good-order and harmonie Pythagoras Hence some oâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. the Corrector and Governor of al our paths 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 â—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
a contradiction in Christianitie What a friend of Christ and yet reserve secret haunts for beloved lusts a friend of Christ and yet indulge thy self in secret if not open sins a friend of Christ and yet one that doest allow thy self in known provocations against Christ a friend of Christ and yet as vain in thine apparel and gestures as frothy in thy discourses as voluptuous and flesh-pleasing in thine use of the creatures as proud and scornful in thy behavior as vain-glorious in self-exaltation as worldly and greedy of lucre as other worldlings oh what a monstrous contradiction is this Again art thou a pretender to friendship with Christ or yet a frequent yea wilful neglecter of Christian duties both private in thine alone or retirements and more publick in thy relations Art thou an Angel in the Church but a Devil in thy Familie at least in thine own heart Certainly if this be good friendship with Christ then Hel is crouded with a world of good friends of Christ Such false friends were those apostatizing Jews Zeph. 1.5 who swear by the Lord Zeph. 1.5 and by Malcham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto not by the Lord and to Malcham i. e. they professe friendship to God yea bind themselves to him by an oath of Allegiance and Supremacie to be for him and for none other but yet under hand they swear also to Malcham i. e. their Idol Molock to whom they give allegiance and homage as wel as to God Which indeed was a flat contradiction For God and Baal can no more be reconciled than Heaven and Hel. This is the commun case of a world of seeming friends They swear both to the Lord and to Malcham they professe conjugal friendship to Christ and yet retain some Idol-lust some Image of Jealousie which must go halves with Christ Thus do many false friends of Christ studie and meditate how they may mediate a league between Christ and lust Christ they must have to quiet the clamors of conscience and lust they must have to quiet and content their hearts hence they compound al differences betwixt Christ and lust This is an Hel-bred friendship yet too commun among the croud of Professors How far a false friend of Christ may procede in the reprobation of sin Neither wil every laxe and partial reprobation of sin suffice to constitute a sincere election of and conjugal friendship with Christ Many a seeming friend of Christ may procede very far in turning from sin and yet never turne to Christ yea continue stil a secret and at last turne an open enemie to him How far did Herod go in joyful attendence on John's Ministerie and Reformation til it came to part with his Herodias and then he chuseth to part with John's head and life by Christ rather than with her as Marc. 6.10 Luke 3.18 Did not Demas procede far and cleave long to Christ was he not much estimed by the Apostles Do they not make honorable mention of him in their writings And yet did not the love of this world so far prevail upon him as that at last he left Paul and the work of the Ministerie and turnes Merchant 2 Tim. 4.10 he hath forsaken me and loved this present world he forsakes Christ and Christ forsakes him 1. As to judgement 1. A false friend of Christ may have many dreadful apprehensions of the damning nature of sin yea he may feel some scorching terrors and heats of Divine wrath in his conscience for sin which may fil him with great indignation against sin so far as it carries a sting and torment in it and yet al this while he allows and approves of it in his 〈◊〉 as sweet or profitable he may have â—â—â—â—gement of conviction and Discretion against 〈◊〉 as it is the fuel of Divine wrath or heâ—â—â—re and yet he may have a judgement of Approbation for sin as pleasing to corrupt nature 2. As to wil. 2. Neither may the false friend of Christ have his Judgement only turned against sin but his heart also may in some mesure by many faint wishes partial vows and legal Covenants against sin very far depart from it How many pretending friends of Christ are there who make solemne vows against their sins but after their vows make inquiries as Solomon observes how they may reconcile their Lusts and Christ Do not many with solemne protestations turne out sin at the street door as a rebellious son and yet soon after take it in again at some back-door Are not many mens covenants against sin 1. Either extorted and wrung from them by reason of the heats and gals of their conscience 2. Or partial they covenant against some sins that so they may retain other sins with more securitie 3. Or legal they covenant against sin in their own strength and so soon fal into the hands of that sin they covenant against 4. Or conditional they covenant to quit sin provided it wil not be a more dutiful obedient servant 5. Yea do not the most of mens covenants against sin serve as a blind to concele their sins yea as food to nourish strengthen and improve sin at least inward heart-lusts Thus do many seeming friends of Christ make al their Vows and Covenants against their sins but as expedients subservient to the concelement strength and growth of sin In brief the bent of their heart is towards sin while they seem with many protestations and vows to reprobate the same they have fatherly bowels rolling towards sin whiles they seem most displeased with it they are offended at sin not because God is offended at it but because it offends their peace and troubles their consciences c. 3. As to conflicts with and mortificaons of sin 3. Yet farther a false friend of Christ may arrive not only to some faint inclinations and protestations of heart against sin but also to some sharp combats with and some seeming mortifications of sin The light of conscience may fight against the lusts of his heart as it was with Balaam Numb 22.18 externe branches of sin may be lopped off Acts of sin may be suspended some sins may be pursued even to death Yea not only outward Acts but inward lustings may be in part quenched Yea the root of sin may seem very far withered And al this but feigned conflicts and superficial mortification of sin which determine in the greater prevalence and sovereigntie of sin For al their combats and struglings against sin do but more miserably entangle them in sin while the acts of sin grow more feeble and weak the inward Dominion of sin grows stronger and more violent like a torrent pent up with banks The more emty the streams of sin are the fuller is the fountain when sin seems most asleep it is oft least mortified and most lively within As in malignant diseases when the humor strikes in it grows more incurable Mat. 22.25 28. This is the case of many a seeming friend of Christ But now
it is far otherwise with those who really chuse Christ as their friend What are the postures of Christ's sincere friends towards sin 1. As to their judgement 1. As to their Judgements they ha'nt only a conviction but also a reprobation of sin they see sin not in the Devils minorating glasse but in the magnifying glasse of Gods law they contemplate sin not only in the notion and Idea but really and intuitively they see the thing it self and that in its monstrous ugly shapes and aggravations whence sin appears to them exceding sinful Rom. 7.13 Rom. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They see in sin al moral and natural evil al weaknes povertie servitude shame reproche deformitie and debasement of human Nature And these their convictions of sin are real spiritual deep feeling and constant their eye lids are kept open so that fresh light and convictions of sin break in every day more than other as it was with Asaph Psal 77.4 Thou holdest mine eyes waking 2. As to their consciences 2. The true friends of Christ do not only see sin in its colors but also feel the weight of it though perhaps they have not the melting sense of Christs love yet they have the bitter sense of sin 't is true they feel not alwaies the workings of their friendship to Christ yet they feel the burden of their provocations against Christ which is to them the worst of Hels they find more malignitie and bondage in The least moral evil of doing than in the greatest natural evil of suffering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then wil◠3. Hence the loyal friend of Christ has the Bent of his heart strongly set against sin his displeasure against sin boils up to an high degree of hatred revenge and Antipathie which is the most deep and rooted emnitie that which springs from an instinct or Law of Nature and vents it self against the whole kind So great is his hatred against sin Psal 79.10 Prov. 8.13 Yea he hates the very sin he commits and loves the good he omits Rom. 7.15 16. He has also a spring of godly sorrow in his heart he is troubled and grieved for sin not only because it grieves and troubles his conscience but also because his best friend Christ is grieved and wounded thereby his heart bleeds for sin because it caused the heart of his Lord to bleed to death his spirit is broken for sin because the law of his God is broken thereby his sorrow for sin is very fruit-bearing 2 Cor. 7.9 10. 4. Again the real friend of Christ does not only hate and mourne for sin but also fight the Lord's Battels against sin His heart takes part with God against sin even when his members are engaged for sin against God Rom. 7.15 16 19. He fights against sin not with carnal or legal but with evangelick and spiritual weapons 2 Cor. 10.4 For the weapons of our warfare are not carnal but mightie c. He takes unto him the whole Armor of God Ephes 6.13 14 c. He takes the sword of the spirit whereby he lets forth the heart-blood of sin Rom. 8.13 H◠makes use of the shield of faith dipt in the blood of Christ which is very efficacious to keep off the fierie darts of lust Heb. 9.14 Neither are his conflicts against sin at a distance only but very intimate and close in the same facultie Divine light against carnal wisdome love to Christ against sinful lusts godly sorrow against carnal grief these fight hand to hand in the mind wil and Affections Neither does he fight against grosser sins only but also against more spiritual refined lusts as spiritual pride unbelief self-love hypocrisie carnal confidence presumption formalitie in duties hard-heartednes carnal seouritie and spiritual sloth Moreover he has more vehement conflicts with his beloved darling lusts such sins as are most flesh-pleasing or profitable most presuming and domineering Psal 19.13 which do more easily beset him and for which corrupt nature does most cater and provide But above al sins he is mostly vexed with and therefore most vehemently set against his corrupt Nature which is the heart the cursed root of bitternes the poisoned fountain that gives life malignitie and venome to al other sins he strikes not only at the branches but laies the axe to this root of sin he endeavors not only to purge the streams but also to sweeten the fountain his main work is not only to cure the botches and breakings forth of sin but to drive the malignitie from the heart though sin may gain some loging in his externe members yet he wil allow it no quiet abode in the heart Rom. 7.22 23. In short the sincere friend of Christ albeit he may be oft foiled by sin yet he riseth again yea he fals forward and gains ground by his fals his being foiled by sin does end in his greater victorie over sin in that it makes him more humble self-denying believing c. So that oft when the Acts of sin are most violent and strong the Dominion of sin is most impotent and weak as it is with nature in dying pangs he even then overcomes most when he seems most overcome by sin Sin is not only asleep or Sick but dead in him and the death of sin is the life of his friendship with Christ His reprobation of sin ends in the election of Christ Heb. 6.1 These are the postures of Christ's friends towards sin SECT 3. The Election of and Amitie with Christ presupposeth the Renunciation of irregular self 2. 2. The Election of Christ presupposeth a renunciation of irregular self ANother great corrival which sues for an interest in that conjugal Amitie and friendship which is due to Christ alone is self This is a more secret and slie competitor with Christ but by so much the more dangerous Self is a more masqued enemie which oft carries the face of a friend not only towards the soul but towards Christ also and yet there is not a greater enemie in the world either to Christ or the soul than irregular inordinate and lawlesse self 'T is therefore great folie yea madnes to imagine there can be any true election of and Amitie with Christ unlesse there be first a divoroe from and Abjuration of Self so far as it stands in opposition to and competition with Christ This is evident even from the universal Idea or general nature of Friendship Self-denial essential to al Friendship The Philosopher can tel us that p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 4. c. ◠they are avaricious sordid persons who seek to gain by their friends to whom they ought to give i. e. they who make self the only measure of their friendship are good friends to none but themselves for you may expect friendship from them no longer than they may expect advantage and profit from you He that regards himself only and converts al his thoughts and studies to his own
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
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 eâ—â—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 Idâ—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 Saâ—râ—â—â—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
indeed is an high degree of Blasphemie against Christ in that the Hypocrisie and Apostafie of such when it breaks forth gives a mortal wound to Religion and so brings a scandal on Christ and his wayes so great is the Blasphensie of al Christ's false friends 2. 2. The folie of false friendship with Christ in that it is We have in some mesure discovered the mysterie of Iniquitie that lyes wrapt up in al false friendship with Christ We shal now a little examine the Folie and Madnes that lies couched in the bowels of this sin 1. 1. Selffla terie Is it not judged by wise men an egregious piece of folie for a man to be his own Flatterer especially if thereby he receive any considerable dammage Such a fool is every false friend of Christ for he flattereth himself in his own eyes til his iniquitie be found to be hateful Psal 36.2 2. 2 Self-delusion What greater folie can there be than self-delusion And is not every false friend of Christ a self-deluding yea a soul-deluding sinner Esa 44.20 A deceived heart hath turned him aside c. So Prov. 1.18 And they lay in wait for their own bloud and lurke privily for their own lives 3. 3. Self-ruine Is it not notorious folie for a man man to concele a wound or plague-sore which if not discovered and searched wil unavoidably prove his ruine And is not this the case of every false friend of Christ What more mortal wound or plague of the Soul can there be than hypocritick Amitie with Christ O the madnes of such false friends 4. 4. Self-confidence Doth not our blessed Lord tel us that it 's egregious folie to build a goodly structure on a sandy Foundation And is not every false friend of Christ such a notorious fool Doth he not build al his hopes and Heaven on the sandy foundation of his own carnal presumtions and confidences Such an one is branded with the black marque of a Fool by the wisest of mere men Prov. 28.26 He that trusteth in his own heart is a fool c. 5. 5. Self-contradiction Is not self-contradiction a great piece of Folie And oh What a self-contradiction is every false friend of Christ Doth he not contradict his own Convictions Profession Vows Covenants Experiences Yea and his own supreme Interest and Happines What a world of self-contradictions are there in false friendship with Christ 6. 6. It shal â— be manifest What notorious folie is it for a man to studie the concelement of his offense from men when his Judge sees it and wil at last make it manifest before al the World Such is the case of al false friends 2 Tim. 3.9 2.3 9. Their folie shal be manifest to al men God sees it now and men shal see it hereafter Death and Judgement strips us of al vizards masques and false pretensions of seeming Amitie with Christ We may deceive others though never so quick-sighted Yea and our selves too now but can we deceive Christ Is he not said to be of a quick understanding or sent Esa 11.3 and therefore able to smel out the most perfumed Hypocrisies of false friends to prie into every vein of it 7. 7. It is a courting a picture Is it not stupendous folie to court the picture and embrace the shadow of our beloved but to neglect the person And is not every false friend of Christ such a fool in grain What is the profession of friendship to Christ without a real espousing of his person but the espousing a Name and rejecting the Thing a courting the Picture or Shadow but despising the person of our friend 3. 3. The curse of false Amitie with Christ As the sin and folie of false friendship with Christ is very notorious so also the curse and plague thereof is extreme malignant 1. 1. It is the root of a world of spiritual sins False friendship with Christ is a monstrous pregnant curse in that it hides feeds foments strengthens and improves a world of spiritual sins How much is Vnbelief strengthened by it What a soverain Influence hath it on carnal presumtion and securitie How many grosse and refined errors are produced and maintained by it Yea the whole bodie of Antichristianisme is but the product of false friendship with Christ as 2 Thes 2.10 Again how much doth it swel the heart with spiritual pride How weak impotent and instable doth it render the heart as Jam. 1.6 8 Whence springs al hard thoughts of and murmurs against God but from this evil bitter root Exod. 6.9 What feeds carnal confidence and self-dependence more than this false friendship Is not this also the spirit of self-love and self-seeking Farther whence springs cursed Formalitie but from this root Lastly What hardens the heart and inclines it to Apostafie so much as this evil spirit of false friendship with Christ Heb. 3.13 Such an efficacious and malignant Influence has it for the Concelement Confirmation and Improvement of swarmes of spiritual lusts 2. 2. It poisons the best mercies False Amitie with Christ as it is the food and nurse of the worst sins so also the poison and curse of the best mercies It not only infuses a curse into temporal mercies but also into spiritual it turnes the meanes of Grace into a means of hardening it makes the word of God which is in it self the savor of life unto life to be the savor of death unto death 2 Cor. 2.16 Is it not a dreadful curse to have not only our sins but also our best duties privileges gifts commun Graces evangelick Assistances ministerial services for Christ and Divine consolations from him converted al into poison and fuel for our lusts And yet this is the case of every false friend of Christ 3. 3. It puts a sting into al Afflictions False friendship with Christ puts a sting into al Afflictions whether spiritual or temporal As the worst of Afflictions work together for good to the real friends of Christ Rom. 8.28 So al work together for evil to his false friends A sincere heart finds some of his sweetest and best mercies in his most bitter and worst trials but a rotten false heart finds al cursed to him 4. 4. Christ leaves such to the â—â—ares of this world False friendship with Christ provokes him to deliver up such to the efficacious Inveiglements Blandissements and Enchantments of a bewitching alluring world If Christ cannot obtain the whole heart he will relinquish and leave it to be possessed by this heart-ensnaring world that great Idol-God And albeit some sensual secure sinners may account it their Libertie to be captivated by the golden chains and fetters of a smiling world yet let them know by how much the more pleasing the world's chains are by so much the more miserable is their curse Oh! What a deep curse is it to have our Table our Relations our Al become a snare as
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-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
follows V. 6. His left hand is under mine Head and his right hand embraccth me She no sooner longs for him but feels his embracements yea he longs for her as much or infinitely more than she longs for him Oh! what a pleasing pain is it to be pained with desires after Christ what a sweet living death is it to die with longings after him O! what monstrous unkindnes is it that Christ should long after his friends and yet they not long after him O hunger and thirst after Christ hunger after his Grace thirst after Christ's Love and the sense of it hunger after his person yea hunger and thirst after Spiritual hunger and thirst after Christ there is a young Heaven in Hunger and Thirst after Christ None injoy more of Christ at least of his spiritual and gracious presence than such as have most infinite thirsts and longings of soul after him Get as near Christ as thou mayest by thy Desires if they cannot run let them creep towards Christ never leave ' til thine Heart be chained and fettered to Christ by desires if not by more sensible Fruition Thus it was with the Spouse Cant. 3.3 Cant. 3.3 Him Saw ye him whom my soul loveth Saw ye Him There is a great Emphase and Efficace in this manner of speech h Vis max ima est in co dicendi genere nam Relativum fine Antecedente est maximè Emphaticum Sanctius in loc Here is a Relative Him without an Antecedent which argues the force and Stength of her desires She thought al the World knew whom she meant and desired after her desires are so ardent as that they wil not permit her to expresse his Name al that she can say is Saw ye Him c. Him what Him doth she mean Must the Watch-men needs understand her broken language Yes her desires were so pressing as that she had not leisure to say more than this saw ye him whom my soul loveth The like affectionate desires after Christ we find in Marie Joh 20.15 Sir If thou hastborne him hence Joh. 20.15 tel me where thou hast laid him and I wil take him away Here is nothing but Him and Him and Him her desires after Christ were so vehement as that she had not time to expresse whom she meant she saies tel me where thou hast laid him and I wil take him away Alas poor woman the strength of her desires made her excede the bounds of rational discourse Surely nothing that is dutie seems impossible or burthensome to affectionate desires after Christ The stronger our desires after Christ are the Stronger and more invincible wil our Amitie with him be 3. 3. Grief for Christ's Absence Again the friends of Christ should labor after a more conjugal grief for and bitter sense of Christ's Absence especially for and of sin the cause thereof The friends of Christ when they have not the sweet sense of a felt and injoyed Christ they ought to have the bitter sense of an Absent displeased Christ A true conjugal friend of Christ knows no wounds no pains no torments like those of an angry withdrawen Christ i To love Christ and to want him wants little of Hel. Ruth Death and Hel to him consists in separation and distance from Christ The sense of losse to him is worse than the sense of pain Yea it is his greatest pain that he hath lost his best friend he sees al the curses and Plagues of God wrapt up in the losse of Christ Cant. 5.6 So it was with the Spouse Cant. 5.6 I opened to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake c. My soul failed Christ's Parting farewel put his Spouse into a fainting swooning dying fit Her heart was gone when her Lord was gone when he left her she left her self her spirits evaporated Oh! what languishments what swoonings and failures of spirits should the friends of Christ have when he bids Adieu to them especially if their sin be the cause of his Departure from them Should they not be greatly afflicted in Spirit that Christ's withdrawment from them was occasioned by the withdrawment of their Hearts from Christ What should wound and grieve them if not this that they have wounded and grieved their best friend and so made him at least seemingly to turne against them as an enemie Can there be a worse Hel on this side Hel to the friends of Christ than this that their departure from Christ has made him depart from them and leave them under a wildernes-condition of many Tentations Desertions Difficulties c O mourne mourne for Christ's Absence and for sin the cause thereof as the worst Hel. 4. 4. Lively Hopes of Christs Returne As the friends of Christ should maintain a deep bitter sense of and grief for Christ's Absence so ought they no lesse to keep up a wel-grounded lively Hope of his Returne Hope is according to the Scripture stile the Anchor of the soul Heb. 6.19 if this fail Heb. 6.19 how soon wil the Heart fail and sink down into the Gulf of despair In times of Desertion Satan and our own unbelieving Hearts make many black lies and raise many slanders on Christ therefore if Hope dies al dies Wel-grounded Hope is a seed of Heaven it is a good Prophet which alwaies Prophecies glad tidings of Christ's Returne Yea take a friend of Christ in his lowest ebbe of comfort and darkest mist of Desertion and Tentation yet even then he hath some insensible negative Hopes so that he dares not say peremtorily Christ wil never returne or if he say it 't is but in a fit of Vnbelief and therefore he soon recollects himself again and cannot but cherish some secret hopes which though not perceptible or sensible yet he wil not part with them for a thousand worlds Thus it was with Jonah ch 2. v. 4. Though I said Jonah◠2.4 I am cast out of thy sight yet I wil look towards thine holy Temple Jonah in the Whales bellie cast a wist eye of Hope towards the Temple the Symbol of Christ which kept up his soul from sinking when his bodie was sunk unto the bottome of the Sea Thence saith David Ps 119.81 Psal 119.81 my soul fainteth for thy salvation but I hope in thy word He had long expected salvation and should have given up al for lost had he not hoped in God's word of Promise Christ breathes in a word of Promise into his Heart and he breaths forth fresh and lively hopes every day into Christ's bosome The friends of Christ must remember that the Cable to which the Anchor of their Hope is fastened is not their own mutable ambulatorie wil or the fallible word of men but the immutable Oath and infallible word of the eternal God who is Veracitie it self Heb. 6.17 18. Oh! what a strong Foundation what an immobile Rock is here for our Hopes to anchor on How
Christ than they who suffer most for him Neither are there any pieces of friendship more difficult and rare than such as are attended with most sufferings for Christ Hence it wil easily appear of what a mighty use faith is to the friends of Christ in order to the conserving and improving their friendship with him under the crosse What is there that can bring to the suffering friends of Christ Gain out of Lesses Libertie out of Slaverie Glorie out of Shame a centuple or hundred fold out of al deprivements yea victorie and life out of Death it self but this victorious efficacious life of faith What is it that keeps the suffering friends of Christ from being persecuted out of their professed friendship with Christ but a lively Faith Faith assures the soul it 's better to weep with Christ than to rejoyce with the world to be poor with Christ than to be rich with worldlings to be in prison with Christ than to be at libertie with his enemies to bleed and die with and for Christ than to live and reigne with men Faith knows ful-wel that al the sufferings of Christ's friends are transient and short but their joyes coming and eternal yea that their Ils worke for Good whereas the Goods of worldlings work for their il Faith alters the nature of the Crosse and makes it a great blessing to the friends of Christ it takes out the sting and poison and infuseth a medicinal virtue into every crosse Such with many others are the advantages of faith in al sufferings for Christ But now to get this Divine Art Directions for a life of faith under the Crosse and skil of faith for the right management of the Crosse take these following Directions and Rules 1. 1. Give no way to to hard thoughts of the Crosse Give not way to unbelieving hard thoughts of Christ's Crosse Unbelief fils the mind with many dismal black ugly gastly and hard Apprehensions of Christ's Crosse it looks-upon the Crosse as a bitter sour black fruitlesse Crab-tree and therefore possesseth the heart with deep disgusts and prejudices against it Wherefore one main office of Faith is to remove the scandal and il report that Unbelief brings on the Crosse Now this faith doth by discovering the admirable Benefits and sweet fruits of the Crosse how much libertie of Spirit is gained by bonds for Christ how much peace of conscience by troubles from men how much spiritual gain by temporal losses for Christ how much Christian Glorie by the reproches of men yea faith teacheth the friends of Christ that the worst of temporal Crosses even death it self for Christ is better than the most flourishing Crown or treasures of Aegypt Heb. 11.26 Heb. 11.26 Estiming the reproche of Christ greater riches than the treasures of Aegypt Moses's faith preferred the reproche tears losses bonds sighs and banishment of and for Christ before the Glorie worme-eating joyes gains laughter and delices of Pharaoh's Court. Farther faith sheweth that the evils of the Crosse are but Imaginarie and transient that it's alarming fears and noises are worse than it self Lastly faith shews the blessed fruits of the Crosse how ful of Divine Admonitions and Instructions it is What a friend it is to Grace though an enemie to Nature what a soverain Antidote against sin it is how much it humbles for smal sins how much the scum of sin is drawn off by this furnace of Christ what a great mesure of faith love and other Graces grow on this blessed Tree how much free Grace is enhanced hereby c. 2. 2. Keep under lawlesse self and soft nature Another office of faith in order to the right management of the Crosse is to keep under lawlesse self and soft nature which is very apt to murmur despond or faint under the Crosse Now this faith performes by discovering 1. What wise and infinite reasons there are why Christ's friends should chearfully submit unto and lie level before his Crosse 2. What a brutish blasphemous sin discontent under Christ's Crosse is how much madnes and folie lies wrapt up herein in that it deprives men of themselves and turnes reason out at doors whereas Divine contentement keeps the heart fixed in the greatest storme and makes men masters of themselves which is the greatest securitie 3. Faith keeps down self and soft nature by nailing them to the Crosse of Christ and thence deriving influence for their Destruction 3. 3. Faith must espouse the Crosse Faith must not only submit unto but chearfully espouse the Crosse of Christ There lies an absolute and essential obligation on al Christ's friends to espouse his Crosse as wel as his Person This faith alone enables them to performe and that by discovering the intimate connexion there is between Christ and his Crosse as also by drawing down influence from Christ whereby the heart is enabled readily to embrace delight in and improve his Crosse Thus are Christ's friends maried to the Crosse 4. 4. Faith must triumph over the Crosse Another main office of faith consists in it's triumph over the Crosse Though the Crosse be never so broad and thick and dark yet faith can see thorow it and take a Prospect of coming Glorie Be the burden of sufferings for Christ never so heavie faith can make it as light as a feather Yea faith converts our Crosse into armor of proof whereby we prove victorious it makes our sufferings our garland and Crown yea as Christ by dying overcame death so his friends by faith in him even in and by death overcome death in and by weaknes povertie disgrace slaverie and wants they overcome al these 5. 5. Faith must improve every Crosse The last work of faith is to make a wise and sanctified Improvement of al Crosses or sufferings for Christ Faith in the bloud of Christ has an admirable dexteritie and miraculous Art for the Improvement of Crossesâ— it can melt a Crosse of Lead into a Golden Crosse of Humilitie it can suck the Milk of Medicinal Grace out of the bloudie breasts of persecution it can by the fire of God's furnace transforme an hard iron-heart into an heart of flesh The Crosse of Christ as managed and improved by faith becomes a good Purgatorie of sin and food for Grace Yea faith in Christ can and oft doth make an old Crosse long out of date become as new and green in fruit-bearing and use as at beginning Such are the admirable virtues of faith as to the Management and Improvement of the Crosse which gives us abundant demonstration of what great use this life of Faith is in order to our Improvement of friendship with Christ I have now finisht our Directions for walking with Christ as our friend O that the friends of Christ would resolve in good earnest to set about this work Is it not high time after the Lord has been so long contending with us from Heaven by Pestilence Sword and Fire for our friendship and choicest love to give it to him I pretend not to a Spirit of Prophecie but this I verily believe and dare avouch that it wil never be wel with us til Christ has more of our Thoughts Estime Dependence Intention Friendship and best Affections FINIS