good more desirable than the Iron chains whereby the heart is fetterd to sensibled good Is there any losse or pain to be feared by having the soul inseparably glued and knit to such an excellent friend as Christ is Is it not a sweet and delightsome death to die with longings for and soul-satisfying conversation with Christ our best friend What is Hel but separation from Christ Psal 73.27 and therefore what-greater Heaven may we expect or desire than an Immutable and Intimate union and communion with Christ as our best friend Psal 73.28 Is it not strange then that Human Nature indued with Judgement and Wil should be so averse to a Covenant of friendship with Christ What not adhere and cleave to Christ who is so good a friend yea sometimes an only friend Doth the soul receive any Dammage by entring into a strict Amitie with Christ Is it any shame or disgrace for Human Nature to be fettered and chained to Christ the Lord of Glorie Wil any thing render thee more Happie than the eternal Blessed Vision and fruition of the Deitie And is not this Appendent to yea formally contained in friendship with Christ 4. Mot. 4. From the effects of friendship with Christ Lastly To provoke our spirits to an entire Election of Christ as our friend let us consider a little the blessed Effects of such an Election 1. Divine Life 1. Is not life a very eligible thing Did not Satan speak the truth when he said Skin for skin and al that a man hath for his life And is not the life of the soul by so much the more desirable than the life of the bodie by how much more excellent the soul is than the bodie Now wherein consists the life of the soul but in friendship with Christ As the life of the bodie Consists in its union with the soul so doth not the life of the soul consist in union with Christ as its Friend What is spiritual Death but Disunion from Christ Can there be a more natural uniforme equal permanent excellent noble and perfect life than that which consists in conversation with Christ our choicest friend Is not al other life though never so seemingly splendid and glorious but a dream and metaphor of life or rather a Shadow of death if compared with this life Yea doth not this bring health out of sicknes life out of death Heaven out of Hel 2. 2. Strength Wherein consists the Vigor and Strength of Human Nature but in Election of and Adhesion to Christ as our friend Doth not al Infirmitie and Imbecillitie of bodie spring from some dis-union obstruction or distance between the part and the whole And do not al our Infirmities of soul arise from Dis-union or Distance from Christ our Head Is not the soul most firme and strong when it adhereth most firmely to Christ its first principle 3. 3. Honor. What is true Nobilitie Honor and Dignitie but Adhesion to and participation of the Fountain of al Honors Now as the King is the Fountain of Honor in his Kingdome so is not Christ the Fountain of Honor in his Kingdome And can there be an higher piece of Honor among Subjects than to be the King's Favorite and friend to have his eye and ear and power to command And is not this Honor vouchsafed to al Christ's friends Have they not his ear yea heart to command as C. 6. S. 5. 4. 4. Libertie Wherein consists the formal Idea of Divine Libertie but in a Divine Amplitude or Enlargement of State and Acts arising from subjection to God and the use of al other things in subordination to him And is not this the immediate and essential product of Amitie with Christ as before C. 6. S. 5. 5. 5. Riches What are Riches but the Affluence of many useful and precious Goods Now if Christ be your friend are not al things yours 1 Cor. 3.22 23 Yea has not he an admirable facultie of Spiritualizing temporal mercies Are not the very commun goods of his friends sugared and watered with special favor dipt in the bloud of the Son of God And doth not this turne curses into blessings povertie into riches salt crosses into sweet mercies Whereas to such as are not friends of Christ their best blessings are salted with the curse of God The sweetest comforts want spirit and bloud without Christ but to such as are his friends there can be no want an uncovered Tent a straw Bed a Pillow of stone an emtie Purse are great riches to such Yea by electing Christ for thy friend thou comest to share in fountain-goodnes and are not al things most pure most sweet and most copious in their Fountain Can he want any thing that is good who enjoyes the Fountain of al See C. 6. S. 5. 6. 6. Peace Wherein consists true Peace Joy and comfort but in a sweet Harmonie Vniformitie Order and Agreement of al parts And whence springs this Harmonie and Agreement in the soul but from its firme Adherence to Christ as its friend 7. 7. Interest What is the supreme Interest of a Rational Creature but to use and refer al inferior concernes to his Last end And is not this also the Immediate and proper Issue of Friendship with Christ Do any more effectually promote their supreme Interest and Last end than such as Elect and adhere to Christ as their best Friend Thus we see what Demonstrative Arguments Reasons and Motives there are to induce and provoke men unto a complete closure with Christ as their friend And oh what a prodigious piece of folie is it after al this for men to persist in open enmitie against or false friendship towards Christ SECT 3. Directions for such as are open enemies or Hypocritick friends of Christ to come to a cordial and complete Friendship with him WE procede now to the second part of this Use Divections for attaining to a complete friendship with Christ namely the Directions for attaining unto a complete Amitie with Christ Art thou firmely resolved or wel inclined to become a friend of Christ But art thou indeed and in good earnest disposed
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
contacted whence shining upon the world it should by its Vivisick transformative Efficacie not only conveigh the glorie of the Sun but change dead Creatures into so many glorious living Suns surely this would be a very glorious Glasse How the believing foul is transformed into the glorious Image of God shining in Christ Such an Vniversal living transformative glasse is Christ al the beams of the glorious Deitie are contracted in him neither ever did or shal or may there any one soul-saving ray of the Diving glorie shine upon the dark sinful world but what is reflected from this glorious glasse Yea such is its vivifick transformative efficacie as that those who by a sanctified eye of faith behold the glorie of God therein are transformed into the same Image c. Jesus Christ God-man having al the glorious Ideas of God's Image and Grace shining in him as in a Glasse he reflects the same in and by the glasse of the Gospel on the hearts of Believers who by faith contemplating the same are by the efficacious working of the Spirit of grace transformed into the same glorious Image even from Glorie to Glorie i. e. from one degree of glorious Grace unto another Thus the believing soul by faith contemplating the wisdome meeknes patience kindnes justice c. of God shining in Christ is by the effectual concurrence of the Spirit of Christ transformed into a wise meek patient kind and just spirit Faith by contemplating the Glorie of God in Christ brings into the soul spiritual Ideas of the same glorious Image a divine light and life bearing some Ressemblance to the life of God or Divine Nature So that Christ the essential glasse of God hath nor only a manifestative but also a transformative changing glorie shining in him Christ ressembles best your vitreous Miroirs Christ ressembled to a Miroir or locking-glasses which reflect the Image most lively for glasse because it is rare and pellucid receives the Species or Image with more facilitie but by reason of its pelluciditie it does not so easily fixe and retain the Image received wherefore Art succurring Nature to the Glasse she addes lead or quick-silver which by reason of its densitie fixeth the Image received by the Glasse This indeed is a lively shadow of our Emmanuel as he is the miroir or Looking-glasse of God the Father's glorious Image For his Deitie is as it were the glasse which is most pellucid and clear and his Human Nature is as it were the lead or quick-silver which fixeth the Image of the Father's glorie and so makes it reflexible to us Such a glorious miroir or Looking-glasse of the Father's glorie is Christ as God-man and how infinitely eligible for himself does this render him What do al the rayes of the Father's glorious Attributes center on Christ Is there not any one beam of the Glorie of God shining on the sinful World with the saving light of life but what is reflected from this living transforming glorious glasse God-man Oh then What a pleasing thing is it to have an eye of faith fixed on this glorious Miroir or Looking-Glasse whereon al the Father's Glorie shines Oh! what a sweet death is it to have the sanctified mind stand gazing on this Glorious heart-transforming glasse til its eye-strings even break by continued Contemplation Admiration Adoration and Fruition of those soul ravishing perfections that shine therein who would not crie Sorrow Shame and Hel upon al those who wil not elect our Emmanuel the substantial glasse of the Deitie for himself Ah! What an Hel is it to reject him Believe it there is no life so pure so holy so lovely so sweet so flourishing so active so generous so noble so harmonious so glorious so admirable so perfect as that which is most spent in the spiritual Intuition or fiducial Vision Election and Fruition of the glorious Image of God which shines in this Glasse God-man He that would have a dead barren hard back-sliding heart transformed into a lively fruitful tender flourishing heart let him come hither and be much in the spiritual contemplation of Gods glorious Attributes which shine in this Glasse Christ SECT 7. How al the Attributes of God shine in Christ namely his Wisdome Goodnes Justice Holines Power Truth Omnipotence Independence c. WE have shewn in the general How al the Attributes of God shine in Christ how al the glorious Perfections of God shine in Christ as in a Temple where the Deitie dwels bodily as on a Theatre where al the shining Brightnes of the Father's Glorie is displayed as in a character of the Father's Person as in a Face and Image wherein appears the Beautie and excellence of God and as in a Glasse which reflects al the glorious Beams of the Divine Attributes But now to take some particular view and consideration of those glorious Attributes of God which shine in Christ as God-man wil greatly conduce to the explication and Demonstration of our conclusion that Christ is eligible for himself In the general the Attributes of God may be said to shine in Christ 1. Objectively as he was the object-matter or Theatre on which they acted or 2. Formally as they al reside in him or 3. Effectively as issuing from him and acting on the Creature We shal consider them though very briefly under al these regards 1. 1. God's Wisdome shines in Christ 1. Objectively The Infinitely glorious Wisdome of God shines most glorious in Christ and that 1. Objectively in that Divine Wisdome found out such an admirable contrivement for the reconcilement of Mercie and Justice Sinners and God by the Mediation and Satisfaction of God-man Oh! What a glorious designe of Infinite Wisdome does there appear in Christs comming to save sinners beyond what is manifest in al the other works of God Does not the shining Brightnes of God's wisdome in this great plot of Redemtion by Christ much out-shine yea seem comparatively to cast a veil on that wisdome which shines in al other works of God Surely if it be lawful to make comparisons between the works of God this of Redemtion by Christ was the master-piece of Divine Wisdome 2. Formally 2. The Wisdome of God shines in Christ formally as al the treasures of wisdome are loged in him Colos 2.3 In whom are hid al the Treasures of Wisdome and Knowlege 3. Effectively 3. The Wisdome of God shines in Christ effectively as al that Divine Wisdome which is communicated to the Saints flows from him 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made to us Wisdome c. 2. 2. The goodnes love grace and mercie of God shines in Christ The Infinite Glorie of God the Father's Goodnes Love Grace and Mercie shines most gloriously in our Emmanuel and that 1 Objectively 1. Objectively Christ is the highest expression of Divine Goodnes the richest token of the Father's love the most glorious monument of God's free Grace
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
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
I cal my friends Christ seems to marvel at their stupid sottish ignorance But then he resolves al into this even because ye cannot hear my word They had no spiritual judgement of discretion because they wanted a Divine facultie of hearing his Word and thence no wonder that they elect him not as their Prophet and Shepherd Yea they are so far from electing Christ as their Prophet that they chuse darknes before light yea hate his prophetick light because it discovers their sins John 3.19 20. So John 3.19 This 〈◊〉 the condemnation that Light is come 〈◊〉 the World and men love darknes rather than light for their works are 〈◊〉 20. For every one that doth evil hates 〈◊〉 light and cometh not to the light lest 〈◊〉 deeds be reproved No wonder that suâ—â— elect not Christ as their Prophet SECT 5. The Election of Christ's person a fundamental part of our friendship with him 4. 4. The friends of Christ elect his person and how THE real friends of Christ elect his Person as wel as his Benefits This is an essential and fundamental condition of al Amitie both human and Divine to elect the Person of our friend He that chuseth a friend only to receive good things from him without regard or love to his Person is not a friend to him whom he hath chosen but to himself only And this has a more peculiar consideration in conjugal friendship which if it terminate or fixe not on the Person of him whom it espouseth it is but an adulterous and whorish love Now the Amitie 'twixt a Believer and Christ is as we have at large demonstrated in the foregoing Chap. conjugal and therefore the election of Christ's person is the most essential ingredient thereof Thus it was with the Spouse Cant. 1.2 Cant. 1.2 The first thing she breathes forth is this Let him Kisse me with the Kisses of his mouth c. The Kisse in those ancient and simple times implied nothing lascivious impure or indecent but it was used as a symbol of intimate friendship and union of spirits For by the Kisse there is as it were a mutual Transfusion and Transpiration or breathing forth of souls each into other as Plato observes Whence friends were wont in ancient times out of a superstitious kind of pietie to receive with their mouth the last breath or souls of their dying friends that so they who were dead in themselves might as they fancied live in them So that by the Kisse here which the spouse breaths after we must understand the spiritual transfusion and inhabitation of Christ in her soul and the firme adhesion of her soul to Christ as her husband Thence it follows for thy love is better than Wine O! It is the beloved himself that is al in al in the Spouse's Books And therefore it is observable that what she mentions v. 2. of the savor of his Ointments and afterwards of his Apples Wine Myrrhe Spiknard Perfumes c. these are al to be understood of Christ himself Duties Graces Comforts yea Heaven it self are al nothing without Christ in the estime of his Spouse Cant. 2 16. So the Spouse Cant. 2.16 I am my beloved's and my beloved is mine i. e. as he has chosen me for himself so I have chosen him for my self He abides in me by his spirit and I abide in him by faith and love he is wholly for me and I am wholly for him He makes a free invitation and render of himself to me and therefore I make a chearful acceptation of him and resignation of my self unto him he minds regards and affects nothing so much as my self mine heart and person and therefore I must count what is not himself as nothing It 's true to enjoy the Bracelets and love-tokens of my Beloved is sweet ay but to enjoy himself is much sweeter It is a very pleasing thing to see and embrace the Divine favors of my Lord but oh how pleasing is it to see and embrace the Lord of those favors In what precedes we have the mention of many Divine Benedictions which the Spouse did participate of in and from her beloved the text cited is a reflexion on her beloved himself as the fountain and original Idea of al her benedictions Some conceive this Divine Aphorisme which is oft repeted to be the burden of this sacred nuptial song because it is most accommodated to expresse that mutual conjugal Affection which is 'twixt Christ and his Spouse So among the Romans they had their solemne formulae whereby those who entred into conjugal relation expressed their mutual resignation of themselves and al that was theirs each to other as that Where thou Caius art there am I Caia Pagans accounted it unworthy of conjugal relation to espouse any thing so much as the person of their beloved What may the friend of Christ regard desire or seek more than Christ himself Doth not he suffice for Christ and shal not Christ alone suffice for him Doth not Christ take complacence in his friends alone as his Spouse and shal not they take complacence in him alone as their Husband Conjugal Relation albeit it may find its Relates different and dislike yet it makes them one and alike Therefore as Christ condescends so low as to espouse the person of his Spouse so her heart must ascend so high as to espouse his person for himself Self the first motive that draws sinners to Christ 'T is true the first motive that draws the friends of Christ unto a closing with him is to gain life from him 't is a sense of need that drives them first to Christ ay but when they consider and understand that there is no life to be gained by him but by espousing of him for their husband yea upon a serious and deep contemplation of Christ being convinced that their life and happiness consists in the enjoyment of him this engageth them speedily and chearfully to elect and chuse his person as the fittest object for conjugal Amitie As in civil conjugal contracts and friendship oft' times that which first moves the attention and allures the person to hearken to a motion or offer of Mariage is some externe good perhaps the man offers a great dowry or the woman has a good Portion these or such like considerations frequently open the door to conjugal Amitie but after frequent visits and familiar conversation together the persons begin to be more taken with the personal worth if there be any each of other and peradventure at last affections grow so pure and dis-interessed as that if there were no dowry no portion to be had yet they would not break Just such is the conjugal Amitie 'twixt Believers and Christ That which first awakens the soul and makes it attentive to the offers of Christ it 's sense of need the conscience is stung with Divine wrath and finds no Physician that can cure its wound but Christ the sinner is under an Arrest of
Divine Justice and having not a farthing to pay his debts is dragged to prison by the spirit of Bondage and the Law now while in prison there is a motion made by the King's Son Christ that if the soul wil espouse him for her husband he wil pay al her debts this is good news indeed what wil the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am oh who would refuse such a good motion Content the bargain is made c. Thus the sinner is first driven into straits Yea to self-despair for such proud beggars are we al by nature as that no one ever attends to the wooings of Christ til he be forced to it by an holy self-despair wrought by the spirit of bondage but then being invited and wooed by Christ he chearfully and readily espouseth him as a friend and husband and the more familiar acquaintance and conversation he has with Christ the more is he satisfied in his choice of him so that whereas at first he was fired out of self by the spirit of bondage and forced to go to Christ as a sick man to his Physician or as a condemned malefactor to the King's Son More pute strains of friendship with Christ to beg his life yet now he sees al the reason in the World why he should love and embrace Christ now he can crie shame upon himself and al the world for being so unwilling to espouse Christ now al his life and happines lies wrapped up in Christ so that he fears no greater Hel than the losse of Christ and desires no greater Heaven than the enjoyment of Christ Thus the friends of Christ though at first they espouse Christ in order to life yet after some communion with him and contemplation of his ravishing glories as 2 Cor. 3.18 they then find by experience that their life is hid in him so that his presence makes a young Heaven and his absence Hel. And this discovers to us the true reason why the Lord in much wisdome and tendernes keeps many of his elect friends The Lords keeps many of his Elect long under bondage and hardnes of heart to make way for a more ful choice of Christ's Person a long time under a spirit of Bondage laboring and groaning under a drie withered parched hard and dead heart namely to drive them more thoroughly out of themselves to a ful closing with the person of their Lord that so they might learne to derive al grace from him for poor souls under a spirit of bondage and soul-troubles chiefly mind the affectionate workings and thence the ease and quiet of their own spirits more than the espousing of and depending on Christ their Lord wherefore in much pittie and compassion to the souls of his elect Christ oft' keeps them long under fruitlesse conflicts and vain attemts of their own barren bewildred frozen hearts that so they might be brought to a greater mesure of happy self-despair in order to a more complete entire election of him as their husband and best friend for himself Whence also we learne what is the mortal wound and plague of so many false friends of Christ The plague of false friends is that they close not with the person of Christ who may and oft' do go very far in the election of Christ as their Priest Prophet and King yea and receive many amicable love-tokens from him yea now and then a friendly visit and smile of his countenance yea some goodly ornaments of commun gifts and graces yea some commun Assistances influences enlargements and quickenings of heart in duties and yet al this while never come to any real conjugal Amitie with him What should be the cause of such a prodigious monstrous miscarriage why here lies the core and malignant root of this inveterate plague-sore such seeming friends of Christ being stung and galled with divine wrath may close with Christ in a great mesure as their Priest that so by his wounds and righteousnes their stripes may be healed that so his blood may be applied as a balsame to their wounds that so his merits may be imputed to them in order to the payment of their debts yea they may come unto him as their Prophet and Shepherd to guide them in this their labyrinth and wildernes-condition yea farther they may come unto him as their King and that not only to rule their persons but also very far to destroy their lusts at least to keep them in good order that so they may not be as thornes in their sides to prick and gal their consciences thus far I say may a false friend of Christ procede in the election of him and yet for want of a conjugal closing with the person of Christ continue a real enemie to him By al this we see of what moment and weight it is that the friends of Christ elect his person But more of this in what followeth SECT 6. The friends of Christ are to Elect his Spirit also for their friend 5. 5. Election of Christ's Spirit SUch as wil contract friendship with Christ must also elect his spirit for their friend Christ's Spirit is not only the same in Essence with himself but also his Viear-general Vice-gerent and Deputie amongst his friends in this lower Region of the Church they therefore that wil espouse Christ for their friend must in like manner espouse his Spirit as his Substitute here on earth to govern influence and conduct them til they arrive to the immediate and perfect vision and fruition of the Blessed Deitie The friends of Christ are as yet in their Non-age and therefore he has left them his spirit as their Tutor and Advocate So Joh. 14.16 17. Joh. 14.16 17. I wil pray the Father and he shal give you another Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox est Attica quae significantur illi quos in periculo accersimus ut nobis adsint consilio qui iidem Advocati dicuntur etiamsi non litigent in soro nostro nomine Camero fol. 221. which signifies such a comforter or Advocate as is ready in al our straits and difficulties to advise counsel assist and encourage us The Tutor according to the civil Law is to be a Defensor or Gardien of his Pupil and none were admitted to have Tutors but such as were free Pupils Such are the friends of Christ they are free-born pupils left by Christ under the Tuition Inspection and Protection of his spirit whom they chearfully elect and submit unto us as Christ's Delegate and Commissioner to order direct protect and influence their souls Are the friends of Christ oppressed and borne down by tyrannick boisterous lusts then where should they go but to the Spirit of Christ to quel and subdue those proud lusts so Esa 4.4 by the spirit of judgement and by the spirit of burning the bloud of Jerusalem is purged away Are they weak and
493. Grace and by virtue of his adherence to Christ as his friend he could ascribe and assume to himself some borrowed shadow of that Divine Al-sufficience And when friendship with Christ is consummate and perfect as it is in Heaven where the friends of Christ perfectly adhere to him for himself then there is a more perfect degree of this Divine Nature and self-sufficience Then the friends of Christ are if we may speak it with reverence as so many little made-Gods b Perfectè liber est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi mortalis Deus nihil habet quod nonvult nibil vult quod non habet vult omnia quae debet omnia possit quae vult Mori Disp 2. de Grat. thes 6. they have nothing but what they would have and they would have nothing but what they have Such a derived image or shadow of the Divine Nature and Al-sufficience have the friends of Christ so far as they elect and adhere to him for himself 2. 2. Libertie Another blessed effect which the friends of Christ ohtain by their electing of Christ for himself is a Divine Amplitude or Libertie Al human Libertie whether Natural Civil Moral or Divine consists in an Amplitude or Enlargement either of State 1 Natural or Acts. 1. As for Natural Libertie it consists in the natural Amplitude c Homo ad immensam quandam Amplitudinem natus est Gibieuf de Libert pag. 361. Vniversalitie and infinite capacitie of the soul whereby it is exemted from al coactive Necessitie and invested with a rational spontaneitie which naturally and essentially attends al its human Acts and Motions Now what does more conduce to the Improvement of this d Ille est liber in agendo qui à nullo creato dependet qui nullis limitibus coercetur nec ex parte princi ii nec ex parte finis qui eminentiam quandam Infinitatem adeptus est secundum quam ab Infinito ad Infinitum super Infinito movetur c. Gibieuf de Libert p. 270. natural Amplitude and enlargement of soul than a firme Election of and Adhesion unto Christ for himself What is it that most confines and narrows the whole soul but adherence to and dependence on sensihle inferior good Is not every facultie of the soul by so much the more universal ample and wide by how much the more immaterial and spiritual it is And what exemts and frees the soul from adherence to sensible good and carnalitie more than election of and firme adherence to Christ for himself Who has his wil more Vniversal and Indedendent as to Inferior goods than the friend of Christ who elects him for himself Is not al this exemplified to the life in Solomon who when he first elected God for his friend had a huge large heart bestowed on him as wel for natural as Divine matters so 1 King 4.29 1 Kings 4 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudinem cordis Jun. Tremel And God gave Solomon wisdome and Vnderstanding exceding much and largenes of heart c. e Hebr. Amplitude or Enlargement of Heart Oh what an ample wide universal and comprehensive wisdome and wil had Solomon upon his first Election of and Adherence to God as his friend f Brutum Animal etsi non plane ad unum astrictum sit sicut Plaetae Lapides libertate tamen non pollet quiae nulla infinitate gaudet solius Rationalis creaturae istud privilegium est quae sola Dei capax est ista capacitate transire potest in Divinam Amplitudinem Gibieuf de Libert p. 262. But after his heart turned from God to sensible good what a narrow servile fetter'd heart had he Paul who was a great friend of Christ one that elected him for himself what a great vast comprehensive universal soul had he So 2 Cor. 6.11 Our heart is enlarged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hugely amplified extended or widened Whereas v. 12. he saies the Corinthians by reason of their sin were straitned or narrowed in their spirits wherefore he exhorts them v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye also amplified or enlarged and then he shews them how they might attain to this amplitude or enlargement of soul namely by returning to Christ and cleaving to him as v. 14 15 16. 2. 2. Civil Libertie As for civil Libertie it consists in a man's being sui juris his own Master or Lord and thence it is defined a Facultie of doing or power of living as men list or please whence g Populi illi libeâ—i dicuntur qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derodone those people are accounted free which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as give laws to themselves And surely none are so free in this regard as such who elect and adhere to Christ for himself Yea such as are servants of men by the election of Christ for himself they become the Lord's free-men So 1 Cor. 7.22 1 Cor. 7.22 For he that is called in the Lord being a servant is the Lord's freeman i. e. A servant by election of and subjection to Christ becomes ingenuous noble and free both as to State and Acts. It 's true he is the servant of men ay but is he not also the son of God Joh. 1.12 his outward man is to serve and observe the wils and humors of men but oh how free how generous is he in the inward man what generous and noble principles has he what great and sublime designes and aims for God How much is he above the frowns and flatteries of this lower world even then when with his bodie he is most officious and serviceable to men And then as for Acts how free is he in his spiritual regards and acts towards Christ even when he is most deeply engaged in bodily services for men How chearful and active is he in the dispatch of his master's busines that so he may gain a little time to pour out his soul into the bosome of Christ Is it not admirable to see with what diligence some poor servants wil dispatch their affairs that so they may have some time for converse with Christ Whereas peradventure when they come to be their own masters they have not so much libertie of spirit and acts for Christ as when they were in a servile condition Thus the servant that is called in the Lord is the Lord's free-man The Heathen Moralist can teach us h Sencca Epist that virtue makes men sui juris their own Lords because nothing can be above him who is above fortune Again addes he That man can do what he list who conceives he must do nothing but what he ought Such a free Noble-man is the friend of Christ who elects him for himself i Ex subjectione ad Deum emergit Dominium in creaturas Gibieuf de Libertate p. 218 260 264. he by subjecting himself to Christ his Lord becomes Lord and master of al
motus Anioâ—i est eontemplatio Dei Plato Timaeo That the healing of any thing consists in giving it its proper diet and motion and then he addes That the proper motion of the mind consists in the contemplation of God Does not this greatly evince and prove that the health of the soul consists in an intimate union and adherence to Christ For what more proper diet can the renewed soul have than Christ himself and is there any motion more decent and becoming the friends of Christ than a close and uninterrupted communion with Christ himself And the same Philosopher informes us Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato Repub. 4. fol. 444. That the right method of restoring health is to restore al the humors and parts of the bodie to their natural order for what is sicknes but some disorder c. And then he more particularly affirmes That the health of the soul consists in virtue Does not this infallibly demonstrate that the Health of the soul is maintained and improved by adherence to Christ for himself For what order what virtue can there be in the soul without this adherence So Mal. 4.2 With healing under his wings and Rev. 22.2 2. 2. Strength Another issue of life is Strength and stabilitie of parts which is a consequent of health and consists mostly in the Vigor and Activitie of the Spirits Hence we find both these joined together as the proper effect of the soul's adherence to God in Christ Prov. 3.7 Fear the Lord Prov. 3.7 8. and depart from evil i. e. Cleave to God in Christ for himself which according to the Old Testament phraseologie is expressed by fear and bid adieu to sin What then v. 8. It shal be health or medicine to thy Navel As if he had said look as the Navel administers nourishment and medicine to Infants lodged in their Mothers womb for the restauration and confirmation of al parts so this filial fear or obsequious adhesion of thy soul to God in Christ shal feed nourish confirme and restore al parts of thy spirit Whence it follows and marrow to thy bones or irrigation or watering to thy bones i. e. look as the marrow by the moisture it affords to the bones doth very much confirme and strengthen the same as Job 21.24 so in like manner doth the soul's adherence to God in Christ greatly confirme and strengthen it The Nerves though most flexible are judged the strongest part in the bodie because they are the vehicule of the Animal Spirits And how does this notion of bodily strength commend the soul's election of Christ which is the spiritual Nerve that conveigheth spirits and strength from Christ the Head unto the believing soul Again the strength of every thing is said to consist in its adherence to its first principles of Dependence the strength of the branch consists in its adherence to and communion with the stock and root And does not then the strength of Christ's friends consist in continued adherence to and dependence on him is not he the Vine and are not they the branches and can the branch get any strengch save by adhering to the Vine Was not this Christ's main errand into the world to bind up the broken-hearted Esa 61.1 The Philosopher could imforme us t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Hippias fol. 375. That by how much the more righteous any soul is the stronger it is And are there any more truely righteous and holy than those who adhere most firmely to Christ for himself Does not the vigor and strength of Grace consist in this that it is as a pondus or weight to incline the whole soul to contemplate love and enjoy God in Christ for himself u Ordo sive Amor est pondus quo res omnis ad finem ut ad centrum quietem stabilitatem vergit Gib What is Divine Love but an impetus or strong impulse and bent of wil whereby it adheres to God for himself Is not al spiritual strength conveighed to the soul by this means 3. 3. Growth in Grace Another issue of life is augmentation or growth And what more effectually promotes the growth of the new creature than repeted Election of and Adherence unto Christ for himself The Improvement of Grace consists not merely in the Depuration of opposite principles nor yet in a greater Disposition of the subject but in the acquirement of a greater Latitude of spiritual life both intensive and extensive which ariseth from the soul 's firme Adhesion to and Dependence on Christ for himself For nothing doth more transforme the heart into the glorious Image of God than the fiducial intuition of the glorie of God in Christ 2 Cor. 3.18 And it is most certain that none arrive to higher raisures of Grace in this life than those that live most in actual Dependence on and communion with Christ for himself Does not the child thrive most when it adheres most unto and sucks the mother's Breasts And is not Christ the same to his friends as the Mother is to the child 1 Pet. 2.2 3 when is the branch more green and flourishing than at spring when it abides most in and receives most juice and sap from the Vine and is there not the same ressemblance between Christ and his friends Joh. 15.5 Who are they that go forth and grow up as Calves of the stal but Christ's friends who adhere to him and so lie under the warme beams of the Sun of Righteousnes who ariseth on them with healing under his wings Mal. 4.2 4. 4. Sense Another issue of life in the new Creature as wel as in the old is spiritual inward sense w Vitâ nihil sensibilius Life is of al things most sensible and the more spiritual and excellent the life is the more quick and lively are its senses x Quanto le cose sono piu materiali tanto è la lor ' insensibilita La Fisonomia Dela Belliere For by how much the more material any life is by so much the greater is its insensibilitie O then what a quick sense hath the friend of Christ so far and so long as by repeted acts of election he adheres to him as the fountain of his spiritual life It 's true peradventure he has not the grateful sense of the sweet Accidents of Christ's presence yet has he not the doleful sense of Christ's absence He has not the feeling sense of Christ's fulnes in him yet has he not a deep sense of his own emtines out of Christ He has not perhaps the refreshing sense of his Interest in Christ yet has he not a lively sense of the transcendent excellence of Christ and what a bitter thing the losse of Christ is According to the sweet sense we have of any Felicitie enjoyed such wil be our bitter sense of the losse thereof Now it is most certain that none have a more feeling bitter sense of the Absence or losse of
enemies and false friends of Christ to a thorough-out closure with him as their friend is taken from the condition of their Souls 1. It s Origine 1. a This Divine Origine of the soul was by some Judaick Tradition wel known to the Pagan Philosophers Whence Plato cals the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine particle of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature And Aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most akin to the Gods Of which see Court of the Gentiles P. 1. B 3. C. 4. S. 4. Is not thy soul of a celestial origine Was it not Inspired and Infused immediately by God as Gen. 2.7 Is it not thence termed the Off-spring of God Act. 17.28 i.e. of al this inferior World most akin to God Is it not then a disgrace and Reproche for Human Nature to contract friendship with any but God in Christ Hath the soul such a physick or natural cognation with God Is it not then a monstrous prodigious curse that it should prefer friendship with Idol-friends composed of clay before Amitie with the great God from whom it descended and with whom it hath such a natural though not moral Ressemblance Oh! What an infinite Disparagement and Dishonor is this for Human Nature to enter into a strict Amitie with sensible Inferior Goods and to reject or neglect friendship with its Creator who gave it Being and stil continues to be its most Laudable Honorable and Happy Being that to which it is most akin 2. 2. It s Nature Consider the Nature of thy soul Is it not Immaterial Spiritual and simple And can any other Good but God in Christ feed and nourish a spiritual Nature Is there any proportion or suitablenes between carnal objects and an Immaterial facultie Is it not an absurd incongruous ignoble thing for such a simple sublime and elevated Spirit as the human soul is to mingle with a dirtie polluting world and mean while neglect Christ who is such a spiritual noble good d Quanto forma est nobilior tanto in suo esse semper excedit materiam Unde forma cujus operatio excedit conditionem materiae ipsa secundum dignitatem sui esse superexcedit materiam Aquinas contra Gent. l. 2. c. 68. By how much the more noble any Forme is by so much the more predominant it is over the matter and by how much the more it is predominant over the matter by so much the more must its operation excede and surpasse the condition of the matter This demonstrates the immaterial spiritual condition of the human soul its excellence and preference beyond al material beings and how much it is debased and disgraced by mingling with material sensible good or any thing inferior to God in Christ Farther the Immaterialitie of the soul may be demonstrated from its Indivisibilitie Intellectualitie Reflexibilitie Activitie and separate state Al which sufficiently demonstrate that nothing but God in Christ is an object adequate and commensurate to the soul 3. 3. It s Capacitie Remember of what an Infinite Capacitie thy soul is e Quanto potentia est altior tanto respicit objectun universalius Aquin. Has it not a vast Intellect or Apprehensive Facultie radically apt were it but morally disposed to take in the Glorious Ideas of God the first Truth and Beautie Is it not also invested with a boundlesse wil and Infinite Desires which can never be terminated or satisfied but by the Fruition of God in Christ the best Good Is there not in every Creature an Appetite of Vnion and Communion with its choicest good and best friend How then comes it to passe that the wil of man should be so averse from union and friendship with Christ 4. 4. It s Activitie Consider the Activitie of thy soul As it is a spirit of an Infinite capacitie so also of an unwearied Activitie and therefore must have some friend for continual conversation with al. For by how much the more simple and noble any Forme is by so much the more vigorous and active it is Now the human soul being the most simple and noble of al inferior formes it must needs also be the most active Thus much the f Plato Phaedr fol. 246. poor blind Philosopher could by his midnight Philosophie discover whence he attributes to the soul ' Wings or a winged Chariot whereby she pursues after the supreme Beautie or First Truth and never finds Rest or Satisfaction til she come to the contemplation thereof ' Such is the soul's Activitie And is it not much better to spend the vigor and Activitie of thy soul on Christ the best friend that ever was than on Idol-friends Is it not a great degradation debasement and defilement to human Nature to spend its Activitie in conversation with sensible goods which are so far beneath it but neglect friendship and communion with Christ Oh! what vexation shame torment and bondage follows such an adulterous heart 5. 5. It s Immotarlitie Remember thy soul is is an e Plato makes the soul to be as God incomposite incorruptible and immortal whence being disloged from the bodie he saith it roturnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God that original Idea to whom it is akin Plato Phaedo fol. 55 56. Immortal Spirit and therefore must subsist when thy bodie is loged in the Grave and al the Beautie Glorie and Sweets of this eye-pleasing world burnt to a black cole or reduced to its primitive Nothing And what wilt thou do when thy soul is disloged from thy bodie and stript maked of al those Idol-friends to which it is now chained Doest thou now prefer friendship with this whorish world before Amitie with Christ Ay but what wilt thou say or think when al these Idol-Gods are rent from thee What wilt thou do for a friend to al Eternitie for thine Immortal soul if thou make not Christ thy friend Perhaps thou can't now as thou conceitest live wel enough without Christ and friendship with him But is there not a time coming when Time and the friend of Time shal be no more What wil thine Immortal soul do for a friend then if Christ be not thy friend But on the contrarie if thou make Christ thy friend now he wil be so unto al Eternitie f Aniâ—â—a est creata in corfinio aeâ—â—rnitatis temporis nam actio ejus secundum quam conâ—â—ngitur superioribus quae sunt supra tempus aeternâ—atem participat c. Aquin. contr Gent. l. 3. c. 61. Yea by adhering unto Christ who is an eternal good thy soul wil participate in its mesure of Eternitie it self For an act is specified by its object wherefore the soul sou'ls action whereby it is conjoined with Christ an Eternal Object doth in a sort partake of his Eternitie as those acts whereby the soul adheres to temporal objects are said to be temporal And oh what invincible engagements doth this lay on thine immortal soul
first conjugal Election of him Col. 2.6 2. 2. Advice to the Friends of Christ to repete daily their first Election of Christ ANother piece of Admonition and Advice for the Friends of Christ in order to their living up to their professed Amitie with him is daily to revive and repete their first Election of and closure with Christ And O that I had Affections Expressions and Opportunitie to presse home this great piece of Sacred Advice on the friends of Christ What can there be said of greater moment for the Preservation The Benefits of such repeted elections of Christ Improvement and Perfection of our Friendship with Christ than this that our Hearts be frequently yea daily and deeply engaged in this great Fundamental and Vital Act of Electing and closing with Christ 1. 1. As to gradual separation from sin self the World and Law Did not this solemne Election of Christ at first make that happie divorce between the Heart and Sin with al other Christ's Enemies And is not the Heart daily more alienated from Sin and Self and the World and the Law by such revived closures with Christ Doth not the prevalence and predominance of spiritual pride carnal Confidence Self-love Earthly-mindednes Hypocrisie with other spiritual lusts arise from our defects of such renewed closures with Christ e Be not discouraged at broken and spilt Resolutions but to it and to it again Wooe about Christ ' til ye get your soul espoused as a chast Virgin to him Rutherf Is there any thing that doth more effectively quench the flames of violent passions or break the impetuous force of unmortified Dispositions and irregular Inclinations than fresh Adherences to and Recumbences on Christ What more efficaciously shuts the door of the Heart against the Blandissements and Inveiglements of an Heart-bewitching world than to have it laid open for Christ and the election of him Is not the Heart also by such fresh espousements of Christ more powerfully rent from the Law as a Covenant of works This seems to be the import of our Saviors exhortation Mat. 7.13 14. Mat. 7.13 14. Enter ye in at the strait gate c. i. e. Make it your daily work to bid Adieu to al Beloved Idol-friends which are enemies to Christ get your Hearts every day more and more stript of and rent from Sin Self the World and the Law as a Covenant And how may this be accomplished but by more continued Election of and Adhesion to Christ The Strait Gate takes in not only Aversion from Idol-friends but also Conversion to Christ our best friend and the daily Repetition of the latter gives no sinal perfection to the former The Heart is never turned more effectually from sin self the world and Law than when it is most firmely and frequently turned to Christ 2. 2. As to the confirmation or our union with Christ This repeted and daily Election of Christ is that which Corrâ—borates and confirmes the Soul's bond of Vnion or Covenant of Amitie with Christ For what is it that first knits the Heart in a Covenant of Friendship with Christ Is it not the Believers Election of Christ as his friend And doth not the Repetition of the same Election mightily confirme and strengthen this bond of Vnion Cant. 2.16 Thus it was with the Spouse Cant. 2.16 my Beloved is mine and I am his Here she makes a fresh and solemne espousement of or conjugal Covenant with Christ As if she had said He is wholly for me and shal not I be wholly for him and for non other Hos 3.3 He has given me a large room in his Heart and shal not I give him a Regal Throne in mine heart Is he content with me poor sinful unworthy me and shal not I be content with Him most excellent alsufficient incomparable Him Thus by repeted election of Christ she strengthens her union with him Is not the Heart hereby kept close to Christ and thence Christ kept close to the Heart Do not such repeted frequent Elections of Christ bring the soul into a more intimate and firme Adhesion unto Him so that the Heart cannot be long absent from Christ nor Christ long absent from the Heart 3. 3. As to the Radication of Grace Such reiterated and frequent Elections of Christ do greatly radicate and Strengthen the Root of Habitual Grace in the Heart According to the mesure of our actual Dependence on Christ and his Impartment of Grace to us such is the Vigor and Strength of Habitual Grace Now this reiterated Election of Christ is that which brings the soul into the most Absolute Dependence on Christ and engageth him to give forth the most efficacious influences of his Grace The more we Elect Christ the more we depend on him and the more we depend on him the more we receive from him in point of Grace So Col 2.6 Col. 2 6 7. As ye have therefore received Christ Jesus so walk ye in him i. e. keep up the same frame of spirit towards Christ wherewith ye first received him be much in the repetition of your first election of him A Christians coversion-work is never at an End ' til his life be at an end His new-birth is never perfectly over so long as he continues in this imperfect life He ought daily to enter in at the strait Gate that so he may walk in the narrow way Mat. 7.13 14. Peter had a second Conversion after his great Relapse into that sin of denying his Lord And so the friends of Christ have their Second Third Fourth c. Conversions as to fresh turnings from sin unto God Can'st thou remember with what frame of spirit thou first receivedst Christ What deep convictions and feeling sense of sin thou hadst What breaches for and from sin were made on thy soul What solemne closures with Christ thy soul made Why then as thou at first didst receive Christ so walk in him keep up the same frame and posture of spirit towards sin and Christ And what follows V. 7. Rooted and built up in him and stablished in the Faith The Radication of Grace and the establishment of the soul in faith depends on our walking in Christ as we first received him i. e. on the fresh Election of him 4. 4 As to the Enlargement of Affections This repeted Espousement of Christ is that which gives us an huge enlargement of Affections towards Christ Oh! What strong and raised desires after Christ What Intimate and inviolable Embracements of Christ in the Armes of Love What Infinite Satisfaction and Complacence in his Presence What bitter Lamentations and mournings after him in his absence What Infinite thirsts and longings for as also lively Hopes of his Returne And what Implacable zele against whatever may oppose Christ would his friends have were they much in this repeted Election of Christ The Love of Espousals and kindnes of youth which young Converts give unto Christ is usually most
or refuse him though attended with the greatest suffering A Reverend and holy Divine of this Age gives us a great experiment of this tenacious peremtorie Adherence to Christ ' Sin saith he hath made us as tender as if we were made of Paper or Glasse I am oft thinking what I would think of Christ and burning quick together of Christ and torturing and hot melted Lead poured in at mouth and navel Yet I have some weak experience that suppose Christ and Hel's torments were maried together and if therewere no finding of Christ at al except I went to Hel's furnace that there and in no other place I could meet with him I trow if I were as I have been since I was his prisoner I would beg loging for God's sake in Hel's hottest Furnace that I might rub souls with Christ ' Such a determined peremtorie and resolute wil and Adherence unto Christ is that which gives a mightie Spirit Vigor Beautie Life Growth Exercice and perfection to our Amitie with Christ And on the contrary the more faint languid superficial and undetermined our wil is in its Adherence to Christ the more danger it is in of partial if not of total and final backsliding from him especially in times of Tentation Remember so far as your Hearts are undetermined and unresolved for Christ so far they are determined and resolved against him for sin and the world and any other Idol-friends 3. 3. Resignation to and Recumbence on Christ The last radical and fundamental part of Faith consists in a chearful and complete Resignation of al concernes to Christ with entire Recumbence and Dependence on him for Influence and Assistance in order to the performance of al Duties and Offices both Active and Passive incumbent on the friends of Christ And the more soliditie and depth the more Firmitude and Strength the friends of Christ gain in these Fundamental Radical and vital Acts of Resignation to and Recumbence or Dependence on Christ the more wil they live and walk up to those Laws and Duties of friendship they owe to Christ What more agreable to the Notion Resignation of al to Christ and Relation of a friend than Absolute Resignation of al concernes into the hands of our friend Are any reputed better confidents or more intimate friends than they who can most absolutely Recumb and Depend on us for Advice Conduct and Assistance in their most important Affairs There is such an intimate and essential connexion betwixt confidence and Amitie as that the termes are frequently used interchangably each for other For a confident and Friend are used as termes Equivalent And assuredly nothing more directly conduceth to the Strength Improvement and Exercice of friendship with Christ than confidence in him both in regard of Resignation to and Recumbence on him in al the momentous Affairs of our Life Such was the Spirit of Abraham's Amitie with Christ in the Relinquishment of Chaldea and Resignation of his only Son Isaac which were two Heroick pieces of confidence in and Friendship with Christ James 2.23 What is Friendship but to make our friends Wisdome Wil Interest and Force ours O blessed he that can Sacrifice his own Wit Wil Strength and Designes by a complete Resignation of al to Christ The Wil of Christ's friend must be as that of a servant who is then best when he retains the least of his own wil and most of his Master's O! what an happy thing is it to be quite stript and spoiled of every rag of self that so Christ may stand in the room of self The friends of Christ should subscribe a blank Resignation and put it into the hands of Christ They must take al Laws from him but give none to him He must be Absolute King over their Persons Wils Interests c. And so for Dependence on Christ for Assistance Dependence on Christ for Grace and Influence it must be Absolute Immediate Total and Constant The friends of Christ never attain to higher raisures of friendship with Christ than when by faith they most eye and depend on that Grace that dwels in him For according to the mesure of our Dependence on Christ for Grace such is usually the mesure of his communications to us Why was it that Christ received such an infinite plenitude of Grace Was it for himself or was it not rather for his friends that want it most And who are they that find Christ nearest to them in the quickening enlarging fructifying corroborating and supporting Influences of his Grace but his fainting friends such as have the most Actual Immediate and Absolute Dependence on his Grace as Esa 40.29 30 31 And why is it that Christ keeps many of his dear friends under great spiritual Desertions Barrennesses Languishments Deadnesses and Abatements of first love Is not this the main cause of al that hereby they may be taken off more fully from their own self-dependences and so be brought to a more complete Dependence on Christ for al Grace both Actual and Habitual Yea are not the most eminent friends of Christ sometimes foiled in their most eminent Graces and that by a smal Tentation when they depend on their own Graces and neglect their Dependence on Christ And on the contrary are not fainting and weak Christians by virtue of their Dependence on Christ oft very strong and impregnable under the most violent Tentations Certainly the friend of Christ is but a poor passive dependent thing he has no spiritual wings to flie no legs to go no hands to work no breath to pray no food to eat no fire to warme him but what he receives from Christ his Graces are but creatures and therefore cannot preserve themselves or act farther than they are acted by Christ Thus the Friends of Christ must live wholly in Christ in a way of Resignation and Dependence and then he wil live wholly in them by gracious Influences and communications the more deep and rooted their Faith and confidence in Christ is the more green and flourishing wil their Amitie with him be The best bargain they can make is to sel themselves without Reversion unto Christ for hereby they come to have and injoy a more Noble Laudable Ample and Free self in Christ SECT 4. The Friends of Christ should reserve for him their spiritually conjugal choicest and best Affections 4. 4. Advice for Christ's friends to loge him in their choicest Affections ANother Admonition and Advice to the friends of Christ is that they would entertain and loge Christ in their choicest and best Affections Affection mixed with prudence and Fidelitie is the Spirit and Soul of Friendship And the more rational spiritual pure and Efficacious our Affections are the more solid refined permanent and influential wil our Friendship be Such therefore as wil live up and fulfil to the Dignitie of their professed Amitie with Christ must labor after the most refined and elevated Affections that may be for him Oh! what pitie is it that
may our Hopes leap and dance on this rock and bid defiance to Hel it self Satan's main work is to role the friends of Christ off this their rock and their main busines is to cast the Anchor of their Hope daily on Christ the Rock of Ages And this is matter of eternal encouragement to the real friends of Christ that albeit their Hopes are faint feeble and variable yet the Foundation on which they anchor is strong and immutable whereas the false friend of Christ may have strong hopes or rather presumtions yet he hath only a variable fleeting sandy foundation namely his own foolish heart and carnal confidences 5. 5. Joy and Complacence in Christ Another Affection wherewith the friends of Christ ought to entertain him is Joy complacence and delight When Christ infuseth himself into the hearts of his friends and gives them any tast of his satisfying sweetnesses and excellences how should they yield up themselves to Christ yea lose themselves in him k Est amicitiae proprium quâ—d alâ—quis in praesentia amici delectetur in eo consolationem contra omnes anxietates inveniat Aquin. Gent. contra l. 4. c. 24. Is it not a proprietie of friendship that a man solace himself in the presence of his friend and find consolation in him against al Anxieties Hence is it not the custome for men under al their griefs and discomfitures to have recourse unto their friends for comfort Thus the friends of Christ must make his presence the Spring and Matter of their Consolation and Joy As nothing should be so bitter to them as Christ's departure so nothing so sweet and joyous as his Returne As Christ's Absence makes up their Hel so his presence must make up the Heaven of his friends Christ wil not cannot have his abode long in that heart where any Idol-friend is more prised than himself Christ is the Element wherein his friends ought to live and breath and bath themselves in soul-satisfying delights Christ is such a Regal friend as that he expects a Throne al alone in the complacence of his friends He allows them to spend some loose Affections on Inferior friends provided that they reserve their highest complacence and delight for himself their best beloved This must be made over without Reversion and Reserve to Christ Cant. 2.3 Thus the Spouse Cant. 2.3 I sate down under his shadow with great delight and his fruit was sweet to my tast She soon tasted the sweetnes and felt the ravishing delights of a present embraced Christ Thence it follows v. 4. He brought me to the banquetting house and his banner over me was love 6. 6. Godly Fear The friends of Christ should labor after as great a mesure as may be of Holy Fear towards Christ their joy in Christ's presence ought to be mixed with Godly fear and holy Tremblement of heart lest Christ should be displeased We find these two seemingly opposite Affections in conjunction Psal 2.11 serve the Lord with fear and rejoyce with trembling This is an excellent combination when spiritual joy and Godly fear are joined together Oh! what a lively character of sincere friendship is this when the heart is filled with Raptures of Joy in Christ's presence and yet at the very same time under an holy Tremblement and fear of displeasing Christ or doing any thing unworthy of friendship with him This seems implied in that Evangelick promise touching backsliding Israel Hos 3.5 Hos 3.5 And shal fear the Lord and his Goodnes in the latter dayes The false friends of Christ are said to fear the Lord and his Lions or Judgements but to fear the Lord and his goodnes or mercies this is peculiar to the real friend of Christ who hath never greater Tremblements of heart godly fear and self-jelousie lest he should displease Christ than when he lies under the most warme beams and Influences of Christ's presence This is a Mysterie that false friends are not skil'd in 7. 7. Zele for Christ The Friends of Christ should Endeavor after a burning flaming zele for Christ Zele in its largest notion is but the Fermentation Ebullition or boiling up of al the Affections But in its strict sense it imports a Spiritual Fervor or heat of Affection against whatever may oppose any desired Good As to our present case conjugal zele for Christ implies a fervent boiling Indignation against whatever may oppose the Name Honor Interest Glorie and Exaltation of Christ The friends of Christ ought to burne with a masculine zele for al the concernes of their Lord. Thus it was with David Psal 119.139 My zele Psal 119.139 158. hath consumed me because mine enemies have forgotten thy words Consumed me or quite drunk up my spirits eaten up my bowels dispirited my Soul So flaming was his zele The like v. 158. I beheld the Transgressors and was grieved because they kept not thy word and was grieved k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedio afficit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies was wearied burdened or tired out Nothing was so burdensome tiresome and irksome to David's spirit as to see profane sinners live in professed disobedience to God's Word Such an heroick zele possessed his Heart Such a generous Zele should al the friends of Christ labor after SECT 5. The Friends of Christ must endeavor after a greater Latitude of interne Uniformitie with and externe Conformitie unto Christ 5. 5. Advice for an Uniformitie with and Conformitie to Christ THE friends of Christ should endeavor after the greatst Vniformitie with and Conformitie to Christ that may be This is another great Admonition and Advice for Christ's friends in order to their living up to their Dignitie and Relation l Omnes effectus tunc maxime perfecti suni quando maximè similantur Causae Aquin. contra Gent. l. 2. c. 46. Wherein consists the perfection of an Intelligent creature but in Divine Assimilation to or Ressemblance of Christ his Creator Are not al effects then most perfect when they most ressemble their First Cause And surely the more perfect Christ's friends are and the more like to him the better friends they wil approve themselves Again al friendship imports some kind of Vnion or Vnitie in Ends and designes Now there can be no real union or unitie in one commun end unlesse there be Vnion Vnitie or Vniformitie of wils and actions m Amicorum proprium est iaem Velle nolle Aqu. contra Gent. l. 3. c. 151. It is the proper character of friends to Wil and Nil to rejoice and grieve in the same things A singularitie of Wils and conformitie of Actions gives much perfection to friendship Al friendship requires some degree of interne Vniformitie as also externe Conformitie and the more Vniforme and Conforme friends are in what is good the better wil their friendship be Difformitie and dissimilitude in Spirits or Actions is that which makes a great breach on Amitie For al Friendship is founded in
The friends of Christ should obey the Gracious Inspirations of the Spirit as God himself n Fr. de Sales Introduct a la vie Devote ' These Inspirations are saith a devote Papist those Attractions Movements Reproches Interior Remorses and Illuminations which God workes in us preventing our heart by his Benedictions to the End that he may awaken excite and draw us unto Virtues and good Resolutions ' Now these the hearts of Christ's friends must be very flexible unto if they wil content Christ To resist Christ's Spirit provokes him much 5. 5. Fidelitie towards Christ Such as wil content Christ must studie and Endeavor after the greatest Fidelitie and Loyaltie towards him especially in difficult times Fidelitie is an essential part yea the Spirit and soul of Amitie We ought saith the serious Jansenist to studie fidelitie in the least occurrences o S. Cyraâ— Lett. Chrest p. 422. as a veritable friend who is more wounded in his own heart by the least Infidelitie which he commits than his friend against home he commits it is wounded ' An unfaithful friend gives Christ no better content than an open enemie 6. 6. Frequent Addresses to Christ Frequent Addresses and Applications to Christ for Grace and Conduct give much content to him As Absences Distances and Estrangements from Christ greatly displease him so daily Supplications to Dependences on and Converses with him are hugely pleasing to him None please him better than they who are most humbly confident and bold with him for Grace p Absenciae enemiga de Amor. Spanish Prov. Absence is a great enemie to Amitie and therefore very disgustful to Christ 7. 7. Civilitie and respects due to Christ The Friends of Christ must be very civil and respective towards him they must performe al Acknowlgements Respects and Ceremonies of friendship which are due to Christ Civilitie is the performance of those Ceremonies and Respects which are due And certainly if Rudenes and Incivilitie be a sin in any it is in the friends of Christ who give not their best Respects to Christ who most deserves and therefore may wel expect them Without dout the best breeding is to be Civil and Respective to Christ our best friend And the more friendly Christ is to any the more unkindly he takes al Incivilities and disrespects towards himself And this is to me a great Observation That the least disrespects or unkindnesses which Christ receives from his peculiar Confidents and friends especially such as have received great marques of favor from him are more displeasing to him than great provocations of other Professors who never received so great kindnesses from Christ O! Would the friends of Christ but walk in waies wel-pleasing to him how pleasing would al his waies be unto them Would they but make it their busines to content and please him what could discontent and displease them Would not al Duties Mercies Afflictions yea the whole Creation be pleasing and serviceable to them If our Lord be pleased what need we care who be displeased If he be a friend what matter is it who be our enemie If he smiles let the whole world frown it matters not Oh! Were our waies but obedient and complacential unto Christ how gracious how sweet how influential how complacential would his waies towards us be Could we but keep close to him in his waies of dutie how close would he keep to us in al our waies of suffering But alas alas here lies the worme of al our comforts the sting of al our sufferings we give not Christ our best friend that content which is due to him and therefore 't is no wonder we find no more content in duties or sufferings for him SECT 8. The Friends of Christ must take al their content in Christ both as the first Spring of Grace and also as the adequate object of their Beatitude 8. 8. Advice the friends of Christ must take al content in him Motives thereto OUr next Admonition and Advice to the Friends of Christ in order to their living up to the Dignitie of their Relation is That they take al their content in Christ This indeed is the Top of Amitie with Christ and that which has an essential connexion with yea seems a main branch of the forgoing Advice For according to the mesure of content we take in Christ such a mesure of content we give unto him The Friends of Christ never give more contentement to Christ than when they take al contentement in him They must be content with Christ alone yea in point of Beatitude make him their Great Al or else they wil not give content to him no nor yet unto themselves For this Divine Art of finding al contentement in Christ is not more the Dutie than the Privilege Dignitie Perfection and Felicitie of the friends of Christ It is the Supreme Interest of the friends of Christ to make him their alone Wisdome Forces Riches Dignities Pleasures Peace Libertie Life Self and Al. Yea May we not say that Christ is and ought to be the main of his friends Heaven A little weight of Amitie and Confidence laid upon creature-friends wil soon break their back and turn them into Idols and broken reeds None can bear and therefore none ought to have the main Pondus or weight of our Friendship and Confidence but Christ Our main Errand into this world is but this in sum to give al content to Christ and take al content in him as our best friend If our Affections were more extensive than al the Affections of al the Angels united in one yet were they al yea infinitely more than al these due to Christ Other friends in themselves deserving if compared with Christ deserve nothing of our spiritually conjugal Amitie This made the Psalmist crie out Psal 73 25. Psal 73.25 Whom have I in Heaven but thee and there is none upon earth that I desire besides thee This good man had many friends in Heaven whom he loved wel there were his Fathers Abraham Isaac and Jacob c. whom he could not but greatly estime and love yet al these if compared with Christ were nothing he had some regard for them yet took not his main content in them in this regard he cries out Whom have I in Heaven but thee So also for his friends on Earth he had without dout many whom he much valued perhaps Wife and Children and Parents who were dear to him ay but if they come into compare with Christ he counts them not worth the naming he bids Adieu to al earthly friends crying out and there is none upon earth that I desire besides thee As if he had said Lord I professe I can take my main content in none but thy self If thou take away al mine other friends from me and give thy self to me I count I lose nothing of mine essential felicitie if I lose al other friends and gain thy self I adjudge it an happie losse
Defertions Is there not much invisible love and Grace wrapt up in Christ's visible departure from his friends Paul saw much of love and mercie in the pricks of that thornie Tentation which Christ left him under to prevent the Tumur of Pride 2 Cor. 12.7 lest I should be lifted up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Meteor in the air above Mesure He knew the Cup was mixed by Christ's own hand and albeit it was very bitter yet there was no poison in it Doth not Christ oft hide himself that so his friends faith and Love may find him out Are not his delayes of returning intended as incentives to make his friends seek more earnestly after him True indeed the friends of Christ in time of Desertion think they are gone many degrees back ay but do they not really advance at least in several Graces in the end Do they not hereby gain more vile mean cheap and humble estime of themselves but more large and deep and high and broad thoughts of Christ Are not their longings and lovesicknesses after Christ more vehement Do they not arrive to a greater mesure of self-diffidence and confidence in Christ Is not their spiritual povertie and self-emtines much augmented Have they not a more tender deep sense of with stronger conflicts against sin Have they not more Evangelick and serious purposes of entertaining Christ more kindly at his returne Such are the sacred Benefits which oft attend Desertion and albeit the Lord's Retirement for a while be not formally an act of love yet is it not so intentionally on Christ's part Are not the Graces of his friends hereby drawen forth in their most glorious exercices namely to adhere to love and confide in an obsent angrie frowning Christ And is not the sinceritie and excellence of Grace hereby greatly tried and approved Doth not Christ oft intend most Grace where he sometimes most suspendeth the sweet refreshing tokens of his Presence Now these How the friends of Christ must live by faith under al his Absences with many others being the gracious fruits of Christ's Absence and Retirement from his friends for some time doth it not greatly concerne them to live by Faith under al such withdrawments of Christ Are not these some of the most noble raisures of Friendship with Christ firmely to adhere to and follow after an absent Christ yea although he may seem to turne as an enemie against the soul Ought not faith by fresh election and recumbence avouch Christ to be hers albeit Christ may seemingly denie the soul to be his Did not the Woman of Canaan discover Heroick strains of friendship towards Christ in this particular Mat. 15. Mat. 15.22 23 24 25 26 27. 1. She addresseth her self to him as an humble supplicant Mat. 22. V. 22. But what comfort doth he afford her Gold comfort indeed Mat. 23. for V. 23. He answered her not's word One would think her faith could pick little encouragement out of this What worse Hel can there be to a Believer that no answer from Christ Ay but doth not her faith spie somewhat of Heaven in this seeming Hel Doth she not apprehend somewhat of an answer in this filence of Christ Thence she continues to crie after him But yet he repels her again Mat. 24. V. 24. with I am not sent but to the lost sheep of the house of Isracl What bottome has she for faith now Is not the door quite shut against her by this repulse Doth not this seem worse than no answer Is it not as much as if Christ had said Woman be gone I have not for thee I have nothing to do with thee Ay but yet her faith knows how to improve this seeming denial Though Christ would not own her for one of his lost Sheep yet she is resolved to own and avouch him for her Lord Mat. 25. So V. 25. Lord help me What answer doth Christ make now Mat. 26. V. 26. It 's not meet to take childrens bread and cast it to Dogs One would think her faith was now quite puzled and non-plust but indeed it was never more Victorious Mat. 27. as V. 27. and she said truth Lord c. Was not this also the posture of Job's Spirit when he resolved to retain his confidence in Christ though he should kil him And did not David's friendship with Christ greatly discover it self in this that he resolved to follow after Christ though he seemed to flie from him Psal 63.8 Is it not then a grand dutie incumbent on al the friends of Christ to live this generous life of faith under al spiritual Desertions and withdrawments of Christ Would not this turne their felt or apprehended Hel under Christ's Absence into a believed coming Heaven But to descend to some particulars of this life of Faith 1. 1 In keeping up good thoughts of Christ The friends of Christ must in al his Retirements on spiritual Desertions keep up good thoughts and maintain an high estime of Christ This is a great part of the life of faith under spiritual Desertions For how apt is Vnbelief to strike in and raise many black lies and false reports of Christ in his Absence Unbelief is a very cloudie dark thing and therefore extreme prone to cloth Christ with monstrous frightful shapes of wrath and severitie especially in the dark night of Desertion and such misjudgements of and Prejudices against Christ are greatly obstructive of a weltempered friendship with him The friends of Christ ought to expel al Vnbelieving jelousies of Christ in his withdrawments and persuade themselves there is much of love and kindnes even in Christ's frowns bowels of Sympathie and pitie under the cloak of wrath with which he seemes to be covered A quick-sighted faith may see something of Christ in al Desertions which yields matter of Hope and good opinion concerning him and although the cup that Christ gives his friends to drink of be very bitter and nauseous to flesh and bloud yet faith may tast and smel something of Christ therein Christ's absence from his friends albeit it be a kind of temporarie Hel yet it has something of Heaven engraven on it For Christ never deserts his friends so much as not to leave behind him some pledge and pawn of his Returne When Christ is gone al of Christ is not gone yea doth he not frequently in his most salt and bitter desertions send now and then a Messenger or love-token at least some invisible supports and insensible Inspirations of the Spirit of Grace which are sufficient Demonstrations that he has not totally left such souls but wil ere long return again Is it not then a great office of Faith to banish al these groundlesse jelousies surmises and misreports of Christ and to maintain high and candid thoughts of him in al his Retirements Alas what is Faith but an high noble generous and candid estime of Christ The friends of Christ may have as low estime of