Theophilie, or, A discourse of the saints amitie with God in Christ by Theophilus Gale.

THEOPHILIE : OR A Discourse of the Saints Amitie with God in Christ .

PART . I. Of CHRISTOLOGIE Or Concerning the right constitution of the Object ; How Christ is to be Elected by his Friends .

BOOK I. Of the first Fundamental Law of Friendship with Christ ; Consisting in a prudent Election of a single , complete Christ , for Himself .

CHAP. I. Of Friendship in General : with the Explication of Joh. 15.14 . Ye are my Friends , if ye do whatsoever I command you .

SECT. 1. Of Friendship in General .

EVery Good , whether natural , civil , Of Friendship in general . or Divine , is by so much the better , by how much the more Vniversal and Communicative it is ; and the more universal and communicative any Good is , the more amicable or friendly it is . There is a kind of natural Friendship amongst Inanimates : Natural friendship . The Elements of Nature are under such an essential combination of natural friendship , as that , to preserve the Interest of the whole , they oft denie , yea move contrary to their proper natural inclinations Amongst the four elements Fire seems the most noble and friendly ; because most publicly active and communicative of its good . Yea the Sun , a a That the Sun is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a celestial fire , is the persuasion of the greatest Philosophers both Pagan and Christian , as wel moderne as ancient ; not to mention many Reverend Divines and learned men of this Age : Of which else where . which is supposed to be no other than a celestial fire , is of al Inanimates most noble and friendly ; because most universally active and communicative of its heat , and influence ; according to that description of the Psalmist , Ps. 19.5 , 6. where the Sun is brought in under the shadow of a friendly Bridegroom , rejoycing in his amicable communications to the Creatures : yea it s said , there is nothing hid from the heat thereof , i. e. not only the beautie of the Rose , and virtues of al plants ; but also the perfections of Minerals , the lustre of Gold and Silver , the sparkling of the Diamond , with other precious stones , which lie hid in the bowels of the earth , owe their original to the Sun 's friendly communications of heat and influence .

The proper seat of Human Friendship is civil Societie , Human friendship . either personal , domestick , or more politick : and the more publick-spirited and communicative men are , the more noble and friendly . Narrow-spirited and selfish persons , such as are wholly clung to their own Interests , as they are the reproches of al societies , so likewise the most unfit to make friends . He that cannot denie himself wil soon denie his friend : he who is wholly wedded to himself , wil not stick to break with his best friends , if they stand in the way of self-exaltation . It is the generous noble self-denying spirit , that makes the best friend in al societies and relations , whether conjugal or more commun . But of this more anon .

As for Divine Amitie or friendship ; Divine friendship . God in Christ must necessarily be the best friend , because the most b b The Philosophers make this one character of their chiefest Good that it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , most diffusive or communicative of it self . Whence Plato saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that The chief Idea of Good is the productive cause of al Good . universal , diffusive , and communicative Good . God is such a Good as is commun to al , and yet proper to each of his friends . Christ has no Interest of his own Crosse to the main Interest of his friends . Sin is therefore the worst evil , and that which most obstructs the course of friendship , because it most contracts and narrows the heart ( which in it self is an universal , infinite appetite ) unto private , selfish ends , and Interests . Whereas Grace , so far as it is predominant , makes men generous , publick-spirited and communicative in al designs , and actions ; and therefore it makes the best friends in al relations , conditions , and stations . For Grace , being the Ressemblance or Image of God , the most universal , best good and friend , the more it prevails in any soul , the more friendly and actively useful wil such be , in al Relations and Capacities . Hence it appears , that the Saints Amitie or friendship with Christ , God-man , ( whether we consider it objectively in regard of Christ , or subjectively in regard of the Saints ) is the most perfect Idea , exemplar or patterne of al human friendship . Yea , we may be bold to say , that there is no real and cordial Amitie among men , but what has its Foundation in , No true Amitie but what is founded on Amitie with Christ . and Derivation from this Divine Amitie , or friendship , 'twixt Christ and his friends . He that is not a friend to God in Christ , is not truly a friend to any other ; no , nor yet to himself . We must therefore have recourse to this Divine Amitie with Christ , not only as the right patterne , but as also the spring of al Amitie amongst our selves . The Designe therefore of this Treatise is , to explicate and demonstrate , what are the Laws and Privileges of the Saints friendship with Christ : which wil also give us the best Idea , Foundation and expedients for friendship amongst our selves , under al Relations , States , and Conditions , both as men and Christians .

SECT. 2. The Paraphrase and Explication of the Text , John 15.14 .

AS for the Foundation of this Discourse , we shall fixe it on part of our Lords farewel-Sermon , Joh. 15.14 . Ye are my friends , if ye do whatsoever I command you .

These words , as to the letter of them , The mind of the words , Joh 15.14 . are plain and familiar : Their mind and sense you may take in the following paraphrase and explication . Friends are best known at parting : Christ is now at parting-point with his Disciples : they seem to condole his departure ; and hang about him as loth to part ; especially seeing his departure was like to prove so prejudicial both to him and them . But our blessed Lord , to solace their spirits , and revive their faith , gives them to understand they should be no losers by his absence : for , Ye are my friends . As if he had said t is true , I leave you in a persecuting , temting dirty world ; yet be not overmuch concerned about mine absence : Be assured I have such a bleeding sense of your condition , such a fire of Affection , such tendernesses of compassion , such warme bowels , an heart so large , so gracious , so sympathetick towards you , as that I may as soon forget my self , as forget you : Know , that I am now going to bleed to die for you , that you may live and reign with me ; I go to take up my logement , for three dayes , in a cold grave ( that shadow of darknes ) for you , that so you may loge with me for ever in mansions of Glorie : and after that I shal ascend up to Heaven for you , and yet leave mine heart with you on earth . It s true , I shal not then any more sigh , or weep , or bleed for you , yet shal I not be without a deep sense of your sighing , weeping , and bleeding for and after me . Know , that distance of place shal make no distance in mine Amitie and friendship towards you . Remember , in al your straits you have a friend in Heaven , who is not unmindful of you on earth ; albeit the world may lode you with disgrace , reproches , and a world of il-wil , yet I shal nevertheles own you as my friends : yea , I shal then own you most , when the world , and perhaps your worldly friends , do most scorne and reject you . You may expect most of my friendly regards , affectionate care , and gracious vouchsafements , even then , when you are most despised , persecuted , and hated by the World . In brief , assure your selves , you shall find me alwaies your best friend , and sometimes your only friend : for , believe me , you are my friends . Only with this Proviso , if ye do whatsoever I command you ; i.e. If you approve your selves friends to me , by observing al my commands , both particular , such as I have newly mentioned , and more general , as it becometh friends . Or else , we may understand the words thus : Ye are my friends : i. e. Ye shal approve your selves to be my friends : it being usual with some pen-men , especially this Evangelist , to expresse the notification or manifestation of a thing by a verb that signifies its essence or being : so Joh. 15.8 . So shal ye be [ i. e. manifest your selves to be ] my Disciples .

To obviate a mistake here , we are to consider , that in this conditionate proposition and promise , whereas there seems , ( as some wil have it ) to be a causal connexion between the Antecedent , and Consequent ; as if Christs friendship with us , had a dependence on our obedience to him , as the moral cause thereof , Christ intends no such thing hereby : for he addes v. 16. Ye have not chosen me , but I have chosen you , &c. i. e. my friendship to you , depends not on your friendship to me , as the productive , meritorious moral cause thereof ; but on the contrary , your Friendship and obedience towards me , depends on my election of you . Whence it is evident , that the conditional connexive particle , If , in our text doth not connote ( 1. ) Any general decree or universal Intention immanent in Christ , of friendship towards al. ( 2. ) Nor yet any power in corrupt Nature to performe such an obedience to Christs commandements , as may entitle men to this privilege of being the friends of Christ . ( 3. ) Nor yet any causal Dependence , or suspension of Christs friendship on our obedience . But Christ useth here ( as elsewhere ) this conditionate mode of proposing the termes of his friendship . ( 1. ) As a way most convenient and agreable to human Nature . ( 2. ) To shew the connexion between mans Dutie , and his favor , as also how pleasing obedience is to him . ( 3. ) As an Instrument , in and by which he conveigheth the condition required .

Thus we see the words contain two parts 1. A gracious vouchsafement or privilege on Christs part , Ye are my friends . 2. A duty required , if ye do whatsoever I command you . The proposition I collect hence , and lay as the Foundation of the following Discourse , is this : That there are certain universal and commun Laws of friendship even amongst men ; which being duely observed , by Believers , towards Christ , he is not ashamed to own them as friends , and vouchsafe to them al such privileges as correspond therewith .

For the more ful explication of this Proposition , we shal resolve it into these two Questions . 1. What are those universal Laws of friendship among men , which Believers ought to observe towards Christ ? 2. What are those gracious vouchsafements or privileges which Christ confers on his friends !

SECT. 3. The first Law of friendship in Election .

AS for the Laws of friendship amongst men they are either fundamental and essential ; The Laws of friendship . such as tend to the constitution , and Being of friendship : or they are perfective , such as conduce , though not to the very Being , yet to the Improvement and Perfection of friendship . We shal begin with the essential and fundamental Laws of friendship .

The first universal , fundamental Law of Amitie or friendship among men , Al friendship is founded on Election . consists in a deliberate single complete election of our friend for himself . Amitie or friendship comes not by Nature , or by Accident , but by election and choice : neither wil every rash , forced , unstable , incomplete election suffice to constitute true lasting friendship : but this election must be , 1. Deliberate , 2. Single , 3. Complete , and that both as to the object and subject . We shal discourse of these , each in their order , with endeavors to demonstrate , how essential and necessary these are to our friendship with Christ .

That al true Amitie or friendship is founded on Election or choice , is very evident both from universal consent , commun Sense , and Reason . Hence the Philosopher defines friendship , an c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plat. Defin. election of one and the same kind of life . Farther , al true Amitie and friendship has its foundation in virtue : now no one is virtuous by Nature , or by Accident , but by choice : d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 3. c. 4. Hence Plato , Cratyl . makes the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a derivative from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because Virtue is most eligible . election is most proper or essential , to virtue . And surely the election of Christ for our friend , as it is our highest wisdome , so also virtue . No one must ever imagine to share in the gracious vouchsafements of Christ , who wil not vouchsafe Christ a share in his hearts election and choice : Neither is it every indiscrete , faint , instable , and incomplete election , that will serve to constitute true Christian Amitie and friendship ; which , by how much the more solid spiritual , comprehensive and transcendent a good it is , by so much the more judicious , transcendent , and perfect must this election be .

CHAP. II. Christian prudence the foundation of al friendship ; and more particularly of that with Christ .

SECT. 1. A general account of Christian prudence , as the foundation of friendship with Christ .

THE Election , This election must be judicious . which is necessarily required to make up a sincere Amitie and friendship , must be rational , judicious and discrete . Indeed al human election does necessarily presuppose a Judgement of Discretion ; according to that of the Philosopher , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 3. c. 4. Election must be with reason and Judgement : again , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 3. c. 5. Election is a consultative , or deliberative Appetite . And surely if Consultation and Discretion be necessary to al Election , it is much more requisite to this of Amitie , especially as it regards Christ , which is the most noble and excellent kind of friendship . Rash unadvised friendship seldome proves sound or lasting : an hasty friend , and a slow enemie are accounted alike dangerous . Yea , Turpe censetur statim amore occuparl , sine deliberatione . Plato , Coviv . how oft does rash hasty friendship degenerate into down right enmitie and hatred ? We have had too sad experiments of this in many seemingly forward friends of Christ , who in time have proved professed enemies to him . Certainly they who take Christ they know not why , wil part with him for they know not what : Such casual accidental Christians are not long-lived friends of Christ . Their friendship to Christ is no better , than that of Turks to Mahomet ; it being bottomed only on some commun motives of Education , or Imitation : Their grounds are only sleight and inconsiderate ; such , as if al other circumstances concurred , would turne them into a Jewish or Mahumedan enmitie against Christ . There is no friendship with Christ , that wil prove sincere and durable , but what is bottomed on , and flowes from a serious , judicious , rational election of him ; on substantial , essential grounds and proper motives apprehended by the soul . The Physician tels us , Syn●●tu● . that Nature makes no sudden mutations or changes : and every sudden mutation is dangerous . This is thus far true here , that , he who suddenly jumps into a profession of friendship with Christ , without much deliberation , and many inward serious thoughts , what his friendship with Christ is like to cost him , is in great danger of backsliding in a tempestuous day . Mat. 7.26 . Thus much our Lord himself assures us in that Parable , Mat. 7.26 . The foolish man which built his house upon the sand , is he that takes up his friendship with Christ upon sleight , inconsiderate grounds . Such hasty buildings have seldome sure foundations . Wherefore Christ compares his real substantial friend , Luk. 14.28 . to a wise builder , that first sits down and considers his cost , Luk. 14.28 , 29 , 30. For which of you intending to build a tower , sitteth not down first , and counteth the cost , &c. Christ speaks here in relation to his Crosse , as it appears from v. 27. and whosoever doth not bear his crosse , and come after me , cannot be my Disciple . He that wil espouse Christ for his friend , must withal espouse his crosse ; and therefore it greatly concerns him , to sit down and consider his charges . Such was Moses's consideration , in the election of Christ for his friend , as we have it , Heb. 11.25 , 26. Heb. 11.25 , 26. choosing rather to suffer affliction with the people of God , &c. Moses had a ful prospect of al the pleasures , honors , and advantages of Pharaoh's court : he had also a judicious prevision , or foresight of those afflictions , he was like to meet with in espousing Christ , and his persecuted people for his friends ; and after a serious deliberate debate ( pro & contra ) in his own thoughts , he chose rather a suffering afflicted friendship with Christ and his people , than the eye-pleasing delights , and heart-bewitching Grandeur of Pharaoh's court . Here was indeed weightie and mature deliberation . Without al peradventure , friendship with Christ is grounded upon the highest and deepest Reasons ; and therefore the deeper and stronger our apprehensions of those Reasons are , the deeper and stronger wil our friendship with Christ be . Sanctified reason is the eye , not only of our soul , but also of our Amitie and friendship with Christ ; which wil be stronger or weaker according to the force of those sanctified reasons on which it is grounded . Friendship backt with spiritual , solid , deep , feeling , lively contemplations of Christ's excellences , moves strongly towards , and closeth intimately with him . 'T is a great saying of the Philosopher , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato Rep. fol. 382. No fool and mad man is [ Theophiles ] a friend of God . Friendship with Christ , though it does not find men wise and serious , yet it makes them so . 'T is the sinner , who is an enemie to Christ , that is the fool and mad man . Grace , which makes mens friends to Christ , makes them also wise and deliberate .

SECT. 2. A Spiritual sagacitie or judgement of Discretion the foundation of Amitie with Christ .

BUT to speak a little more distinctly and closely to this first proprietie of our election . The parts of Christian prudence . The Wisdome , reason or Judgement , which is to be employed in the election of a friend , is stiled Prudence ; which is defined , h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Def. Plat. A facultie or power of it self productive of human happines . This Prudence contains in it these parts 1. A Sagacitie , or a spirit of Discretion for the finding out the right end and object . 2. An Vniversal providence , or provision of al such means as conduce to the attainment of our desired end . 3. A Facilitie , and dexteritie for the disposing of these means in the best manner and method , in order to the prosecution of our end . Prudence necessarie 1. To discover the right end and object of our friendship . Al these parts of Prudence are very requisite to al friendship , but especially to the choice of Christ as our friend .

1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship . This is indeed of huge concernement , in order to the right constitution of friendship : for the last end in morals has the same place with the first principles in speculatives , and with the Forme in Naturals . The last end infuseth sweetnes , goodnes , forces , and life into al the means : therefore if this be naught our friendship can never be good . i i Tu verò , Omnia cum amico delibera , sed de ipso prius : post amicitiam credendum est , ante amicitiam judicandum . Seneca In our Amitie with Christ the last end , and ultimate object of our choice must be no other than Christ himself : there is therefore required a spiritual sagacitie to discover the excellences of Christ . Sagacitie is said to be * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. Def. fol. 412. an Acumen or sharpnes of Vnderstanding , whereby we easily and speedily penetrate , or dive into the nature and qualitie of things . Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof , k k Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies . Plato Rep. 2. fol. 376. Life of Padre Paul , pag. 60. in that he can , at the first glance , discover his friend . And it is said of Pad●e Paul the Venetian , that great Master of Prudence , ‛ That he could immediately penetrate the nature , inclinations , and designes of men , and , like a perfect Musician , make his judgement of the Instrument by the first touch : so , by making men speak , he knew their ends , their Interests , their drifts , their resolutions upon busines , and with most admirable quicknes , the very answers they could make ; and so he regulated himself in al procedings . ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend ; especially of Christ ; who is imcomparably the best of friends . Oh! were men so quick-sighted and sage , as to discerne those infinite beauties , and ravishing glories of Christ's person ; that Divine suavitie and good-nature of his Disposition , those warme compassions and sweet tendernesses of his bowels , those wonders and condescensions of his Grace ; in brief , had men eyes to see , what an ancient , laborious , industrious , bleeding , burning , rich , free , unwearied , invincible love Christ bears towards sinners , they could not choose , but choose him for their friend . But ah ! alas ! here lies the sinner's Hel , he is quick-sighted towards Idol-lovers , but he has no eyes to see Christ , the mysteries and wonders of his beautie , Grace and Glorie ; and therefore 't is no wonder , that Christ has so few friends in the world . Would the blind World but take Philip's advice , and Nathaniel's practice , John 1.47 . Joh. 1.47 . Come and see , what transcendent perfections , what imcomparable excellences , sweetnesses , and heart-conquering mysteries of Grace , and Love , are to be found in Christ , what a croud of friends might he have ? come and see wil speak more for Christ , to set forth his excellences , than the tongues of men or Angels can do . But alas ! men wil not come , men wil not see , and dive into the glorious mysteries of Christ , and therefore 't is no marvel that Amitie or friendship with him is so rare . The Philosopher tels us l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . fol. 206. That a wise man does not praise his beloved , 'til after some familiaritie he knows him wel . The wise men of the world commend not Christ as the best friend , because they know him not ; and they know him not , because they have no familiaritie , or acquaintance with him . Al men that have inward , feeling experimental familiaritie with Christ , commend and extol him , as the best friend : no man that ever came to him , and tasted how good and gracious he is , went away with repenting and hard thoughts of him . David , as a figure of Christ , blesseth the Lord for this spiritual sagacitie , as Psal. 16.7 . Psal. 16.7 . I blesse the Lord who hath given me counsel . What counsel does he mean ? why , counsel or sagacitie to chuse God for his friend and portion : as it 's evident from v. 5 , 6. The Lord is the portion of mine inheritance , &c. He is so far from envying of the wicked their portions , and friends , or from repenting of his choice , that he blesseth God al his daies for this spiritual sagacitie or counsel , which he gave him , to chuse God himself , and none but God for his friend . Yea , he is so much taken and satisfied in his choice , as that he cries out to al the world , Psal. 34.8 . Psal. 34.8 . O tast and see that the Lord is good . This spiritual sagacitie is a Divine instinct , wrought by the spirit of God , whereby the soul first tasts , and then sees the excellences of Christ . So Tyndal , on John 10.4 , 5. ( fol. 265. ) ‛ If they ask , how we know that it is the Scripture of God ? ask them , who taught the Eagles to spie out their prey ? even so the Children of God spie out their father . ' Divine instinct , backt with inward sense and spiritual reason , gives the soul a clear , spiritual , affective sight of Christ ; and so engageth the heart to move strongly towards him . For no knowlege works more powerfully , than instinct of nature strengthened by reason . Those who have an inward feeling tast of Christ's admirable sweetnesses , wil see and know what an excellent friend he is . The Philosopher defines m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Platon . Def. fol. 413. election , a right experimental probation , such as the Goldsmith has of metals . This is most true here ; the more inward , experimental , and familiar probation , or trial , we have of Christ , the more chearful , firme , and inviolable wil our election of , and Amitie towards him be . 'T is true , every friend of Christ has not a feeling sense of his interest in Christ ; yet he has deep sense of the superlative excellence of Christ . Some good friends of Christ , have not the sweet , joyous sense of Christs presence , yet they have the bitter , bemoaning sense of his absence ; which argues some forgoing tast , how sweet friendship with Christ is . Thus it was with the Spouse ; even when she had lost his sweet refreshing sense of Christ's comforting presence , she stil retained a lively sense of the bitternes of his absence , and superlative worth , as it appears by the high character shee gives of him , Cant. 5.11 — 16. my beloved is white and ruddy , Cant. 5.11 . — 16. &c. Thus we see what spiritual sagacitie or sharp-sightednes is required ; also what foundation it has in spiritual sense , in order to the Election of Christ as our friend .

SECT. 3. Sacred Providence or Consultation about means necessary to Friendship with Christ .

2. ANother part of prudence , Providence or consultation about the means . necessary for the constitution of a wel grounded and inviolable Amitie or friendship , is Providence , or a prudent provision of such means as are most conducible to our end . This providence is defined in the general , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. Defin. fol. 414. a preparation for some future end or designe . As to our present case , it implies an universal comprehension of , and deliberation or consultation about al such means , and particular circumstances relating thereto , whereby a firme wel-grounded Amitie may be maintained . This Providential prudence o o Arst . Eth. lib 3. c. 5. some terme Deliberation or consultation ; which referrs ( 1. ) To the means , not the end . ( 2. ) To means licit , not p p De illicitis nulla debet esse consultatio . Grot. illicit , or unlawful . ( 3. ) Among lawful means not to infinite , but finite . ( 4. ) In finites , not to what are impossible , but to such as are in our power . ( 5. ) As for such means as are in our power , consultation takes an q q Qui ad tauca respic●t , facile respondet . universal prospect of al that relate to our end . ( 6. ) Lastly , after a ful view of al means , it commends the r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Platon . definit . fol. 414. best to our election ; in which it determines . These are the characters , which the Philosopher gives of a good consultation . Now to draw down these general rules to our present purpose . The soul that would arrive to a wel-grounded election of Christ for his friend , must seriously consult and deliberate on al such means as are most expedient for the prosecution , and obtainment of this his end . For to choose a friend , without a serious consultation about , or provision of such means as necessarily conduce to the maintaining and promoting of such an Amitie , is , even in the s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato Conviv . fol. 184. commun estimation of al prudent persons , but a rash , foolish , election . If ever deliberation and providence be useful , it is in this case , namely for the finding out the most apposite , and proper means for the promoting our friendship with Christ . And the reason hereof is drawn from the difficulties , which occur in making a clear , firme , solid , complete judgement , touching the most proper means for the maintaining our Amitie with Christ . 'T is not here , as in speculative Sciences , where the Premises being laid , the conclusion follows of its own accord , without difficultie : no , t t Intellectus practicus propter passiones variásqu● occurrentes ●●●●mstantias d●fficilius veritatem attingit quàm speculat● vus . St. Joseph . Thes 64. here , in this undertaking of friendship with Christ , there occur various irregular passions , crosse humors , private Interests , and other material circumstances , which very much obstruct the practick Conscience , in making a right judgement of the means , albeit the end be already fixed : so that without mature deliberation and consideration little good wil be done . A soul that wil engage in Amitie with Christ , must resolve upon parting with right eyes and hands , things most dear unto him ; which requires serious advice and deliberation : he must also make account of being engaged in many a sharp Combat with spiritual wickednesses in high places , with a frowning and flattering world , and with a slie , deceitful , treacherous heart ; Al which require a world of spiritual prudence and caution . This very argument our blessed Lord improveth , to provoke Christians to serious Consultation , and Providence , about such means as may conduce to their friendship with himself . So Luk. 14.31 , 32 , 33. Luk. 14.31 , 32. Or what King going to make war against another King , sitteth not down first , and consulteth , whether he be able with ten thousand , to meet him that cometh against him with twenty thousand , &c. The scope of the Parable is this : Christ acquaints them , v. 26 , 27. what a difficult conflict they had to engage in ; they must hate ( comparatively ) father , mother , wife , children , yea and life also , if they would be his friends : Therefore he bids them sit down , and consider what provision they had made , for such a difficult undertakement : whether they had got armor of proof , and sufficient forces for such a difficult exploit and warfare . Certainly they who unadvisedly rush into such a battel , without their spiritual ar●or , the shield of faith , the sword of the spirit , &c. must expect , ere long , to lye wallowing in the bloud of their slain friendship with Christ . He that is only a casual and rash friend of Christ , cannot promise himself to be alwaies such ; as the u u Non promittit se talem in perpetuum , qui casu bonus est . Senec. moralist observes of a good man . He that intends to approve himself , what he professeth to be , as to friendship , must deliberately provide a sufficience of spiritual Armor , and forces to carrie him thorow al difficulties , he is like to encounter with . Such was David's election of God for his friend , Psal. 119.57 , 58 , 59. Psal. 119.57 , 58 , 59 , 60. v. 57. Thou art my portion O Lord . There lies David's choice of God for his portion or friend . * * Sensus est : Habeant sibi alii suos honores , o●es , & caetera hujus●odi : At ego , O Domine , si● statuo , Pars & portio mea , &c. Muis. As if he had said : some chuse this , others chuse that , others chuse some other inferiour good for their portion : but as for me , Lord , I solemnely professe , and that after serious deliberation , that I have no other portion or friend but thee : let who wil take these lower goods ; give me thy self , I have enough , I am content : I can neither expect nor desire a better good . And what follows ? I have said , that I would keep thy words . I have said , i. e. I have , upon serious mature deliberation and consultation , peremtorily resolved . What ? that I would keep thy words : i. e. that I would vigorously prosecute al those means , by thee prescribed , for the maintaining of this my election of thee for my friend . So v. 58. I intreated thy favor with my whole heart , &c. i. e. I have chosen thee , with the bent of mine heart , for my friend . What follows ? v. 59. I thought on my waies : There is a great Emphase in the Hebr. w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diligenter reputavi ( nam verbum est Pihel ) fac●ltate mibi primum data , quum duas cernerem vias , unam Veluptatis , alteram Vertutis . Verb , rendred I thought : which signifies here , I diligently weighed , and deliberately considered every tittle , like those who cast accounts , comparing every part with the other , to the intent that I might the better sum up the whole . Of what ? Of my waies : i. e. al those waies and means which lead me to a more complete and perfect union and communion with thee as my friend . So it follows : and turned my feet unto thy Testimonies . The like v. 60. I made hast , and delayed not to keep thy commandements . n n Festinavi . Sensus est : Re cognitâ nihilsum cunctatus , sed mox praeceptis tuis servandis in●●bu● . Muis. His deliberation was long and serious , but his execution was with hast , and without delay : which indeed is , by wise men , supposed to be one of the highest pieces of Prudence . For to consult long , and warily on al means and waies , that may promote our end , and then to execute speedily , is the most likely course to render our designes and undertakements most effectual , and succesful . Such was David's Deliberation and resolution in his election of God for his friend . If our Deliberation about the means be rash and inconsiderate ; and our resolution , and execution slow and delatorie , such friendship , though it may begin with much heat and warmth of Affection , yet it usually ends in shameful disappointment , if not open Apostasie . Briefly ; they who do hand over head ( as we say ) or unadvisedly choose Christ for their friend , without solemne and due consultation about the difficulties , that may impede or hinder , and the means , which may promote their intended Amitie , are seldome long-lived , but never the best friends of Christ . For friendship inconsiderately and easily acquired , is usually as rashly and easily lost , when difficulties occur . This holds true in civil , but much more in spiritual Amitie , with Christ . Nothing therefore is more requisite , to lay a firme foundation for friendship with Christ , than mature deliberation and consultation , not whether or no we should make him our friend , ( that is past doubt and inquirie ) but what are the most effectual means , and expedite courses , to procure and promote friendship with him .

SECT. 4. Dexteritie in the Disposement of means , a fundamental ingredient of friendship with Christ .

ANother branch of human Prudence is dexteritie or Facilitie of judgement , Dexteritie or facilitie in disposing of the means . for the disposement and ordering of the means in the best method and manner , in order to our more facile prosecution of the end . x x La prudence est dans l'action , ce qu'est la Sapience dans la contemplation . Confer . Beaux Esprits Confer . 13. p. 225. Look what Sapience or Intelligence is in contemplation , the same is Prudence in action . For the end in action and moral virtue , is the first principle in prudence . So that as in Sciences , there is an huge use of Logick . and method for the right disposition , ordering , and placing of termes , propositions , and discourses , in order to the drawing down exact consequences and conclusions from first Principles : just so it is in moral Prudence ; it may not suffice that we pitch on a right end , and choose the best means to prosecute this end ; but there is also required an exact disposing or ordering of those means , in order to the more speedy and effectual prosecution of the end . This they cal Dexteritie or Facilitie of Judgement ; which is extremely necessary in al moral actions , and no where more than in the election of a friend , but most of al in the choice of Christ our best friend ; as it wil appear by an examen of the several notions and offices thereof .

This Dexteritie in the general , Dexteritie What ? is an exactnes or equitie of judgement , which gives to al things their just weight , mesure , order , and place : and it has divers Names and Offices ; which agree wel with that Prudence whereby Christian Amitie , especially with Christ , is produced and maintained .

1. 1. Perspicacitie . It is termed [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] a Perspicacitie of counsel , which y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato , de Rep. 4. fol. 428. ubi addit Serranus : Dicit Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Consilii inveniendi perspicacitatem praesstantissimum q●iden sapieatiae genus esse . Plato defines , a manifestative Science ; and supposeth it to be one of the most noble kinds of wisdome ; because it gives unto things their just proportion , order , and rank . Such indeed a Perspicacitie , or discrete counsel is very advantageous for the constituting and promoting a right friendship betwixt men and men ; but more particularly betwixt men and Christ . He that wil make Christ his friend , and have conversation with him as such , needs much perspicacitie and dexteritie , so to order al his waies and course of life , as that there be a sweet harmonie , and happy combination between al the parts thereof ; so that one dutie may not displace another , but each keep its proper rank and order . Christian Amitie , especially with Christ , is a very uniforme , harmonious and equal thing : if there be any confusion or disorder in our waies , it wil soon make a schisme or breach , so far as it prevailes , in our friendship . So that there is required much Divine Logick , and method , or holy Art to knit the parts and Duties of our life so exactly together , as that there be no dissonance , or jarring found amongst them . Hence this Perspicacitie or Dexteritie is defined by the Platonist , z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Platon . Def. fol. 413. a connatural virtue of reasoning , or a virtuous Logick . Certainly if natural and artificial Logick be so greatly useful for the methodizing and right ordering the parts of speculative Sciences ; of how much greater use is this Divine Logick , or sacred method , for the right ordering the parts and duties of a Christians life and conversation with Christ as his friend ?

2. 2. Experience a great orderer of Affairs . This Prudent disposition of our waies and means is also termed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 experience ; which has a mighty efficacious dexteritie for the ordering of Affairs , and therefore must needs be very useful for the breeding , and maintaining of al friendship ; but in a more peculiar regard , of the Saints Amitie with Christ . Plato tels us , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato Rep. 9. fol. 582. that an experienced person , indued with prudence , is the only Philosopher : and he gives this reason of it ; because a prudent experience is the best Judge of human Affairs . And , that experience is the chief nurserie of Prudence , the same Philosopher proves else where b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato Gorgias . , because experience renders our lives regular and harmonious , according to rules of Art : whereas inexperienced persons , upon the occurrence of any new or strang Accidents , are liable to many irregularities , confusions , and disorders . And the reason hereof is this : a prudent experience furnisheth us with many , and useful observations , and experiments ; which being reduced to their several classes and ranks , give us general rules and precepts , for the more regular ordering and disposement of our waies and courses , in the prosecution of our end . The particular occurrences and singular Accidents of our lives , are wel-nigh infinite ; and therefore are accounted as such : c 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 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 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 f Utimur fruendis , ac● 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 , Marth● 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 f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inq●iunt Graeci Grammatici , proprie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : ●●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 g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato Phaedo 92. in an Ataxie , or disorder , and confusion ; so al Grace in an Eutaxie , or good-order , and harmonie . Pythagoras . Hence some o● the Philosophers held , that Virtue was nothing else but a symmetrie , or Harmonie . And if this Good order or Harmonie be essential to al virtue , how much more than is it requisite to friendship , especially between the soul and Christ , which is one of the highest degrees of virtue . The poor Philosopher could say , h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plato Protag . 3. fol. 326. that the whole life of a man should consist of a good ryme , and right harmonie : Whence he makes Harmonie and Symmetrie to be the soul , not only of the moral , but also of the natural World . Is not this more properly applicable to the Saints friendship with Christ ? Prudent order , the soul of Amitie . what does more spirit , animate , beautifie , and confirme Amitie with Christ , than an holy order , and Divine Harmonie in our waies and conversation ? And what can be more soverainly efficacious , and expedient for the begetting this sacred order , than this spiritual , prudent Dexteritie , which we have been treating of ? Spiritual light and prudence is the best orderer of things : Sinners void of the light of life , are loged in the grave of sin , where there is no order , but confusion ; yea their light is darknes , as Job speaks of the natural death , Job 10.22 . Job 10.22 . A land of darknes , as darknes it self , and of the shadow of death , without any order , and where the light is as darknes . Sinners , whose light is darknes , cannot but be full of disorder and confusion : for al disorder comes from darknes . Thence Job 37.19 . Job 37.19 . 't is said , we cannot order our speech by reason of darknes . None can order their words and waies aright , but such as are indued with the spirit of God , and saving light . Whence David praies , Psal. 119.133 . Psal. 119.133 . Order my steps in thy word , i. e. cloth me with a spirit of wisdome , or prudent dexteritie , that so I may order my steps according to thy word , and approve my self thy faithful friend . And such as do thus prudently order their waies , have a promise of the highest manifestations of Divine friendship , Psal. 50.23 . as Psal. 50.23 . To him that ordereth his conversation aright , wil I shew the salvation of God . We see then how essentially , and universally useful this Divine Prudence is , both for the production and conservation of friendship in general , but more particularly , of that Amitie which ought to be 'twixt the soul and Christ . I shal sum up the whole of this particular in a brief character of Divine Prudence , as it relates to friendship with Christ . This spiritual prudence is i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jambl. ex Pythag. an Intelligent eye , which contemplates those incomparable beauties , and transcendent glories that are in Christ : it is a spiritual tast which savors and rellisheth those incomparable sweetnesses that are in Christ : It is the greatest inventresse of means most expedient for the enjoyment of Christ , as our friend . It is a k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pythag. sacred orderer , which prescribes the best Directorie for our waies : It is produced in a pure mind ; which reflecting on Christ , beholdeth in him a most beautiful exemplar or Idea for al its waies : It is l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pythag. the Corrector and Governor of al our paths ; m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jambl. ex Pythag. which referring al to the Divine patterne , brings us into the nearest Assimilation to , and communion with Christ as our friend . O! what need then have the friends of Christ to studie and pray for this Divine prudence ? Jam. 1.5 . If any lack wisdome , &c.

CHAP. III. The Election of a single Christ in opposition to Sin , Self , the World , and the Law .

SECT. 1. The Saints friendship with Christ is conjugal ; and therefore Christ is singly to be Elected .

AS the foundation in Artificials gives union , A found Head and a sincere Heart the great springs of al friendship . and strength ; and the Head in Naturals affords Influence and Conduct to the whole bodie : the like does Prudence in Morals ; particularly in Friendship , as it has been shewn . But yet if Prudence be the root and Head , the Wil is the Heart , where friendship has its proper Seat and Throne : So that , not only a sound Head , but also a sincere heart is essentially and fundamentally necessary to the constitution of true Amitie , whether human , or Divine . This leads us to the remaining Characters of the first fundamental Law of friendship ; namely , that it be founded on a single complete election of our friend , and that for himself . These Adjuncts or Attributes , given to this Election , refer both to its object and subject , i. e. we must chuse a single complete object , for it self , with a single , complete Heart . Wherefore we shal discourse of these Attributes under both their references .

First , 1. Touching the object of this Election . As for the object of this Election it must be single , and complete , in al friendship , whether human or Divine . We shal , with the Lord 's gracious Assistance , examine each of these in their order .

First , 1. It must be ●ingle either , 1. Comparatively . The Object of this Election must be single , at least comparatively , if not absolutely . For , ( 1. ) Al friendship amongst men requires , that its object be comparatively single : that is , that the heart admits not of any corrival , or other friend , who stands in direct opposition to , or competition with his elect friend . For every one may be justly reputed , so far an enemie to his friend , as he is a friend , though but secretly , to his friend's enemie . Or 2. Absolutely as in conjugal friendship . But ( 2. ) There are some kinds of friendship which require a single object absolutely ; as that between conjugal Relations . Conjugal Amitie , as such , absolutely excludes al degrees of comparison , in the same kind , as to al other lovers and friends . He or she that has the least degree of true conjugal love , or friendship for any other person , save that to whom he or she is joyned , by a conjugal Election or Mariage-consent , offers violence to the very fundamental Laws of conjugal friendship , and may be accounted an Adulterer , or Adulteresse ; at least so far as this irregular passion prevaileth . For the very formal nature or reason of conjugal friendship excludeth al corrivals , or copartners with its friend . This is a sealed fountain ; if any streams issue forth to other lovers , the whole is poisoned , Prov. 5.15 , 16 , 17 , 18 , 19 , 20. Prov. 2.17 . Cant. 4.12 .

Now such is the friendship betwixt Christ and a gracious soul ; The friendship betwixt Christ and his friends conjugal , and therefore the object single . it is conjugal , and therefore requires absolutely a single object of its election or choice . That soul who admits any other but Christ , to share in the same Kind of conjugal Affection , which it owes to Christ , is guiltie of spiritual adulterie , and fornication . There is a ful character of a soul espoused to Christ , Cant. 4.12 . a Garden enclosed is my Sister , Cant. 4.12 . my Spouse , a spring shut up , a fountain sealed , i. e. her conjugal friendship is wholly reserved for Christ , and for none other . Whence v. 8. he cals upon her , Cant. 4.8 . to come from the Lions dens , from the montains of the Leopards , i. e. to renounce friendship with al old lovers , which were either open or secret enemies to him . For as the Lion signifies an open fierce enemie , so the Leopard or Panther implies a cunning , slie enemie , which , under pretence of friendship , does more effectually hurt : h h Non patitur Divinus sponsus illam quan tori sociam habere vult , morari in sylvestribus locis , ubi Leonum sunt & pard●run cubilia . Sanctius in l. For this Beast is estimed a friend to all Beasts except the Dragon ; and thence by the beautie of his skin , or sweetnes of his smel allures all beasts to him . Whence Antichrist , that great enemie of Christ , is Rev. 13.2 . ressembled under this symbolick Image of a Leopard ; which sets forth his secret , cunning enmitie , masqued under a pretext of seeming friendship . So Hos. 13.7 . We have the Lion and the Leopard joyned together , as expressive of Gods open and secret enmitie against his backsliding people . Thus Christ admonisheth his spouse , to refuse friendship with al old lovers , which were either Lions or Leopards , open enemies , or false friends to him , that so she might be as a garden enclosed , a spring shut up , a fountain sealed for himself , and himself alone . The like Admonition Christ gives his contracted spouse , Psal. 45.10 , 11. Psal. 45.10 . Hearken ( O Daughter ) and consider , and incline thine ear : forget also thine own people , and thy fathers house . 11. So shal the King greatly desire thy beautie : for he is thy Lord , and worship thou him . That this is spoken of the Spouse or friends of Christ , the very Title of the Psalme imports , which is a song of loves , i. e. betwixt Christ and his conjugal friends . What then does Christ exhort his conjugal relations unto ? ( 1. ) i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both diligent Attention , and also Obedience . To hearken , i. e. to give diligent attention to those conjugal Articles , or Laws , which were incumbent on her to observe . ( 2. ) Not only diligently to attend , but also to consider , i.e. k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Which denotes vigilant circumspection and deep deliberation . to consult , deliberate , and weigh exactly , what are the most proper expedients and means , for the completing and perfecting her conjugal union , and communion with her Lord . And then the Psalmist proposeth , ( 3. ) That she l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. bend thine heart to a readie closure . ineline her ear : i. e. not only consider and advise warily about the means , but also chearfully to consent unto , and embrace such as were most expedient for the accomplissment of her end . She was to consider and debate long , and maturely , about such means as were best for the accomplissement of this so happy match ; but , the deliberation and consultation being over , she was to incline her ear , i. e. chearfully to consent , and speedily to execute those means , which were judged fittest for the attaining her end . Thence ( 4. ) the Psalmist acquaints us , what the first and main of these means were ; namely , Forget also thine own people and thy fathers house . As if he had said , look as those who enter into conjugal friendship and relation , have their conjugal Affections so far melted and dissolved into their beloved friend , as that they do in a manner forget al old relations , though never so near allied by bloud , even Father , Mother , &c. m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et Obliviscere populi tui , & Domut patris tui . i. e. Morum patriae & ritu●m . Vates sponsam admonet , si sponsam velit amore sui accendere , necesse esse , ut suae Gentis a● paternae Domus , corumque o●nnium , quae antea charissi●a habuit prorsus obliviscatur , ac marito tantum placere studeat . Muis. so must thou have thine heart divorced from al old lovers , though never so near akin to thee , if thou wilt enter into a conjugal friendship with thy Lord . Conjugal Affection and relation contracts and gathers in the Affections , which lie loose and in commun among many friends , to one single person : so must the conjugal friend of Christ , cal home his scattered and wandering affections , and cause them al to center on their best beloved . Whence it follows . ( 5. v. 11. So shall the King greatly desire thy beautie , i. e. Be thou wholly for him , and he wil be wholly for thee : let thy Affections be taken off al old Lovers , and Knit entirely to him , and his Affections shall be entirely knit to thee : be thou content with him , and he shal be content with thee : let the King have his Throne al alone in thy heart , and his heart shal be as it were alone set on thee , So shal the King desire thy beautie . n n Ration●m adf●rt cur studere debeat , ut placeat marito . Muis. And thence ( 6. ) follows the second reason , why she should forget her own people and fathers house : For he is thy Lord , and worship thou him , i. e. He is not only thy Husband but Soverain Lord , to whom al Divine Adoration and worship doth appertain : wherefore if thou reservest , in the supreme conjugal bent of thine heart , which is thy Lords Temple and Throne , any secret haunt for old lovers , thou art guiltie , not only of spiritual Adulterie , but also of Idolatrie : for he is thy Lord , whom alone thou must adore , or worship , with spiritual-conjugal faith , love , and obedience . Thou art mistaken if thou thinkest to mediate a league of friendship , betwixt thy New Lord , and old lovers : no , he wil have his alone in the inmost bent of thine heart , which is his sacred Temple , or rather the Holy of Holies , where none may enter or Loge but himself : there is room for other Lovers in the out-loges of the Affections , but none here , in this sacred Bent of thine heart , save for thy Lord : he alone must be extolled and worshipped here . He that studies , and indeavours to make a composition betwixt Christ and any old friend , so as to allow them both a share in the inmost bent of his spiritually conjugal love , does but delude himself with a framed shadow , or Idol-Christ , of his own fancie . A compound-Christ is a false Christ : if we chuse not a single Christ for our friend , we chuse nothing , but a coined Idol of our own deluded hearts : he that addes any thing to Christ , as a copartner in his spiritual conjugal friendship , destroyes the whole of Christ , as to benefit . Al this is set forth to the life in that Parable , Hosea 3.1 , 2 , 3. v. 1. Hos. 3.1 , 2 , 3. Then said the Lord unto me , go yet , love a woman ( beloved of her friend , yet an adulteresse ) according to the love of the Lord toward the Children of Israel , who look to other Gods and love flagons of Wine . The case stood thus : The Jews had entred into a conjugal covenant of friendship , with God , as you have it , Jer. 2.2 , 3. I remember the kindnes of thy youth , the love of thine espousals , &c. But Israel had broken her conjugal covenant with God , as this Prophet Hosea declareth at large , chap. 1.2 . whence She is here stiled an Adulteresse , because , albeit she retained the profession and worship of God in part , yet she looked to other Gods , and loved flagons of Wine , o o Propter voluptates colunt Idola , magis de victu , quam de Dei cultu solliciti Tarnovius . Intellige ho● de Idololatrarum ●o●viviis : plerumque enim haec conjunguntur , superstitio & luxus . Rivet . : i. e. she found good emolument , or incomes of pleasures and riehes by the flagons of Wine , or drink offerings which were poured forth to other Gods ; therefore she looks towards them , or gives them a share in that conjugal friendship and worship which was due to God alone , as Zeph. 1.5 . Yet for al this , though Israel had thus broken wedlock with God , yet he had an affectionate compassionate eye towards her : she was beloved of her friend though an adulteresse ; God had a mind to enter into a new covenant of conjugal friendship with her : but how ? would God be content that Israel should lie in commun for him and Idol-Gods ? No ; but first he redeems her Affections by out-bidding other lovers ; and so wil have her as a garden enclosed and a fountain sealed , proper to himself . So v. 2. So I bought her to me for fiveteen pieces of Silver , &c. V. 3. And I said unto her , thou shalt abide for me many daies , thou shalt not play the Harlot , and thou shalt not be for another man , so wil I also be for thee . As if the Lord had said : O my backsliding Spouse , I have yet once again ransomed thee , both by price and power , from thine Idol-lovers ; look wel to it , that thou play not the Harlot again : be thou for me , and not for any other lover , and I wil be for thee : approve thy self a loyal friend to me , and dout not but that I shal approve my self so to thee . Thus Cant. 6.3 . Cant. 6.3 . I am my beloveds , and my beloved is mine , i. e. I am wholly and singly for my Beloved , as he is wholly and singly for me : Si●ut speculum figuram nullam habet , sed illam admittit , quam is quem habet coram , objicit ; sic spo●sa fidelis praeter s●onsum nullum ad as●oct●m admittit . Sanctius . I am in regard of conjugal love and subjection , not mine own , but his : as he is , in point of conjugal love and care , not his own but mine . It s true , my beloved ceaseth not to be his own , when he becomes mine ; but yet he demeaneth himself as if he were not his own ; he assumeth such intimate Relations , and bowels , of an husband , friend , savior , &c. as bespeaks him wholy mine , and therefore it is my dutie to make over my self , my Thoughts , Admirations , Affections , Person and al to him ; so that I am now to mind , admire , live in , possesse , enjoy , and delight in him , and not my self ; I am to reject every Idol-lover and friend .

Thence God tels the Israelites , that he would not deliver them , til they had put away their false Gods , Judges 10.13 , 14. Judg. 10.13 , 14 , 15. Yet ye have forsaken me , and served other Gods : wherefore I wil deliver you no more . Go crie unto the Gods ye have chosen , and let them deliver you in the time of your tribulation . God upbraids them with their Idol-Gods and false lovers . But yet when the Israelites had put away their Idols , and humbled themselves before God , it is said the Lord's s●ul was grieved for their miserie , v. 15 , 16. The like Hos. 14.3 , 4. Hos. 14.3 , 4 , 8. When Israel is brought to renounce al Idol-lovers and false Gods , then , and not til then , Christ comes in as a friend , promising to heal her backslidings . So v. 8. Ephraim shal say , what have I any more to do with Idols ? and what follows ? I have heard him , and observed him , &c. Christ wil never hearken to us as a friend , so long as we have to do with Idols .

Thus Hos. 2.15 , Hos. 2.15 , 16. 16 , 17. when God takes Israel again into Covenant with himself , he wil have her forget the names of Baalim , her old Idol lovers , and cal him Jshi , her Husband . Thus the soul , that enters into a conjugal friendship with Christ , must be for him singly , and for none other : he must not adde to or compound any thing with Christ ; but must bid adieu unto , and abandon al old lovers , which may pretend unto , or aim at the least share in the bent of the heart , or that conjugal Affection which is alone due to Christ .

SECT. 2. Reprobation of sin , by the friends of Christ .

BUT now to descend to particulars , Four old lovers which pretend a share in our conjugal love . there are 4 old friends , or lovers which pretend unto , and aim at an interest in that conjugal affection and friendship , which is alone due to Christ ; and those are , 1. Sin . 2. Self . 3. The World . 4. The Law as a Covenant . The first two are interne , and bosome-friends ; and therefore more apt to betray us : the latter , albeit more externe and forrein , yet are they exceeding dangerous , and very prone , either by their smiles , or frowns , to get a share in that conjugal friendship , which is due to Christ . Whoever therefore does really intend and desire , to enter into a solemne League and Covenant of Amitie with Christ , must abandon each of these , so far as they stand in opposition to , or competition with Christ ; who must have his royal Throne , al alone , in the bent of the heart . And this indeed suits with the nature of al election formally considered : For n n Cujus est approbare ejus est reprobare . al election , in its strict notion , does import a reprobation of something : he that elects one thing , reprobates another . So he that elects Christ for his friend , must reprobate or refuse al these old Idol-lovers , so far as they pretend unto any share in that conjugal Affection , which is due to Christ , and to him alone .

1. 1. The friend of Christ must reprobate and reject sin . He that wil espouse Christ for his friend , must absolutely renounce , yea , bid open defiance unto sin , that bosome inmate , which pretends much kindnes for us , but is indeed a sworne enemie , not only unto Christ , our best friend , but also to our selves . The Philosopher could tel us : o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 2. c. 4. That those who are truly friends , have the same enemies , and friends . This holds most true here ; he that is a friend to Christ is an enemie to sin ; and so on the contrary , he that is a friend to sin , is an enemie to Christ . To pretend unto an election of Christ as our friend , without any sincere reprobation of sin , is a contradiction in Christianitie . What ? a friend of Christ , and yet reserve secret haunts for beloved lusts ? a friend of Christ , and yet indulge thy self in secret , if not open sins ? a friend of Christ , and yet one that doest allow thy self in known provocations against Christ ? a friend of Christ , and yet as vain in thine apparel and gestures , as frothy in thy discourses , as voluptuous and flesh-pleasing in thine use of the creatures , as proud and scornful in thy behavior , as vain-glorious in self-exaltation , as worldly and greedy of lucre , as other worldlings ? oh ! what a monstrous contradiction is this ? Again , art thou a pretender to friendship with Christ , or yet a frequent , yea wilful neglecter of Christian duties , both private in thine alone , or retirements , and more publick in thy relations ? Art thou an Angel in the Church , but a Devil in thy Familie , at least in thine own heart ? Certainly if this be good friendship with Christ , then Hel is crouded with a world of good friends of Christ . Such false friends were those apostatizing Jews , Zeph. 1.5 . who swear by the Lord , Zeph. 1.5 . and by Malcham : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unto ( not by ) the Lord and to Malcham , i. e. they professe friendship to God , yea bind themselves to him by an oath of Allegiance and Supremacie , to be for him and for none other : but yet under hand , they swear also to Malcham : i. e. their Idol Molock , to whom they give allegiance and homage as wel as to God ; Which indeed was a flat contradiction . For God and Baal can no more be reconciled , than Heaven and Hel. This is the commun case of a world of seeming friends : They swear both to the Lord and to Malcham : they professe conjugal friendship to Christ , and yet retain some Idol-lust , some Image of Jealousie , which must go halves with Christ . Thus do many false friends of Christ , studie and meditate , how they may mediate a league between Christ and lust : Christ they must have , to quiet the clamors of conscience , and lust they must have , to quiet and content their hearts : hence they compound al differences betwixt Christ and lust . This is an Hel-bred friendship , yet too commun among the croud of Professors . How far a false friend of Christ may procede in the reprobation of sin .

Neither wil every laxe and partial reprobation of sin suffice , to constitute a sincere election of , and conjugal friendship with Christ . Many a seeming friend of Christ may procede very far in turning from sin , and yet never turne to Christ ; yea continue stil a secret , and at last turne an open enemie to him . How far did Herod go in joyful attendence on John's Ministerie , and Reformation , til it came to part with his Herodias ? and then he chuseth to part with John's head , and life by Christ , rather than with her , as Marc. 6.10 . Luke 3.18 . Did not Demas procede far , and cleave long to Christ ? was he not much estimed by the Apostles ? Do they not make honorable mention of him in their writings ? And yet did not the love of this world so far prevail upon him , as that at last he left Paul , and the work of the Ministerie , and turnes Merchant , 2 Tim. 4.10 . he hath forsaken me and loved this present world , he forsakes Christ , and Christ forsakes him . 1. As to judgement . ( 1. ) A false friend of Christ , may have many dreadful apprehensions of the damning nature of sin ; yea he may feel some scorching terrors , and heats of Divine wrath in his conscience for sin ; which may fil him with great indignation against sin , so far as it carries a sting and torment in it ; and yet al this while he allows and approves of it in his 〈◊〉 , as sweet or profitable : he may have ●●●●gement of conviction and Discretion against 〈◊〉 , as it is the fuel of Divine wrath , or he●●●re , and yet he may have a judgement of Approbation for sin , as pleasing to corrupt nature . 2. As to wil. ( 2. ) Neither may the false friend of Christ , have his Judgement only turned against sin , but his heart also may , in some mesure , by many faint wishes , partial vows , and legal Covenants against sin , very far depart from it . How many pretending friends of Christ are there , who make solemne vows against their sins , but after their vows make inquiries , ( as Solomon observes ) how they may reconcile their Lusts and Christ ? Do not many , with solemne protestations , turne out sin at the street door , as a rebellious son , and yet soon after , take it in again at some back-door ? Are not many mens covenants against sin , ( 1. ) Either extorted and wrung from them by reason of the heats and gals of their conscience ? ( 2. ) Or partial ? they covenant against some sins , that so they may retain other sins with more securitie . ( 3. ) Or legal ? they covenant against sin in their own strength , and so soon fal into the hands of that sin they covenant against . ( 4. ) Or conditional ? they covenant to quit sin , provided it wil not be a more dutiful obedient servant . ( 5. ) Yea , do not the most of mens covenants against sin serve as a blind to concele their sins ? yea , as food to nourish , strengthen , and improve sin ; at least inward heart-lusts ? Thus do many seeming friends of Christ make al their Vows and Covenants against their sins , but as expedients subservient to the concelement , strength , and growth of sin . In brief , the bent of their heart is towards sin , while they seem , with many protestations and vows , to reprobate the same : they have fatherly bowels rolling towards sin whiles they seem most displeased with it : they are offended at sin , not because God is offended at it , but because it offends their peace , and troubles their consciences , &c. 3. As to conflicts with , and mortificaons of sin . ( 3. ) Yet farther ; a false friend of Christ may arrive , not only to some faint inclinations and protestations of heart against sin , but also to some sharp combats with , and some seeming mortifications of sin . The light of conscience may fight against the lusts of his heart : as it was with Balaam , Numb. 22.18 . externe branches of sin may be lopped off : Acts of sin may be suspended : some sins may be pursued even to death . Yea , not only outward Acts , but inward lustings may be in part quenched . Yea , the root of sin may seem very far withered . And al this but feigned conflicts , and superficial mortification of sin , which determine in the greater prevalence and sovereigntie of sin . For al their combats , and struglings against sin , do but more miserably entangle them in sin : while the acts of sin grow more feeble and weak , the inward Dominion of sin grows stronger , and more violent ; like a torrent pent up with banks . The more emty the streams of sin are , the fuller is the fountain : when sin seems most asleep , it is oft least mortified , and most lively within : As in malignant diseases , when the humor strikes in , it grows more incurable . Mat. 22.25 , — 28. This is the case of many a seeming friend of Christ .

But now 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 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 Interest , is the worst in the world to make a friend of : because he usually fails his friend most , when he has most need of his friendship ; namely , in times of difficultie . The selfish man wil part with his best friend , Self violates al the laws of friendship . rather than with his carnal Interest . Yea inordinate , lawlesse self , will not stick to offer violence , to al the fundamental and essential Laws of true Amitie , and friendship . For , ( 1. ) q q Arist. Rhet. l. 2. c. 4. A friend is to be chosen for himself : i. e. not for what good we are to receive from him , but for what good we see and enjoy in him : This a selfish man minds not : he sees nothing desirable in his friend , but what good he receives from him . ( 2. ) Again , true Amitie requires a likenes , yea some kind of unitie , and onenesse in principles , humours , dispositions , wils and Affections . But a selfish man can no longer conforme to his friend , than his friend conformes to his Interest . Irregular self is ful of crosse principles , humors , dispositions , and Affections . ( 3. ) The Philosopher , as well as Reason , tels us , that al true Amitie is founded in virtue ; and thence , that there is no sound friendship but among virtuous persons : but now the selfish person knows no virtue , but what promotes his great Idol self . ( 4. ) Farther , true friendship requires mutual communion , communication , and resignation of al things . This a selfish person can no way approve of : mine and Thine are his fundamental Laws : he chuseth rather to enjoy his carnal interest , than his friend : he had much rather break a thousand times with his friend , than once with carnal self . ( 5. ) Again , confidence and dependence is essential to true friendship : but a selfish man has no confident , but self : he can trust his best friends no longer , than he has trial of them . Jelousie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . suspicion and disbelief is the first Article of his Creed . ( 6. ) True friendship requires , that we do or suffer any thing for our friend : But now a selfish person can do but little , and suffer much lesse for his friend , ( 7. ) Lastly , Fidelitie , and constance is fundamental , and necessary to true Amitie : But alas ! how mutable , how inconstant , how disloyal is a selfish man to his best friends ? Hence the Philosopher concludes , q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato , Conviv . fol. 184. That friendship is not to be taken up for riches or any politick Interest : because such an Amitie has nothing stable in it , but its Instabilitie or inconstance . And thus much experience tels us , that friendship taken up on base selfish Interests , is most inconstant : for the least mistakes , prejudices , crosse humors , passions or dissatisfactions oft' turnes such friendship into secret , if not open enmitie . By al which it appears , that they , who enter into a league of friendship for base selfish ends , wil soon come to an end of their friendship . Whence also it is manifest , that self-denial is essential and fundamental to al true friendship .

Neither is this self-abnegation fundamentally necessary to human friendship only , but also to Divine . Self-love Christ's greatest enemie in 7 regards . Spiritual Amitie with Christ is no interessed Love : that lawlesse Lord , or rather Tyrant , Self-love is the greatest enemie Christ has . For ( 1. ) whatsoever pretensions of Amitie to Christ it may make , yet the intrinsick and secret mesure of al its kindnes to Christ is self-interest : so much the Philosopher assures us , r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. that the self-lover acts wholly for himself , either according to his proffit or pleasure . ( 2. ) Again , self-love fils the heart with a world of prejudices against Christ . O! What unbelieving Jelousies , what groundles surmises , and suspicions ; what cruel , severe , and hard thoughts of Christ have self-seeking professors ? ( 3. ) Whence also comes that obstinacie , contumacie , stout-heartednes , and inflexibilitie or stubbornes of wil , which is in many pretenders of friendship to Christ , but from proud self ? s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas . for self is the proudest thing in the world : it affects no lesse than a Deitie , or equalitie with God and Christ ; and therefore its wil must be its law ; it is impatient of any yoke , though never so sweet and easie . ( 4. ) Self-love is the greatest enemie to Christ , because it is ful of self-flatterie , presumtion , and carnal securitie . Holy Self-despair is the best foundation for friendship with Christ ; because it makes sinners see and feel their absolute necessitie of Christ . I must have Christ or I die , saies the self-despairing soul . t t Coecus sui amor hominibu● persuadet , Nihil odiosum sibi inesse . Calv. But now self-love fils the soul with groundles presumtions , and carnal confidences : if sin be but asleep , or sick , self persuades the sinner , that sin is dead : if there be but a few seeming good actions , self-love presumes that there are also good Affections : If there be some legal sorrow for sin , this affection of self-love falsely concludes , there is an hatred of sin , &c. ( 5. ) Lawlesse self is a great bar to friendship with Christ , in that it is the cause of al sin , and so of difformitie from , and rebellion against Christ . That self-love is the cause of al sin , the poor blind u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato Leg. 5. f. 731. Philosopher can instruct us : for ( saith he ) he that loves , is blind about that he loves ; and so he imagines there is greater honor due to himself than truth . Again , al sin springs from an inordinate appetite of some lower good : and the true cause why any do inordinately love any lower good is , because they do inordinately love themselves . Hence ( 6. ) Self-love puts another bar to Divine Amitie with Christ , in that it is the cause of al manner of confusion , and disorder in the soul . Friendship with Christ , is ( as we have before Chap. 2. shewn ) a very barmonious , regular , and orderly thing : But now that lawlesse Tyrant self breeds al kind of confusion . So Plato excellently philosophiseth , shewing , w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato Repub. 9. fol. 575 , — 577. how Tyrannick self-love lives , as an absolute Monarch , in al manner of confusion and irregularitie , &c. ( 7. ) Lastly , lawlesse self is most obstructive of Divine Amitie with Christ , in that it makes men double minded , disloyal and unconstant in al the offices and duties of friendship towards Christ . Self-seeking professors are indeed friends to none but their own humors , lusts , and Interests : whatever fair pretences they make to Christ , yet in truth al their friendship is concluded within their own sphere : self is the centre and circumference , where al the lines terminate . 'T is true , they wil perhaps in some lesser concernes , where self is not invaded , appear for Christ , that so they may in concernes of greater consequence act for themselves : they live and die within the circle of their own private Interests : they really adore and worship no God , but self . Whence 't is impossible that such , whose ends differ so vastly from Christ's , should maintain entire , and long friendship with him . Divine Amitie with Christ is lined with a world of difficulties ; and therefore it needs a world of courage and resolution : Cowards wil make no good friends of Christ ; because they are below the lowest office of friendship . But self-love is mighty cowardly and timorous , as also slothful and lazy : it cries , there is a Lion in the way , if but any shadow of danger . 'T is true , a selfish friend may go , like Orphah with her mother , a furlong or two with Christ , so long as the way lies fair and direct for his own Interest ; but yet he soon parts at the first crosse way . x x Quia adhuc nimis inordinatè te diligis , ideò plenè te resignare aliorum voluntati trepidas , Gerson de Imitat . Christi , l. 3. c. 13. One keeps on with Christ til he comes to the crosse way of shame or reproche : another he walks with Christ , til he comes to the crosse way of povertie or need : others march with Christ , til they come to some fiery trial of persecution . This is most certain , that friendship with Christ , begun on base selfish grounds , will end in secret or open enmitie : for when such seeming friends have atained their ends on Christ , they care not to have any more to do with him . We find this fully exemplified in many selfish friends that followed Christ , while on earth , for the loaves , or bag , or some such carnal interest . So Joh. 6.15 . Joh. 6.15 , 26. there are some seemingly such zelous friends of Christ , as that they would come and take him by force , and make him a King . Ay but Christ puts no confidence in them : he knew their selfish designe , and upbraids them with it , v. 26. verily ye seek me because ye did eat of the loaves , and were filled . y y Quos sportula secit amicos . Juven. Sat. Such basquet-friends are reproched by the Heathens . Neither were they long-lived-friends of Christ ; for v , 60 , 61. they are offended at him , and so quit his companie . The like instance we have , Joh. 2.23 , 24. where many commit themselves to Christ , but he would not commit himself to them ; because he saw they were but selfish false-hearted friends , which would ere long prove open enemies to him . We have also a great instance hereof in zelous Jehu , 2 King . 10.15 , 16. 2 King . 10.15 , 16. where he seems a forward and hearty friend of God ; and cries out to Jehonadab , come with me and see my zele for the Lord . He pretends much zelous friendship for God , but he intends al for himself : Jehu seems to go far in the work of Reformation : oh ! what an huge zele has he seemingly for God ? But when it came to the hazard of his Crown , then the golden Calves must he set up : he would rather venture the losse of Religion , Christ and al , than the losse of his Kingdome , 2 King . 10.29 , 31. 2 King . 10.29 , 31. He regarded not to walk in al the commandments of the Lord : Albeit he went far in Reformation , yet he durst not go farther than his Interest attended him : when Reformation , and Interest crosse each other , Where self is the cause of friendship , 't is also the ruine of the same . then he breaks with God , and so God breaks with him , as v. 32. And 't is worth our remarque , that the very same self-interest , namely his ambitious desire of the Kingdome , which made him seem so zelous a friend of God , against Ahab's house , was that which at last turned his seeming friendship into open emnitie against God . For the same self-interest that engaged him for God , against Ahab's familie , in order to the obtaining of the Kingdome , engaged him against God , and a thorow Reformation , lest thereby he should again lose the Kingdome : which seems to be aimed at , Hos. 7.1 . Hos. 7.1 . when I would have healed Israel , then the iniquitie of Ephraim was discovered , and the wickednes of Samaria . Jehu's ambition was very wel pleased , to join in the work of Reformation , so far as it conduced to his gaining of the Kingdome : but having gained it , the same self-love hindred him from joining too far in Reformation , lest thereby he should again lose his Kingdome . Thus the same Idol-self , which at first made him a seeming friend , at last made him an open enemie to God . So mutable and variable a thing is self , and al friendship founded , and rolling thereon . And , as Ambitious self thus far prevailed with Jehu , so Avaricious or covetous self no lesse influenced Judas , both in the election , and reprobation of Christ , as his friend : For the same avaricious humor , which made him continue a friend of Christ , namely that he might have his bag or purse supplied , ( for Judas was Christ's Bursar , as Joh. 13.29 . ) the same at last inclined him to sel his master and friend , for thirty pieces of Silver . Such a visible curse is there upon al selfish friendship , as that self-love is both the effective , and destructive cause thereof . By al which it is evidently manifest , that inordinate self is the Gangrene of al true friendship : so that nothing is more essential and fundamental to the election of Christ as our friend , than the Reprobation , abnegation and abjuration of tyrannick , lawles self . Renunciation of sin , without the renunciation or rejection of self , does but make men more secret , and cunning enemies of Christ .

And as there can be no espousement of Christ for our friend , A character of hypocritick , partial self-denial . ' til there be a divorce from self ; so neither is it every partial , superficial , carnal , externe , legal , and hypocritick self-denial that wil serve the turne , to constitute a sincere friendship with Christ . For it is most evident , that many denie themselves in some things , As to 1. Self-wisdom . that so they may seek themselves more effectually in other-some . Others denie themselves much in profession ; that so they may exalt themselves the more in Realitie . Some seemingly abase their own wisdome , that so they may the more cunningly advance the same ; as the Academicks , and Scepticks of old . 2. Self-humor . Others professedly crosse & thwart their own Inclinations , and humors , that so they may promote their own merits . 3. Self-merit . Others renounce their own merits and self-righteousnes in profession , that so they may the more establish the same in their hearts . 4. The causes of self-denial . 1. From self-love . How much seeming self-abnegation is there in the world , which springs only from self-love ? How many are there who seem to abase themselves in their own , and the worlds eyes , that so they may be extolled by other men ? does not many mens self-denial spring only from carnal fear of Divine wrath ; 2. From carnal fear , or , 3. Spiritual pride . 5. Its effects . or from spiritual pride and vain glorie ? is not the self-denial of many made use of only , as an artificial blind , or masque to cover over a rotten base heart ? do'nt they under a forme of self-abnegation , hide the power of lust ? Is not the self-denial of many seeming friends of Christ only legal and forced ; which at last ends in greater self-seeking and Apostasie ? certainly , such self-denial is the pest of Religion , mere carnalitie , enmitie against God ; yea flat Idolatrie ; and therefore the greatest abomination unto God : so far is it from laying a foundation for Divine Amitie with Christ .

Whence it appears that that self-denial , An Idea of true self-denial which springs from a spiritual sight of our selves , and of God . which ushers in friendship with Christ , is of a more noble descent , and nature : it springs from a broad , inward , spiritual , intuitive , feeling , living , and Divine light ; discovering to the soul the universal pravitie , contagion , malignitie , povertie , nakednes , impotence , servitude , yea Hel of sin , and miserie in corrupt Nature . This Divine light gives the soul also a bright , spiritual , real , intuitive , affective apprehension of the Justice , Puritie , Majestie , and Glorie of God ; which makes the sinner much more vile and loathsome in his own eyes ; as it was with Esaias , chap. 6.5 . Esa. 6.5 . who , having had a sight of God in his Glorie , v. 1. he cries out , wo is me , for I am undone , &c. This is the proper Genius and Spirit of Christs friends ; the more real , and lively discoveries they have of the glorie of Christ , the more they loath , and abhor themselves , as not meet to come into the presence of Christ . Thus also Job , ch. 40. v. 4. Behold I am vile , what shal I answer thee ? I wil lay mine hand upon my mouth . So Job 42.5 . I have heard of thee by the hearing of the ear : but now mine eye seeth thee . What follows ? v. 6. Wherefore I abhor my self , and repent in dust and ashes . Job , having had a glimpse of the Lords glorie , he looks upon himself as most loathsome and abominable : he is not only ashamed of , and grieved for his sin , but he loaths himself as one quite out of heart ; he abhors himself as an unclean and abominable thing . And this is the sweet and gracious temper of every friend of Christ ; so far as he sees the glorie of Christ , so far he loaths himself : the more highly he estimes , and affects Christ , the more deeply he disestimes , and disaffects himself : yea , he abhors himself so much , as that he would fain be severed from himself , and never own himself more : he looks upon himself as fit rather to be swallowed up of judgement , than capable of mercie ; he is quite out of conceit , and love with himself . Thus also the Publican ; who having had some glimpse of Gods justice and holines , Luk. 18.13 . Luk. 18.13 . ( 1. ) He stands afar off : which argues a lively sense of his infinite distance from God . ( 2. ) He would not lift up his eyes to Heaven , as deeply sensible of his own unworthines . ( 3. ) But smote upon his breast , &c. as conscious of his own wretched sinful state and condition . Such a deep lively sight , and sense of self-nothingnes , yea of self-hel , brings the soul to an holy and happy self-despair ; which is an effectual door to faith and friendship with Christ . Such a self-despairing soul is really nothing in his own eyes , though he hopes to be something by Divine vouchsafement : His own wisedome , As to 1. Self-wisdom , and presumtion . which perhaps he sometimes idolized , is now to him mere folie , Gal. 6.3 . His old self-presumtions , and self-flatteries are , in his estime now , as the Gates and Suburbs of Hel : he would not for a world be his own flatterer : he desires to be sifted to the bran , that so he might know the worst of his state . As for self-wil , 2. Self-wil . he looks upon it as no better than a self-hel : he accounts his own wil the most crooked , stubborne , perverse piece of the whole Creation ; and therefore would fain have it broken and ground to powder ; wholly melted and dissolved into the wil of God , Psal. 131.2 . 3. Self-forces . His self-forces , and self-strength , he judgeth to be wholly infirme , and weak : and whereas formerly , his evangelick assistances were improved for the Interest of self ; and under pretence of depending on Christ , he really depended on himself ; he now abjures al self-dependence , and counts al his strength to lie in his self-weaknes , so far as it leads him to more complete and absolute dependence on Christ , 2 Cor. 12.10 . As for his self-righteousnes , 4. Self-righteousnes . he looks upon it as most unrighteous ; yea , as dung and drosse in comparison of Christ , 5. Self-peace . Phil. 3.8 , 9. His self-peace and securitie , is that which he daily watches and fighteth against . 6. Self-interest . His carnal self-interest , is to him no better than self-ruine . His self-glorie is his self-shame , 7. Self-glorie . and reproche . Thus is the true self-denying friend nothing in himself , that so he may be something in Christ : he is a fool in himself that he may be wise in Christ : he is poor in himself , that he may be rich in Chist : he is naked in himself , that he may be clothed with Christ's white rayment : he is weak in himself that he may be strong in Christ : he is lost in himself , that he may be found in Christ : he is despairing in himself , that he may believe in Christ : he dies in himself , that he may live in Christ . Thus the friend of Christ abjures self in every branch , and vein thereof , and placeth Christ in the room of self : he turnes that great Idol , that whorish creature self out at doors ; and takes in Christ , his soverain Lord , to loge al alone in the Bent of his conjugal love and desires : He turnes my self into Christ-self ; my wit into Christ's wisdome , my wil into Christ's wil ; my strength into Christ's omnipotence ; mine ease into Christ's pleasure ; my credit into Christ's honor ; mine interest into Christ's exaltation . Thus he abandons , and dies to private , particular , irregular self ; that he may possesse , enjoy , admire , desire , hope for , delight in , and live upon his most universal , generous , noble , laudable , and best self , Christ . This is that happy self-denial , which is so fundamental and essential to friendship with Christ : For he that can thus denie himself , wil never denie his Lord , and friend , he that hath thus overcome himself , wil with ease overcome al difficulties , that lie in his way to Christ . The greatest conflicts the friends of Christ have , is with lawlesse , tyrannick self . This is that which ruines al false friends of Christ : for how many have very far overcome sin , and yet after al have been overcome by self ? and among those that seem to denie themselves , how many seek themselves most , while they seem most to denie themselves ? O happy is he , that understands what it is to abjure , Beatus q●● intelligit quid sit amare Christum & contemnere scips●m . Gerson , de Imit . Christi . contemne , and abandon self , and espouse Christ as his friend . Nothing makes men more uniforme , familiar , confident , officious , intimate , and loyal friends of Christ , than such a genuine , pure strain and vein of self-denial . What made Abraham so eminent for friendship with God , as that he is stiled , with an emphase or accent , The Friend of God ? Was it not his self-abnegation , Abraham's friendship with God founded on self-denial . that laid so good a foundation for his so great Amitie with God ? Were not al the great and noble exploits of Abraham's friendship with God , founded on self-denial ? His first great act of friendship towards God , for which he is stiled , Esa. 41.2 , 8. the friend of God , consisted , in his forsaking Chaldea , his nearest relations , and eye-pleasing delights to follow God , he knew not whither , as a Pilgrime , al his daies . Was not this an high piece of self-abjuration ? Again , the second great Act of friendship , for which he is recognized , and openly proclaimed the friend of God , James 2.23 . was his offering up his only Son Isaac . And , O! what a world of self-denial , was there in this Act ? I might run thorow that little Book of Martyrs , , Other Scripture-instances . Heb. 11. or white rol of Christ's Confessors , and friends , Hebrews 11. and discover unto you what visible veins of self-denial ran thorow al their friendship towards God . For faith , which was the soul and life of their friendship , is the greatest self-denier in the World . Do but , in your meditations ( which is too large a Theme for me ) run over those noble friends of Christ , there mentioned , even from Abel , to the end of the Chapter , and you 'l see pure , and high strains of self-denial , which were the chief corner stones of their confidence in , and friendship with God in Christ . Again , let us contemplate Christ's New Testament friends , and we shal find much of self-renunciation at the bottome of al their Amitie with Christ . Was not John Baptist a rare , John Baptist's friendship with Christ grounded on self-denial . choice friend of Christ ? and who more eminent for self-denial than he ; especially when it came it came to a competition with Christ ? Mat. 3.11 . So Mat. 3.11 . he confesseth he was not worthy to bear Christs's Shooes . Joh. 3 26 , 30. But more particularly , John 3.26 — 30. v. 26. Some of John's Disciples , seem much offended , that Christ had more Disciples than he : whereupon John , v. 27 , 28. rebukes them : and v. 29. declares solemnely , that for his part , he was but the friend of Christ , the Bridegroom ; and therefore 't was joye enough for him to hear his voice . Yea , addes he , v. 30. He must increase , but I must decrease . As if he had said : Let my name lie in the dust , and rot , sobeit that his name be exalted , and made glorious : let me be disgraced and despised , provided that he be dignified , and extolled : let my root wither and drie away , so that his branch may flourish : let my Sun set , and be turned into a black cole , that his Sun may shine forth more brightly : not my Kingdome , but his Kingdome come : let me be nothing , so that he may be al things . These are noble strains of self-denying friendship . I might shew you the like in other Evangelick friends of Christ ; as the Thief on the Crosse , Luk. 23.42 . and Paul , who , Rom. 9.3 . seems content to suffer an innocent and sinlesse Hel , for the interest of his Lord : and every where , when he speaks of himself , he draws a veil over his own excellences , that so Christs glorie might shine forth more conspicuously : as Gal. 2.20 . Yet not I but Christ liveth in me : that modest corrective [ not I ] argues much self-denying friendship . But I must contract . By these and the like exemplifications and instances , we see , what an essential , and fundamental connexion there is , betwixt self-denial , and Friendship with Christ . I shal close this particular with an observation of the Philosopher ; z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 1. c. 1. who notes , that young men usually are more [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] friendly , and sociable , than other ages ; because they rejoice in societie , and mind not their profit , or self-interest ; as friends ought not . The reason holds good in al friendship , and the observation very far in friendship amongst men ; because , the elder men grow , usually , if they are not clothed with a Divine nature , the more selfish they are . But it 's quite contrary in Divine friendship with Christ : Young Christians , though they oft have the largest affections for Christ , yet have they the least friendship towards him : and the reason is , because there is much of self in al their Affections and duties : they mind more what they receive from Christ , than what they give unto him : they love Christ in themselves , more than themselves in Christ : whereas grown , and mature Christians , though perhaps their Affections , and friendship to Christ be not so juicy and sappy , yet are they more spiritual and lesse selfish : they love Christ now more for what good is in himself , than for what good they receive from him : and whereas at first , they loved Christ for themselves , they now love themselves in and for Christ : the more they are acquainted with Christ , the more they love him for himself ; which is the purest strain of freindship .

Thus we see how essential self-denial is both to the Being , and Perfection of al friendship , and particularly of Divine .

SECT. 4. How far the World must be reprobated , in order to the Election of Christ as our friend .

3. How far the World is to be rejected , in order to the Election of Christ as our friend . WE have finisht the two great interne competitors of Christ , sin , and self ; we now procede to the externe corrivals of Christ ; which are the World , and the Law . These are not formally , and in themselves enemies to Christ , but only objectively , and indirectly , as they , by their frowns or smiles , inveigle , and entice the heart away from Christ . We shall therefore examine them more cursorily , and begin with the World ; which is so far to be rejected , as it stands in opposition to , or competition with Christ . The world has a double face , the one smiling , and the other frowning : by the former it endeavors to allure , by the latter it strives to terrifie the soul from Christ . In both these respects the World must be denied ; though principally as to the former : For generous spirits , are sooner overcome by the smiles , than by the frowns of the World . 1. The Allurements of the World . As for the Allurements and blandissements of the World , they are very bewitching and heart-inveigling things . Al things in excesse are hurtful ; but the intemperance of prosperitie is most dangerous . a a Magnam so turam magnus animus decet : qui risi se ad illam extulit & altior steti● , illam quoqu● infra terram dedu●it . Seneca . He need have a great mesure of Grace , who has great worldly enjoyments : for if his heart be not much above them , with God ; he wil be soon brought under , and made a slave by them . The world , albeit it promise fair , is very faithlesse , and deceitful : it usually then deceives us most , when we most love , or trust it . Nothing makes men sooner mad , than to be drunk with too much felicitie . Our Heads , and Hearts are so weak and infirme , as that they are soon overcome with the sweet wine of worldly good . And therefore , he that will be a friend of Christ , needs much wisdome , and Christian Temperance , as to the Desire , Vse , and Fruition of these lower goods . The Philosopher saies , in down right termes , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato . that it is impossible to be exceding rich , and exceding good . Which comes near our Lord 's great Aphorisme , That it is impossible for a rich man to enter into the Kingdome of Heaven , i. e. as 't is explained , for one that trusts in his riches ; which is the usual practice of rich men ; who therefore are most unfit to make friends of Christ . Certainly great confluences of inferior goods , are great impediments to friendship with Christ : Because they make men usually ( 1. ) Very c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 2. c. 19. proud . ( 2. ) Very soft-natured , and unable to bear , and manage the crosse . ( 3. ) Very voluptuous and sensual . ( 4. ) Very formal , dead-hearted and strangers to God , in al their waies . ( 5. ) Very confident in themselves . ( 6. ) Very earthy and base-minded . Which are al very obstructive to friendship with Christ . We have sufficifient instances hereof , in those who pretended friendship to Christ . So the young man , Mat. 19.21 , Mat. 19.21 , 22. 22. what kept him from closing with Christ , but his possessions ? he had rather part with Christ , than with his riches . He that wil make Christ his friend must ungod the World . Now the Worlds Deitie , or , if you wil , Trinitie consists in the Lusts of the flesh , the lusts of the eye , and the pride of life , as 1 Joh. 2.16 . 1 Joh. 2.16 . i.e. according to the usual explication , the act being ( by reason of its near alliance ) set for the object , Sensual pleasures , Riches , and Honors : Which , as the Cynick wittily expresseth it , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Diogen . Cyn. are the masques of Vices ; yea , and the fuel of them . So Philo the Jew tels us , e e Philo in Decalog . That all sin comes from the lust after pleasures , or riches , or glorie . These therefore must be so far rejected , as they stand in competition with Christ . Thus Christ enjoines the young man Matth. 19.21 . Mat. 19.11 . Go and sel what thou hast and give to the poor . Christ commands him to part with al , if he would partake of him . To part with al ; why , or how so ? ( 1. ) Every friend of Christ must part with al habitually , in the habitual frame and bent of his heart : Christ must be loved more than al : thence the friends of Christ are required to hate al in comparison of Christ : that is , to love al with a lesser love which is comparative hatred . This the young man came short in : for he loved his riches more than Christ , as v. 22. ( 2. ) The friend of Christ must part with al actually when Christ cals for it : which Christ does in some cases ; As 1. In those first times of the Gospel , Christ required that his friends should lay down al at his feet , and live on a commun stock : and therefore it was this young man's sin , that he would not obey Christ's command , and part with al at his injunction : which was also the sin of Ananias and Saphira ; and it cost them their lives . Again , 2. Christ commands his friends to part actually with al ; so far as his Churches shal need require it , for the maintaining of his worship and ordinances . Which seems the meaning of that Scripture , Gal. 6.6 , 7 , 8. Be not deceived , God is not mocqued , for what a man sows , that also shal he reap , &c. His designe is to instruct us , that we may not grudge any thing to Christ , for the maintaining of his Worship . 3. We are actually to part with al for Christ , so far as it may stand in competition with Christ , which oft happens in times of Persecution : we must lose al to keep Christ and a good Conscience . So our Lord informes us , Mat. 6.24 . Mat. 6.24 . No man can serve two masters — ye cannot serve God and Mammon , i. e. as Chrysostome paraphraseth on these words , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. no one can serve God and Mammon ; because they require opposite things : Christ commands that we part with what we have , Mammon commandt that we catch at what we have not . There is also an emphase in that notion , serve ; which implies to be under the Dominion , and to depend on the beck of those we serve . He that is under the Dominion of Christ , as his husband and friend , must use the World as his servant , not as his friend or Lord . In brief , How the World is to be used in subordination to Christ . the right use of the World , in subordination to our friendship with Christ , consists in these particulars , ( 1. ) In al creature-goods , to have a single intention on , and pure Affection for Christ , as our chiefest good , and best friend . This Christ injoines in the fore-cited Scripture , Mat. 6.22 . if the eye , [ i. e. the Intention ] be single , the whole bodie is ful of light . To the friends of Christ , the whole World should be but a glasse , wherein they see and enjoy Christ their friend . ( 2. ) There must be moderation in the use of al creature-comforts , and contentation in the losse of them . Al sensible goods are to the friends of Christ , but things indifferent ; and therefore they must use them indifferently : they must learne , with Paul , Phil. 4.12 . Phil. 4.12 . to want in al their abundance , and to abound in al their wants . What is wanting in their provision , they must make up by contentment ; and what is over or abundant , they must , by Christian moderation and charitie , learne to want . ( 3. ) The friends of Christ must use things to be used ; and enjoy things to be injoyed , i. e. they must use the World as their servant , and injoy Christ as their friend . For he that makes the World his friend , makes Christ his enemie . Jam. 4.4 . So Jam. 4.4 . Know ye not , that the friendship of the world is enmitie with God ? &c. so irreconcilable is the feud 'twixt Christ and the World , when they come in competition , as that he who is a friend of the World must needs be an enemie to Christ ; and he that is a friend to Christ , is necessarily engaged to be an enemie to the World . How far the friends of Christ must reject the frowns of the World , we intend to shew , God willing , when we come to their dutie as to bearing Christ's Crosse .

SECT. 5. How far Divorce from the Law is pre-requisite , to the Espousement of Christ as our friend .

4. How far the Law is to be rejected in order to the espousement of Christ . WE now procede to the last grand competitor with Christ , namely The Law ; which is not simply , and absolutely an enemie to Christ , but only so far , as under the notion of an Husband , or Covenant of works , it sues for a share in that conjugal faith and friendship , which is due to Christ alone . Now the Law endeavors to enter into the same bed with Christ , or to gain our conjugal friendship , both by its frowns and smiles , i. e. by its threats , and promises . ( 1. ) The Law , especially when set home by the spirit of bondage , by its threats and terrors , affrightens and pricks the sinner's Conscience . Then ( 2. ) by its fair promises and offers of life , it presseth hard for the souls conjugal faith and friendship . But ( 3. ) it being impossible for the sinner to performe exact obedience to the Law , therefore the Law is content , to go sharer with Christ ; that the soul do what ●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 ●f works g g O●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 o● 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 soul● 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 i● is a h 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 i Fr●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 to us , not only by addition of something to him , but also by substraction , or diminution of something from him . As we may not therefore adde either sin , or self , or world , or Law to Christ ; so neither may we substract or withdraw any thing from Christ . A divided , as wel as a compound , Christ , is but an imaginary friend , or rather real enemie to us . Wherefore he that will really make Christ his friend , must elect him completely as wel as singly . Now to chuse Christ completely imports two things . 1. To chuse whole Christ : And 2. To chuse whole Christ for himself . Of these in their order , First , 1. The friends of Christ must elect a whole Christ . Those who will contract an Amitie with Christ , must elect , or chuse whole Christ . Though I cannot , as yet , satisfie mine own thoughts with that persuasion , which supposeth , justifying faith as such , and under that reduplication , to regard Christ as Lord and King , as wel as Priest : because this is , as I conceive with submission , to confound the differing formes of faith , as justifying and as sanctifying ; whereof the former speaks a relation to Christ as Priest , the latter to Christ as King chiefly . Besides , I have not as yet any sufficient reason , which might persuade me to quit that received opinion , That faith justifies as an Instrument ; not physick , but moral , or rather federal , depending wholly on the institution of God : and hence not as an Active , but Passive , or Receptive and Applicative Instrument , whereby the Righteousnes of Christ is received , and made ours : Though I cannot , I say , for these , and such like considerations force my mind to assent , that justifying faith as such , regardeth Christ as Lord and King ; yet I easily grant , yea shal demonstrate , that sanctifying faith , which is one great ligament or essential bond of the souls friendship with Christ , closeth with whole Christ , as wel Prophet and King , as Priest , &c.

SECT. 2. The friends of Christ must Elect him as their King .

1. 1. The friends of Christ must elect him as King . THE true friend of Christ doth espouse him not only as Jesus , a Savior , but also as Christ an anointed King : he elects Christ , not only as a Priest to deliver him from Hel , but also as a King to deliver him from his lusts . To take Christ only to save us from wrath , and not to save us from sin , is a black character of a rotten heart , and false friend . Joh. 1.11 . So Joh. 1.11 . He came unto his own , and his own received him not . He came unto his own : i. e. Christ came to the Jews , who pretended great friendship to the Messias , and therefore when they heard he was come , oh ! how were they overjoyed at so good news ? how do they rejoyce and sport themselves in the light of his Gospel , as Joh. 5.35 . what Hosanna's and Songs of deliverance do they sing , Mat. 21.9.15 . Joh. 12.13 ? How greedy are they to make him their King ? Joh. 6.15 . How is it said then , that they received him not ? why they received him not as k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; non receperunt illum ut Dominum , Grot. in locum . Lord and King , to rule over them , and destroy their lusts . They could be content to receive him as a Savior , to deliver them from their enemies , the Romans ; as also from the wrath of a sin-revenging God ; such tidings were very joyous to them ; but when Christ comes to convince them of , and rebuke them for their unbelief , hypocrisie , pride , formalitie , and other great Abominations , O , then they would hear no more of him ; away with him , he was not for their turne . Thus they received him not as Lord and King . But then he addes , v. 12. But as many as received him , to them he gave power to become the sons of God , i. e. Those who received whole Christ , as Lord and King , as wel as Savior , those he dignified with the title of sons and friends . The friends of Christ must bespeak him in this , or such like language : Lord here is an inflexible , stiffe , hard , perverse , stubborne , obstinate , stout , proud heart ; wilt thou bend , melt , meeken , soften , stoop , and humble it , by thy royal Sceptre and Soveraign Grace ? shal it be made flexible , pliable , and conformable to thy royal wil and pleasure ? Again , Lord here are inordinate , tumultuous , rebellious Affections ; which love what they should hate , and hate what they should love ; which hope what they should fear , and fear what they should hope , &c. Now , good Lord , wilt thou subdue these thy lawlesse enemies ? shall they , by the power of thy Grace , have a sweet Harmonie , Vniformitie , and Order infused into them ? may it please thee to enable me to love what thou lovest ; to hate what thou hatest , & c ? Farther ; Lord , here are many spiritual refined lusts ; here is an Hel of Atheisme , unbelief , presumption , carnal-securitie , self-love , spiritual pride , carnal confidence , formalitie , hypocrisie , &c. Wilt thou , dear Lord , wash thy feet in the blood of these thine Adversaries ? Shal thy garments be died red in their bloud ? Lastly ; O Lord , thou seest here is a wretched , cursed old man , a bodie of sin , a root of bitternes , a tyrannick lawlesse Law of rebellion , an envenomed poisoned fountain of sin , a corrupt nature dwelling in me ; may it now please thee to nail it to thy crosse , to pierce it thorough , with the spear of thy Spirit , that so its heart-blood may issue forth , as it sometime made thine to gush forth ? Thus the friends of Christ must elect him to be Lord , and King , over their lusts , as wel as persons . As for those who pretend to be friends of Christ , but yet are not willing to have their lusts slain by him , Christ pronounceth an heavy doom against such , Luk. 19.27 . But those mine enemies which would not that I should reign over them , Plutarch in the Life of ●y●●rgus . bring hither and slay them before me . The Soveraigntie and Interest of a Prince consists chiefly in his wisdome and sufficience to governe : for the faithful obedience of the subjects depends much upon the wisdome and sufficience of their Prince : he that governs wel , is usually wel obeyed . As the Art of a good Rider is to make his horse flexible , and tractable : even so the Wisdome of a good King consists in teaching his subjects to obey . This King-craft , or Regal-wisdome is transcendently , and incomparably in Christ : and hence it is , that his subjects and friends so willingly and chearfully elect him for their King , Psal. 110.3 . Thy people shal be willing , or willingnesses , &c.

SECT. 3. Christ's friends elect him as their Priest .

2. 2. Christ's friends chuse him for their Priest . CHrist's friends elect him as their Priest . They own no other purgatorie of sins guilt , but the bloud of Christ ; no other Intercessor , at the Throne of Grace , but the Lamb of God . l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato , Conviv . fol. 188. The blind Philosopher could see and acknowlege thus much , that al Sacrifices were to conciliate or breed , Reconciliation , Amitie and communion betwixt God and men . Whence he makes this the main office of the Pagan Demons , m m Touching this office of the Pagan Demons to conciliate friendship betwixt God and men , See more largely , Court of the Gentiles , P. 1. B. 2. c. 8. s . 5. pag. 225. to transmit the Sacrifices of men to the Gods , and the rewards of the Gods to men . And , because they were sensible of a greater guilt in sin , than could be washed off by the bloud of Buls , and Goats , or such like sacrifices , therefore they endeavored to pacifie their angry Deities by n n The custome of the Gentiles to pacifie their Gods by human Sacrifices , See Court of the Gent. Part. 1. B. 2. c. 9. s . 9. pag. 264 , &c. Human Sacrifices ; which custome , peradventure , took place amongst them , from some broken Traditions they had received , touching the true Messias and his Sacrifick , or Priestly Office . But whatever their blind apprehensions were , it is most certain , the friends of Christ elect no other Sacrificer , or Priest to make reconciliation , and mediate an Amitie betwixt them and God , than Christ himself . They expect no Act of Oblivion for their offenses past , but what is procured by his bloud : no friendship and communion with God for time to come , but what this their friend Christ , who is at Gods right hand , and has his ear to command , by his Interpellation , or Intercession , obtains for them . They transmit al their Petitions by Christ's hands to God the Father , and expect God's gracious returns , and vouchsafements , to be transmitted to them , by the same hands . The friends of Christ look upon his Sacerdotal office or Priesthood as the most perfect . Heb. 5.6 . So Heb. 5.6 . Thou art a Priest for ever after the order of Melchisedec . Who this Melchisedec was , is much disputed : o o Cunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor . per M●l hisedecum figurat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Grot. in Hebr. 7.3 . A learned man makes him to be Christ himself , appearing to Abraham under an human shape : whoever he were , it is most certain Christ's Priesthood , expressed hereby , is most perfect : so v. 9. and being made perfect , he became the Author of Salvation unto al them that obey him , i. e. to al his friends . The designe of this sacred penman is to set forth the precelience or preference of Christ's Priest-hood before that of Aaron : which he demonstrates , ( 1. ) From the excellence of Christ's person , who was without sin . ( 2. ) From the prelation of his Ministration : Christ offered for his people only , Aaron for himself also . ( 3. ) From the Sacrifice offered : Aaron offered the bloud of Buls , &c. but Christ offer'd himself : he was both Sacrificer , and Sacrifice , and Altar . ( 4. ) From Christ's compassion towards those , for whom he offered himself , &c. These and such like considerations engage the friends of Christ to Elect him , and him alone as their Priest . And in as much as the Sacrificature , Christ's friends choose him , 1. To expiate for their sins . or Priesthood of Christ confists of two parts , his Expiation or atonement on earth , and his Intercession in Heaven : his friends elect him for their Priest , in both these regards ; both to expiate for their sins , and to intercede for them in Heaven : So Heb. 1.3 . As to the first part of Christ's oblation , his friends elect him both for their Sacrificer , their Sacrifice , and their Altar . p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. Def. fol. 4 , 5. A Sacrifice is a victime given unto God . And the formal reason or essence of an expiaatorie Sacrifice , consists in the sprinkling of bloud , Heb. 9.22 . Because , according to that ancient law of God given to Noah , Gen. 9.4 . bloud passeth for the soul , which , in Brutes , is conveighed in the bloud . Wherefore the friends of Christ have their eyes and faith wholly fixed on the bloud of Christ , and on that alone for the pardon of their sin : they thirst after his death and bloud as the life and food of their souls . So in like manner do they elect Christ as their alone Intercessor with God : 2. To intercede for them . they expect no returnes of their petitions , but what comes by him .

SECT. 4. The Election of Christ as a Prophet essential to friendship with him .

3. Election of Christ as Prophet . CHrist is to be elected , by his friends as their Prophet . The q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato , conviv . fol. 188. Philosopher tels us , That the Prophetick Art was to conciliate , or beget a friendship betwixt the Gods and men . What he fondly conceits of the Pagan black Prophetick Art , is most true of Christ's prophetick office ; the grand designe whereof is , to bring sinners to a knowledge of , and Amitie with God . Alas ! why is it that men , who are rational creatures , are so great enemies to God , the first Truth and last good ? is not this the true reason , because men are borne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mad fools ? Tit. 3.3 . They cannot apprehend those transcendent , ravishing perfections that are in God : there is no adequation or proportion between their carnal hearts and God's spiritual excellences ; and therefore no marvel that they affect not to make God their friend . But now the friends of Christ , being sensible of this their native blindnes , they elect Christ as their Prophet and conductor to instruct them in the things of God . Joh. 10.4 . So Joh. 10.4 . And he goeth before them : and the sheep follow him ; for they know his voice . Christ alludes to the custome of those countreys , where the Shepherd was wont to go before his sheep , and calling them by a peculiar note , which they were accustomed to , they chearfully followed him : So Christ's friends , who are his sheep , having elected him for their great Shepherd , they , understanding his dialect or voice , follow him as their Guide . The like , Joh. 14.6 . Joh. 14.6 . I am the Way , the Truth , and the Life , &c. As if he had said ; why , follow me : for I am the true way to life . Gerson de Imitat . Christi . l. 3. c. 56. Without a Way a man cannot go ; without Truth a man cannot know where to go ; without Life a man is never the better for going . I am the way , which thou oughtest to follow ; the truth which thou oughest to believe ; the life , which thou oughtest to hope for . I am the Way inviolable , the Truth infallible , the Life interminable or endlesse . I am the most strait way , the most supreme Truth , the most perfect life . Thus the friends of Christ elect him for their Prophet , and counseller : they understand his Dialect or language , and therefore follow him , the true way to life ; but a stranger they wil not follow , as Joh. 10.5 . But now the false friends of Christ they understand not his cal or proper Dialect ; they hear not his voice more than the voice of a stranger . Joh. 8.43 . So Joh. 8.43 . wherefore know ye not my speech : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my Dialect tone , or peculiar note , and voice , whereby I cal my friends . Christ seems to marvel at their stupid sottish ignorance ; But then he resolves al into this , even because ye cannot hear my word . They had no spiritual judgement of discretion , because they wanted a Divine facultie of hearing his Word ; and thence no wonder that they elect him not as their Prophet and Shepherd . Yea , they are so far from electing Christ as their Prophet , that they chuse darknes before light ; yea , hate his prophetick light ; because it discovers their sins . John 3.19 , 20. So John 3.19 . This 〈◊〉 the condemnation , that Light is come 〈◊〉 the World , and men love darknes rather than light : for their works are 〈◊〉 20. For every one that doth evil hates 〈◊〉 light , and cometh not to the light , lest 〈◊〉 deeds be reproved . No wonder that su●● elect not Christ as their Prophet .

SECT. 5. The Election of Christ's person a fundamental part of our friendship with him .

4. 4. The friends of Christ elect his person ; and how ? THE real friends of Christ elect his Person as wel as his Benefits . This is an essential , and fundamental condition of al Amitie both human , and Divine , to elect the Person of our friend . He that chuseth a friend only to receive good things from him , without regard or love to his Person , is not a friend to him whom he hath chosen , but to himself only . And this has a more peculiar consideration in conjugal friendship ; which , if it terminate or fixe not on the Person of him whom it espouseth , it is but an adulterous and whorish love . Now the Amitie 'twixt a Believer and Christ , is ( as we have at large demonstrated in the foregoing Chap. ) conjugal , and therefore the election of Christ's person is the most essential ingredient thereof . Thus it was with the Spouse , Cant. 1.2 . Cant. 1.2 . The first thing she breathes forth , is this : Let him Kisse me with the Kisses of his mouth , &c. The Kisse , in those ancient and simple times , implied nothing lascivious , impure , or indecent : but it was used as a symbol of intimate friendship and union of spirits . For by the Kisse there is , as it were , a mutual Transfusion , and Transpiration or breathing forth of souls , each into other , as Plato observes . Whence friends were wont in ancient times , out of a superstitious kind of pietie , to receive , with their mouth , the last breath , or souls of their dying friends ; that so they who were dead in themselves , might ( as they fancied ) live in them . So that by the Kisse here , which the spouse breaths after , we must understand the spiritual transfusion and inhabitation of Christ in her soul , and the firme adhesion of her soul to Christ , as her husband . Thence it follows , for thy love is better than Wine . O! It is the beloved himself , that is al in al in the Spouse's Books . And therefore it is observable , that what she mentions , v. 2. of the savor of his Ointments , and afterwards , of his Apples , Wine , Myrrhe , Spiknard , Perfumes , &c. these are al to be understood of Christ himself . Duties , Graces , Comforts , yea Heaven it self are al nothing without Christ , in the estime of his Spouse . Cant. 2 16. So the Spouse , Cant. 2.16 . I am my beloved's , and my beloved is mine , i. e. as he has chosen me for himself , so I have chosen him for my self . He abides in me by his spirit , and I abide in him by faith and love : he is wholly for me , and I am wholly for him : He makes a free invitation and render of himself to me , and therefore I make a chearful acceptation of him , and resignation of my self unto him : he minds , regards , and affects nothing so much as my self , mine heart , and person ; and therefore I must count what is not himself as nothing . It 's true , to enjoy the Bracelets and love-tokens of my Beloved is sweet , ay but to enjoy himself is much sweeter : It is a very pleasing thing to see and embrace the Divine favors of my Lord : but oh ! how pleasing is it , to see and embrace the Lord of those favors ? In what precedes , we have the mention of many Divine Benedictions , which the Spouse did participate of , in and from her beloved : the text cited , is a reflexion on her beloved himself , as the fountain and original Idea of al her benedictions . Some conceive this Divine Aphorisme , which is oft repeted , to be the burden of this sacred nuptial song : because it is most accommodated to expresse that mutual conjugal Affection which is 'twixt Christ and his Spouse . So among the Romans , they had their solemne formulae , whereby those who entred into conjugal relation , expressed their mutual resignation of themselves , and al that was theirs , each to other ; as that : Where thou Caius art , there am I Caia : Pagans accounted it unworthy of conjugal relation to espouse any thing so much as the person of their beloved . What may the friend of Christ regard , desire , or seek more than Christ himself ? Doth not he suffice for Christ ? and shal not Christ alone suffice for him ? Doth not Christ take complacence in his friends alone as his Spouse ? and shal not they take complacence in him alone as their Husband ? Conjugal Relation , albeit it may find its Relates different and dislike , yet it makes them one and alike . Therefore , as Christ condescends so low , as to espouse the person of his Spouse : so her heart must ascend so high as to espouse his person for himself . Self the first motive that draws sinners to Christ . 'T is true , the first motive that draws the friends of Christ , unto a closing with him , is to gain life from him : 't is a sense of need that drives them first to Christ : ay but , when they consider and understand , that there is no life to be gained by him , but by espousing of him for their husband ; yea , upon a serious , and deep contemplation of Christ , being convinced that their life and happiness consists in the enjoyment of him , this engageth them speedily and chearfully to elect and chuse his person , as the fittest object for conjugal Amitie . As in civil conjugal contracts , and friendship , oft' times that which first moves the attention , and allures the person to hearken to a motion or offer of Mariage , is some externe good ; perhaps the man offers a great dowry , or the woman has a good Portion : these or such like considerations frequently open the door to conjugal Amitie : but after frequent visits and familiar conversation together , the persons begin to be more taken with the personal worth , if there be any , each of other : and peradventure at last affections grow so pure and dis-interessed , as that , if there were no dowry , no portion to be had , yet they would not break : Just such is the conjugal Amitie 'twixt Believers and Christ : That which first awakens the soul , and makes it attentive to the offers of Christ , it 's sense of need : the conscience is stung with Divine wrath , and finds no Physician that can cure its wound but Christ : the sinner is under an Arrest of Divine Justice , and having not a farthing to pay his debts , is dragged to prison , by the spirit of Bondage and the Law : now , while in prison , there is a motion made by the King's Son , Christ , that if the soul wil espouse him for her husband , he wil pay al her debts : this is good news indeed : what ! wil the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am ? oh ! who would refuse such a good motion ? Content ! the bargain is made , &c. Thus the sinner is first driven into straits , Yea to self-despair : for such proud beggars are we al by nature , as that no one ever attends to the wooings of Christ , til he be forced to it by an holy self-despair , wrought by the spirit of bondage : but then being invited and wooed by Christ , he chearfully and readily espouseth him as a friend and husband : and the more familiar acquaintance , and conversation he has with Christ , the more is he satisfied in his choice of him : so that , whereas at first , he was fired out of self by the spirit of bondage , and forced to go to Christ , as a sick man to his Physician , or as a condemned malefactor to the King's Son , More pute strains of friendship with Christ . to beg his life ; yet now , he sees al the reason in the World , why he should love and embrace Christ : now he can crie shame upon himself , and al the world , for being so unwilling to espouse Christ : now al his life and happines lies wrapped up in Christ ; so that he fears no greater Hel than the losse of Christ , and desires no greater Heaven than the enjoyment of Christ . Thus the friends of Christ , though at first they espouse Christ in order to life , yet after some communion with him , and contemplation of his ravishing glories , ( as 2 Cor. 3.18 . ) they then find , by experience , that their life is hid in him ; so that his presence makes a young Heaven , and his absence Hel.

And this discovers to us the true reason , why the Lord , in much wisdome and tendernes , keeps many of his elect friends , The Lords keeps many of his Elect long under bondage and hardnes of heart , to make way for a more ful choice of Christ's Person . a long time under a spirit of Bondage , laboring and groaning under a drie , withered , parched , hard , and dead heart ; namely to drive them more thoroughly out of themselves , to a ful closing with the person of their Lord ; that so they might learne to derive al grace from him : for poor souls under a spirit of bondage , and soul-troubles , chiefly mind the affectionate workings , and thence the ease and quiet of their own spirits , more than the espousing of , and depending on Christ their Lord : wherefore in much pittie and compassion to the souls of his elect , Christ oft' keeps them long under fruitlesse conflicts , and vain attemts of their own barren , bewildred , frozen hearts , that so they might be brought to a greater mesure , of happy self-despair , in order to a more complete , entire election of him as their husband , and best friend , for himself .

Whence also we learne , what is the mortal wound , and plague of so many false friends of Christ , The plague of false friends is , that they close not with the person of Christ . who may and oft' do go very far , in the election of Christ as their Priest , Prophet , and King ; yea , and receive many amicable , love-tokens from him ; yea , now and then a friendly visit , and smile of his countenance ; yea , some goodly ornaments of commun gifts , and graces ; yea , some commun Assistances , influences , enlargements , and quickenings of heart in duties ; and yet al this while never come to any real , conjugal Amitie , with him . What should be the cause of such a prodigious , monstrous miscarriage ? why , here lies the core and malignant root of this inveterate plague-sore ; such seeming friends of Christ , being stung and galled with divine wrath , may close with Christ , in a great mesure , as their Priest , that so , by his wounds and righteousnes , their stripes may be healed , that so his blood may be applied as a balsame to their wounds ; that so his merits may be imputed to them in order to the payment of their debts : yea , they may come unto him as their Prophet , and Shepherd to guide them in this their labyrinth , and wildernes-condition : yea , farther , they may come unto him as their King ; and that not only to rule their persons , but also very far to destroy their lusts ; at least to keep them in good order , that so they may not be , as thornes in their sides , to prick and gal their consciences : thus far , I say , may a false friend of Christ procede , in the election of him , and yet for want of a conjugal closing with the person of Christ , continue a real enemie to him . By al this we see , of what moment and weight it is , that the friends of Christ elect his person . But more of this in what followeth .

SECT. 6. The friends of Christ are to Elect his Spirit also for their friend .

5. 5. Election of Christ's Spirit . SUch as wil contract friendship with Christ must also elect his spirit for their friend . Christ's Spirit is , not only the same in Essence with himself , but also his Viear-general , Vice-gerent , and Deputie amongst his friends , in this lower Region of the Church : they therefore that wil espouse Christ for their friend , must in like manner espouse his Spirit , as his Substitute here on earth , to govern , influence , and conduct them , til they arrive to the immediate and perfect vision and fruition of the Blessed Deitie . The friends of Christ are as yet in their Non-age , and therefore he has left them his spirit as their Tutor , and Advocate . So Joh. 14.16 , 17. Joh. 14.16 , 17. I wil pray the Father , and he shal give you another Comforter ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vox est Attica , quae significantur illi quos in periculo accersimus , ut nobis adsint consilio , qui iidem Advocati dicuntur , etiamsi non litigent in soro , nostro nomine . Camero fol. 221. which signifies such a comforter , or Advocate , as is ready , in al our straits and difficulties , to advise , counsel , assist , and encourage us . The Tutor , according to the civil Law , is to be a Defensor , or Gardien of his Pupil ; and none were admitted to have Tutors , but such as were free Pupils . Such are the friends of Christ , they are free-born pupils left by Christ , under the Tuition , Inspection , and Protection of his spirit ; whom they chearfully elect , and submit unto us as Christ's Delegate and Commissioner , to order , direct , protect , and influence their souls . Are the friends of Christ oppressed and borne down by tyrannick boisterous lusts ? then , where should they go , but to the Spirit of Christ , to quel and subdue those proud lusts ? so Esa. 4.4 . by the spirit of judgement , and by the spirit of burning , the bloud of Jerusalem is purged away . Are they weak and infirme ? then must they go to this spirit to corroborate and confirme their spirits . Do they labor under great Deadnesses , spiritual Stupidities , and hardnesses of heart ? who then can soften , quicken , and mollisie their hearts , if not this quickening Head , this Fire or flame of God , with which Christ's friends are baptized ? Matth. 3.11 . He shal haptize you with the holy Ghost and with fire . Again , are their souls straitned , bound up , and , as it were , fetter'd by many tentations , and difficulties ? who then can enlarge their souls and set them at libertie , but this their friend , who , where ever he comes , brings libertie , as 2 Cor. 3.17 . is it not this free spirit , that widens , and enlargeth the heart , to pour out it self before God in prayer ? Rom. 8.15 , 27. Farther , are the friends of Christ wounded by Tentation or lust ? who then can heal their wounded hearts , if not the Spirit of Christ ? is not he the healing virtue of the Sun of Righteousnes , Mal. 4.2 ? Do they find spiritual languissements , sensible consumtions , abatements , and decaies in their Affections to , and communion with Christ ? Whence then may they expect nourishment , growth , and thriving herein , if not from this living Head , Col. 2.19 ? Are their hearts withered , barren , parched , like a desert place ? and who can make them revive and spread forth their branches ; and make their beautie as that of the Olive tree or Lillie , if not this fructifying spirit ? is not he as dew to Israel , &c. Hos. 14.5 , 6 , 7. Esa. 26.19 ? Lastly , are the friends of Christ in a Wildernes-condition , under many Desertions , troubles , fears , hurries , disquietments of spirit , about their spiritual state ? who then can speak comfort , if not this Divine Comforter ? where may they expect a door of hope , if not in this valley of Achor , Hos. 2.14 , 15. Who can advise , direct , conduct , and encourage them in their bewildred condition , if not this their Tutor , Advocate , and friend ? These and such like considerations do deeply oblige , and strongly engage those who contract friendship with Christ , to elect and espouse his spirit as their Advocate , Guide , Protector , and Tutor , while absent from Christ .

SECT. 7. The friends of Christ must elect his Yoke , Members , and Crosse .

6. THE friends of Christ must elect , 6. Election of Christ's waies and ordinances . not only his person , and Spirit , but also his Yoke , i. e. ordinances , waies of worship , and service . So Psal. 84.10 . For a day in thy Court is better than a thousand : Psal. 84.10 . s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 t Gatak●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 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 w Lori impatiens . impatient of the Yoke : Israel could be content with the privileges , but not with the duties of friendship with God : the crown was beautiful and eligible , but the Yoke burdensome . Christ wil have al his friends espouse his yoke as wel as his crown : Mat. 11.29 . Take my yoke , &c. Hence we find a sad complaint of Christ against Ephraim , for her false pretensions of friendship towards him , Hos. 10.11 . Hos. 10.11 . And Ephraim is an Heifer that is taught , and loveth to tread out the Corne ; but I passed over upon her fair neck . Here is a tacit comparation between plowing and treading out the corne : the latter , Ephraim could chearfully submit unto ; but not the former : and the reasons are , because ( 1. ) Plowing work carries more restraint in it ; the Bullock was to submit its neck unto the yoke ; whereas in treading out of the Corne it was loose and free . ( 2. ) In treading out the Corne there was not so much toil and labor as in Plowing . ( 3. ) In treading out of the Corne there was not only libertie and ease , but also profit and advantage : for , according to the Law , it is said , 1 Cor. 9.9 . thou shalt not muzle the mouth of the Oxe that treadeth out the Corne : So that here is advantage as wel as labor : whereas in Plowing work there was not only restraint , and toil , but also no profit . No wonder therefore that Ephraim prefers treading out the Corne before plowing . Is not this the case of a world of false friends , who elect such service for Christ , as carries libertie , ease , and profit in it ; but cannot submit to the yoke ?

7. Election of Christ's members for our friends . The friends of Christ are to espouse his members and friends , as wel as himself . Christ's members are part of himself ; they are mystically Christ ; and therefore such as reject them , do not , cannot truely elect Christ , as their friend . But of this more in the perfective Laws of friendship .

8. Lastly , They who wil elect Christ , Election of Christ's Crosse . as their friend , must in like manner elect and espouse his Crosse . They can be no friends to Christ , who are enemies to his Crosse , Phil. 3.18 . To renounce our crosse and sufferings for Christ , is to renounce our interest in Christ , his crosse and sufferings for us . We are never more like Christ then on the Crosse , and therefore never better friends to him then there . None that are pleased with Christ , wil be displeased with his Cross : by renouncing Christ's Crosse , we renounce friendship with him , Heb. 10.25 . Of this also in its proper place , when we come to treat of that passive obedience , which is due to Christ . Thus we have shewn how whole Christ is to be elected : his sceptre , as wel as his crown ; his person , as wel as his Righteousnes ; not only his privileges , but also his duties ; his yoke as wel as his benefits ; his crosse as wel as his rewards .

CHAP. V. That grand Case , how far the friends of Christ may regard themselves ; stated , both in the Negative and Affirmative .

SECT. 1. Christ must be elected for himself .

TO make up a complete constitution of Christ , Christ must be chosen for himself . as the object of the Saints Amitie , it is requisite , not only that whole Christ be elected , but also that he be elected for himself . This indeed seems the most essential and fundamental part , or the formal Idea , and constitutive reason of all true friendship ; that our friend be chosen z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 2. c. 4. for himself . Without this qualification , al friendship , even amongst men as men , is reputed , by the wiser Heathens , but as spurious , and bastard ; that which wil soon , when occasion serves , degenerate into secret dislike ; if not open enmitie . Thence the Philosopher gives this Idea , or Definition of a true friend , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. pag. 27. That he is such a one as seriously wisheth , and studiously endeavors the good of his friend , for his friends sake . Though this Idea of friendship , may possibly prove too narrow for the Saints Amitie with Christ , yet thus far it holds good , that Christ must be desired for himself . For friendship with Christ must be taken up , not upon contingent occasions , or commun grounds , but upon immediate reasons and proper motives , arising from an apprehension of Christ's special excellences . An Heathen could say to his friend : b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrates ad Alcibiad . Plat. Alcib . I am only a lover of thy self ; others are lovers of thy good things . How much more should the friends of Christ , bespeak him , their best friend , in such language ? certainly that must needs be the most pure and noble Amitie , which is leaft interessed , and most purely carried out to Christ for himself . The lesse mixture of self and carnal respects there is in any friendship , The more pure respects we have to Christ for himself , the more perfect is our friendship to him . whether human or Divine , the more it terminates and centers on our friend for himself , and the more the heart terminates and centers on its friend for himself , the more it corresponds or answers unto the universal , and most perfect Idea of human and Divine Amitie . This the poor Heathens saw so much beautie and glorie in , as that they affected nothing more than to seem thus generous , in electing and loving their friend for himself . So c c Attalus Philosophus di●ere , ol●bat , jucundius esse amicum sacere quàm habere , Sen. ad Luc. Attalus the Philosopher said , That it was more pleasant to make a friend , ( i. e. by love and kindnesses expressed to him ) than to have one : ( i.e. for our use and benefit ) . And the moralist gives us this general character of his wise man , d d Seneca ad Luc. Epist. 9. That albeit he is content with himself , yet be desires to have a friend , were it only for this , that he might exercise friendship ; that so a virtue of such excellent use , might not lie uselesse . — Why ( addes he ) do I elect a friend ? that I may have one for whom I can die . Such pure and dis-interessed strains of Divine Amitie the friends of Christ should aim at , and endeavor after towards Christ . For by how much the more they intend , love , What it is to elect Christ for himself . desire , hope for and delight in Christ for himself , by so much the more pure , noble , generous , divine and inviolable is their friendship towards him . Now the friends of Christ may be said to elect him for himself , when he himself gives rest and satisfaction to their souls , in the want and enjoyment of al things . For the first principle or element of electing Christ for himself , consists in seeing al our satisfaction and rest laid up in him , and not in our selves , or any thing else . Where ever the heart finds complete rest , that it lives on , loves and enjoyes for it self ; and the deprivement of that is death and Hel unto it . Again , what we elect for it self , that we make our last end , and best good : Now the last end and choicest good is the first priaciple in morals , and so the most universal Idea , and perfect mesure of al good ; and thence the spring of al rest and satisfaction . So that none elects Christ for himself , but such as can content and satisfie themselves in Christ , not in themselves : and the more pure and disinteressed our regards to Christ for himself are , the better friends we are . In Heaven , al these poor , low , interessed , selfish respects which draw sinners to friendship with Christ , whiles in this lower Region of Clay-tabernacles , wil there be perfectly swallowed up , and drowned in the beatifick Vision , and fruition of Christ for himself , and for himself alone . But yet , while the friends of Christ are in this their non-age , and child-bood , he does indulge them in many childish , selfish humors . They are now in a wildernes-condition , absent from the Celestial Canaan , where Christ their friend resides , and therefore much strangers to those transcendent excellences , and ravishing Beauties , which shine in his person : no wonder then , if they have many oblique and squint Regards ; many private , and interessed Affections mixed with their Amitie towards Christ . Yea , al the friends of Christ , at their first contract with him , are allured and drawn to him , by what good they hope to receive from him , rather than by what good they see in him : and many good friends of Christ , under Desertion or tentation , are more intent on what Grace and Comfort they may receive from Christ , than on what they may enjoy in himself . Upon these and such like considerations , it wil be necessary that we state and determine that great case of Conscience , How far the friends of Christ may regard themselves , their own spiritual Interest , life , and happines , in their election of , and Affection to Christ as their friend ? This case being duely stated , and limited , we shal the more clearly , and satisfactorily procede , in determining the Christians dutie in electing , and affecting Christ their friend for himself .

SECT. 2. How far Christ's friends may , in the Election of him , regard themselves .

AS for that case , How far the friends of Christ may regard themselves in the Election of Christ ? how far the friends of Christ may regard themselves in the election of Christ , it may be resolved by these following propositions , some of which are exclusive or negative , others inclusive or positive . 1. The exclusive or negative Propositions are such as follow .

1. Prop. The friends of Christ , in their election of him , may not regard sinful , carnal , or legal self . This is evident ; because so far as they regard either of these selfs , so far they compound Christ , and so elect only a false Christ , an Idol of their own brain . To have a squint eye on some beloved lust , or the world , or the law , in our election of Christ , is a black character of an adulterous , bastard , friend , such as would fain mediate a league between Christ and his professed enemies : ( as has been at large demonstrated , Chap. 3. ) 'T is true , The elect while under a Spirit of bondage aim at legal self only . the elect of Christ , whiles under only an awakened conscience , and a spirit of Bondage , have an eye and regard to legal self only , or mainly , in al their Treaties with Christ : They would fain have Christ , to pay their debts and engagements to the Law ; they come to him as their Physician , to cure their diseases and wounds of conscience ; but they see not as yet need enough of , or beautie enough in him , to espouse him as their Husband : such a mercenarie respect have they to Christ ; whom they desire , only to promote the Interest of legal-self : and therefore the Lord keeps them , in much mercie , under a spirit of bondage , 'til they are divorced from this legal self .

But as for those , False friends of Christ ruined by legal self . who belong not to the election of Grace , God permits them , and that deservedly , to split themselves on this fatal Rock . For , albeit some convinced sinners have layen long under dreadful terrors , and deep sense of their own sinful state , even unto an hellish despair , yet they never quit this Legal Self ; but al their Treaties , covenants , and closings with Christ , are , at best , but to get a legal-Righteousnes of their own . This in some is more visible and apparent , in others more refined , and mixed of Law and Grace ; which was the case of the Galatians , whereby such false friends of Christ , under a pretension of Amitie with , and dependence on Christ , really depend on , and so are friends to none but legal self . Just like a bankrupt , or broken Merchant , who being cast into Prison for debt , and having a good offer of Mariage from a rich person , is willing to marie her for her riches , without the least love to her person , &c. such is the friendship of many awakened legal friends of Christ ; who are content to espouse him , thereby to get a stock of their own legal righteousnes ; whereby they may pay their debts to the Law , and so get out of Conscience's prison , without any sincere love to Christ , or faith in him . This I cal a mercenary , legal Amitie with Christ ; which is not only adulterous and whorish ; but also a fatal instrument , which most effectually ruines millions of awakened sinners .

SECT. 3. The friends of Christ may not elect him , for the advance of an Evangelick self-Righteousnes .

2. The friends of Christ may not elect him for an evangelick Self-righteousnes . Propos. THE friends of Christ may not elect and close with him , only to promote an evangelick self , of their own evangelick righteousnes , and sufficiences . By evangelick self , I understand al evangelick or Gospel Gifts , Graces , Assistances , Quicknings , Enlargements , Duties , Privileges , Peace , Joyes , and other sufficiences ; so far as they tend to promote a self-righteousnes , or self-dependence , though never so seemingly evangelick . This is the sad and miserable case of many Evangelick , and more refined Hypocrites ; who dare not pretend to any legal righteousnes , or merit of their own ; they are too knowing , and sensible of their natural pravitie , and dayly excursions to sin , to own any such legal-self : only by virtue of their seeming union to , and Amitie with Christ , they have got a good stock of Evangelick Gifts , Assistances , Duties , Comforts , and other spiritual sufficiences ; which they secretly , and perhaps unknowingly , cleave unto , and depend upon , notwithstanding their pretended adhering unto , and depending on Christ as their friend : yea , which is worse , they make use of their seeming Amitie with , and dependence on Christ , only as a blind , or engine , the more efficaciously to promote this their Evangelick self-dependence . This was the very case of those false friends of Christ , Esa. 48.1 . Esa. 48.1 , 2. Hear ye this O house of Jacob , which are called by the name of Israel [ i.e. friends of God ] which swear by the name of the God of Israel [ i. e. who bind themselves by an oath of Allegeance unto God ] but not in truth , nor in righteousnes . How does that appear ? v. 2. for they cal themselves of the holy citie , [ i.e. they trust in their Church-privileges ] and stay themselves upon the God of Israel : or , e e Niti se gloriantur . they boast , and glorie that they depend on the God of Israel . They gloried much in their dependence on God , that so they might more insensibly depend on themselves . This is the case of numbers of Evangelick , and close hypocrites ; who pretend much dependence on Christ , as their only friend , but yet really intend nothing but self-dependence ; who make use of al their Evangelick Assistances , and commun Graces , received from Christ , only to compose an Evangelick Interest , or stock of self-sufficience , in distinction from , yea opposition to Christ . Such a self-regard , though never so seemingly evangelick and refined , may be resolved into legal-self , and the covenant of works , as the mother-root thereof : and albeit it may pretend much friendship to Christ , yet it is ful of nothing but self-love , and real enmitie against Christ ; and therefore the greatest abomination that may be in his estime . So cursed is its root .

SECT. 4. Christ's friends may not Elect him merely for the sweet Accidents of his presence .

3. The Friends of Christ may not elect him merely for the sweet Accidents of his presence . Prop. THE friends of Christ may not elect him purely , and soly for the sweet Accidents , love-tokens and comforts of his presence . Christ is the most liberal and free-hearted friend that ever was : when , or where ever he comes to visit his friends , he brings his good chear and banquet with him , as Prov. 9.1 , 2 , 3. Cant. 5.1 . Eat O friends , drink , yea drink abundantly , O beloved . Now the friends of Christ , may and too oft do , dote too much on these delicious treatments of Christ : they may make an Idol of his very love-visits , and sweet manifestations of himself : the rings , bracelets , jewels , and love-tokens of Christ , may sometimes , even by Christ's friends , be too much doted on , even to the neglect , and disrespect of himself . This preposterous , doting love , and friendship Christ takes very unkindly ; and therefore he oft' cures such imperfections in his friends , by long absences , withdrawments of love-embracements , and bitter desertions ; that so they may learne to value himself , more than al the sweet Accidents , or comforts of his Presence . Yet these are but some feverish fits of love-madnes , and distempers in the friends of Christ : they do not so much dote upon , or Idolize the love-tokens of Christ , but that stil they retain the Bent of their heart , as a royal Throne for Christ himself : and therefore , though Christ withdraw al love-visits from them , yea , though he may seem , at times , to turne against them as an enemie , to cal them dogs , or the like ; yet they stil follow him , as the Woman of Canaan did , and are resolved to cleave to him , though he depart from them ; to approve themselves friends to him , although he may appear to be an enemie to them .

But now 't is quite otherwise with the false friends of Christ : 'T is true , as long as they can sit at the High table , and be feasted with the delices , and sweet wine of Divine consolations , oh ! none but Christ : he is then a great friend in their account : ay but when Christ leaves them in a barren wildernes-condition , to live upon a drie faith , and absent Lord , then farewel to al friendship with Christ : when he withdraws the sweet refreshments of his presence from them , they withdraw their hearts , and friendship from him . This is but a bastard , mercenarie Amitie , arising from that bitter root of self-love ; which is content to feed on sweet-meats , and good things that flow from Christ , but minds not those Divine suavities , and good things that are in Christ . The friends of Christ may not be thus selfish .

SECT. 5. Christ may not be elected for a carnal Heaven , or to avoid a carnal Hel.

4. Christ's friends may not elect him as a means to procure a carnal Heaven . Prop. CHrist must not be elected by his friends , as a means , whereby they may gain a mistaken false Heaven , or the true Heaven in a mistaken false way . ( 1. ) The friends of Christ neither do , nor may elect him , as a means , whereby they may gain a mistaken , false Heaven . This is the great error of many carnal friends of Christ ; who having glad tidings of the infinite delices , sweetnesses , pleasures , joys and satisfaction to be enjoyed in Heaven , they seem excedingly ravisht with such good News , especially if they have met with disasters , crosses , and disappointments in this World : and hence they seem chearfully willing , and ready to embrace Christ as their friend , to conduct them to this their desired Heaven . But al this while they little think , or consider what Heaven is ; they understand not that Heaven consists in perfect holines , continued communion with , and praises of God : No , they dream of a fools Paradis , a sensual , carnal Heaven , wherein they may enjoy both their lusts and Happines . Such an Heaven did the carnal Jews expect by their Messias . John . 6.34 . So John 6.34 . Lord evermore give us this bread . Christ having discoursed of the bread of life , that came down from Heaven , they seem very forward to tast of it : but alas ! 't was but a carnal Heaven that they desired : they knew not what the true bread of life was . They pleased themselves in their malice and enmitie against Christ , and yet , having their consciences a little awakened at Christ's reports of life and happines , they pretend friendship to him , and seem willing to share in his bread from Heaven . f f Aliud est appetere b●atitatem sub notione universali , qui appetitus naturalis est , aliud est cam appetere sub notione particulari , hoc est , beatitatem definitam . Camero , fol. 356. Man has an innate , natural appetite , after life and happines , under its universal notion , though he hate it as defined , and bound up under the particular notion of holines , and communion with God ; which is the saints Heaven and life . ( 2. ) The friends of Christ may not elect Christ as a means to gain the true Heaven in a mistaken , false way . There are many false waies , in which the false friends of Christ would make use of his help , to bring them to Heaven : I shal only name one , which is , when men would fain purchase Heaven as the reward of their own good works . This is natural to corrupt , proud Nature , to desire to be saved by doing , rather than by believing : thus the unbelieving Jews , John 6.28 . What shal we do , that we may work the works of God . They would fain get Heaven by doing ; have wages for their work , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is Aristotle's notion of merit . The friends of Christ may not elect Christ to avoid Hel merely as penal . as hirelings ; whereas Christ tels them , v. 29. faith is the best work .

5. Propos. The friends of Christ may not elect him as a means to avoid Hel , considered merely as a punishment , or an offense to , and diminution of their particular , private good . I do not say , that the friends of Christ may not elect Christ as a means to save them from the punishments of Hel : for this is justifiable , as we may shew anon : but I say , they ought not to elect Christ to save them from Hels punishment , merely as a purishment , without regard to the sin , which also is found in Hel , and is indeed the worst part of it . To desire Deliverance from Hel , only as it is offensive to our particular good , or penal , and not as it is sinful and so offensive to God , is a servile desire .

SECT. 6. The friends of Christ may not elect him for self as their last end ; or on their own conditions , &c.

6. Prop. THE friends of Christ may not elect him to enjoy , content , The friends of Christ may not elect him for themselves as their last end . and satisfie themselves , in themselves , as the ultimate object of their fruition . To make self the last end of our desires and satisfaction , is as much Idolatrie , as to make self the first principle of our Dependence . Therefore the friend of Christ must chuse him in opposition , not only to self-dependence , but also to self-satisfaction . He must neither seek , nor find rest and satisfaction in any thing below Christ : yea , he must find rest and satisfaction in Christ alone , even in the want of al things . A sincere friend sees al his good laid up in Christ , and not in himself ; and therefore he makes Christ his last end , and the matter of his satisfaction : he studies to please Christ more than himself ; yea , he pleaseth himself most in pleasing Christ : hence he converts every part of his private self , into a Christ-self ; self-wisdome into Christ's wisdome ; self-wil , into Christ's wil ; self-confidences , into confidences in Christ , &c. And thus the friends of Christ , As they must give al contentement to him , so must they take up al contentement in him . To chuse Christ only to give contentment to , or take contentment in our selves , is a black marque of an adulterous friend of Christ . The friends of Christ must studie , first how they may content , and satisfie Christ , and then , how they may content , and satisfie themselves in the fruition of Christ , their best friend . To make private self the last end of our satisfaction ; or to convert the commun graces , or good things we receive from Christ , to the interest of a particular self , abstract from Christ , smels too rankly of a false friend , such as endeavors to please himself more than Christ .

7. Prop. The friends of Christ may not elect him , Christ may not be elected upon our own conditions . to be enjoyed by them upon their own conditions . This is also a sad symtome of a rotten-hearted friend , to be willing to chuse Christ for his friend , provided , it may be on his own termes and conditions . Sinners by nature are so stout-hearted , as that they wil rather part with Christ , Heaven , and Life , than with their own conditions : and therefore the main work of the spirit of Bondage , is , to stoop and bend the wil ; to make the heart flexible , and willing to take Christ upon his own termes and conditions . 'Til the heart be weaned from its own conditions , it is not fit to make a friend of Christ . The Heathen moralist could say , h h Non recipit sordidum virtus amatorem : Soluto ad● illam sinu veniendum est . Sen. 222. that Virtue receives not a sordid Lover : we must come to it with an open breast . This is most true of friendship with Christ : he is a sordid selfish friend , who comes to Christ with an open face , but with a breast lockt up : ( which is the mode of courtiers and politicians ) no , they , who wil enter into friendship with Christ , must come with an open heart , as wel as face ; without Reserves , Ifs and Ands , or any such-like conditions . They must bring an heart of white paper , and leave it with Christ , to write what conditions he please on it . In brief ; the friends of Christ must be willing to receive al conditions from him , but to give no conditions to him . Thus David , Psal. 131.1 . Psal. 131.2 . My soul is as a weaned child , i. e. weaned from mine own conditions . So Abraham , Esa. 41.2 . is brought to the foot of God , to be content to go and come , to do and suffer , to be any thing or nothing , as God should please : whence he is stiled , v. 8. The friend of God .

8. Prop. The friends of Christ may not elect him , with regard to themselves any way , Self may not be regarded in opposition to , or competition with Christ . wherein self may stand in competition with , or opposition to the Honor of Christ . The great designe and Interest of the friends of Christ , should be to abase themselves , and exalt Christ . So John Baptist , Joh. 3.30 . and the Publican , Luk. 18.14 . Hence , when ever self comes in competition with , or stands in opposition to Christ's honor , it ought not to be regarded by the friends of Christ .

SECT. 7. The friends of Christ may , in their election of him , have regard to freedome from Hel.

2. How far the friends of Christ may have regard to themselves in their election of Christ . THese exclusive , or negative Propositions being premised , the inclusive , or affirmative wil more easily follow . In the general , the friends of Christ may , in their election of him , regard themselves , so far as he is offered in the Gospel , as a means applicable , and necessary for the obtainment of life and salvation . For , without al peradventure , he that elects Christ as offered in the Gospel , elects him as his friend : Now the Gospel offers Christ as a means of life and salvation to al such , as wil come unto , or elect him for their Mediator . Yea , the Gospel makes this the great damning sin , that men wil not come unto Christ for life and salvation : so Joh. 5.40 . surely , if this be the great Gospel-sin , that men wil not come unto Christ for life ; then it necessarily follows , that this is the great Gospel-dutie , and that wherein our friendship with Christ doth much consist , that we elect or close with him , in order to the obtainment of life by him . But this wil appear more clearly and fully by the following particulars .

1. Prop. The friends of Christ may , The friends of Christ may eye freedome from Hel. in their election of him , have an eye on , and regard to their freedome from Hel. This is evident . ( 1. ) Because the Gospel offers Christ to sinners , as their only Redeemer , to deliver them from Hel. ( 2. ) Because self-preservation is an essential branch of the Law of Nature , which the Law of Grace , or friendship with Christ , does not destroie , but perfect . Thus much the wisest of the Heathens could , by their candle-light , see and acknowlege : wherefore i i Hence the Stoicks made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , self preservation the first part of their Moral Philosophie , as Laert. Zeno. some of them made self-preservation the first part of their moral philosophie : and k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato . another saith , that this is virtue to preserve a man's self , and what belongs unto him ; neither is there a more noble and generous piece of virtue , than to save a man's self and others . ( 3. ) The very notion of Hel , duely considered , doth both allow and require , that the friends of Christ both fear , and endeavor to avoid it . For what is Hel , but a continued state of blaspheming , sinning against , and separation from God ? Now , may not the friends of Christ elect him , as a means to keep them from such a state of sinning against , and alienation from himself ? ( 4. ) Neither does this argue servile and slavish , but filial fear , to chuse Christ out of fear of Hel , so long as the Hel we fear , is not merely a tormenting , but also a sinning Hel. Is it not the highest degree of filial fear and love , for a child to be afraid of falling into the fire ; because thereby he shal grieve , displease , and be deprived of his father ? surely , such a fear of Hel is , not only allowable , but generous , and filial in Christ's friends .

SECT. 8. The friends of Christ may , and ought to elect him with regard to Heaven .

2. Saints may elect Christ with a regard to Heaven . Prop. HEnce it follows , That the friends of Christ may elect him with an eye or regard to Heaven , the great recompense of reward . For , ( 1. ) Thus likewise is Christ tendred in the Gospel , almost every where . ( 2. ) The most loyal , and faithful of Christ's friends are commended for their faith in eying the recompense of reward . So Moses , Heb. 11.26 . for having respect to the recompense of reward . Yea ( 3. ) It is the Character of Christ himself , Heb. 12.2 . Looking at the joy that was set before him . This is an exemple , without al exception , that the friends of Christ may have an eye on what they expect from him . ( 4. ) Heaven and Happines is proposed by Christ as the great motive to draw his friends unto a firme Amitie with , and adherence to himself : So John 14.2 . Now a motive hath the place of an end ( though sometimes but partial and subordinate ) and it 's wel known , that the end is a main principle of the Action , and therefore ought to be looked unto by the Agent . Is it not then most reasonable , that Heaven , which is made a motive , and so an end , ( though but partial and subordinate ) to allure Christ's friends to the election of him , should be regarded by them ? Has Christ promised , and does he not offer Heaven as an encouragement to his friends , to make them elect him more chearfully ? and shal they not eye the encouragement which Christ gives them ? What is this , but to say , the end and motives of an action ought not to be eyed by the Agent ? ( 5. ) Is not this to destroy Heaven , and Hel , the souls immortalitie , the last judgement , and al Gospel-obedience , to denie , That the friends of Christ ought to have any regard to the recompense of reward ? What was it , that gave foundation to that damnable doctrine of the Sadduces , denying the Resurrection , & c ? was it not this , ( if we may credit the l l See Camero , fol. 177. Hebrews ) that Antigonus , instructing his Scholar Saduk , That he must not serve God merely as a servant for reward , but as if there were no reward ; Saduk , mistaking his Master's mind , concluded , there was then no reward of good works , and thence no Resurrection , & c ? ( 6. ) Yea , to denie the friends of Christ any regard to the recompense of reward , what does it , but strip them , not only of their Christianitie , but also of their m m Sunt quidam qui dicunt , abhorrere ab ingenio pii . hominis benefacere intuitu mercedis . At illi mihi videntur hominem homine exuere . Camero , fol. 45. humanitie or manhood ? ( 7. ) The very nature of Heaven does approve , yea engage the friends of Christ , to have an eye thereto , in the election of him . For what is Heaven , but a constant vision , and fruition of God in Christ , as their supreme happines ? So that , should not the friends of Christ have a regard to this Heaven , they should not regard the main of their Amitie with Christ . 'T is true , to mind Heaven merely as a reward ; n n Obedience which is only for reward , without al respect or motive of love and dutie , is the obedience of an hireling ; but not that which acknowledgeth the reward no otherwise due than of his Father's free love , &c. See Mede , Diatr. 2. pag. 334. or as a reward to be given as hire , for our labor ; or as a reward that consists in some imaginary felicitie , distinct from the enjoyment of God ; such an eye on Heaven is too mercenary , and smels too much of carnal , legal , and sordid self , as before . But to eye Heaven , as it consists in the enjoyment of God , and Christ ; and as it is a reward given us , out of the liberalitie of a tender-hearted Father ; and purchased by the bloud of our dearest friend ; and so given also by him , as an image , or remembrance of his free love , this is not mercenary , but a necessary part of our friendship with Christ .

SECT. 9. The friends of Christ may elect him in order to their present relief , under Tentations and Afflictions , &c.

3. Prop. THE friends of Christ may , The friends of Christ may desire ease from their burdens . in their election of him , so far regard themselves , as to desire relief under , and deliverance from their present burdens , whether of Conscience , or Heart . This is likewise manifest , ( 1. ) Because Christ is thus offered in the Gospel , to weary , and heavy laden sinners , as Mat. 11.28 . Come unto me al ye that labor , and are heavy laden , and I wil give you rest . ( 2. ) This is the main of Christ's office , as Mediator , to save those who are lost , to bind up the broken-hearted , to heal the sick , to relieve the poor and needy , &c. ( 3. ) Hereby the friends of Christ are , both morally and effectively , or efficaciously rendred more amicable , and serviceable unto Christ . For by being eased of their burdens , both of tentation , and sin , they not only lye under greater , and more essential obligations , but also are efficaciously , and effectually enabled to act more friendly towards Christ . Now surely this is a noble and generous strain of self-love , to desire to have our burdens , both of the guilt of sin , which lode the Conscience , and of the power of sin , which lode the wil , taken off , that so we may the more chearfully trust , love , honor , and obey Christ our friend .

4. The friends of Christ may regard themselves any way in subordination to Christ . Prop. The friends of Christ may elect him with regard to themselves , their own spiritual good , any way , so far as self stands in direct subordination or subservience to Christ , his interest and glorie . 'T is true , if the friend of Christ should eye himself , as his sole , or supreme end , above and beyond the glorie of Christ ; or if he should eye himself as a partial , lower end , that stands in opposition to , or competition with Christ and his honor ; this would smel too rankly of sordid , proud , carnal self : Ay but to regard himself , and his spiritual good , or comfort , [ servato ordine finis ] in subordination to the glorie of Christ , this is a pure , generous , Divine self-love , which greatly promotes Amitie with Christ . He that thus regards himself in part , and in subservience unto Christ only , needs not dout of Christ's regards to him as his friend .

5. An essential connexion , and samenes 'twixt the Interest of Christ and his friends . Prop. Christ has constituted such an essential and intimate connexion , between his own , and his friends Interest ; as that they never seek , or promote themselves more ; than when they most denie themselves , and elect Christ for himself . Thus the true , spiritual self , and interest of Christ , and his friends , are so far from being opposite each to other , as indeed they are not distinct ends , but one and the same . So that what Satan maliciously reproched Job with , Job 1.9 . Job . 1.9 . Doth Job fear God for nought ? o o That the friends of Christ do not elect , and serve him for nought ; See Caril on this Job 1.9 . pag. 109. and Mede , Diatr. 2. pag. 333. and Cameron . Opera fol. 45.46 . But particularly , Jans . Aug. To. 3. l. 5. c. 10. fol. 225. may , in a strict and spiritual sense , be applied to al the friends of Christ , who do not elect Christ for nought . There are none in the World greater self-seekers , in a spiritual and true sense , than the friends of Christ . For the more they denie , and abase themselves for Christ , the more they are dignified and exalted by him , Luk. 9.44 . and 18.14 . So far is the Interest of Christ from crossing the real interest of his friends , as nothing more promotes it : They can't conceive a more compendious way to advance themselves , than by electing Christ for himself , in opposition to their carnal , private self , and interest . What a sweet , and glorious contemplation , election , and fruition of themselves the friends of Christ have in the contemplation , election , and fruition of Christ for himself , wil fully appear , with the Lord's Assistance , from what follows in the next Chapter . At the present , we shal conclude with an observation of p p Ita mirabili modo fit ut sit nobis utilitatis nost●ae contemtus in diligendo gratis Deo utilissimus . Amoris enim Dei non est digna retributio nist ipser Deus , Ex quo fit , ut propter mercedem operari , non sit oculos à Deo ad se reflectere , & aliquid extra Deum expectare ; sed Deus ipse magis adhuc gratuitò diligendus in aeternitate sit merces . Amor enim , amoris Retributio erit , &c. Jansenius August . To. 3. l. 5. de Gratia cap. 10. fo. 225. Jansenius , ( that great patron of Grace , and the cause of Christ ) who acutely and solidly discusseth , and determines this case ; whether a regard to our reward , or Happines , be inconsistent with our love to God for himself ? Thus Jans . August . Tom. 3. De Gratia , l. 5. c. 10. ‛ It is no smal error ( saith he ) to imagine , that our own salvation , and the vision of God , and the whole complexum , or sum , of our Felicitie may not be sincerely loved , with true charitie : As if a Christian were otherwise commanded to love himself , than in loving God for God . For in this doing , he does mostly love himself : neither does he love himself truly , if he does otherwise love himself , than in loving God for himself . For by a most profound oblivion and forgetting of himself , he does most deeply love himself : For our good ( saith Augustin ) is nothing else but to adhere to God , & c. '

CHAP. VI. That the friend of Christ does most promote himself , by electing Christ for himself , is demonstrated both from the Object , Act , and Effects of this Election .

SECT. 1. That the friends of Christ do most advance themselves by electing Christ for himself , is proved , 1. From Christ , the Object .

HAving resolved that great Case , How far the friends of Christ may , in their election of him , regard themselves ? and in part demonstrated , that they never more truely , and spiritually regard , seek , and promote themselves , than when they most , abjuring their carnal , legal , and private self , elect Christ for himself ; Our main work now wil be , ( 1. ) To prosecute the Demonstration begun , by several convincing Evidences , or Discoveries , that the friends of Christ do most really seek , and advance their spiritual best selves , by clecting of Christ for himself : and then ( 2. ) To explicate How , and Why the friends of Christ must elect him for himself ?

That the friends of Christ do most really seek , That the friends of Christ do most advance themselves by electing Christ for himself is proved , 1. From the object Christ considered . and advance their spiritual , best selves , by electing Christ for himself , is evident both from the Object , Act , and Effects of this Election . 1. As for the Object of this election , who is it but God-man or God himself , clothed with human Nature ? ( 1. ) When the friends of Christ elect him , whom do they elect , but God himself , the most infinitely perfect , and first Being , and last End ? And is not God to be elected for himself ? Or can the friends of Christ promote themselves more , than by electing him , who is their Last end , 1. As the last End and chief-est Good . and chiefest Good , for himself ? Is not the last end the first mesure and rule of al means , and Actions ? and is not every Subject or Facultie by so much the more noble , and perfect , by how much the more perfect and noble its last end is ? Wherein consists the Rectitude of an Intelligent Creature , but in his inviolable adherence unto God , as his Last end ? q q Libertas electionis importat accessam ad infinitum & recessam ab inferioribus . Gibieuf . What doth the true notion of Libertie import , but a Recesse from Inferior Goods , and Accesse to the infinite , supreme Good ? Ought not al multitude to be reduced to , and governed by the one , simple , and choicest good ? Doth not the formal reason of loving al particular goods result , not from their own goodnes , but from that of the universal , and most comprehensive good ? Now , is not Christ our last end , and choicest good ? Is not al God , and whole God in him ? Can then the friends of Christ more advance themselves , than by electing of , and living in him , who is their last end , and chiefest good ? Is not this an happy losse , when the friends of Christ lose themselves , and al other private goods , in the enjoyment of Christ for himself ? How do they resigne up themselves as captives to his love , when once they come to see , and tast , and smel , and feed on the Divine satisfactions of his presence ? In short , have not al creatures an Appetite of Vnion , or desire after their last end , and that for it self ? and does not their perfection consist in the firme adhering or cleaving thereto ? Is there any other mesure for our love of the last end , and chiefest good , but to love him without al mesure , and end , infinitely , and for himself ? And what can more commend to us the election of Christ for himself ? Is he not his friend's last end and best good ? Do not al manner of Divine suavities and attractive satisfactions flow from him ? when their hearts do in any good mesure comprehend the wonders of his Love , Grace , and Goodnes , are they not then filled with most satisfaction , yea , with the fulnes of God , as Eph. 3.19 ? And do not such satisfying sights of Christ lift up their souls , so far above al Idol-lovers , as that these are in no capacitie to reach , or inveigle their hearts , as formerly ?

( 2. ) What is more attractive , drawing , 2. As the first Beautie , and alluring , than the supreme , first Beautie , which converts the eyes of al Intelligent Beings to it self ? And is not Christ , that expresse Image , and Brightnesse of the Fathers glorie , the first and supreme Beautie ? Is it not then the Interest of his friends to chuse him for himself ? Has not Christ the most amiable , beautiful face that ever was ? Doth not the most beautiful essence , and al the Divine perfections of the Deitie shine in him ? What are visible Beauties , but mere Deformities in comparison of Christ ? In the visible World , what is there so beautiful as light ? and in the Intelligible World , what so beautiful as Truth ? Now , is not Christ the first light and Truth ? Oh the infinite Beauties of Christ's Intelligibilitie ! What infinite harmonie , what exact proportion , and forme is there in al his excellences ? Again , how natural is Christ's Beautie ? What are al created Beauties , but borrowed colors , and paint , if compared with Christ ? What an infinite quantitie of beautiful , and glorious Truths are there in Christ ? What a splendor , effulgence , and amiable amenitie of al Divine Attributes shine in him ? Wel might the Spouse say , Cant. 1.16 . Behold thou art fair my beloved , yea pleasant ; or amiable , acceptable . Certainly , such is the soul-ravishing Beautie of Christ , as that the contemplation thereof , by faith , transformes his friends into a like Image , 2 Cor. 3.18 . Plato saies , that the contemplation of the first Beautie makes us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , friends of God .

( 3. ) 3. As the first principle of Dependence . Again , Is not Christ the first principle of Dependence , as wel as the last end of fruition ? And does not the life , Interest , and perfection of every derived , borrowed Being , consist in the firme adhesion unto , and intimate , immediate Dependence on its first Principle ? r r Praemotio Divina est conversiva ad Deum , & sepa●ative à creaturis . Gibleuf . Lib. Is it not the interest of the rivulet and stream , to live in , and derive al from the fountain ? When does the branch flourish and prosper more , than when it lives most in , and upon the influence of the root ? Is it thus the commun Interest of al depending Beings , to live upon their principle of Dependence ? and is it not the Interest of Christ's friends to elect , and live upon him their Root , Head , Fountain , and first principle of Dependence ? Alas ! should not Christ every moment inspire , and infuse new life and spirits of actual grace , into the hearts of his friends , how soon would al their habitual Graces wither , and die away ? Doth not al Habitual Grace , both as to qualitie and quantitie or mesure depend wholly on the Divine Infusions of Christ ? Are not also al the effusions , and respirations or exercices of Grace wholly dependent on , and proportioned to Christ's gracious Infusions and Inspirations ? May we not then hence safely conclude , that the gracious life , forces , and Acts of Christ's friends , have an absolute , and immediate dependence on Christ , their most noble and best self ? True indeed , Christ is not their very self ; they are not Christed , and Goded , as some blasphemously dream : But yet , is he not his friend's Next self ? yea , their most laudable , noble , and best self ? Alas ! what are they out of Christ , but a poor , withered , barren , weak , emty , hungry , base , ignoble , naked nothing ? where lies their riches , beautie , honor , food , raiment , libertie , delights , life , perfection , and al , but in Christ ? Does not this sufficiently evince , that 't is their chief Interest to elect Christ for himself ? But of this more in the next Chapter .

SECT. 2. The very Act of electing Christ for himself proves , that it is the highest Interest of his friends so to act .

2. 2. Demonst. From the Act of Electing Christ for himself . Which is , THat the friend of Christ does most advance himself , namely his spiritual , best self , by electing Christ for himself , is farther evident from the Act it self . Every Being does then most Act for , and Promote it self , when the Acts it puts forth are most perfective of its Nature . Now what Acts of the soul are more perfective of human Nature , than the Election , and fruition of Christ for himself ? 1. Most Natural . ( 1. ) The more Natural any Acts are , the more perfective are they of that Nature unto which they appertain : And what more Natural to human Nature , considered in is pure naturals , than to elect Christ for himself ? Does not the Philosopher determine , that p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plato . Item : Optimus motus est in seipso , & ex seipso , quia talis est rationali Naturae cognatissinus . Plato . Self-motion is most natural to a Rational Being ? And who moves more naturally in himself , than he that elects Christ for himself ? 'T is true , to corrupt Nature this is a preternatural , and forced motion : The Animal or Natural man , as now degenerated , sees no beautie in Christ , and therefore has no natural Disposition to elect Christ for himself . Ay but to Adam , who was clothed with pure Nature , it was most natural to elect God for himself : and so , in proportion , to the friends of Christ , so far as their Natures are renewed , q q Actus naturalissimus animae est , inhaerere Deo . Bradward . what can be more natural , than to elect and cleave to Christ for himself ? Is not Christ , as God-man , more intimate to his friends , than the most intimate part of themselves ? r r Qui à Deo ut ultimo fia● , & primo principio movetur , à seipso , & in seipso movetur . Gib . de Libert . pag. 28 , 29 , 85 , 103 , 108. And are they not then moved in , and towards themselves , when they move in , and towards Christ for himself ? Again , what more natural to the wil than Acts of love ? And is not the election of , and Adhesion to Christ for himself , the most soverain , and noble strain of Love ? Yea , by how much the more invincibly , and intimately the wil 's Love is allured , and drawn to adhere to Christ for himself , is it not by so much the more ●ure , spiritual , free , perfect , and natural ? So great is the sympathie betwixt the renewed nature in the friends of Christ , and Christ himself . Whence it is that the Psalmist ●ries out , Psal. 73.28 . Ps. 73.28 . But it is good [ or most natural and best ] for me [ who am a friend of God ] to draw near to God [ to be as it were fettered , chained , and glued to God , as my best friend ] oh ! how pleasing and natural is this ?

( 2. ) 2. Most living and lively . To elect Christ for himself is perfective of human Nature , and so most for the promotion of true spiritual self , because its the most living , and lively act of the soul . The human soul is supposed to be , as a self-moving , so an s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joan. Grammat . in Arist. Anim. ever-moving principle . Now look by how much the more perfect the self-motion , and ever-motion of any Being is , by so much more perfect is its life . For according to the Philosopher , t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. c. 4. To act wel , is to live wel : By how much the more perfect the manner of our Acting is , by so much the more perfect is the manner of our life . And is not this election of Christ for himself the most perfect act of the soul ? can the friends of Christ live a more generous , noble , Divine life , than by continued election , and fruition of Christ , their best friend ? Thus Christ , i● that great Evangelick Invitation he makes to sinners , Esa. 55.3 . Vita pro vitae faelicitate & vigore accipitur . Glass . Esa. 55.3 . saith , that such as elect him for himself , and feed on him , shal live , i. e. lead a most noble , generous , delicious prosperous , satisfactorie , yea , Divine life . For life is oft in sacred Writ , as here , pu● for the Tranquillitie , Vigor , and Felicitie o● life . Ps. 69.32 . The like Psal. 69.32 . and your hea● shal live that seek God , i. e. you that see● elect , and enjoy Christ for himself ; O● what vigorous , man-like , yea Divine lives sh●● you live ? how lively and spritefully wil your souls move and act ? u u Unumquodque vivens ostenaitur vivere ex operatione sibi propria , ad quam inclinatur . Aquinas . Does not the life of every creature put forth , and discover it self most in that Act , which is most proper and agreable to its Nature , purely considered ? and what Act is there more agreable to the renewed Nature of Christ's friends , than the electing of , and adhering to him for himself ? Does not this come nearest to the life of God , which consists in the blessed vision and fruition of himself ? And may we expect a more perfect life than to live as God does ? Surely no. 3. Most rational . ( 3. ) To elect Christ for himself is an act most perfective of Human Nature , because it is most rational . The life , and perfection of the Human soul consists much in its Rationalitie . And what can be imagined more Rational for the Friends of Christ , than to elect him for himself ? Is it not al the reason in the World , that sinners should elect their Savior for himself ? Is not Christ the most rational object , yea wisdome it self , and therefore most attractive of our wisdome , and election ? What takes a rational Being more than Reason ? And hath not Christ the most convincing , the most invincibly binding Reasons , to attact the heart to himself , for himself ? The election of Christ for himself imports not only Head-logick , but Heart-logick also : it is the elixir and Spirits of Reason , the deepest and profoundest wisdome to contemplate , adhere to , and love Christ for himself . Friendship with Christ carries in it an Ocean , a Sea of sublime reason , yea the flour of Reason . The Prodigal never came to himself , Luk. 15.17 . i. e. to a sound and sober mind , to acts of reason and judgement , til he could , by the Art of Divine Logick , dispute himself into a resolution of returning to his Fathers house , where was bread enough , to elect , and adhere unto Christ for himself . Such is the spiritual Logick of Christ's friends : Is it not their highest wisdome to adhere unto their first Principle , and last End ? Is it not al the reason in the world , that the friends of Christ should elect him for himself , who gave himself a ransome for them ? what mroe reasonable , than that they should live , and die with him , who lived and died for them ? This seems such a Demonstrative , binding , constraining Argument to Paul , as that it quite overcame , 2 Cor. 4.14 , 15. not only his Reason , but his Affection also , 2 Cor. 5.14 . For the love of Christ w 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 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 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 effect● 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 , ● . 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 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 a Quod Deo competit per Naturam nobis co ●pet t● 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 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 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 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 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 g Populi illi libe●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 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 i Ex subjectione ad Deum emergit Dominium in creaturas . Gibieuf , de Libertate p. 218 , 260 , 264. he , by subjecting himself to Christ , his Lord , becomes Lord and master of al inferior things , yea , of himself also . Plato tels us , that the temperate virtuous man is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above himself ; because by his temperance , he has Dominion over himself . Again he saies , k k Qui optimus est , faelicissimus & August ssimus est , quia seipsum regit , &c. Plato Repub. 9. that he , who is most virtuous , is most happy , and most Royal or Noble ; because he rules himself , which is the most Royal Dominion . And who may lay claim to such a noble , Regal self-Dominion , if not they , who adhere to Christ for himself ? Hos. 11.12 . so Hos. 11.12 . But Judah yet rulety with God , and is faithful with the Saints . Judah , so long as she kept faithful , in adhering to Christ , she ruled with God , and had a regal Dominion over al her lusts , and al inferior things . Aristotle l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 4. c. 8. , treating of a magnanimous man , saies , that he cannot live to any but his friend ; because that is servile . How true is this of the friends of Christ , who elect him for himself ? such are so magnanimous and generous , as that they cannot live to any but Christ their friend . m m Dominiem Lioertatis oritur ex adhaesio●● ad Deum : est vis quaedam in fine ultimo fundadamentum habons : i. e. uti & frui omnibus , servato ordi●e finis . Gibieuf , de Libert . pag. 218 , 264 , 263. Thus by subjection to Christ , they become Lords of themselves , and al inferior goods : they live as they lift and please ; because nothing pleaseth them , but what pleaseth Christ their best friend : they have what they would have , so long as they elect , and love Christ for himself . It 's true , the friend of Christ abandons not the world as to necessarie uses ; but yet he is so far above it , as that he useth it only as a servant , not as a friend : the world is under his feet , as Rev. 14.1 . the Church stands with the Moon ( an embleme of sublunarie things ) under her feet . The friend of Christ possesseth the world , as though he possessed it not : his lands , houses , gardens , and other sensible goods have no more room in the centre , or Bent of his heart , than if they were the lands , houses , and gardens of other men : such is his Dominion over the creature , and so far doth he live as he lists . But is it thus with base-minded , servile sinners , who live under the Dominion of every base lust , and sensible good ? Doe Voluptuous , Avaricious , and Ambitious men live as they list ; who , the more they have of their Idol goods , the more they want , the more vexed are their Desires ? Surely none live as they list , but the friends of Christ , who enjoy himself .

( 3. ) 3. Moral and Divine Libertie . As for Moral , Spiritual , and Divine Libertie , it is most evident , that it springs from , and consists , in the electing , and enjoying of Christ for himself . n n Nostra libertas inhaeret Devinae , ut exemplari ; & in perpetua ejus imitatione versatur . Gibieuf de Libert . p. 373. For certainly the Divine Libertie of God is the most exact Idea , exemplar , or patterne of our Libertie : Now wherein does the Libertie of God chiefly consist , but in the Divine Amplitude of his own Being , whereby he acts al things most wisely , and freely , for himself ? And then surely , the more the friends of Christ arrive unto this Divine Amplitude , and enlargement of heart and waies , to elect Christ for himself , and to act al for him , the more they ressemble the Divine Libertie . Was not this the Divine Libertie , which David was most ambitious of ? Psal. 119.45 . I wil walk at libertie , Hebr. o o Psal. 119.45 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In amplitudine , seu latitudine , Jun. Trem. In Amplitude , latitude or enlargement of heart and waies : and then he gives the cause , and reason of this his Divine Amplitude : for I seek thy Precepts : i. e. mine heart elects and adheres to thee for thy self : p p La libertà di spirito è un distaccamento del cuore de tutte le cose , per seguire la volonta di Dio. Sales . thy wil is to me a royal law : the more invincibly my heart adheres to thee , and thy reveled wil , the more free do I judge my self . Such a perfect freedome is there in the service of Christ ! Thus have we gone thorow al the notions of Libertie , with evident conviction , that the election of Christ for himself gives the best improvement to al libertie , under whatever notion it be considered .

SECT. 4. The Divine life , and al the Issues of it most improved by the Election of Christ for himself .

3. 3. Divine Life . ANother blessed effect , which the friends of Christ obtain , by electing Christ for himself , is a Divine Life , with al the issues thereof . q q La vie spirituelle consiste en des fonctions de nostre Intelligence & volente , & en des esgards perpetuels , que nos ames ont a Dieu . Mestrerat de la foy , p. 42. Spiritual , Divine life consists in the due functions of the mind and wil , with the perpetual regard , which the soul has to God . Now whence procedes these due functions of the Mind and Wil , but from their Adherence unto Christ ? what gives the soul a pure , and perpetual regard to God , but election of Christ for himself ? Every life is by so much the more noble , and perfect , by how much the more noble , and perfect its principles , influences , and operations are : and surely this addes much to the excellence , and perfection of that Divine life , which the friends of Christ , by election of him for himself , are invested with . For is not Christ , as God-man , the first principle of al Grace , and the last end , or best good ? Are not the Divine Influences of the spirit most efficacious , for the Conservation , Improvement , and Perfection of the Divine life ? May we imagine that there are any operations more agreable to the Divine life , than such as flow from a firme election of , and adherence unto Christ for himself ?

Farther , as the Divine life it self , so al the Issues , or effects thereof are rendred most perfect , by a firme election of , and adherence unto Christ for himself . Solomon gives us a wise Caution , Prov. 4.13 . The issues of life , which are conserved , and improved , by election of Christ for himself are 5. Prov. 4.24 . Keep thine heart with al diligence , for out of it are the issues of life . How can the friends of Christ keep their hearts better , than by an inviolable election of , and adherence unto Christ ? And is not this the best expedient to conserve and promote the Issues of life , which flow from thence ? What are the Issues of Life , but , 1. Health , 2. Strength , 3. Growth , 4. Sense , 5. Motion ? Are not al these maintained , and promoted by continued election of Christ for himself ?

( 1. ) 1. Health . As for Health , the Philosopher tels us , r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cujusque est ei prop ium pabulum & motum tributre : proprius motus Anio●i est eontemplatio Dei . Plato , Timaeo . That the healing of any thing consists , in giving it its proper diet , and motion : and then he addes , That the proper motion of the mind consists in the contemplation of God . Does not this greatly evince and prove , that the health of the soul consists in an intimate union , and adherence to Christ ? For what more proper diet can the renewed soul have , than Christ himself ? and is there any motion more decent , and becoming the friends of Christ , than a close , and uninterrupted communion with Christ himself ? And the same Philosopher informes us , s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato , Repub. 4. fol. 444. That the right method of restoring health , is to restore al the humors and parts of the bodie to their natural order : for what is sicknes but some disorder &c. And then he more particularly affirmes , That the health of the soul consists in virtue ? Does not this infallibly demonstrate , that the Health of the soul is maintained , and improved by adherence to Christ for himself ? For what order , what virtue can there be in the soul , without this adherence ? So Mal. 4.2 . With healing under his wings , and Rev. 22.2 .

( 2. ) 2. Strength . Another issue of life is Strength , and stabilitie of parts , which is a consequent of health , and consists mostly in the Vigor , and Activitie of the Spirits . Hence we find both these joined together as the proper effect of the soul's adherence to God in Christ , Prov. 3.7 . Fear the Lord , Prov. 3.7 , 8. and depart from evil , i. e. Cleave to God in Christ for himself , ( which according to the Old Testament phraseologie is expressed by fear ) and bid adieu to sin . What then ? v. 8. It shal be health ( or medicine ) to thy Navel : As if he had said ; look as the Navel administers nourishment , and medicine to Infants lodged in their Mothers womb , for the restauration and confirmation of al parts : so this filial fear or obsequious adhesion of thy soul to God in Christ , shal feed , nourish , confirme , and restore al parts of thy spirit . Whence it follows : and marrow to thy bones : or irrigation , or watering to thy bones , i. e. look as the marrow , by the moisture it affords to the bones , doth very much confirme and strengthen the same , as Job 21.24 . so in like manner doth the soul's adherence to God in Christ , greatly confirme and strengthen it . The Nerves ( though most flexible ) are judged the strongest part in the bodie , because they are the vehicule of the Animal Spirits : And how does this notion of bodily strength commend the soul's election of Christ , which is the spiritual Nerve , that conveigheth spirits , and strength from Christ the Head , unto the believing soul ? Again , the strength of every thing , is said to consist in its adherence to its first principles of Dependence : the strength of the branch consists in its adherence to , and communion with the stock and root . And , does not then the strength of Christ's friends , consist in continued adherence to , and dependence on him ? is not he the Vine , and are not they the branches ? and can the branch get any strengch , save by adhering to the Vine ? Was not this Christ's main errand into the world , to bind up the broken-hearted , Esa. 61.1 ? The Philosopher could imforme us , t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plato , Hippias , fol. 375. That by how much the more righteous any soul is , the stronger it is . And are there any more truely righteous and holy , than those who adhere most firmely to Christ for himself ? Does not the vigor , and strength of Grace consist in this , that it is as a pondus or weight , to incline the whole soul to contemplate , love , and enjoy God in Christ , for himself ? u u Ordo ( sive Amor ) est pondus quo res omnis ad finem , ut ad centrum , quietem , & stabilitatem vergit . Gib . What is Divine Love , but an impetus , or strong impulse and bent of wil , whereby it adheres to God for himself ? Is not al spiritual strength conveighed to the soul by this means ?

( 3. ) 3. Growth in Grace . Another issue of life is augmentation or growth . And what more effectually promotes the growth of the new creature , than repeted Election of , and Adherence unto Christ for himself ? The Improvement of Grace consists not merely in the Depuration of opposite principles ; nor yet in a greater Disposition of the subject ; but in the acquirement of a greater Latitude of spiritual life , both intensive , and extensive ; which ariseth from the soul 's firme Adhesion to , and Dependence on Christ for himself . For nothing doth more transforme the heart into the glorious Image of God , than the fiducial intuition of the glorie of God in Christ , 2 Cor. 3.18 . And it is most certain , that none arrive to higher raisures of Grace in this life , than those that live most in actual Dependence on , and communion with Christ for himself . Does not the child thrive most , when it adheres most unto , and sucks the mother's Breasts ? And is not Christ the same to his friends , as the Mother is to the child , 1 Pet. 2.2 , 3 ? when is the branch more green , and flourishing , than at spring ; when it abides most in , and receives most juice , and sap from the Vine ? and is there not the same ressemblance between Christ and his friends , Joh. 15.5 ? Who are they that go forth and grow up as Calves of the stal , but Christ's friends , who adhere to him , and so lie under the warme beams of the Sun of Righteousnes , who ariseth on them , with healing under his wings , Mal. 4.2 ?

( 4. ) 4. Sense . Another issue of life in the new Creature ( as wel as in the old ) is spiritual inward sense . w w Vitâ nihil sensibilius . Life is of al things most sensible : and the more spiritual , and excellent the life is , the more quick and lively are its senses : x x Quanto le cose sono piu materiali , tanto è la lor' insensibilita . La Fisonomia Dela Belliere . For by how much the more material any life is , by so much the greater is its insensibilitie . O then what a quick sense hath the friend of Christ , so far , and so long , as , by repeted acts of election , he adheres to him , as the fountain of his spiritual life ? It 's true , peradventure he has not the grateful sense of the sweet Accidents of Christ's presence ; yet has he not the doleful sense of Christ's absence ? He has not the feeling sense of Christ's fulnes in him , yet has he not a deep sense of his own emtines out of Christ ? He has not , perhaps , the refreshing sense of his Interest in Christ ; yet has he not a lively sense of the transcendent excellence of Christ ; and what a bitter thing the losse of Christ is ? According to the sweet sense we have of any Felicitie enjoyed , such wil be our bitter sense of the losse thereof : Now it is most certain that none have a more feeling bitter sense of the Absence or losse of Christ , than they who elect and adhere to him for himself . Oh! What a quick and deep sense have such of sin , which is the cause of Christ's departure ? How do their wounds of Conscience bleed , under the fresh , and lively sense of smal miscarriages against Christ ? Such are their spiritual senses . One of the Philosophers y y Protagoras dixit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Diog. Laert . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . held , That the soul was nothing else but sense : Is not this , in a sense , true of the renewed soul , so far as it adheres to Christ for himself ? has it not then al its spiritual senses exercised , as Heb. 5.14 . Does not Paul pray for the Philippians , That they might abound in al sense ? Phil. 1.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and how may this be attained unto , but by adhering unto Christ , that quickning Head ?

( 5. ) 5. Motion . The last great issue of life is Motion : and by how much the more noble and raised the life is , by so much the more active , and perfect wil the motion be : For the manner of acting is according to the manner of existing : By how much the more perfect the Forme is , by so much the more perfect is the life : and thence , according to the perfection of the life , we may mesure the perfection of the operation , springing thence . And , can there be a more noble and perfect life , than continued Election of , and Adhesion unto Christ for himself ? Does not the z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plato Timaeo . Philosopher assure us , That the contemplation of God is the proper motion of the mind ? And who may expect the contemplation of God if not the friends of Christ , who elect him for himself ? What is there more efficacious , to draw forth every Grace in its exercice , than transforming sights of God in Christ , by faith ? And who are there , that enjoy more of such transforming sights , than such as most firmely , and constantly elect and adhere unto Christ for himself ? O! what uniforme , harmonious , beautiful , yea glorious exercices of Grace do such friends of Christ live under ? Are not these the pure in heart , to whom the blessed vision , and fruition of God is promised , Mat. 5.8 ? do not these behold , in Christ , that Divine Miroir , or Glasse , the Glorie of the Lord , 2 Cor. 3.18 ? In short ; what spiritual motion can the Saints exert , without adherence to , and dependence on Christ their Head ? Joh. 15.5 . without me , [ or separated from me ] ye can do nothing . Thus the friends of Christ , by continued election of , and Adhesion to him for himself , are made partakers of the Divine life , and al the issues thereof .

SECT. 5. Divine Honor , Order , Beautie , Pleasures , and Riches , from the election of Christ for himself .

4. 4. Effect is Divine Honor. ANother great effect of electing Christ for himself , is Divine Dignitie , Honor and Advancement . What is Honor , even in the estime of the poor Philopher , but a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 4. the reward of virtue , given to good men ? And what greater virtue can there be , than an intimate Adherence to Christ for himself ? Again , is not the King the fountain of Honor ? and are not they estimed most Honorable , who stand in his presence , and receive marques of Honor , and Favor from him ? b b Nemo altero nobilior nisi cui rectius ingenium — Qui imagines in Atrio expon●nt noti magis quàm nobiles sunt . Seneca . Surely this makes much for the Honor of Christ's friends , who elect him for himself : for such are Heavens Courtiers ; they stand in the presence of Christ , the King of Kings ; yea , they are his Assessors , who set with him upon the Throne , Luk. 22.30 . That ye may eat and drink at my Table in my Kingdome , and sit on Thrones , &c. What higher marque of Honor can there be , than to have Christ's , and his Father's name written on their forheads , as Ezech. 9.4 . Rev. 14.1 ? c c Altum quiddam est virtus , excelsum , regale , invictum . In regno nati sumus . Deo parere libertas est , Seneca . Is it not a singular favor that such have Christ's ear , and heart to command ? Can there be a greater Dignitie , than to be of Christ's Cabinet-Counsel , Psal. 25.14 ? Is it not an high marque of Honor to receive friendly visits , and manifestations of love from Christ , as Joh. 14.21 . & 15.15 ? Farther , what greater Nobilitie amongst men , than to be of the bloud-Royal ? And are not those who elect , and adhere to Christ for himself , most allied and akin to him ? as Mat. 12.49 , 50. Behold my Mother ! &c. The Philosopher defines d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plat. Definit . 1 Chron. 4.9 . Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nobilitie , a virtue of Noble manners . And what more Noble manners can there be , than to adhere to Christ for himself ? What was it that made Jabez , 1 Chron. 4.9 . more honorable [ or weighty , or glorious ] than his brethren ? Why we are told , v. 10. Jabez called on the God of Israel , &c. Jabez elected God , and clave unto him for himself , &c. Such honor have they who cleave to Christ !

5. 5. Effect is , Divine Harmonie and Order . The Election of Christ for himself , is that which Produceth , Conserves , and Promotes , the most that may be , a Divine Harmonie , and good order in the soul , and its Operations . The Philosophers saw so much Beautie and excellence in Harmonie , and Order , as that One e e Plato . makes it the soul of the World . f f Pythagoras held 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Diog. Laert . Another held , That Virtue , and al things else that were desirable , consisted in Harmonie : Whence Plato called Virtue , the Musick of the soul ; and Justice the Symphonie , or concent of Virtues . And what puts the soul into a better Order , Harmonie , and Vniformitie , than Adherence to Christ for himself ? g g It is said of Padre Paul , the Venetian , that that which made him most admired was , the coupling together of Virtues , that are seemingly opposite , as Knowledge and humilitie , &c. Life of Father Paul . Oh how uniforme , and harmonious are al the motions of the friends of Christ , so far , and so long as they adhere to him ? what a sweet composure , and concent is there of Contemplatives and Actives ; of Prudence , with Meeknes ; of Wisdome with Humilitie ; of Seriousnes , with Chearfulnes ; of Affabilitie , with Severitie ; of Solitude , with Service and Activitie ? Thus Graces seemingly opposite , do sweetly conspire , and meet together , by virtue of that Divine Harmonie , which attends the soul's adhering to Christ for himself , 2 Pet. 1.5 , 6 , 7 , 8.

6. 6. Effect is , Divine Beautie and Glorie . The Election of , and Adhesion unto Christ for himself , infuseth a Divine Beautie , and Glorie into the soul , as also into its Acts , so far as they spring from this root . h h See Les Beaux Esprits Tom. 1. Confer . 26. de la Beautè . Plato makes Beautie to arise , from the Forme , so far as it is predominant over the matter ; which is of it self without forme and beautie : Others make Beautie to arise from the mixture of colors ; again , others from the prevalence of light , together with a due proportion of parts . Al these notions of Beautie agree wel with that soul , which elects , and adheres to Christ for himself . For when is the Spiritual , Divine Nature , which has the place of a forme in the soul , more predominant over the carnal part , than when it adheres most unto , and depends most on Christ ? when does the Face of the soul shine with most beautiful color , and rayes of Divine light , if not when it beholds the glorious face of the Lord , 2 Cor. 3.18 ? Did not Moses's face shine with sparkling light and Beautie , when he had been conversing with the Lord on the Mount Among naturals , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . what more beautiful , and glorious , than the lustre and brightnes of the Sun ? But oh ! how much more glorious is that soul , which , by adhering to Christ , and beholding of his glorie , is transformed into the same Image ? k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plato Phileb . 64. The Philosopher tels us , that the very Images of things beautiful are also beautiful , Oh! how beautiful then is that soul , which is adorned with the beautiful glorious Image of Christ ? And where is there more of the glorious Image of Christ to be found , than in those , who adhere to him , and behold his glorie ? was it not this that made David so much to long , to dwel in the house , and to behold the beautie of the Lord , Psal. 27.4 ?

7. 7. Effect is , Divine Pleasures . The Election of Christ , is that which brings with it the most real , solid , pure , spiritual , strong , masculine , permanent , heart-ravishing , soul-satisfying Pleasures . Al pleasures are by so much the better , by how much the more real and solid they are : carnal pleasures are only opinionative , feeble , and flashy ; and therefore little worth : But the pleasures that flow from communion with Christ for himself , are most solid , substantial , and deep . Again , the more pure any pleasures are , the better ? Now the pleasures that flow from the election of Christ for himself , are most pure and immixed : Al other pleasures are but feculent , muddie , and drossie in comparison of these . l l Voluptatis generatio fit ex infi iti & fiaiti copulatione . Plato Phileb . The Philosopher saies , That the generation of Pleasure is from the copulation of finite and Infinite . His meaning is , that there is no true pleasure , but what springs from the soul's union to , and communion with God . Of al human pleasures , those are certainly best , which are most spiritual ; because such are most rational , most connatural , and most efficacious : Now such are these Divine suavities , which flow from election of , and adherence to Christ for himself . O! what Spiritual Delices are such friends of Christ master of , at times ? Again , those are the purest , and noblest pleasures , which admit of the least excesse : For where there is excesse , there is evil and miserie . Now , how doth this commend those Divine pleasures , which follow upon the souls adherence to Christ for himself ? May we excede in , or enjoy too much of those soul-satisfying delights , which flow from Christ ? no surely . Lastly , The purest , and best pleasures are those which are formed out of the sweetest , and best Good : and by how much the more intimate , and entire communion the soul has with its choicest good , by so much the more refined , delicious , and permanent are its pleasures . Oh then ! what divine Suavities do the friends of Christ enjoy , so far as they elect , and adhere to him for himself ? So , Cant. 2.3 . I sate down under his shadow with great delight , Cant. 2.3 . and his fruit was sweet to my tast , Cant. 5.16 . His mouth is most sweet , Hebr. sweetnesses , in the m m Abstracta praedicantur de formis . Al Treasures and Riches . Abstract and plural number ; which notes a complexion of al sweetnesses .

8. Lastly , Election of Christ for himself , is that which makes the friends of Christ masters of the best Treasures and Riches . Al things are theirs , if they are Christ's . So , 1 Cor. 3.21 . For al things are yours : i. e. al that you need , 1 Cor. 3.21 , 23. as wel as al that you possesse ; what you want , as wel as what you have : For sometimes nothing doth us more good than our wants : he that hath a spirit to bear contentedly the want of Riches , enjoyes the real benefit of them ; yea , much more than he that possesseth them in the greatest confluence , without such a spirit of contentement . It s the mind of man that makes him rich , or poor , not the fruition , or want of things : the contented friend of Christ , though never so poor , is yet Lord of al things , because he knows how to want them : his wants do him as much good as his enjoy ments : what he possesseth not , doth him as much , yea more good , than it doth those who are the actual owners of it : what he enjoyes not , is his in capite , and therefore by a better title , and for a better use , than to them that enjoy these things . Again , Al things , i. e. both life , and death , enemies as wel as friends , Devils as wel as good Angels . Are yours : i. e. for your use , and good ; not in possession , but in free heritage : and how so ? he tels you how , v. 23. and ye are Christ's : i. e. Because ye are Christ's , by a firme election of him for himself , therefore al things , whereof he is Lord , becomes yours . As the Wife , ( though of never so mean condition formerly ) by virtue of her Vnion with her Husband , has a title , and right to the whole of his goods ; so that she can say , This house , these fields are mine : so the friends of Christ , by electing him , may lay claim to al that is his . Thus we see how much the friend of Christ does advance himself by electing Christ for himself . This will more fully appear by what follows .

CHAP. VII . How , and Why Christ is to be Elected for himself , in regard of his Mediatorie excellences , as Relative to God the Father .

SECT. 1. Christ's Mediatorie excellences from the Designation of God the Father , Heb. 2.5 , 6 , 7 , 8. Joh. 6.27 . Heb. 3.2 . Heb. 5.4 , 5. Act. 2.36 , 37. Eph. 5.2 .

HAving largely demonstrated , That the friend of Christ does most seek , and promote himself , really considered , by electing Christ for himself , we now procede to demonstrate , How , and Why Christ is to be elected for himself ? I join both these considerations together , because they mutually give to , The Distribution of Christ's excellences which render him eligible for himself : These are , 1. Relative . and receive from each other Light and Evidence . And the more fully to explicate , and demonstrate , how , and why Christ is to be elected for himself , we must consider Christ in al his Excellences , so far as he is held forth to his friends , as eligible for himself . Now the excellences of Christ may be considered , 1. As Mediatorie and Relative , or , 2. As Absolute . The Mediatorie excellences of Christ may be again considered , as relative , 1. To God the Father , or 2. To his friends , and members . Christ's Mediatorie excellences , as relative to God the Father , may be farther referred , ( 1. ) To the Father's Divine Designation , and Appointment ; whereby Christ was furnished with a Facultie , and commission for his Office ; or , ( 2. ) To the Father's Divine Adaptation , and Qualification ; which gave Christ an Aptitude or fitnes for his Office , as Mediator . We shal , with the Lord's Assistance , treat of each in their order .

1. We shal begin with Christ's Mediatorie excellences as relative to God the Father's Designation , or Appointment ; Christ's mediatorie excellences as relative to God the Father's Designation . whereby he received ( to speak in the Civilian's Phrase ) a Facultie , or commission for his Mediatorie Office . As in Nature , so in Grace , it seemed good to God , to elect one commun Principle , or Person , which should be as an Head or Fountain , through which al the streams of his Grace should flow . s s Haec agendi ratio convenit cum Axiomate Philosophico , Dari in unoquoque genere , aliquod summum , primum & excellentissium , a quo reliqua ejusdem generis descendant , & accipiant quod est illius generis , &c. Ca●●●o , fol. 35. This is most agreable to the Infinite Wisdome and Bountie of God ; yea , to that Principle of Reason , which wil have one chief Head , or first , and most excellent in every kind , from which al the rest , which belong to that kind , must descend , and receive what appertains to their kind . Thus in Nature , and the Creation , the first Adam ; thus also in the world of Grace , or the Recreation , and reparation of corrupt Nature , Christ the second Adam , was , by God , constituted a commun Head , and principle of life . So , Rom. 5.19 . For as by one mans Disobedience , many were made sinners ; so by the obedience of one , shal many be made righteous , i. e. look as the first Adam was a commun Head to al his posteritie , and so by his sin brought death on al ; so Christ , the second Adam , is a commun Principle to al his elect seed , and by his obedience brings life to al , Heb. 2.5 , 6 , 7. The World to come , What it is ? as v. 21. The like Heb. 2.5 , 6 , 7 , 8 , 9. where we are told , that the world to come , that is , the world of Grace , was not made subject to Angels , but to Christ , that so by the Grace of God , he should tast Death for al his seed . We may here consider , as it were , two worlds : the one old , and sinful , subject to Adam , as the commun root , and parent thereof . This old sinful world is ful of Rebellion against God ; miserie , weaknes , bondage , reproche , sin , and Death ; and is now under the power , and tyrannie of Satan , the God of this world , as 2 Cor. 4.4 . The other world , restored by Christ , is ful of Grace , Peace , Righteousnes , Holines , Obedience , Life , and the Favor of God : This is here called , v. 5. the world to come ; and so is distinguished from the old , past world of sin , not so much in regard of time , ( For this new world began also even from Adam's fal ) as in regard of State : for the sinful world , whereof Adam was the first principle , is called the old , past world , in respect of its sinful state ; and the world of Grace is stiled the world to come , and the new world , in regard of its renewed state ; as it is a state of grace , life , and salvation ; whereas Adam's world , was a state of sin , Death , and condemnation . Thus Esa. 65.17 . for behold I create new Heavens , and a new earth : and the former shal not be remembred . Where this world to come , is called the new world , and so opposed to the former old world of sin . So in like manner , we find mention of the old and new man in Believers , which referrs to the different principles of Nature and Grace . Thus we see what is here meant by the world to come ; namely , the elect , believing World ; the new Kingdome of Grace . Now this world of Grace , is said to be put in subjection , not to Angels , or any other Creature , but to Christ , Heb. 2.5 . v. 5 — 9. For unto the Angels hath he not put in subjection the world to come , &c. i. e. God the Father hath not made Angels Commission-officers , or invested them with a Facultie and Autoritie to Governe this New world of grace : Neither they , nor any other creatures are designed Mediators , Purchasers , or Dispensors of Grace , in this new world , but the Son of God alone : So , Heb. 2.8 . v. 8. Thou puttest al things in subjection under his feet , &c. i. e. The Son of God , and he alone , is invested , by God the Father , with al Autoritie , to change the old , sinful , ruinated world , into a new , repaired world of Grace , and Righteousnes : neither is there the least tittle , or pin , in this world to come , which is not subject to Christ : so it follows : For in that he put al in subjection under him ; he left nothing that is not put under him . By which it is evident , that no part of this new world , can be subject to , or dependent on any creature ; no not Angels ! the whole being , by the Designement and Appointment of God the Father , made subject to Christ alone . This is farther manifest from that comprehensive notion , World , v. 5. Where Christ's Kingdome of Grace , appointed him by God the Father , is called the world to come , to note the universal Restitution , or Recreation , and Renovation of al things , in this new world , by Christ ; it being he alone , who is impowered to change the old world of sin , and miscrie , into a new world of Grace and Righteousnes . Thus Deering on this place : ‛ For seing the world to come , noteth al the Restitution which is by Christ , the ful change of al that ever was by sin , it 's therefore named world ; because we should assuredly know , there is nothing excepted . If then no part of this world be subject to any Creature , no not to Angels , in whom else then can we trust , to have any part of this wrought for us : we are al , as our fathers were , men by Nature of the old world , & c. ' Thus we see how the whole Kingdome of Grace , stiled here the world to come , is , by the ordination of God the Father , made subject to Christ alone , in opposition to Angels , and al other Creatures . Hence Christ is stiled , Esa. 9.6 . the Father of Eternitie : Which the LXX . render , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The father of the world to come .

We have another great , and convictive Testimonie , to prove Christ's Designation by God the Father , Joh. 6.27 . Joh. 6.27 . How Christ is Sealed . For him hath God the Father sealed . Christ , as Mediator , was sealed by God the Father many waies . ( 1. ) He had the privy-seal of God the Father's election ; whereby he was constituted Head of al the Elect t t Quod si in Christo sumus electi , non ●n nobis ipsis reperiemus electionis nostrae certitudinem : ac ne in Deo quidem Patre , si nudum illum absque filio imaginamur . Christus ergo speculum est , in quo electionem nostram contemplari convenit , & sine fraude licet , Calv. Institut. fol. 197. ( 2. ) He was sealed by the indelible character of the Father's Glorie , Heb. 1.3 . by the fulnes of the Deitie , espousing , and dwelling in the Humanitie , Col. 2.9 . ( 3. ) Christ had also the Broad Sea of an audible Testimonie from Heaven , Mat. 3.16 , 17. ( 4. ) Christ was sealed by many Miracles , which were al , so many visible seals of God the Father . ( 5. ) He was sealed also by his Baptisme , and solemne inauguration , or installement into office . ( 6. ) God the Father sealed Christ by giving him up as a sacrifice for sin , and owning of him by sensible tokens from Heaven , on the Crosse . ( 7. ) Christ was also sealed by being justified , and raised up from the Dead , Rom. 1.4 . Thus was Christ sealed by the Father , as being designed and appointed by him , in his eternal election , as also anointed , called to office , set forth , inaugurated , sanctified , and every way furnished , both with Autoritie and power to be the Mediator , and Savior of the Elect.

We have farther evidence of God the Father's constituting , or appointing Christ to his Office , Heb. 3.2 . Who was faithful to him that appointed him , &c. u u Heb. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est etiam ornare : quoniam vero munus dignitatem affert & ornamentum , hinc fit ut vocare adsit etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sic infra , cap. 5. v. 5 , 5. Camer . fol. 394. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to him that made , constituted , dignified , adorned him with his office , according to the import of the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : thus Heb. 5.4 , 5. it is said , that Christ took not this Honor to himself , but was called thereto of God , Heb. 5.4 , 5. as Aaron also was : so in like manner Christ glorified not himself , in being made an High-Priest ; but he that said unto him : Thou art my Son , to day have I begotten Thee : i. e. look as Aaron's Dignitie and Glorie , as High-Priest , sprang wholly from God's Divine Vocation and Constitution : had he assumed , or taken that Honor to himself , without being constituted , and appointed thereto by God , it had been so far from being a Dignitie , and Glorie to him , as that it would have proved the greatest blot , and reproche imaginable to him , as it was to Saul , and Vzziah , who entrenched on the Priestly office , without any Cal from God . But it is observable , that Christ's Vocation , here , is brought in by way of Antithesis , or opposition to , and preference above that of Aaron . Aaron was called to a Priesthood of Types , Signes , and Shadows ; which endured but for awhile ; but Christ was called to the true , substantial Priesthood , which changed not , but continued for ever , after the order of Melchisedec . Again , Aaron's Vocation was but that of a servant ; but Christ's that of a Son . So that look , as the substance is better than the figure ; the Son higher than the Servant ; and immutable better than that which is mutable ; so much doth Christ's Vocation excede that of Aaron . Thus Christ's Dignitie , Glorie , and Honor , as the great High-Priest , and Mediator betwixt God and Man , is made to result , and issue from God the Father's Vocation , Constitution and Appointment . We find a parallel expression ( to this Heb. 3.2 . ) in Act. 2.36 . Act. 2.36 . Therefore let al the house of Israel know for certain , that God hath made that same Jesus , whom ye have crucified , both Lord and Christ . Peter having given an infallible Demonstration of Christ's being the only Messias , he concludes his Discourse with this convictive and close application , Therefore let al the house of Israel know for certain , that God hath Made , &c. as if he had said , why Brethen , do you know what you have done , in crucifying this Jesus ? is he not the Lord of Glorie , the only High-Priest , and Messias ? Has not God Made him Lord and Christ ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is the same Verb with that Heb. 3.2 . i. e. God has dignified , glorified , honored him with the Title , and Office of being the Messias , and only Mediator . And what follows ? v. 37. Now when they heard this they were pricked in their heart , &c. What ? Have we , indeed , crucified the Lord of Glorie ? have we imbrewed our hands in his bloud , who was dignified , and honored , by God the Father , with the Title and office of Mediator ? Oh! we never dreamt of this : What sinful , miserable wretches are we , who have crucified him , whom God has made , or constituted , appointed , and glorified , as the only Messias ? This pricked , or galled their consciences sorely . Thus every where in the Evangels , especially in that of John , when our blessed Lord undertakes to convince the Unbelieving Jews , of their sin , in rejecting him , the true Messias , he gives spirit and force to his Arguments , from this Medium , that he assumed not his mediatorie Office and Dignitie of himself ; but received it from God the Father : So Joh. 5.22 , 23 , 37 , 43 , &c. w w Opera Christi non fu●runt actu meritoria citra permissionem Dei , etsi ex se esseat valo is infiniti . Sancto Joseph . Thes. 74. And indeed al Christ's Mediatorie Acts , albeit of themselves they should be of infinite valor , or worth , would notwithstanding be no way meritorious , and sufficient to redeme sinners , without this Divine Designation , Constitution , and appointment of God the Father ; who lies under no obligation , but what ariseth from his own constitution and covenant of Grace , to accept of any satisfaction for sin . Hence it is , that Christ's Sacrifice for sin , Ephes. 5.2 . is stiled , Ephes. 5.2 . a Sacrifice to God for a sweet-smelling savor , i. e. as it is adequate to the Divine appointment of God the Father . For , were there not an exact commensuration or proportion , betwixt God the Father's Divine constitution , and Christ's performance , his Sacrifice would never have proved a sweet-smelling savor to God . And , I think , we may be bold to assert , that in al those Scriptures of the Old Testament , wherein we find mention of a sweet-smelling Sacrifice offered to God , it must be understood of Christ , wrapt up under those terrene shadows . So Gen. 8.21 . it 's said , Gen. 8.21 . The Lord smelled a sweet savor , [ or a savor of rest ] in Noah's Sacrifice : Whereby God's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , complacence , and satisfaction in the Sacrifice of his Son , typified by this of Noah , is expressed . For as men are recreated and refreshed by sweet-smelling savors ; so is God , by the Sacrifice of his Son ; because it is according to his own constitution . God had been greatly offended by the horrible fetor , or stinking ordure of sin , which had polluted the old World ; ay but now , upon Noah's offering up a Sacrifice , as a specimen of his faith in Christ , typified hereby , the great God is wonderfully recreated and refreshed ; as men are by sweet-smelling savors . And it is remarquable , that Moses saies not , that God smelled the savor of the Holocaust , or burnt offering , mentioned , v. 20. but a savor of rest , or complacence , arising from the Sacrifice of his Son , shadowed forth thereby . There are no Sacrifices , no good works or performances , though never so Evangelick , and refined , that are a sweet-smelling savor unto God , farther than they are perfumed by the Satisfaction , and Incense of Christ : neither would Christ's satisfaction have been a sweet savor unto God , had it not been regulated by , and commensurate to the Divine constitution . By al this it appears , How the friends of Christ must eye his Divine constitution and Designation in their election of him . of what absolute necessitie it is , that the friends of Christ , in their election of him for himself , have a particular eye and regard , unto God the Father's Designation and appointment of him . Has God the Father constituted , or made Christ a second Adam , a publick Representative , or commun person ? Oh then ! how chearfully should his friends elect him as such ? Is the world to come , the Kingdome of Grace , by God the Father put in subjection to his Son , and to him alone , in opposition to al other Mediators , whether Saints , or Angels , or our own self-sufficiences ? Shal not his friends then voluntarily and freely resigne up their souls , their persons , their Al to his trust , and Disposement ? Again , has God the Father put so many Seals on Christ , to assure his friends , that he is the chief corner stone , chosen of God , and precious , as 1 Pet. 2.4 ? How readily then ought they to set their seal of faith to Christ , to embrace and chuse him , as thus chosen of God , and build their souls upon him ? Lastly , was Christ , Heb. 3.2 . Act. 2.36 . Made , i. e. constituted , dignified , adorned , and glorified , by God the Father , with that glorious Title of Honor , and Office of Being Mediator between God and Men ? Oh then ! how should the friends of Christ , by their solemne consideration , and acceptation of him , as offered and delivered to them by God the Father , exalt and honor him as their constituted , Crowned Lord ? Was not this the very designe of God the Father , in committing al judgement and power to the Son , that al should honor the Son , even as they honor the Father , Joh. 5.22 , 23. Joh. 5.22 , 23. But hath committed al judgement to the Son : That al men should honor the Son , even as they honor the Father : i.e. Christ , by the Designement , and Appointment of God the Father , has received an absolute Dominion and Soveraintie over al creatures , men and Angels , &c. that al men should honor him , with the same honor with which they honor the Father . Now Christ is thus honored ; ( 1. ) By chearful acceptation of him as our constituted Mediator . ( 2. ) By lively , and daily Admiration of those Divine excellences that dwel in him : The more we admire the incomparable perfections of Christ , the more we honor him . ( 3. ) By raised spiritual Affections towards him : We honor them most whom we love best . ( 4. ) By Divine Adoration of him . Al Divine honor implies Adoration : and the more we adore Christ , the more we honor him . ( 5. ) By Divine subjection to his wil. Obedience to the wil of our Superiors , is a great part of that honor we owe unto them . ( 6. ) By Divine Satisfaction in Christ , as our choicest good . Heart-satisfaction in Christ as our best good , is the highest honor we can give unto him . ( 7. ) By Divine Imitation : We honor them greatly , whose virtues we imitate . Thus the friends of Christ must honor him , as their constituted Mediator . But alas ! how greatly defective are , even the friends of Christ , in their election of , and honor given to him , in regard of this Divine constitution , Dignitie , and Office , vouchsafed to Christ , by God the Father ? Certainly much of the Beautie and Glorie of Christ , as Mediator , does , not only spring from , but also consist in God the Father's Commission , or Facultie , conferred on him . As the Dignitie and Glorie of an Ambassador consists more in his Commission , and Autoritie vouchsafed by his Prince , than in his Pompe and Retinue : So a great part of the Dignitie and Glorie of Christ , as Mediator , consists in the Commission and Autoritie , which is vouchsafed him by God the Father : and the more the friends of Christ , eye and regard this Divine Designement , and Appointment of God the Father , the more they elect him for himself , and the better friends they make . Yea , by such a clear , spiritual , deep , fixed contemplation , and consideration of Christ , under this glorious Constitution and Designation of God the Father , the friends of Christ not only exalt and honor him most , but also most promote their own Interest , Grace , Libertie , Dignitie , peace , and Joy , as we have shewn in the foregoing Chapter .

SECT. 2. Christ's Aptitude for his Office , proves him to be most eligible for himself , Joh. 1.14 , 16.

2. ANother Mediatorie excellence of Christ is his Divine Aptitude , Christ's Aptitude and Abilitie . or fitnes for his Office ; which is relative to God the Father's Adaptation or qualification . x x Qui dat sacultatem dat , quantum in se est , quae ad facultatem sunt necessaria , quod in materia moral● intelligendum est morali modo . Grotius de Jure Belli l. 3. c. 22. par. 2. This Apti●ude is called by the Grecians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power , or force , as the former Facultie is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Autoritie : Hence that civil Axiome , Vis est ad cogendum , Potest as ad imperandum , Justin . Institut. As in Civil Commissions , he that gives a Facultie or Autoritie to act , gives also , so far as he may , an Aptitude , or Abilitie for the execution of that Facultie and Commission . This holds most true here : God the Father has given Christ , not only a Facultie or Commission , but also an Aptitude or Abilitie for the execution of his Commission and Office . This Aptitude or fitnes consists in that Divine plenitude or fulnes of Grace and power , which is loged in Christ , as Mediator . Thus z z Joh. 1.14 . Joh. 1.14 . And the word was made flesh , and dwelt among us ( and we beheld his Glorie , the Glorie of the only begotten of the Father ) ful of Grace and truth . We have here a ful account of Christ's Qualification and Aptitude as Mediator . ( 1. ) We have here the immediate spring of Christ's Divine fulnes ; and that is the Word Incarnate , expressed in those first words , and the Word was made flesh : The Divine Word , or second person in the Trinitie , by an ineffable , inconceivable Hypostatick union , espousing the human Nature , is the source and spring of al that Grace that is loged therein . But ( 2. ) God the Father is also brought in as the original head spring , and fountain of this Divine Plenitude of Grace loged in Christ : for John saith : and we beheld his glorie , the glorie of the only begotten of the Father . Though this glorie of Christ may possibly refer also to his eternal generation , as the second person in the Trinitie ; yet we must not exclude , but may safely take in his glorie as Mediator , resulting from his incarnation ; in which regard he is oft' called the Son of God , as Heb. 5.5 . Thou art my Son , to day have I begotten thee . And that this sense must be taken in , is evident , both from what precedes , and what follows : z z Illud notandum voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae eadem sono & significatu est cum Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alludi ad conspicuam Divinae Majestatis praesentiam , quae Chaldaeo Paraphrastae etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grot. in loc . for he speaks here of the Word Incarnate , and of that glorie which resulted from him as such , and was apprehended by the believing Jews , who had conversation with him ; alluding , as it seems , to the Divine Shekina , or Gods glorions dwelling in the Temple ; which was but a Type of Christ's buman Nature . This appears from that notion [ dwelt among us ] for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seems evidently derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and so it is an allusion to the visible presence of the Divine Majestie in the Temple ; which the Hebrews cal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Inhabitation : and thence the Evangelist addes : and we beheld his glorie . This also seems exegetick of what precedes ; and therefore the Chaldee Paraphrast is wont to expresse the Divine Shekina by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Glorie . So Rom. 9.4 . the Ark , which was the visible symbol of God's presence , and a particular type of Christ , is called the Glorie , because God's glorie shone there . Farther , that John speaks here of Christ's mediatorie generation and glorie , seems also evident from what follows : ful of grace and truth : That this must be understood of his Mediatorie Plenitude is evident . ( 3. ) In that it is said , Christ is Ful of Grace and Truth , we must hereby understand al those habitual graces , or gracious habits and Dispositions , which are loged in Christ's human Nature ; and by Virtue of the Hypostatick union , may be said to be infinite in order of Grace , though in order of Being they are finite , and of the same kind with our Grace , as the y y I● Christo suit gratia habitualis , caque ejusdem specici cum nostrá ; & finita in genere entis , quamvis ●ici solet infinita in genere gratiae . Petr. Joseph . Thes. p. 19. Scholes determine . Hence this plenitude or fulnes , which is ascribed to Christ , is not the fulnes of a vessel , such as is the fulnes of Angels , and glorified Saints ; but it is the fulnes of a fountain , or inexhaustible Ocean , which can never be drawen drie : whence it is said , Joh. 1.16 . v. 16. and of his fulnes have al we received , and Grace for Grace . Christ clothed himself with human flesh and bloud , that so he might become an infinite masse , and boundlesse Sea of Visible , speaking , breathing , weeping , bleeding , living , dying Grace . Al the glorified Saints and Angels are but living monuments , and ever-living Tenants of this Free-Grace : This Grace of Christ perfumeth Heaven and Earth . Al that Grace which God doth , or can put forth for the salvation of sinners , is laid up in , and exhibited by Christ : He has broad and strong shoulders , which can bear to Heaven , the most heavie lumps of Hel. There is more force and omnipotence in Christ's infirmitie and sufferings , than in al the strength , and efficacie of men and Angels : There is more life in Christ's death , more riches in his povertie , more victorie in his hanging on the Crosse , than in al the world besides . Yea , Christ's very sighs , tears , sweat , stripes , thirst , reproches , and faintings have a soverain efficacie in them , for the procuring , and conferring Grace on his Redeemed ones . Thence , we receive of Christ's fulnes , Grace for Grace : i. e. look as the child receiveth from his parent limb for limb , member for member ; or as the Sons of Adam receive al of his fulnes sin for sin , lust for lust ; so Christ's regenerated sons receive of his fulnes , Grace for Grace : There is not any Grace in the heart of Christ , but his members have an Impartment , and Ressemblance thereof . Now this infinite plenitude of Grace in Christ , which renders him so glorious , procedes originally from the election of God the Father . For al the Treasures of Grace are originally loged in the soverain good pleasure , or heart of God the Father , who has elected and ordained Christ as mediator ; through whom al are to be conveighed to the elect . This ought greatly to be remarqued , or heeded by the friends of Christ , that , albeit the Divine essence , and soverain wil of God be the Original fountain of al Grace , yet he has determined , Al Grace passeth through , and from Christ , as an infinite Ocean . that not one drop of this Grace shal be derived unto sinners , but through Christ as mediator . This is the great mysterie of the Gospel , the great wonder of Heaven and Earth , that the blessed God , who is the fountain of al Grace , should so far condescend to sinners , as to assume buman Nature , and make it a receptacle and vehicle to conveigh al Grace unto them . And oh ! what an infinite plenitude of Grace is there loged in Christ ? What admirable blossomes of Grace , and Glorie doth this most beautiful Rose of Sharon daily send forth ? How doth every leaf of this Tree of life serve for the healing of the Nations . What everliving Springs , Seas , Flouds , and Rivers of Grace have , for almost sixe thousand years , flowed from this Fountain of life and Grace ? Suppose the Sun to be multiplied into millions of millions of Suns ; and those filled with infinite mesures of light and heat : yet al these would be nothing , in comparison of those infinite Treasures of Grace that are in Christ . Yea , suppose al the elect , Angels and Men , to have existed from al eternitie , ( which is yet impossible ) and received out of Christ ' fulnes , Grace for Grace ; yet , notwithstanding such an eternal effluxe or issue of Grace , Christ would never be exhausted , or wearie of giving forth Grace : For , as Christ can never cease to be Christ , so he can never cease to be an eternal , infinite , overflowing Ocean of boundlesse Grace . And , as this Grace of Christ is infinite in it self ; so also in the manner of its emanation it is infinitely free , efficacious , and soverain . Doth not this Grace oft surprise the most gracelesse persons ? Did it not transforme Saul , a black-mouthed Blasphemer , and bloudie Persecutor , into a St. Paul ? How many ugly lumps of Hel , has this soverain Grace of Christ transformed into a beautiful Heaven ? Yea , what is Heaven but an house filled with standing Miracles , and living Monuments of this Grace ? Should Christ strip glorified Saints , of his Jewels and ornaments of Grace , what would remain but poor , naked Nature ? surely there is as much Grace spent in Heaven , as on earth ; yea , the more Glorie , the more Grace : Saints in Heaven are as poor and naked , without Christ as we . So infinite and essential are our obligations to Christ .

In short , God the Father having Treasures of free-grace by him from al Eternitie , not for himself , but for sinners , he was not content to have them loge , to al eternitie , within his own heart and bowels ; but found out this admirable way , ( so far above Nature ) of rich and condescendent Love and Grace , for the conveighing of his Grace through his Son incarnate , or God-man ; who is as an Vniversal , living Glasse , on which al the Beams of Divine Grace immediately shine ; and from whence they are reflected unto the hearts of sinners , for the illuminating , animating , and transforming of them , as 2 Cor. 3.18 . of which more anon . z z Whether the Grace of Christ received any Augmentation ? See Janes against Hammond . We shal not enter on that Schole-Dispute , Whether this Graee of Christ , after its first Infusion into the human Nature , received any intension or Augmentation ? but content our selves with the received commun Persuasion ( not only of Protestants , but also of the Popish Scholes ) a a Haec Gratia Christi de lege ordinar a augeri non potuit , absolutè tamen potuit , St. Joseph . Thes. 44. That the Grace of Christ , albeit it received gradual extension as to fresh objects and Acts , ( in which regard Christ is said to grow in Grace , &c. ) yet it received not any gradual intension , or Augmentation , as to the principles or habits thereof ; but was , at the first moment of the Hypostatick Union , perfect , not absolutely , ( for so only God is perfect ) but so far as it was , according to God's Divine ordination , requisite for the Human Nature to be invested with Grace , in order to Christ's being a perfect mediator . Thus we have shewn how Christ , as Mediator , was , by God the Father , made the Receptacle , or Ocean of al Grace to be conveighed to the Elect ; which indeed renders him , surpassing glorious and eligible for himself .

SECT. 3. How al Divine perfections dwel in Christ , the Mediator , as in a Temple , Col. 2.9 .

BUT yet to penetrate , How the Deitie and Divine Perfections dwel in Christ as Mediator ? or dive more deeply into this great Evangelick Mysterie , and wonder of Angels and men ; we are to consider , how that , not only the Grace of God , in a Divine plenitude , ( according to moral estimation infinite ) was communicated to the human nature of Christ , but also the whole Deitie , and al the Divine Attributes , perfections , and excellences of God , by virtue of the Hypostatick Vnion , dwel therein , which renders Christ as Mediator , Infinitely Glorious and desirable for himself . See Am●s . Medul. Theol. l. 1. c. 17. For Christ , the second Person of the Trinitie , although he has but one subsistence , yet has he a double manner of subsisting ; one in the Divine Nature from eternitie ; the other in the Human Nature upon his Incarnation ; which latter manner of subsisting agrees to the Son of God , by reason of the Vnion which he has with the Human Nature , assumed by , and inseparably subsisting in the Divine Person ; yet without any commixtion or confusion of the Deitie in Christ , with the Humanitie , or of the Humanitie with the Deitie . So Mat. 1.23 . Emmanuel , God with us : and Job . 1.14 . b b Ex hac unione sequitur persenalis communicatie proprietatum quae non est realic transfusio , sed est communio vel concursus ad easdem operationes . — Hinc fit quod omnes Actiones & Passiones Christi referuntuy propriè ad ejus personam , tanquam ad terminum corum proprium , Ames . Medul. Theol. l. 2. c. 17. Thes. 21.22 . Hence follows a communication of proprieties ; so that whatsoever belongs to either Nature may be attributed to , and predicated of the Divine Person . Thus he who is the eternal son of God , is said to be borne in time : he who was the Creator of al the World , becomes a creature : he who was David's Lord , becomes a son of David , as Luk. 20.44 . which puzled al the Jewish Doctors ; he who was the immortal Lord , dies on the Crosse , 1 Cor. 2.8 . Al this is said of the Divine person , though not of the Divine Nature . And oh ! what a wonder of wonders is here , that the Divine and Human Nature , which were at such an infinite distance , should be reconciled in Emmanuel , God with us ? What ? Does the same person who is God , become man ; yea , God and man bypostatically united ? Is our Emmanuel , as verily God as man ; and as verily man as God ? Oh! what a great mysterie of Godlines is this , God manifested in the flesh , 1 Tim. 3.16 ? How much does this our Emmanuel deserve to be Elected for himself ?

Hence it is said , Col. 2.9 . Colos. 2.9 . For in him dwelleth al the fulnes of the Godhead bodily , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i.e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Oecumen . in loc. V. T. Deus in Templo Hierosol . Et super Acca soederis in propitiatorio habitabat , sed tantummodo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : at postquam venit pleaitudo temporis toto pleaitutudo Deitatis , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verè modo eminentissimo . , & personaliter , in Christi natura humana inhabitat . Glass . Philolog . S. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i.e. ( 1. ) Really , in opposition to al Types and Shadows . The God-head dwelt also in the Temple at Jerusalem , but it was only as in a Type of Christ's human , and Mystick bodie . So v. 17. the Ceremonial rites are called shadows of things to come , but the bodie is of Christ , i. e. Christ is the truth and substance of al those Ceremonial Types : Thus also , Joh. 1.14 . ful of Grace and Truth ; and Joh. 4.24 . in Spirit and in Truth : where truth seems to be opposed to the ceremonial Shadows and Types . ( 2. ) Bodily , i. e. Essentially and Substantially , in opposition to men , or Angels . Thus the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used to signifie essence , according to the notion of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is used for essence , as wel as bodie . 'T is true , the Deitie dwels essentially in every creature , in some regard ; and graciously in the Saints , Christ's mystick bodie , ay but , he dwels in the human bodie of Christ in a far more essential , substantial , and glorious manner : the Saints are not Godded , or made essentially and substantially one with God ; neither are they espoused , and maried to God , by an hypostatick Vnion , as the Human Nature of Christ is . Whence ( 3. ) By Bodily , we may understand personally : For so frequently , both in sacred and Profane Authors , Bodie signifies a Person . Thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 12.1 . imports persons . Then he saies , that al the plenitude of the Deitie [ dwelleth ] . This seems to be an allusion to the Divine Shekinah , or Inhabitation of the Deitie , before mentioned , Joh. 1.14 . Look as God once had a visible , glorious residence in the Holy of Holies , as in a Type of Christ's human nature , so he now dwelleth in the Antitype , really , essentially , and personally : For , al the fulnes of the Deitie dwelleth in Christ's human Nature , not only essentially , but also personally , by virtue of the Hypostatick Vnion . And oh ! what a 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 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 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 l

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Naz. in Orat. de Pasch .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 accipitur etiam pro Die , ut apud Nicand . in Ther. See more Hen. Steph● in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Refulgentia ; quomodo radius à sole resplendet : unde non nulli deradiationem vertunt . ●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 in himself a light inaccessible , and ful of Glorie , 1 Tim. 6.16 . dwelling in the light , which no man can approche unto , whom no man hath seen , nor can see : i. e. God is in himself invisible , too bright , and dazling and object for the sinners poor weak eye , to gaze on . Ay but now in Christ , who is the splendor , or shining brightnes of the Father's Glorie , the Invisible God becomes visible to an eye of faith here , and to a glorified eye in Heaven . As the Sun , take it in its noon-day glorie , Objectum nimis excellens laedit sensorium . if you stand gazing on its shining lustre and brightnes , in a direct vision , you 'l soon find it too bright , and dazling on object for your weak eye : but when there is a reflexe image of its lustre , and shining brightnes on a watery cloud , which they cal parelius , and seems another Sun , ( more agreable to our weak eye , than the Sun it self ) then you may stand gazing on that second Sun , or the reflexe lustre , and brightnes of the Sun , as long as you please , without damage to your eyes : m m Deus ipse procul absconditus lateret , nisi nos irradiaret fulgor Christi : in hunc finem quicquid habet Pater apud unigenitum deposait , ut in c● patefaceret ; ut ipsa bonorum communicatione exprim ret veram Gloriae suae imaginem , Calv. Instit. fol. 106. just so it is here ; the Divine Essence or Deitie , considered in its self , is too dazling and glorious an object for poor mortals to contemplate : should he shine in his ful brightnes , with immediate , direct beams , on the Glasse of our weak understandings , alas ! how soon should we be scorched and shrieveld to nothing ? how would our minds be quite swallowed up ? Ay but now this Divine splendor , and shining lustre of the Father's glorie being reflected from the glasse of Christ's human Nature , so it becomes very visible , and agreable to a sanctified eye of faith . Oh! what a glorious blessed Parelius , or image of God the Father's Shining brightnes , and glorie , is Christ ? What a beautiful , pleasing glasse is he , from whom al the bright beams , and shining lustre of God the Father's Glorie , is , by means of the Gospel , ( which is a second Glasse ) reflected to the Glasse of our ununderstandings ? what a sweet , and glorious contemplation is here for the friends of Christ ? how should they stand , with open faces , alwaies , by a fixed eye of faith , gazing on the bright Shine , or shining brightnes of the Divine Glorie , reflected from Christ , ( that Parelius , or original Glasse ) in and by the Gospel-glasse , to the living glasse of their renewed understandings , as 2 Cor. 3.18 ? The Divine Essence , though he be in himself , and to the Glasse of his own understanding , al light , and therefore is called in Scripture the fountain of light ; yet , in regard of poor mortals , he is a light inaccessible , and therefore he is described , Psal. 18.9 , 11. Psal. 18.9 . with darknes under his feet ; and v. 11. He made darknes his secret place , &c. to denote , that albeit he were al light in himself , yet , as to fallen , sinful man , he is al darknes , or altogether unintelligible , out of Christ . n n Christ is the shining brightnes of the Glorie of his Father : i. e. the person in the Deitie , by whom only the eternal wisdome of God could impresse his Majestie upon any Creature : neither was it ever possible that any Creature should shew forth the goodnes of God , but only by the person of the Son . Deering on Heb. 1.10 . The Deitie indeed is so deep a mysterie , and so greatly remote form finful flesh and blood , as that , had he not vouchsafed to deposite the lustre of his glorie , in the only begotten Son Emmanuel , and through the veil of his flesh , to beam forth some rayes of his glorie , on poor sinful us ; Who could ever hope to have the least glimpse of this shining brightnes ? 'T is this day-star that must arise and conduct benighted sinners , those who loge in the Region of darknes , unto the sight , and fruition of the Father of Lights . So Joh. 14.7 . If you had known we , Joh. 14.7 , 8 , 9. you should have known the Father likewise : and from henceforth ye know him , and have seen him : i. e. in Me , who am the brightnes of his Glorie . o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non solum radios signifitat , sed & emanationem ac processionem , ut interim proprietas filii , qui à patre procedit ac gignit , infinuet . Oecolamp . in Heb. 1.3 . The Father , who is in himself invisible , and inaccessible , becomes accessible , and visible to Faith . Philip ignorantly demands , v. 8. Lord , shew us the Father , and it sufficeth us . Our Lord replies , with a rebuke , v. 9. Have I been so long time with you , and yet knowest thou not me , & c ? As if he had said : Why , this seems strange , and a symtome of great ignorance , that I should have been so long with you , and yet al this while thou hast not known the Father . Surely , if thou hadst known me , thou hadst known the Father also : for he that hath seen me , hath seen the Father ; the brightnes of whose Glorie shines in me . Thus we see how Christ is the fulgor , splendor , and lustre or shining brightnes of God the Father .

( 2. ) Let us a little examine the following notion [ Glorie ] Christ , as God-man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of his Glorie . is not only the Brightnes of God the Father , but the Brightnes of his Glorie . Glorie imports these severals : ( 1. ) A superlative Excellence : See Sibs on 2 Cor. 3.18 . For nothing is glorious but what is , in some high degree , excellent : ( 2. ) A bright manifestation , or shining evidence : p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verò plerumque abundans & copiosa lux est , in qua divinitas apparuit vel etiam Augustius quid . Oecolamp , in Heb. 1.3 . For nothing is glorious , as to us , ( though it be excellent ) unlesse it be manifested to be such : hence the shining light of the Sun , is said to be glorious , because it brings with it the glorie of the Sun , and manifests the same , by darting forth its rayes , which run into our eyes . ( 3. ) Glorie is so victorious , and convictive , as that , usually , it has a commun vogue , and approbation of others ; or else it loseth the end of its manifestation . Thus the glorious beams , and shines of the Sun are universally approved by al that have eyes to see it : whence other things and Persons , that pretend to glorie , borrow their Titles of honor from the glorious light of the Sun ; so n n Augustus comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the lustre of the Sun ; as Illustris from lustro , and this from lux , or luceo , I shine . Augustus , illustris , clarus , &c. Now al these Attributes of Glorie are , in the highest degree , applicable to the Glorie of God ; which is the splendor , lustre , or shine of al God's transcendent Attributes , and excellences , and so carries with it the most superlative excellence , the most convictive evidence , and the most victorious approbation , of al such as have a sanctified , renewed eye to behold it . Such is the Glorie of God , whereof Christ , as God-man , is said to be the shining brightnes . The several Theatres of God's Glorie . 'T is true , the Glorie of God has many Theatre and Stages , whereon it acts , and displayeth it self : there is much of the Glorie of God's Wisdome , Power , and Goodnes shines on the Theatre of the visible World , as Rom. 1.20 . But there is more of his Glorie discovers it self on the Theatre of the Gospel , and Gospel-Ordinances : Here shines the glorie of his Grace , and its soul-pleasing discoveries : but yet there is a greater impresse , and manifestation of God's Glorie on the Theatre of the New Creature , or renewed soul ; o o If a man look on the Creatures he sees there God's Vestigia or footsteps of power , &c. If on the Saints and Angels , God's Image of holines ; if on Christ , there God himself , 2 Cor. 4.4 , 5 , 6. She herd , Parable of the Virgins . fol. 76. Where shines the Divine Nature , or Image of God : and yet farther , there is an higher manifestation of the Divine Glorie , on the Theatre , of the Celestial World , of Glorified Saints and Angels ; where shines Grace triumphant , and victorious , in noon-day glorie , without the least spot ; where also those glorified spirits are clothed with their best robes , of immediate , direct , intuitive Vision of the Blessed Deitie , as he is , face to face . But yet al these several ascents , and raisures of created Glorie , come infinitely short of that shining Brightnes of the Father's Glorie , which manifests it self on the Theatre of our Emmanuel , the only begotten Son of God . But I shal wind up this part of Christ's character , with that excellent Annotation of Judicious Deering , on these words , Heb. 1.3 . Who being the Brightnes of his Glory . ‛ This Title is absolutely given him as essential to the Son of God , not only before us , but before his Father also ; that as al the Properties of the God-head have their Being in the person of the Father ; so the brightnes , and beautie of them , is in the person of the Son ; and so this name was proper to him before the world was made ; noting , that eternally he was of the Father , so John 1.1 . Touching us , he is called the brightnes of his Father's Glorie , many waies , as ( 1. ) Because in our Nature he shewed forth the lively countenance of his Father , in al fulnes of Grace and truth , Joh. 1.14 . and ( 2. ) Because in the power of his Word , he wrought mightily in al creatures , Joh. 5.30 . ( 3. ) And again St. Paul calleth him , 2 Cor. 3.18 . the Image ( which is the shining brightnes ) of God , in respect of the clear manifestation of the Gospel , in which he hath set out so glorious a light of the power of God to save sinners . So he is to us the Brightnes of glorie , because many waies he shewed forth the Glorie of God his Father unto us , as Joh. 1.18 . ' Thus he . How the brightnes of al God's glorious Attributes , shine in Christ as Emmanuel , we shal , God willing , shew in what follows , on 2 Cor. 4.6 . Now , doth nor this effulgence , splendor , lustre or Brightnes of the Father's Glorie , which shines in Christ , render him infinitely eligible for himself ? How much doth this substantial reflection of the Father's brightnes , and glorie transcend those accidental reflections of the Father's Glorie in glorified Saints and Angels ? See Dr. Owen , his Explication of this Text.

( 3. ) We come now to the latter part of Christs Character , Heb. 1.3 . Expresse Image . Heb. 1.3 . and expresse Image of his person , p p

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nota impressa , vel insculpta , aut inseripta : unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , idem quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apud Arist. pol. l. 1. c. 6.

Inde de notis Literarum tabellae Inscriptis . Item figura , effiries , Imago . Item , Descriptio , qua describitur aliqua res veluti ex no●a ei impressa à caeteris rebus eam dislinguendo . Cicero in Top. Vide Hen. Steph. Thesaur . Graec.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] alia comparatio à si●illo annuli rujus forma cerae imprimitur , Grotius in l.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Character : which , in its first notation , imports a note impressed , inscribed , or engraven . Thence 't is used to signifie the stampes , or impresses of Letters on Tables , or of a Seal on Waxe : Whence also it signifies an Effigies , Figure , or Image . Hence lastly , it is some times taken for a Description , whereby a thing is described , as it were by a note , or marque imprest on it ; which distinguisheth it from al things else . In al these regards , Christ , as God-man , may be said to be the character of his Father's Person . ( 1. ) Are not al the letters , yea , every title of God the Father's essential perfections inscribed , and engraven in most glorious , and legible characters , on our Emmanuel ? ( 2. ) Is not Christ , the only begotten Son of God , the substantial Type , Stamp , or Impresse of God the Father's Personal , and Essential Glorie ? ( 3. ) Yea , is not Christ , as God-man , the essential Effigies , Figure , and Image of God the Father ? And , ( 4. ) Is not Christ also the Divine Word , or an essential Description of God the Father , whereby he is infinitely distinguished from al things else ? Some , Glassius Rhet. Sacr. by Character here ( which comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to engrave ) understand , not so much the Image of the Seal impressed on the Waxe , as the Seal it self ; insomuch as the Father has stamped his whole Essence , and Majestie most intimately on his Son , eternally begotten of himself ; in whom his substantial Image shines . Which Explication is conceived to agree best with this Mysterie , its fruit and effcacie ; namely , as it expounds the secret of Christ's eternal generation . Farther , this notion expresseth God the Father's affection towards Christ : for the seal is preserved among our choicest Jewels ; such as we affect and value most : thus the Father's most fervent love terminates on his only begotten Son , his substantial Seal , or Image , as Haggai 2.23 . and wil make thee as a Signet , wherein he is a Type of Christ . Lastly , this Idea of a Character , or Seal , as applied to Christ , imports the whole Oeconomie of his mediatorie office : the Seal impressed on the Waxe leaves an Image ; and moreover gives an obsignation , and assurance of what is conveighed thereby : Christ is that signatorie Ring , or celestial Seal , who hath , and that from eternitie , the most expresse Image of his Fathers Glorie , and Majestie impressed on him , and thence being sent into the World , as the Prince of Salvation , he assures life to al the Elect. The Pagan Orator tels us , q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Demesthenes . That the Character , or descriptive Image , of the soul is seen in ●s words ; and is not Christ , the Substantial , Essential , and Divine Word , a perfect Idea , or expresse character of the Father's Person , wherein his Essential Glorie , otherwise invisible , becomes visible to an eye of faith ? Again , when Christ is said to be the Character or expresse Image , hereby is also denoted the permanence and subsistence of the Deitie in Christ : he is not a superficial , transient Image , but an expresse , lively , subsistant , and essential character , or Idea of the Father's person ; as a Child that bears the Image of his Father , and partakes of the same nature with him . In that he cals Christ r r

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : i. e. Expressa effigies , vel insculpta figura : In speculo quidem apparet Imago hominis , fed non character : unde character plus est quam Imago , quae in Gera vel alia quapiam re est ; nam character est Ima o perman●●s . Oecolampad . in Heb. 1.3 .

Character praeter figuram requirit ut sit expressus ad Archetypum , & adaequatus essentialiter , & ut possit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. rebus adis s●ris im rimere suam Imaginem . Sic caim vo●at inscusptam formam ut ab omni adumbrata vel inani Imagine distinguat .

the Character , it is much more emphatick , than if he had said , an Image : For there appears in a Glasse the Image of a thing , but not the character ; which denotes a true , solid , lively forme , or expresse Image , exactly representing the Archetype , as the character of the Seal impressed on Waxe . So that character here imports , that Christ is a most perfect , adequate , absolute , essential , and expresse Image of God ; such as gives a most certain and evident representation of his Father , answerable to Phil. 2.6 . where he is said to be in the Forme of God . which implies more than a figure , or bare Image ; namely , an essential character . 'T is true , there are some f f He is the engraven forme of the person of the Father : noting hereby the Unitie of substance , as in whom the Fulnes of the Godhead dwels bodily , Col. 1.9 . Even as Paul cals him , the Image of God , distinguishing him by this name from al shadows , Heb. 10.1 . Deering on Heb. 1.3 . stampes , impresses , or dark characters of God on the Visible , sensible World : There was also a more legible and fair character , or Image of God on Adam's soul in Innocence : There is yet a more noble character , or Impresse of the Divine Glorie on Glorified Saints , and Angels : but yet al these characters are infinitely short of our Emmanuel , as he is the substantial character , or expresse Image of his Father's Person ; which notes , not only an unitie in Qualitie , but in Substance ; not only similitude , but also Indentitie , or samenes in essence ; as also Paritie and Equalitie in Glorie . Thus Christ is the Character of his Father's person ; which also renders him infinitely eligible for himself . But how Christ is the Image of his Father's Person , wil farther appear in what follows on 2 Cor. 4.4 , 6.

SECT. 5. The Explication of 2 Cor. 4.6 , 4.

WE find another great Character of Christ , 2 Cor. 4.6 . In the Face of Jesus . as he is the expresse Image of his Father's Glorie , 2 Cor. 4.6 . For God , who commanded the light to shine out of darknes , hath shined in our hearts , to give the light of the knowlege of the Glorie of God , in the face of Jesus Christ . Here are several gradations , which render the whole , but especially Christ , the center of the whole , very beautiful , and glorious . ( 1. ) He saies , that God , who commanded the light to shine out of darknes , hath shined in our hearts . Paul here counts al his notional knowlege before Conversion , but darknes ; yea , such thick darknes as was upon the face of the Chaos , before God Created light , Gen. 1.2 . So that nothing but the creative power of God , could bring saving light out of his confused , pharisaick darknes . 'T is true , he had head-knowlege before : ay but now , saies he , God has shined in our hearts , and made them a living Glasse : for what ? Why , ( 2. ) To give the knowlege of God . Yea , ( 3. ) The light , [ i. e. the clear , and evident manifestation ] of the knowlege of God . The face of Christ What ? But how is this possible ? Surely no way but , ( 4. ) In the face of Jesus Christ . f f Per Angelum faciei Jehorae , Esa. 63.9 . Filius Dei intelligitur , dictus faciei ipsius Angelus , quia est ille , qui visibili specie columnae s●il nubis , & ignis Israelitas in deserto duxit , & saciem Dei quast consp●ci●a● populo f●it : id●quod Jehovae ipsi ad cribitur , Exod. 14.24 . Alii appellationem hanc illi dafam esse volunt , quod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 1.15 . Glass . Rhetor. s . The Face is the most celestial , beautiful , majestick , lovely , and visible part in a man's bodie ; wherein the invisible Characters , and Dispositions of the soul are oft very visible : if there be any goodlines , or excellence in the creature , it usually appears very far in the face . By face here we may understand the whole Forme of Christ as Mediator . t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebraeis , id omne significat quod sensibus exterioribus perci itar , Giot. in l. So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 answers to the Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies al that , which is obvious to externe sense ; and in general , the whole person . Whence the Face of a man is frequently in the Scripture-Phrasiologie , put for his whole person : so , to accept the Person , is in the Original , to accept the face , Luk. 20.21 . as elsewhere , because the excellences of the person shine most in the face . Much of the Majestie , Glorie , beautie , and lovelines of a man shines in his face . Thus Christ is the face of God . Oh! What an infinite Majestie , beautie , and Glorie doth there shine in Christ ? How lovely , amiable , sweet , and heart-ravishing are the manifestations of God in Christ ? Alas ! what is there to be seen of God , but what shines in Christ ? Is not al God , and whole God manifest in the face of Christ ? May we expect the least mediatorie manifestation of the Divine Love , Grace , and Mercie , but in the Son ? Is there not a confluence of al the lovely qualities , al the drawing Attributes , al the ravishing Beauties of the Deitie in Christ ? And doth not the contemplation of these glorious perfections , which shine in the face of Christ , draw life out of Death ; beautie out of deformitie ; strength out of infirmitie ; order out of confusion ; happines out of miserie ; yea , Heaven out of Hel ? Thus in the face of Christ , the Majestie , Beautie , Amenitie , Amiablenes ; Grace , with the other Divine Characters , and Invisible Glories of God the Father , become visible , and intelligible to the renewed mind . It 's confest , there is much of the glorious light , or knowlege of God , shines in the Face of the creatures ; and more in the Face of the Ceremonial , and Moral Law ; and yet more in the Face of the Gospel , and Gospel-ordinances ; and yet more in the Faces of Believers , and glorified Saints . But alas ! What are al these Faces , if compared with the glorious , lovely face of our Emmanuel , but mere deformities , yea nothing ? Oh! What a beautiful glorious face has this Son of God , who can with one glance thereof , make al in Heaven , and Earth to smile ? yea , ravish and overcome the hearts of his worst enemies ? Oh! What an heart-charming , and victorious Beautie must there be in his face , where al the ravishing glories , and excellences of the God-head center ? t t Hammond on this place : and Beza : Alludit perset●ò ad Mosis taciem illam non anertam ( ut clara esset D●i Imago , c 3.13 . ) sed operram . Beza in l. Some wil have this Phrase , [ The face of Jesus Christ ] to refer to the Storie of Moses , desirous to see the Glorie of God , Exod. 33.18 , &c. with which sight , Moses's face was irradiated , and became glorious ; yea , so glorious , that the purblind Israelites could not contemplate the same : ay but now the face of Jesus Christ has another-gets irradiation , than Moses's had ; al the essential , and substantial rayes of the Father's Glorie , shine in this lovely face . 2 Cor. 4.4 . Image of God . Hence v. 4. He is called the Image of God . u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ocant Graec● , non quanvie picturam , sed quae sit vivi instar , Unde Iconic●●pictores , quos v●l●o voramus qui peignent au vif . Beza . The Excellence of a thing is seen in its Image , or picture , if wel drawn : ( 1. ) Christ is the essential , substantial , and most lively Image of God the Father : in his face , as God-man , shines al the glorious Attributes of God : as you have oft in the Child's face , a living Image , or Ressemblance of the Parent . It 's true , there are some vestigia , or foot-steps of God in the sensible World ; ay , but the Image of God is not there : w w Imago est Repraesentatio causae quantum ad similitnainem formae , non solum causalitatis , quod pertinet ad Vestigium , Aquin. Summ. Vestigia , or foot-steps have only some Impresses , or notices of causalitie ; but an Image is a Representation of a cause , according to the similitude of his forme , and not only of his causalitie . Again , Adam had , and the Saints here have , though imperfectly ( as the Saints in Heaven perfectly have ) the Image of God shining on them : ay but , al this is but a created , Accidental Image , or a similitude in Qualitie , or the accidental forme of Grace : x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 accip●tur etiam pro ipsa essentiali similitudine . Beza , in Heb. 10.1 it is Christ alone that is the increated , substantial Image , of the Father's Glorie : he is clothed with the specifiek forme ( if we may so speak in the Scholes Dialect ) or with , not only a similitude , but Vnitie of the Divine Essence : his Likenes to God the Father consists , not in an Accidental , imperfect , but in a substantial and perfect Vnitie , or Identitie of Essence . Thus Christ is the essential Image of God , as the plenitude of the Deitie dwels in him personally , and essentially . ( 2. ) Christ may be stiled the Image of God , in regard of y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. in quo sci●sum perspicuè conspiciendum praebet Deus , nec allo quàm officii ipsius respectu 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] aliqui libri addunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut indicetur Deam alio juin incomprehensib●lem in Christo tamen conspici . Beza , in l. manifestation ; as the Glorie of the invisible God , becomes in , and by Christ visible to an eye of faith : wherefore some copies adde here to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , invisible : i. e. God , who is in his own nature invisible , or incomprehensible , doth in Christ , his essential Image , become visible to the believing world . So it answers to Col. 1.15 . where Christ is called the Image of the invisible God : Namely , because , as the species , forme , and figure of a man is known by his Image : so in , and by Christ , the wisdome , power , mercie , and Grace , with al the other Attributes of God , are made manifest . Hence the Hebrews cal their Messias , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Image of God .

SECT. 6. Christ an Essential Glasse , wherin al the Glorie of the Deitie shines , and from which it is reflected on the Believing World , 2 Cor. 3.18 . With the Explication .

THE like excellent Character of Christ we have , 2 Cor. 3.18 . In a Glasse . 2 Cor. 3.18 . But we al with open face , beholding as in a Glasse the Glorie of the Lord , are changed into the same Image , &c. We have here a parallel Antithesis betwixt the Grace of the Gospel , and the Law . Under the Law the Grace of God was veiled , and wrapped up in Types and Shadows , which were but a dark adumbration ; but under the Gospel , the Glorious Grace of God shines as in a Glasse . A Glasse , t t Speruium , praeter Intem & colorem , etiam expressam imaginem reflectit . Keck . Optic . besides light and color , reflects the expresse Image of its object . u u Imago in Specuio est forma speculi . Estius in l. Yea , the Image in a glasse is the very forme of the Glasse : and therefore the word here used , signifies to contemplate his forme in a glasse . w w 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vocat speculum Apostolus filium Dei in carne manifestatum . qui nobis in ipsius Evangelio spectandus proponiter , & Mosi velato opponitur . Beza in locum . The Son of God incarnate is the orignal glasse , wherein al the Glorie of God , is to be contemplated by believers , and that with open face ; in opposition to Moses's covered face . By the glorie of God , we are to understand al the glorious Attributes of God , as his Wisdome , Goodnes , Grace , Holines , Justice , Mercie , &c. Which are al to be seen in Christ , as a man's face is seen in a Glasse . The blessed Deitie has ( as we may speak ) deposited al his glorious rayes , or Attributes in Christ , that Essential glasse : His wisdome , mercie , justice , &c. is no where so visible as here : There is no saving ray of Glorie darted from the Creator to the Creature , but what is reflected from this Divine Glasse . Albeit the Essential Attributes of God are in al the three persons of the Trinitie , yet the Mediatorie irradiation of these Attributes , is only in the Son , in whom they al meet , as in an Vniversal , Essential Glasse . There are varietie of Glasses , wherein the Glorie of God shines : Some rayes of his glorious wisdome , power , and goodnes , shine in the Glasse of the Creatures : some beams of his holines , and puritie shine in the Glasse of the Moral Law : the Glorie of his Grace is seen in the Glasse of the Gospel , and Evangelick Administrations : Yea , Hel it self is a glasse , wherein shines the Glorie of God's Justice , as in Heaven , and Believers , the glorie of his mercie , and grace . But al these are but created , partial , and dim glasses , in comparison of Christ , who is an increated , universal , and most bright Miroir , or Glasse of the Father's Glorie . We may suppose , for illustration sake , an universal , living , transforming Glasse , such in which al the beams of the Sun , that ever were , or shal be , or possibly may be , are 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 vouchsafed to his Creature , and the most admirable Miracle of soverain Mercie towards sinners , that ever was , or may be . The blessed God has taken great delight , on al occasions , to vouchsafe sensible Demonstrations , and Arguments of his Divine Philanthropie , or Bountie , and Good Nature towards Man : yea , al those rich ornaments , and gracious Accomplishments , or vouchsafements conferred on Adam in Innocence , were but the Effects of his free Grace ; though in some regard they may be termed natural to Adam's first state . And since the Fal , the blessed Lord has not ceased to vouchsafe large tokens of his Divine Philanthropie , or Bountie to his rebellious creature . Ay , but this unparalleld gift of his only begotten Son , is the highest marque of favor , and the richest manifestation of infinite Love , free Grace , and Mercie , that poor sinners are capable to receive . Wel therefore might our Emmanuel crie out , Joh. 3.16 . For God so loved the World , that he gave his only begotten Son . This little S O , is such a great note , and marque of Divine Philanthropie , as that the lengths , breadths , depths , and heights of this Love , cannot be expressed , or conceived , as they ought , to al Eternitie . 2. Formally . ( 2. ) The Love , Mercie , and Grace of God , shine in Christ Formally , as he is a perfect Idea , or Miroir of Divine Love and Grace . As also ( 3. ) 3. Effectively . Effectively , as al the Love and Grace of God the Father , streameth through his heart , unto the Elect , Joh. 1.16 .

3. God's Justice shines in Christ . The Infinite Glory of God the Father's Divine Justice shines most eminently in Christ : ( 1. ) Objectively , as he was the Object , or But , against which al the arrows of God's fiery indignation for sin , were shot . We have great Marques of Divine Justice on Cain , and Judas ; and yet far more dreadful tokens thereof in Hel : but yet we may safely affirme , that al the black curses of the Law , which their executions on sinners here ; yea , that al the dreadful torments of the damned in Hel , are nothing nigh so clear , and ample Demonstrations of God's Justice , and Severitie against sin , as the sufferings of our dying Emmanuel . O! come near , and behold the Soverain pleasure of God the Father , in bruising his only begotten Son , and making his soul an offering for sin , Esa. 53.10 . Oh! what a standing , glorious monument of Divine Justice against sin , is this red Glasse of Christ's bloud ? Herein we may behold God the Father's Justice , as it were , triumphing over his natural , essential love to his only begotten Son . ( 2. ) Again , the Justice of God shines in Christ , formally , as also ( 3. ) Effectively , in that al justice originally inheres in , and flows from him .

4. God's Holines shines in Christ . 1 Objectively . The Infinite Glorie of God's Holines shineth , with a most transcendent Brightnes , in Christ : ( 1. ) Objectively , and Demonstratively , as God , by making his soul an offering for sin , gave the highest Demonstration that can be , of his Infinite , Antipathie and Hatred against Sin . Yea it is supposed , and that on good reasons , That if Infinite wisdome should set it self on work never so much , to find out an Argument to manifest God's hatred of sin , there could not be a greater , than this his dealing with his Son . 2. Formally . ( 2. ) God's Holines dwels in Christ formally , as he is a perfect Idea , Miroir , or Glasse of al Holines , infinitely beyond glorified Saints , or Angels ; and therefore stiled , The Holy One. 3. Effectively . ( 3. ) God's Holines shines in Christ effectively , as al the Saints Holines is derived from him , Joh. 1.16 .

5. The power of God shines in Christ . The Infinite Glorie of God's power shines most eminently in Christ : 1. Objectively : no work or effect of God's hand has such visible impresses of God's Omnipotence stamped on it , as the Hypostatick Vnion of the Divine and Human Nature , in one person : whence it is called the power of the most high . Besides , Infinite power shined most gloriously in his Miracles , Soul-sufferings , Death , and Resurrection , more than in the Creation of Heaven and Earth . ( 2. ) The omnipotence . of God resides formally in Christ , as the proper seat thereof . ( 3. ) The omnipotence of God the Father shineth most effectively in al Christ's great works of Redemtion , Conversion , Conservation , Protection , and Gubernation of his Church , &c. Col. 1.11 . Strenthened with al might , according to his glorious power .

6. The truth , and faithfulnes of God shines in Christ . The Truth and Faithfulnes of God the Father shines most gloriously in Christ : ( 1. ) Objectively , in that Christ was the greatest Promise that ever God gave to lost sinners ; yea , in him al the Promises are Yea and Amen : So that in sending him into the World , to die for sinners , God made good that great promise , made four thousand years before , Gen. 3.15 . Yea , by this means al the promises of God are fulfilled . Whence the Veracitie , and Fidelitie of God appears most conspicuous , and bright in Christ's comming into the World , &c. And this indeed is one of the greatest aggravations of unbelief ; that , when the Faithfulnes of God has so gloriously appeared , in fulfilling that great Promise of sending his Son , the accomplishment whereof was attended with such a world of difficulties ; I say , that after this , sinners should disbelieve , or question the Faithfulnes of God in fulfilling other promises , which have their Yea and Amen in Christ , Gal. 3.16 . Again ( 2. ) The Truth of God appears most glorious in Christ Formally , in that he has ; to a tittle , made good al his promises . As Christ was the great Gift , and Promise of God the Father , so the Spirit is the great Promise , and Gift of Christ , Joh. 14 , 16 , 17 , 18.26 . And is not Christ every way as good as his word , in sending his Spirit ? is there any one promise that Christ made his friends , at his Departure hence , but has been , and daily is fulfilled to a tittle ? ( 3. ) The Faithfulnes of God shines in Christ effectively , in that he makes and keeps al his friends faithful , and stedfast in their Covenant with him .

7. Christ the Image of God's Immensitie and omnipresence . Christ is a glorious Idea and Image of the Immensitie , and Omnipresence of God , as Joh. 3.13 . The Son of man which is in Heaven . The expression is very mysterious , and deserves a particular Remarque : How was the Son of man in Heaven ? Joh. 3.13 . Was he not then on earth , discoursing with them ? or , could he be both in Heaven , and on Earth at the same time ? Yes , he might , in different respects , and by virtue of the Hypostatick Vnion : 't is true , his bodie , being finite , could not , as some fondly dream , be in two places at the same time ; that implies no lesse than a contradiction : ay , but yet Christ , God-man , by virtue of the personal Vnion of the two Natures , was at that very time , while he was discoursing with them on Earth , in Heaven . Oh! what a tremendous mysterie is this , that the Son of man should be , at the same time in Heaven , and on Earth ? How difficult , yea impossible is this to be understood , without understanding some thing of the Hypostatick Vnion ! But yet that thus it is , this Scripture makes it clear : and hence it follows , that God's Omnipresence , which is one of his incommunicable Attributes , must be , in like manner , attributed to our Emmanuel , as he is God-man , though not in regard of his manhood . The like Luke 22.69 .

8. Christ an Idea of God's Independence . Our Emmanuel , as God-man , is a glorious Idea , and Miroir of God the Father 's Independence . This is another of God's incommunicable Attributes , which yet is deservedly given to , and assumed by Christ , Joh. 5.26 . Joh. 5.26 . So hath he given to the Son to have life in himself . Christ's Human Nature , and al its glorious accomplishments have Dependence on none but Christ himself : al the Personal , and Mediatorie excellences of our Emmanuel depend upon no other , than his very Person .

9. Christ the Idea of al the other incommunicable Attributes of God . The same may be affirmed of al the other incommunicable Attributes of God , namely of his Al-sufficience , his Simplicitie , his Immutabilitie , his Eternitie , his Infinitude , his Incomprehensibilitie ; of al which Christ is a most glorious Idea , Character , Image , Temple , and Glasse , wherein they shine with Infinite glorie , and brightnes ; and whence they are reflected on the eye of faith .

SECT. 8. Several particular Improvements of this first Character , of Christ's Mediatorie excellences .

HAving largely demonstrated , The application of al the foregoing Characters of Christ . how al the glorious Ideas of God's Attributes shine in Christ , as God-man , the Temple , Theatre , Splendor , Character , Face , Image , and Miroir , or Glasse of the Father's Glorie ; what remains , but that we now contract al these shining and flaming rayes , in a burning glasse of some useful meditations , thereby to inflame the hearts of Christ's friends , to studie , contemplate , elect , and enjoy this their Emmanuel for himself .

1. 1. Contemplate those glorious Ideas that shine in Christ . Is the Glorie of the Lord reveled ? and may al flesh see it together , in this our Emmanuel ; as Esa. 40.5 ? O then ! come hither al flesh , come , and behold the most glorious Ideas , Characters , and Images of the Father's Glorie , shining so brightly , and yet so sweetly , so pleasingly , so agreably , in this Increated , eternal , universal , Infinite , transforming Miroir , or Glasse of Christ , God-man . The old saying under the Law was , that no man can see God and live : This holds true stil , if we consider God out of Christ : u u Pater qui imm●nsus est , in filio finitus est : quia s●●a● modulum nostrum accommodavit , ne meates nost as Imm ●nsitat● suae Glo●ae absurbeat . Calvin Ay but now , God the Father , who is in himself infinite , invisible , & unintelligible , is , in this our Emmanuel , visible , and intelligible : he has , in this his Son , accommodated himself to our module and capaeitie ; that so our minds may not be swallowed up with the Immensitie of his Glorie . O that the friends of Christ would set him , who is the Divine Miroir , and looking-Glasse of al the Father's Glorie , ever before their eyes , and never leave musing , poring , contemplating on him , til they find their hearts transformed into a flame of Divine love to , and delight in this their Emmanuel , for himself ! O that the friends of Christ would come , and pore on this glasse ; come , and look into this Ark ; come , and worship in this Temple ; come , and gaze on this most resplendent , and beautiful Face , in which shines al the Glorie of the Deitie ! Hear Christ himself making solemne Proclamation to his friends of the New-Jerusalem , to come , Esa. 40.9 . and behold his Glorie , Esa. 40.9 . say unto the Cities of Judah , behold your God! O come , and behold what wonders of Grace , Beautie , and Glorie dwel in this your God! Yea , he invites his Elect friends among the Gentiles , Esa. 65.1 . to come , and behold his Glorie , Esa. 65.1 . I am sought of them that asked not for me , I am found of them that sought me not : I said , Behold me , Behold me , &c. Christ seeks them , that seek not after him ; he is found of them , that ask not after him ; and unto such he cries , Behold me ! Behold me ! The Doublement of the Word , argues how desirous Christ is to exhibit his most beautiful , and glorious face , to the contemplation of sinners . O then , come , come , behold , behold this so glorious a face ! Why wil you not come ? What an heart-ravishing sight is here ? The fixing of an eye of faith on Christ , in a way of spiritual Meditation , and contemplation , what a mighty Soverain , Efficacious influence has it , to ravish the heart into an admiration , and election of him for himself ? Ah! What a shame is it , that those , who professe themselves friends of Christ , have no more raised , deep , fixed Apprehensions , of those glorious excellences that shine in him ? What deserves our most elevated contemplation , and admiration , if not those glorious Ideas of Divine perfections , which meet , and center in Christ ? Is there any thing more admirable , more beautiful , more heart-captivating , than the incomparable excellences of Christ ? how comes it to passe then , that he has no more eyes gazing on him , no more hearts ravished with him , no more friends of , and for himself ? Oh the folie , the madnes , the brutishnes of the blind World ! w w Christus virtute unionis Hypostaticae etiam in cruce pendens suit gloriosior omnibus creaturis , etiam Angelis gloriosissimis . Twissus , Vind. Grat. Take Christ in his lowest humiliation , even when he hung upon the Crosse , yet even then , by virtue of the Hypostatick Vnion , he was infinitely more glorious , and eligible for himself , than the most glorious creatures , even glorified Angels : and yet how few beholders of his Glorie has he ? No wonder therefore , that so few elect him for himself .

2. Election and fruition of those Glorious excellences that shine in Christ . Does al the plenitude of the Deitie dwel bodilie in Christ , as in a Temple ? Oh then , what a Beautiful , glorious Temple is this ? How should we admire , adore , elect , serve , and enjoy the Deitie , in this so glorious a Temple ? what deserves to be elected , and loved for it self , if not the Deitie ? Certainly , God must needs be the most alluring , drawing , heart-ravishing thing that may be : for when you say God , you say al : what can you say more ? Again , is Christ the Effulgence , Splendor , lustre , or shining Brightnes of the Father's Glorie ; yea , the substantial , and so infinitely the fairest character of his person ? And is not this a mightie taking , alluring , drawing , binding character of Christ's excellence ; which layeth an essential obligation on al his friends , to elect , love , and enjoy him for himself ? Farther , doth al the Beautie , Amenitie , Majestie , Sweetnes , Amiablenes of God the Father , shine in the lovely Face of Christ ? Yea , he is the lively Image of al the Father's Glorie ? And must not then the Friends of Christ elect , admire , and love this his so beautiful , majestick , and yet sweet , heart-charming Face for it self ? Does not this substantial , essential Image of God , cal for the highest Admiration , Adoration , Election , and Affection ? What deserves Admiration , and election for it self , if not this first Beautie , and Image of God ? Lastly , is our Emmanuel a Divine Miroir , or looking-Glasse , in which shines al the Glorious Attributes of God the Father ? Oh! What an essential , and binding Obligation doth this lay upon al , that are , or wil be friends of Christ , to stand alwaies poring , and gazing on this Glasse ; that so their hearts may be transformed into the same Image , from Glorie to Glorie , as 2 Cor. 3.18 ? Who would not elect such a Divine , and glorious Miroir for it self , to be alwaies contemplating , loving , and enjoying those soul-satisfying Perfections of the Deitie , which center , and shine therein , with such a Glorie ?

3. Farther , The Friends of Christ in Imitation of the Human Nature in Christ , should get as near him , and love him as purely for himself as possibly it may be . the way and manner of the Human Nature's being glorified ; namely , by its being assumed , and personally united to the God-head , doth both demonstrate , and instruct the friends of Christ , how they must elect , and love him for himself ? For , whereas God communicates his Goodnes to other Creatures by created Emanations , and effluences thereof ; God the Son communicates his Goodnes to his Human Nature , not by a created emanation , or effluxe of Goodnes from himself , but by an Assumtion , and personal union of the Human Nature with himself . So that the Human Nature in Christ is glorified , not by any emission , or communication of goodnes from Christ , but by a reception into , or hypostatick union with himself . Now albeit the friends of Christ may not expect , or presume to be Christed , or taken into an hypostatick personal union with Christ ; no , that is no lesse than blasphemie to affect , or desire ; yet they should , and ought , in imitation of their human Nature assumed by Christ , both to desire , and endeavor as intimate an union , as possibly they may , with Christ their friend ; and farther elect , and love him as purely , and entirely for himself , as they can . For the lesse the friends of Christ , eye , and regard the good things that flow from him , though spiritual ; and the more purely , and entirely they intend , elect , and enjoy Christ for himself , and those glorious excellences they see in him , the nearer they arrive unto , and the more they partake of that beatifick Glorie , which their human Nature , assumed into a personal union with Christ , is invested with : I say , as the Human Nature in Christ hypostatically , or personally united to the Deitie , is wholly swallowed up with , and satisfied in the Vision , and Fruition of Christ for himself ; so in like manner the friends of Christ should aspire ( in Imitation of their human Nature , espoused by , and taken into personal union with Christ ) though not to have a personal union with Christ , yet to come as near as they may , without diminution of Christ's Glorie , to the blessed vision , election , and Fruition of Christ for himself .

4. Hence also it naturally follows , Christ's friends should present themselves fit Temples , &c. for Christ . that the friends of Christ ought , in Imitation of their human Nature espoused by Christ , by al means possible , to present themselves fit Temples , Characters , Faces , Images , and Miroirs or looking-Glasses of Christ , that so they may be made partakers of his Glorie , and enjoy him more fully for himself . Is Christ's human Nature ful of Grace ? Does the plenitude of the Deitie dwel therein bodily , or personally , as in a Temple ? Oh then ! how much does it concerne the friends of Christ , to get their human Natures sanctified , to the utmost they may , that so they may present themselves living , and holy Temples , fit for Christ to dwel in , by his Spirit ? This was that which Paul exhorts to , every where , 1 Cor. 3.16 , 17. as 1 Cor. 3.16 . know ye not that ye are the Temple of God , and that the Spirit of God dwelleth in you . What doth he conclude hence ? v. 17. If any defile the Temple of God , him shal God destroy : for the Temple of God is holy ; which Temple ye are . As if he had said : Do you consider , friends , what you do , in defiling your human Nature ? Is it not the Temple of God ? and is it lawful to defile the Temple of God ? ought not the Temple of God to be holy ? Wil not God destroy such as defile his Temple , his Holy place ? O beware what you do : remember your human Nature is the Temple of God . The like 1 Cor. 6.18 . Flee Fornication , &c. and he gives the reason of it , v. 19. What ? 1 Cor. 6.18 . know ye not , that your bodie is the Temple of the Holy Ghost , 2 Cor. 6.16 . &c. so 2 Cor. 6.16 . and what agreement hath the Temple of God with Idols ? For ye are the Temple of the living God , &c. What , suffer Idol-lovers , and lusts to loge in your hearts , which are the Temple of God ? Oh! What monstrous Sacrilege ? What notorious blasphemie is this ? There is no one consideration does more deeply engage the friends of Christ , to presse after Holines , than this , that , as their human Nature was so far honored by Christ , as to be taken into a personal union with the Deitie ; so they , in their mesure , are taken into a mystick union with Christ ; and thence become Temples , wherein he dwels graciously , and spiritually , though not bodily , or personally , as in his own human Nature . Oh! what a cogent Argument should this be , to the friends of Christ , to studie , and endeavor , how they may beautifie and adorne their human Nature , that so it may be a fit Temple for Christ to dwel in , as the Human Nature assumed by Christ , is the Temple wherein the Fulnes of the Deitie dwels bodily ? the very thought , how far human Nature is raised , and dignified in Christ , how far should it raise our thoughts , studies , and important endeavors after Holines ; that so our own human Natures may be presented to Christ , as holy , and living Temples , fit for his gracious inhabitation ? Ah! what a sad contemplation is it to consider , how much many seeming friends of Christ abuse , and abase human Nature , which is raised to so great a dignitie , by suffering vile Idol-lovers , and base lusts to inhabite therein ? Could the blind Heathens see so much cause , why men should not abase , but honor human Nature , because the soul dwels in it ? Oh then ! how much greater cause have the friends of Christ , to honor , and adorne human Nature with Grace , because Christ their best friend dwels therein ?

CHAP. VIII . This Doctrine of Amitie with Christ improved by Doctrinal Corollaries ; and practick Uses , for the conviction of open Enemies , and Hypocritick Friends of Christ .

SECT. 1. Doctrinal Corollaries from this first part of friendship with Christ .

HAving explicated , Doctrinal Corollaries from this first part of Friendship with Christ . and demonstrated the general constitution of the object ; how and why the friends of Christ must elect him singly , completely , and for himself : We now come to make some general Improvements , both Doctrinal , and practick , of this first part , of the first great and Fundamental Law of Friendship with Christ . The Doctrinal Improvements of this Head , we shal reduce to certain useful Corollaries , or Inferences ; which naturally flow from what has been laid down , and follow in their order .

1. 1. The Infinite condescension of Free-Grace . Doth Christ assume sinners into such a blessed state of Friendship with himself ? Hence then we may infer , what the infinite condescension , and Soverain Dominion of Free-Grace , towards lapsed undone man is . What ? Is it possible , that the great Jehovah should stoop so low , as to engage in such an intimate friendship with his poor creature ? Yea , that the most glorious , pure , and spotlesse Being , should be content to mingle with impure , dirtie , sinful flesh and bloud ? Yea , farther , that the ever-blessed God should court , and beseech his deformed creature , to enter into a strict bond of friendship with himself ? what transcendent condescendence is this ? Was it ever known , that Beautie courted Deformitie ; that Riches begged friendship of Povertie ; that Honor bended the knee to Reproche , and Disgrace ; that the King beseeched the Malefactor to be reconciled to him ; that Happines wooed Miserie to be its Spouse ? Yet , Lo ! thus it is in this busines of Friendship with Christ : the first , and supreme Beautie courts the most deformed sinner ; the infinitely rich , and self-sufficient Being begs his poor nothing-creature to be friends with him ; the most Honorable Lord of Glorie wooeth his wretched , reproched , and captive rebel to be , not only reconciled to him , but his Spouse . O the unparalleled , and admirable soveraintie of this Divine , condescendent Grace ! Who would ever have thought , or imagined , that such Al-sufficient , and omnipotent Grace , should have stooped so low , to proud self-conceited , and rebellious sinners ? What a wonder of wonders is this , that free-grace should pursue sinners with continued offers , yea , importunate desires of Friendship , when they pursue it with repeted Effronts , and Acts of Rebellion ? O! how should the friends of Christ admire , and adore the Lengths , Breadths , Depths , and Heights of this Transcendent condescension of God ?

2. 2. The Dignitie of Religion . Hence also we may infer , What a Noble , Generous , and Heroick thing the true Christian Religion is ; in that it puts lapsed man , into a state of friendship with the great God . For , what is true Religion , but a Religation , or binding of the soul unto God ? And how can the soul be bound to God more inviolably , and more intimately , than by deep , spiritual , and lively Acts of Contemplation , Election , and Fruition of him for himself , as our friend ? Must not therefore that Religion needs be a very Heroick , and Generous thing , which binds the heart to God , by such an inseparable , intimate , and strict bond of Friendship ? surely he deserves not this Title of honor , to be called a Christian , who estimes not Religion , and Friendship with Christ as the most Honorable thing in the World .

3. 3. 'T is the highest Wisdome to make Christ our friend . Hence learne farther , That none are truely Wise , Judicious , and Intelligent , but such as elect Christ for their Friend . The choice of an agreable , and good friend , has alwaies been accounted , by the wisest of men , of greatest moment , and concernement . For Friendship , although it be but a Relative Being , yet it is mightie efficacious , and Influential ; in that it secretly insinuates , and winds it self into the heart ; and , by , I know not what kind of charme , captivates , and transformes it into the Ideas , and Qualities of its friend . Is it not then a point of highest Interest , and consequence , to see that we make choice of the best friend ? And can there be a more suitable , or better Friend than Christ ? Are not al other friends of no value , if compared with Christ ? Have not the best of creature-friends their crosse humors , their self-interests , their morose , and disagreable actions ? But oh ! what a sweet-humored , self-denying , condescendent , affectionate , judicious , and faithful friend is Christ ? Surely then , they are no fools , who elect him for their friend , albeit they thereby should disoblige al the world besides , and incur its frowns . The friends of Christ know ful wel what they get , in making Christ their friend , although thereby they lose al other friends ; yea make them their enemies . Time wil be , and that not long hence , when it wil more fully appear , that there is nothing of moment , but real Friendship with Christ : and therefore certainly they who elect Christ for their friend , must needs be the wisest of men , yea the only wise men ; albeit they are not such now in the world's eye and estime .

4. 4. Al by nature enemies to God in Christ . This Idea of Amitie with Christ , as before stated , instructs us also , that al men by nature are enemies to God in Christ . Friendship among men , as we have proved , comes not from Nature , but by choice : Men are not borne , but made friends ; and that by long conversation , and experience , grounded on some commun Likenes , and Agreablenes . And is there so much requisite to the constitution of friendship among men ? Oh! how much more then is there required , to the constitution of a firme , inviolable , and spiritual Amitie with Christ ? Can a blind mind , by Natures dark Lanthorne , see Christ's excellences ? Can Free-wil , by her most potent Impotence , find legs to come to Christ , or armes to imbrace him ? Can there be any Divine Amitie with Christ , without some Divine Conformitie , and Similitude , to him ? And has the black , deformed , Rebellious , and dead soul any , the least , ressemblance of Christ by Nature ? Doth not Friendship with Christ , in its formal Idea , import a complete Resignation , and subjection to his Soverain Wil , and Grace ? And is not the Wil of man naturally crooked , perverse , stubborne , humorous , proud , inflexible , and every way repugnant to Christ's wil ? Yea , do not men naturally hate Christ , and al that belongs to him ; his Yoke , Crosse , Worship , Word , Wayes and People ? It 's true , some natural men , having had the privilege of a good education , or the Infusion of some commun graces , presume they love Christ wel : but had they been borne of Jews , or Pagans , would not the same commun motives , which now induce them to love Christ , have proved as powerful to work in them , a more inveterate hatred against him ? Doth not our Lord himself assure us ? Luk. 11.23 . He that is not with me , is against me , &c. Whereby he strongly proves , that there can be no midle state betwixt Enmitie against , and Friendship with Christ : such as are not friends to , are enemies against him .

5. 5. Al Friendship with Christ from God . Hence it follows , that God alone can make men friends of Christ : Divine Amitie is the effect of omnipotence : man may as soon give himself an Angelick Being , as make himself a friend of Christ . Thence saith Christ , Joh. 15.16 . Ye have not chosen me , but I have chosen you , &c. a a Joh. 15.16 . Commendat 〈◊〉 , ●●um , q-od à se ani●●●●ae sactur sit init●um , ●ullis ● so um i● s● ben factis provocu●o Non me ●le●istis i● amicum , sed ego Vos . Grot. in ●oc . i. e. mine Election of you , precedes your election of me : you could never have elected me , had I not first pre-elected , and pre-determined your hearts in order thereto . Can corrupt Nature abjure , and abandon it self , it s own Wisdome , Wil , Interest , and Dependences ? Would it not be thought a prodigious thing , if a dead man should take up his Grave on his back , and walk ? And doth not the Scripture conclude al men by nature to be spiritually dead ? Is there not an Infinite distance between something and Nothing ? And can any but Infinite , and Omnipotent power reconcile extremes so infinitely distant , as something and Nothing ? How then can this Something of Friendship with Christ , be educed out of the confused Nothing of corrupt Nature , but by the omnipotent , creative power of God , who calleth ( or maketh ) things that are not as though they were , Rom. 4.17 . Rom. 9.25 .

6. 6. The contradictions of many seeming friends of Christ . Must Christ be thus elected by his friends ? then hence conclude , what monstrous contradictions many seeming friends of Christ lye under . Who is there so profligate , and debauched , but would fain be accounted a friend of Christ ? And yet how few are there , who walk with Christ , according to those Laws of friendship , which he hath made essential to such a state ? Is it not a flat contradiction in Christianitie , for men to professe Amitie with Christ , and yet stil to reserve secret haunts for some beloved lust ? What! a friend to Christ , and yet maintain secret dalliances , and correspondences with his worst enemies , Self-love , Pride , Carnalitie , or any other Delilah ? A friend to Christ , and yet a friend to the unrighteous Mammon ; as avaritious , as greedy of world goods , as any Worldling ? A friend to Christ , and yet as selfish , as narrow-hearted , as much clung to the Interests of the flesh , as those who are Christ's profest enemies ? A friend of Christ , and yet a secret , if not open , enemie to the Saints his friends , to his Yoke , Crosse , Sceptre , or Government , and waies ? A friend of Christ , and yet as conformable to the lusts , humors , mades or fashions of this World , as carnal Sensualists ? A friend of Christ , and yet as frothie , as vain , as sleight-spirited , as wanton in discourse , as the profane ? A friend of Christ , and yet as passionate and furious , on the least provocation ; as fraudulent and deceitful in thy dealings ; as unfaithful and remisse in the Relations , and duties of thy familie ; as profane in thine observation of the Lord's day ; as formal , carelesse , and inconstant in thy private Devotion ; as regardlesse , or indifferent as to the publick worship and ordinances of God , as others , who pretend little or nothing to friendship with Christ ? Oh! What infinite contradictions are these ? How is Hel crouded with such friends of Christ ? Fie , Fie upon such Friendship ! Either resolve to quit the Name of a friend to Christ , or else cloth thy name , with somewhat that is better than a mere name , and more really demonstrative of the thing thou layest claim unto .

7. How far some may go as to seeming Friendship with Christ , and yet be but real Enemies to him . This farther informes us , That many awakened , terrified , illuminated , gified , and formal Professors may arrive to high elevations , and raisures of commun Friendship with Christ , and yet be indeed no real friends , but enemies to him . Thus it was with him , Mark 12.34 . Mark . 12.31 . And when Jesus saw that he answered discretely , he said unto him ; Thou are not far from the Kingdome of God . He was very near to Divine Amitie with Christ , in regard of his Gifts , Illumination , Commun Affection , and Moralitie : and yet very far off from any cordial , entire , and thoroughout embracement of a single , complete Christ , for himself . It is , or at least ought to be a dreadful consideration for the Professors of this Generation , to consider , how near the Kingdome of Heaven , many seeming friends of Christ have come in this Age ; what strong and clear convictions of sin they have had ; what tremblements , and Earth-quakes of Conscience they have lain under ; how much , and how long they have been wounded by a Spirit of Bondage ; how far their hearts have been purged from many grosse , yea some more refined corruptions ; What a stock of Evangelick Gifts , and commun Graces they have attained unto ; what affectionate desires they have seemed to have towards Christ , his Ordinances , Discipline , Ministers , Truths , Worship , Members , and wayes ; how far they have tasted of the Celestial Gift , and the powers of the World to come , Heb. 6.4 , 5. What solemne covenants they have made with Christ ; and lastly , how far they have walked with Christ , ( though with a crooked double heart ) in seeming wayes of friendship ; I say , to consider how near the Kingdome of Heaven , many such pretended friends of Christ have come , in these latter dayes , and yet after al , approved themselves open enemies to him . Oh! what a terrible , what a soul-confounding , what an heart-bleeding consideration is , or ought this to be , to the profest friends of Christ this day ? What heart is there , if not Adamantine and obdurate , but trembles at such thoughts ? How should these sad , yea prodigious spectacles of Apostasie , fil us al with a Godly fear , holy awe , and self-jelousie ? Let him that standeth , take heed lest he fal .

8. 8. How easie a thing it is to miscarrie in the beginning of our friendship with Christ . Hence also we are taught , how easy a thing it is to miscarrie in the Beginnings of a professed friendship with Christ . Is there so much required to the constitution of a real Amitie with Christ ? Must there be a parting with al Beloved Idols ? Is it necessarie that we bid Adicu to al Old Lovers , whether Sin , Self , the World , or Law ? Is this the first fundamental Law of friendship with Christ , that we espouse a single , complete , Christ , for himself , and with a single complete heart ? Oh! how easie a thing is it then to miscarrie , in the beginnings of our friendship with Christ ? Believe it , the least flaw or error , in our first closings with Christ , is fundamental . Whence procedes the great Hypocrisies , and Apostasies of mens Hearts , and Lives , but from some practick error , mistake , or defect in their first Election of , and Amitie with Christ ? Friendship il begun , can never end wel : He that begins but an Almost friend , wil end an Altogether-enemie of Christ .

9. 9. Much seeming friendship with Christ is but real enmitie to him . This instructs us also , That much of that which passeth for good friendship with Christ , in the eye of the World , is in truth but real enmitie against Christ , in the eye of God . Oh! how many are there , who are friends of Christ in profession , and yet enemies to him in Affection ; at lest in the Bent of their Hearts ? Ah! Alas ! how is the visible Church on earth , crouded with many secret enemies to , who seem good friends of Christ ? Yea , what Throngs , and Crouds of Hypocrites are there now roaring in Hel , who once passed for great friends of Christ , in the visible Church ? Assuredly , real Friendship with Christ is very rare , and difficult : It is an easie matter to be a friend in Name ; but O! how difficult is it to be so indeed ? I verily believe , that one great designe of al God's Providences towards his Church , is to discover the Rottennesses , and Hypocrisie of false friends of Christ . And I am not without great , and , I fear , too rational fears , that many of those who now passe for generally avowed friends of Christ , wil one day appear to be but hollow-hearted , and masqued enemies of him . O that there were not too great grounds for such fears !

10. 10. True friendship among men very rare . From the general Idea , and notion of Friendship , we may collect , That there is little , yea very little real , and solid Amitie to be found amongst men , each towards other . It 's true , there is nothing among men more affected , and commun than this stile , Your Friend ; and yet what more rare than the Thing ? The Notion of Friendship is Sweet , and Amiable ; and therefore al lay claim to it ; but the practice of the Thing it self is very difficult and rare , especially in this self-seeking Age ; and therefore it is no wonder , that the most of men , even among those who assume to themselves the name , are so much strangers to the thing . Alas ! How few are there , who do , or can elect their friend for himself ? Wil not the most of men break with their best friends , when they crosse their Humors , or Interests ? Do not the Philosophers teach us , that al true Amitie is founded in Virtue ? And is there any virtue beyond Friendship with Christ ? May we not then hence conclude , That there is no true Amitie among men , as men , but what springs from Amitie with Christ ? I am strongly persuaded , that there was never lesse Friendship among men , as men , than now adayes : and the reasons to me are evident ; namely , from the strength of mens private passions , their Inordinate love to this World , the Soverain prevalence of self , and the decay of that ancient Simplicitie , Integritie , and publick-spiritednes , which formerly flourished among men . These , I say , seem to be the genuine Reasons , and Causes , why there now is lesse natural , or civil Amitie among men , than in the dayes of old .

11. 11. The folie of such as refuse to make Christ their friend . Hence also we may conclude , That such as refuse to elect Christ for their friend , are deservedly branded with the blackest marque of Fools , and Mad men . Is Christ indeed so amiable , and eligible for himself ? Doth al the Glorie , and perfection of the blessed Deitie dwel bodily in him ? Is it man's supreme Dignitie , Libertie , and perfection to elect , and adhere to him for himself ? Oh then ! how desperately foolish , how notoriously mad are al they , who reject , or neglect the election of such a friend ? Alas ! what is it to have al the World thy friend , if Christ be thine enemie ? Wil not al the Glorie of this fading world , at the last conflagration , be burnt up , and contracted into its first nothing ; at least as to matter of happines ? What canst thou be said to have , or enjoy , if thou wantest Christ ? How poor would thy gain be , if al the earth were thine , and Christ not thine ? But on the contrarie , what a blessed losse is that , if thou shouldest lose al things , to gain Christ ? Are not al things without Christ nothing , and nothing with Christ , as good as al things ? Is it not notorious folie , for a rational soul , to hunger after the jejune , emtie pleasures of a vexatious World , and to neglect the Divine suavities , and delices of an increated , eternal Good ? Doth it not argue a sottish , bewitched mind , to stand gazing on a blasted , Sun-burnt flour of sensible good , and mean-while to turne the back on the Sun of Righteousnes , that first Light , and Beautie ? Alas ! Alas ! that Rational creatures should be so raving mad , as to lavish their Affections on such deformed Harlots , and black Idols of clay , and yet find so little love , for the best friend that ever was ! O the Monstrous folie ! O the unconceivable madnes of blind sinners ! That Beautie it self should have so few eyes gazing on it ; that the supreme , eternel , most comprehensive , most diffusive , most permanent , and best good , should have so few hearts fettered and chained to it ! That he , who is the wonder of Heaven , and Earth , the only Beloved of the Father , should have so little share in the hearts of men ! O bewitched fools ! O blind souls ! What ails you , that such an incomparable friend is despised by you ? How comes it to passe , that you are so desperately mad , as to part with your love , and souls for mere nothing ? When wil men ●e wise ?

SECT. 2. A practick Improvement of this Doctrine , touching Amitie with Christ , in order to the conviction of secure sinners , who reject Christ .

Use 1 Of conviction to secure sinners , who mind not Friendship with Christ . HAving dispatched the Doctrinal Corollaries , we now procede to some practick Improvements of this great Doctrine , touching Friendship with Christ . And the first great practick Vse I would make of this Doctrine , is of convincement to secure sinners , who neither Mind , nor Affect this great concerne of Divine Amitie with Christ . This Vse I shal branch forth into two parts , ( 1. ) The conviction of the Sin . ( 2. ) The conviction of the Miserie , of such as neither mind , nor Affect Friendship with Christ .

1. 1. The Aggravation of this Sin , not to mind friendship with Christ mesured . To convince secure sinners of their sin ; in rejecting , or neglecting Friendship with Christ , we may consider its Aggravations both in regard of its Object , Subject , Formal Nature , and Effects .

1. 1. By its Object . The Aggravations , and weight of this sin wil greatly appear , if we seriously weigh , and consider the Object against which it strikes . For it is a Maxime evident to the Light of Nature , and so universally granted by al considerate persons , That the Aggravation of an offense is to be mesured by the Object , or Person against whom it is committed . Now then let us consider what there is in Christ , that Aggravates their sin , who refuse Divine Amitie with him .

( 1. ) 1. It is against Christ the alone Author of life . Is not Christ the alone Spring , and Source of Spiritual life ? Can any but Christ give life to dead souls ? Did he not die , that dead sinners might live ? Is not his bloud a Soverain balsame for wounded bleeding souls ? O then ! how comes it to passe , that bleeding , dying sinners reject him , who is the alone Soverain physician of Souls ? Was it ever known , that a condemned Rebel refused to be reconciled to , and receive a pardon from his Soverain Prince ? Is it possible , that a wretched Malefactor , hung up in Chains for his Sin , should refuse friendship with the Prince of Life , who alone can save him ? What ? Art thou a poor , starved sinner , and yet refusest the Bread of life ? Yea doest thou trample on the Lord of life , who makes such provision of suitable , abundant , soul-strengthening , soul-fattening , soul-satisfying , and delicious food for thee ? Oh! what a monstrous piece of Ingratitude is this ? So Psal. 81.10 , 11. Psal. 81.10 , 11. Christ makes a solemne invitation : open thy mouth wide and I wil fil it . And what follows ? But my people would not hearken to my voice : and Israel would none of me . Oh! there lies the sting of their sin , Israel would have none of me . This [ Me ] is the greatest word that ever was spoke : it lies as a Mountain of Lead on Israel's sin : O! What a generous , illustrious , Divine Me is this ? How many Paradises , Heavens , and Glories lies wrapt up in this great Me ? What a death , and Hel is it to be deprived of this brave , and noble Me ? What eye-pleasing Beauties , what soul-satisfying delices , what infinite Treasures of Grace , and Glorie lie in this inconceivable Me , as dropt from Christ's mouth ? And yet , lo ! Israel would have none of me : I would fain be a friend of Israel , but alas ! Israel would have none of me , for her friend : I court and wooe Israel to be my Spouse , but she refuseth and rejects Me : Me , who am her most honorable , laudable , and best self ; Me , who am her old , tried , faithful , omnipotent , most useful , and most pleasing friend . What a world of deep aggravations are there couched under this little Pronoun Me ? Who would ever have imagined , that Israel , who professed so much friendship to Christ , should be guiltie of such unkindnes ?

( 2. ) 2. Christ willingnes to give forth life , and to be reconcilee to sinners . Is not Christ extreme willing , and readie to give out life to sinners ? Doth he not long for , and thirst after the Salvation of lost souls ? Are not his offers of life exceding Free , chearful , and universal ? May not al that wil , come and drink freely of this living Fountain , Revel. 21.6 ? Is not he as readie to give as we are to aske ; to open , as we are to knock , Joh. 4.10 . Doth he not give Liberally , and Abundantly to al that desire friendship with him , Cant. 5.1 ? Yea , doth he not wait long , and greatly importune sinners to be reconciled to him ? So 2 Cor. 5.20 . We pray you in Christ's stead , be ye reconciled to God . Now is not this an hainous crime , that Christ , who is the Lord of Glorie , should come and beseech his enemies to be reconciled to him , and yet they go on in open Hostilitie against him ? What ? Doth Christ , who is the person offended , and injured , stoop so low , as to become a supplicant , and beseech you , who are rebellious Subjects , to be reconciled to him , and his Father ? And wil you sleight such gracious condescension , such unparalleld offers of mercie ? Oh! What prodigious Impietie is this ?

( 3. ) Christ's personal excellences . Consider again , what it is you reject , in rejecting Christ and friendship with him . Is not Christ , as has been proved , most eligible for himself ? Doth not al God the Father's Glorie , and perfection , even the Blessed Deitie it self , dwel corporally , i. e. Really , Substantially , and Personally in him ? Is he not the expresse Image and Character of the Father's Person , and Glorie , Heb. 1.3 ? And is he not thence the First in order of Truths , and the Last in order of Ends ; the Alpha and Omega of man's Felicitie , as Revel. 1.11 . I am Alpha and Omega , the First , and the Last , & c ? Now , can a rational creature be guiltie of a greater crime than this , to refuse Friendship with the first Truth , and Last End of al things ? For , what more Beautiful than the First Truth or Light ? and what more Amiable than the Last End or choicest Good ? Doth not heautie attract the eyes , and Goodnes allure the Hearts of al ? And , by a paritie of reason , must not the First Beautie , if duely apprehended , necessarily be most attractive of the mind's contemplation ; and the Last , best Good , most alluring of the wil 's Election ? And yet , Ah! Alas ! How few minds stand gazing on Christ , the First Beautie , and Truth ? How few Wils are fettered and chained to Christ , the Last End , and Chiefest Good ? Oh! What horrid Atheisme , Sacrilege , and Blasphemie is this , to refuse Amitie with such an excellent superlative Good as Christ is ? Who would ever believe , did not woful experience assure us of it , that man , who is indued with a rational capacitie , should be so much averse from , yea an enemie to his best Good ? Oh! when , when , wil the blind , mad world of sinners come to it self , and be convinced of its sin , and miserie , in rejecting Christ , the alone Fountain of the Divine Life , and the main of objective Beatitude ?

2. 2. The Aggravations of this sin , in refusing Amitie with Christ , mesured by its subject . The Aggravations of this sin , in rejecting friendship with Christ , may be mesured by its chief Subject or Seat , which is the Wil. This is an Aphorisme in Theologie , generally granted in the Scholes , That look by how much the more of the wil there is in any sin , by so much the more it is aggravated : For the Wil is the chief seat , and therefore the mesure of Meral Beings , whether good or evil . If there were no good wil , there could be no Grace , nor Glorie : and if there were no sinful wil , there could be no sin , nor Hel : And so by consequence , according to the proportion of the wil , Such is the proportion of our Grace , or Sin . A wil strongly bent for God , is eminently Gracious ; and a wil strongly bent for sin , is notoriously wicked . Now this sin , of rejecting Amitie with Christ , carries much of the wil , and therefore much of the the formal Nature , Venome , and Malignitie of sin in it . And thence it deserves a remarque , that when Christ comes to convince the unbelieving Jews , of the weight of their sin in rejecting him , he layes the stresse of al on their Wil. Psal. 81.11 . So Psal. 81.11 . But my people would not hearken to my voice , and Israel would none of me . The like Prov. 1.25 . But ye have set at nought al my counsel , and would none of my reproof . Thus also Joh. 5.40 . And ye wil not come to me that ye might have life . And so else where , Christ frequently upbraids them with wilful impenitence , and unbelief : which argues not any sufficient light in Nature to apprehend , or moral capicitie in the Wil to embrace Christ , but these , and such like Reprehensions are used to point out the chief root , and seat of the disease , which is the Wil: For sinners are wilfully Ignorant , or Haters of the light , as Prov. 1.29 . For that they hated knowlege , &c. and so proportionably , wilfully impotent , or unable to come to Christ for life . Now is it not a prodigious sin , for men wilfully to shut their eyes against , and hate the most beautiful , and glorious rayes of Divine light , that stream from Christ , the Sun of Righteousnes ? Is Christ so ful of life , and so willing to give it forth unto al that come unto him ? and shal sinners be unwilling to receive it ? What ? not willing to live ? Doth not this seem strange ? A reasonable creature , and yet unwilling to be happie ? Is death a thing so amiable , as to be preferred before life ; yea , Immortal death , before Immortal life ? Was it ever known , that chains and fetters were more eligible , than Libertie and freedome ? Oh! what a monstrous sin is this , that poor undone sinners , should wilfully contemne the Fountain of al life ? Who would ever have thought , that a rational creature should be so sottish and mad , as wilfully , and electively to prefer sin , the worst evil , before Christ the chiefest good ? What a reproche , and disgrace is this to human Nature , that it should cordially embrace Satan , the worst of enemies , and wilfully reject Christ the best of Friends ? Can there be a greater sin than this , for an Intelligent Being electively to chuse , yea , love Death , and hate Christ , who is life it self ? And yet this is the case of al those who embrace not Christ as their friend , Prov. 8.36 . Al they that hate me , love death .

3. 3. The mesure of this sin from its formal Nature . The Aggravations of this sin , not to mind , or affect Amitie with Christ , are lively represented in its Formal Nature , and Idea . The Definition , or essential Idea of a thing gives you its formal nature , portrait , and Image : and if you understand the Formal nature of a sin , you may easily guesse at its Aggravations . Now the general Idea , and formal nature of al sin consists in an Obliquitie , or transgression of some Divine Law . And by how much the more forcible , obligatorie , and inviolable the Law is , by so much the more there is of Obliquitie , and Malignitie in that sin , which is the Transgression of such a Law . Now the Law , which obligeth men to mind and affect Amitie with Christ , is the Mediators Law , an Evangelick Law , which hath a double Sanction appendent to it ; not only that of a Creator , but also that of a Redeemer . And oh ! What an hainous crime is this , to Transgresse this Evangelick Law of the Mediator ; which is twisted , and composed of such silken cords of love , such sweet obligations of Evangelick Grace , and Mercie ? This Aggravation is set forth to the life , Heb. 2.2 , 3. For if the word spoken by Angels . [ i. e. the Law of Moses ] was stedfast , and every Transgession , and disobedience received a just recompense of reward : How shal we escape , if we neglect so great salvation , which at the first began to be spoken by the Lord , & c ? As if he had said : Alas ! if the Transgression of the Mosaick Law was reputed so hainous , and therefore had such dreadful curses pronounced against it ; what shal we say of such as transgresse the Mediator's Evangelick Law of Grace ; which offers life and salvation to sinners ? Oh! what a prodigious sin is this , to neglect so great Salvation , which the Son of God invites us to ? How deservedly do such perish ? But a little to examine the particular Ideas , The particular Ideas of this sin . and branches of this sin .

( 1. ) 1. It 's ful of Atheisme and unbelief . Not to mind , and affect Amitie with Christ , carries in its formal nature or bowels a world of Vnbelief , and Atheisme . Not to embrace Christ as our best friend , what is it but to give God the Lie ? So 1 Joh. 5.10 . 1 Joh. 5.10 . He that believeth not God , hath made him a liar ; because he believeth not the record that God gave of his Son . Can there be a greater sin than this , to make God , who is veracitie it self , and the first Truth , a Liar ? And doth not every one that rejecteth Christ , make God a liar ; because he believeth not the record that God hath given of his Son ? O remember , sinner , what thou doest , when thou refusest friendship with Christ : know , that thereby thou makest the most faithful , and blessed God a liar ; And so , ( O the monstrous Blasphemie not to be mentioned without horror ! ) a Son of the Devil ?

( 2. ) 2. It is a crucifixion of Christ . To reject Christ , or neglect friendship with him , is no lesse than a repeted Crucifixion of Christ , and exposing of him to open shame : Men crie Shame , and Treacherie on Judas , for betraying of his Lord : They condemne Pilate , for condemning the Lord of life : Who so wicked , as not to estime the Jews bloudie , and cursed , for embrewing their hands in the bloud of their Messias ? But know that every one , who refuseth Christ , and friendship with him , betrayes him as much as Judas , condemnes him worse than Pilate , and embrews his hands in his Savior's bloud , as wel as the bloud-thirstie Jews . For it is most certain , that Christ hath no worse Enemie , than the Vnbeliever ; he who wil not e●●ct him as his friend . He that wil not embrace Christ , as offered in the Gospel , with his whole heart , and adhere to him as his best friend , is his worst enemie ; and one that daily crucifies the Lord of Glorie , by his unbelief . O consider the weight of this sin , as described , Heb. 6.6 . Seing they Crucifie to themselves the Son of God afresh , and put him to an open shame .

( 3. ) 3. It is a blaspheming Christ . Not to embrace Christ , as offered in the Gospel for our friend , is formal blasphemie ; in that it brings a scandal , il report , and reproche on Christ . What is Blasphemie , but to raise an il report , or scandal on God , whereby the most blessed Deitie is reproched . Now , what brings a greater reproche or Scandal on God , than to contemne and disgrace the Son of God , so far , as to prefer any other friend , either sin , or self before him ? Can there be a greater reproche or disgrace cast on Christ , than to elect Id●l-lusts , or other lovers before him ? Is not this an high piece of Blasphemie , to tel the World , that that the Creature deserves our friendship more than Christ the Creator of al ? Oh think on this !

( 4. ) 4. It is Sa●r●●●ge . Not to make Christ our friend , is , in an high degree Sacrilege , or robbing God of his due . Al serious spirits hate and abhor the Imputation of Sacrilege , both name and thing : But what greater Sacrilege can there be , than to rob , and plunder Christ of his Diademe , and Imperial Throne ? Is not Christ's Mediatorie Office his Diademe ? and is not the heart of his friends , his chief Imperial Throne ? Do not then al such as refuse to make him their friend , rob him of his Diademe and Throne ? Thus we see what the Aggravations of this sin are in regard of its formal nature and Idea .

4. 4. The Aggravations of this sin not to Elect Christ from its Effects . We may take a mesure of this sin , not not to mind friendship with Christ , by its Effects . That must needs be a sin of the first magnitude , which has a most Vniversal , malignant Influence 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 gl●rie of his 〈◊〉 . This 〈◊〉 comes immediately from the 〈◊〉 of the Lord , both as the Effective Cause , and 〈◊〉 as the objective Term● 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 ●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 ; which when gone , make them but more eager and greedy after their lusts .

16. 16. As to expectation of Christ's comming . A false friend of Christ may in some mesure expect , and wait for Christ's second coming . Thus it was with the Foolish Virgins , they waited for the Bridegroom 's coming , as wel as the Wife , Mat. 25.1 .

17. 17. As to Assurance . Lastly , A false friend of Christ may have a very tenacious , and violent presumtion of an Interest in Christ , when as many real friends of Christ live● al their dayes under great suspicions , fears , and douts touching the same . Thus it was with the foolish Virgins , Mat. 25.1 . and those mistaken Confidents , Luk. 13.26 . And oh ! what dreadful confusion ? what Eternal Disappointment , wil multitudes of Professors , at the last day , fal under in this regard , when they shal come to take their names out of the Lamb's book of life , and find nothing but a mere blank there ? Thus we have concisely shewn , how far refined Hypocrites may procede , in a seeming Amitie with Christ , and yet continue real enemies to him . Each of these propositions deserve , and may have , if the Lord give opportunitie , a very large Explication , and Demonstration . But I am not ignorant , that many scrupulous , douting , tender , and troubled Consciences , may make an il use of these Truths , for the putting off that satisfaction , and comfort which belongs to them ; especially seing we have not now opportunitie , or place , to explicate , and clear them as we ought : therefore we should advise such , not to engage their thoughts in any deep consideration of these propositions , without the Assistance of some Judicious Minister , or friend . That which we at present designe hereby , is only conviction , and soul-confusion to refined Hypocrites , or false friends of Christ , who take up with some imperfect Ideas , and groundlesse presumtions of being the friends of Christ . You see how near mistaken friendship seems to come , ●o that which is real friendship with Christ : how much the watered Brasse of counterfeit Grace , ressembles the pure Gold of sincere Grace . Is it not then a very easie matter for refined Hypocrites to delude themselves , and the most knowing Christians , with false Ideas , Apparances , and Shadows of seeming Amitie with Christ ? Oh! how easie a thing is it for many gifted cunning Hypocrites , to steal quietly to Hel , without notice taken of their Hypocrisie , either by themselves or others ? Yea , may we not justly conclude hence , that many , who are in the Churches estimation , as wel as in their own , exalted to the highest forme of friendship with Christ , shal at last day be east down to the lowest place in Hel , by Christ their Judge ? And doth not al this make thine heart to tremble ? then know , that thy case is by so much the more desperate , and incurable , by how much the more insensible thou art of thine Hypocrisie . A secure Conscience is much worse than a tormented .

SECT. 4. The Sin , Folie , and Curse of those , who under a pretended friendship with Christ , concele their real Enmitie against him .

THE more effectually to awaken , 2. Q. What the Sin , folie , curse and plague of false friendship with Christ is ? and confound false friends of Christ , we procede to our second Question , What a sinful , foolish , cursed , wretched state this is , for professors , under a pretended Friendship with Christ , to cover over , and concele their real enmitie against him . We shal reduce the Resolution of this Question to these three Heads , or commun places : ( 1. ) The sinfulnes of this state . ( 2. ) The Folie of it . ( 3. ) The Curse and Plague of it .

1. 1. The sinfulnes of false friendship . It is a most sinful wicked state , for Professors , under a pretended Friendship , to concele a real enmitie against Christ . And the Iniquitie hereof appears in these severals .

( 1. ) 1. It is a mocking at Christ . Is it not an high crime for such as professe friendship to Christ , to mocque at him ? And is not this the case of al false friends of Christ ? Do they not mocque at Christ , who professe friendship to him in words , but denie him in deeds ? So Tit. 1.6 . They professe that they know God , but in works they denie him : Psal. 36.16 . with Hypocritical mocquers .

( 2. ) 2. It is a wearying of Christ . Is it not a great piece of Impietie to burden , and wearie Christ , who alone gives rest to poor souls ? And can there be a greater burden to Christ's soul , than this , that such as professe friendship to him , should secretly cherish enmitie against him ? So Esa. 7.13 . But wil ye wearie my God also ? i. e. by your unbelief , and false friendship .

( 3. ) 3 It is most lothsome to Christ . That must needs be the greatest fin , which is most lothsome and opposite to Christ , the greatest good . Now what more lothsome to Christ , than an Hypocritick profession of Amitie to him ? Thence it 's said , Job 13.16 . Job 13.16 . For an Hypocrite shal not come before him . The meaning is , he lothes Hypocrites , as we loth excrements , or dung , which was , by God's appointment , to be removed out of fight . Hypocrites are the excrements of the Church , and so most lothsome to Christ . Whence also , he threatens such , Rev. 3.16 . Rev. 3.16 . so then because thou art luke-warme , and neither cold nor hot , I wil spue thee out of my mouth . Luke-warme water hath something in it nauseous to man's Stomach , and therefore Nature is not at ease , til it discharge it self of it , by vomit . So lothsome and nauseous is a false , luke-warme friend to the stomach of Christ .

( 4. ) 4. It doth Christ a most mischief . False friendship with Christ , is a sin of the first magnitude , and deepest guilt , in that it doth Christ the most mischief . A false friend , is but a masqued enemie . Now it is wel known , that the masqued enemie wounds more effectually than the bare faced . And this is that which addes much weight to Antichrist's mysterie of Iniquitie , that he makes use of a pretended friendship to Christ , thereby the more effectually to undermine his Kingdome . Whence he is set forth to us under the Embleme of a Leopard , or Panther , which seems a friend to al Beasts , Revel. 13.2 . Rev. 13 2. And the beast which I saw was like unto a Leopard . The Leopard , by reason of the beautie of his skin , or sweetnes of his odor , allures al beasts to him : So Antichrist , under pretended friendship to Christ , wounds him more effectually . And thus every false friend of Christ , is , in his proportion , an Antichrist , one that under pretended Amitie , doth more efficaciously betray , wound , and Crucifie Christ . Again , look as Antichrist's false friendship towards Christ is stiled Blasphemie ; so , by a paritie of Reason , the pretended Amitie of every false friend is an high degree of Blasphemie : and so it is stiled , Revel. 2.9 . And I know the Blasphemie of them that say they are Jews , and are not , but are the Synagogue of Satan . To professe our selves to be Jews , i. e. members , and friends of Christ , and not to be so 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 ● 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 ●●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 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 constitution of a sincere Amitie with Christ ? Are there so many , who by their profession , seem good friends of Christ , but yet , in their Affection , are real enemies to him ? Wil so much of that , which now passeth for Friendship with Christ , be one day found to be no better than enmitie against him ? And is it so sinful , so foolish , so dangerous a thing , for any to delude themselves with false Ideas , Pictures , and Shadows , of Amitie with Christ ? O then ! how greatly doth it concerne us al , to examine narrowly every vein of our friendship with Christ ? Are we not told in the Sacred Writ , that few are saved ; yea , that the Righteous shal scarcely be saved ? Doth it not then much concerne us , to take al the heed that may be , that we be not left out of that smal number ? Oh! how sad is it to have any fundamental error ; yea , any loose pin , in this great work of friendship with Christ ? And the more effectually to provoke our spirits , Motives to examine our friendship with Christ . to a more thorough Inquisition into , and examination of our Friendship with Christ ; Consider ,

1. 1. From the Difficulties that attend it . How many difficulties attend a true and sacred . Friendship with Christ . Is it not extreme difficult to part with right eyes , and hands , beloved Idols , and darling lusts , which are professed enemies to Christ ? Is it not very hard to offer violence to corrupt Nature ; to disloge sin , and self from the Bent of the heart , that so Christ may loge , and inhabit there ? O! how difficult , yea impossible , without omnipotent Grace , is it to win an inch of ground on self-wisdome , self-wil , self-humor , self-strength , and self-righteousnes ? What a painful death is it to die to that adulterous , cursed Idol Self , that so we may live to Christ ? Whoever overcame sin and self , without a world of Difficulties ? And how can we ever hope for friendship with Christ , til we have our hearts rent from these his professed enemies ? It is an easy matter to become a false , bypocritick friend of Christ ; but O! how hard is it to be really such ? there is no great pain , or difficultie in attaining to a Name , and profession of Friendship with Christ ; but what a world of pain , and labor is there required , to obtain the Thing it self ? He that is not sensible of the difficulties , it 's a black signe , he knows not what the thing it self means . Now then , if it be so difficult a thing to arrive unto a sincere Amitie with Christ , doth it not greatly concerne us al , to examine wel , whether that which we professe , be of the right make ? Doth not the difficultie of gaining real friendship with Christ , lay an essential obligation on al Professors , to make a narrow Scrutinie , and Inquisition into their hearts , touching the sinceritie of that which they professe ? 2 Cor. 13.5 . know ye not , that Christ is in you , except ye be Reprobates ?

2. 2. From the facilitie of being mistaken about the truth of our friendship with Christ . Consider , how easie a thing it is to be mistaken in our perfuasions , about the sinceritie of our friendship with Christ . As the thing it self is most difficult , so our mistake about the truth of it , is most easie . Though the distance 'twixt true Amitie with Christ , and false be vast , and in a sense infinite , yet the latter doth so much ressemble the former , as that it is very easy to mistake therein . Alas ! how much watered brasse is there , that passeth for pure gold ? How many Idol-Christs are there , which passe for the true Christ ? Is there not much bastard spurious knowlege , that passeth for true saving light ? Are there not many adulterous , whorish Affections , which passe for true conjugal Affections to Christ ? How fearfully are thousands of awakened Professors , deluded with the shadow , or dream of friendship with Christ , when as they are indeed , at heart , real enemies to him ? Have we not cause then to sift our hearts to the very bran , to shake our selves out of our selves , and to demand of our selves such questions as these : What a●t thou , as to Friendship with Christ ? How doth thy soul stand disposed , and framed towards him ? It 's true , thou hast professed long , and much Amitie to him ; ay but doest thou really , and strongly intend what thou pretendest to be ? Thou doest pretend to give him thy heart ; but is there no Image of Jelousie , no darling lust loged there , in the room of Christ ? Thou hast arrived to some partial , superficial conformitie unto Christ , but yet is there not an inward Difformitie and disagreement from him ? Oh! how much should this verisimilitude , or Ressemblance betwixt counterfeit and sincere friendship with Christ , awaken and excite our spirits , to a serious and accurate scrutinie into our own hearts , and states , as to this particular ?

3. 3. From the danger of mistakes herein . Consider , how dangerous a mistake about our friendship with Christ is . Is not , friendship with Christ the most fundamental part of Christianitie ? Is not then the least error , or flaw herein fundamental ? Of what use is a false persuasion of true friendship with Christ , but to make you steal quietly to Hel , in a sweet sleep , or golden dream of carnal securitie ? For what serves the Name , and Notion of a friend , without the thing , but to make thee a more cunning , and effectual enemie to Christ , and thine own soul ? Alas ! Alas ! a Name is but a Name , or shadow of a thing : and unlesse thou hast the Thing it self , the Name of being a friend to Christ , wil but serve , as a vizard , or disguise , to concele a rotten heart , and sink thee deeper into the Abysse of sin and miserie . Doth it not then nearly concerne us al , to examine thoroughly what our friendship with Christ is ? O that the professed friends of Christ would be very serious , and punctual in this particular ; and never desist , til they have brought this grand Question , or rather Controversie , to some Head and Conclusion , of this , or the like import : Am I , or am I not a real friend of Christ ? Have , I elected him for himself , or have I not ? Is mine heart strongly bent for him , or is it not ?

Now to come to a ful Resolution of this Question , Distinctive Characters of Christ's false and true friends . I shal lay down some criterial notes , or distinctive Characters of Christ's false , and real friends .

1. 1 In point of Essimation . The true friend of Christ estimes nothing worse than sin , and nothing better than Christ , and friendship with him : he fears and feels no worse Hel than sin , that deprives him of Christ ; he hopes for , and desires no better Heaven , than Christ , and the Injoyment of him , Psal. 73.25 . whom have I in Heaven but thee , &c. Christ's Presence makes up his Heaven , and Christ's Absence makes up his Hel. But now is it thus with the false friend of Christ ? Hath he not some thing better than Christ , and something worse than sin ? Do not some , notwithstanding al their pretensions to Amitie with Christ , secretly prefer some Idol-lover before Christ ? Are not some , who affect the name of friends to Christ , great Admirers , and Adorers of some beloved sin , which is Christ's worst enemie ? Doth not every false friend of Christ prefer his own quiet , peace , and contentement before Christ , and the Injoyment of him ? Have not the most refined Hypocrites , and false friends of Christ , something more sweet than Christ , namely their own ease ; and something more bitter than sin , to wit the torment of Conscience ? It 's true , the false friend of Christ may , at times , especially when under the heats of Conscience , have a Judgement of Conviction against sin , as burning and tormenting his Conscience ; ay but al this while , has he not a secret Judgement of Approbation for sin , as it brings contentement , and satisfaction to his heart ? Doth not his heart secretly approve of it as sweet and delicious , while his Conscience disallows , and disowns it as scalding , and tormenting .

2. ● . As to aver●ion from sin . The sincere friend of Christ has his heart greatly broken for , as also broken off from sin , as sin . 1. As to Heart-breakings for sin . ( 1. ) His heart is greatly broken for sin as sin : he is deeply wounded for sin , not only because it gives a wound to his peace , but also because it wounds the Law , Honor , and Name of his Lord . He is grieved not only for the evil of Passion or suffering , that follows on sin , but also for the evil of Action or doing , that lies wrapt up in the nature of sin : The breach which is made on the Divine Law by his sin , is as much , yea , much more a burden to the friend of Christ ; than the breach that is made on his particular peace : So David , Psal. 51.4 . Against thee , thee only have I sinned . The sense of his losse , in losing Christ's favor , by reason of his sin , is more to him , than the sense of pain : yea , he feels the greatest sting , and pain in the losse of God . But is it thus with a false friend of Christ ? It 's true , he is much afflicted for sin ; but why ? Is it because it offendeth and afflicteth Christ ? no ; but because it offends and afflicts his own Conscience . It is not the evil of doing , but the evil of suffering he grieves , and mournes under : he is displeased with sin , not because it displeaseth God , but because it displeaseth self .

( 2. ) 2. As to the Hearts being broken off from sin . The sincere friend of Christ has his heart broken off from sin : not only his Judgement , but also the bent of his heart is turned against sin : his Affections are not only bowed , but broken off from sin : he prefers libertie from sin , before licence to sin : he had much rather be stript naked of sin , than be indulged in it . He maintains a daily war against sin , and hates it , even while he is led captive by it , Psal. 97.10 . Yea , he hates that sin most , which is most delicious , pleasing , useful , and agreable to corrupt Nature . But is it thus with the false friend of Christ ? Doth he not stil retain a prevailing love to sin , even when that light , which is in conscience , conflicts most against it ? hath not his heart a secret hankering after sin , even when he makes most solemne vows , and covenants against it ? Are not al his Convictions , Humiliations , Covenants , and conflicts against sin , means greatly subservient to its concelement , confirmation , and growth ? Thus , while acts of sin are suspended , and some branches lopped off , its Soveraintie , and Dominion in the heart is more violent .

3. 3. As to self-demal & Christ-exaltation . The sincere friend of Christ makes it his main studie , and work to abase self , and exalt Christ ; but the false friend exalts self , and abaseth Christ , in al he undertakes . First , the true friend of Christ makes it his busines to denie himself , and exalt Christ , in al he doth . He would fain abandon , and abjure himself , that so he might more completely adhere , and cleave to Christ : He would be lost in himself , that so he might be found of , and in Christ : He would be spoiled , and stript naked of al his own sufficiences , that so he might be clothed with Christ's white raiment , Rev. 3.17 . He desires to be a fool in his own , and the World's eye , that so he may be wise in , and by Christ , 1 Cor. 3.18 . He dares not , for a World , be his own flatterer ; no , he accounts self presumtion , a self-hel : he would be alwaies jelous , yea , despairing of himself , though he would never be jelous , or despairing of his Lord , Ezech. 13.10 , 16. The knowlege of himself keeps him from pride ; and the knowlege of Christ keeps him from Despair . For , not to know a man's self , is the root of pride ; and after a man hath known himself in his miseries , not to know Christ in his Grace , is the root of despair , as a serious a Jansenist observes . Again , a Cyran Max. 28. He is very ready to displease his own wil and humor , that so he may please his Lord's : He doth renunciate his own Righteousnes , that so he may partake of Christ's , Philip. 3.8 , 9. In short , he would be poor in himself , that he might be rich in Christ ; weak in himself , that he might be strong in Christ ; dead in himself , that he might live in Christ , Gal. 2.20 . Nothing in himself , that he might be al things in Christ , Gal. 6.3 . Thus he abaseth self , and exalts Christ . But is it thus with the false friend of Christ ? Doth he not , in al undertakements , exalt himself , and abase Christ ? Is not self the great Idol , before which al the Faculties of his soul do bow ? Doth not that great Diana self rule al , and Christ stand by as a mere insignificant Cipher ? Is not self-wisdome advanced in the room of Christ's wisdome ? Doth not self-wil give laws , yea check , to the wil of Christ ? Is not self love the great Bel , and Dragon , that devoureth al love to Christ ? Yea , doth he not Husband , and Improve al Divine Illuminations , Assistances , Quickenings , Consolations , and other gracious Talents for the Interest of Idol-self ? It 's true , he doth , at times , denie himself in some things , but is it not that he may the more effectually promote himself in other things ? Is not the Bent of his heart most inseparably clung to Idol-self , even when , in his profession , he seems most resolvedly turned against it ? Doth he not seemingly abase his externe , and carnal self , that so he may the more effectually exalt his Interne , and spiritual self ? Or , if he doth arise to such a mesure of evangelick self-denial , as seemingly to denie his own self-Righteousnes , and self-sufficience ; yet is it not al in Hypocrisie , that so he may more really , and slily advance the same ? Yea , doth not al his pretended self-denial serve only to strengthen , hide , and promote inward lusts ? Such a mere lie is al his seeming self-denial : so greatly doth he seek himself , even when he most denies himself . So much is Christ abased by him , even when he seems the most to exalt him .

4. 4. As to the Law of God . The true friend of Christ is dead to the Law , but Maried to Christ : He expects not life by Doing , but by Believing : It 's true , he is alive to the Law , as it is an evangelick Rule of the Divine Life ; but he is dead to it as a Covenant , Rom. 7.4 . He has an intimate Vnion with , Love for , Delight in Christ's Royal Law of Libertie , as it is an exact Idea , and Image of the Divine Nature ; but yet he abandons , and abjures the Moral Law , as a covenant of works . Yea , the very Faults , and Aberrations from the Law , which a true friend of Christ is obnoxious to , do , in the end , make him more in love with it , and obedient to it as a rule . Whereas on the contrarie , his love and obedience to the Law as a Rule , doth indeed alienate his heart the more from it as a Covenant . And the formal reason of both these contrarie regards , and affections , is one and the same ; namely , love to , and dependence on Christ ; which under his failures and defects , make him more humble , dependent , and watchful ; and under his performances , to the Law , more thankful , affectionate , and regardful to Christ . But now the false friend of Christ , notwithstanding al his pretensions to Christ , he stil remains dead to him , and maried to the Law . It 's true , he comes to Christ as a Mediator , but why is it ? is it not to have a legal , or Evangelick Righteousnes of his own , to depend on ? Doth he not performe al his duties in obedience to the Law , as his Husband , thereby to quiet Conscience ? Is it not his grand designe to exalt the Law as a Covenant of works ? Doth he not desire Grace more to pay his debts to the Law , than to walk with , or injoy Christ ? Is it not greater joy , and satisfaction to him , to content and satisfie the Law , than to content , and satisfie Christ ? Doth he not make it his work and busines , to bring forth fruit to the Law , rather than to bring forth fruit to Christ , Rom. 7.4 ? These are black characters of being Maried to the Law .

5. 5. As to Crucifixion to the World . The genuine friend of Christ makes Christ alone his friend , but the world Christ's , and his own servant . He makes the world the object , not of his Fruition , but Vse only : nothing but God in Christ is the matter of his conjugal Amitie , Fruition , and satisfaction . So long as he can injoy Christ , he accounts that he wants nothing , i. e. no essential part of his Beatitude , albeit he lies under the Deprivement of Al things : and so on the contrarie , although he has a confluence , and abundance of al things , yet he injoyes nothing but Christ , as the matter of his Felicitie . Thus it was with Paul , Phil. 4.12 . Phil. 4.12 . he knew how to abound in al his wants , and how to want , in al his Abundance . he had got the Art of contentation in the losse of al things ; and of moderation in the injoyment , or use of them ; because he made Christ alone his friend , and the world a servant to Christ , and himself .

But is it thus with the false friend of Christ ? Doth he indeed make Christ alone his Friend , and the world his servant ? Doth he not rather make Christ his Servant , and the world alone his friend ? Are not al his Thoughts , Studies , Affections , and Labors , laid out chiefly on the World ? Doth he not make some lower inferior good , the chief object and matter of his Fruition , Complacence , and Satisfaction ; and Christ only a matter of use , or means subsvervient to his Idol-good ? Hence , is he not altogether a stranger to that great Evangelick Mysterie , of abounding in al his wants , and of wanting in al his abundance ? When the World smiles on him , with the Affluence of al things , doth not his heart adhere unto , and commit adulterie with it ? And if the world frown upon him , is not his heart ful of murmurs , stormes , and vexatious Anxieties ? Such an Adulterous , Whorish heart has every false friend of Christ , as he is described to the life , Jam. 4.4 .

6. 6. As to the election of a whole Christ , with a whole heart . A sincere friend of Christ takes a whole Christ , with the whole heart . He Elects not only the Crown , but also the Crosse ; the yoke as wel as the wages ; the work as wel as the reward of Christ . And as he embraceth a whole Christ , so also with a whole heart , Psal. 119.2 . i.e. the Pondus , weight , Bent , or most prevalent Inclination of his heart , is towards Christ . It 's true , he has some Wil , and at times a Lust for inferior goods ; ay but yet he has a stronger Wil , and Bent for Christ : he is , in a remisse degree unwilling , but in an Intense degree willing to be Christ's . But is it thus with the false friend of Christ ? Doth he , indeed , take an whole Christ ? or doth he not rather pick and chuse out that of Christ , which best serves his turne . It 's true , the notion of a Savior is sweet to his wounded Conscience ; ay but is not the notion of a Lord bitter to his rebellious heart ? A view of Christ's Crown is pleasing ; but is not the contemplation of his Crosse , sad , and terrible to him ? Again , as he takes a divided false Christ ; so is it not with a divided false heart ? He is in some degree willing to be Christ's ; but is he not in a greater degree unwilling ? He has a faint , languishing , superficial wil for Christ ; but hath he not a far firmer , deeper , and more violent wil for Idol friends ? so greatly is his heart divided , Jerem. 3.10 . Judah hath not turned to me with her whole heart . A divided Christ , or heart , makes a false friend .

7. 7. As to closures with Christ's person for himself . A sincere friend of Christ closeth with the person of Christ , and that for himself : He comes to Christ , not only for s●me good things from him , but for those good things in him . It 's true , he loves the Gifts of Christ wel , ay but he loves the Giver better : yea , he loves the Gifts , for the Giver's sake . He comes not to Christ merely as a beggar to a rich man's door ; as a Client to his Lawyer ; as a sick woman to her Physician , only to serve a turne , and away again ; but he comes to Christ as a sick woman to her Husband , and friend , who is both able , and willing to cure her of her maladies , and also to satisfie her with himself . It 's true , that which first inclines the friends of Christ to come unto him , is the sense of their need ; ay but they know there is no way to have those needs supplied , but ay a closure with his person : and after some familiar conversation with him , they then find , by sweet experience , that al their needs are supplied in the fruition of Christ for himself : they at first seek , and injoy Christ for themselves ; but afterwards they seek and injoy themselves in Christ . They know that he that hath the Son , hath life , 1 Joh. 5.12 . and therefore they seek not for life , distinct from Christ , but for Christ himself as the supreme Fountain , and adequate object , or matter of their life .

But is it thus with the false friend of Christ ? It 's true he loves the gifts of Christ ; but doth he not hate the Giver ? He affects the bracelets , and love-tokens sent by Christ ; but doth he not dislike the person of Christ ? He comes to Christ to satisfie and ease his douting , troubled Conscience ; but doth he not go to beloved Idols , and Lusts to satisfie and ease his heart ? At best , doth he not come to Christ only as a forlorne bankrupt to a bountiful Benefactor , merely to gain somewhat , whereby to pay his debts to the Law ? He would gladly receive life and Benefits from Christ ; but doth he not stil remain an enemie to Christ ? Is he not altogether ignorant of , and a stranger to those surpassing excellences , those super-eminent heart-ravishing Beauties and Divine Suavities that are in Christ ? Is not this the great wound and plague of every false friend of Christ , that he comes to him for life , or some inferior good , but yet considers not , neither regards that life , and good that is in Christ himself ? How many false friends of Christ are there , who close with him rather as the way to a temporal , and carnal happines , than to an eternal , and spiritual Life ? And as for such of them , who take Christ as the way to spiritual life , is not this their main plague-sore , that they come to Christ for life distinct from himself , and consider not that he himself is , not only the efficient , but also the chief object of their life ?

Now then , there being such a vast difference between the true and false friends of Christ , doth it not greatly concerne us al to be much in such heart-examens to trie our selves by these , or such like criterial notes , whether we are in the number of one , or t'other sort ? O that al , who pretend to Amitie with Christ , would be faithful to their own souls , and Interest in this point ! What a dreadful curse is this , which remains on the false friends of Christ , that that they put Darknes for light , evil for good , false for true friendship .

SECT. 2. Exhortations to such as are apparent enemies , or feigned friends of Christ , to become real friends to him .

WE have practically improved this Theme of Amitie with Christ , Vse 4 in order to the conviction of apparent enemies , or false friends of Christ : It remains , that we now improve the same by Exhortations , and Directions unto such , for a real closure with Christ , as their friend . We shal begin with the exhortative part , Exhortations to a complete election of Christ as our friend . and endeavor to evince , what essential Obligations ; what grounded , and binding Reasons , or Motives , every Rational creature lies under , for the minding , and seeking after Amitie with Christ . The Reasons , or Motives , which may be urged , for the enforcement of this Exhortation , are very weightie , pressing , and binding ; and that whether we consider the Object , Subject , Nature , or Effects of this Divine Amitie with Christ .

1. Mot. 1. From the excellences of Christ . One great Head of Motives , to presse apparent enemies , or false friends of Christ , to a thorough closure with him , as their friend , may be taken from the perfection of the object , Christ and his Excellences , both Relative , 1. Relative . and Absolute . ( 1. ) Let us consider the Relative excellences of Christ , as Mediator , and see what Argument they afford , to persuade us , to a complete election of him , as our best friend . Is not the notion of a Savior , and Mediator , very sweet , and pleasing to condemned Captives ? Are not al ambitious of their Prince's Favor , and Amitie ? Doth any thing so much captivate the heart of a Malefactor , as the Smiles , and gracious Aspects of his Judge ? And shal not then the gracious Invitations , and offers of Reconcilement from the Lord of Glorie , the great Mediator , and Judge of sinners , captivate their hearts to him ? Are there not hidden Treasures of life , and Grace in Christ ? Is he not a boundlesse , bottomlesse Ocean of mercie ? Oh! What incomparable sweetnesses ; what heart-ravishing Beauties ; What transcendent excellences are there in Christ , the Mediator ? Alas ! is it not strange , that such an Husband , such a Friend , such a Fountain of life , as Christ is , should find so little share in our hearts , and friendship ? Oh that ever Christ should be so large-hearted towards poor sinful us , and that we should be so narrow-hearted towards him ! O come , come gaze on , admire , adore , espouse , and cleave to this great Mediator .

( 2. ) 2. Absolute . Christ is most eligible for himself , if we consider him in his Absolute excellences . Is not Christ , God blessed for evermore ; and so the first Principle , and Last end of our Beings ? And can there be any thing more agreable to a rational Being , such as man is , than firme Adhesion to , and Frution of his first principle , and Last end . a a Tunc Effectus maxime perfectus est , quando in suun redit principium : Redeunt autem ad suum principium singulae creaturae , in quantum sui principii similitudinem gerunt . Aquinas contr. Gent. l. 5. c. 46. Is it not the ultimate perfection of a rational creature , to returne unto his first Principle , and Last end ? And wherein consists this returne to our first Principle and Last end , but in Assimilation to , and election of Christ , God-man , for our friend ? Can human Felicitie be formed out of any thing beneath God in Christ ? Doth any inferior good suit with that most noble part of man , his Soul ? Doth not the supreme perfection of man consist in its union to , and communion with somewhat superior , yea , infinitely superior to himself ? And what is there thus superior to man , but God in Christ ? What can quiet and satisfie the clamorous desires of an wide-mouthed soul , but somewhat that is Good of it self , which needs no moderation in the enjoyment thereof ? But is there any thing besides God in Christ , that is [ bonum per se ] Good of it self ? Are not al inferior goods , good only in order so some higher good ? and do they not hence require moderation in the use of them ? But doth friendship with , or the enjoyment of God in Christ admit of any moderation ? Can we excede here ? Need we any mesures , or bounds to the fruition of that , which is the most solid , and substantial Good ; a good most uniforme , pure , and without the least commixture ; a good most Necessarie , and Absolute ; a good most Comprehensiue , and Self-sufficient ; a good most diffusive , and communicative ; yea the supreme , and best Idea of al good ? And is not Christ al this ? Doth not then this most Infinite , Soverain , Vniversal , and best Good , best deserve our choicest Frindship ? O then , why are men such strangers to Christ !

2. Another Head of Motives , Mot. 2. From the condition of the soul . which should provoke , both open enemies , and false friends of Christ , to a thorough-out closure with him , as their friend , is taken from the condition of their Souls . 1. It s Origine . ( 1. ) a a This Divine Origine of the soul was by some Judaick Tradition , wel known to the Pagan Philosophers ; Whence Plato cals the soul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Divine particle of God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Divine Nature : And Aristotle cals it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , most akin to the Gods . Of which see Court of the Gentiles , P. 1. B 3. C. 4. S. 4. Is not thy soul of a celestial origine ? Was it not Inspired , and Infused immediately by God , as Gen. 2.7 ? Is it not thence termed the Off-spring of God , Act. 17.28 . i.e. of al this inferior World most akin to God ? Is it not then a disgrace , and Reproche . for Human Nature , to contract friendship with any but God in Christ ? Hath the soul such a physick or natural cognation with God ? Is it not then a monstrous , prodigious curse , that it should prefer friendship with Idol-friends , composed of clay , before Amitie with the great God , from whom it descended , and with whom it hath such a natural , though not moral , Ressemblance ? Oh! What an infinite Disparagement , and Dishonor is this for Human Nature , to enter into a strict Amitie with sensible Inferior Goods ; and to reject , or neglect friendship with its Creator , who gave it Being , and stil continues to be its most Laudable , Honorable , and Happy Being ; that to which it is most akin ?

( 2. ) 2. It s Nature . Consider the Nature of thy soul . Is it not Immaterial , Spiritual , and simple ? And can any other Good , but God in Christ , feed , and nourish a spiritual Nature ? Is there any proportion , or suitablenes between carnal objects , and an Immaterial facultie ? Is it not an absurd , incongruous , ignoble thing , for such a simple , sublime , and elevated Spirit as the human soul is , to mingle with a dirtie , polluting world , and mean while neglect Christ , who is such a spiritual , noble good ? d d Quanto forma est nobilior , tanto in suo esse semper excedit materiam . Unde forma cujus operatio excedit conditionem materiae & ipsa secundum dignitatem sui esse , superexcedit materiam . Aquinas contra Gent. l. 2. c. 68. By how much the more noble any Forme is , by so much the more predominant it is over the matter : and by how much the more it is predominant over the matter , by so much the more must its operation excede , and surpasse the condition of the matter . This demonstrates the immaterial , spiritual condition of the human soul ; its excellence , and preference beyond al material beings ; and how much it is debased , and disgraced by mingling with material , sensible good , or any thing inferior to God in Christ . Farther , the Immaterialitie of the soul may be demonstrated from its Indivisibilitie , Intellectualitie , Reflexibilitie , Activitie , and separate state . Al which sufficiently demonstrate , that nothing but God in Christ is an object adequate , and commensurate to the soul .

( 3. ) 3. It s Capacitie . Remember of what an Infinite Capacitie thy soul is . e e Quanto potentia est altior tanto respicit objectun universalius . Aquin. Has it not a vast Intellect , or Apprehensive Facultie , radically apt , were it but morally disposed , to take in the Glorious Ideas of God , the first Truth , and Beautie ? Is it not also invested with a boundlesse wil and Infinite Desires , which can never be terminated , or satisfied , but by the Fruition of God in Christ , the best Good ? Is there not in every Creature an Appetite of Vnion , and Communion with its choicest good , and best friend ? How then comes it to passe , that the wil of man should be so averse from union , and friendship with Christ ?

( 4. ) 4. It s Activitie . Consider , the Activitie of thy soul . As it is a spirit of an Infinite capacitie , so also of an unwearied Activitie , and therefore must have some friend for continual conversation with al. For , by how much the more simple and noble any Forme is , by so much the more vigorous and active it is . Now the human soul being the most simple and noble of al inferior formes , it must needs also be the most active . Thus much the f f Plato , Phaedr . fol. 246. poor blind Philosopher could by his midnight Philosophie discover : whence he attributes to the soul , ‛ Wings , or a winged Chariot , whereby she pursues after the supreme Beautie or First Truth , and never finds Rest , or Satisfaction , til she come to the contemplation thereof . ' Such is the soul's Activitie . And is it not much better to spend the vigor and Activitie of thy soul on Christ , the best friend that ever was , than on Idol-friends ? Is it not a great degradation , debasement , and defilement to human Nature , to spend its Activitie , in conversation with sensible goods , which are so far beneath it , but neglect friendship , and communion with Christ ? Oh! what vexation , shame , torment , and bondage follows such an adulterous heart ?

( 5. ) 5. It s Immotarlitie . Remember thy soul is is an e e Plato makes the soul to be as God , incomposite , incorruptible , and immortal : whence being disloged from the bodie , he saith , it roturnes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to God , that original Idea to whom it is akin , Plato , Phaedo fol. 55 , 56. Immortal Spirit ; and therefore must subsist when thy bodie is loged in the Grave , and al the Beautie , Glorie , and Sweets of this eye-pleasing world , burnt to a black cole , or reduced to its primitive Nothing . And what wilt thou do when thy soul is disloged from thy bodie , and stript maked of al those Idol-friends , to which it is now chained ? Doest thou now prefer friendship with this whorish world , before Amitie with Christ ? Ay , but what wilt thou say , or think , when al these Idol-Gods are rent from thee ? What wilt thou do for a friend to al Eternitie , for thine Immortal soul , if thou make not Christ thy friend ? Perhaps thou can't now , as thou conceitest , live wel enough without Christ , and friendship with him : But is there not a time coming , when Time , and the friend , of Time shal be no more ? What wil thine Immortal soul do for a friend then , if Christ be not thy friend ? But on the contrarie , if thou make Christ thy friend now , he wil be so unto al Eternitie . f f Ani●●a est creata in corfinio ae●●rnitatis & temporis : nam actio ejus secundum quam con●●ngitur superioribus quae sunt supra tempus , aetern●atem participat , &c. Aquin. contr. Gent. l. 3. c. 61. Yea , by adhering unto Christ , who is an eternal good , thy soul wil participate in its mesure , of Eternitie it self . For an act is specified by its object : wherefore the soul sou'ls action , whereby it is conjoined with Christ , an Eternal Object , doth , in a sort , partake of his Eternitie ; as those acts , whereby the soul adheres to temporal objects , are said to be temporal . And oh ! what invincible engagements doth this lay on thine immortal soul , to elect , and inviolably adhere to Christ ; because hereby it wil , in its mesure , participate of Eternitie it self , and eternal enjoyments .

3. Another commun place of Arguments , Mot. 3. From the Nature of Amitie with Christ . to enforce this Exhortation , is taken from the genuine Idea , and Nature of Amitie with Christ . What is Friendship with Christ , but a Divine Confederation , Alligation , or binding of the Heart to God , by a solemne League and Covenant of Friendship ? And can there be a greater Felicitie , than to have the soul bound , by an inviolable Covenant of Amitie , to the great Jehovah ? What ? Is it possible , that a rational Creature should refuse such a sweet , and Divine Obligation , as this of friendship with Christ ? Are not these silken , and golden chains , whereby a rational soul is bound fast to his chiefest good , more desirable , than the Iron chains , whereby the heart is fetterd to sensibled good ? Is there any losse , or pain to be feared by having the soul inseparably glued , and knit to such an excellent friend as Christ is ? Is it not a sweet , and delightsome death to die with longings for , and soul-satisfying conversation with Christ , our best friend ? What is Hel , but separation from Christ , Psal. 73.27 . and therefore what-greater Heaven may we expect , or desire , than an Immutable , and Intimate union , and communion with Christ , as our best friend , Psal. 73.28 ? Is it not strange then , that Human Nature , indued with Judgement , and Wil , should be so averse to a Covenant of friendship with Christ ? What ? not adhere and cleave to Christ , who is so good a friend , yea sometimes an only friend ? Doth the soul receive any Dammage by entring into a strict Amitie with Christ ? Is it any shame , or disgrace for Human Nature to be fettered , and chained to Christ , the Lord of Glorie ? Wil any thing render thee more Happie , than the eternal Blessed Vision , and fruition of the Deitie ? And is not this Appendent to , yea formally contained in friendship with Christ ?

4. Mot. 4. From the effects of friendship with Christ . Lastly , To provoke our spirits to an entire Election of Christ as our friend , let us consider a little the blessed Effects of such an Election . 1. Divine Life . ( 1. ) Is not life a very eligible thing ? Did not Satan speak the truth , when he said , Skin for skin , and al that a man hath for his life ? And is not the life of the soul by so much the more desirable , than the life of the bodie , by how much more excellent the soul is , than the bodie ? Now , wherein consists the life of the soul , but in friendship with Christ ? As the life of the bodie , Consists in its union with the soul ; so doth not the life of the soul consist in union with Christ , as its Friend ? What is spiritual Death , but Disunion from Christ ? Can there be a more natural , uniforme , equal , permanent , excellent , noble and perfect life , than that which consists in conversation with Christ , our choicest friend ? Is not al other life , though never so seemingly splendid , and glorious , but a dream , and metaphor , of life ; or rather a Shadow of death , if compared with this life ? Yea , doth not this bring health out of sicknes , life out of death , Heaven out of Hel ?

( 2. ) 2. Strength . Wherein consists the Vigor and Strength of Human Nature , but in Election of , and Adhesion to Christ as our friend ? Doth not al Infirmitie , and Imbecillitie of bodie spring from some dis-union , obstruction , or distance between the part and the whole ? And do not al our Infirmities of soul arise from Dis-union , or Distance from Christ , our Head ? Is not the soul most firme and strong , when it adhereth most firmely to Christ , its first principle ?

( 3. ) 3. Honor. What is true Nobilitie , Honor , and Dignitie , but Adhesion to , and participation of the Fountain of al Honors ? Now , as the King is the Fountain of Honor in his Kingdome , so is not Christ the Fountain of Honor in his Kingdome ? And can there be an higher piece of Honor among Subjects , than to be the King's Favorite , and friend ; to have his eye , and ear , and power to command ? And is not this Honor vouchsafed to al Christ's friends ? Have they not his ear , yea , heart to command , as C. 6. S. 5.

( 4. ) 4. Libertie . Wherein consists the formal Idea of Divine Libertie , but in a Divine Amplitude or Enlargement of State , and Acts , arising from subjection to God , and the use of al other things in subordination to him ? And is not this the immediate and essential product of Amitie with Christ , as before , C. 6. S. 5.

( 5. ) 5. Riches . What are Riches , but the Affluence of many useful , and precious Goods ? Now , if Christ be your friend , are not al things yours , 1 Cor. 3.22 , 23 ? Yea , has not he an admirable facultie of Spiritualizing temporal mercies ? Are not the very commun goods of his friends , sugared , and watered with special favor ; dipt in the bloud of the Son of God ? And doth not this turne curses into blessings , povertie into riches , salt crosses into sweet mercies ? Whereas , to such as are not friends of Christ , their best blessings are salted with the curse of God . The sweetest comforts want spirit and bloud , without Christ : but to such as are his friends , there can be no want : an uncovered Tent , a straw Bed , a Pillow of stone , an emtie Purse , are great riches to such . Yea ; by electing Christ for thy friend , thou comest to share in fountain-goodnes ; and are not al things most pure , most sweet , and most copious in their Fountain ? Can he want any thing that is good , who enjoyes the Fountain of al ? See C. 6. S. 5.

( 6. ) 6. Peace . Wherein consists true Peace , Joy , and comfort , but in a sweet Harmonie , Vniformitie , Order , and Agreement of al parts ? And whence springs this Harmonie , and Agreement in the soul , but from its firme Adherence to Christ as its friend ?

( 7. ) 7. Interest . What is the supreme Interest of a Rational Creature , but to use , and refer al inferior concernes to his Last end ? And is not this also the Immediate , and proper Issue of Friendship with Christ ? Do any more effectually promote their supreme Interest and Last end , than such as Elect and adhere to Christ as their best Friend ? Thus we see what Demonstrative Arguments , Reasons , and Motives there are , to induce , and provoke men unto a complete closure with Christ , as their friend . And oh ! what a prodigious piece of folie is it after al this , for men to persist in open enmitie against , or false friendship towards Christ ?

SECT. 3. Directions for such as are open enemies , or Hypocritick friends of Christ , to come to a cordial , and complete Friendship with him .

WE procede now to the second part of this Use , Divections for attaining to a complete friendship with Christ . namely , the Directions for attaining unto a complete Amitie with Christ . Art thou firmely resolved , or wel inclined to become a friend of Christ ? But art thou indeed , and in good earnest disposed hereto ? Then take the following Directions .

First , In general , Lay a good Foundation . look wel to the Beginnings of thy friendship ; be sure thou lay a good Foundation . Take this for an Infallible , eternal Truth , The progresse , and perfection of your Amitie with Christ , wil be proportionable to its Foundation , and beginning . Wherefore a good Beginning is more than half your work : and , on the contrarie , a bad Beginning is worse than none at al. Let thy Conscience be never so deeply wounded by the Spirit of Bondage , yea , cast down to Hel , under Despairing thoughts , and Hellish Terrors ; yet , if there be not a fiducial closing with Christ ; thou wilt prove at best but a conquered Enemie , or slave , not a faithful friend of Christ . Again , Let thine Heart be lift up to Heaven , in spiritual Illuminations , and Raptures of Joy ; yet if the inward Pondus , or Weight , i. e. the more prevalent Inclination , and Bent thereof , be not towards Christ , thou wilt remain but an Apparent Hypocritick friend , and real enemie of him . Lastly , let thy Profession , and Conversation be gilded over with never so many Splendid Titles , Artificial Formes , and Habits of legal Mortification , pretended Evangelick Sanctitie , Puritie , and Pietie seemingly Angelick ; yet if thine Heart be not sound , and sincere , al thy Glorious Titles , and Formes of Godlines , and Friendship with Christ , are but begun in Hypocrisie , and wil unavoidably end in Apostasie . Therefore thou seest how greatly it doth concerne thee , to look wel to the Foundations , and Beginnings of thine Amitie with Christ : For if it begin il , it can never end wel . Loose worke , or any fundamental error in thy first Election of Christ , wil cause a crack in the whole Structure of thy friendship with him . If thou begin but a seeming , Hypocritick friend , thou wilt and a real , and open enemie of Christ . Oh then ! of what infinite concernement is it , to use al manner of Caution , Circumspection , and Diligence in laying a good Foundation , for a sound and lasting friendship with Christ ? O beware , beware , of false , superficial , or rotten foundations ! If thou wilt build a lasting Structure of Amitie with Christ , such as may reach up to Heaven , thou must lay the Foundation almost as low as Hel : namely , thou must dig deep , not only into sin , but also into self ; and never leave digging , til thou come to an holy and humble self-despair ; which is a kind of felt Hel , yet the Gate of Heaven , and friendship with Christ . For self-despair is a door to Faith , and Hope in Christ . But we descend to particulars .

As in man's Bodie , there are two great and principal parts , the Head , which is the Fountain of Animal Spirits , and thence the seat of Sense , and Judgement ; as also the Heart , which is the Fountain of vital Spirits , and so the seat of Life and Affections : b 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 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 t Ruther●● 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 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 by our externe mines , gestes , and behavior . ' O that green , and young friends of Christ would observe this ; and more studiously intend the interne Life , and power of Grace in the Heart , than the externe Forme thereof .

2. If thou desirest to approve thy self a loyal friend of Christ , 2. A single Heart which Implice , then industriously labor after a single Heart . This is another essential branch , or part of a sound Heart . Now this single Heart implies both a single Object ; and also single Motives , or Ends. 1. The Election of a fingle Christ . ( 1. ) If thou wilt have a single Heart towards Christ , thou must let a single Christ possesse thine Heart . For such as the object , under its formal constitution , is , such wil our Hearts be : If thou elect a double Christ , i.e. adde any thing to , or compound any thing with Christ , thou wilt have a double Heart : O beware , beware , how thou mixe the World , the Law , Sin , or Self with Christ ! Fie , Fie , on that adulterous whorish Heart , which would fain loge somewhat besides Christ , in the bed of its Affections ! Christ must lie his alone in the Bent of the wil , or he wil have nothing to do with that soul . Alas ! how many make a commun Strumpet of their Heart ; let it lie in commun for Christ , and for any Idol-lover ? Thou must defie right-hands , right-eyes , and al other Idol-lusts , or Lovers , if thou wilt be a loyal friend of Christ . Yea , self in its whole latitude , whether wise , conceited , Religious , moral , Righteous , or Evangelick self , must stand by , as a mere cipher , that so Christ may possesse the room of self . Thou must die to al other Lovers , if thou wilt live to , and with Christ , as thy Friend . We have al too much of an adulterous love , and whorish Heart ; which is inclined to loge something besides Christ in his Royal Bed ; and therefore the Lord is pleased to allure such , as belong unto the Election of his Grace , into a Wildernes-condition of much spiritual Bondage , Tentations , Desertions , Deadnesses , Discomfitures , Hurries , and other Afflictions , not a few , thereby to banish al Idol-lovers from the Heart . Oh then ! Why wil not poor awakened souls fal in with the designe of their Lord , and let him have his alone in the Royal bed of their conjugal Affections ? Christ wil be Al or None .

( 2. 2. Single Motives of our Election . If thou wilt have a single Heart towards Christ , then let the Motives of thy Friendship to him be single . As thou must elect a single Christ for thy friend , so also the motives of thine Election must be single . Now the motives of any action are of the same Nature , and have the same Influence with the end : for the Last end is the supreme motive of every Action . So then , to have single motives of our friendship with Christ , is to have a single Intention , or Intuition of right ends , in our election of him . This is called in Scripture a single eye , Mat. 6.22 . Mat. 6.22 . If therefore , thine eye be single , i. e. If thou hast a single , pure Intention ; if there be no squint eye , no oblique regards to private ends . A single heart takes Christ not only for the Loaves , but for himself ; not only as the way to profit , but as the way to life ; not only to cool the heats of Conscience , but also to quench the fire of lust in the heart ; not only to satisfie the Law , and its demands , but also to satisfie the Heart , with the Fruition of Christ himself . Such are the motives of a single Heart , and such ought to be the motives of thy friendship with Christ . Thus the Spouse Characteriseth the friends of Christ , Cant. 1.4 . Cant. 1.4 . The upright love thee , i.e. such as have an upright , single Intention , right ends , or strait motives ; they , and they alone have a sound , sincere love of Friendship for thee : such as have a double heart , or ( as the Psalmist , Psal. 12.2 . ) an Heart and an Heart , an Heart for Christ , and an heart for Idol-lovers , such are false friends .

3. 3. An Entire Heart . A sound Heart is an Entire Heart : As thou must take Christ with a single Heart , which refers to the Object and Motives , so also with an Entire , whole Heart , or thou wilt never make a loyal friend of Christ . This indeed follows on the former : for if the Heart be double as to the object , and motives , it can never be in it self Entire . The Composition , or Duplicitie of the object , ever breeds a Division in the Facultie , or Subject ; which destroyes al friendship with Christ . Integritie of Heart is Essential to al true Amitie with men , but much more with God . Ps. 119.2 So Psal. 119.2 . Blessed are they that seek him with the whole Heart . i.e. ( 1. ) They who seek nothing but God himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or if they seek any thing else but God , it is for himself . Thus God is to be loved with the whole heart , i. e. he is to be loved alone ; or if any thing else besides God be loved , it must be loved for God , and in God . For he that loves any thing besides God , which he loves not for God , loves that thing more than God , and so makes an Idol of it : they that love Christ with the whole heart , love nothing but Christ for it self . ( 2. ) To seek God in Christ with the whole heart , is to have the prevalent part of the heart towards him : and they who have the prevalent Pondus , or Bent of their Hearts toward Christ , they are indeed sound-hearted , and Loyal friends . In moral estimation , the major , prevalent part passeth for the whole : if Christ hath the prevalent part , or Bent of the wil , he was the whole : but if you give him only the lesser part , i. e. some Velleitie , or conditionate wil , some wishings , and wouldings , some loose desires , you give him nothing . If you give Christ only a faint , languishing , incomplete wil , you are so far from becoming his Friends , as that you do indeed render your selves more spiritual , cunning , and mortal enemies to him thereby . For such imperfect Velleities , or conditionate , languid desires , and wil towards Christ , being soon overcome , and born edown by the prevalent Bent of the Heart towards Idol-lusts , and other Lovers , they serve only to concele , corroborate , and improve those seeds of enmitie , which lie dormant in the Heart , against Christ . O then take heed , how thou content thy self with some languid , faint wishes , or conditionate desires after Christ : believe it , he wil have the Bent of the wil , or nothing . If thou divide Christ , or divide thine heart 'twixt Christ and the World , thou wilt never have him . As thou must reserve nothing of the Bent of thy heart for any but Christ . Believe it , as a piece of Christ wil not suffice thee ; so a piece of thine heart wil not suffice Christ . Beware then , how thou divide thy narrow Heart : remember al is too little for Christ : it wil not serve him and any Idol ; he wil have al or none . Give Christ 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 ●lossar●o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incortu●tus . Utuntur Plato & Demosthenes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sensu ●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 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 ? 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 Ini●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 tendernesses . 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 invifible influences , and gracious Assistances ? Or , if at times he may suspend the sensible quickenings , and enlargements of his Grace ; yet doth he not then most intend Grace , when he seemeth to suspend the same ? Doth he not thereby humble the soul , and bring it to a life of faith and Dependence ? Is not his withdrawment of himself , oft an high act of Grace ? Did not Peter receive the more Grace , in that Grace was suspended for a season ? Doth Christ upbraid his friends with old debts , or reckon with them in a legal way for infirmities ? Has he not drunk Hel drie , and left none of that salt , dead Sea for them to drink ? O studie the Tendernesses of Christ towards his friends ! How much it grieves him , to see them grieved : what a bleeding sense he has of al their wounds : How chearfully he burdens himself with al their burdens , Heb. 4.15 . How patiently he bears with al their froward humors , morose conditions , peevish , pettish , and murmuring frames , even as a Nurse doth with her child , Act. 13.18 . How much he considers , and condescends to their Infirmities , by laying no more upon them , than he inables them to bear ; by upholding them when they fal ; by performing al manner of servile offices for them , even to the making their bed for them , in their sicknesses , &c. Oh! what delicious , and rich matter is here for the studie , and contemplation of Christ's friends ?

( 3. ) 3. Studie the Riches of Grace in Christ . The Friends of Christ should also much studie , admire , and adore the plenitude and Riches of his Grace . Has he not Infinite Treasures of Grace loged in him , as Mediator ? And was it not for his friends , that he received al these Immense Treasures of Grace ? Doth he not also give forth , and impart these his Riches of Grace , Freely , abundantly , universally , constantly , and unweariedly unto al , that come unto him ? Can the friends of Christ be more willing to have , than he is to give Grace ? Oh! what an increated Sun of Righteousnes is here , to illuminate dark souls ? what an eternal fire is here , to heat , and melt frozen Affections ? What an Infinite Ocean is here , to water , refresh , mollifie , fructifie , and satisfie drie , parched , hard , withered , and panting souls ? What strange Miracles can , and doth his efficacious Grace continually work ? Oh! what a Felicitie have the friends of Christ , in that their salvation is not rolled on the wheels of their own Free wil ? Happie ! O thrice happie are they , who have such a rich , strong , yea , omnipotent Mediator for their friend ! d d O if I could yoke in amongst the thick● of Angels and Seraphims , and now glorified Saints , and could raise a new love-song of Christ before al the World ! I am pained with wondering at the new opened Treasures in Christ . If every finger , member , bone , and joint were a torch burning in the hottest fire in Hel , I would they could al send out Love-praises to that Plant of Renown , &c. Rutherfurd . Oh! what a compassionate eye ; what an healing hand ; what a bleeding Heart ; what an Omnipotent Arme has he , who saveth to the utmost al his Friends ? Paul tels us , Col. 1.19 . For it pleased the Father , that in him should al fulnes dwel . Here is , ( 1. ) Fulnes , ( 2. ) Al fulnes , Col. 1.19 . ( 3. ) Al fulnes dwelling in Christ : which denotes the everlasting permanence of al Grace in Christ , as in its Fountain . And that which addes a farther excellence to this Grace , is , that it dwels in Christ , as clothed with our Nature ; and so flowing from him as such , becomes more connatural , and agreable to us . So that the Grace we are made partakers of , flows , not immediately from God , simply considered , but from Christ , as God-man , one that is near akin , and allied to us . And oh ! what an admirable tincture ? what an excellent perfume has this Grace , as it issues from the heart of Christ ? As waters that passe thorow Minerals , receive some tincture , and relish of the Mines they passe thorow : so the Grace of God passing thorough the Golden mine of God-man , receives a tincture thereof , which renders it mightie sweet , and admirable . O studie then the excellent Qualities of this Grace , as it streams thorough the heart of Christ God-man . Studie also the Infinite Quantities of this Grace . O the infinitude of Christ's Grace ! Who can sufficiently admire the vast treasures of Grace in Christ ? O come and dive into this infinite Abysse , and Ocean of Grace ! what fresh wonders are here to be seen day by day ? The more we studie this Grace , the more we shal admire it , the more we shal trust in it , the more we shal be sensible of our infinite , and essential obligation to it . Come and see , if there be not boundlesse Treasures of Grace in Christ ? Who ever perisht for want of a sufficience in Christ to save him ? O Studie , muse on , yea , let your thoughts be quite swallowed up , and confounded in the Contemplation , and Admiration of these inexhaustible Treasures of Grace , that are in Christ . O prie into this curious , Golden Arke , in which the plenitude of the Deitie dwels bodily , or personally ! What pen , though dipt in the bloud of the Lamb , can write ? What tongue , though bedewed with the water of life , can expresse ? What Heart , though of never so vast , and Angelick make , can conceive , the ineffable , incomprehensible Riches of Grace , that are in this incomparable Mediator ? O! What vast , created emanations of Grace have , for almost sixe thousand years flowed from Christ , unto his friends ? and yet he stil is as ful of Grace as ever , Joh. 1.16 . What Evangelick matter of contemplation , and Admiration is here for al Eternitie ? Is not this the Heaven of Heavens , to employ an Eternitie in the Beatifick Vision , Fruition , and Adoration of this wonder of Heaven and Earth , the Lord of Glorie ; to view , and never out-view ; to admire , and never over-admire this wonder of wonders , our dear Lord ? And should not the friends of Christ be much conversant in digging into this golden Mine , in surveying this Celestial Canaan ? Alas ! how little do we yet understand of Emmanuel's Name , and Land ? What a shame is it for the friends of Christ , that there should be such admirable excellences in Christ , and they want eyes to view them ? O that al other vain Beauties , fond Loves , and Idol-friends might wither , and die away ; that so the vigor , intention , and force of our Meditation , Admiration , and Adoration might be expended on this most Beautiful , Affectionate , and Gracious Lord ! What an Heaven would this be on Earth ? What Life in Death ? How far short do they come of living up to that friendship , they professe towards Christ , who content themselves , with commun , loose , feeble , cheap , mean , low , and vulgar contemplations , and Estimes of him ? How much doth the Claritie , and Spiritualitie of our Light ; the fervor and heat of our Affections ; the vigor , Beautie , Growth , perfection , exercice , and Glorie of our Graces , depend on our Studies , Contemplations , Admirations , and Adorations of Christ ?

SECT. 2. The friends of Christ should daily Repete their 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 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 Corr●borates , and confirmes the Soul's bond of Vnion , or Covenant of Amitie with Christ . For what is it that first knits the Heart , in a Covenant of Friendship with Christ ? Is it not the Believers Election of Christ , as his friend ? And doth not the Repetition of the same Election mightily confirme , and strengthen this bond of Vnion ? Cant. 2.16 . Thus it was with the Spouse , Cant. 2.16 . my Beloved is mine , and I am his . Here she makes a fresh , and solemne espousement of , or conjugal Covenant with Christ . As if she had said : He is wholly for me , and shal not I be wholly for him , and for non other , Hos. 3.3 ? He has given me a large room in his Heart , and shal not I give him a Regal Throne in mine heart ? Is he content with me , poor , sinful , unworthy me ? and shal not I be content with Him , most excellent , alsufficient , incomparable Him ? Thus , by repeted election of Christ , she strengthens her union with him . Is not the Heart hereby kept close to Christ ; and thence , Christ kept close to the Heart ? Do not such repeted , frequent Elections of Christ , bring the soul into a more intimate and firme Adhesion unto Him ; so that the Heart cannot be long absent from Christ , nor Christ long absent from the Heart ?

( 3. ) 3. As to the Radication of Grace . Such reiterated , and frequent Elections of Christ , do greatly radicate , and Strengthen the Root of Habitual Grace in the Heart . According to the mesure of our actual Dependence on Christ , and his Impartment of Grace to us , such is the Vigor , and Strength of Habitual Grace : Now this reiterated Election of Christ , is that which brings the soul into the most Absolute Dependence on Christ ; and engageth him to give forth the most efficacious influences of his Grace . The more we Elect Christ , the more we depend on him : and the more we depend on him the more we receive from him , in point of Grace . So Col 2.6 . Col. 2 6 , 7. As ye have therefore received Christ Jesus , so walk ye in him , i. e. keep up the same frame of spirit towards Christ , wherewith ye first received him : be much in the repetition of your first election of him . A Christians coversion-work is never at an End , 'til his life be at an end : His new-birth is never perfectly over , so long as he continues in this imperfect life : He ought daily to enter in at the strait Gate , that so he may walk in the narrow way , Mat. 7.13 , 14. Peter had a second Conversion , after his great Relapse into that sin of denying his Lord : And so the friends of Christ have their Second , Third , Fourth ( &c. ) Conversions , as to fresh turnings from sin unto God . Can'st thou remember with what frame of spirit thou first receivedst Christ ? What deep convictions , and feeling sense of sin thou hadst ? What breaches for , and from sin , were made on thy soul ? What solemne closures with Christ thy soul made ? Why then , as thou at first didst receive Christ , so walk in him : keep up the same frame , and posture of spirit towards sin , and Christ . And what follows , V. 7. Rooted , and built up in him , and stablished in the Faith . The Radication of Grace , and the establishment of the soul in faith depends on our walking in Christ , as we first received him ; i. e. on the fresh Election of him .

( 4. ) 4 As to the Enlargement of Affections . This repeted Espousement of Christ , is that which gives us an huge enlargement of Affections towards Christ . Oh! What strong , and raised desires after Christ ? What Intimate , and inviolable Embracements of Christ in the Armes of Love ? What Infinite Satisfaction , and Complacence in his Presence ? What bitter Lamentations , and mournings after him in his absence ? What Infinite thirsts and longings for ; as also lively Hopes of his Returne ? And what Implacable zele against whatever may oppose Christ , would his friends have , were they much in this repeted Election of Christ ? The Love of Espousals , and kindnes of youth , which young Converts give unto Christ , is usually most strong , and vehement , as Jer. 2.2 . I remember thee , the kindnes of thy youth , the love of thine Espousals , when thou wentest after me in the Wildernes , in a Land that was not sowen . Oh! what pure , virgin , passionate , tenacious , violent , warme , melted , efficacious Affections had Israel towards Christ , after her Wildernes-condition , when she first made a solemne contract with , and espousement of him , at the valley of Achor ? Was she not then Holines to the Lord , &c. as v. 3. And what more effectually preserves such conjugal Affections towards Christ , than the frequent Repetition of this first conjugal contract ?

( 5. ) 5. As to Recoveries out of backsliding . Nothing is more effectual to recover the friends of Christ , out of their Spiritual Relapses and Backslidings of Heart , and waies , than such fresh espousements of Christ . This is the main of Christ's Advice to the backsliding Church of Ephesus , Revel. 2.4 , 5. Rev. 2.4 , 5. Neverthelesse I have somewhat against thee , because thou hast left thy first love . Remember therefore from whence thou art fallen , and repent , and do thy first works . What were those first works , but the great vital , fundamental Acts of electing Christ , and recumbence on him ? And is there any thing more effectual , for the Reduction of the backsliding soul to its first-Love , than this Repeted election of Christ ? Was not this the main essential Act , Whereby the soul was at first implanted into Christ ? And can there be any thing more soverainly efficacious , for the Reducement of the soul , under its Departures from Christ , than the like revived , repeted choice of him ?

( 6. ) 6. As to communion with Christ . A main part of our communion with Christ , consists in such frequent Repetitions of our first choice of him . Certainly , none enjoy more of Christ , than they who most firmely adhere to him : Now wherein consnis the souls Adhesion to Christ , if not in such revived Elections of him ? Thus in that fore-named Text , Col. 2.6 . As ye have therefore received Christ Jesus , so walk ye in him . As if he had said : Do'nt you remember , what glorious Ideas ; what lively , and precious thoughts ; what firme Adherence of wil ; what a torrent of melted Affections , you had for , and towards Christ at first Conversion ? Why then , walk in the same : endeavor to keep up , and maintain the same in daily communion with Christ .

( 7. ) 7. As to the life of Faith . The choicesi part of the life of Faith , and the soul 's daily expectation of its absent Lord , consists in frequent , repeted elections of Christ . The Life of Faith is the Life of our friendship with Christ . We never are better friends to him , than when we believe most on him ; and are daily under lively expectations of his second coming : and 〈◊〉 not this wrought by fresh election of him ? No wonder indeed , that many professed friends of Christ , live so much by sense , on present sensible goods ; seing their Hearts are so much strangers to these great vital Acts of Faith . Have not the friends of Christ very frequent , deep , and lively Apprehensions of , and Affections for Christ's second coming , and coming Glorie , at first conversion ? Yea , is not their faith in this particular sometimes clearer , and stronger at first Conversion , than in some following parts of their life ? Have not many young Converts more contemtible , cheap , and vile , estime of sensible good ; with more raised , and sublime conceptions of future Injoyments , at first turning to Christ , than afterwards ? Are not visible , present Goods , and Ils , made really invisible , and Absent ; as also Invisible , and Absent Goods , and Ils , made really visible , and present to their eye of faith ? Thus it was with those young Converts , the Thessalonians , in the beginning of their Friendship with Christ , 1 Thes. 1.9 , 10. where he comprehends their first conversion under these two Heads : Ye turned to God from Idols , ( 1. ) To serve the living and true God . ( 2. ) And to wait for his Son from Heaven . So that this waiting for the second coming of Christ , which is else where made one of the highest parts of the life of faith , these Thessalonians , even in their first conversion , arrived unto . And whence came this to passe , but from the Realitie , ●●●idence , and Efficacie of their Assent ; conjunct with the Force , and Firmitude of their consent , and Adherence to Christ ? And O! what firme , deep Expectations of Christ's second coming ? What lively views , yea , prelilabitions of his Coming , Invisible Glories , might the friends of Christ arrive unto , were they but much in the exercices of these Vital Acts of Faith ?

( 8. ) 8. As to Assurance . Reiterated , and daily-fresh Elections of Christ have a mightie soverain influence for the production , and conservation of Assurance . The Assurance of our union with Christ , has an efficacious influence for the Improvment of our friendship with him : For the knowlege of our Interest in the heart of Christ , gives him a greater Interest in our hearts : we love Christ most , when we are most assured of his love to us : and this is mostly got by fresh elections of him . What a vast quantitie of sincere Christians are there , who labor under pannick fears , and vexatious douts touching their eternel state ? Oh! what would they give for a wel-grounded , firme , assurance , of a sincere friendship with Christ ? how welcome would pale-faced Death be to them , the next moment , after their arrive unto such an Assurance ? What irksome toil , and labors do they undergo in corporal severities ? How much do they pore on their hearts , to find out any glimmering marques , or signes of their sinceritie ? Al this is good in its kind , and season : But yet , let me say it , next to the broad Seal , and actual Inspiration of the Spirit of Adoption , ( who is the principal Agent ) there is , as I conceive , nothing more efficacious , either for the procurement , or preservation of a grounded , Stable , Assurance , than repeted , and frequent Elections of , and Recumbences on Christ . And , I verily believe , would the douting friends of Christ , spend but half that time , which they usually spend in unbelieving complaints , and porings on their Hearts for signes of Grace , in such fresh and vigorous Elections of , and Adherences unto Christ , they would far sooner arrive to their desired Haven of Assurance , than otherwise they are like to do . For , albeit sanctification , be in it self alwaies an Infallible marque of Justification , yet it is not alwaies such as to our sense : Spiritual arguing from the Effect , to the Cause , is Orthodoxe , and sound Logick in Christ's Schole ; but yet how oft do the Mists , and Clouds of an unbelieving , scrupulous heart interpose , and hinder the conclusion from following , though the premisses be good ? So great a darknes is there oft upon gracious signes , and evidences of our sinceritie . But now by repeted elections of , and Recumbences on Christ , he is engaged to give forth fresh light , and Influences , for the discoverie of our Graces . Direct Acts of Adherence to Christ , make way for the reflexe Acts of Assurance , touching our Interest in Christ : Repeted faith of Recumbence , at last brings faith of Assurance . There is no more effectual course for the discoverie of our faith in Christ , than by putting forth fresh acts of faith on Christ : For as by the vital acts of life , we know we have life : so by believing , we come to know that we do believe . Yea , faith is not only in it self the best evidence of Grace ; but also it gives light , life , and spirit to al other evidences of Grace . yea , who are they , to whom Christ most delights to give the Assurance of his love , but such as most frequently love , and elect him for himself ? Al this is confirmed to us , by the lively , feeling experiences of the best Saints ; who usually never find Christ nearer to them , in the evidence of his love , than when their hearts are nearest to him , by such fiducial acts of Election , and love . I have known a Christian , ( and indeed the greatest Saint that I ever knew ) who was much assaulted with a violent Tentation , that he was but an Hypocrite ; but being brought to this Resolution , That if he had been an Hypocrite hitherto , yet now he would cast himself upon the Grace of God in Christ ; immediately the tentation vanished . Thus we see , what a soverain Influence fresh acts of adherence to Christ have to dispel douts , and strengthen friendship with Christ .

SECT. 3. The friends of Christ should endeavor to grow more Rooted , and Built up in Christ , Col. 2.7 .

3. 3. Advice to the friends of Christ , to grow more rooted and built up in Christ . HEnce follows another seasonable Admonition , and Advice for the friends of Christ , in order to their living up to the Dignitie of their Relation , and Profession ; namely , that they would labor after a frame of spirit more rooted , and built up in Christ . This is a subsequent of the former , and so it is brought in Col. 2.7 . Paul having , Col. 2.7 . in the foregoing verse , exhorted them , to walk in Christ , by frequent election of him , in the same manner , as they at first received him ; he here subjoins : Rooted , and built up in him , and stablished in the faith . The friends of Christ may not content themselves in the mere Repetition of their first Acts , and Works ; but they ought to make progresse therein ; and grow more rooted , and wel-grounded in Christ . As if the Apostle had said ; Ye cannot walk in , and with Christ ; as your friend , unlesse ye are deeply radicated , or rooted , and firmely superstructed , or built upon Christ . Here is a twofold mecaphor ; the one taken from plants , wel-radicated ; the other from Edifices , or Houses wel-grounded . He teacheth us therefore , that Christ is our Root , in which we ought to be daily more firmely radicated : and our Foundation , on which we ought to be continually more firmely edificated , or built . The first notion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is rendred by Erasmus , So as you may have roots fixed in Christ : as for the other word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it being a participle of the present Tense , it shews that this superstruction is successive , and gradual , as Ephes. 2.21 . In sum ; the Spirit , and mind of this Advice is , that the Friends of Christ would Endeavor after a Soliditie , firmitude , depth , and strength in the great fundamental , and vital acts of Faith . So it follows : and stablished in the faith : f f Idem absque figura repetit quod per Translationes dixerat . Calv. in loc. whereby he nakedly , and without a Figure expresseth , what he had before wrapped up in the two Metaphors , of being rooted , and built up in Christ . Now the great Fundamental , and vital Acts of Faith in Christ , wherein the Friends of Christ should endeavor to be more deeply radicated , or rooted , and built up , are these :

( 1. ) 1. A solid and firme Assent to , and Estime of Christ . The Friends of Christ must labor after a greater Soliditie , and depth , as also Firmitude , and Strength of Assent to , and Estimation of Christ , as their Friend . The more deeply radicated , solid , and firme our Assent to , and estime of Christ , as our friend is , the more shal we Live , and Walk , and Act , according to the Laws of Friendship with him : A superficial , feeble Assent to , or commun and cheap estime of Christ , argues a very slender , and narrow , if any degree of sincere Amitie with Christ . This proves the ruine of a world of pretended friendship to Christ , that it wants this due soliditie , Firmitude , depth , and vigor of Assent , and Estime . And , without al peradventure , the more the friends of Christ are radicated , and wel-grounded herein , the more they wil grow up to flourishing Trees , and beautiful Structures of Amitie with Christ .

( 2. ) 2. A strong and resolute Adherence to Christ . Another Radical , Fundamental , and Vital part of Faith , wherein the friends of Christ should endeavor after more soliditie , depth , and Firmitude , is cordial Adhesion to Christ , as their friend . The friends of Christ should labor after a peremtorie , resolute , yea Head-strong Bent of wil , in adherence to Christ . The more tenacious , violent , and strong the wil is , in adhering to Christ , the better , and more durable is its friendship with him . This was the main of Barnabas's advice to the young Christians at Antioch , Act. 11.23 . Act. 11.23 . And he exhorted them al , that with purpose of Heart they would cleave unto the Lord . Barnabas was much rejoyced to see their young , and green Amitie towards Christ : ay , but he would fain have them more solid , and firme ; more deeply radicated in their Adherence to Christ : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with purpose of Heart , i. e. with a more peremtorie , resolute , determined , fixed wil ; an heart more strongly bent , more firmely and inviolably knit to Christ ; a wil more firmely determined for Christ , but more undetermined for sin , and self , an Heart more and more resolved for Christ , but more and more unresolved for other Lovers ; a wil more bent for Christ , but more unbent for Idol-friends . So much also is contained in the following notion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to adhere , or cleave to the Lord , as the needle to the Loadstone ; as the Wife to her Husband ; as the Bodie to the soul . This firme , solid , and deep Adherence of the wil to Christ is wel expressed , Ps. 73.26 . Psal 73.26 . my flesh and mine Heart faileth , but God is the strength of mine Heart : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my rock ; He to whom mine heart adheres , as a drowning man to his rock . Or we may read it , with R. Ezra , thus : the firme Adhesion of mine Heart is to God . Hold fast Christ , contend for him : it is a lawful plea to go to holding for Christ . Rutherf . As if he had said ; I am wel nigh immersed , and quite swallowed up in the Ocean of Tentations ; but yet the firme Adherence , or rational Bent of mine Heart is to Christ : here I am resolved to adhere , and stick , come what wil. And why ? because he is my portion for ever , as it follows . Christ loves a peremtorie , resolved wil ; such as cannot part with him for the greatest good , or refuse him , though attended with the greatest suffering . A Reverend and holy Divine of this Age , gives us a great experiment of this tenacious , peremtorie Adherence to Christ . ‛ Sin , saith he , hath made us as tender , as if we were made of Paper , or Glasse : I am oft thinking , what I would think of Christ , and burning quick together ; of Christ and torturing , and hot melted Lead poured in at mouth , and navel : Yet I have some weak experience , that suppose Christ , and Hel's torments were maried together , and if therewere no finding of Christ at al , except I went to Hel's furnace , that there , and in no other place , I could meet with him . I trow , if I were , as I have been since I was his prisoner , I would beg loging , for God's sake , in Hel's hottest Furnace , that I might rub souls with Christ . ' Such a determined , peremtorie , and resolute wil , and Adherence unto Christ , is that which gives a mightie Spirit , Vigor , Beautie , Life , Growth , Exercice , and perfection to our Amitie with Christ . And , on the contrary , the more faint , languid , superficial , and undetermined our wil is , in its Adherence to Christ , the more danger it is in of partial , if not of total , and final , backsliding from him ; especially in times of Tentation . Remember , so far as your Hearts are undetermined , and unresolved for Christ ; so far they are determined , and resolved against him , for sin , and the world , and any other Idol-friends .

( 3. ) 3. Resignation to , and Recumbence on Christ . The last radical , and fundamental part of Faith consists , in a chearful , and complete Resignation of al concernes to Christ ; with entire Recumbence , and Dependence on him , for Influence and Assistance , in order to the performance of al Duties , and Offices , both Active and Passive , incumbent on the friends of Christ . And the more soliditie and depth , the more Firmitude and Strength the friends of Christ gain , in these Fundamental , Radical , and vital Acts of Resignation to , and Recumbence , or Dependence on Christ , the more wil they live , and walk up to those Laws , and Duties of friendship , they owe to Christ .

What more agreable to the Notion , Resignation of al to Christ . and Relation of a friend , than Absolute Resignation of al concernes , into the hands of our friend ? Are any reputed better confidents , or more intimate friends , than they , who can most absolutely Recumb , and Depend on us for Advice , Conduct , and Assistance in their most important Affairs ? There is such an intimate , and essential connexion betwixt confidence , and Amitie , as that the termes are frequently used interchangably each for other : For a confident , and Friend are used as termes Equivalent . And assuredly , nothing more directly conduceth to the Strength , Improvement , and Exercice of friendship with Christ , than confidence in him , both in regard of Resignation to , and Recumbence on him , in al the momentous Affairs of our Life . Such was the Spirit of Abraham's Amitie with Christ , in the Relinquishment of Chaldea , and Resignation of his only Son Isaac ; which were two Heroick pieces of confidence in , and Friendship with Christ , James 2.23 . What is Friendship , but to make our friends Wisdome , Wil , Interest , and Force ours ? O blessed he , that can Sacrifice his own Wit , Wil , Strength and Designes , by a complete Resignation of al to Christ ! The Wil of Christ's friend must be as that of a servant ; who is then best , when he retains the least of his own wil , and most of his Master's . O! what an happy thing is it to be quite stript , and spoiled of every rag of self ; that so Christ may stand in the room of self ? The friends of Christ should subscribe a blank Resignation , and put it into the hands of Christ : They must take al Laws from him , but give none to him : He must be Absolute King over their Persons , Wils , Interests , &c.

And so for Dependence on Christ for Assistance , Dependence on Christ for Grace . and Influence , it must be Absolute , Immediate , Total , and Constant . The friends of Christ never attain to higher raisures of friendship with Christ , than when , by faith , they most eye , and depend on that Grace , that dwels in him . For according to the mesure of our Dependence on Christ for Grace , such is usually the mesure of his communications to us . Why was it , that Christ received such an infinite plenitude of Grace ? Was it for himself ? or , was it not rather for his friends , that want it most ? And who are they , that find Christ nearest to them , in the quickening , enlarging , fructifying , corroborating , and supporting Influences of his Grace ; but his fainting friends ; such as have the most Actual , Immediate , and Absolute Dependence on his Grace , as Esa. 40.29 , 30 , 31 ? And why is it , that Christ keeps many of his dear friends , under great spiritual Desertions , Barrennesses , Languishments , Deadnesses , and Abatements of first love ? Is not this the main cause of al , that hereby they may be taken off more fully , from their own self-dependences , and so be brought to a more complete Dependence on Christ for al Grace , both Actual , and Habitual ? Yea , are not the most eminent friends of Christ , sometimes foiled in their most eminent Graces , and that by a smal Tentation , when they depend on their own Graces , and neglect their Dependence on Christ ? And on the contrary , are not fainting , and weak Christians , by virtue of their Dependence on Christ , oft very strong , and impregnable , under the most violent Tentations ? Certainly , the friend of Christ is but a poor passive , dependent thing ; he has no spiritual wings to flie , no legs to go , no , hands to work , no breath to pray , no food to eat , no fire to warme him , but what he receives from Christ : his Graces are but creatures , and therefore cannot preserve themselves ; or act , farther than they are acted by Christ . Thus the Friends of Christ must live wholly in Christ , in a way of Resignation , and Dependence , and then he wil live wholly in them , by gracious Influences , and communications ; the more deep , and rooted their Faith , and confidence in Christ is , the more green , and flourishing wil their Amitie with him be . The best bargain they can make , is to sel themselves , without Reversion , unto Christ : for hereby they come to have , and injoy , a more Noble , Laudable , Ample , and Free self in Christ .

SECT. 4. The Friends of Christ should reserve for him their spiritually conjugal , choicest , and best Affections .

4. 4. Advice for Christ's friends to loge him in their choicest Affections . ANother Admonition , and Advice to the friends of Christ , is , that they would entertain , and loge Christ in their choicest and best Affections . Affection mixed with prudence , and Fidelitie , is the Spirit , and Soul of Friendship . And the more rational , spiritual , pure , and Efficacious our Affections are ; the more solid , refined , permanent , and influential wil our Friendship be . Such therefore as wil live up , and fulfil to the Dignitie of their professed Amitie with Christ , must labor after the most refined , and elevated Affections , that may be , for him . Oh! what pitie is it , that 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 curs●● 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 thei● 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 fai● 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 f I● om●i diligente causatur desideri●m ut u●iatur suo dilecto ia quantum possib●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 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 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 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 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 may our Hopes leap , and dance on this rock , and bid defiance to Hel it self ? Satan's main work is to role the friends of Christ off this their rock ; and their main busines is , to cast the Anchor of their Hope daily on Christ , the Rock of Ages . And this is matter of eternal encouragement to the real friends of Christ , that albeit their Hopes are faint , feeble , and variable ; yet the Foundation , on which they anchor , is strong and immutable : whereas the false friend of Christ may have strong hopes , or rather presumtions ; yet he hath only a variable , fleeting , sandy foundation , namely , his own foolish heart , and carnal confidences .

( 5. ) 5. Joy , and Complacence in Christ . Another Affection , wherewith the friends of Christ ought to entertain him , is Joy , complacence , and delight . When Christ infuseth himself into the hearts of his friends , and gives them any tast of his satisfying sweetnesses , and excellences ; how should they yield up themselves to Christ , yea lose themselves in him ? k k Est amicitiae proprium , qu●d al●quis in praesentia amici delectetur , & in eo consolationem contra omnes anxietates inveniat . Aquin. Gent. contra l. 4. c. 24. Is it not a proprietie of friendship , that a man solace himself in the presence of his friend ; and find consolation in him against al Anxieties ? Hence , is it not the custome , for men under al their griefs , and discomfitures , to have recourse unto their friends for comfort ? Thus the friends of Christ must make his presence the Spring , and Matter of their Consolation and Joy : As nothing should be so bitter to them , as Christ's departure ; so nothing so sweet , and joyous as his Returne . As Christ's Absence makes up their Hel , so his presence must make up the Heaven of his friends . Christ wil not , cannot have his abode long in that heart , where any Idol-friend is more prised than himself . Christ is the Element , wherein his friends ought to live , and breath , and bath themselves , in soul-satisfying delights . Christ is such a Regal friend , as that he expects a Throne al alone , in the complacence of his friends : He allows them to spend some loose Affections on Inferior friends , provided that they reserve their highest complacence , and delight for himself , their best beloved . This must be made over , without Reversion and Reserve , to Christ . Cant. 2.3 . Thus the Spouse , Cant. 2.3 . I sate down under his shadow with great delight ; and his fruit was sweet to my tast . She soon tasted the sweetnes , and felt the ravishing delights of a present , embraced Christ . Thence it follows , v. 4. He brought me to the banquetting house , and his banner over me was love .

( 6. ) 6. Godly Fear . The friends of Christ should labor after as great a mesure , as may be , of Holy Fear towards Christ : their joy in Christ's presence ought to be mixed with Godly fear , and holy Tremblement of heart , lest Christ should be displeased . We find these two , seemingly opposite , Affections in conjunction , Psal. 2.11 . serve the Lord with fear , and rejoyce with trembling . This is an excellent combination , when spiritual joy , and Godly fear are joined together . Oh! what a lively character of sincere friendship is this , when the heart is filled with Raptures of Joy in Christ's presence , and yet , at the very same time , under an holy Tremblement , and fear of displeasing Christ , or doing any thing unworthy of friendship with him ? This seems implied in that Evangelick promise touching backsliding Israel , Hos. 3.5 . Hos. 3.5 . And shal fear the Lord and his Goodnes , in the latter dayes . The false friends of Christ are said to fear the Lord and his Lions , or Judgements ; but to fear the Lord and his goodnes , or mercies , this is peculiar to the real friend of Christ ; who hath never greater Tremblements of heart , godly fear , and self-jelousie lest he should displease Christ , than when he lies under the most warme beams , and Influences of Christ's presence . This is a Mysterie that false friends are not skil'd in .

( 7. ) 7. Zele for Christ . The Friends of Christ should Endeavor after a burning , flaming zele for Christ . Zele , in its largest notion , is but the Fermentation , Ebullition , or boiling up of al the Affections : But in its strict sense , it imports a Spiritual Fervor , or heat of Affection , against whatever may oppose any desired Good . As to our present case , conjugal zele for Christ , implies a fervent , boiling Indignation against whatever may oppose the Name , Honor , Interest , Glorie , and Exaltation of Christ . The friends of Christ ought to burne with a masculine zele for al the concernes of their Lord . Thus it was with David , Psal. 119.139 . My zele , Psal. 119.139 , 158. hath consumed me , because mine enemies have forgotten thy words . ] Consumed me , or quite drunk up my spirits , eaten up my bowels , dispirited my Soul . So flaming was his zele . The like v. 158. I beheld the Transgressors , and was grieved : because they kept not thy word ] and was grieved . k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tedio afficit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , was wearied , burdened , or tired out . Nothing was so burdensome , tiresome , and irksome to David's spirit , as to see profane sinners live in professed disobedience to God's Word : Such an heroick zele possessed his Heart . Such a generous Zele should al the friends of Christ labor after .

SECT. 5. The Friends of Christ must endeavor after a greater Latitude of interne Uniformitie with , and externe Conformitie unto Christ .

5. 5. Advice for an Uniformitie with , and Conformitie to Christ . THE friends of Christ should endeavor after the greatst Vniformitie with , and Conformitie to Christ , that may be . This is another great Admonition , and Advice for Christ's friends , in order to their living up to their Dignitie , and Relation . l l Omnes effectus tunc maxime perfecti suni , quando maximè similantur Causae . Aquin. contra Gent. l. 2. c. 46. Wherein consists the perfection of an Intelligent creature , but in Divine Assimilation to , or Ressemblance of Christ his Creator ? Are not al effects then most perfect , when they most ressemble their First Cause ? And surely the more perfect Christ's friends are , and the more like to him , the better friends they wil approve themselves . Again , al friendship imports some kind of Vnion , or Vnitie in Ends , and designes : Now there can be no real union , or unitie in one commun end , unlesse there be Vnion , Vnitie , or Vniformitie of wils , and actions : m m Amicorum proprium est iaem Velle & nolle . Aqu. contra Gent. l. 3. c. 151. It is the proper character of friends , to Wil , and Nil , to rejoice and grieve in the same things . A singularitie of Wils , and conformitie of Actions , gives much perfection to friendship . Al friendship requires some degree of interne Vniformitie , as also externe Conformitie : and the more Vniforme , and Conforme friends are , in what is good , the better wil their friendship be . Difformitie , and dissimilitude in Spirits , or Actions , is that which makes a great breach on Amitie . For al Friendship is founded in similitude or likenes : and the more like men are in virtuous Qualities , the better friends they make . I interpose virtuous Qualities , as the foundation of this similitude , and friendship ; because there is no genuine similitude or friendship , but what hath its rise from Virtue . Al vicious persons are difforme , and dissonant , not only from virtuous men , but also among themselves . Sin is but a Chaos , or masse of Confusion , difformitie , and disagreement : al lusts are irregular , turbulent , factious , dissonant , and jarring among themselves , as wel as with Virtues . Therefore vicious men , whatever their pretensions may be , can never attain to any sincere , solid Amitie ; because they can never have any virtuous Vniformitie , or Ressemblance . It is the serious , virtuous person only , that may lay claim to true Vniformitie , and friendship , as Plato , and other Philosophers have , long since , determined . Now then , this being the true Idea of al Amitie , whether Divine or human , that it be founded on some virtuous Vniformitie , and Conformitie ; hence it necessarily follows , that the more Vniforme with , and Conforme to Christ his friends are , the more they live , and walk , and Act up to the Dignitie of their Relation to him , as friends .

( 1. ) 1. Interne Uniformitie with Christ . The friends of Christ should labor after the nearest interne Vniformitie with Christ : their Spirits should rise up to the highest Ressemblance of Christ : They should endeavor to have the Image of Christ drawen in more lively characters on their hearts . Undoutedly , the more the friends of Christ participate with him in the Divine Nature , 2 Pet. 1.4 . the more lively Impresses , and Stampes of his Image they receive upon their souls , the better friends they are . Thus much is contained in that excellent Admonition and Advice of Paul , Rom. 12.1 , 2. Rom. 12.1 , 2. v. 1. he exhorts them , to present their bodies , ( or whole persons ) a living Sacrifice , holy , acceptable unto God , &c. i e. to approve themselves , what they professed , real , and loyal friends of Christ . But how might they attain to this ? That he expresseth , v. 2. And be not conformed unto this world [ i. e. Let not your hearts be shaped , moulded , or formed according to the Humors , lusts , fashions , or any other deceitful Ideas of this world ] but be ye transformed by the renewing of your minds [ i. e. Let your minds be stript of their old corrupt Forme , received from the first Adam , and be clothed with the new Divine Forme , or Image of Christ , the second Adam , as Ephes. 4.22 , 23. whence it follows , ] that ye may prove what is that good , and acceptable , and perfect wil of God , i. e. that ye may approve your selves Loyal friends of Christ . The more the friends of Christ are transformed , by the renewing of their minds , into the Image of Christ , the more they wil come to have one and the same Mind , and Spirit with Christ ; the more they wil mind , affect , and delight in , what Christ minds , affects , and delights in most . Doth not the poor o o Eadem velle ac eadem nolle , ea demum vera Amicitia . Heathen teach us , that this is true friendship , to wil and nil the same things ? What makes men better friends than an Vnitie , or Similitude of Wils ? Must not then the friends of Christ , Studie , and affect a similitude , yea , Vnitie of Wil with Christ ? What makes a greater Schisme on friendship with Christ , than Pluralitie of Wils ? Identitie , or Samenes of Wil with Christ , prevents a world of sin , and is the Life of Grace . A friend of Christ should have his wil broken to pieces , that it may be made one With the Wil of Christ ; to mind and intend the same things with Christ . Yea , is not this one of the highest degrees of true Amitie with Christ ? Doth Christ mind , and intend the Glorie of his Father most ? And shal not the friends of Christ endeavor after the same mind with Christ herein ? O what Strong Intention , what pure aimes , should they have at the Glorie of God ? How should al the concernes of self , be quite melted into , and swallowed up in the Concernes of God , and his Glorie ? Again , doth Christ Love and Affect Grace , more than the whole Creation besides ? And shal not the friends of Christ love and affect Grace , more than al things else ? Farther , doth Christ delight in nothing so much as in doing , and suffering his Father's Wil ? Was it his meat and drink to do , and suffer the same ? O then ! how much should the friends of Christ delight in doing , and suffering God's wil ? What complacence should they take in Active , and Passive obedience ? Thus the friends of Christ should studie , and affect a greater Latitude of interne Vniformitie with Christ , in Mind , Wil , and Affection . And , without al peradventure , the more they partake of one and the same Divine Nature and heart with Christ , the more faithful , and complete friends are they .

( 2. ) 2. Externe Conformitie to Christ . The friends of Christ must studie and endeavor , not only Interne Vniformitie with , but also externe Conformitie to Christ : They must not only mind , and affect , but also Talk , and Act , and Live as Christ . True friendship , even among men , requires not only Habitual , and inward Ressemblance in Nature , dispositions , Principles , and Affections ; but also actual , and outward Conformitie in Conversation , and Actions : So here , Divine Amitie with Christ , implies , not only interne , habitual Assimilation to him ; but also externe , actual Imitation of him : and the greater Latitude of degrees the friends of Christ attain herein , the more real , and visible , yea glorious , wil their Amitie appear to be . This was Paul's greatest Ambition to be an Imi●ator of Christ ; which he commends also to the Corinthians , 1 Cor. 11.1 . 1 Cor. 11.1 . Be ye followers of me , even as I also am of Christ . So Ephes. 5.1 . Be ye therefore followers of God , Ephes. 5.1 . as dear Children . It is the Ambition of pious Children to imitate their Parents , in what is good : As they partake with them , in one and the same Nature , and likenes ; so would they fain conforme to them , by one and the same Actions , and Mode of life . Parents Exemples , are usually more forcible and binding , than their precepts to their Children . And this ariseth from that natural friendship or Vniformitie of Nature , which is betwixt Parents and Children . Such should the Exemple of Christ be to his Children , and friends by Grace : as they have his Divine Nature communicated to them , and thereby an Vniformitie of Spirits ; so also should they studie , and affect , a conformitie to , or Imitation of him in al their Actions , and Conversation . Did Christ break thorow al Tentations and Difficulties , to do , and suffer his Father's Pleasure ? Should not then his friends , arme themselves with the same mind , in doing and suffering the wil of God ? Is it not greatly unbecoming a friend of Christ , to be thrust off from a dutie , either by the Frowns , or Smiles of this lower world ? Was David , that Noble friend of Christ , scoffed off from his dutie by Michal ? Doth he not rather gain courage by al her scoffes ; and crie out , if this be to be vile , I wil be more vile yet ? True friendship gains force , and strength by opposition : the more its Conformitie to Christ is opposed , the more zelous and active is it therein . Again , Did Christ take upon him the Forme of a Servant , humble himself , and become obedient even to the Death ? O then ! how lowly , how humbly , how self-abasedly should the friends of Christ walk ? Phil. 2.5 . This is wel improved by Paul , Phil. 2.5 , 6 , 7 , 8. Having v. 3 , 4. Exhorted them to Humilitie and Self-denial ; he brings Christ's Humilitie , and Self-denial , as a copie and patterne , v. 5. Let this mind be in you , which was also in Christ Jesus , &c. As if he had said ; was Christ so humble ? And is it not a shame , that Christians , who professe friendship with him , should be so stately , so proud ? It is a good observation of Divines , that Christ's Human Nature , though clothed with so much Glorie , is the humblest Creature that ever was . O then ! what a prodigious thing is it , that our black Natures , which are clothed with so much Deformitie , and stuffed out with so much Malignitie , and Venome of sin , should be so proud as they are ? Think on this , and ever more abhor pride . So for the other parts of Christian Conversation , the Exemple of Christ should be the Soverain Motive , as also an Vniversal Idea , and Copie of his friends Imitation . Would the friends of Christ , when they are about any irregular undertakement , consider , Would Christ , if he were on earth , do so , and so ? Is this becoming the Dignitie of that Amitie I professe towards Christ ? Wil this please my Lord ? Do I herein imitate that Copie , and patterne , he has set me ? I say , would the friends of Christ , thus reason , and argue themselves into an Imitation of , and Conformitie to Christ ; how harmonious , beautiful , visible , flourishing and efficacious would their friendship be ? But ah ! alas ! how far short of Conformitie to , and Imitation of the Life of Christ , that Admirable , and most glorious miroir of Sanctitie , do many professed friends of Christ come ? Yea , have not the best of Christ's friends great cause to be daily humbled , and ashamed of their defects , as to this piece of Divine Conformitie ?

SECT. 6. The friends of Christ should aspire after more intimate Union , and Communion with Christ , in al Ordinances , Duties , Providential occurrences , and creature-Injoyments .

6. 6. Advice for Union and Communion with Christ . THE Friends of Christ should aspire after , and contend for a more intimatt , deep Vnion , and Communion with Christ , in al Ordinances , Duties , providential Occurrences , and Creature-injoyments . This Admonition , and Advice is of grand moment , in order to the fulfilling , and living up to the Relation and Dignitie of friendship with Christ . For al friendship implies union , and communion : and by how much the more strict , spiritual , and deep , this union , and communion is ; by so much the more perfect wil the friendship be . Where God implants a gracious Sympathie , and strict Amitie betwixt two souls , there is such an intimate union , and communion , as that no separation , or distance of Place , or Time , can make a breach thereon ; but it is stil maintained , in al Absences of the persons , by means invisible , as much as , or more than , other Vnions , and Communions are by the most potent , and visible means . And thence Moses , Deut. 13.6 . makes the union of friends to be the highest among men , even as that with thine own soul . But now the union and communion which is between Christ and his friends is of an higher Nature . We shal speak ,

1. 1. The friends of Christ should confirme and improve their union with Christ . Of that Vnion with Christ , which his friends ought daily to aspire after . Al true friendship , whether Natural , Civil , or Divine , consists in Vnion , or rather Vnitie : And by how much the more intimate , and deep the Vnion , or Vnitie is ; by so much the more inviolable , and complete is the Friendship . a a A Dionysio dicitur , quod amor est unitiva virtus . Quanto ergo id , unde Amans est un●m cum amato , est majus ; tanto est amor intersior : & rursus , Quanto id ex quo est unio , est magis intimum amanti , tanto amor est firmior . Aquinas contra Gent. l. 1. c. 91. In Civil Amitie , that between conjugal Relations is most entire , and inseparable ; ( til death make a breach : ) because the Vnion , or Vnitie between Man and Wife is most intimate : For these are , by the Law of their Creation , one flesh , Gen. 2.23 . Ephes. 5.28 . Hence Christ makes use of this conjugal Amitie , as a symbolick Image , or lively shadow of that conjugal Vnion , and Friendship which is between himself and his Church , Ephes. 5.32 . And indeed , al other Vnions in the World , are but Metaphors , and Shadows , if compared with this Vnion , between Christ and his friends . Hence therefore it necessarily follows , that the more the friends of Christ Confirme , and Improve this their conjugal Vnion with Christ , the better friends to him wil they approve themselves . This Amicable Vnion with Christ admits of a great Latitude , both of Kinds and Degrees , wherein the friends of Christ ought to make daily procedure , in order to the Improvement of their Amitie with Christ .

( 1. ) 1. Relative Union . The friends of Christ have a Relative Vnion with Christ , as he is their publick Representative , Suretie , Advocate , commun Head , and Husband . This Relative Vnion they ought daily to improve , in order to the Justication of their Persons , and Sanctification of their Natures . Did Christ , as a publick person make himself a Piaculum , and Anathema , or Curse for his friends ? O then ! how should they make themselves blessed in him ? Did he , as their Suretie , die for them ? Should not they then as poor Bankrupts , Live in , and upon him ? Was not this Paul's Ambition , and life , Phil. 3.9 , 10 ?

( 2. ) 2. Habitual Union with Christ . The Friends of Christ have an Absolute , and positive Vnion with Christ ; which is either Habitual or Actual . 1. Habitual Vnion with Christ , ariseth from the Inhabitation of the Spirit , and those Divine Habits of Grace , infused by him . Now this Habitual Vnion is improved , by a singular , indulgent regard to the Spirit of Christ ; with Immediate , Absolute , Total , Incessant Dependence on him , for al Grace . Doth the Spirit of Christ inhabit , and take up his abode in the Hearts of Christ's friends ? O! what a tender regard then should these have , to such an Inmate ? How delicately , and friendly should they treat such a Guest ?

2. 2. Actual Union . As for Actual Vnion with Christ , it is either Intellectual , or Moral .

( 1. ) 1. Intellectual . Intellectual Vnion with Christ consists in those glorious Ideas , or Notions , and Images of Christ , whether Contemplative or Active , which are impressed on the mind . For , look as the eye hath an Ideal Vnion with the Sun , or any other object , by having its Image impressed on it self : Just so the believing mind hath an Ideal , 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 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 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 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 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 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 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 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 n Amicitiae propri●m est cons●ntire amico●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 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 o S. Cyra● . 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 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 q To love God for himself as the last end ; and also for his Benefits as incicements and motives to love him , may stand wel together : as a child loveth his Mother , because she is his Mother ; and he loveth her also for an Apple . Rutherf . It 's true , Christ allows his friends to have an eye to , and Affection for his Benefits : But how ? not for themselves , as the only Reason , and bottome of their Love ; but as Motives and Means conducing to the Injoyment of himself ; who is the adequate object , or matter of al content . Christ's friends may retain some room in their hearts for his Attendents , and Benefits ; provided , that it be in subordination to himself : they must alwaies love and delight in the Bridegroom himself , more than in his Gifts . His comforts are sweet , but himself ought to be sweeter to his friends ; who may not d●te upon his love , or any thing below Himself .

( 2. ) 2. Christ our most universal Good , and so the chief matter of Fruition . Hence , if we wil take al our content in Christ , as the matter of our Happines , we must intend , affect , and injoy him as the most universal , comprehensive , choicest , and best Good . This follows on the former : for whatever we eye , and affect for it self , we look on , and make our supreme , and chiefest Good ; and thence , the alone object of our Fruition . There is no true contentement , but what springs from Fruition : and there is no regular Fruition , but what is conversant about the chiefest Good . Fruition is the end of Love , but the beginning of contentement : none loves any thing as his best good , but what he would fain injoy ; and none would injoy any thing , but what he would fain find contentement in . For , to injoy any thing , in a proper sense , is , as Augustin wel observes , by love to adhere unto it , for it self . Whence it is evident , that nothing properly is , or may be the object of our Fruition , but God in Christ : We may use the Creatures , as means subservient to this higher end , but we may Injoy nothing but God in Christ , as the matter of our Happines .

( 3. ) 3. Christ the spring of our satisfaction . To content our selves in , and with Christ , as our objective Felicitie , implies thus much also , that we make him the alone spring of our satisfaction . For whatever we make the commensurate , formal object of our Happines , that also we make the Fountain of our Satisfaction , so Psal. 17.15 . I shal be satisfied , when I awake with thy likenes . Satisfaction , can be formed out of nothing , but the chiefest good : and the more intimate , and complete our Fruition thereof is , the more contentement , and satisfaction we find therein . The more the friends of Christ are swallowed up , and , as it were , lost in the fruition of Christ , their chiefest Good ; the more contentement they find . O then ! how should they hunger , thirst , long , and breath after , and solace themselves in those Divine satisfactions that are in Christ ?

( 4. ) 4. Christ to be injoyed without mesure . To content our selves with Christ , as the matter of our Happines , implies , an Infinite thirst , or boundlesse desire after the Injoyment of him . For whatever we make the Adequate object of our Happines , that we can never excede in the Injoyment of . The only mesure of our love , and fruition of the chiefest Good , is to love , and injoy it without al mesure . He that contents himself with Christ , as his choicest good , thinks he can never injoy too much , or enough of him .

( 5. ) 5. Christ the mesure of other Goods . He that contents himself with Christ , as his best good , makes him the Vniversal Idea and mesure of al other Goods . For our chiefest Good , is alwaies our Last end : and what we make our Last end , that we ever make the first mesure , or standard of al other Goods . The first in every kind is the mesure of al the rest . So that , if Christ be our best Good , he is also our Last end ; and thence the first mesure of al our Goods . Al other inferior Goods , must subserve the Injoyment of him , as our supreme , choicest Good .

SECT. 9. The Friends of Christ must live by Faith , in al states and conditions of suffering , immediately by , or for Christ .

9. OUR last great Advice , in order to the Filling up , and Improving this Relation of Friendship with Christ , is , In al states and conditions , of suffering to live by Faith . Faith is the Life and Soul of friendship with Christ : and the more we live by faith , the more we live as the friends of Christ . Faith is the master Vein , that conveigheth vital spirits , to al the laws of friendship . What makes the friends of Christ , more intimately one with him , that firme Adhesion to him , by lively acts of faith ? Doth not this keep their hearts close to Christ , and Christ's heart close to them ? What is there that breeds more self-jelousie , and confidence in Christ , than clear , repeted acts of faith ? Who are they that depend least on themselves , and most on Christ , but such as live most by Faith ? Is not the believing soul , so far as his faith is predominant , most zelous for , and obedient to Christ ; and yet most poor in Spirit , and Dependent on Christ ? Doth not Faith make the friends of Christ so diligent in the use of means , as if there were no Grace to be trusted in ; and yet so absolutely dependent on Christ , as if there were no means , or diligence to be used ? And is not this , ( to mention no more ) one of the purest strains of friendship with Christ ? But to speak more distinctly to this Head : The life of Faith hath a great latitude ; it regards varietie , both of Notions , Persons and Things ; and these both present , and future . But we shal , at present , treat of it only as it regards a suffering condition , and that ( 1. ) Immediately By Christ . ( 2. ) For Christ .

1. 1. The life of faith as it regards a suffering-condition by Christ . We shal begin with the life of Faith , as it regards a suffering condition immediately by Christ . He that wil deport , and demean himself as a friend of Christ , must live by Faith under al sufferings by , or from Christ ; namely , under al Christ's , Absences , Retirements , withdrawments of Gracious , or Consolative Influences , &c. Christ has many Wise , and Gracious ends , which induce him oft to retire , and withdraw , at least as to al sensible marques of favor , Christ has many wise and gracious ends in his spiritual withdrawments . from his best friends Christ is resolved to be Lord of his own presence , and love-visits : the most excellent Spirits shal sometimes want the same ; that so they may learne to live by faith , on an absent Christ . Many good friends of Christ do , too oft , dote on the sweet refreshments , and honey-dews of Christ's presence ; and therefore he sees it fit , at times , to suspend the same ; that so they may love him more purely for himself , his own essential excellences . We are too apt to conceit , that Christ's presence is a matter of debt , that which is due to us ; and therefore he wil take a libertie to go and come , as he pleaseth , that so his friends may see , that his Manifestations are most free , and undeserved . Doth not Nature take her times to go and come , as it pleaseth her ; and shal not Christ , the God of Nature , have the same libertie allowed him ? Yea , is there not also much soverain love , and Grace , as wel as much soverain wil , in Christ's Absences , and Retirements from his friends ? It 's true , Christ's Absence from his friends , is a kind of temporarie Hel : ay but , doth not he bring a young Heaven out of this seeming Hel ? Do not Apples of life spring out of this bitter root of spiritual Defertions ? Is there not much invisible , love , and Grace wrapt up in Christ's visible departure from his friends ? Paul saw much of love and mercie in the pricks of that thornie Tentation , which Christ left him under , to prevent the Tumur of Pride , 2 Cor. 12.7 . lest I should be lifted up , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like a Meteor in the air ] above Mesure . He knew , the Cup was mixed by Christ's own hand , and albeit it was very bitter , yet there was no poison in it . Doth not Christ oft hide himself , that so his friends faith , and Love , may find him out ? Are not his delayes of returning , intended , as incentives to make his friends seek more earnestly after him ? True indeed , the friends of Christ , in time of Desertion , think they are gone many degrees back ; ay , but do they not really advance , at least in several Graces , in the end ? Do they not hereby gain more vile , mean , cheap , and humble estime of themselves ; but more large , and deep , and high , and broad thoughts of Christ ? Are not their longings , and lovesicknesses after Christ more vehement ? Do they not arrive to a greater mesure of self-diffidence , and confidence in Christ ? Is not their spiritual povertie , and self-emtines much augmented ? Have they not a more tender deep sense of , with stronger conflicts against sin ? Have they not more Evangelick , and serious purposes of entertaining Christ more kindly at his returne ? Such are the sacred Benefits , which oft attend Desertion : and albeit the Lord's Retirement for a while , be not formally an act of love ; yet is it not so intentionally on Christ's part ? Are not the Graces of his friends hereby drawen forth in their most glorious exercices ; namely , to adhere to , love , and confide in an obsent , angrie , frowning Christ ? And is not the sinceritie , and excellence of Grace hereby greatly tried , and approved ? Doth not Christ oft intend most Grace , where he sometimes most suspendeth the sweet refreshing tokens of his Presence ?

Now these , How the friends of Christ must live by faith under al his Absences . with many others , being the gracious fruits of Christ's Absence , and Retirement from his friends for some time , doth it not greatly concerne them to live by Faith , under al such withdrawments of Christ ? Are not these some of the most noble raisures of Friendship with Christ , firmely to adhere to , and follow after , an absent Christ ; yea , although he may seem to turne as an enemie against the soul . Ought not faith , by fresh election , and recumbence , avouch Christ to be hers ; albeit Christ may seemingly denie the soul to be his ? Did not the Woman of Canaan discover Heroick strains of friendship towards Christ , in this particular , Mat. 15. Mat. 15.22 , 23 , 24 , 25 , 26 , 27. ( 1. ) She addresseth her self to him as an humble supplicant , Mat. 22. V. 22. But what comfort doth he afford her ? Gold comfort indeed ; Mat. 23. for V. 23. He answered her not 's word . One would think , her faith could pick little encouragement out of this : What worse Hel can there be to a Believer , that no answer from Christ ? Ay , but doth not her faith spie somewhat of Heaven , in this seeming Hel ? Doth she not apprehend somewhat of an answer in this filence of Christ ? Thence she continues to crie after him : But yet he repels her again , Mat. 24. V. 24. with , I am not sent but to the lost sheep of the house of Isracl . What bottome has she for faith now ? Is not the door quite shut against her , by this repulse ? Doth not this seem worse than no answer ? Is it not as much , as if Christ had said ; Woman , be gone , I have not for thee , I have nothing to do with thee ? Ay , but yet her faith knows how to improve this seeming denial : Though Christ would not own her for one of his lost Sheep , yet she is resolved to own , and avouch him for her Lord : Mat. 25. So V. 25. Lord help me . What answer doth Christ make now ? Mat. 26. V. 26. It 's not meet to take childrens bread , and cast it to Dogs . One would think , her faith was now quite puzled , and non-plust : but indeed it was never more Victorious , Mat. 27. as V. 27. and she said , truth Lord , &c. Was not this also the posture of Job's Spirit , when he resolved to retain his confidence in Christ , though he should kil him ? And did not David's friendship with Christ greatly discover it self in this , that he resolved to follow after Christ , though he seemed to flie from him , Psal. 63.8 ? Is it not then a grand dutie , incumbent on al the friends of Christ , to live this generous life of faith , under al spiritual Desertions , and withdrawments of Christ ? Would not this turne their felt , or apprehended Hel , under Christ's Absence , into a believed , coming Heaven ? But to descend to some particulars of this life of Faith .

1. 1 In keeping up good thoughts of Christ . The friends of Christ must , in al his Retirements , on spiritual Desertions , keep up good thoughts , and maintain an high estime of Christ . This is a great part of the life of faith under spiritual Desertions . For how apt is Vnbelief to strike in , and raise many black lies , and false reports of Christ , in his Absence ? Unbelief is a very cloudie , dark thing ; and therefore extreme prone to cloth Christ , with monstrous frightful shapes of wrath , and severitie , especially in the dark night of Desertion : and such misjudgements of , and Prejudices against Christ , are greatly obstructive of a weltempered friendship with him . The friends of Christ ought to expel al Vnbelieving jelousies of Christ in his withdrawments ; and persuade themselves , there is much of love and kindnes , even in Christ's frowns ; bowels of Sympathie and pitie , under the cloak of wrath , with which he seemes to be covered . A quick-sighted faith may see something of Christ in al Desertions ; which yields matter of Hope , and good opinion concerning him : and although the cup , that Christ gives his friends to drink of , be very bitter , and nauseous to flesh and bloud ; yet faith may tast , and smel something of Christ therein . Christ's absence from his friends , albeit it be a kind of temporarie Hel , yet it has something of Heaven engraven on it . For Christ never deserts his friends so much , as not to leave behind him , some pledge and pawn of his Returne . When Christ is gone , al of Christ is not gone : yea , doth he not frequently , in his most salt , and bitter desertions , send now and then a Messenger , or love-token : at least some invisible supports , and insensible Inspirations of the Spirit of Grace ; which are sufficient Demonstrations , that he has not totally left such souls , but wil ere long return again ? Is it not then a great office of Faith , to banish al these groundlesse jelousies , surmises , and misreports of Christ ; and to maintain high , and candid thoughts of him , in al his Retirements ? Alas ! what is Faith , but an high , noble , generous , and candid estime of Christ ? The friends of Christ may have as low estime of themselves , as they wil , or can ; but yet , so long as they have an high estime of Christ , let his withdrawments be never so long , or tedious , there is no danger of any breach in their friendship . Though Christ should cast his friends into a sinlesse Hel of Desertion ; yet could they there but retain high , and great estime of him , it would prove no smal Heaven to them . It is unbelieving misjudgements , and hard censures of Christ , that make the greatest breaches on Friendship with him , in his Retirements . When Christ is gone , if our good opinion of him be not gone , al is wel . Fear not Christ's compassionate regard to thee in his absence , if thou findest in thine heart an high , and affectionate regard to , and estime of him . Herein consists the admirable temper , and good nature of faith , that it mournes deeply , and longs greatly for an absent Christ ; and yet it dares not misjudge him in his absence . And O! What a Soverain , efficacious influence hath such a sweet-humored , good-natured opinion of Christ on friendship with him ?

2. 2. Submission to Christ under desertions . This life of faith , in times of spiritual defertion , implies a meek , humble , passive subjection , or submission to Christ's Soverain afflictive Pleasure , under al spiritual Desertions . Unbelief is ful of impatient clamors , and murmurs , materially blasphemous , against Christ ; but faith is a mightie flexible , and submissive Grace : it can allow Christ his times to go and come : it remembers , al Christ's love-visits are of Free-Grace , and therefore he must not be quarrelled with for the withdrawment thereof . Faith is mightie inquisitive after Christ in his absence , yet dares not be querulous , or clamorous against him : it is greatly sensible of Christ's withdrawments ; but yet dares not repine under them : it is willing Christ should have his wil , though it be with it 's own losse : and if Christ may gain by it's private losses , that is some content to it . Yea , so far as faith prevails in the friends of Christ , they yield not only passive , but also active submission to his afflictive Wil under desertions : they know how to misse , as wel as possesse Christ's smiles .

3. 3. Adherence unto Christ . This life of Faith imports , a tenacious fixed Resolution , or determined purpose , of adhering unto Christ , and following after him , notwithstanding al his departures from the soul . Albeit an absent Christ be a kind of no-Christ , to spiritual sense ; yet such is the Di●ine instinct of Faith , as that it cannot but adhere to him stil . Though Christ may seem to let go his hold-fast of the deserted soul ; yet faith stil keeps it's hold-fast of Christ : yea , oft , the more Christ seems to shake off the believing soul , that clings about him ; the more strongly doth it adhere to him . Christ's seeming repulses , do but work stronger Impulses of faith and love towards Christ . Thus it was with the Woman of Canaan , Christ's seeming repulsion , doth but work in her a stronger impulsion of faith and love , Matth. 15.24 , 25 , 26 , 27. Mat. 15.24 — 27. Christ seems to break finally with her , but she cannot break with him : she had an invisible Instinct of faith , which kept her heart close to him , under al his Repulses . Yea , what a mightie Sagacitie is there in her faith ? What an ingenious , and quick retortion , doth she make to Christ's repulse ; by granting , she was a Dog , and content to be so accounted , on supposition , she might be a Dog under his feet , and at his Table . Surely her faith was no fool , but very ripe-witted , and sharp-sighted , in that it could spie out such a forcible argument to urge Christ with , even from his own Objections . O! What an admirable Chimist is faith , to extract the Spirit of promises , out of denials ? Her faith traffiqued with Christ , in the dark : his very denials were turned into Incouragements : He cals her Dog ; but she takes that wel , provided she might be but one of his Dogs , and eat of the crums of mercie , that fal from his Table . Christ seems to drive her from him ; but she runs not from , but to him , and clings about him by faith . The more Christ Repetes , and doubles his denials , the more she repetes , and doubles her faith : her faith was long-breathed , and could not be tired out by al Christ's repulses : Though Christ casts her off , again and again ; she avoucheth him to be her Lord , and adores him as such . Yea , how artificial and wittie is her faith , to retort an Argument out of Christ's own mouth , to prove her question ? What a good conclusion doth she draw , from hard premisses ? This is a noble piece of faith , and an high degree of friendship , which al Christs's friends must aspire after , even to turne Christ's denials , into arguments of faith and adherence .

4. 4. Desires to please Christ . Another office of Faith under spiritual Desertion is , to studie , and desire to please Christ , notwithstanding al his displeasing earriages to the soul . Christ oft , under his Retirements , puts on the masque , and vizard of an enemie ; and so gives many severe lashes , especially in case of great back-slidings , and relapses . Now in this case , for the soul to endeavor , al wayes possible , to please Christ , this is an high act of faith , and friendship with Christ . So David , with other friends of Christ .

5. 5. Longings after Christ . Again , the deserted soul must make Christ's Absence and delayes , an occasion and ground of stronger longings , and cries after him . As among intimate confidents and friends , absence doth but inflame Affectionate desires after each other : so here ; as in the case of the Spouse , Cant. 3.1 , 2.

6. 6. Against faintings . In al Christ's absences and delaies of returne , beware of fainting , and sinking Despondences . Though Providence may seem to crosse promises , yet assure thy soul , Christ can as soon denie himself , as denie his word : yea , were he not true and faithful to his promise , he were not true and faithful to himself .

7. 7 Make wants food for faith . Get that Golden Art of converting al Desertions , and deprivements of Grace , into a Means of Grace . This is the admirable Dexteritie of faith ; it can pick up food for a gracious life , even out of the deprivement of gracious Influences : yea , sometimes it makes Grace , especially humilitie and the like Winter-Graces , to thrive most , under the suspension of Christ's sensible presence .

8. 8. What is wanting in sense make up in faith . Lastly , What is wanting in spiritual sense make up in Faith . The purest acts of faith are those , which have least of spiritual sense , to aide and relieve them . Faith oft makes Christ very near , when he seems furthest off as to spiritual sense .

2. The advantages of faith in suffering for Christ . Having dispatcht the offices of Faith , under al sufferings immediately by , or from Christ , we now procede to the life of Faith , as it regards sufferings for Christ . And indeed the right management hereof , has no smal influence on friendship with Christ : For , usually , none approve themselves , better friends of 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 Crosses● 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 .