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
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. â— As to averâ—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
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