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-dis-union obstruction or distance between the part and the whole And do not al our Infirmities of soul arise from dis-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
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 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 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 Amâ—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 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
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