it is far otherwise with those who really chuse Christ as their friend What are the postures of Christ's sincere friends towards sin 1. As to their judgement 1. As to their Judgements they ha'nt only a conviction but also a reprobation of sin they see sin not in the Devils minorating glasse but in the magnifying glasse of Gods law they contemplate sin not only in the notion and Idea but really and intuitively they see the thing it self and that in its monstrous ugly shapes and aggravations whence sin appears to them exceding sinful Rom. 7.13 Rom. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They see in sin al moral and natural evil al weaknes povertie servitude shame reproche deformitie and debasement of human Nature And these their convictions of sin are real spiritual deep feeling and constant their eye lids are kept open so that fresh light and convictions of sin break in every day more than other as it was with Asaph Psal 77.4 Thou holdest mine eyes waking 2. As to their consciences 2. The true friends of Christ do not only see sin in its colors but also feel the weight of it though perhaps they have not the melting sense of Christs love yet they have the bitter sense of sin 't is true they feel not alwaies the workings of their friendship to Christ yet they feel the burden of their provocations against Christ which is to them the worst of Hels they find more malignitie and bondage in The least moral evil of doing than in the greatest natural evil of suffering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then wil◠3. Hence the loyal friend of Christ has the Bent of his heart strongly set against sin his displeasure against sin boils up to an high degree of hatred revenge and Antipathie which is the most deep and rooted emnitie that which springs from an instinct or Law of Nature and vents it self against the whole kind So great is his hatred against sin Psal 79.10 Prov. 8.13 Yea he hates the very sin he commits and loves the good he omits Rom. 7.15 16. He has also a spring of godly sorrow in his heart he is troubled and grieved for sin not only because it grieves and troubles his conscience but also because his best friend Christ is grieved and wounded thereby his heart bleeds for sin because it caused the heart of his Lord to bleed to death his spirit is broken for sin because the law of his God is broken thereby his sorrow for sin is very fruit-bearing 2 Cor. 7.9 10. 4. Again the real friend of Christ does not only hate and mourne for sin but also fight the Lord's Battels against sin His heart takes part with God against sin even when his members are engaged for sin against God Rom. 7.15 16 19. He fights against sin not with carnal or legal but with evangelick and spiritual weapons 2 Cor. 10.4 For the weapons of our warfare are not carnal but mightie c. He takes unto him the whole Armor of God Ephes 6.13 14 c. He takes the sword of the spirit whereby he lets forth the heart-blood of sin Rom. 8.13 H◠makes use of the shield of faith dipt in the blood of Christ which is very efficacious to keep off the fierie darts of lust Heb. 9.14 Neither are his conflicts against sin at a distance only but very intimate and close in the same facultie Divine light against carnal wisdome love to Christ against sinful lusts godly sorrow against carnal grief these fight hand to hand in the mind wil and Affections Neither does he fight against grosser sins only but also against more spiritual refined lusts as spiritual pride unbelief self-love hypocrisie carnal confidence presumption formalitie in duties hard-heartednes carnal seouritie and spiritual sloth Moreover he has more vehement conflicts with his beloved darling lusts such sins as are most flesh-pleasing or profitable most presuming and domineering Psal 19.13 which do more easily beset him and for which corrupt nature does most cater and provide But above al sins he is mostly vexed with and therefore most vehemently set against his corrupt Nature which is the heart the cursed root of bitternes the poisoned fountain that gives life malignitie and venome to al other sins he strikes not only at the branches but laies the axe to this root of sin he endeavors not only to purge the streams but also to sweeten the fountain his main work is not only to cure the botches and breakings forth of sin but to drive the malignitie from the heart though sin may gain some loging in his externe members yet he wil allow it no quiet abode in the heart Rom. 7.22 23. In short the sincere friend of Christ albeit he may be oft foiled by sin yet he riseth again yea he fals forward and gains ground by his fals his being foiled by sin does end in his greater victorie over sin in that it makes him more humble self-denying believing c. So that oft when the Acts of sin are most violent and strong the Dominion of sin is most impotent and weak as it is with nature in dying pangs he even then overcomes most when he seems most overcome by sin Sin is not only asleep or Sick but dead in him and the death of sin is the life of his friendship with Christ His reprobation of sin ends in the election of Christ Heb. 6.1 These are the postures of Christ's friends towards sin SECT 3. The Election of and Amitie with Christ presupposeth the Renunciation of irregular self 2. 2. The Election of Christ presupposeth a renunciation of irregular self ANother great corrival which sues for an interest in that conjugal Amitie and friendship which is due to Christ alone is self This is a more secret and slie competitor with Christ but by so much the more dangerous Self is a more masqued enemie which oft carries the face of a friend not only towards the soul but towards Christ also and yet there is not a greater enemie in the world either to Christ or the soul than irregular inordinate and lawlesse self 'T is therefore great folie yea madnes to imagine there can be any true election of and Amitie with Christ unlesse there be first a divoroe from and Abjuration of Self so far as it stands in opposition to and competition with Christ This is evident even from the universal Idea or general nature of Friendship Self-denial essential to al Friendship The Philosopher can tel us that p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 4. c. ◠they are avaricious sordid persons who seek to gain by their friends to whom they ought to give i. e. they who make self the only measure of their friendship are good friends to none but themselves for you may expect friendship from them no longer than they may expect advantage and profit from you He that regards himself only and converts al his thoughts and studies to his own
indeed is an high degree of Blasphemie against Christ in that the Hypocrisie and Apostafie of such when it breaks forth gives a mortal wound to Religion and so brings a scandal on Christ and his wayes so great is the Blasphensie of al Christ's false friends 2. 2. The folie of false friendship with Christ in that it is We have in some mesure discovered the mysterie of Iniquitie that lyes wrapt up in al false friendship with Christ We shal now a little examine the Folie and Madnes that lies couched in the bowels of this sin 1. 1. Selffla terie Is it not judged by wise men an egregious piece of folie for a man to be his own Flatterer especially if thereby he receive any considerable dammage Such a fool is every false friend of Christ for he flattereth himself in his own eyes til his iniquitie be found to be hateful Psal 36.2 2. 2 Self-delusion What greater folie can there be than self-delusion And is not every false friend of Christ a self-deluding yea a soul-deluding sinner Esa 44.20 A deceived heart hath turned him aside c. So Prov. 1.18 And they lay in wait for their own bloud and lurke privily for their own lives 3. 3. Self-ruine Is it not notorious folie for a man man to concele a wound or plague-sore which if not discovered and searched wil unavoidably prove his ruine And is not this the case of every false friend of Christ What more mortal wound or plague of the Soul can there be than hypocritick Amitie with Christ O the madnes of such false friends 4. 4. Self-confidence Doth not our blessed Lord tel us that it 's egregious folie to build a goodly structure on a sandy Foundation And is not every false friend of Christ such a notorious fool Doth he not build al his hopes and Heaven on the sandy foundation of his own carnal presumtions and confidences Such an one is branded with the black marque of a Fool by the wisest of mere men Prov. 28.26 He that trusteth in his own heart is a fool c. 5. 5. Self-contradiction Is not self-contradiction a great piece of Folie And oh What a self-contradiction is every false friend of Christ Doth he not contradict his own Convictions Profession Vows Covenants Experiences Yea and his own supreme Interest and Happines What a world of self-contradictions are there in false friendship with Christ 6. 6. It shal â— be manifest What notorious folie is it for a man to studie the concelement of his offense from men when his Judge sees it and wil at last make it manifest before al the World Such is the case of al false friends 2 Tim. 3.9 2.3 9. Their folie shal be manifest to al men God sees it now and men shal see it hereafter Death and Judgement strips us of al vizards masques and false pretensions of seeming Amitie with Christ We may deceive others though never so quick-sighted Yea and our selves too now but can we deceive Christ Is he not said to be of a quick understanding or sent Esa 11.3 and therefore able to smel out the most perfumed Hypocrisies of false friends to prie into every vein of it 7. 7. It is a courting a picture Is it not stupendous folie to court the picture and embrace the shadow of our beloved but to neglect the person And is not every false friend of Christ such a fool in grain What is the profession of friendship to Christ without a real espousing of his person but the espousing a Name and rejecting the Thing a courting the Picture or Shadow but despising the person of our friend 3. 3. The curse of false Amitie with Christ As the sin and folie of false friendship with Christ is very notorious so also the curse and plague thereof is extreme malignant 1. 1. It is the root of a world of spiritual sins False friendship with Christ is a monstrous pregnant curse in that it hides feeds foments strengthens and improves a world of spiritual sins How much is Vnbelief strengthened by it What a soverain Influence hath it on carnal presumtion and securitie How many grosse and refined errors are produced and maintained by it Yea the whole bodie of Antichristianisme is but the product of false friendship with Christ as 2 Thes 2.10 Again how much doth it swel the heart with spiritual pride How weak impotent and instable doth it render the heart as Jam. 1.6 8 Whence springs al hard thoughts of and murmurs against God but from this evil bitter root Exod. 6.9 What feeds carnal confidence and self-dependence more than this false friendship Is not this also the spirit of self-love and self-seeking Farther whence springs cursed Formalitie but from this root Lastly What hardens the heart and inclines it to Apostafie so much as this evil spirit of false friendship with Christ Heb. 3.13 Such an efficacious and malignant Influence has it for the Concelement Confirmation and Improvement of swarmes of spiritual lusts 2. 2. It poisons the best mercies False Amitie with Christ as it is the food and nurse of the worst sins so also the poison and curse of the best mercies It not only infuses a curse into temporal mercies but also into spiritual it turnes the meanes of Grace into a means of hardening it makes the word of God which is in it self the savor of life unto life to be the savor of death unto death 2 Cor. 2.16 Is it not a dreadful curse to have not only our sins but also our best duties privileges gifts commun Graces evangelick Assistances ministerial services for Christ and Divine consolations from him converted al into poison and fuel for our lusts And yet this is the case of every false friend of Christ 3. 3. It puts a sting into al Afflictions False friendship with Christ puts a sting into al Afflictions whether spiritual or temporal As the worst of Afflictions work together for good to the real friends of Christ Rom. 8.28 So al work together for evil to his false friends A sincere heart finds some of his sweetest and best mercies in his most bitter and worst trials but a rotten false heart finds al cursed to him 4. 4. Christ leaves such to the â—â—ares of this world False friendship with Christ provokes him to deliver up such to the efficacious Inveiglements Blandissements and Enchantments of a bewitching alluring world If Christ cannot obtain the whole heart he will relinquish and leave it to be possessed by this heart-ensnaring world that great Idol-God And albeit some sensual secure sinners may account it their Libertie to be captivated by the golden chains and fetters of a smiling world yet let them know by how much the more pleasing the world's chains are by so much the more miserable is their curse Oh! What a deep curse is it to have our Table our Relations our Al become a snare as
knowlege that which wil never work the Heart to any real closure with Christ as our friend The Head is the Fountain of the senses and if these be bound up by vapors or decay of spirits sleep presently follows So here if Conscience which is the seat of spiritual sense be bound up by the vapors of sin what follows but spiritual slumber and dreams which dis-spirit our Friendship with Christ The more awakened actual and Feeling our Judgement of Christ is the more firme wil our friendship with him prove A sleepy dreaming and infensible knowlege of Christ breeds only a loose broken variable and false Amitie with him 3. 3. A serious Head A Sanctified prudent Head implies also a serious considering deliberative Judgement None make better friends of Christ than such as pounder must and pore most upon him A rash unadvised Head is a very bad Foundation for Friendship with Christ The plodding contriving Head if it fixe on a right matter is usually attended with a fixed Resolution and invariable wil. If thou desirest to be a Loyal friend of Christ be much in spiritual consideration consultation and advice touching Christ and thine Adherence to him The wisest friend if good is usually the best 4. 4. A working Head A sanctified Head is also a working Head Active prudence if it pitch on a right object is alwaies best Nothing so strong as a sanctified Judgement backt with experience and Affection And if the Judgement be wel-grounded and strong the friendship cannot be weak or staggering A lazy slothful Judgement ever breeds a loose superficial Amitie with Christ So much for the first Foundation namely a sanctified prudent Head 2. 2. Foundation for friendship with Christ is a Loyal Heart If thou wilt arrive to a solid entire Amitie with Christ get not only a sanctified prudent Head but also a Loyal faithful and sincere Heart This is the main fundamental and principal part of Friendship with Christ A prudent Head without a faithful and sincere Heart never makes a good friend either of men or Christ Now this Loyal sincere Heart consists of two parts 1. A Broken Heart 2. A Sound Heart Of each in order 1. 1. A Broken Heart If thou wilt lay a good foundation for friendship with Christ thou must be sure to get a Broken Heart For a Broken heart is best disposed to close with receive and entertain a whole Christ A broken spirit he wil not despise Psal 51.17 The Sacrifices of God are a Broken spirit c. Now this Broken Heart implies 1. An Heart Broken for sin 1. An heart deeply Broken and wounded for sin Corrupt Nature is extreme loftie stout-hearted and unbroken it cannot bend or stoop to termes of Reconcilement with Christ yea it makes a sport of Christ ' til the Spirit of Bondage come and break it to pieces the secure sinner sleeps on and never wakes ' til the Law by its terrors and fears shake him Christ and Heaven are most sweet to them who have been shaken over the flames of Hel and almost sinothered by the smoke thereof there is an Evangelick sense of Hel which much conduceth to Christ's Heaven ' Christ's Palace-work saith t Rutherâ—â— a Reverend Divine and his new dwelling laid upon Hel felt and feared is most firme and Heaven-grounded and laid upon such an Hel is surest work and wil not wash away with Winter stormes It were good that Professors were not like young Heirs who come to their rich Estate long ere they come to their Wit and so lavish it ' It cannot be expected that the soul should be raised up to faith and Amitie with Christ before it hath been cast down by fears and terrors of Conscience at least so far as to make it sensible of the need it hath of Christ 2. 2. An Heart Broken off from fin and self A Broken heart includes an Heart Broken off from sin and self That Freindship with Christ which is not founded on aversion from sin and self is but emtie and airy and wil serve only as wings to carrie you to Hel such a Forme of Amitie with Christ is without life and power it makes you only more cunning enemies to Christ and your own souls There must be a plowing up the fallow ground of sin and self before the seed of friendship with Christ wil spring up 2. 2. A sound Heart Ps 119.80 If thou wouldest lay a sure foundation for a stable Amitie with Christ thou must get not only a Broken but also a sound Heart So Psal 119.80 let mine heart be sound in thy Statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immaculate entire perfect or wanting nothing The wise man tels us the heart of a fool is nothing worth and why Because he wants the best part of his heart he is hollow-hearted or rotten at the Core unsound in heart and therefore shal be one day ashamed of his folie and hypocrisie But saith David Let mine heart be sound in thy Statutes that I be not ashamed i e. that I may approve my self a loyal friend to thee and so never be ashamed of my profession It 's true David was subject to many imperfections he had many specks and defects as some sound Apples have ay but yet he was not rotten at the Core as Hypocrites are the inward frame and Bent of his heart was sincere and sound Though the friends of Christ be subject to many imperfections yet the inward constitution and frame of their hearts is sound and upright and this keeps them Loyal and Faithful to Christ whereas the rotten-hearted friend of Christ be his profession never so golden and splendid yet because rottennes possesseth the frame and Bent of his heart he shal at last be ashamed and confoundèd A rotten hollow Heart although it may seem never so beautiful and Glorious alwayes proves disloyal to Christ There is no durable friendship but what springs from a sound Heart which implies 1. 1. A living Heart A living Heart Life they say begins at the Heart so doth Amitie with Christ Art begins with externes but Nature and life begin with Internes The Heart is the first that lives and the last that dies so here true friendship with Christ begins with a living Heart Therefore if thou wouldest really be what thou doest professe thou art a friend of Christ be sure thou mind more the inward life and power of Grace in thine Heart than externe Formes Apparences and Shadows thereof It is Sage and great Advice which the serious Jansenist gives to young Converts c S. Cy an I. tty Chrest Max. 14. ' In the beginning of Conversion we should not affect to appear devout before the eyes of the World by some promt and exterior change which comes under publick view but retain our selves and the new sentiments of pietie which Grace inspires within the secret of our Hearts that so the Renovation of our souls be discovered rather by our Actions than
therefore his due an entire complete Heart be wholly for him and then expect that he be wholly for thee Let al other suiters stand by and Christ alone possesse the conjugal Bent of thine Heart Know that Christ's Jelousie wil not admit a Division of thine Heart a little love for other friends may be too much but much love for Christ is too little in a soul espoused to Christ If thou wilt be a loyal friend of Christ thou must get a determined resolute peremtorie wil for him thou must contend and wrestle with an holy violence for Christ and resolve not to be put off with any thing but Christ Yea though Christ seems to turne his back on thee yet follow him stil even to the Gates of Hel and then thou shalt with the Syrophenician woman find a Heaven of Friendship with him Christ loves such holy Importunitie and contention love-violence is very pleasing unto Christ He that wil not be denied shal be sure to find Christ 4. 4. Get a flexible Heart A sound Heart is a flexible heart A dead Heart is very stiffe and inflexible but a living sound heart is very Flexible and yielding to Christ It 's so in Nature dead Carcasses are very stiffe and unpliable but a living bodie has its parts very pliable If then thou wouldest have a sound Heart towards Christ be sure that thy heart be very flexible towards him Flexibilitie is essential to the constitution of Amitie amongst men If both or each be of inflexible crosse stiffe Humors there wil never be a lasting friendship Stout-hearted sinners are in Divine estimation far from Christ and friendship with him Esa 46.12 If thou art ambitious of being a loyal friend of Christ thine Heart must be flexible and pliable 1. To the Termes of his Covenant and his Evangelick offers of Grace 2. To his Royal Laws especially such as relate to friendship with him 3. To the workings and operations of his spirit of Grace 4. To his providential occurrences in a way of passive subjection and submission Thus thine heart must be flexible towards Christ albeit inflexible and resolute against sin and al Idol-friends 5. 5. Get an Honest sincere Heart A sound Heart is an Honest sincere Heart such as really intends what it pretends unto such an heart is essential to true Amitie with Christ So Luke 8.15 An honest and good heart are joined together This honest heart is opposed to a guileful deceitful lying Heart which is repugnant to friendship with Christ So Esa 63.8 The friends of Christ are called Children that wil not lie i. e. they really Intend what they pretend unto there is an Harmonie and conformitie betwixt their Affection and Profession they would really be what they professe they are there is no guile found in their mouths or profession Rev. 14.5 Such a friend was Nathaniel Joh. 1.47 An Israelite indeed in whom is no guile If thou hast any prevalent degree of Hypocrisie or guile in thine Heart thy friendship with Christ wil never be good or sound It 's true the friends of Christ find and feel too many Reliques and Spices of Guile and Hypocrisie in their Hearts ay but this is their burden which they groan under and hate and conflict against neither have these Remains of Hypocrisie any prevalent Dominion in the soul neither doth the Bent of the Heart mingle with Eph. 6.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox ad animun relata legitur I it 2.7 In â—lossarâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incortuâ—tus Utuntur Plato Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensu â—odem Grot. in loc or approve of them Look wel then to this that thine heart be honest and sincere with Christ Ephes 6.24 Grace he with al them that love our Lord Jesus Christ in sincerite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. with a pure virgin incorrupt love such as has no prevailing mixture of Guile or adulterous Affection such as by no blandissements of this heart-hewitching world by no solicitations of sin and Satan can be inveigled or enticed from Christ O studie labor contend pray wait and seek for such an honest sincere heart such and such alone makes a sound-hearted friend of Christ CHAP. X. Admonitions and Advice to the friends of Christ for the Living up to the Dignitie of this their Relation SECT 1. To Studie and Admire the excellences of Christ's Person Love and Grace Vse 5. Use 5 5. Of Admonition and Advice to the Friends of Christ THis Doctrine of Amitie with Christ furnisheth us also with much matter of Admonition and Advice to such as are indeed the friends of Christ that they would make it their main Studie and Endeavor to Act Walk and Live up to the Dignitie of their Relation and State This use may be branched forth into many particulars 1. 1. To Studie and Admire Christ's Excellences Is Christ so good a friend so much eligible for himself O then how much are the friends of Christ obliged hereby to Studie Admire and Adore the Superlative Transcendent excellences of this their friend What is there more efficacious to improve friendship amongst men than familiar and fresh contemplations of the excellences that are loged in our friend Is not this ingeniously expressed by the Moralist g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes al love to come from contemplation Who are they that sleight Christ but those blind sinners who say Cant. 5.9 10. Cant. 5.9 What is thy Beloved more than another Beloved They wanted eyes to contemplate his Beauties and therefore no wonder if they wanted hearts to love and embrace him as their friend But as for the Spouse who wel understood his excellences Oh! how doth she crie him up What a great friend was he in her eye and heart What an admirable Character doth she give of him v. 10. My Beloved is white and ruddie c. She had wel studied the incomparable excellences of Christ her friend and therefore her heart was inflamed with Affections towards him Oh! what infinite Attractives are there in Christ to draw forth the Attention Intention Admiration and Adoration of his friends Is there any thing in the World that may be compared with Christ Take the most excellent and glorious pieces of the Creation and what are they but mere Vanitie and poor withered shadows if compared with Christ What is the World 's Al but pure nothing if compared with the transcendent Glorie of Christ the great Al O ponder muse on the attractive excellences of Christ What a soverain Influence have musing pondering thoughts or Spiritual deep contemplation of Christ's excellences on our friendship with him Is it not thus amongst men Do not lively and fresh Thoughts of our friend though absent mightily inflame the heart with love unto him What is it that makes many impotent effeminate amorous Lovers so much to dote on their beloved Idols but frequent eye-pleasing views and porings on their Skin-deep fading Beautie
strong and vehement as Jer. 2.2 I remember thee the kindnes of thy youth the love of thine Espousals when thou wentest after me in the Wildernes in a Land that was not sowen Oh! what pure virgin passionate tenacious violent warme melted efficacious Affections had Israel towards Christ after her Wildernes-condition when she first made a solemne contract with and espousement of him at the valley of Achor Was she not then Holines to the Lord c. as v. 3. And what more effectually preserves such conjugal Affections towards Christ than the frequent Repetition of this first conjugal contract 5. 5. As to Recoveries out of backsliding Nothing is more effectual to recover the friends of Christ out of their Spiritual Relapses and Backslidings of Heart and waies than such fresh espousements of Christ This is the main of Christ's Advice to the backsliding Church of Ephesus Revel 2.4 5. Rev. 2.4 5. Neverthelesse I have somewhat against thee because thou hast left thy first love Remember therefore from whence thou art fallen and repent and do thy first works What were those first works but the great vital fundamental Acts of electing Christ and recumbence on him And is there any thing more effectual for the Reduction of the backsliding soul to its first-Love than this Repeted election of Christ Was not this the main essential Act Whereby the soul was at first implanted into Christ And can there be any thing more soverainly efficacious for the Reducement of the soul under its Departures from Christ than the like revived repeted choice of him 6. 6. As to communion with Christ A main part of our communion with Christ consists in such frequent Repetitions of our first choice of him Certainly none enjoy more of Christ than they who most firmely adhere to him Now wherein consnis the souls Adhesion to Christ if not in such revived Elections of him Thus in that fore-named Text Col. 2.6 As ye have therefore received Christ Jesus so walk ye in him As if he had said Do'nt you remember what glorious Ideas what lively and precious thoughts what firme Adherence of wil what a torrent of melted Affections you had for and towards Christ at first Conversion Why then walk in the same endeavor to keep up and maintain the same in daily communion with Christ 7. 7. As to the life of Faith The choicesi part of the life of Faith and the soul 's daily expectation of its absent Lord consists in frequent repeted elections of Christ The Life of Faith is the Life of our friendship with Christ We never are better friends to him than when we believe most on him and are daily under lively expectations of his second coming and 〈◊〉 not this wrought by fresh election of him No wonder indeed that many professed friends of Christ live so much by sense on present sensible goods seing their Hearts are so much strangers to these great vital Acts of Faith Have not the friends of Christ very frequent deep and lively Apprehensions of and Affections for Christ's second coming and coming Glorie at first conversion Yea is not their faith in this particular sometimes clearer and stronger at first Conversion than in some following parts of their life Have not many young Converts more contemtible cheap and vile estime of sensible good with more raised and sublime conceptions of future Injoyments at first turning to Christ than afterwards Are not visible present Goods and Ils made really invisible and Absent as also Invisible and Absent Goods and Ils made really visible and present to their eye of faith Thus it was with those young Converts the Thessalonians in the beginning of their Friendship with Christ 1 Thes 1.9 10. where he comprehends their first conversion under these two Heads Ye turned to God from Idols 1. To serve the living and true God 2. And to wait for his Son from Heaven So that this waiting for the second coming of Christ which is else where made one of the highest parts of the life of faith these Thessalonians even in their first conversion arrived unto And whence came this to passe but from the Realitie â—â—â—idence and Efficacie of their Assent conjunct with the Force and Firmitude of their consent and Adherence to Christ And O! what firme deep Expectations of Christ's second coming What lively views yea prelilabitions of his Coming Invisible Glories might the friends of Christ arrive unto were they but much in the exercices of these Vital Acts of Faith 8. 8. As to Assurance Reiterated and daily-fresh Elections of Christ have a mightie soverain influence for the production and conservation of Assurance The Assurance of our union with Christ has an efficacious influence for the Improvment of our friendship with him For the knowlege of our Interest in the heart of Christ gives him a greater Interest in our hearts we love Christ most when we are most assured of his love to us and this is mostly got by fresh elections of him What a vast quantitie of sincere Christians are there who labor under pannick fears and vexatious douts touching their eternel state Oh! what would they give for a wel-grounded firme assurance of a sincere friendship with Christ how welcome would pale-faced Death be to them the next moment after their arrive unto such an Assurance What irksome toil and labors do they undergo in corporal severities How much do they pore on their hearts to find out any glimmering marques or signes of their sinceritie Al this is good in its kind and season But yet let me say it next to the broad Seal and actual Inspiration of the Spirit of Adoption who is the principal Agent there is as I conceive nothing more efficacious either for the procurement or preservation of a grounded Stable Assurance than repeted and frequent Elections of and Recumbences on Christ And I verily believe would the douting friends of Christ spend but half that time which they usually spend in unbelieving complaints and porings on their Hearts for signes of Grace in such fresh and vigorous Elections of and Adherences unto Christ they would far sooner arrive to their desired Haven of Assurance than otherwise they are like to do For albeit sanctification be in it self alwaies an Infallible marque of Justification yet it is not alwaies such as to our sense Spiritual arguing from the Effect to the Cause is Orthodoxe and sound Logick in Christ's Schole but yet how oft do the Mists and Clouds of an unbelieving scrupulous heart interpose and hinder the conclusion from following though the premisses be good So great a darknes is there oft upon gracious signes and evidences of our sinceritie But now by repeted elections of and Recumbences on Christ he is engaged to give forth fresh light and Influences for the discoverie of our Graces Direct Acts of Adherence to Christ make way for the reflexe Acts of Assurance touching our Interest in Christ Repeted faith of Recumbence at
follows V. 6. His left hand is under mine Head and his right hand embraccth me She no sooner longs for him but feels his embracements yea he longs for her as much or infinitely more than she longs for him Oh! what a pleasing pain is it to be pained with desires after Christ what a sweet living death is it to die with longings after him O! what monstrous unkindnes is it that Christ should long after his friends and yet they not long after him O hunger and thirst after Christ hunger after his Grace thirst after Christ's Love and the sense of it hunger after his person yea hunger and thirst after Spiritual hunger and thirst after Christ there is a young Heaven in Hunger and Thirst after Christ None injoy more of Christ at least of his spiritual and gracious presence than such as have most infinite thirsts and longings of soul after him Get as near Christ as thou mayest by thy Desires if they cannot run let them creep towards Christ never leave ' til thine Heart be chained and fettered to Christ by desires if not by more sensible Fruition Thus it was with the Spouse Cant. 3.3 Cant. 3.3 Him Saw ye him whom my soul loveth Saw ye Him There is a great Emphase and Efficace in this manner of speech h Vis max ima est in co dicendi genere nam Relativum fine Antecedente est maximè Emphaticum Sanctius in loc Here is a Relative Him without an Antecedent which argues the force and Stength of her desires She thought al the World knew whom she meant and desired after her desires are so ardent as that they wil not permit her to expresse his Name al that she can say is Saw ye Him c. Him what Him doth she mean Must the Watch-men needs understand her broken language Yes her desires were so pressing as that she had not leisure to say more than this saw ye him whom my soul loveth The like affectionate desires after Christ we find in Marie Joh 20.15 Sir If thou hastborne him hence Joh. 20.15 tel me where thou hast laid him and I wil take him away Here is nothing but Him and Him and Him her desires after Christ were so vehement as that she had not time to expresse whom she meant she saies tel me where thou hast laid him and I wil take him away Alas poor woman the strength of her desires made her excede the bounds of rational discourse Surely nothing that is dutie seems impossible or burthensome to affectionate desires after Christ The stronger our desires after Christ are the Stronger and more invincible wil our Amitie with him be 3. 3. Grief for Christ's Absence Again the friends of Christ should labor after a more conjugal grief for and bitter sense of Christ's Absence especially for and of sin the cause thereof The friends of Christ when they have not the sweet sense of a felt and injoyed Christ they ought to have the bitter sense of an Absent displeased Christ A true conjugal friend of Christ knows no wounds no pains no torments like those of an angry withdrawen Christ i To love Christ and to want him wants little of Hel. Ruth Death and Hel to him consists in separation and distance from Christ The sense of losse to him is worse than the sense of pain Yea it is his greatest pain that he hath lost his best friend he sees al the curses and Plagues of God wrapt up in the losse of Christ Cant. 5.6 So it was with the Spouse Cant. 5.6 I opened to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake c. My soul failed Christ's Parting farewel put his Spouse into a fainting swooning dying fit Her heart was gone when her Lord was gone when he left her she left her self her spirits evaporated Oh! what languishments what swoonings and failures of spirits should the friends of Christ have when he bids Adieu to them especially if their sin be the cause of his Departure from them Should they not be greatly afflicted in Spirit that Christ's withdrawment from them was occasioned by the withdrawment of their Hearts from Christ What should wound and grieve them if not this that they have wounded and grieved their best friend and so made him at least seemingly to turne against them as an enemie Can there be a worse Hel on this side Hel to the friends of Christ than this that their departure from Christ has made him depart from them and leave them under a wildernes-condition of many Tentations Desertions Difficulties c O mourne mourne for Christ's Absence and for sin the cause thereof as the worst Hel. 4. 4. Lively Hopes of Christs Returne As the friends of Christ should maintain a deep bitter sense of and grief for Christ's Absence so ought they no lesse to keep up a wel-grounded lively Hope of his Returne Hope is according to the Scripture stile the Anchor of the soul Heb. 6.19 if this fail Heb. 6.19 how soon wil the Heart fail and sink down into the Gulf of despair In times of Desertion Satan and our own unbelieving Hearts make many black lies and raise many slanders on Christ therefore if Hope dies al dies Wel-grounded Hope is a seed of Heaven it is a good Prophet which alwaies Prophecies glad tidings of Christ's Returne Yea take a friend of Christ in his lowest ebbe of comfort and darkest mist of Desertion and Tentation yet even then he hath some insensible negative Hopes so that he dares not say peremtorily Christ wil never returne or if he say it 't is but in a fit of Vnbelief and therefore he soon recollects himself again and cannot but cherish some secret hopes which though not perceptible or sensible yet he wil not part with them for a thousand worlds Thus it was with Jonah ch 2. v. 4. Though I said Jonah◠2.4 I am cast out of thy sight yet I wil look towards thine holy Temple Jonah in the Whales bellie cast a wist eye of Hope towards the Temple the Symbol of Christ which kept up his soul from sinking when his bodie was sunk unto the bottome of the Sea Thence saith David Ps 119.81 Psal 119.81 my soul fainteth for thy salvation but I hope in thy word He had long expected salvation and should have given up al for lost had he not hoped in God's word of Promise Christ breathes in a word of Promise into his Heart and he breaths forth fresh and lively hopes every day into Christ's bosome The friends of Christ must remember that the Cable to which the Anchor of their Hope is fastened is not their own mutable ambulatorie wil or the fallible word of men but the immutable Oath and infallible word of the eternal God who is Veracitie it self Heb. 6.17 18. Oh! what a strong Foundation what an immobile Rock is here for our Hopes to anchor on How
he cannot have your hearts in the fulnes and abundance of al things he wil have them under the want of althings if his Gracious and sweet Visitations wil not allure you his bitter and severe Visitations shall drive you to him O then follow Christ while in waies of mercie draw near to him walk with him day by day in waies of Communion Indeavor after communion with Christ and then dout not but he wil walk with you in waies of Grace and Comfort keep close to him in al Times Conditions and States and he wil keep close to you 1. 1. In al Religious Duties and Ordinances Maintain daily communion with Christ in al Duties and exercices of Religion None live up to their Dignitie and Dutie as friends of Christ but such as eye and enjoy him in their Religious Duties and Exercices whether private or publick It 's good to be much in duties but it is better to be much with Christ in duties Religious duties and Ordinances they are Christs Galleries wherein he is held Cant. 7.5 by his friends that draw nigh to him therein but as for mere formal legal Duties wherein Christ is not minded they are the Devil's Galleries wherein he is held O! if ever you would be found to be real and faithful friends of Christ be sure you satisfie not your selves with duties done unlesse you meet and enjoy Christ therein 2 2. In al Providential occurrences If you would fulfil and walk up to your Relation and Dignity as friends of Christ then maintain communion with him in al Providential Occurrences whether Consolative or Afflictive smiling or frowning Remember that God's Providences are oft a good Comment on his Promises his Works frequently expound and explain his Word unto us and therefore his friends at least such as are wise wil understand the same as also the loving kindnes of God shining therein Psal 107.43 as Psal 107.43 Whoso is wise and wil observe those things even they shal understand the loving kindness of the Lord. He had discoursed here of the Works of God's Providence which his wiser friends would observe The friends of Christ when Providence smiles on them their hearts should be thereby allured to him it sufficeth not them to injoy mercies from Christ unlesse they can injoy Christ in their mercies And then for Afflictive frowning Providences if Christ sees it meet to withdraw comforts from them they must see it their dutie and endeavor to make it their practice to withdraw their Hearts from those comforts The lesse they injoy of the creature the more they should injoy of Christ in al his afflictive Visitations A great part of our communion with Christ consists in the fellowship of his Crosse and none usually prove more loyal friends of Christ than such as have got the Art and skil of communion with him on the Crosse As Christ was most exalted in Spirit when crucified in the flesh so the friends of Christ should endeavor conformitie to him herein To live a sublime high elevated life of faith in their lowest conditions As an humble self-abasing Spirit greatly adornes an high condition so an exalted sublime high Spirit or life of faith greatly adornes a low afflicted condition in the friends of Christ 3. 3. In creature-comforts and Inferior goods The Friends of Christ should make it their work to injoy Christ in al creature-comforts Inferior Relations and Injoyments Christ alone must be the matter of their Fruition and Satisfaction and al other things matter of use subservient to Christ Nothing is good farther than it comes from Christs heart and draws our hearts to him O! what rich and delicious lives might the friends of Christ lead would they but eye and injoy Christ in al their Creature-Comforts I have known one and indeed a great friend of Christ who I verily believe injoyed more of Christ and his Gracious presence in his Civil Employments and Creature-injoyments than many yea may I not say than most Christians do in their most spiritual duties and Ordinances O! What might we injoy of Christ in the visible Book of Nature and Creature-Comforts had we but spiritual hearts SECT 7. The Friends of Christ must make it their main Studie and Endeavor to give al the content that may be to Christ 7. 7. Advice to give Christ al the content that may be THe Friends of Christ should make it their main yea only Studie and Endeavor to give Christ al the Content that may be This is another great Admonition and Advice for the Friends of Christ such as affect to live up to their Relation and Dignitie f Per hoc quod aliquis Amicus consttuitur 〈◊〉 offeasa removetur Amicitia enim affensae contrariatur Aquinas cont Gent. l. 4. c. 21. For certainly none Act and Live and deport themselves as the friends of Christ but such as studie and endeavor to content and please him Disgustful and displeasing Carriages even among equals are very much unbecoming yea sometimes destructive to Friendship But how much more unbeseeming the friends of Christ who are so far inferior to him are all disguiful or ingrateful deportments towards Christ Is there any thing more becoming the friends of Christ than this that they studiously indeavor by al means possible to please and content so good a friend This implies these particulars 1. 1. Christ's friends must do nothing that may grieve Christ or his Spirit The friends of Christ must do nothing that may be disgustful and displeasing to Christ or his Spirit they must not grieve either one or t'other For if the Spirit of Christ be grieved he himself is also grieved So Esa 63.10 But they rebelled and vexed his holy Spirit therefore he was turned to be their enemie and he fought against them So far as men vexe the Spirit of Christ so far they vexe him and of a friend make him their enemie Thence Ephes 4.30 And grieve not the holy Spirit of God c. If the friends of Christ can be so unkind as to grieve his Spirit they must expect that Christ wil be so just and faithful as not to passe by such unkindnesses without grief from them Now Christ and his Spirit are grieved and displeased 1. 1. Avoid visible Relapses or secret Indulgences By Visible Relapses into grosser sins or secret Indulgences in lesser sins For look as natural grief ariseth from the presence of any repugnant or displeasing object so proportionably Christ and his Spirit are grieved at the presence of any prevalent sin or lesser sin approved of Private Dalliances with any darling lusts yea smal omissions of known Duties if allowed of and lived in are great griefs to Christ and his Spirit And the better friend Christ has been to any of us the more he is grieved at the least Dalliances with or Indulgences in sin either of omission or commission 2. 2. Beware of Backslidings By Secret Backslidings of Heart or
ordering and disposement of our waies and courses in the prosecution of our end The particular occurrences and singular Accidents of our lives are wel-nigh infinite and therefore are accounted as such c Singularia infinita per Prudentiae regulas reducuntur ad finita Aquinas Summ. Now the infinite contingences and severals of our lives are by the rules of Prudent experience reduced to a finite series and regular order which renders our conversation more uniforme and orderly By al this it evidently appears how greatly necessary a prudent experience is both for the begetting and augmenting as of Amitie in general so more particularly of our friendship with Christ An Election of a friend founded on a prudent experience is ever most firme harmonious and inviolable And nothing makes the Saints walk more orderly with Christ as their friend than a prudent experience of his and their own waies But of this more in the Perfective Laws of friendship 3. 3. A facile method of learning our duties This Prudent disposement of our waies is also stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facile or easy method of learning which they define d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Des fol. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. generositas animi vis conjectandi id quod quemque decet Ser. a good disposition of the soul to learne speedily By this good disposition of the soul it is supposed they mean a greatnes of mind and facultie of conjecturing at that which most becomes every one And surely al wil grant such an easie method of learning or facultie of conjecturing at what is most becoming is very necessary to al friendship and more particularly to the Saints Amitie with Christ The more skilful men are and facile in learning their duties towards Christ without al peradventure the better friends they wil make Such conjectures are most happy and succesful for the begetting of friendship 4. 4. Facile progression This prudent disposement of our waies is farther named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facile progression or easie method of procedure which they define e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Des fol. 414. a firme Facilitie of rational judgement whereby our actions and waies are regulated and ordered in the best manner Which also greatly conduceth both to the begetting and maintaining of al friendship Human and Divine 5. Dexteritie What. Lastly This prudent disposition of our waies and Actions is most properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dexteritie which is an habit of prudence governing and directing al means so as they may al in their respective stations most directly conduce to their end Than which what may we conceive to have a more soverain influence on all friendship but more immediately on our friendship with Christ were Christians so prudently dexterous as to use and enjoy al things in subservience and subordination to Christ and their friendship with him to what a rate of communion with him might they attain what incomparable friends would they make how visible and glorious would their friendship with Christ be But this is the bane of al our Amitie with Christ which is also most egregious imprudence we confound the order and series of means and end f Utimur fruendis acâ— fruimur utendis August we enjoy things to be used and use things to be enjoyed We enjoy the creature and use God we make the world our friend and Christ its servant or else if our end be right yet there is too oft a confusion and disorder in the use of means How violently busie are we oft about trifles and how trifling about things of the greatest moment how do many seeming friends of Christ toil and sweat for earth if not for Hel but sport and play with Heaven Yea do not too many friends of Christ for the main sincere engage their hands if not their thoughts and hearts in such a croud of worldly affairs though materially good as that their spirits are distracted and unfitted for conversation with Christ as their friend This seems to have been the folie of Martha for which she is friendly yet sharply rebuked by her Lord Luk. 10.40 41. v. 40. 't is said Marthâ— was cumbred about much serving Luke 10.40 41. The service she was emploied in was materially good yea of the best kind for what more laudable than to provide for her Lord who was so good a friend yea she thought it so great a piece of service for her Lord as that she comes to him with desires that he would dismisse her Sister Marie to assist her Wherein then lay her blame why it lay in this she wanted this sacred dexteritie or facilitie of disposing and ordering her Affairs For 't is said v. 40. She was cumbred about much service Though the Service was of the best kind and both an effect and argument of her friendship with Christ yet it was 1. Too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpant de ministeriis hujus vitae Grot. She wanted dexteritie to give the just weight and mesure as to the quantitie 2. She wanted also dexteritie as to the manner or right ordering of her Service for she was cumbred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hurried here and there ful of confusion and disorder Yea 3. These hurries so far prevailed on her spirit as to cause a distraction and schisme therein so v. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martha Martha thou art careful or as it were torne in pieces with anxious solicitous cares Whence 4. follows another defect as to dexteritie 't is said She was troubled The word signifies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inqâ—iunt Graeci Grammatici proprie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—de porro ad caetera transfertur Suidas exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distraheris Latini dicerent Grot. such a trouble as procedes from the raging of the Sea when it casts up mud and filth or from troubled waters when the mud is stirred c. Her spirit was so disturbed about those two many things as that it cast forth many dirty thoughts c. 5. She wanted dexteritie as to the timing of her Service It had been more fit for her at this time to have with her Sister Marie minded that one thing necessary namely communion with her Lord in spirit mentioned v. 42. But one thing is needful and Marie hath chosen that good part c. What was Maries choice why 't was as v. 39. to sit at Christs feet and enjoy more spiritual communion with him Thus we see how far good friends of Christ for want of this prudent dexteritie or holy skil to order their Affairs aright may even in their services for Christ fal into many errors and miscarriages even against those laws of friendship they professe As al Vice whether natural or moral consists g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Phaedo 92. in an Ataxie or disorder and confusion so al Grace in an Eutaxie or
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
Divine Justice and having not a farthing to pay his debts is dragged to prison by the spirit of Bondage and the Law now while in prison there is a motion made by the King's Son Christ that if the soul wil espouse him for her husband he wil pay al her debts this is good news indeed what wil the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am oh who would refuse such a good motion Content the bargain is made c. Thus the sinner is first driven into straits Yea to self-despair for such proud beggars are we al by nature as that no one ever attends to the wooings of Christ til he be forced to it by an holy self-despair wrought by the spirit of bondage but then being invited and wooed by Christ he chearfully and readily espouseth him as a friend and husband and the more familiar acquaintance and conversation he has with Christ the more is he satisfied in his choice of him so that whereas at first he was fired out of self by the spirit of bondage and forced to go to Christ as a sick man to his Physician or as a condemned malefactor to the King's Son More pute strains of friendship with Christ to beg his life yet now he sees al the reason in the World why he should love and embrace Christ now he can crie shame upon himself and al the world for being so unwilling to espouse Christ now al his life and happines lies wrapped up in Christ so that he fears no greater Hel than the losse of Christ and desires no greater Heaven than the enjoyment of Christ Thus the friends of Christ though at first they espouse Christ in order to life yet after some communion with him and contemplation of his ravishing glories as 2 Cor. 3.18 they then find by experience that their life is hid in him so that his presence makes a young Heaven and his absence Hel. And this discovers to us the true reason why the Lord in much wisdome and tendernes keeps many of his elect friends The Lords keeps many of his Elect long under bondage and hardnes of heart to make way for a more ful choice of Christ's Person a long time under a spirit of Bondage laboring and groaning under a drie withered parched hard and dead heart namely to drive them more thoroughly out of themselves to a ful closing with the person of their Lord that so they might learne to derive al grace from him for poor souls under a spirit of bondage and soul-troubles chiefly mind the affectionate workings and thence the ease and quiet of their own spirits more than the espousing of and depending on Christ their Lord wherefore in much pittie and compassion to the souls of his elect Christ oft' keeps them long under fruitlesse conflicts and vain attemts of their own barren bewildred frozen hearts that so they might be brought to a greater mesure of happy self-despair in order to a more complete entire election of him as their husband and best friend for himself Whence also we learne what is the mortal wound and plague of so many false friends of Christ The plague of false friends is that they close not with the person of Christ who may and oft' do go very far in the election of Christ as their Priest Prophet and King yea and receive many amicable love-tokens from him yea now and then a friendly visit and smile of his countenance yea some goodly ornaments of commun gifts and graces yea some commun Assistances influences enlargements and quickenings of heart in duties and yet al this while never come to any real conjugal Amitie with him What should be the cause of such a prodigious monstrous miscarriage why here lies the core and malignant root of this inveterate plague-sore such seeming friends of Christ being stung and galled with divine wrath may close with Christ in a great mesure as their Priest that so by his wounds and righteousnes their stripes may be healed that so his blood may be applied as a balsame to their wounds that so his merits may be imputed to them in order to the payment of their debts yea they may come unto him as their Prophet and Shepherd to guide them in this their labyrinth and wildernes-condition yea farther they may come unto him as their King and that not only to rule their persons but also very far to destroy their lusts at least to keep them in good order that so they may not be as thornes in their sides to prick and gal their consciences thus far I say may a false friend of Christ procede in the election of him and yet for want of a conjugal closing with the person of Christ continue a real enemie to him By al this we see of what moment and weight it is that the friends of Christ elect his person But more of this in what followeth SECT 6. The friends of Christ are to Elect his Spirit also for their friend 5. 5. Election of Christ's Spirit SUch as wil contract friendship with Christ must also elect his spirit for their friend Christ's Spirit is not only the same in Essence with himself but also his Viear-general Vice-gerent and Deputie amongst his friends in this lower Region of the Church they therefore that wil espouse Christ for their friend must in like manner espouse his Spirit as his Substitute here on earth to govern influence and conduct them til they arrive to the immediate and perfect vision and fruition of the Blessed Deitie The friends of Christ are as yet in their Non-age and therefore he has left them his spirit as their Tutor and Advocate So Joh. 14.16 17. Joh. 14.16 17. I wil pray the Father and he shal give you another Comforter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox est Attica quae significantur illi quos in periculo accersimus ut nobis adsint consilio qui iidem Advocati dicuntur etiamsi non litigent in soro nostro nomine Camero fol. 221. which signifies such a comforter or Advocate as is ready in al our straits and difficulties to advise counsel assist and encourage us The Tutor according to the civil Law is to be a Defensor or Gardien of his Pupil and none were admitted to have Tutors but such as were free Pupils Such are the friends of Christ they are free-born pupils left by Christ under the Tuition Inspection and Protection of his spirit whom they chearfully elect and submit unto us as Christ's Delegate and Commissioner to order direct protect and influence their souls Are the friends of Christ oppressed and borne down by tyrannick boisterous lusts then where should they go but to the Spirit of Christ to quel and subdue those proud lusts so Esa 4.4 by the spirit of judgement and by the spirit of burning the bloud of Jerusalem is purged away Are they weak and
infirme then must they go to this spirit to corroborate and confirme their spirits Do they labor under great Deadnesses spiritual Stupidities and hardnesses of heart who then can soften quicken and mollisie their hearts if not this quickening Head this Fire or flame of God with which Christ's friends are baptized Matth. 3.11 He shal haptize you with the holy Ghost and with fire Again are their souls straitned bound up and as it were fetter'd by many tentations and difficulties who then can enlarge their souls and set them at libertie but this their friend who where ever he comes brings libertie as 2 Cor. 3.17 is it not this free spirit that widens and enlargeth the heart to pour out it self before God in prayer Rom. 8.15 27. Farther are the friends of Christ wounded by Tentation or lust who then can heal their wounded hearts if not the Spirit of Christ is not he the healing virtue of the Sun of Righteousnes Mal. 4.2 Do they find spiritual languissements sensible consumtions abatements and decaies in their Affections to and communion with Christ Whence then may they expect nourishment growth and thriving herein if not from this living Head Col. 2.19 Are their hearts withered barren parched like a desert place and who can make them revive and spread forth their branches and make their beautie as that of the Olive tree or Lillie if not this fructifying spirit is not he as dew to Israel c. Hos 14.5 6 7. Esa 26.19 Lastly are the friends of Christ in a Wildernes-condition under many Desertions troubles fears hurries disquietments of spirit about their spiritual state who then can speak comfort if not this Divine Comforter where may they expect a door of hope if not in this valley of Achor Hos 2.14 15. Who can advise direct conduct and encourage them in their bewildred condition if not this their Tutor Advocate and friend These and such like considerations do deeply oblige and strongly engage those who contract friendship with Christ to elect and espouse his spirit as their Advocate Guide Protector and Tutor while absent from Christ SECT 7. The friends of Christ must elect his Yoke Members and Crosse 6. THE friends of Christ must elect 6. Election of Christ's waies and ordinances not only his person and Spirit but also his Yoke i. e. ordinances waies of worship and service So Psal 84.10 For a day in thy Court is better than a thousand Psal 84.10 Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegi I had rather be a door keeper in the house of my God than to dwel in the Tents of Wickednes I had rather Heb. I have elected or chosen rather and so the LXX render it as if he had said This is my great option or choice I have what I would have might I but enjoy this Why what is it that he so electively desires 'T is to be but a Door-keeper in the house of his God the meanest office in the Church is more eligible and desirable in his eye than the highest preferments at Court A learned t Gatakâ—r Cinnus cap. 11. p. 297. Divine interprets it thus I had rather have mine ear bored at the Door of thine house and so he understands it as an allusion to that Ceremonial Institute or Rite of boring servants in the ear at the post of the door when they were willing to become perpetual servants And the Targum seems to incline to this sense in rendring it by a u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adharere word that signifies to adhere As if he had said I chuse rather to be a bond-slave and perpetual servant in thine house then to sit upon the Throne in the World Such was his option and election of Gods service They who pretend to elect Christ for their friend and yet reject his ordinances worship service and waies are guiltie of a flat contradiction and solecisme in Christianitie This was Israel's crime Hos 4.16 Hos 4.16 for Israel slideth back as a back-sliding Heifer i. e. as an Heifer w Lori impatiens impatient of the Yoke Israel could be content with the privileges but not with the duties of friendship with God the crown was beautiful and eligible but the Yoke burdensome Christ wil have al his friends espouse his yoke as wel as his crown Mat. 11.29 Take my yoke c. Hence we find a sad complaint of Christ against Ephraim for her false pretensions of friendship towards him Hos 10.11 Hos 10.11 And Ephraim is an Heifer that is taught and loveth to tread out the Corne but I passed over upon her fair neck Here is a tacit comparation between plowing and treading out the corne the latter Ephraim could chearfully submit unto but not the former and the reasons are because 1. Plowing work carries more restraint in it the Bullock was to submit its neck unto the yoke whereas in treading out of the Corne it was loose and free 2. In treading out the Corne there was not so much toil and labor as in Plowing 3. In treading out of the Corne there was not only libertie and ease but also profit and advantage for according to the Law it is said 1 Cor. 9.9 thou shalt not muzle the mouth of the Oxe that treadeth out the Corne So that here is advantage as wel as labor whereas in Plowing work there was not only restraint and toil but also no profit No wonder therefore that Ephraim prefers treading out the Corne before plowing Is not this the case of a world of false friends who elect such service for Christ as carries libertie ease and profit in it but cannot submit to the yoke 7. Election of Christ's members for our friends The friends of Christ are to espouse his members and friends as wel as himself Christ's members are part of himself they are mystically Christ and therefore such as reject them do not cannot truely elect Christ as their friend But of this more in the perfective Laws of friendship 8. Lastly They who wil elect Christ Election of Christ's Crosse as their friend must in like manner elect and espouse his Crosse They can be no friends to Christ who are enemies to his Crosse Phil. 3.18 To renounce our crosse and sufferings for Christ is to renounce our interest in Christ his crosse and sufferings for us We are never more like Christ then on the Crosse and therefore never better friends to him then there None that are pleased with Christ wil be displeased with his Cross by renouncing Christ's Crosse we renounce friendship with him Heb. 10.25 Of this also in its proper place when we come to treat of that passive obedience which is due to Christ Thus we have shewn how whole Christ is to be elected his sceptre as wel as his crown his person as wel as his Righteousnes not only his privileges but also his duties his yoke as wel as his benefits his crosse
Friends of Christ than to elect him for himself Is it not al the reason in the World that sinners should elect their Savior for himself Is not Christ the most rational object yea wisdome it self and therefore most attractive of our wisdome and election What takes a rational Being more than Reason And hath not Christ the most convincing the most invincibly binding Reasons to attact the heart to himself for himself The election of Christ for himself imports not only Head-logick but Heart-logick also it is the elixir and Spirits of Reason the deepest and profoundest wisdome to contemplate adhere to and love Christ for himself Friendship with Christ carries in it an Ocean a Sea of sublime reason yea the flour of Reason The Prodigal never came to himself Luk. 15.17 i. e. to a sound and sober mind to acts of reason and judgement til he could by the Art of Divine Logick dispute himself into a resolution of returning to his Fathers house where was bread enough to elect and adhere unto Christ for himself Such is the spiritual Logick of Christ's friends Is it not their highest wisdome to adhere unto their first Principle and last End Is it not al the reason in the world that the friends of Christ should elect him for himself who gave himself a ransome for them what mroe reasonable than that they should live and die with him who lived and died for them This seems such a Demonstrative binding constraining Argument to Paul as that it quite overcame 2 Cor. 4.14 15. not only his Reason but his Affection also 2 Cor. 5.14 For the love of Christ w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. totos nos possidet regit us ejus afflatu quasi correpti agamus omnia alludit enim ad vatum suroren Beza constraineth us i. e. does wholly overcome and captivate our Reason like the ecstatick impulses and raptures of the Prophets our Judgements as wel as Affections are ravished with the consideration hereof How so because we thus judge or we thus syllogize dispute or reason in our selves that if one died for al then were al dead V. 15. And that he died for al that they which live should not hence forth live unto themselves but unto him which died for them and rose again Oh! saies Paul if Christ died for us what reason have we to elect and live to him whence he concludes V. 16. wherefore henceforth know we no man after the flesh c. i.e. we are now resolved to live to and upon Christ for himself we see al the reason that may be for it because he has been so good a friend to us Such a Divine Logick is there in Amitie with Christ 4. 4. Most Voluntarie To Elect Christ for himself is most Perfective of Human Nature because most voluntarie and pleasing to the renewed wil in the friends of Christ By how much the more voluntarie any act of the wil is by so much the more agreable to and perfective of its nature such an act is Now what more spontaneous and voluntarie than the electing of Christ for himself Oh! what a sweet pain is love-sicknes for Christ how golden are those chains how silken are those cords whereby the heart is fetter'd and bound to Christ Yea is it not the most pleasing death to the friends of Christ to die bleeding with love and adherence to Christ 'T is true the friends of Christ have their wils drawen to and confirmed in the election of Christ by no lesse than a pul of omnipotence But yet oh x Repugnanti non volenti necessitas est in volente necessitas non est Seneca how sweetly and chearfully does it adhere to Christ what an happy necessitie what a blessed constraint what a sweet and pleasing violence is that which knits and keeps the hearts of Christ's friends close unto himself It 's a voluntarie necessitie a love-violence every thread of this Divine election is twisted out of love Hos 11.4 Hos 11.4 I drew them with the cords of a man with bands of love And what can be more free and pleasing than bands of love The Philosopher tels us y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv that love knows no force but which is voluntarie and sweet for every one voluntarily obeyes Love Is not this most true here is not the heart most voluntarily though necessarily and invincibly bound to Christ to elect love and enjoy him for himself But of this more in what follows Thus we have demonstrated that the election of Christ for himself is an Act most perfective of Human Nature and therefore most for the promotion of true self SECT 3. Demonstr 3. From the blessed Effects that follow upon the Election of Christ for himself 1. The Divine Nature 2. Libertie 3. 3. Demonst From the effectâ— of electing Christ for himself Which are THat the friend of Christ does most promote himself by the election of Christ for himself may be farther Demonstrated from the Effects of this Election for the tree is known by its fruits the cause by its effects Certainly the friends of Christ by the election of him for himself attain unto many glorious Effects and Fruits which greatly conduce to the advance of their true â— Participation of the Divine Nature spiritual and best self 1. Hereby they are made partakers of the Divine Nature 2 Pet. 1.4 The Divine Nature as it is in God wherein does it consist but in the immutable Adhesion to himself his own essential Goodnes and infinite perfection Now the friends of Christ so far as they elect and adhere to Christ for himself so far are they partakers of this Divine Nature The Christian Philosopher tels us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. Grammat in Aristot de Anima That this is the great endeavor of Nature to beget a natural effect like to it self This holds true here the Divine Nature in Christ produceth a Divine nature in some degree like in his friends so that as he loves and enjoyes himself for himself so they love and enjoy him for himself also only with this difference that it is natural and essential to Christ to adhere to and enjoy himself as God which his friends have only by participation and of Grace yet so as that they partake of some shadow and dark ressemblance of that self-sufficience that is in Christ as God For look as God saies Exod. 3.14 I am that I am Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I am the first infinite self-sufficient Being so Paul in his proportion by virtue of his electing of and adhering to Christ for himself saies 1 Cor. 15.10 by the Grace of God I am what I am Though Paul knew ful wel his infinite Distance from God as a creature yet by a Quod Deo competit per Naturam nobis co â—pet tâ— per Gratiam Gig. de Libert p.
493. Grace and by virtue of his adherence to Christ as his friend he could ascribe and assume to himself some borrowed shadow of that Divine Al-sufficience And when friendship with Christ is consummate and perfect as it is in Heaven where the friends of Christ perfectly adhere to him for himself then there is a more perfect degree of this Divine Nature and self-sufficience Then the friends of Christ are if we may speak it with reverence as so many little made-Gods b Perfectè liber est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi mortalis Deus nihil habet quod nonvult nibil vult quod non habet vult omnia quae debet omnia possit quae vult Mori Disp 2. de Grat. thes 6. they have nothing but what they would have and they would have nothing but what they have Such a derived image or shadow of the Divine Nature and Al-sufficience have the friends of Christ so far as they elect and adhere to him for himself 2. 2. Libertie Another blessed effect which the friends of Christ ohtain by their electing of Christ for himself is a Divine Amplitude or Libertie Al human Libertie whether Natural Civil Moral or Divine consists in an Amplitude or Enlargement either of State 1 Natural or Acts. 1. As for Natural Libertie it consists in the natural Amplitude c Homo ad immensam quandam Amplitudinem natus est Gibieuf de Libert pag. 361. Vniversalitie and infinite capacitie of the soul whereby it is exemted from al coactive Necessitie and invested with a rational spontaneitie which naturally and essentially attends al its human Acts and Motions Now what does more conduce to the Improvement of this d Ille est liber in agendo qui à nullo creato dependet qui nullis limitibus coercetur nec ex parte princi ii nec ex parte finis qui eminentiam quandam Infinitatem adeptus est secundum quam ab Infinito ad Infinitum super Infinito movetur c. Gibieuf de Libert p. 270. natural Amplitude and enlargement of soul than a firme Election of and Adhesion unto Christ for himself What is it that most confines and narrows the whole soul but adherence to and dependence on sensihle inferior good Is not every facultie of the soul by so much the more universal ample and wide by how much the more immaterial and spiritual it is And what exemts and frees the soul from adherence to sensible good and carnalitie more than election of and firme adherence to Christ for himself Who has his wil more Vniversal and Indedendent as to Inferior goods than the friend of Christ who elects him for himself Is not al this exemplified to the life in Solomon who when he first elected God for his friend had a huge large heart bestowed on him as wel for natural as Divine matters so 1 King 4.29 1 Kings 4 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudinem cordis Jun. Tremel And God gave Solomon wisdome and Vnderstanding exceding much and largenes of heart c. e Hebr. Amplitude or Enlargement of Heart Oh what an ample wide universal and comprehensive wisdome and wil had Solomon upon his first Election of and Adherence to God as his friend f Brutum Animal etsi non plane ad unum astrictum sit sicut Plaetae Lapides libertate tamen non pollet quiae nulla infinitate gaudet solius Rationalis creaturae istud privilegium est quae sola Dei capax est ista capacitate transire potest in Divinam Amplitudinem Gibieuf de Libert p. 262. But after his heart turned from God to sensible good what a narrow servile fetter'd heart had he Paul who was a great friend of Christ one that elected him for himself what a great vast comprehensive universal soul had he So 2 Cor. 6.11 Our heart is enlarged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hugely amplified extended or widened Whereas v. 12. he saies the Corinthians by reason of their sin were straitned or narrowed in their spirits wherefore he exhorts them v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye also amplified or enlarged and then he shews them how they might attain to this amplitude or enlargement of soul namely by returning to Christ and cleaving to him as v. 14 15 16. 2. 2. Civil Libertie As for civil Libertie it consists in a man's being sui juris his own Master or Lord and thence it is defined a Facultie of doing or power of living as men list or please whence g Populi illi libeâ—i dicuntur qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derodone those people are accounted free which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as give laws to themselves And surely none are so free in this regard as such who elect and adhere to Christ for himself Yea such as are servants of men by the election of Christ for himself they become the Lord's free-men So 1 Cor. 7.22 1 Cor. 7.22 For he that is called in the Lord being a servant is the Lord's freeman i. e. A servant by election of and subjection to Christ becomes ingenuous noble and free both as to State and Acts. It 's true he is the servant of men ay but is he not also the son of God Joh. 1.12 his outward man is to serve and observe the wils and humors of men but oh how free how generous is he in the inward man what generous and noble principles has he what great and sublime designes and aims for God How much is he above the frowns and flatteries of this lower world even then when with his bodie he is most officious and serviceable to men And then as for Acts how free is he in his spiritual regards and acts towards Christ even when he is most deeply engaged in bodily services for men How chearful and active is he in the dispatch of his master's busines that so he may gain a little time to pour out his soul into the bosome of Christ Is it not admirable to see with what diligence some poor servants wil dispatch their affairs that so they may have some time for converse with Christ Whereas peradventure when they come to be their own masters they have not so much libertie of spirit and acts for Christ as when they were in a servile condition Thus the servant that is called in the Lord is the Lord's free-man The Heathen Moralist can teach us h Sencca Epist that virtue makes men sui juris their own Lords because nothing can be above him who is above fortune Again addes he That man can do what he list who conceives he must do nothing but what he ought Such a free Noble-man is the friend of Christ who elects him for himself i Ex subjectione ad Deum emergit Dominium in creaturas Gibieuf de Libertate p. 218 260 264. he by subjecting himself to Christ his Lord becomes Lord and master of al
glorious and admirable Mysterie is this that Human Nature should be extended and elevated to such a raised capacitie and glorious dignitie as to be by an Hypostatick personal union espoused to the Son of God and so become a Temple wherein al the plenitude of the Deitie dwels really essentially and personally What doth the fulnes of the Deitie so far condescend as to come down and dwel bodily or personally in Human Nature Is it possible that there should be such a Name and Thing as God-man Oh! what an ineffable incomprehensible unparalled Name and Thing is this What a glorious miracle what an astonishing wonder is Emmanuel God with us Mat. 1.23 Mat. 1.23 Who can declare his generation May not we conclude with Augustin that our Emmanuel was the Angel that said unto Manoah Judg. 13.18 Why askest thou after my name seing it is secret or admirable monderful Is not every letter yea tittle of this name Emmanuel God with us or God dwelling bodily in Human Nature beyond al mesure wonderful Oh! what infinite wonders of condescendent love what transcendent riches of Free-Grace are wrapt up in this one Name Emmanuel How could poor mortals yea sinners whose eyes are so weak and dim have ever hoped to behold the dazling lustre and shining glories of the Infinite Deitie had he not thus vouchsafed to come down and dwel bodilie in human Nature Are our bodily eyes so dim and weak as that they cannot in a direct line behold the Sun in its Noon-day Glorie and brightnes but must wait for some reflexe Image in a Bason of water or some such glasse how impossible then is it for a created understanding so much enfeebled by sinful distillations and humors to contemplate the glorious and dazling Deitie should he not reflect the beams and lustre of his shining Majestie on the Glasse of Emmanuel's human Nature Does not al this render Christ God-man infinitely eligible for himself seing al the fulnes of the Godhead dwels in him bodily really essentially personally Surely if al the beams of the Father's love Grace and Glorie centre in the human Nature of Christ and are from him reflected on his friends wel may they elect him for himself deservedly is he the object of their contemplation admiration adoration and Fruition to al Eternitie O! how should the friends of Christ studie gaze on and ravish their hearts with so amiable and glorious a friend in whom dwels al the fulnes of the God-head bodily What an excellent curious rare piece of work is this human Nature of Christ formed and framed by the Spirit of God Luk. 1.35 i Give me leave to think that there was more of God in the human Nature of Christ as Nature is a vessel coming out of the Porters house than ever was in Adam created according to Gods Image Rutherfurd's Christ's Dying c. p. 5. How far does it out-shine the Nature of Adam even in his Innocent state What a noble Fabrick is the human bodie of Christ which was framed and sanctified by the overshadowing power of the most High Of what a glorious make is Christ's human soul which was so curiously framed adorned and beautified with such an infinite masse of pure Grace In sum what a glorious Temple must Christ's Human Nature needs be wherein the plenitude of the Deitie dwels bodily SECT 4. The Explication of Heb. 1.3 Who being the brightnes of his Glorie and expresse Image of his Person c. WE find another excellent Character of Christ's Mediatorie perfection Heb. 1.3 Who Being the Brightnes as relative to God the Father in Heb. 1.3 Who being the brightnes of his Glorie and expresse Image of his Person c. Oh! what an admirable Description is here how weighty and wonderful is every word hereof 1. Who being the Brightnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effulgentiae relutentia Greg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulgidus lucidus Hesych the Effulgence Splendor Lustre or shining brightnes Some take it to be a figurative terme borrowed from luminous or lightsome bodies which continually cast forth their rayes thereby to signifie that the Son of God procedes from the Essence of the Father and is inseparably the same with him dwelling in his inaccessible Glorie and manifesting the same to the World The word in its primary notation signifies the splendor or bright lustre of the Sun in its Noon-tide Glorie either direct or reflexe as it appears in a clear glasse Hence the Verb whence it is immediately derived signifies l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Orat. de Pasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur etiam pro Die ut apud Nicand in Ther. See more Hen. Stephâ— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refulgentia quomodo radius à sole resplendet unde non nulli deradiationem vertunt â—stius in locum the Sun's irradiating and illuminating the World and the original root is sometimes used to signifie the splendor of the Sun as it causeth Day A learned Critick makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie the reflexion of the Divine Majestie such as is the parelius or reflexe Image of the Sun on an opposite Cloud Christ is indeed a Divine parelius of God ' The Father saith Rutherford on this Text is as it were al Sun and al pearle the Son Christ is the substantial rayes light-shining the eternal and essential irradiation of this Sun of Glorie The Sun's Glorie is manifested to the World in the light and beams that it sends out to the Word and if the Sun should keep its beams and light within its bodie we should see nothing of the Sun's Beautie and glorie No man no Angel could see any thing of God if God had not had a con-substantial Son begotten of himself by an eternal generation but Christ is the beams and Splendor the consubstantial shining of God and as God incarnate he reveles the excellence Glorie and Beautie of God ' Thus he This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor or Brightnes of this Glorie may come under a double consideration 1. It may be considered in regard of the Father whence by an ineffable Generation it eternally shone as light from light so much the force of the preposition here affixed doth indicate And look as the splendor of the Sun alwayes attends the Sun and cannot be plucked from it So Christ the shining splendor of God the Father is co-eternal to him and cannot be separated from him 2. A second consideration of this shining splendor is in regard of men and the manifestation which the Father gives thereof by his Son Christ the Splendor of his Father's Glorie was sent by him into this world to become incarnate that so in and by his human Nature as an instrument he might illuminate vivificate and transforme the Elect into the glorious Image of God Thus Christ is the splendor or shining lustre of his Father's Glorie God the Father is
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
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
endeavor to lay open before them 1. How Far they may procede in a seeming Friendship with Christ and yet continue real enemies to him And then 2. What a sinful foolish cursed and wretched state this is under a pretended Friendship with Christ to cover over and concele a real enmitie against him Q. 1. How far Refined Evangelick Hypocrites may procede in a seeming friendship with Christ and yet continue real enemies to him The very mention of this Question should make our flesh to Tremble especially if we consider what prodigious experiments and Instances we have had in this Age to ascend no higher to explicate and demonstrate the same O that we al had a deep quick lively and feeling sense of the weight of this Question How far many seeming friends of Christ may go and yet be but real enemies to him How should the Apprehensions of the Apostasies of these latter times possesse our Consciences with a Divine awe self-jelousie and Tremblement That must needs be a very hard heart that is not affected and afflicted under the sense of the great Back-slidings which many pretended friends of Christ lye under How many violent forced friends has Christ who crouch and bend the Knee to him under the Stormes and heats of divine wrath but turne their back again upon him when the storme is over How many accidental occasional friends hath Christ who fals in love with him so long as he fals in with their carnal or legal Interest But when Providence seems to crosse Promises or the Interest of Christ really crosseth their private Interest how soon do such bid Adieu and farewel to Christ Therefore to undeceive the deceived Professors of this backsliding Age take these following Propositions as a brief Resolution of the Question before us 1. Prop. 1. As to the Spirit of Bondage A seeming friend of Christ may procede very far in al the great preparative Convictions and Dispositions of the Spirit of Bondage Are the sincere Friends of Christ deeply convinced of burdened with and wounded for sin And may not the false friends of Christ very far share in these preparative works of the Spirit of Bondage Was not Cain greatly convinced of and burdened with his sin when he cried out my punishment is greater than I can bear Gen. 4.14 Did not Judas also the feel the weight of his sin which made him strangle himself Had not debauched Felix a mightie terror and Tremblement on his Conscience when Paul the Prisoner struck him in the right vein and made him sensible of his Intemperance Injustice and Judgement to come Act. 24.25 Yea have not many awakened convinced consciences at times been under great soul-confounding Terrors and perhaps greater than many sincere friends of Christ ever felt and yet after al grown more secure than ever yea open enemies to Christ Oh! how should this make our hearts to ake and tremble 2 Prop. 2. As to Aversion from sin and self A false friend of Christ may arrive to a very great mesure of partial Aversion from sin and self which are Christ's worst enemies Had not Balaam a great Indignation at least seemingly against the wages of unrighteousnes offered to him by Balak Yea doth he not make a solemne vow against it Numb 6.22 18. If Balak would give me his house ful of gold c. Had he not also many conflicts in his own spirit against this sin May not many false friends of Christ have not only some grosser and externe branches of sin lopped off but also some interne lusts quenched for a while Yea the whole masse of sin laid asleep and seemingly mortified for the present especially under violent heats of Conscience Doth not this seem to be the import of that Text Luk 11.25 Luk. 11.25 and when he cometh he findeth it swept and garnished And so in like manner for self-denial how far have many false friends of Christ proceded not only in the renunciation of carnal and sensual self but also of inward spiritual moral legal yea evangelick self and yet stil continued real enemies of Christ as before Chap. 2. Sect. 2 3 Prop. 3. As to Assent and Estime of Christ A false friend of Christ may arrive unto a great Assent unto and commun Estime of Christ as a very desirable Friend Had not those false friends of Christ a very strong assent to and estime of Christ as their Messias when they cried out Joh. 6.14 John 6.14 This is of a Truth That Prophet that should come into the world Yea their Assent and conviction was so prevalent as that they would needs make him their King v. 15. And yet the very same persons not long after turne professed enemies to him Yea were there not some of the awakened Jews so far taken with Christ as that they would presently without any more delay give him a solemne Inauguration and Enstalment as their Messias So Joh. 12.13 Joh. 12.13 Took branches of Palm-trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the name of the Lord. The branches of Palm-trees were tokens of their Joy and their crying Hosanna was a Rite whereby they recognized him as their Messias And yet Lo the very same persons as 't is most likely within a very few dayes crie Crucifie Crucifie him 4 Prop. 4. As to consent and closing with Christ A false friend of Christ may attain unto a considerable consent to and closing with Christ as his friend Did not many of the Rulers believe on Christ who yet durst not openly confesse him as their friend Joh. 12.42 Joh. 12.42 Mat. 8.19 Yea doth not the awakened ingenuous Scribe Mat. 8.19 make a solemne contract or covenant of Friendship with Christ saying Master I will follow thee wheresoever thou goest And yet Christ seems by what follows to put no confidence in him Yea may not the false friends of Christ very far close with him as the Objective matter of their Happines and yet come short of real friendship Doth not this seem to be the case of many awakened Jews Joh. 6.34 So Joh. 6.34 Lord evermore give us this bread And yet when Christ explicates more fully how they must feed on this bread of life how much are they scandalized at him v. 60 61 5 Prop. 5. As to Affections A false friend of Christ may have some superficial transient Affections for Christ and against what may appose him as his friend Did not many false friends gladly receive Christ Luk. 8.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. benigno voltu c. Luk. 8.40 The people gladly received him i. e. with a smiling joyous countenance they bid him welcome Did not Herod gladly hear John Baptist Did not Balaam desire to die the death of the Righteous Did not Pharaoh and Simon Magus desire the Prayers of Christ's Ministers Did not the Foolish Virgins desire the Oil of Grace to welcome
Christ withal Mat. 25.1 Was not Jehu seemingly filled with zele for the Worship of Christ against Baal's Priests and Idols Did not Saul and Ahab mourne under the Displeasure and curse of God Oh! what serious spirit trembles not at this 6 Prop. 6. As to Union with Christ A false friend of Christ may come unto some seeming union with Christ Doth not Christ make mention of some dead branches which yet have a seeming implantation into and union with him Joh. 15.2 Joh. 15.2 every branch in me that beareth not fruit c. It 's true they have not a Physick or Hyper-Physick supernatural and real union of continuitie or spiritual Inhesion in Christ yet they have a mathematick superficial and seeming union of contiguitie with or Adhesion to Christ they touch Christ and adhere to him as a dead fruitles branch to the Vine Although they are not under the Gracious and special Inhabitation of the Spirit yet may they not be under some commun Illapses and Irradiations of the Spirit So Heb. 6.4 and were made partakers of the Holy Ghost 7 Prop. 7. As to Christ's Image A false friend of Christ may have some sleight touches and strokes of the Spirit of Sanctification some first lines superficial Impresses or stampes of commun Grace on his heart We may not say or conceit as some that a false friend of Christ may have true saving Grace no this destroyes God's 〈◊〉 the Covenant of Grace c. Yet we may lately conclude that he may and oft doth attain unto a great mesure of commun Graces which have a mightie Ressemblance with saving Graces and therefore can very hardly by human estimation be distinguished there-from Is it not said that God gave Saul another heart though not a new heart 1 Sam. 10.9 Do not many begin in the Spirit and yet end in the Flesh as Gal. 3.3 8 Prop. 8. As to Active obedience A false friend of Christ may give a partial hypocritick subjection and conformitie to the Laws of Christ Do we not read of some 2 Tim. 3.1 5. who in these last dayes should arrive unto a visible forme of Godlines and yet denie the power or truth thereof yea continue stil under the power of lust Have we not had dreadful Instances of this in these last perillous dayes How many are there who have sometimes shone like Stars of the first magnitude in the Firmament of the Church and yet now like Meteors or blazing Comets lye buried in the ashes of their burnt profession O tremble tremble at this ye English Professors 9 Prop. 9. As to Passive obedience A false friend of Christ may yield not only Hypocritick Active Obedience to Christ's Laws but also some passive obedience to his Crosse and that in a very considerable degree Doth not Paul Mat. 13.22 1 Cor. 13.3 suppose that a false friend of Christ may give his bodie to be burnt or die a Martyr for Christ and yet want Divine Charitie or true Amitie for Christ How far a false friend of Christ may with courage suffer persecution for Christ seems lively illustrated Mat. 13.22 by the thorny Ground which is more generous than the stony ground in that it bears a scorching day of persecution and yet after al the thornes or cares of the World choke the Corne when it comes near to Harvest Have we not had sad exemples of this also in this our Age How many Professors have passed thorow a bitter Winter of persecution with courage and yet after al been blasted with a Sun-shine day of prosperitie or worldly cares and comforts 10 Prop. 10. As to Dependence an Christ A false friend of Christ may be brought to a considerable mesure of seeming Dependence on Christ both for Providential Ministerial and gracious Influences Did not Saul consult and wait on the Divine Oracle 1 Sam. 13.9 13 Is it not said of some false friends of Christ Esa 48.2 Esa 48.2 that they stayed themselves on the God of Israel i. e. they presumed and gloried much in their dependence on Christ though they really depended on nothing but their own Phantasies and carnal confidences they conceit they depend on Christ but really depend on this their own fond conceit And is not this the case of a world of false friends of Christ O that it were not 11 Prop. 11. As to Assistances and Services A false friend of Christ may receive great Assistances from Christ and do great Services for him Was not this the case of Judas Did he not do many Miracles and perhaps awaken if not convert some souls Oh! what Assistances and Enlargements in duties What Divine Benedictions on their Labors have many Ministers who yet never were real friends of Christ received from him 12. 12. As to Praises A false friend of Christ may returne unto him some acknowlegement for Divine Assistances or other mercies received So Luk. 5.26 And they were al amazed and glorified God i. e. for what they had seen of his omnipotence in the Miracle wrought 13. 13. As to communion of Saints Exo. 12 38. A false friend of Christ may adhere very close to the more pure Ordinances Administrations and members of Christ Thus Exod. 12.38 We find mention of a mixed people who went up with the Israelites out of Egypt and indured some difficulties to have communion with them and yet at last they fel off as leaves in Autumne and returned back again to Egypt as Numb 11.4 This is a terrible contemplation for the Professors of this Age Thus the foolish Virgins consociate with the wise Mat. 25.1 14. 14. As to communion with Christ Luke 13.26 27. Yea a false friend of Christ may arrive to some mesure of communion with Christ in his Ordinances This seems the case of those presumtuous Confidents Luk. 13.26 We have eaten and drunk in thy presence and thou hast taught in our Streets Eating and drinking together denoteth familiar conversation and friendly communion They had oft' eaten and drunk with Christ at his communion Table and this makes them mightie confident of their Amitie with Christ But yet Christ rejects them as workers of Iniquitie v. 27. Should not this consideration make every vein in our hearts to Tremble 15. 15. As to prelibations of Glorie A false friend of Christ may arrive unto some labial sips some superficial tasts of the Celestial Gift and of the powers of the Kingdome to come This seems couched in that supposition Heb. 6.4 5. and have tasted of the Heavenly Gift c. There may be some labial prelibations of coming Glorie arising from some commun Illuminations of the Spirit without the least tast of those spiritual suavities and satisfying sweetnesses which the real friends of Christ find in the Injoyment of himself and whereby their lusts after other things are quenched as Joh. 4.14 whereas the false friends of Christ never drink a ful draught but have only some sips of Divine Suavities
Rom. 11.9 5. 5. Christ leaves such to the plague of their own hearts Christ usually leaves his false friends to the plague of their own hearts And oh What a terrible curse is this Can there be a greater punishment of sin than to be left to the swindge of sin Is not sin in it self the greatest evil Need we then fear a greater curse than to be left by Christ under the Tyrannie of our own lusts And lo this is the curse of Christ's false friends Psal 81.11 12. Psal 81.11 But my people would not hearken unto my voice and Israel would none of me i. e. they contented themselves with the name picture or profession of me but yet would not embrace my person they were friends in profession but enemies in Affection And what follows v. 12. so I gave them up to their own hearts lust and they walked in their own counsels What a curse of curses is this can Hel produce a more terrible plague than this to be left to our own hearts lust Surely no. 6. 6. Christ puts a period to the day of Grace When Professors go on in a course of Hypocritick friendship with Christ he at last puts a period to their day of Grace Thus he dealt with the unbelieving Jews Luk. 19.42 Luk. 19.42 saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes Israel had her day of Grace but now it 's gone now her Sun is set now farewel to al Gospel Grace and offers farewel to al wooings and strivings of the Spirit of Grace with her Oh! what a complicated twisted binding curse is here for al Christ's false friends How much better were it to part with the Sun out of the Firmament yea with life it self a thousand times over than to bid Adieu to the day of Grace 7. 7. Christ leaves them to Satan the God of this world Yet farther such as procede in a continued course of false Amitie with Christ he at length delivers them up to Satan the God of this world Thus he dealt with Judas that false friend and Traitor Luk. 22.3 Then entred Satan into Judas And what follows v. 4. And he went his way and communed how he might betray him When Christ after long wooings waitings and strivings cannot gain the hearts of his false friends he at last delivers them up to Satan the God of this World who comes with seven Devils and possesseth the heart Wilt thou not saith Christ after al my Wooings and Allurements of Free-grace after al my strivings by my Spirit give me thy whole Heart Why then farewel take him Satan seing he would not be my voluntarie and real friend let him be thy captive vassal and slave seing he would not bend his neck to mine easie yoke let him feel the dints and weight of thine Iron Chain What an Hel-bred eurse is this 8. 8. Christ self becomes a stone of stumbling Again Christ himself becomes a stone of stumbling and rock of offense unto such as persevere in false friendship with him When awakened convinced sinners have long professed much friendship towards Christ and yet stil retain some secret Haunts for beloved lusts or dare not venter the weight of their souls upon him the chief corner stone then he becomes a stone of stumbling to them This was the case of the unbelieving Jews Mat. 21.43 Mat. 21.43 44. Therefore I say unto you the Kingdome of God shal be taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For this very cause because you reject me the head corner-stone v. 42. therefore my Gospel and my Grace shal be taken from you and then it follows v. 44. And whosoever shal fal on this stone shal be broken c. i. e. I who am to my real friends the chief corner-stone wil be to you a stone of confusion and destruction 9. 9. Judicial Hardnes Hence follows a spirit of slumber Judicial blindnes and obduration or Hardnes of heart which Christ in righteous Judgement at last leaves such false friends unto Wilt thou not saith Christ see my Beautie hear my voice or embrace me with thine whole heart why then be content thou shalt not see or hear or embrace me as thy friend to al eternitie So Rom. 11.8 9 10. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this very day c. Hence follows a spiritual stupor a. cauterized and callous Conscience and by how much the more senselesse conscience is by so much the deeper is its curse 10. 10. A liablenes to al the curses of the Law and Gospel Hence the false friend of Christ fals under al the curses both of the Law and Gospel yea Christ swears against him in wrath So Psal 95.11 Vnto whom I sware in my wrath that they should not enter into my rest Oh! What a dreadful curse is this that comes from the Mediator the Fountain of al Blessings 11. 11. Al his Hopes passing but his sorrows eternal and intolerable Whence lastly al the hopes and comforts of Christ's false friend are momentary and vain but al his woes and miseries are eternal and intolerable Job 8.13 and the Hypocrites hopes shal perish Job 20.5 And the joy of the Hypocrite but for a moment So fleeting and passing are his hopes and Joyes But what are his sorrows surely they are swift unsupportable and eternal 1. His fears shal surprize him when he is least aware of it Esa 33.14 Fearfulnes hath surprized the Hypocrites Oh! what pannick fears wil surprize Christ's false friends one day 2. His disappointment shal be endlesse and without remedie 3. And then the hottest place in Hel is reserved for him Mat. 14.51 Such are the Plagues and curses of al Christ's false friends And that which is sum of al is this Christ himself wil be their eternal and worst enemie And wil not al this serve to awaken and convince the false friends of Christ how sad and cursed their state is Oh then What shal we say Who can imagine what are the Lengths Breadths Depths and Heights of this mysterie of Iniquitie this Hypocrisie this false Friendship towards Christ which is loged in the hearts of many professed friends yet real enemies of Christ The Lord effectually convince us al of this Plague CHAP. IX This Doctrine of Friendship with Christ improved in order to Heart-examens Exhortations and Directions touching sincere closure with a Christ as our friend SECT 1. Motives and Rules for the examining of our selves whether we are sincere or Hypocritick friends of Christ Vse 4. Use 4 4. Of Examination THis subject of Amitie with Christ as before Explicated may be usefully improved in order to Heart-examens and a more complete Judgement of our Christian state Is there so much required to the
hereto Then take the following Directions First In general Lay a good Foundation look wel to the Beginnings of thy friendship be sure thou lay a good Foundation Take this for an Infallible eternal Truth The progresse and perfection of your Amitie with Christ wil be proportionable to its Foundation and beginning Wherefore a good Beginning is more than half your work and on the contrarie a bad Beginning is worse than none at al. Let thy Conscience be never so deeply wounded by the Spirit of Bondage yea cast down to Hel under Despairing thoughts and Hellish Terrors yet if there be not a fiducial closing with Christ thou wilt prove at best but a conquered Enemie or slave not a faithful friend of Christ Again Let thine Heart be lift up to Heaven in spiritual Illuminations and Raptures of Joy yet if the inward Pondus or Weight i. e. the more prevalent Inclination and Bent thereof be not towards Christ thou wilt remain but an Apparent Hypocritick friend and real enemie of him Lastly let thy Profession and Conversation be gilded over with never so many Splendid Titles Artificial Formes and Habits of legal Mortification pretended Evangelick Sanctitie Puritie and Pietie seemingly Angelick yet if thine Heart be not sound and sincere al thy Glorious Titles and Formes of Godlines and Friendship with Christ are but begun in Hypocrisie and wil unavoidably end in Apostasie Therefore thou seest how greatly it doth concerne thee to look wel to the Foundations and Beginnings of thine Amitie with Christ For if it begin il it can never end wel Loose worke or any fundamental error in thy first Election of Christ wil cause a crack in the whole Structure of thy friendship with him If thou begin but a seeming Hypocritick friend thou wilt and a real and open enemie of Christ Oh then of what infinite concernement is it to use al manner of Caution Circumspection and Diligence in laying a good Foundation for a sound and lasting friendship with Christ O beware beware of false superficial or rotten foundations If thou wilt build a lasting Structure of Amitie with Christ such as may reach up to Heaven thou must lay the Foundation almost as low as Hel namely thou must dig deep not only into sin but also into self and never leave digging til thou come to an holy and humble self-despair which is a kind of felt Hel yet the Gate of Heaven and friendship with Christ For self-despair is a door to Faith and Hope in Christ But we descend to particulars As in man's Bodie there are two great and principal parts the Head which is the Fountain of Animal Spirits and thence the seat of Sense and Judgement as also the Heart which is the Fountain of vital Spirits and so the seat of Life and Affections b The life of Friendship consists in Freedome tempered with Wisdome and Faithfulnes The main Foundations of Friendship with Christ 1. A prudent Head So in like manner in al Friendship there are two great principal parts and Foundations 1. A prudent Head 2. A vital loyal or Faithful Heart Now proportionable hereto there are two main and principal parts and Foundations of our Amitie with Christ 1. A prudent sanctified Head or Judgement 2. A vital loyal Faithful or Honest Heart 1. One principal part and main Foundation of Amitie with Christ consists in a sanctified prudent Head or a wel-principled awakened and serious Judgement As the Head is the top of the bodie the seat of Animal Spirits and therefore the Guide of a man so spiritual Judgement is the Guide of a friend of Christ Saving Light and Sanctified Wisdome is the very life and Soul not only of our first closures with Christ but also of al the following parts of Christianitie And this is to me a great maxime in Divinitie That according to the Nature and mesure of our Light and Judgement touching Christ and his concernes such wil be the Nature and mesure of our Amitie with him If our Light be as Joh. 8.12 The light of life i. e. a real spiritual clear distinct certain feeling and Active Light or Judgement then wil our Election of him as our friend be single cordial complete and firme So also as to the mesure if our Light be intense strong growing and noon-tide then wil our friendship with Christ be exceding warme flourishing glorious and operative Such an intimate Connexion is there between saving Light or sanctified Wisdome and friendship with Christ But oh how rare is it to meet with such a sanctified Head such a saving Light of Life or Judgement Are there not a world of seeming friends of Christ who have their Heads stuffed and cram'd with airy Notions fine spun Ideas or curious speculations of Christ and Evangelick Truths who yet never had any one beam or spark of this true Light of life or sanctified Judgement A Sanctified prudent head Which implies 1. An Head wel principled with Habitual Notions of Christ Wherefore it is necessary that we give the true character the exact Idea or Just mesure of this sanctified Prudent Head which is so Fundamental to the constitution of a sincere Amitie with Christ 1. It must be an Head wel-principled or indued with a stock of sanctified habitual Ideas or Notions touching Christ and his evangelick concernes especially such as refer to friendship with him This is essential and fundamental to the constitution of a Divine Amitie with Christ For if there be not a considerable mesure of Habitual Light or Sanctified Evangelick Notions touching Christ his Excellences Laws and the Benefits we receive by him how can the soul fal in love with him Who ever judiciously loved that whereof he never had any right Notion or conception In brief if thou wilt become a good friend of Christ get a true Idea or right notion of Christ's Relative and Absolute perfections How ful of Grace and Truth he is what an Infinite plenitude of Life dwels in him How willing and readie he is to fil every emtie heart to enrich every poor soul to refresh every wearie and heavy laden sinner to heal every wounded soul to revive every dead and drooping spirit to justifie every self-condemned sinner that comes unto him Get also a right Notion of al the Absolute perfections of Christ touching those ravishing Beauties and Transcendent excellences that shine in his person as he is the Son of God and expresse Image of his Person Farther thou must have right Ideas of thine own sin and miserie and thence of thine absolute necessitie and need of Christ as also of the covenant of Grace and the Termes on which Christ is offered to thee 2. 2. An awakened Head It sufficeth not that thou hast an head wèl-principled with Habitual notions of Christ but thou must also have an awakened Head or an actual feeling Judgement of Christ and his Affairs Habitual Notions without an actual feeling consideration of things is but a sleepy and dreaming
And can we imagine that the spiritual fixed contemplation of Christ's ravishing Beauties and Glories by an eye of Faith wil not have a more efficacious Influence on his friends to inflame their hearts with friendship towards him O! Would men but studie pore on and admire the incomparable excellences and perfections of Christ what admirable friends would they be How would their Hearts be ravisht with Love unto him What infinite complacence and satisfaction would they find in communion with him 1. 1. Studie the Beauties of Christ's person What more Attractive than Amiable Beautie And is there any thing imaginable so Beautiful as Christ What is Beautie but a connatural Amenitie or sweet Amiablenes of forme and figure arising from a natural wel-tempered complexion situation and proportion of al parts And are these Ingredients of Beautie any where to be found in such a super-eminent degree as in Christ Is he not in regard of his complexion stiled white and ruddie Cant. 5.10 which are estimed colors most predominant in Beautie Doth not the Spouse give him this Character Cant. 1.16 Behold thou art fair my Beloved yea pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. amiable beautiful acceptable every way heart-ravishing Is there any thing in the world more Beautiful than the Sun and its light shining in its Meridian Glorie And is not Christ's Beautie set forth by that of the Sun shining in its strength Rev. 1.16 Oh! what an Infinite Glorious Sun of Righteousnes is Christ How Beautiful are the beams of his Glorious light O come come al ye friends of Christ and behold this your King in his Beautie as Esa 33.17 O gaze gaze for ever on this your friend let the eyes of your understandings spend their vigor in Heart-affecting contemplations and views of those admirable glories that shine in the person of this your dearest and best friend and never desist til your hearts be ravished with and captivated to him 2. 2 Studie Christ's Good-Nature love and compassions towards his friends Studie admire and adore greatly the suavities or sweeinesses of Christ's Nature the wonders of his love and the Tendernesses of his compassions towards his friends Oh! What an incomparably good-Nature hath Christ How admirably sweet-humored is he towards his friends Were any of Christ's friends ever troubled with causelesse crosse Humors and vexatious carriges from Christ Is not his Nature made up of unparalled sweetnesses O studie and dive deep into Christ's good-Nature and sweet Humor What Divine Suavities possesse his Nature How wel-tempered his spirit is How free from al morose sour il humors his Nature is There are many eminent Qualities in Christ which render him of an incomparably sweet Nature 1. His Nature as curiously framed by the spirit of God is of a surpassing finer make than al other human yea Angelick natures 2. His Human Nature was Graced in and from the Womb. It 's sin that makes our Human Nature so morose so sour so il-conditioned but Christ's nature is clothed with pure Grace and therefore most sweet most benigne most wel-tempered 2. Christ's Love Studie also and admire the wonders of Christ's Love to his friends O that ever such an Infinite Masse of pure spotlesse Love should mingle with Sinful Dust and Ashes Oh! What a free undeserved Love is this Who could ever have imagined that poor deformed bankrupt Rebels should obtain a share in such love and that without hire What was our Emmanuel content to espouse human clay and assume it into such a substantial mariage or hypostatick union with the Deity thereby to reconcile Heaven and Earth Did he borrow a human Heart and Affections to embrace us Human bowels and compassions to Sympathise with us human eyes to weep for us human breath to groan for us a human tongue to plead for us human flesh to sweat drops of bloud for us a human Head to be crowned with thornes for us human armes and legs to be pierced for us a human bodie to bleed for us a human soul and life to die for us O the Altitudes the Profundities the Latitudes and Longitudes of this Love That the Soverain Lord of Glorie should breath forth such flames of insinite love in human flesh and bloud O the Infinite condescensions of this Love What doth the Lord of Glorie stoop so low as to embrace poor wormes crawling on the dunghil of sin Is the King of Kings content to enter into a league of Amitie with miserable captives Doth the great God wooe and beseech his sinful ercature to become his friend Oh! What a boundlesse bottomlesse love is here What vigor and force is there in this Love How heart-charming and soul-conquering is it What delight doth it take in gaining and triumphing over stout rebellious hearts How much doth love in Christ out-run sin in us Did not Christ begin with love to us albeit we begin with hatred to him Was not our Heaven first framed in the Heart of Christ Did not his love contrive the way to Heaven for us long before we had being much lesse love for him Doth not he love such as others hate even Enemies And doth not his love out-work Devils and Hel Is there any power so strong and efficacious as Christ's love How Industrious laborious and unwearied is it How ineffable how unsearchable is it O Studie Studie what are the Lengths Breadths Heights and Depths of this Love Believe it this is the sweetest and best yea only studie for the friends of Christ The more we studie this Love of Christ the more we may studie it there are fresh veins of excellence new Treasures and riches to be found in it every day This wil be the wonder of glorified Saints and Angels to al Eternitie Alas why is it that our hearts sink and despond under our Discouragements How comes it to passe that our Hearts are no more inflamed with Love to Christ Is not this one main Reason because we do not Studie and Admire this Love of Christ as we ought to do What vigor and strength doth the studie of this Love infuse into al the Iniâ—uragements of faith How much doth it raise up the soul under al its Discouragements What a veil of Disgrace and Contemt doth it cast on al the goodlines of the Creature How greatly is the soul raised to communion with Christ by the studie of his Love 3. Christ's compassion and tender nesses Studie also the Tendernesses of Christ's care and compassion towards his friends Is he not mindful of them when they are forgetful of him Doth he not think much good for them oft when they think il of him Though he may be sometimes out of sight yet is not even then his heart with them Doth he not long for and bleed over them when he seems to be departed from them It 's true he sometimes suspends the tokens of his love and marques of Divine favor ay but are not these his suspensions wrapped up in many secret
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
whorish Lovers and Idol-friends should share in that conjugal Affection which is due to Christ Alas what folie is it to divide that little narrow piece of Love which is not enough for the best beloved Christ among bastard Lovers which are so far from giving satisfaction as that the more we embrace them the more they sting us Christ expects nothing from us more than our Love and nothing lesse wil he accept As Christ gives his friends a conjugal pledge namely the Earnest of his Spirit so he expects from them a conjugal Love Mariage-love is indivisible it wil not serve for two corrivals Christ must loge his alone there He that enters into a covenant of conjugal Amitie with Christ must bid Adieu to al other Lovers Christ wil have Integritie and Honestie or nothing And therefore usually he Wooes and Elects his friends in the furnace of Affliction he allures them into a Wildernes of many Difficulties Tentations and Desertions there to win and gain their Affections entirely to himself as Hos 2.14 15. The Friends of Christ are not neither can they be Masters of two predominant Loves and therefore Christ must be their Althings or he is nothing to them Alas how little do the friends of Christ owe to the flattering or frowning World Is not a good look too much for Idol-friends who would take up Christ's room in our Affections over his Head Woe woe to him who hath such a friend as Christ is and yet wants Affection for him Can our Affections sleep securely or find satisfaction any where but in Christ's bosome What gain we by spending our Affection 's on this smoking World but vapors and sick dreams instead of ease and content Fie fie that whorish Idols should possesse our conjugal Affection due to so good a friend as Christ is Oh! what cursâ—â— Affection is that which streameth towards any other Lover but Christ How much should the friends of Christ disdain that any thing but their Lord should touch theiâ— spiritual conjugal Affections What an holy Ambition should they have of entertaining Christ and none but Christ in their choicest Affections How greatly should they scorne al secret dalliances with an Adulterous World But to descend to particulars 1. 1. Conjugal Love to Christ The first and main Affection which the Friends of Christ should entertain him with is a conjugal love Love as it fulfils the Law so also Amitie with Christ And the more Discrete Solid Spiritual Virgin Equal Intimate Passionate Commensurate and Transformative our Love to Christ is the more Raised Wel-grounded Conjugal Permanent Noble and Operative wil our friendship with Christ be The Friends of Christ ought to cast their choicest Love into no mould but Christ's that so it may be for him and for none other Thus the Spouse Cant. 2.7 My Love Pathetically Cant. 2.7 as if she had said him on whom al my conjugal love centers the delight of mine eyes the joy of mine heart the Ocean into which al my little love streams mine only Love So much is implied for Abstracts speak Formes and Essences The friends of Christ must give him their virgin Love the Elixir Essences and Spirits of their Love A green young love may not suffice for Christ he must have the flour and vigor of our Love That little narrow spark of Divine Love which was inspired and breathed by Christ into the Hearts of his Friends must respire or breath forth live and inhabit no where but in the bosome of Christ Alas where should the stream emtie it self but in the Ocean whence it received its first emanation Oh! what pitie is it that so much of our Love should passe by Christ and terminate on Idol-lovers Who is the Proprietor of our Love but Christ and Christ alone where is there an object adequate to the Saints love but Christ where are there such ravishing Beauties such delicious Suavities such surpassing excellences such Transcendent glories to feed our Love with al as in Christ Can we then put our conjugal-love into better hands than Christ's Is it not natural to love to spend its choicest spirits and vigor on the fairest and most amiable object Is it not sad that Christ should have so much Beautie Sweetnes Excellence for his friends and yet they should have so little Love for him Alas Alas that clay-Gods that Time-Idols that beautiful shadows and gilded Nothings should run away with so much of our love and so little of it be reserved for Christ Oh! what folie is it to have an oblique and squint-regard to skin-deep Beauties and golden dreams when as there is such substantial Amiablenes in Christ O the prodigious madnes of those who find love for pleasing toyes for beautiful vanities for faiâ— nothings and yet can find no love for Christ the best beloved Certainly a little creature-love is enough or too much but much yea the most Christ-love is too little for the friends of Christ who have espoused him for their Husband What is Heaven if this be not Heaven to lye under the beatifick vision Love and Fruition of Christ And who injoy more of Heaven upon earth than such whose hearts are most transformed into and ravished with the fiducial Contemplation Admiration and Love of Christ Spiritual pure and passionate Love to Christ gives the friends of Christ a possession of himself yea a secret and efficacious Transformation into the Image of Christ For the Heart silently steals into and becomes one with what it strongly loves Love the world greatly and thine heart wil soon become worldly Love Christ greatly and thine heart wil grow up and be gradually transformed into the Image of Christ-Such a Soverain and Efformative virtue hath Love especially that of Friendship if it be in any eminent predominant degree O then Love Love Love Christ much 2. 2. Desires after Christ Another Affection which the friends of Christ ought to be much in the exercice of towards Christ is conjugal desire after him f Iâ— omâ—i diligente causatur desideriâ—m ut uâ—iatur suo dilecto ia quantum possibâ—le est Aquin. Contra Gent. l. 3. c. 153. Desire is the first-borne of Love the feet of the soul whereby it goes forth to meet its beloved And undoutedly none live and aci more as friends of Christ than such as are possessed with the strongest desires after him O! how pleasing is it to Christ to see his friends ful of love-sick desires and longings after himself Christ cannot be long absent from such as are sick at heart and pained with desires after him Thus it was with the love-sick Spouse Can. 2.5 6. Cant. 2.5 g O what would I give to have a bed made to my wearied soul in Christ's bosome I would frist Heaven for many years to have my fil of Jesus in this life I cannot tel you what sweet pain and delightsome torments are in Christ's love c. Rutherf L. For I am sick of love and what
or Intellectual Vnion with Christ by having the glorious Idea or Image of Christ impressed on it self as 2 Cor. 3.18 Now the more real spiritual distinct evident deep affective and effective Notions of Christ his friends have the more prevalent and efficacious wil this their mental Vnion and Friendship with Christ be Oh! what Admirable incomparable friends of Christ might we be had we but more feeling clear lively particular and efformative Notions or Ideas of Christ in our Understandings 2. 2. Moral Union Moral Vnion with Christ is either Adhesive or Affective 1. Adhesive 1. Adhesive Vnion consists in the Wils Contract with and Adhesion to Christ as its friend As the Mind is one with its Object by the Reception of its Idea and Image into it self so the Wil is one with its object by Egresse and Adhesion thereto And undoutedly this moral Adhesion of the Wil to Christ greatly conduceth to the Improvement of friendship with him For Friendship in its formal Notion implies a kind of Indivisibilitie Friends give up themselves entirely each to other and hence they are to abide and live out of themselves each in other And so Christ expects the Hearts of his Friends should be wholly for and with him as he is wholly for and with them As Christ abides cotinually in and with them by his Spirit so their Wils must abide continually in and with Christ by firme Adherence as Hos 3.3 Thou shalt not be for another man so wil I also be for thee This greatly improves friendship with Christ 2. 2. Affective Moral Affective Union with Christ consists in the effluence or flowing forth of spiritual and passionate Affections towards Christ as before Sect. 4. b A nicitia ex duobus facit unum per affectum Aquin. And O! how much doth this conduce to the Improvement of Conjugal Vnion and Amitie with Christ as Cant. 8.6 7. Set me as a seal upon thine heart c. 2. 2. The friends of Christ must make daily procedure in communion with Christ The friends of Christ should aspire after and contend for a more Intimate deep spiritual and sensible communion with Christ and that in al Ordinances Duties Providences and Injoyments Vnion with Christ layes the Foundation but communion gives the formal Spirit Reason and Life to our Amitie with Christ p Perfectio secunda in rebus addit supra primam Sicut autem esse natura rei consideratur secundum primam perfectionem ita operatio secundum perfectionem secundam Oportet igitur in Deum redire non solum secundum similitudinem Naturae sed etiam secundum similitudinem Operationis Aquinat contra Gent. l. 2. c. 46. As in nature the second Act or Operation addes an higher degree of perfection to the first Act Habit or Principle So here Communion with Christ which consists in Divine and gracious Operations addes much perfection to the first Act Habit or Principle of friendship with Christ For al first Acts or Habits are ordained for and so perfected in and by their second Acts or Operations and as God is in himself a pure simple eternal Act So the more our habitual friendship exerts it self by gracious Acts of communion with him the more Assimilation to God it partakes of Again mutual conversation and Fruition is the main end and therefore the most essential part of friendship For why do friends confederate and link themselves together by such intimate inviolable bonds of Amitie but for more complete and uninterrupted conversation And what is more q Delectabilissimum est amicis convivere Aquin. contr Gent. l. 3. c. 103. delectable and pleasing to friends than to converse together and injoy each other Thus it is apparent that communion is the end and perfection of friendship among men r Item hoc videtur esse amicitiae manimè proprium simul conversari cum amico conversatio autem hominis cum Deo est per contemplationem Aquin contra Gent. l. 4. c. 22. And we need no way dout but that according to the mesure of communion with Christ such wil be the mesure of Friendship with him As amongst men frequent visits and familiar conversation or communion doth mightily confirme and improve Friendship so here familiar conversation and communion with Christ is very efficacious for the Improvement of Friendship with him Shinesses Distances and Estrangements are the gangrene of civil but much more of Divine friendship Alas the friends of Christ neither Think nor Affect nor Talk nor Act nor Live as such longer than they Think Affect Converse and Live with Christ Al we mind say or do without this comes to Nothing Whatever conduceth not to the Injoyment of Christ is but lost The Life Work and Busines of a friend of Christ consists in conversation with Christ Al we do without this even in the highest Duties of Religion is but a loitering dreaming sleepy Formalitie Neither may the Friends of Christ expect that he wil walk with them in waies of Conduct Grace Peace and Comfort unlesse they walk with him in waies of Communion Yea is not this the Suburbs of the celestial Jerusalem the entrance into our eternal Rest And may we expect a complete Heaven hereafter if we are unwilling to begin our Heaven here Is not communion with Christ the richest sweetest noblest best and most satisfying Life Have the friends of Christ ever more Strength Warmth Peace and Comfort than when they are nearest unto Christ Doth not the Health vigor and exercices of the New creature depend wholly on the soul 's abiding in Christ and his abiding in the soul by daily mutual communion as Joh. 15.5 What is it that brings the friends of Christ into a state of Divine Amplitude or Libertie but Intimate communion with Christ as their friend Whence springs the Firmitude Stabilitie and Harmonie of Grace but from continual uninterrupted Dependence on and conversation with Christ the Fountain of al Grace Do the Friends of Christ ever shine with a more visible Lustre and glorie Are their Graces ever more Illustrious and beautiful than when they have been with Christ on the Mount Was it ever known that the friends of Christ came to visit him and returned emtie-handed Doth not Christ alwaies follow his friends with fresh communications of Grace and Peace when they follow him by Acts of Faith and Love with other parts of communion How then comes it to passe that the friends of Christ are so much strangers to him Alas what can support you in a day of trouble but the companie of Christ your friend And can you expect his Gracious and comfortable presence in evil daies if you wil not walk and converse with him in your good daies If Christ cannot have your hearts and companie in Canaan may you not justly expect that he bring you again into a Wildernes Believe it if you are real friends of Christ he must and wil have your companie first or last If
Abatements and Remisnesses of our first Love are exceding grievous to Christ and his Spirit The Physician tels us Omnis dolor ex solutione continui River Prax. Medic. That al grief in the bodie procedes from the solution of the continuum If any bone be out of its place or any member rent from the bodie this cannot but cause grief in the Head and whole Bodie This holdeth most true here the Backsliding heart is out of joint it has left it's place and therefore this cannot but greatly grieve Christ Thence we find Christ sadly complaining of backsliding Israel Jer. 2.2 5. Jer. 2.2 I remember thee the kindnes of thy youth the Love of thine espousals 5. What Iniquity have your Fathers found in me that they are gone far from me c Oh! this grieves Christ to the heart it makes him fetch many a deep sigh and groan to speak in the Scripture phrase that those who have entred into a Covenant of Conjugal Amitie with him should turne aside from him to Idol-lovers So Joh 6.67 Then said Jesus to the twelve John 6.67 wil ye also go away Christ having made a sublime Sermon touching spiritual Manducation or the eating his flesh and drinking his bloud these were but enigmes or hard sayings to the carnal Jews they could not bear such Spiritual Mysterious Doctrine and therefore they turned their Backs on Christ and bid him Adieu Yea some of his true Disciples begin to shrink and hesitate Wherefore Christ turnes short upon them with this sharpe rebuke Wil ye also go away What Ye my friends who have entred into a Covenant of friendship with me and have received from me such signal Marques of Love Honor and Favor who have had such particular Regards and Indulgences from me Wil ye now leave me Oh! this breaks mine heart I cannot bear so great unkindnesses Who would ever have imagined that you my friends would have dealt so unkindly with me True indeed I never expected other usage from yond croud of carnal friends are they gone fare wel to them I mind them as little as they mind me they cannot be more weary of me than I am weary of them by reason of their Unbelief But oh as for you my friends who have professed so much Friendship to me and received such high marques of friendship from me it wil deeply wound mine heart if ye go away 2. 2. Christ's friends must content him by growing up more into his Image If we would give content to Christ we must endeavor to grow up more and more into the Ressemblance and Image of Christ The more like we are to Christ the more content he takes in us Every one delights in the Reflexions of his own Image God and Christ take complacence in nothing but their own Infinite perfections and the finite emanations and Reflexions of the same Glorious Image in their friends Christ has a love of Benevolence and Goodwil for al the Elect but his love of Complacence and delight terminates no where but on the Saints his regenerated friends And the more any friend of Christ partakes of his Image the more delight Christ takes in him There is nothing in the world so beautiful and glorious as Grace and therefore nothing can give Christ more content 3. 3. We must please Christ by displeasing Self Christ is most contented and pleased when self is most discontented and displeased As when Self is gratified Christ is most disgusted so the more we disgust yea abjure and abandon Self whether Natural Moral or Religious Self the more we gratifie and please Christ And the reason is evident because Christ has not any Enemie more diametricly opposite than Proud Self Self-Wisdoms Self-conceits Self-humors Self-wil Self-interests Self-forces Self-righteousnesses and other Self-sufficiencies Wherefore the Renunciation and Abnegation of this Monstrous Idol Self must needs be most contentsome and pleasing to Christ 4. 4. Flexibilitie towards Christ contents him most Flexibilitie towards Christ his Soverain Wil and Grace gives most content to him n Amicitiae propriâ—m est consâ—ntire amicoâ—ia his quae vult Aquin. contra Gent. l. 4. c. 22. It is made a main Proprietie of Friendship to consent to our friend in those things that he wils Now the Wil of Christ is explicated to us in his Precepts Promises and Providences the two first expresse to us his reveled legislative Wil which is the rule of our Doing and Believing the latter namely his Providential Wil declares to us what God has decreed by his secret Wil and so gives us matter of submission and suffering Now the Hearts of Christs friends should be flexible to al these his Wils That iron sinew which is in proud wil must be broken that so it may fal in pieces yea lie in the Dust at Christ's feet as it was with Abraham Esa 41.2 Called him to his foot c. His wil was so flexible as that it lay level with the Wil and Providence of God Our Wils naturally are Adamantine flintie and hard and Christ has not a prouder enemie out of Hel than an obdurate inflexible Wil. Grace alone makes the Wil flexible The friends of Christ should be inflexible and stiffe against al the blandissements and Allurements of Idol-friends but very flexible and pliable towards Christ his Wil and Spirit of Grace 1. 1. Towards Christ's wil of Precept and Providence The friends of Christ ought to be exceding flexible towards the Soverain Wil and Pleasure of Christ either Preceptive or Providential Open or secret Repugnances and Rebellions against Christ's Wil of Precept as also froward vexatious Humors or pettish discontented murmurs against his Wil of Providence are very disgustful and displeasing unto Christ Christ's friends are stiled 1 Pet. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 Children of obedience or such as have an ear to hear when ever or where ever Christ has a mouth to speak either by Word or Providence an obedient flexible ear and heart Opposite to these are Colos 3.6 Children of Disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. such children as have insuasible inflexible ears or stiffe hard disobedient hearts that cannot complie with Christ's Soverain Wil of Precept and Providence 2. 2. Towards the gracious Movements of Christ's Spirit Christ's friends must be very flexible towards his Promises Termes and Spirit of Grace Christ vouchsafeth his friends many secret sweet Inspirations and Gracious Movements of the Spirit for the reception and Improvement whereof they ought to have very flexible Spirits They ought to be very obsequious to the Spirit 's Motions As their hearts should be very flexible to the Words of Christ so also to the Works of his Spirit It 's good striking whiles the Iron is hot and sailing whiles the Wind blowes the Spirit saith Christ blows where he lists When the Spirit of Grace inspires or breathes in pious Motions the heart must respire or breathe back pious Affections towards Christ
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
Give thy self and take al else I am content I may seem miserable but I cannot be so because thou art mine Al the alone object of my contentement in whom I take infinite complacence and satisfaction Al things without thee are nothing thou thy self without althings or any thing else art enough to me Thus this great friend of Christ solaced and contented himself with God in Christ alone And Oh! of what infinite moment and concernement is it to the Friends of Christ to content themselves with him alone What are other contentements under Heaven but night-shadows sick-dreams childish toyes pleasing Fables painted Metaphors fools Idols fair nothings yea black salt sour bitter vanities and vexations sugared over with vain conceits Can the heart therefore find an easie logement or contentement in any thing below Christ Ought not he to be the Root and top the Flour and Spirit of al our delight and Satisfaction Is not every squint-eye every oblique Regard to this adulterous Idol-world spiritual Fornication as Jam. 4.4 Doth not our Lord tel us Mat. 5.28 29. he that casteth a lustful look or regard on a Woman commits Adulterie Must not then every wanton glance on any Idol friends for the satisfaction of our hearts be reputed spiritual Adulterie And is it not infinite unkindnes for the friends of Christ who are his by conjugal contract to expect content in any other lovers Doth the World or Idol-friends deserve your hearts better than Christ your Husband What can content you in a day of visitation and death which cannot be far save this your friend Wil not contentement in this your Husband make you find contentement in every crosse and rod Is there not a time coming when nothing wil or can content your hearts but the favor of this your friend Yea is he not content with you Doth any thing in the world please and content him so much as the hearts and companie of his friends And wil you not be content with him Is he wholly and entirely for you and wil you not be wholly and entirely for him Have you a better friend in the World more able and willing to support feed comfort and content your hearts than Christ Can you expect to mend your choice or better your contentement by exchange You have long hunted for content among the creatures but did you ever find it there Is there any thing but bloud to be drawen from those Breasts Do you not feed on Ashes as Esa 44.20 Wind Vapor Froth and Smoke so long as you feed on creature-contents Is it not an ignoble dishonorable thing to prefer eye-pleasing contents before the Infinite sweets and satisfactions that are in Christ Again doth it not argue great Disloyaltie and Disingenuitie towards Christ to expect contentement from any thing besides himself Is it not disloyal yea indecent for the Wife to expect content from any but her Husband Doth not this provoke Christ your Husband to extreme Jelousie Has Christ given you any Just cause for such usage If you grow indifferent towards Christ may you not expect that he also grow indifferent towards you If his Beautie Goodnes Amiablenes and Suavities wil not draw your hearts to take al your contentment in Christ What may you expect but that his rods drive you from your Idol-lovers to himself Such of Christ's friends as wil not take up their content in and with Christ in the Abundance of al things how justly how kindly doth Christ deal with them when he strips them of al other Lovers thereby to gain their hearts wholly to himself But to speak a little distinctly to the manner Directions How the friends of Christ must content themselves in Christ alone how the friends of Christ must content themselves in and with Christ alone 1. The Friends of Christ must content themselves in him alone as the first principle of their spiritual Life the commun Head and Root of al Grace Al veins of carnal confidence and self-dependence must be abandoned 1. As the spring of al Grace There must be an Vniversal Absolute Immediate total and particular Dependence on Christ for al Grace both Habitual and Actual Justifying and Sanctifying Preventing Quickening Confirming Enlarging Sin-mortifying World-crucifying and soul-transforming Grace Christ must be al in al as to Grace But of this before Sect. 3. 2. 2. As the matter of their Happines The friends of Christ must content themselves in and with him as the matter of their Felicitie and Beatitude 1. 1. Christ must he loved for himself 〈…〉 They must regard affect and injoy Christ for himself For whatever we content our selves in and with as the matter of our Happines that we eye love and injoy for it self If we do not regard and love it for it self we do not make it the matter of our contentement but that other thing for which we regard and adhere to it A rational Being much more the friends of Christ may love and injoy nothing for it self but God in Christ who is the alone object of their contentement The friends of Christ should have their hearts rent from al Reflexions on or Regards to themselves and althings else for themselves that so they may love and injoy nothing but God in Christ for himself And hence it wil follow that by how much the more they forget yea lose themselves and injoy Christ for himself by so much the more true content wil they find O! what an admirable piece of Divine contentment is this to find al fulnes in Christ by being emtied of our selves al riches in Christ by the relinquishment of al for him al contentements in Christ by discontenting our selves Christ wil have his friends to affect and rejoyce in nothing but himself as the object of their supreme content And certainly it s the Interest of Christ's friends to love and injoy nothing for itself but God in Christ That is a perverse crooked inordinate adulterous Love which takes more content in the Rings and Love-tokens than in the Lover To take Christ only for some inferior Goods that flow from him without regard to those superior Goods that are in himself alas what is it but to make Christ serve a turne only and then bid farewel to him q To love God for himself as the last end and also for his Benefits as incicements and motives to love him may stand wel together as a child loveth his Mother because she is his Mother and he loveth her also for an Apple Rutherf It 's true Christ allows his friends to have an eye to and Affection for his Benefits But how not for themselves as the only Reason and bottome of their Love but as Motives and Means conducing to the Injoyment of himself who is the adequate object or matter of al content Christ's friends may retain some room in their hearts for his Attendents and Benefits provided that it be in subordination to himself they must alwaies love and delight in
Christ than they who suffer most for him Neither are there any pieces of friendship more difficult and rare than such as are attended with most sufferings for Christ Hence it wil easily appear of what a mighty use faith is to the friends of Christ in order to the conserving and improving their friendship with him under the crosse What is there that can bring to the suffering friends of Christ Gain out of Lesses Libertie out of Slaverie Glorie out of Shame a centuple or hundred fold out of al deprivements yea victorie and life out of Death it self but this victorious efficacious life of faith What is it that keeps the suffering friends of Christ from being persecuted out of their professed friendship with Christ but a lively Faith Faith assures the soul it 's better to weep with Christ than to rejoyce with the world to be poor with Christ than to be rich with worldlings to be in prison with Christ than to be at libertie with his enemies to bleed and die with and for Christ than to live and reigne with men Faith knows ful-wel that al the sufferings of Christ's friends are transient and short but their joyes coming and eternal yea that their Ils worke for Good whereas the Goods of worldlings work for their il Faith alters the nature of the Crosse and makes it a great blessing to the friends of Christ it takes out the sting and poison and infuseth a medicinal virtue into every crosse Such with many others are the advantages of faith in al sufferings for Christ But now to get this Divine Art Directions for a life of faith under the Crosse and skil of faith for the right management of the Crosse take these following Directions and Rules 1. 1. Give no way to to hard thoughts of the Crosse Give not way to unbelieving hard thoughts of Christ's Crosse Unbelief fils the mind with many dismal black ugly gastly and hard Apprehensions of Christ's Crosse it looks-upon the Crosse as a bitter sour black fruitlesse Crab-tree and therefore possesseth the heart with deep disgusts and prejudices against it Wherefore one main office of Faith is to remove the scandal and il report that Unbelief brings on the Crosse Now this faith doth by discovering the admirable Benefits and sweet fruits of the Crosse how much libertie of Spirit is gained by bonds for Christ how much peace of conscience by troubles from men how much spiritual gain by temporal losses for Christ how much Christian Glorie by the reproches of men yea faith teacheth the friends of Christ that the worst of temporal Crosses even death it self for Christ is better than the most flourishing Crown or treasures of Aegypt Heb. 11.26 Heb. 11.26 Estiming the reproche of Christ greater riches than the treasures of Aegypt Moses's faith preferred the reproche tears losses bonds sighs and banishment of and for Christ before the Glorie worme-eating joyes gains laughter and delices of Pharaoh's Court. Farther faith sheweth that the evils of the Crosse are but Imaginarie and transient that it's alarming fears and noises are worse than it self Lastly faith shews the blessed fruits of the Crosse how ful of Divine Admonitions and Instructions it is What a friend it is to Grace though an enemie to Nature what a soverain Antidote against sin it is how much it humbles for smal sins how much the scum of sin is drawn off by this furnace of Christ what a great mesure of faith love and other Graces grow on this blessed Tree how much free Grace is enhanced hereby c. 2. 2. Keep under lawlesse self and soft nature Another office of faith in order to the right management of the Crosse is to keep under lawlesse self and soft nature which is very apt to murmur despond or faint under the Crosse Now this faith performes by discovering 1. What wise and infinite reasons there are why Christ's friends should chearfully submit unto and lie level before his Crosse 2. What a brutish blasphemous sin discontent under Christ's Crosse is how much madnes and folie lies wrapt up herein in that it deprives men of themselves and turnes reason out at doors whereas Divine contentement keeps the heart fixed in the greatest storme and makes men masters of themselves which is the greatest securitie 3. Faith keeps down self and soft nature by nailing them to the Crosse of Christ and thence deriving influence for their Destruction 3. 3. Faith must espouse the Crosse Faith must not only submit unto but chearfully espouse the Crosse of Christ There lies an absolute and essential obligation on al Christ's friends to espouse his Crosse as wel as his Person This faith alone enables them to performe and that by discovering the intimate connexion there is between Christ and his Crosse as also by drawing down influence from Christ whereby the heart is enabled readily to embrace delight in and improve his Crosse Thus are Christ's friends maried to the Crosse 4. 4. Faith must triumph over the Crosse Another main office of faith consists in it's triumph over the Crosse Though the Crosse be never so broad and thick and dark yet faith can see thorow it and take a Prospect of coming Glorie Be the burden of sufferings for Christ never so heavie faith can make it as light as a feather Yea faith converts our Crosse into armor of proof whereby we prove victorious it makes our sufferings our garland and Crown yea as Christ by dying overcame death so his friends by faith in him even in and by death overcome death in and by weaknes povertie disgrace slaverie and wants they overcome al these 5. 5. Faith must improve every Crosse The last work of faith is to make a wise and sanctified Improvement of al Crosses or sufferings for Christ Faith in the bloud of Christ has an admirable dexteritie and miraculous Art for the Improvement of Crossesâ— it can melt a Crosse of Lead into a Golden Crosse of Humilitie it can suck the Milk of Medicinal Grace out of the bloudie breasts of persecution it can by the fire of God's furnace transforme an hard iron-heart into an heart of flesh The Crosse of Christ as managed and improved by faith becomes a good Purgatorie of sin and food for Grace Yea faith in Christ can and oft doth make an old Crosse long out of date become as new and green in fruit-bearing and use as at beginning Such are the admirable virtues of faith as to the Management and Improvement of the Crosse which gives us abundant demonstration of what great use this life of Faith is in order to our Improvement of friendship with Christ I have now finisht our Directions for walking with Christ as our friend O that the friends of Christ would resolve in good earnest to set about this work Is it not high time after the Lord has been so long contending with us from Heaven by Pestilence Sword and Fire for our friendship and choicest love to give it to him I pretend not to a Spirit of Prophecie but this I verily believe and dare avouch that it wil never be wel with us til Christ has more of our Thoughts Estime Dependence Intention Friendship and best Affections FINIS
69 John Baptist's self-denial the foundation of his friendship with Christ p. 70 71 3. How far the World is to be rejected in order to the Election of Christ for himself p. 73 4. How far the Law is to be rejected by Christ's friends p. 79 Notes of a soul 's being maried to the Law p. 80 How Christ's friends are dead to the Law p. 80 81. How the friends of Christ are alive to the Law as a rule p. 81 82 CHAP. 4. The Election of whole Christ c. A Complete Christ the Object of the Saints friendship p. 84 85 1. The friends of Christ must Elect him as their King p. 86 88 2. Christ's friends Elect him as their Priest p. 89 91 3. The Election of Christ as our Prophet p. 92 94 4. The Election of Christ's Person a fundamental part of our friendship with him p. 95 102 Self the first Motive that draws sinners to Christ p. 98 More pure strains of friendship with Christ p. 99 100 The plague of false friends is that they close not with the Person of Christ p. 101 102 5. The friends of Christ must elect his Spirit also as their Friend p. 102 105 6. Christ's Yoke Waies and Ordinances must be elected p. 105 107 7. Election of Christ's Members p. 107 8. Election of Christ's Crosse p. 107 CHAP. 5. How far the friends of Christ may regard themselves CHrist must be elected for himself p. 109 111 What it is to Elect Christ for himself p. 111 112 No regard is to be had to sinful or carnal self p. 113 How the Elect while under a Spirit of Bondage aim at legal self only p. 114 False friends of Christ ruined by legal self p. 114 115 The friends of Christ may not elect him for the advance of an Evangelick self-sufficience p. 116 117 Christ's friends may not elect him merely for the sweet Accidents of his presence p. 118 119 Christ may not be elected for a carnal Heaven or to avoid a carnal Hel. p. 120 121 122 The friends of Christ may not elect him for self as their last end or on their own Conditions p. 123 125 The friends of Christ may eye freedome from Hel. p. 126 127 The friends of Christ may have a regard to Heaven p. 128 130 Christs friends may desire ease from their burdens p. 131 The friends of Christ may regard themselves any way in subordination unto Christ p. 132 The essential connexion 'twixt the Interest of Christ and that of his friends p. 132 134 CHAP. 6. That the friends of Christ do most advance themselves by electing Christ for himself 1. THis is proved from the object Christ considered 1. As the Last end p. 136 137 2. As the First Beautie p. 137 138 3. As the First Principle of Dependence p. 138 139 2. From the Act of Electing Christ which is 1. Most Natural p. 140 141 2. Most living and lively p. 142 3. Most Rational p. 143 145 4. Most Voluntarie p. 145 146 3. From the Effects of electing Christ for himself which are p. 146 1. Participation of the Divine Nature p. 146 147 2. Libertie both natural civil and Divine p. 148 154 3 Divine life with al its Issues p. 155 1. Spiritual Health p. 156 2. Divine Strength p. 157 158 3. Growth in Grace p. 159 160 4. Spiritual Sense p. 160 161 5. Divine Motion p. 161 162 4. Divine Honor. p. 163 164 5. Divine Harmonie and Order p. 164 165 6. Divine Beautie and Glorie p. 165 166 7. Divine Pleasures p. 166 168 8. Divine Treasures p. 168 169 CHAP. 7. How and why Christ is to be elected for himself in regard of his Mediatorie excellences as Relative to God the Father THE Distribution of Christ's Excellences p. 170 Christ's Designement to Office p. 171 182 Heb. 2.5 6 7 8. largely explicated p. 172 175 Joh. 6.27 Sealed What p. 175 Heb. 3.2 Appointed p. 176 177 Act. 2.36 God hath made c. p. 177 178 Ephes 5.1 A sweet smelling savor p. 178 179 How the friends of Christ must eye his Divine Constitution p. 180 182 Christ's Aptitude for his Office p. 183 Joh. 1.14 largely explicated p. 183 186 Joh. 1.16 And of his fulnes c. p. 186 187 Al Grace passeth from Christ as its Fountain p. 187 189 How al Divine perfections dwel in Christ as in a Temple Col. 2.9 p. 190 195 Heb. 1.3 Explicated in each particular p. 196 208 2 Cor. 4.6 The Face of Jesus what p. 209 212 2 Cor. 4.4 How Christ is the Image of God p. 212 213 2 Cor. 3.18 Christ an Essential Glasse c. p. 214 218 How the Believing soul is transformed into the Image of God shining in Christ p. 216 217 How al the Attributes of God shine in Christ p. 219 226 The Wisdome of God in Christ p. 220 The Love and Grace of God in Christ p. 220 221 God's Justice in Christ p. 222 God's Holines in Christ p. 222 223 God's Omnipotence in Christ p. 223 God's Faithfulnes in Christ p. 224 God's Immensitie in Christ p. 225 God's Independence in Christ c. p. 226 Contemplate the Glorious Ideas of God in Christ p. 227 230 Election and Fruition of God's excellences in Christ p. 230 231 Imitation of Christ's human Nature p. 231 232 Christ's friends should present themselves fit Temples for Christ p. 233 234 CHAP. 8. The Doctrine of Amitie with Christ improved by Doctrinal Corollaries and practick Uses DOctrinal Corollaries from this Subject p. 235 248 1. The condescendence of Free-Grace p. 236 2. The Dignitie of Religion p. 237 3. The highest Wisdome is to make Christ our friend p. 238 4. Al by nature Enemies to Christ p. 239 5. Al friendship with Christ from God p. 240 6. The contradictions of many seeming Friends p. 241 7. How far false friends of Christ may go p. 242 243 8. How easie a thing it is to miscarrie in the beginning of our friendship p. 244 9. Much seeming friendship with Christ not real p. 245 10. True Friendship among men rare p. 245 246 11. The folie of such as refuse Christ p. 247 248 Use 1. The Aggravations of this sin not to mind friendship with Christ p. 249 259 1. As to its Object it is against Christ 1. The Author of life p. 250 2. Most willing to give life p. 251 3. Most excellent in himself p. 252 2. The Aggravations of this sin as to its Subject p. 253 255 3. The Aggravations of this sin in regard of its formal Nature p. 255 556 1. It 's ful of Atheisme p. 257 2. Of Crucifying Christ p. 257 3. Of Blasphemie against Christ p. 258 4. Of Sacrilege p. 258 4. The Aggravations of this sin from its Effects p. 259 The miserie of such as refuse friendship with Christ p. 259 263 Use 2. For conviction to Refined Hypocrites p. 263 How far refined Hypocrites may procede in false friendship with Christ p. 264 273 As to 1. The Spirit of Bondage p. 265
2. Aversion from sin and self p. 266 3. Assent and Estime of Christ p. 267 4. Consent and closing with Christ p. 267 268 5. Affections p. 268 6. Union with Christ p. 269 7. The Image of Christ p. 269 8. Active Obedience p. 270 9. Passive Obedience p. 270 10. Dependence on Christ p. 271 11. Service and Assistances p. 271 12. Praises 13. Communion of Saints p. 272 14. Communion with Christ p. 272 15. Prelibations of Glorie c. 273 c. The Sinfulnes of false friendship with Christ p. 276 1. It is a mocquing Christ p. 276 2. It is a Wearying Christ p. 277 3. Is is most lothsome to Christ p. 277 4. It doth Christ most mischief p. 277 278 The Folie of false friendship with Christ p. 279 It is 1. Self-flatterie 2. Self-delusion p. 279 3. Self-ruine 4. Self-confidence 5. Self-contradiction p. 280 6. It shal be manifest folie p. 280 7. It is courting of shadows p. 280 The Curse of false friendship with Christ p. 281 1 It is the Root of many Spiritual sins p. 281 2. It Poisons the best Mercies p. 282 3. It puts a sting into al Afflictions p. 282 4. Christ leaves such under the snares of this world p. 282 5. Christ leaves such to the Plague of their own hearts p. 283 6. Christ puts a period to the day of Grace p. 284 7 Christ leaves them to Satan p. 284 8. Christ becomes a stone of stumbling to such p. 285 9 Hence follows Judicial hardnes p. 285 10. Such are exposed to al the Curses of the Law c. p. 286 11. Al the Hopes of such perish p. 286 CHAP. 9. Heart-Examens Exhortations and Directions touching a sincere closure with Christ as our friend Use 3. FOR Examination p. 288 Motives 1. From the Difficulties that attend friendship with Christ p. 289 2. From the Facilitie of being mistaken herein p. 290 3. From the Danger of such mistakes p. 291 Distinctive Characters of true and false friends of Christ p. 292 As to 1. Estimation p. 292 2. Aversion from sin p. 293 294 3. Self-denial and Exaltation of Christ p. 295 297 4. The Law p. 297 298 5. Crucifixion to the World p. 299 6. The Election of a whole Christ with the whole Heart p. 300 7. Closures with Christ's person for himself p. 301 303 Vse 4. Exhortation to a thorough closure with Christ p. 304 Motive 1. From the Excellences of Christ p. 304 307 Mot. 2. From the Condition of the Soul its Origine Nature Capacitie Activitie Immortalitie p. 307 311 Mot. 3. From the Nature of Amitie with Christ p. 311 311 Mot. 4. From the Effects of Amitie with Christ p. 312 315 Directions for a complete closure with Christ p. 316 In general lay a good Foundation p. 316 317 1. Get a Sanctified Head which implies p. 319 1. An Head wel-principled with Evangelick notions p. 320 2. An awakened Head p. 321 3. A Serious Head p. 321 2. Get a Loyal Heart which implies p. 322 1. A Broken Heart p. 323 2. A Sound Heart which implies p. 324 1. A living Heart p. 325 2. A Single Heart both as to object and Motives p. 326 327 3. An Entire Heart p. 328 329 4. A Flexible Heart p. 330 331 5. An Honest Heart p. 331 332 CHAP. 10. Advice to the friends of Christ for the living up to the Dignitie of this their Relation Vse 5. DIrections for Christ's friends c. Direct 1. Tudie and admire Christ's Excellences p. 333 1. Studie the Beauties of Christ's Person p. 335 336 2. Studie Christ's Good-Nature Love and Tendernesses p. 336 340 3. Studie the Riches of Grace in Christ p. 340 344 Direct 2. Daily repete your first Election of Christ p. 344 The Benefits of such repeted Elections of Christ As to 1. Gradual separation from sin and Self c. p. 345 2. The confirmation of our Union with Christ p. 346 3. The Radication of Grace p. 347 4. The Enlargement of Affections p. 348 5. Recoveries out of Backslidings p. 349 6. Communion with Christ p. 350 7. The life of faith p. 350 351 8. Assurance of salvation p. 352 354 Direct 3. Grow more rooted and built up in Christ Col. 2.7 As to 1. Assent and Estime of Christ p. 355 356 2. Strong Adherence to Christ p. 357 358 3 Resignation to and Dependence on Christ p. 359 362 Direct 4. Get spiritual Conjugal Affections for Christ p. 363 c. 1. Conjugal Love to Christ p. 365 367 2. Conjugal Desires after Christ p. 367 369 3. Conjugal Grief for Christ's absence p. 369 370 4. Lively Hopes of Christ's Returnâ— p. 371 372 5 Joy and Complacence in Christ's Presence p. 373 6 Conjugal Fear of displeasing Christ p. 374 7. Conjugal Zele for Christ p. 375 Direct 5. Endeavor after the greatest interne Uniformitie with and externe Conformitie to Christ p. 376 1. Interne Uniformitie with Christ p. 378 2. Externe Conformitie to Christ p. 380 Direct 6. Aspire after more intimate Union and Communion with Christ c. p. 383 1. Confirme and Improve Union with Christ p. 384 1. RelativeVnion with Christ p. 385 2. PositiveVnion with Christ p. 385 1. Habitual p. 385 2. Actual which is 1. Intellectual p. 386 2. Moral which is 1. Adhesive p. 387 2. Affective p. 387 2. Aspire after more intimate communion with Christ p. 388 391 1. In al Duties of Religion p. 391 2. In al Providential occurrences p. 392 3. In Creature-comforts and inferior goods p. 393 Direct 7. Give al Content to Christ p. 394 1. Do nothing that may displease Christ p. 395 Christ is displeased and grieved 1. By visible Relapses or secret Indulgences in sin p. 395 2. By secret Backslidings of Heart p. 395 397 2. Grow up more into the Image of Christ p. 397 3. Displease Self p. 397 4. Be Flexible towards Christ's Wil and Grace p. 398 1. Towards his Wil of Precept and Providence p. 399 2. Towards his gracious Inspirations p. 400 5. Studie Fidelitie towards Christ p. 400 6. Frequent Addresses to Christ p. 401 7. Civilitie and Respects due to Chri. p. 401 402 Direct 8. Take al Content in Christ p. 403 407 1. As the Spring of al Grace p. 408 2. As the Matter of our Happines and so p. 408 1. Christ must be loved for himself p. 408 409 2. Christ must be injoyed as the best good p. 410 3. Christ must be the spring of our Satisfaction p. 411 4. Christ must be injoyed without Mesure p. 411 Direct 9. Live by faith in al States and Conditions of suffering by or for Christ p. 412 1. Vnder al Sufferings immediately from Christ p. 413 Christ has many Gracious Ends in Desertion p. 414 415 How the friends of Christ must live by faith under al his Absences and Desertions p. 416 417 1. By keeping up good Thoughts of Christ p. 418 419 2. By humble Submission unto Christ p. 420 3. By firme Adherence unto Christ p. 421 422 4.