stiled Prudence which is defined h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Def. Plat. A facultie or power of it self productive of human happines This Prudence contains in it these parts 1. A Sagacitie or a spirit of Discretion for the finding out the right end and object 2. An Vniversal providence or provision of al such means as conduce to the attainment of our desired end 3. A Facilitie and dexteritie for the disposing of these means in the best manner and method in order to the prosecution of our end Prudence necessarie 1. To discover the right end and object of our friendship Al these parts of Prudence are very requisite to al friendship but especially to the choice of Christ as our friend 1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship This is indeed of huge concernement in order to the right constitution of friendship for the last end in morals has the same place with the first principles in speculatives and with the Forme in Naturals The last end infuseth sweetnes goodnes forces and life into al the means therefore if this be naught our friendship can never be good i Tu verò Omnia cum amico delibera sed de ipso prius post amicitiam credendum est ante amicitiam judicandum Seneca In our Amitie with Christ the last end and ultimate object of our choice must be no other than Christ himself there is therefore required a spiritual sagacitie to discover the excellences of Christ Sagacitie is said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Def. fol. 412. an Acumen or sharpnes of Vnderstanding whereby we easily and speedily penetrate or dive into the nature and qualitie of things Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof k Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies Plato Rep. 2. fol. 376. Life of Padre Paul pag. 60. in that he can at the first glance discover his friend And it is said of Padâ—e Paul the Venetian that great Master of Prudence ' That he could immediately penetrate the nature inclinations and designes of men and like a perfect Musician make his judgement of the Instrument by the first touch so by making men speak he knew their ends their Interests their drifts their resolutions upon busines and with most admirable quicknes the very answers they could make and so he regulated himself in al procedings ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend especially of Christ who is imcomparably the best of friends Oh! were men so quick-sighted and sage as to discerne those infinite beauties and ravishing glories of Christ's person that Divine suavitie and good-good-nature of his Disposition those warme compassions and sweet tendernesses of his bowels those wonders and condescensions of his Grace in brief had men eyes to see what an ancient laborious industrious bleeding burning rich free unwearied invincible love Christ bears towards sinners they could not choose but choose him for their friend But ah alas here lies the sinner's Hel he is quick-sighted towards Idol-lovers but he has no eyes to see Christ the mysteries and wonders of his beautie Grace and Glorie and therefore 't is no wonder that Christ has so few friends in the world Would the blind World but take Philip's advice and Nathaniel's practice John 1.47 Joh. 1.47 Come and see what transcendent perfections what imcomparable excellences sweetnesses and heart-conquering mysteries of Grace and Love are to be found in Christ what a croud of friends might he have come and see wil speak more for Christ to set forth his excellences than the tongues of men or Angels can do But alas men wil not come men wil not see and dive into the glorious mysteries of Christ and therefore 't is no marvel that Amitie or friendship with him is so rare The Philosopher tels us l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 206. That a wise man does not praise his beloved ' til after some familiaritie he knows him wel The wise men of the world commend not Christ as the best friend because they know him not and they know him not because they have no familiaritie or acquaintance with him Al men that have inward feeling experimental familiaritie with Christ commend and extol him as the best friend no man that ever came to him and tasted how good and gracious he is went away with repenting and hard thoughts of him David as a figure of Christ blesseth the Lord for this spiritual sagacitie as Psal 16.7 Psal 16.7 I blesse the Lord who hath given me counsel What counsel does he mean why counsel or sagacitie to chuse God for his friend and portion as it 's evident from v. 5 6. The Lord is the portion of mine inheritance c. He is so far from envying of the wicked their portions and friends or from repenting of his choice that he blesseth God al his daies for this spiritual sagacitie or counsel which he gave him to chuse God himself and none but God for his friend Yea he is so much taken and satisfied in his choice as that he cries out to al the world Psal 34.8 Psal 34.8 O tast and see that the Lord is good This spiritual sagacitie is a Divine instinct wrought by the spirit of God whereby the soul first tasts and then sees the excellences of Christ So Tyndal on John 10.4 5. fol. 265. ' If they ask how we know that it is the Scripture of God ask them who taught the Eagles to spie out their prey even so the Children of God spie out their father ' Divine instinct backt with inward sense and spiritual reason gives the soul a clear spiritual affective sight of Christ and so engageth the heart to move strongly towards him For no knowlege works more powerfully than instinct of nature strengthened by reason Those who have an inward feeling tast of Christ's admirable sweetnesses wil see and know what an excellent friend he is The Philosopher defines m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Platon Def. fol. 413. election a right experimental probation such as the Goldsmith has of metals This is most true here the more inward experimental and familiar probation or trial we have of Christ the more chearful firme and inviolable wil our election of and Amitie towards him be 'T is true every friend of Christ has not a feeling sense of his interest in Christ yet he has deep sense of the superlative excellence of Christ Some good friends of Christ have not the sweet joyous sense of Christs presence yet they have the bitter bemoaning sense of his absence which argues some forgoing tast how sweet friendship with Christ is Thus it was with the Spouse even when she had lost his sweet
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
in himself a light inaccessible and ful of Glorie 1 Tim. 6.16 dwelling in the light which no man can approche unto whom no man hath seen nor can see i. e. God is in himself invisible too bright and dazling and object for the sinners poor weak eye to gaze on Ay but now in Christ who is the splendor or shining brightnes of the Father's Glorie the Invisible God becomes visible to an eye of faith here and to a glorified eye in Heaven As the Sun take it in its noon-day glorie Objectum nimis excellens laedit sensorium if you stand gazing on its shining lustre and brightnes in a direct vision you 'l soon find it too bright and dazling on object for your weak eye but when there is a reflexe image of its lustre and shining brightnes on a watery cloud which they cal parelius and seems another Sun more agreable to our weak eye than the Sun it self then you may stand gazing on that second Sun or the reflexe lustre and brightnes of the Sun as long as you please without damage to your eyes m Deus ipse procul absconditus lateret nisi nos irradiaret fulgor Christi in hunc finem quicquid habet Pater apud unigenitum deposait ut in c◠patefaceret ut ipsa bonorum communicatione exprim ret veram Gloriae suae imaginem Calv. Instit fol. 106. just so it is here the Divine Essence or Deitie considered in its self is too dazling and glorious an object for poor mortals to contemplate should he shine in his ful brightnes with immediate direct beams on the Glasse of our weak understandings alas how soon should we be scorched and shrieveld to nothing how would our minds be quite swallowed up Ay but now this Divine splendor and shining lustre of the Father's glorie being reflected from the glasse of Christ's human Nature so it becomes very visible and agreable to a sanctified eye of faith Oh! what a glorious blessed Parelius or image of God the Father's Shining brightnes and glorie is Christ What a beautiful pleasing glasse is he from whom al the bright beams and shining lustre of God the Father's Glorie is by means of the Gospel which is a second Glasse reflected to the Glasse of our ununderstandings what a sweet and glorious contemplation is here for the friends of Christ how should they stand with open faces alwaies by a fixed eye of faith gazing on the bright Shine or shining brightnes of the Divine Glorie reflected from Christ that Parelius or original Glasse in and by the Gospel-glasse to the living glasse of their renewed understandings as 2 Cor. 3.18 The Divine Essence though he be in himself and to the Glasse of his own understanding al light and therefore is called in Scripture the fountain of light yet in regard of poor mortals he is a light inaccessible and therefore he is described Psal 18.9 11. Psal 18.9 with darknes under his feet and v. 11. He made darknes his secret place c. to denote that albeit he were al light in himself yet as to fallen sinful man he is al darknes or altogether unintelligible out of Christ n Christ is the shining brightnes of the Glorie of his Father i. e. the person in the Deitie by whom only the eternal wisdome of God could impresse his Majestie upon any Creature neither was it ever possible that any Creature should shew forth the goodnes of God but only by the person of the Son Deering on Heb. 1.10 The Deitie indeed is so deep a mysterie and so greatly remote form finful flesh and blood as that had he not vouchsafed to deposite the lustre of his glorie in the only begotten Son Emmanuel and through the veil of his flesh to beam forth some rayes of his glorie on poor sinful us Who could ever hope to have the least glimpse of this shining brightnes 'T is this day-star that must arise and conduct benighted sinners those who loge in the Region of darknes unto the sight and fruition of the Father of Lights So Joh. 14.7 If you had known we Joh. 14.7 8 9. you should have known the Father likewise and from henceforth ye know him and have seen him i. e. in Me who am the brightnes of his Glorie o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum radios signifitat sed emanationem ac processionem ut interim proprietas filii qui à patre procedit ac gignit infinuet Oecolamp in Heb. 1.3 The Father who is in himself invisible and inaccessible becomes accessible and visible to Faith Philip ignorantly demands v. 8. Lord shew us the Father and it sufficeth us Our Lord replies with a rebuke v. 9. Have I been so long time with you and yet knowest thou not me c As if he had said Why this seems strange and a symtome of great ignorance that I should have been so long with you and yet al this while thou hast not known the Father Surely if thou hadst known me thou hadst known the Father also for he that hath seen me hath seen the Father the brightnes of whose Glorie shines in me Thus we see how Christ is the fulgor splendor and lustre or shining brightnes of God the Father 2. Let us a little examine the following notion Glorie Christ as God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Glorie is not only the Brightnes of God the Father but the Brightnes of his Glorie Glorie imports these severals 1. A superlative Excellence See Sibs on 2 Cor. 3.18 For nothing is glorious but what is in some high degree excellent 2. A bright manifestation or shining evidence p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò plerumque abundans copiosa lux est in qua divinitas apparuit vel etiam Augustius quid Oecolamp in Heb. 1.3 For nothing is glorious as to us though it be excellent unlesse it be manifested to be such hence the shining light of the Sun is said to be glorious because it brings with it the glorie of the Sun and manifests the same by darting forth its rayes which run into our eyes 3. Glorie is so victorious and convictive as that usually it has a commun vogue and approbation of others or else it loseth the end of its manifestation Thus the glorious beams and shines of the Sun are universally approved by al that have eyes to see it whence other things and Persons that pretend to glorie borrow their Titles of honor from the glorious light of the Sun so n Augustus comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lustre of the Sun as Illustris from lustro and this from lux or luceo I shine Augustus illustris clarus c. Now al these Attributes of Glorie are in the highest degree applicable to the Glorie of God which is the splendor lustre or shine of al God's transcendent Attributes and excellences and so carries with it the most superlative excellence the most
69 John Baptist's self-denial the foundation of his friendship with Christ p. 70 71 3. How far the World is to be rejected in order to the Election of Christ for himself p. 73 4. How far the Law is to be rejected by Christ's friends p. 79 Notes of a soul 's being maried to the Law p. 80 How Christ's friends are dead to the Law p. 80 81. How the friends of Christ are alive to the Law as a rule p. 81 82 CHAP. 4. The Election of whole Christ c. A Complete Christ the Object of the Saints friendship p. 84 85 1. The friends of Christ must Elect him as their King p. 86 88 2. Christ's friends Elect him as their Priest p. 89 91 3. The Election of Christ as our Prophet p. 92 94 4. The Election of Christ's Person a fundamental part of our friendship with him p. 95 102 Self the first Motive that draws sinners to Christ p. 98 More pure strains of friendship with Christ p. 99 100 The plague of false friends is that they close not with the Person of Christ p. 101 102 5. The friends of Christ must elect his Spirit also as their Friend p. 102 105 6. Christ's Yoke Waies and Ordinances must be elected p. 105 107 7. Election of Christ's Members p. 107 8. Election of Christ's Crosse p. 107 CHAP. 5. How far the friends of Christ may regard themselves CHrist must be elected for himself p. 109 111 What it is to Elect Christ for himself p. 111 112 No regard is to be had to sinful or carnal self p. 113 How the Elect while under a Spirit of Bondage aim at legal self only p. 114 False friends of Christ ruined by legal self p. 114 115 The friends of Christ may not elect him for the advance of an Evangelick self-sufficience p. 116 117 Christ's friends may not elect him merely for the sweet Accidents of his presence p. 118 119 Christ may not be elected for a carnal Heaven or to avoid a carnal Hel. p. 120 121 122 The friends of Christ may not elect him for self as their last end or on their own Conditions p. 123 125 The friends of Christ may eye freedome from Hel. p. 126 127 The friends of Christ may have a regard to Heaven p. 128 130 Christs friends may desire ease from their burdens p. 131 The friends of Christ may regard themselves any way in subordination unto Christ p. 132 The essential connexion 'twixt the Interest of Christ and that of his friends p. 132 134 CHAP. 6. That the friends of Christ do most advance themselves by electing Christ for himself 1. THis is proved from the object Christ considered 1. As the Last end p. 136 137 2. As the First Beautie p. 137 138 3. As the First Principle of Dependence p. 138 139 2. From the Act of Electing Christ which is 1. Most Natural p. 140 141 2. Most living and lively p. 142 3. Most Rational p. 143 145 4. Most Voluntarie p. 145 146 3. From the Effects of electing Christ for himself which are p. 146 1. Participation of the Divine Nature p. 146 147 2. Libertie both natural civil and Divine p. 148 154 3 Divine life with al its Issues p. 155 1. Spiritual Health p. 156 2. Divine Strength p. 157 158 3. Growth in Grace p. 159 160 4. Spiritual Sense p. 160 161 5. Divine Motion p. 161 162 4. Divine Honor. p. 163 164 5. Divine Harmonie and Order p. 164 165 6. Divine Beautie and Glorie p. 165 166 7. Divine Pleasures p. 166 168 8. Divine Treasures p. 168 169 CHAP. 7. How and why Christ is to be elected for himself in regard of his Mediatorie excellences as Relative to God the Father THE Distribution of Christ's Excellences p. 170 Christ's Designement to Office p. 171 182 Heb. 2.5 6 7 8. largely explicated p. 172 175 Joh. 6.27 Sealed What p. 175 Heb. 3.2 Appointed p. 176 177 Act. 2.36 God hath made c. p. 177 178 Ephes 5.1 A sweet smelling savor p. 178 179 How the friends of Christ must eye his Divine Constitution p. 180 182 Christ's Aptitude for his Office p. 183 Joh. 1.14 largely explicated p. 183 186 Joh. 1.16 And of his fulnes c. p. 186 187 Al Grace passeth from Christ as its Fountain p. 187 189 How al Divine perfections dwel in Christ as in a Temple Col. 2.9 p. 190 195 Heb. 1.3 Explicated in each particular p. 196 208 2 Cor. 4.6 The Face of Jesus what p. 209 212 2 Cor. 4.4 How Christ is the Image of God p. 212 213 2 Cor. 3.18 Christ an Essential Glasse c. p. 214 218 How the Believing soul is transformed into the Image of God shining in Christ p. 216 217 How al the Attributes of God shine in Christ p. 219 226 The Wisdome of God in Christ p. 220 The Love and Grace of God in Christ p. 220 221 God's Justice in Christ p. 222 God's Holines in Christ p. 222 223 God's Omnipotence in Christ p. 223 God's Faithfulnes in Christ p. 224 God's Immensitie in Christ p. 225 God's Independence in Christ c. p. 226 Contemplate the Glorious Ideas of God in Christ p. 227 230 Election and Fruition of God's excellences in Christ p. 230 231 Imitation of Christ's human Nature p. 231 232 Christ's friends should present themselves fit Temples for Christ p. 233 234 CHAP. 8. The Doctrine of Amitie with Christ improved by Doctrinal Corollaries and practick Uses DOctrinal Corollaries from this Subject p. 235 248 1. The condescendence of Free-Grace p. 236 2. The Dignitie of Religion p. 237 3. The highest Wisdome is to make Christ our friend p. 238 4. Al by nature Enemies to Christ p. 239 5. Al friendship with Christ from God p. 240 6. The contradictions of many seeming Friends p. 241 7. How far false friends of Christ may go p. 242 243 8. How easie a thing it is to miscarrie in the beginning of our friendship p. 244 9. Much seeming friendship with Christ not real p. 245 10. True Friendship among men rare p. 245 246 11. The folie of such as refuse Christ p. 247 248 Use 1. The Aggravations of this sin not to mind friendship with Christ p. 249 259 1. As to its Object it is against Christ 1. The Author of life p. 250 2. Most willing to give life p. 251 3. Most excellent in himself p. 252 2. The Aggravations of this sin as to its Subject p. 253 255 3. The Aggravations of this sin in regard of its formal Nature p. 255 556 1. It 's ful of Atheisme p. 257 2. Of Crucifying Christ p. 257 3. Of Blasphemie against Christ p. 258 4. Of Sacrilege p. 258 4. The Aggravations of this sin from its Effects p. 259 The miserie of such as refuse friendship with Christ p. 259 263 Use 2. For conviction to Refined Hypocrites p. 263 How far refined Hypocrites may procede in false friendship with Christ p. 264 273 As to 1. The Spirit of Bondage p. 265
By Endeavors to please Christ p. 422 5. By Longings after Christ p. 423 6. By laboring against sinking Despondences p. 423 7. By making Deprivements of Grace a Means of Grace p. 423 8. What is wanting in Sense make up by Faith p. 423 2. The Advantages of faith in suffering for Christ p. 424 Directions for a life of faith under the Crosse p. 425 1. Give not way to hard Thoughts of the Crosse p. 425 2. Keep under Lawlesse Self and Soft Nature p. 426 3. Faith must Espouse Christ's Crosse p. 427 4. Faith must Triumph over the Crosse p. 427 5. Faith must Improve every Crosse p. 428 TABLE OF SCRIPTURES EXPLICATED Chap. Ver. Page Genesis 8 21 179 1 Kings 4 29 149 2 Kings 10 16 29 31 62 63 1 Chronicles 4 9 10 164 Jeb 42 5 6 66 Psalmes 16 7 17 45 10 11 38 73 25 404 73 26 358 81 10 11 250 251 254 84 10 105 106 119 2 328 119 45 154 119 57 58 59 60. 22 119 80 324 119 133 33 119 139 375 119 158 375 Proverbs 3 7 8 157 4 23 156 Canticles 1 2 95 96 2 7 365 2 16 96 346 3 3 3â—8 4 8 37 38 4 12 37 5 6 370 5 9 10 334 6 3 96 Esaias 40 9 228 65 1 228 229 Hosea 3 1 2 3 41 3 5 374 4 16 106 10 11 106 107 11 12 152 Zephanie 1 5 47 Matthew 6 24 76 15 22 23 24 25 26 27. 416 417 418 19 11 75 76 Luke 10 40 41 31 32 14 31 32 21 18 13 66 John 1 11 12 86 1 14 183 184 185 1 16 186 187 3 13 225 3 26 30 70 71 5 22 23 181 6 27 175 6 67 396 10 4 92 14 6 93 14 16 17 103 15 14 5 20 15 369 Acts. 2 36 37 177 178 11 23 357 Romans 7 1 4 81 12 1 2 387 1 Corinthians 3 16 17 233 3 21 23 168 169 7 22 150 151 15 10 147 2 Corinthians 3 18 214 218 4 4 212 213 4 6 209 212 5 14 15 144 Ephesians 5 1 380 5 2 178 179 6 2 332 Philippians 2 5 381 Colossians 2 6 347 2 7 355 2 9 191 195 Hebrews 1 3 196 208 2 5 6 7 8 171 175 3 2 176 5 4 5 176 5 6 9 90 91 10 28 29 260 ERRATA PAge 32. line 4. for two read too p. 47. l. 31. for or r. and. p. 96. l. 23. r. Cant. 6 3. p 185. l 15. blot out generation and p. 192. marg l. 8. r plena p. 241. l. ult r. Worldly p. 287. l 3. before Sum insert the. p. 288. Contents l. 4. blot out a before Christ p. 288. l. â— r. Use 3. p. 311. l. 9. blot out the first Soul Memorandum Reader IF thou find in the following Discourse some Words above thy Capacitie to apprehend be pleased to remember that the following word or words do for the most part Interpret and Explain the same THEOPHILIE OR A Discourse of the Saints Amitie with God in Christ PART I. Of CHRISTOLOGIE Or Concerning the right constitution of the Object How Christ is to be Elected by his Friends BOOK I. Of the first Fundamental Law of Friendship with Christ Consisting in a prudent Election of a single complete Christ for Himself CHAP. I. Of Friendship in General with the Explication of Joh. 15.14 Ye are my Friends if ye do whatsoever I command you SECT 1. Of Friendship in General EVery Good whether natural civil Of Friendship in general or Divine is by so much the better by how much the more Vniversal and Communicative it is and the more universal and communicative any Good is the more amicable or friendly it is There is a kind of natural Friendship amongst Inanimates Natural friendship The Elements of Nature are under such an essential combination of natural friendship as that to preserve the Interest of the whole they oft denie yea move contrary to their proper natural inclinations Amongst the four elements Fire seems the most noble and friendly because most publicly active and communicative of its good Yea the Sun a That the Sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a celestial fire is the persuasion of the greatest Philosophers both Pagan and Christian as wel moderne as ancient not to mention many Reverend Divines and learned men of this Age Of which else where which is supposed to be no other than a celestial fire is of al Inanimates most noble and friendly because most universally active and communicative of its heat and influence according to that description of the Psalmist Ps 19.5 6. where the Sun is brought in under the shadow of a friendly Bridegroom rejoycing in his amicable communications to the Creatures yea it s said there is nothing hid from the heat thereof i. e. not only the beautie of the Rose and virtues of al plants but also the perfections of Minerals the lustre of Gold and Silver the sparkling of the Diamond with other precious stones which lie hid in the bowels of the earth owe their original to the Sun 's friendly communications of heat and influence The proper seat of Human Friendship is civil Societie Human friendship either personal domestick or more politick and the more publick-spirited and communicative men are the more noble and friendly Narrow-spirited and selfish persons such as are wholly clung to their own Interests as they are the reproches of al societies so likewise the most unfit to make friends He that cannot denie himself wil soon denie his friend he who is wholly wedded to himself wil not stick to break with his best friends if they stand in the way of self-exaltation It is the generous noble self-denying spirit that makes the best friend in al societies and relations whether conjugal or more commun But of this more anon As for Divine Amitie or friendship Divine friendship God in Christ must necessarily be the best friend because the most b The Philosophers make this one character of their chiefest Good that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most diffusive or communicative of it self Whence Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that The chief Idea of Good is the productive cause of al Good universal diffusive and communicative Good God is such a Good as is commun to al and yet proper to each of his friends Christ has no Interest of his own Crosse to the main Interest of his friends Sin is therefore the worst evil and that which most obstructs the course of friendship because it most contracts and narrows the heart which in it self is an universal infinite appetite unto private selfish ends and Interests Whereas Grace so far as it is predominant makes men generous publick-spirited and communicative in al designs and actions and therefore it makes the best friends in al relations conditions and stations For Grace being the Ressemblance or Image of God the most universal best good and friend the more it prevails in any soul the
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
Is not the self-denial of many seeming friends of Christ only legal and forced which at last ends in greater self-seeking and Apostasie certainly such self-denial is the pest of Religion mere carnalitie enmitie against God yea flat Idolatrie and therefore the greatest abomination unto God so far is it from laying a foundation for Divine Amitie with Christ Whence it appears that that self-denial An Idea of true self-denial which springs from a spiritual sight of our selves and of God which ushers in friendship with Christ is of a more noble descent and nature it springs from a broad inward spiritual intuitive feeling living and Divine light discovering to the soul the universal pravitie contagion malignitie povertie nakednes impotence servitude yea Hel of sin and miserie in corrupt Nature This Divine light gives the soul also a bright spiritual real intuitive affective apprehension of the Justice Puritie Majestie and Glorie of God which makes the sinner much more vile and loathsome in his own eyes as it was with Esaias chap. 6.5 Esa 6.5 who having had a sight of God in his Glorie v. 1. he cries out wo is me for I am undone c. This is the proper Genius and Spirit of Christs friends the more real and lively discoveries they have of the glorie of Christ the more they loath and abhor themselves as not meet to come into the presence of Christ Thus also Job ch 40. v. 4. Behold I am vile what shal I answer thee I wil lay mine hand upon my mouth So Job 42.5 I have heard of thee by the hearing of the ear but now mine eye seeth thee What follows v. 6. Wherefore I abhor my self and repent in dust and ashes Job having had a glimpse of the Lords glorie he looks upon himself as most loathsome and abominable he is not only ashamed of and grieved for his sin but he loaths himself as one quite out of heart he abhors himself as an unclean and abominable thing And this is the sweet and gracious temper of every friend of Christ so far as he sees the glorie of Christ so far he loaths himself the more highly he estimes and affects Christ the more deeply he disestimes and disaffects himself yea he abhors himself so much as that he would fain be severed from himself and never own himself more he looks upon himself as fit rather to be swallowed up of judgement than capable of mercie he is quite out of conceit and love with himself Thus also the Publican who having had some glimpse of Gods justice and holines Luk. 18.13 Luk. 18.13 1. He stands afar off which argues a lively sense of his infinite distance from God 2. He would not lift up his eyes to Heaven as deeply sensible of his own unworthines 3. But smote upon his breast c. as conscious of his own wretched sinful state and condition Such a deep lively sight and sense of self-nothingnes yea of self-hel brings the soul to an holy and happy self-despair which is an effectual door to faith and friendship with Christ Such a self-despairing soul is really nothing in his own eyes though he hopes to be something by Divine vouchsafement His own wisedome As to 1. Self-wisdom and presumtion which perhaps he sometimes idolized is now to him mere folie Gal. 6.3 His old self-presumtions and self-flatteries are in his estime now as the Gates and Suburbs of Hel he would not for a world be his own flatterer he desires to be sifted to the bran that so he might know the worst of his state As for self-wil 2. Self-wil he looks upon it as no better than a self-hel he accounts his own wil the most crooked stubborne perverse piece of the whole Creation and therefore would fain have it broken and ground to powder wholly melted and dissolved into the wil of God Psal 131.2 3. Self-forces His self-forces and self-strength he judgeth to be wholly infirme and weak and whereas formerly his evangelick assistances were improved for the Interest of self and under pretence of depending on Christ he really depended on himself he now abjures al self-dependence and counts al his strength to lie in his self-weaknes so far as it leads him to more complete and absolute dependence on Christ 2 Cor. 12.10 As for his self-righteousnes 4. Self-righteousnes he looks upon it as most unrighteous yea as dung and drosse in comparison of Christ 5. Self-peace Phil. 3.8 9. His self-peace and securitie is that which he daily watches and fighteth against 6. Self-interest His carnal self-interest is to him no better than self-ruine His self-glorie is his self-shame 7. Self-glorie and reproche Thus is the true self-denying friend nothing in himself that so he may be something in Christ he is a fool in himself that he may be wise in Christ he is poor in himself that he may be rich in Chist he is naked in himself that he may be clothed with Christ's white rayment he is weak in himself that he may be strong in Christ he is lost in himself that he may be found in Christ he is despairing in himself that he may believe in Christ he dies in himself that he may live in Christ Thus the friend of Christ abjures self in every branch and vein thereof and placeth Christ in the room of self he turnes that great Idol that whorish creature self out at doors and takes in Christ his soverain Lord to loge al alone in the Bent of his conjugal love and desires He turnes my self into Christ-self my wit into Christ's wisdome my wil into Christ's wil my strength into Christ's omnipotence mine ease into Christ's pleasure my credit into Christ's honor mine interest into Christ's exaltation Thus he abandons and dies to private particular irregular self that he may possesse enjoy admire desire hope for delight in and live upon his most universal generous noble laudable and best self Christ This is that happy self-denial which is so fundamental and essential to friendship with Christ For he that can thus denie himself wil never denie his Lord and friend he that hath thus overcome himself wil with ease overcome al difficulties that lie in his way to Christ The greatest conflicts the friends of Christ have is with lawlesse tyrannick self This is that which ruines al false friends of Christ for how many have very far overcome sin and yet after al have been overcome by self and among those that seem to denie themselves how many seek themselves most while they seem most to denie themselves O happy is he that understands what it is to abjure Beatus qâ—â— intelligit quid sit amare Christum contemnere scipsâ—m Gerson de Imit Christi contemne and abandon self and espouse Christ as his friend Nothing makes men more uniforme familiar confident officious intimate and loyal friends of Christ than such a genuine pure strain and vein of self-denial
What made Abraham so eminent for friendship with God as that he is stiled with an emphase or accent The Friend of God Was it not his self-abnegation Abraham's friendship with God founded on self-denial that laid so good a foundation for his so great Amitie with God Were not al the great and noble exploits of Abraham's friendship with God founded on self-denial His first great act of friendship towards God for which he is stiled Esa 41.2 8. the friend of God consisted in his forsaking Chaldea his nearest relations and eye-pleasing delights to follow God he knew not whither as a Pilgrime al his daies Was not this an high piece of self-abjuration Again the second great Act of friendship for which he is recognized and openly proclaimed the friend of God James 2.23 was his offering up his only Son Isaac And O! what a world of self-denial was there in this Act I might run thorow that little Book of Martyrs Other Scripture-instances Heb. 11. or white rol of Christ's Confessors and friends Hebrews 11. and discover unto you what visible veins of self-denial ran thorow al their friendship towards God For faith which was the soul and life of their friendship is the greatest self-denier in the World Do but in your meditations which is too large a Theme for me run over those noble friends of Christ there mentioned even from Abel to the end of the Chapter and you 'l see pure and high strains of self-denial which were the chief corner stones of their confidence in and friendship with God in Christ Again let us contemplate Christ's New Testament friends and we shal find much of self-renunciation at the bottome of al their Amitie with Christ Was not John Baptist a rare John Baptist's friendship with Christ grounded on self-denial choice friend of Christ and who more eminent for self-denial than he especially when it came it came to a competition with Christ Mat. 3.11 So Mat. 3.11 he confesseth he was not worthy to bear Christs's Shooes Joh. 3 26 30. But more particularly John 3.26 30. v. 26. Some of John's Disciples seem much offended that Christ had more Disciples than he whereupon John v. 27 28. rebukes them and v. 29. declares solemnely that for his part he was but the friend of Christ the Bridegroom and therefore 't was joye enough for him to hear his voice Yea addes he v. 30. He must increase but I must decrease As if he had said Let my name lie in the dust and rot sobeit that his name be exalted and made glorious let me be disgraced and despised provided that he be dignified and extolled let my root wither and drie away so that his branch may flourish let my Sun set and be turned into a black cole that his Sun may shine forth more brightly not my Kingdome but his Kingdome come let me be nothing so that he may be al things These are noble strains of self-denying friendship I might shew you the like in other Evangelick friends of Christ as the Thief on the Crosse Luk. 23.42 and Paul who Rom. 9.3 seems content to suffer an innocent and sinlesse Hel for the interest of his Lord and every where when he speaks of himself he draws a veil over his own excellences that so Christs glorie might shine forth more conspicuously as Gal. 2.20 Yet not I but Christ liveth in me that modest corrective not I argues much self-denying friendship But I must contract By these and the like exemplifications and instances we see what an essential and fundamental connexion there is betwixt self-denial and Friendship with Christ I shal close this particular with an observation of the Philosopher z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 1. c. 1. who notes that young men usually are more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendly and sociable than other ages because they rejoice in societie and mind not their profit or self-interest as friends ought not The reason holds good in al friendship and the observation very far in friendship amongst men because the elder men grow usually if they are not clothed with a Divine nature the more selfish they are But it 's quite contrary in Divine friendship with Christ Young Christians though they oft have the largest affections for Christ yet have they the least friendship towards him and the reason is because there is much of self in al their Affections and duties they mind more what they receive from Christ than what they give unto him they love Christ in themselves more than themselves in Christ whereas grown and mature Christians though perhaps their Affections and friendship to Christ be not so juicy and sappy yet are they more spiritual and lesse selfish they love Christ now more for what good is in himself than for what good they receive from him and whereas at first they loved Christ for themselves they now love themselves in and for Christ the more they are acquainted with Christ the more they love him for himself which is the purest strain of freindship Thus we see how essential self-denial is both to the Being and Perfection of al friendship and particularly of Divine SECT 4. How far the World must be reprobated in order to the Election of Christ as our friend 3. How far the World is to be rejected in order to the Election of Christ as our friend WE have finisht the two great interne competitors of Christ sin and self we now procede to the externe corrivals of Christ which are the World and the Law These are not formally and in themselves enemies to Christ but only objectively and indirectly as they by their frowns or smiles inveigle and entice the heart away from Christ We shall therefore examine them more cursorily and begin with the World which is so far to be rejected as it stands in opposition to or competition with Christ The world has a double face the one smiling and the other frowning by the former it endeavors to allure by the latter it strives to terrifie the soul from Christ In both these respects the World must be denied though principally as to the former For generous spirits are sooner overcome by the smiles than by the frowns of the World 1. The Allurements of the World As for the Allurements and blandissements of the World they are very bewitching and heart-inveigling things Al things in excesse are hurtful but the intemperance of prosperitie is most dangerous a Magnam so turam magnus animus decet qui risi se ad illam extulit altior stetiâ— illam quoquâ— infra terram deduâ—it Seneca He need have a great mesure of Grace who has great worldly enjoyments for if his heart be not much above them with God he wil be soon brought under and made a slave by them The world albeit it promise fair is very faithlesse and deceitful it usually then deceives us most when we most love or trust it Nothing
Friends of Christ than to elect him for himself Is it not al the reason in the World that sinners should elect their Savior for himself Is not Christ the most rational object yea wisdome it self and therefore most attractive of our wisdome and election What takes a rational Being more than Reason And hath not Christ the most convincing the most invincibly binding Reasons to attact the heart to himself for himself The election of Christ for himself imports not only Head-logick but Heart-logick also it is the elixir and Spirits of Reason the deepest and profoundest wisdome to contemplate adhere to and love Christ for himself Friendship with Christ carries in it an Ocean a Sea of sublime reason yea the flour of Reason The Prodigal never came to himself Luk. 15.17 i. e. to a sound and sober mind to acts of reason and judgement til he could by the Art of Divine Logick dispute himself into a resolution of returning to his Fathers house where was bread enough to elect and adhere unto Christ for himself Such is the spiritual Logick of Christ's friends Is it not their highest wisdome to adhere unto their first Principle and last End Is it not al the reason in the world that the friends of Christ should elect him for himself who gave himself a ransome for them what mroe reasonable than that they should live and die with him who lived and died for them This seems such a Demonstrative binding constraining Argument to Paul as that it quite overcame 2 Cor. 4.14 15. not only his Reason but his Affection also 2 Cor. 5.14 For the love of Christ w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. totos nos possidet regit us ejus afflatu quasi correpti agamus omnia alludit enim ad vatum suroren Beza constraineth us i. e. does wholly overcome and captivate our Reason like the ecstatick impulses and raptures of the Prophets our Judgements as wel as Affections are ravished with the consideration hereof How so because we thus judge or we thus syllogize dispute or reason in our selves that if one died for al then were al dead V. 15. And that he died for al that they which live should not hence forth live unto themselves but unto him which died for them and rose again Oh! saies Paul if Christ died for us what reason have we to elect and live to him whence he concludes V. 16. wherefore henceforth know we no man after the flesh c. i.e. we are now resolved to live to and upon Christ for himself we see al the reason that may be for it because he has been so good a friend to us Such a Divine Logick is there in Amitie with Christ 4. 4. Most Voluntarie To Elect Christ for himself is most Perfective of Human Nature because most voluntarie and pleasing to the renewed wil in the friends of Christ By how much the more voluntarie any act of the wil is by so much the more agreable to and perfective of its nature such an act is Now what more spontaneous and voluntarie than the electing of Christ for himself Oh! what a sweet pain is love-sicknes for Christ how golden are those chains how silken are those cords whereby the heart is fetter'd and bound to Christ Yea is it not the most pleasing death to the friends of Christ to die bleeding with love and adherence to Christ 'T is true the friends of Christ have their wils drawen to and confirmed in the election of Christ by no lesse than a pul of omnipotence But yet oh x Repugnanti non volenti necessitas est in volente necessitas non est Seneca how sweetly and chearfully does it adhere to Christ what an happy necessitie what a blessed constraint what a sweet and pleasing violence is that which knits and keeps the hearts of Christ's friends close unto himself It 's a voluntarie necessitie a love-violence every thread of this Divine election is twisted out of love Hos 11.4 Hos 11.4 I drew them with the cords of a man with bands of love And what can be more free and pleasing than bands of love The Philosopher tels us y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Conviv that love knows no force but which is voluntarie and sweet for every one voluntarily obeyes Love Is not this most true here is not the heart most voluntarily though necessarily and invincibly bound to Christ to elect love and enjoy him for himself But of this more in what follows Thus we have demonstrated that the election of Christ for himself is an Act most perfective of Human Nature and therefore most for the promotion of true self SECT 3. Demonstr 3. From the blessed Effects that follow upon the Election of Christ for himself 1. The Divine Nature 2. Libertie 3. 3. Demonst From the effectâ— of electing Christ for himself Which are THat the friend of Christ does most promote himself by the election of Christ for himself may be farther Demonstrated from the Effects of this Election for the tree is known by its fruits the cause by its effects Certainly the friends of Christ by the election of him for himself attain unto many glorious Effects and Fruits which greatly conduce to the advance of their true â— Participation of the Divine Nature spiritual and best self 1. Hereby they are made partakers of the Divine Nature 2 Pet. 1.4 The Divine Nature as it is in God wherein does it consist but in the immutable Adhesion to himself his own essential Goodnes and infinite perfection Now the friends of Christ so far as they elect and adhere to Christ for himself so far are they partakers of this Divine Nature The Christian Philosopher tels us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan. Grammat in Aristot de Anima That this is the great endeavor of Nature to beget a natural effect like to it self This holds true here the Divine Nature in Christ produceth a Divine nature in some degree like in his friends so that as he loves and enjoyes himself for himself so they love and enjoy him for himself also only with this difference that it is natural and essential to Christ to adhere to and enjoy himself as God which his friends have only by participation and of Grace yet so as that they partake of some shadow and dark ressemblance of that self-sufficience that is in Christ as God For look as God saies Exod. 3.14 I am that I am Exod. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I am the first infinite self-sufficient Being so Paul in his proportion by virtue of his electing of and adhering to Christ for himself saies 1 Cor. 15.10 by the Grace of God I am what I am Though Paul knew ful wel his infinite Distance from God as a creature yet by a Quod Deo competit per Naturam nobis co â—pet tâ— per Gratiam Gig. de Libert p.
493. Grace and by virtue of his adherence to Christ as his friend he could ascribe and assume to himself some borrowed shadow of that Divine Al-sufficience And when friendship with Christ is consummate and perfect as it is in Heaven where the friends of Christ perfectly adhere to him for himself then there is a more perfect degree of this Divine Nature and self-sufficience Then the friends of Christ are if we may speak it with reverence as so many little made-Gods b Perfectè liber est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi mortalis Deus nihil habet quod nonvult nibil vult quod non habet vult omnia quae debet omnia possit quae vult Mori Disp 2. de Grat. thes 6. they have nothing but what they would have and they would have nothing but what they have Such a derived image or shadow of the Divine Nature and Al-sufficience have the friends of Christ so far as they elect and adhere to him for himself 2. 2. Libertie Another blessed effect which the friends of Christ ohtain by their electing of Christ for himself is a Divine Amplitude or Libertie Al human Libertie whether Natural Civil Moral or Divine consists in an Amplitude or Enlargement either of State 1 Natural or Acts. 1. As for Natural Libertie it consists in the natural Amplitude c Homo ad immensam quandam Amplitudinem natus est Gibieuf de Libert pag. 361. Vniversalitie and infinite capacitie of the soul whereby it is exemted from al coactive Necessitie and invested with a rational spontaneitie which naturally and essentially attends al its human Acts and Motions Now what does more conduce to the Improvement of this d Ille est liber in agendo qui à nullo creato dependet qui nullis limitibus coercetur nec ex parte princi ii nec ex parte finis qui eminentiam quandam Infinitatem adeptus est secundum quam ab Infinito ad Infinitum super Infinito movetur c. Gibieuf de Libert p. 270. natural Amplitude and enlargement of soul than a firme Election of and Adhesion unto Christ for himself What is it that most confines and narrows the whole soul but adherence to and dependence on sensihle inferior good Is not every facultie of the soul by so much the more universal ample and wide by how much the more immaterial and spiritual it is And what exemts and frees the soul from adherence to sensible good and carnalitie more than election of and firme adherence to Christ for himself Who has his wil more Vniversal and Indedendent as to Inferior goods than the friend of Christ who elects him for himself Is not al this exemplified to the life in Solomon who when he first elected God for his friend had a huge large heart bestowed on him as wel for natural as Divine matters so 1 King 4.29 1 Kings 4 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudinem cordis Jun. Tremel And God gave Solomon wisdome and Vnderstanding exceding much and largenes of heart c. e Hebr. Amplitude or Enlargement of Heart Oh what an ample wide universal and comprehensive wisdome and wil had Solomon upon his first Election of and Adherence to God as his friend f Brutum Animal etsi non plane ad unum astrictum sit sicut Plaetae Lapides libertate tamen non pollet quiae nulla infinitate gaudet solius Rationalis creaturae istud privilegium est quae sola Dei capax est ista capacitate transire potest in Divinam Amplitudinem Gibieuf de Libert p. 262. But after his heart turned from God to sensible good what a narrow servile fetter'd heart had he Paul who was a great friend of Christ one that elected him for himself what a great vast comprehensive universal soul had he So 2 Cor. 6.11 Our heart is enlarged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hugely amplified extended or widened Whereas v. 12. he saies the Corinthians by reason of their sin were straitned or narrowed in their spirits wherefore he exhorts them v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye also amplified or enlarged and then he shews them how they might attain to this amplitude or enlargement of soul namely by returning to Christ and cleaving to him as v. 14 15 16. 2. 2. Civil Libertie As for civil Libertie it consists in a man's being sui juris his own Master or Lord and thence it is defined a Facultie of doing or power of living as men list or please whence g Populi illi libeâ—i dicuntur qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derodone those people are accounted free which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as give laws to themselves And surely none are so free in this regard as such who elect and adhere to Christ for himself Yea such as are servants of men by the election of Christ for himself they become the Lord's free-men So 1 Cor. 7.22 1 Cor. 7.22 For he that is called in the Lord being a servant is the Lord's freeman i. e. A servant by election of and subjection to Christ becomes ingenuous noble and free both as to State and Acts. It 's true he is the servant of men ay but is he not also the son of God Joh. 1.12 his outward man is to serve and observe the wils and humors of men but oh how free how generous is he in the inward man what generous and noble principles has he what great and sublime designes and aims for God How much is he above the frowns and flatteries of this lower world even then when with his bodie he is most officious and serviceable to men And then as for Acts how free is he in his spiritual regards and acts towards Christ even when he is most deeply engaged in bodily services for men How chearful and active is he in the dispatch of his master's busines that so he may gain a little time to pour out his soul into the bosome of Christ Is it not admirable to see with what diligence some poor servants wil dispatch their affairs that so they may have some time for converse with Christ Whereas peradventure when they come to be their own masters they have not so much libertie of spirit and acts for Christ as when they were in a servile condition Thus the servant that is called in the Lord is the Lord's free-man The Heathen Moralist can teach us h Sencca Epist that virtue makes men sui juris their own Lords because nothing can be above him who is above fortune Again addes he That man can do what he list who conceives he must do nothing but what he ought Such a free Noble-man is the friend of Christ who elects him for himself i Ex subjectione ad Deum emergit Dominium in creaturas Gibieuf de Libertate p. 218 260 264. he by subjecting himself to Christ his Lord becomes Lord and master of al
make Beautie to arise from the mixture of colors again others from the prevalence of light together with a due proportion of parts Al these notions of Beautie agree wel with that soul which elects and adheres to Christ for himself For when is the Spiritual Divine Nature which has the place of a forme in the soul more predominant over the carnal part than when it adheres most unto and depends most on Christ when does the Face of the soul shine with most beautiful color and rayes of Divine light if not when it beholds the glorious face of the Lord 2 Cor. 3.18 Did not Moses's face shine with sparkling light and Beautie when he had been conversing with the Lord on the Mount Among naturals i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what more beautiful and glorious than the lustre and brightnes of the Sun But oh how much more glorious is that soul which by adhering to Christ and beholding of his glorie is transformed into the same Image k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Phileb 64. The Philosopher tels us that the very Images of things beautiful are also beautiful Oh! how beautiful then is that soul which is adorned with the beautiful glorious Image of Christ And where is there more of the glorious Image of Christ to be found than in those who adhere to him and behold his glorie was it not this that made David so much to long to dwel in the house and to behold the beautie of the Lord Psal 27.4 7. 7. Effect is Divine Pleasures The Election of Christ is that which brings with it the most real solid pure spiritual strong masculine permanent heart-ravishing soul-satisfying Pleasures Al pleasures are by so much the better by how much the more real and solid they are carnal pleasures are only opinionative feeble and flashy and therefore little worth But the pleasures that flow from communion with Christ for himself are most solid substantial and deep Again the more pure any pleasures are the better Now the pleasures that flow from the election of Christ for himself are most pure and immixed Al other pleasures are but feculent muddie and drossie in comparison of these l Voluptatis generatio fit ex infi iti fiaiti copulatione Plato Phileb The Philosopher saies That the generation of Pleasure is from the copulation of finite and Infinite His meaning is that there is no true pleasure but what springs from the soul's union to and communion with God Of al human pleasures those are certainly best which are most spiritual because such are most rational most connatural and most efficacious Now such are these Divine suavities which flow from election of and adherence to Christ for himself O! what Spiritual Delices are such friends of Christ master of at times Again those are the purest and noblest pleasures which admit of the least excesse For where there is excesse there is evil and miserie Now how doth this commend those Divine pleasures which follow upon the souls adherence to Christ for himself May we excede in or enjoy too much of those soul-satisfying delights which flow from Christ no surely Lastly The purest and best pleasures are those which are formed out of the sweetest and best Good and by how much the more intimate and entire communion the soul has with its choicest good by so much the more refined delicious and permanent are its pleasures Oh then what divine Suavities do the friends of Christ enjoy so far as they elect and adhere to him for himself So Cant. 2.3 I sate down under his shadow with great delight Cant. 2.3 and his fruit was sweet to my tast Cant. 5.16 His mouth is most sweet Hebr. sweetnesses in the m Abstracta praedicantur de formis Al Treasures and Riches Abstract and plural number which notes a complexion of al sweetnesses 8. Lastly Election of Christ for himself is that which makes the friends of Christ masters of the best Treasures and Riches Al things are theirs if they are Christ's So 1 Cor. 3.21 For al things are yours i. e. al that you need 1 Cor. 3.21 23. as wel as al that you possesse what you want as wel as what you have For sometimes nothing doth us more good than our wants he that hath a spirit to bear contentedly the want of Riches enjoyes the real benefit of them yea much more than he that possesseth them in the greatest confluence without such a spirit of contentement It s the mind of man that makes him rich or poor not the fruition or want of things the contented friend of Christ though never so poor is yet Lord of al things because he knows how to want them his wants do him as much good as his enjoy ments what he possesseth not doth him as much yea more good than it doth those who are the actual owners of it what he enjoyes not is his in capite and therefore by a better title and for a better use than to them that enjoy these things Again Al things i. e. both life and death enemies as wel as friends Devils as wel as good Angels Are yours i. e. for your use and good not in possession but in free heritage and how so he tels you how v. 23. and ye are Christ's i. e. Because ye are Christ's by a firme election of him for himself therefore al things whereof he is Lord becomes yours As the Wife though of never so mean condition formerly by virtue of her Vnion with her Husband has a title and right to the whole of his goods so that she can say This house these fields are mine so the friends of Christ by electing him may lay claim to al that is his Thus we see how much the friend of Christ does advance himself by electing Christ for himself This will more fully appear by what follows CHAP. VII How and Why Christ is to be Elected for himself in regard of his Mediatorie excellences as Relative to God the Father SECT 1. Christ's Mediatorie excellences from the Designation of God the Father Heb. 2.5 6 7 8. Joh. 6.27 Heb. 3.2 Heb. 5.4 5. Act. 2.36 37. Eph. 5.2 HAving largely demonstrated That the friend of Christ does most seek and promote himself really considered by electing Christ for himself we now procede to demonstrate How and Why Christ is to be elected for himself I join both these considerations together because they mutually give to The Distribution of Christ's excellences which render him eligible for himself These are 1. Relative and receive from each other Light and Evidence And the more fully to explicate and demonstrate how and why Christ is to be elected for himself we must consider Christ in al his Excellences so far as he is held forth to his friends as eligible for himself Now the excellences of Christ may be considered 1. As Mediatorie and Relative or 2. As Absolute The Mediatorie excellences of Christ may be again
savor of the Holocaust or burnt offering mentioned v. 20. but a savor of rest or complacence arising from the Sacrifice of his Son shadowed forth thereby There are no Sacrifices no good works or performances though never so Evangelick and refined that are a sweet-smelling savor unto God farther than they are perfumed by the Satisfaction and Incense of Christ neither would Christ's satisfaction have been a sweet savor unto God had it not been regulated by and commensurate to the Divine constitution By al this it appears How the friends of Christ must eye his Divine constitution and Designation in their election of him of what absolute necessitie it is that the friends of Christ in their election of him for himself have a particular eye and regard unto God the Father's Designation and appointment of him Has God the Father constituted or made Christ a second Adam a publick Representative or commun person Oh then how chearfully should his friends elect him as such Is the world to come the Kingdome of Grace by God the Father put in subjection to his Son and to him alone in opposition to al other Mediators whether Saints or Angels or our own self-sufficiences Shal not his friends then voluntarily and freely resigne up their souls their persons their Al to his trust and Disposement Again has God the Father put so many Seals on Christ to assure his friends that he is the chief corner stone chosen of God and precious as 1 Pet. 2.4 How readily then ought they to set their seal of faith to Christ to embrace and chuse him as thus chosen of God and build their souls upon him Lastly was Christ Heb. 3.2 Act. 2.36 Made i. e. constituted dignified adorned and glorified by God the Father with that glorious Title of Honor and Office of Being Mediator between God and Men Oh then how should the friends of Christ by their solemne consideration and acceptation of him as offered and delivered to them by God the Father exalt and honor him as their constituted Crowned Lord Was not this the very designe of God the Father in committing al judgement and power to the Son that al should honor the Son even as they honor the Father Joh. 5.22 23. Joh. 5.22 23. But hath committed al judgement to the Son That al men should honor the Son even as they honor the Father i.e. Christ by the Designement and Appointment of God the Father has received an absolute Dominion and Soveraintie over al creatures men and Angels c. that al men should honor him with the same honor with which they honor the Father Now Christ is thus honored 1. By chearful acceptation of him as our constituted Mediator 2. By lively and daily Admiration of those Divine excellences that dwel in him The more we admire the incomparable perfections of Christ the more we honor him 3. By raised spiritual Affections towards him We honor them most whom we love best 4. By Divine Adoration of him Al Divine honor implies Adoration and the more we adore Christ the more we honor him 5. By Divine subjection to his wil. Obedience to the wil of our Superiors is a great part of that honor we owe unto them 6. By Divine Satisfaction in Christ as our choicest good Heart-satisfaction in Christ as our best good is the highest honor we can give unto him 7. By Divine Imitation We honor them greatly whose virtues we imitate Thus the friends of Christ must honor him as their constituted Mediator But alas how greatly defective are even the friends of Christ in their election of and honor given to him in regard of this Divine constitution Dignitie and Office vouchsafed to Christ by God the Father Certainly much of the Beautie and Glorie of Christ as Mediator does not only spring from but also consist in God the Father's Commission or Facultie conferred on him As the Dignitie and Glorie of an Ambassador consists more in his Commission and Autoritie vouchsafed by his Prince than in his Pompe and Retinue So a great part of the Dignitie and Glorie of Christ as Mediator consists in the Commission and Autoritie which is vouchsafed him by God the Father and the more the friends of Christ eye and regard this Divine Designement and Appointment of God the Father the more they elect him for himself and the better friends they make Yea by such a clear spiritual deep fixed contemplation and consideration of Christ under this glorious Constitution and Designation of God the Father the friends of Christ not only exalt and honor him most but also most promote their own Interest Grace Libertie Dignitie peace and Joy as we have shewn in the foregoing Chapter SECT 2. Christ's Aptitude for his Office proves him to be most eligible for himself Joh. 1.14 16. 2. ANother Mediatorie excellence of Christ is his Divine Aptitude Christ's Aptitude and Abilitie or fitnes for his Office which is relative to God the Father's Adaptation or qualification x Qui dat sacultatem dat quantum in se est quae ad facultatem sunt necessaria quod in materia moralâ— intelligendum est morali modo Grotius de Jure Belli l. 3. c. 22. par 2. This Aptiâ—ude is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or force as the former Facultie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Autoritie Hence that civil Axiome Vis est ad cogendum Potest as ad imperandum Justin Institut As in Civil Commissions he that gives a Facultie or Autoritie to act gives also so far as he may an Aptitude or Abilitie for the execution of that Facultie and Commission This holds most true here God the Father has given Christ not only a Facultie or Commission but also an Aptitude or Abilitie for the execution of his Commission and Office This Aptitude or fitnes consists in that Divine plenitude or fulnes of Grace and power which is loged in Christ as Mediator Thus z Joh. 1.14 Joh. 1.14 And the word was made flesh and dwelt among us and we beheld his Glorie the Glorie of the only begotten of the Father ful of Grace and truth We have here a ful account of Christ's Qualification and Aptitude as Mediator 1. We have here the immediate spring of Christ's Divine fulnes and that is the Word Incarnate expressed in those first words and the Word was made flesh The Divine Word or second person in the Trinitie by an ineffable inconceivable Hypostatick union espousing the human Nature is the source and spring of al that Grace that is loged therein But 2. God the Father is also brought in as the original head spring and fountain of this Divine Plenitude of Grace loged in Christ for John saith and we beheld his glorie the glorie of the only begotten of the Father Though this glorie of Christ may possibly refer also to his eternal generation as the second person in the Trinitie yet we must not exclude but may safely
take in his glorie as Mediator resulting from his incarnation in which regard he is oft' called the Son of God as Heb. 5.5 Thou art my Son to day have I begotten thee And that this sense must be taken in is evident both from what precedes and what follows z Illud notandum voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae eadem sono significatu est cum Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludi ad conspicuam Divinae Majestatis praesentiam quae Chaldaeo Paraphrastae etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc for he speaks here of the Word Incarnate and of that glorie which resulted from him as such and was apprehended by the believing Jews who had conversation with him alluding as it seems to the Divine Shekina or Gods glorions dwelling in the Temple which was but a Type of Christ's buman Nature This appears from that notion dwelt among us for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems evidently derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is an allusion to the visible presence of the Divine Majestie in the Temple which the Hebrews cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inhabitation and thence the Evangelist addes and we beheld his glorie This also seems exegetick of what precedes and therefore the Chaldee Paraphrast is wont to expresse the Divine Shekina by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Glorie So Rom. 9.4 the Ark which was the visible symbol of God's presence and a particular type of Christ is called the Glorie because God's glorie shone there Farther that John speaks here of Christ's mediatorie generation and glorie seems also evident from what follows ful of grace and truth That this must be understood of his Mediatorie Plenitude is evident 3. In that it is said Christ is Ful of Grace and Truth we must hereby understand al those habitual graces or gracious habits and Dispositions which are loged in Christ's human Nature and by Virtue of the Hypostatick union may be said to be infinite in order of Grace though in order of Being they are finite and of the same kind with our Grace as the y Iâ— Christo suit gratia habitualis caque ejusdem specici cum nostrá finita in genere entis quamvis â—ici solet infinita in genere gratiae Petr. Joseph Thes p. 19. Scholes determine Hence this plenitude or fulnes which is ascribed to Christ is not the fulnes of a vessel such as is the fulnes of Angels and glorified Saints but it is the fulnes of a fountain or inexhaustible Ocean which can never be drawen drie whence it is said Joh. 1.16 v. 16. and of his fulnes have al we received and Grace for Grace Christ clothed himself with human flesh and bloud that so he might become an infinite masse and boundlesse Sea of Visible speaking breathing weeping bleeding living dying Grace Al the glorified Saints and Angels are but living monuments and ever-living Tenants of this Free-Grace This Grace of Christ perfumeth Heaven and Earth Al that Grace which God doth or can put forth for the salvation of sinners is laid up in and exhibited by Christ He has broad and strong shoulders which can bear to Heaven the most heavie lumps of Hel. There is more force and omnipotence in Christ's infirmitie and sufferings than in al the strength and efficacie of men and Angels There is more life in Christ's death more riches in his povertie more victorie in his hanging on the Crosse than in al the world besides Yea Christ's very sighs tears sweat stripes thirst reproches and faintings have a soverain efficacie in them for the procuring and conferring Grace on his Redeemed ones Thence we receive of Christ's fulnes Grace for Grace i. e. look as the child receiveth from his parent limb for limb member for member or as the Sons of Adam receive al of his fulnes sin for sin lust for lust so Christ's regenerated sons receive of his fulnes Grace for Grace There is not any Grace in the heart of Christ but his members have an Impartment and Ressemblance thereof Now this infinite plenitude of Grace in Christ which renders him so glorious procedes originally from the election of God the Father For al the Treasures of Grace are originally loged in the soverain good pleasure or heart of God the Father who has elected and ordained Christ as mediator through whom al are to be conveighed to the elect This ought greatly to be remarqued or heeded by the friends of Christ that albeit the Divine essence and soverain wil of God be the Original fountain of al Grace yet he has determined Al Grace passeth through and from Christ as an infinite Ocean that not one drop of this Grace shal be derived unto sinners but through Christ as mediator This is the great mysterie of the Gospel the great wonder of Heaven and Earth that the blessed God who is the fountain of al Grace should so far condescend to sinners as to assume buman Nature and make it a receptacle and vehicle to conveigh al Grace unto them And oh what an infinite plenitude of Grace is there loged in Christ What admirable blossomes of Grace and Glorie doth this most beautiful Rose of Sharon daily send forth How doth every leaf of this Tree of life serve for the healing of the Nations What everliving Springs Seas Flouds and Rivers of Grace have for almost sixe thousand years flowed from this Fountain of life and Grace Suppose the Sun to be multiplied into millions of millions of Suns and those filled with infinite mesures of light and heat yet al these would be nothing in comparison of those infinite Treasures of Grace that are in Christ Yea suppose al the elect Angels and Men to have existed from al eternitie which is yet impossible and received out of Christ ' fulnes Grace for Grace yet notwithstanding such an eternal effluxe or issue of Grace Christ would never be exhausted or wearie of giving forth Grace For as Christ can never cease to be Christ so he can never cease to be an eternal infinite overflowing Ocean of boundlesse Grace And as this Grace of Christ is infinite in it self so also in the manner of its emanation it is infinitely free efficacious and soverain Doth not this Grace oft surprise the most gracelesse persons Did it not transforme Saul a black-mouthed Blasphemer and bloudie Persecutor into a St. Paul How many ugly lumps of Hel has this soverain Grace of Christ transformed into a beautiful Heaven Yea what is Heaven but an house filled with standing Miracles and living Monuments of this Grace Should Christ strip glorified Saints of his Jewels and ornaments of Grace what would remain but poor naked Nature surely there is as much Grace spent in Heaven as on earth yea the more Glorie the more Grace Saints in Heaven are as poor and naked without Christ as we So infinite and essential are our obligations to Christ In short God
convictive evidence and the most victorious approbation of al such as have a sanctified renewed eye to behold it Such is the Glorie of God whereof Christ as God-man is said to be the shining brightnes The several Theatres of God's Glorie 'T is true the Glorie of God has many Theatre and Stages whereon it acts and displayeth it self there is much of the Glorie of God's Wisdome Power and Goodnes shines on the Theatre of the visible World as Rom. 1.20 But there is more of his Glorie discovers it self on the Theatre of the Gospel and Gospel-Ordinances Here shines the glorie of his Grace and its soul-pleasing discoveries but yet there is a greater impresse and manifestation of God's Glorie on the Theatre of the New Creature or renewed soul o If a man look on the Creatures he sees there God's Vestigia or footsteps of power c. If on the Saints and Angels God's Image of holines if on Christ there God himself 2 Cor. 4.4 5 6. She herd Parable of the Virgins fol. 76. Where shines the Divine Nature or Image of God and yet farther there is an higher manifestation of the Divine Glorie on the Theatre of the Celestial World of Glorified Saints and Angels where shines Grace triumphant and victorious in noon-day glorie without the least spot where also those glorified spirits are clothed with their best robes of immediate direct intuitive Vision of the Blessed Deitie as he is face to face But yet al these several ascents and raisures of created Glorie come infinitely short of that shining Brightnes of the Father's Glorie which manifests it self on the Theatre of our Emmanuel the only begotten Son of God But I shal wind up this part of Christ's character with that excellent Annotation of Judicious Deering on these words Heb. 1.3 Who being the Brightnes of his Glory ' This Title is absolutely given him as essential to the Son of God not only before us but before his Father also that as al the Properties of the God-head have their Being in the person of the Father so the brightnes and beautie of them is in the person of the Son and so this name was proper to him before the world was made noting that eternally he was of the Father so John 1.1 Touching us he is called the brightnes of his Father's Glorie many waies as 1. Because in our Nature he shewed forth the lively countenance of his Father in al fulnes of Grace and truth Joh. 1.14 and 2. Because in the power of his Word he wrought mightily in al creatures Joh. 5.30 3. And again St. Paul calleth him 2 Cor. 3.18 the Image which is the shining brightnes of God in respect of the clear manifestation of the Gospel in which he hath set out so glorious a light of the power of God to save sinners So he is to us the Brightnes of glorie because many waies he shewed forth the Glorie of God his Father unto us as Joh. 1.18 ' Thus he How the brightnes of al God's glorious Attributes shine in Christ as Emmanuel we shal God willing shew in what follows on 2 Cor. 4.6 Now doth nor this effulgence splendor lustre or Brightnes of the Father's Glorie which shines in Christ render him infinitely eligible for himself How much doth this substantial reflection of the Father's brightnes and glorie transcend those accidental reflections of the Father's Glorie in glorified Saints and Angels See Dr. Owen his Explication of this Text. 3. We come now to the latter part of Christs Character Heb. 1.3 Expresse Image Heb. 1.3 and expresse Image of his person p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nota impressa vel insculpta aut inseripta unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Arist pol. l. 1. c. 6. Inde de notis Literarum tabellae Inscriptis Item figura effiries Imago Item Descriptio qua describitur aliqua res veluti ex noâ—a ei impressa à caeteris rebus eam dislinguendo Cicero in Top. Vide Hen. Steph. Thesaur Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alia comparatio à siâ—illo annuli rujus forma cerae imprimitur Grotius in l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character which in its first notation imports a note impressed inscribed or engraven Thence 't is used to signifie the stampes or impresses of Letters on Tables or of a Seal on Waxe Whence also it signifies an Effigies Figure or Image Hence lastly it is some times taken for a Description whereby a thing is described as it were by a note or marque imprest on it which distinguisheth it from al things else In al these regards Christ as God-man may be said to be the character of his Father's Person 1. Are not al the letters yea every title of God the Father's essential perfections inscribed and engraven in most glorious and legible characters on our Emmanuel 2. Is not Christ the only begotten Son of God the substantial Type Stamp or Impresse of God the Father's Personal and Essential Glorie 3. Yea is not Christ as God-man the essential Effigies Figure and Image of God the Father And 4. Is not Christ also the Divine Word or an essential Description of God the Father whereby he is infinitely distinguished from al things else Some Glassius Rhet. Sacr. by Character here which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave understand not so much the Image of the Seal impressed on the Waxe as the Seal it self insomuch as the Father has stamped his whole Essence and Majestie most intimately on his Son eternally begotten of himself in whom his substantial Image shines Which Explication is conceived to agree best with this Mysterie its fruit and effcacie namely as it expounds the secret of Christ's eternal generation Farther this notion expresseth God the Father's affection towards Christ for the seal is preserved among our choicest Jewels such as we affect and value most thus the Father's most fervent love terminates on his only begotten Son his substantial Seal or Image as Haggai 2.23 and wil make thee as a Signet wherein he is a Type of Christ Lastly this Idea of a Character or Seal as applied to Christ imports the whole Oeconomie of his mediatorie office the Seal impressed on the Waxe leaves an Image and moreover gives an obsignation and assurance of what is conveighed thereby Christ is that signatorie Ring or celestial Seal who hath and that from eternitie the most expresse Image of his Fathers Glorie and Majestie impressed on him and thence being sent into the World as the Prince of Salvation he assures life to al the Elect. The Pagan Orator tels us q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demesthenes That the Character or descriptive Image of the soul is seen in â—s words and is not Christ the Substantial Essential and Divine Word a perfect Idea or expresse character of the Father's Person wherein his Essential Glorie otherwise invisible becomes visible to an eye of faith Again when Christ
contacted whence shining upon the world it should by its Vivisick transformative Efficacie not only conveigh the glorie of the Sun but change dead Creatures into so many glorious living Suns surely this would be a very glorious Glasse How the believing foul is transformed into the glorious Image of God shining in Christ Such an Vniversal living transformative glasse is Christ al the beams of the glorious Deitie are contracted in him neither ever did or shal or may there any one soul-saving ray of the Diving glorie shine upon the dark sinful world but what is reflected from this glorious glasse Yea such is its vivifick transformative efficacie as that those who by a sanctified eye of faith behold the glorie of God therein are transformed into the same Image c. Jesus Christ God-man having al the glorious Ideas of God's Image and Grace shining in him as in a Glasse he reflects the same in and by the glasse of the Gospel on the hearts of Believers who by faith contemplating the same are by the efficacious working of the Spirit of grace transformed into the same glorious Image even from Glorie to Glorie i. e. from one degree of glorious Grace unto another Thus the believing soul by faith contemplating the wisdome meeknes patience kindnes justice c. of God shining in Christ is by the effectual concurrence of the Spirit of Christ transformed into a wise meek patient kind and just spirit Faith by contemplating the Glorie of God in Christ brings into the soul spiritual Ideas of the same glorious Image a divine light and life bearing some Ressemblance to the life of God or Divine Nature So that Christ the essential glasse of God hath nor only a manifestative but also a transformative changing glorie shining in him Christ ressembles best your vitreous Miroirs Christ ressembled to a Miroir or locking-glasses which reflect the Image most lively for glasse because it is rare and pellucid receives the Species or Image with more facilitie but by reason of its pelluciditie it does not so easily fixe and retain the Image received wherefore Art succurring Nature to the Glasse she addes lead or quick-silver which by reason of its densitie fixeth the Image received by the Glasse This indeed is a lively shadow of our Emmanuel as he is the miroir or Looking-glasse of God the Father's glorious Image For his Deitie is as it were the glasse which is most pellucid and clear and his Human Nature is as it were the lead or quick-silver which fixeth the Image of the Father's glorie and so makes it reflexible to us Such a glorious miroir or Looking-glasse of the Father's glorie is Christ as God-man and how infinitely eligible for himself does this render him What do al the rayes of the Father's glorious Attributes center on Christ Is there not any one beam of the Glorie of God shining on the sinful World with the saving light of life but what is reflected from this living transforming glorious glasse God-man Oh then What a pleasing thing is it to have an eye of faith fixed on this glorious Miroir or Looking-Glasse whereon al the Father's Glorie shines Oh! what a sweet death is it to have the sanctified mind stand gazing on this Glorious heart-transforming glasse til its eye-strings even break by continued Contemplation Admiration Adoration and Fruition of those soul ravishing perfections that shine therein who would not crie Sorrow Shame and Hel upon al those who wil not elect our Emmanuel the substantial glasse of the Deitie for himself Ah! What an Hel is it to reject him Believe it there is no life so pure so holy so lovely so sweet so flourishing so active so generous so noble so harmonious so glorious so admirable so perfect as that which is most spent in the spiritual Intuition or fiducial Vision Election and Fruition of the glorious Image of God which shines in this Glasse God-man He that would have a dead barren hard back-sliding heart transformed into a lively fruitful tender flourishing heart let him come hither and be much in the spiritual contemplation of Gods glorious Attributes which shine in this Glasse Christ SECT 7. How al the Attributes of God shine in Christ namely his Wisdome Goodnes Justice Holines Power Truth Omnipotence Independence c. WE have shewn in the general How al the Attributes of God shine in Christ how al the glorious Perfections of God shine in Christ as in a Temple where the Deitie dwels bodily as on a Theatre where al the shining Brightnes of the Father's Glorie is displayed as in a character of the Father's Person as in a Face and Image wherein appears the Beautie and excellence of God and as in a Glasse which reflects al the glorious Beams of the Divine Attributes But now to take some particular view and consideration of those glorious Attributes of God which shine in Christ as God-man wil greatly conduce to the explication and Demonstration of our conclusion that Christ is eligible for himself In the general the Attributes of God may be said to shine in Christ 1. Objectively as he was the object-matter or Theatre on which they acted or 2. Formally as they al reside in him or 3. Effectively as issuing from him and acting on the Creature We shal consider them though very briefly under al these regards 1. 1. God's Wisdome shines in Christ 1. Objectively The Infinitely glorious Wisdome of God shines most glorious in Christ and that 1. Objectively in that Divine Wisdome found out such an admirable contrivement for the reconcilement of Mercie and Justice Sinners and God by the Mediation and Satisfaction of God-man Oh! What a glorious designe of Infinite Wisdome does there appear in Christs comming to save sinners beyond what is manifest in al the other works of God Does not the shining Brightnes of God's wisdome in this great plot of Redemtion by Christ much out-shine yea seem comparatively to cast a veil on that wisdome which shines in al other works of God Surely if it be lawful to make comparisons between the works of God this of Redemtion by Christ was the master-piece of Divine Wisdome 2. Formally 2. The Wisdome of God shines in Christ formally as al the treasures of wisdome are loged in him Colos 2.3 In whom are hid al the Treasures of Wisdome and Knowlege 3. Effectively 3. The Wisdome of God shines in Christ effectively as al that Divine Wisdome which is communicated to the Saints flows from him 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made to us Wisdome c. 2. 2. The goodnes love grace and mercie of God shines in Christ The Infinite Glorie of God the Father's Goodnes Love Grace and Mercie shines most gloriously in our Emmanuel and that 1 Objectively 1. Objectively Christ is the highest expression of Divine Goodnes the richest token of the Father's love the most glorious monument of God's free Grace
vouchsafed to his Creature and the most admirable Miracle of soverain Mercie towards sinners that ever was or may be The blessed God has taken great delight on al occasions to vouchsafe sensible Demonstrations and Arguments of his Divine Philanthropie or Bountie and Good Nature towards Man yea al those rich ornaments and gracious Accomplishments or vouchsafements conferred on Adam in Innocence were but the Effects of his free Grace though in some regard they may be termed natural to Adam's first state And since the Fal the blessed Lord has not ceased to vouchsafe large tokens of his Divine Philanthropie or Bountie to his rebellious creature Ay but this unparalleld gift of his only begotten Son is the highest marque of favor and the richest manifestation of infinite Love free Grace and Mercie that poor sinners are capable to receive Wel therefore might our Emmanuel crie out Joh. 3.16 For God so loved the World that he gave his only begotten Son This little S O is such a great note and marque of Divine Philanthropie as that the lengths breadths depths and heights of this Love cannot be expressed or conceived as they ought to al Eternitie 2. Formally 2. The Love Mercie and Grace of God shine in Christ Formally as he is a perfect Idea or Miroir of Divine Love and Grace As also 3. 3. Effectively Effectively as al the Love and Grace of God the Father streameth through his heart unto the Elect Joh. 1.16 3. God's Justice shines in Christ The Infinite Glory of God the Father's Divine Justice shines most eminently in Christ 1. Objectively as he was the Object or But against which al the arrows of God's fiery indignation for sin were shot We have great Marques of Divine Justice on Cain and Judas and yet far more dreadful tokens thereof in Hel but yet we may safely affirme that al the black curses of the Law which their executions on sinners here yea that al the dreadful torments of the damned in Hel are nothing nigh so clear and ample Demonstrations of God's Justice and Severitie against sin as the sufferings of our dying Emmanuel O! come near and behold the Soverain pleasure of God the Father in bruising his only begotten Son and making his soul an offering for sin Esa 53.10 Oh! what a standing glorious monument of Divine Justice against sin is this red Glasse of Christ's bloud Herein we may behold God the Father's Justice as it were triumphing over his natural essential love to his only begotten Son 2. Again the Justice of God shines in Christ formally as also 3. Effectively in that al justice originally inheres in and flows from him 4. God's Holines shines in Christ 1 Objectively The Infinite Glorie of God's Holines shineth with a most transcendent Brightnes in Christ 1. Objectively and Demonstratively as God by making his soul an offering for sin gave the highest Demonstration that can be of his Infinite Antipathie and Hatred against Sin Yea it is supposed and that on good reasons That if Infinite wisdome should set it self on work never so much to find out an Argument to manifest God's hatred of sin there could not be a greater than this his dealing with his Son 2. Formally 2. God's Holines dwels in Christ formally as he is a perfect Idea Miroir or Glasse of al Holines infinitely beyond glorified Saints or Angels and therefore stiled The Holy One. 3. Effectively 3. God's Holines shines in Christ effectively as al the Saints Holines is derived from him Joh. 1.16 5. The power of God shines in Christ The Infinite Glorie of God's power shines most eminently in Christ 1. Objectively no work or effect of God's hand has such visible impresses of God's Omnipotence stamped on it as the Hypostatick Vnion of the Divine and Human Nature in one person whence it is called the power of the most high Besides Infinite power shined most gloriously in his Miracles Soul-sufferings Death and Resurrection more than in the Creation of Heaven and Earth 2. The omnipotence of God resides formally in Christ as the proper seat thereof 3. The omnipotence of God the Father shineth most effectively in al Christ's great works of Redemtion Conversion Conservation Protection and Gubernation of his Church c. Col. 1.11 Strenthened with al might according to his glorious power 6. The truth and faithfulnes of God shines in Christ The Truth and Faithfulnes of God the Father shines most gloriously in Christ 1. Objectively in that Christ was the greatest Promise that ever God gave to lost sinners yea in him al the Promises are Yea and Amen So that in sending him into the World to die for sinners God made good that great promise made four thousand years before Gen. 3.15 Yea by this means al the promises of God are fulfilled Whence the Veracitie and Fidelitie of God appears most conspicuous and bright in Christ's comming into the World c. And this indeed is one of the greatest aggravations of unbelief that when the Faithfulnes of God has so gloriously appeared in fulfilling that great Promise of sending his Son the accomplishment whereof was attended with such a world of difficulties I say that after this sinners should disbelieve or question the Faithfulnes of God in fulfilling other promises which have their Yea and Amen in Christ Gal. 3.16 Again 2. The Truth of God appears most glorious in Christ Formally in that he has to a tittle made good al his promises As Christ was the great Gift and Promise of God the Father so the Spirit is the great Promise and Gift of Christ Joh. 14 16 17 18.26 And is not Christ every way as good as his word in sending his Spirit is there any one promise that Christ made his friends at his Departure hence but has been and daily is fulfilled to a tittle 3. The Faithfulnes of God shines in Christ effectively in that he makes and keeps al his friends faithful and stedfast in their Covenant with him 7. Christ the Image of God's Immensitie and omnipresence Christ is a glorious Idea and Image of the Immensitie and Omnipresence of God as Joh. 3.13 The Son of man which is in Heaven The expression is very mysterious and deserves a particular Remarque How was the Son of man in Heaven Joh. 3.13 Was he not then on earth discoursing with them or could he be both in Heaven and on Earth at the same time Yes he might in different respects and by virtue of the Hypostatick Vnion 't is true his bodie being finite could not as some fondly dream be in two places at the same time that implies no lesse than a contradiction ay but yet Christ God-man by virtue of the personal Vnion of the two Natures was at that very time while he was discoursing with them on Earth in Heaven Oh! what a tremendous mysterie is this that the Son of man should be at the same time in Heaven and on Earth How difficult
not this substantial essential Image of God cal for the highest Admiration Adoration Election and Affection What deserves Admiration and election for it self if not this first Beautie and Image of God Lastly is our Emmanuel a Divine Miroir or looking-Glasse in which shines al the Glorious Attributes of God the Father Oh! What an essential and binding Obligation doth this lay upon al that are or wil be friends of Christ to stand alwaies poring and gazing on this Glasse that so their hearts may be transformed into the same Image from Glorie to Glorie as 2 Cor. 3.18 Who would not elect such a Divine and glorious Miroir for it self to be alwaies contemplating loving and enjoying those soul-satisfying Perfections of the Deitie which center and shine therein with such a Glorie 3. Farther The Friends of Christ in Imitation of the Human Nature in Christ should get as near him and love him as purely for himself as possibly it may be the way and manner of the Human Nature's being glorified namely by its being assumed and personally united to the God-head doth both demonstrate and instruct the friends of Christ how they must elect and love him for himself For whereas God communicates his Goodnes to other Creatures by created Emanations and effluences thereof God the Son communicates his Goodnes to his Human Nature not by a created emanation or effluxe of Goodnes from himself but by an Assumtion and personal union of the Human Nature with himself So that the Human Nature in Christ is glorified not by any emission or communication of goodnes from Christ but by a reception into or hypostatick union with himself Now albeit the friends of Christ may not expect or presume to be Christed or taken into an hypostatick personal union with Christ no that is no lesse than blasphemie to affect or desire yet they should and ought in imitation of their human Nature assumed by Christ both to desire and endeavor as intimate an union as possibly they may with Christ their friend and farther elect and love him as purely and entirely for himself as they can For the lesse the friends of Christ eye and regard the good things that flow from him though spiritual and the more purely and entirely they intend elect and enjoy Christ for himself and those glorious excellences they see in him the nearer they arrive unto and the more they partake of that beatifick Glorie which their human Nature assumed into a personal union with Christ is invested with I say as the Human Nature in Christ hypostatically or personally united to the Deitie is wholly swallowed up with and satisfied in the Vision and Fruition of Christ for himself so in like manner the friends of Christ should aspire in Imitation of their human Nature espoused by and taken into personal union with Christ though not to have a personal union with Christ yet to come as near as they may without diminution of Christ's Glorie to the blessed vision election and Fruition of Christ for himself 4. Hence also it naturally follows Christ's friends should present themselves fit Temples c. for Christ that the friends of Christ ought in Imitation of their human Nature espoused by Christ by al means possible to present themselves fit Temples Characters Faces Images and Miroirs or looking-Glasses of Christ that so they may be made partakers of his Glorie and enjoy him more fully for himself Is Christ's human Nature ful of Grace Does the plenitude of the Deitie dwel therein bodily or personally as in a Temple Oh then how much does it concerne the friends of Christ to get their human Natures sanctified to the utmost they may that so they may present themselves living and holy Temples fit for Christ to dwel in by his Spirit This was that which Paul exhorts to every where 1 Cor. 3.16 17. as 1 Cor. 3.16 know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you What doth he conclude hence v. 17. If any defile the Temple of God him shal God destroy for the Temple of God is holy which Temple ye are As if he had said Do you consider friends what you do in defiling your human Nature Is it not the Temple of God and is it lawful to defile the Temple of God ought not the Temple of God to be holy Wil not God destroy such as defile his Temple his Holy place O beware what you do remember your human Nature is the Temple of God The like 1 Cor. 6.18 Flee Fornication c. and he gives the reason of it v. 19. What 1 Cor. 6.18 know ye not that your bodie is the Temple of the Holy Ghost 2 Cor. 6.16 c. so 2 Cor. 6.16 and what agreement hath the Temple of God with Idols For ye are the Temple of the living God c. What suffer Idol-lovers and lusts to loge in your hearts which are the Temple of God Oh! What monstrous Sacrilege What notorious blasphemie is this There is no one consideration does more deeply engage the friends of Christ to presse after Holines than this that as their human Nature was so far honored by Christ as to be taken into a personal union with the Deitie so they in their mesure are taken into a mystick union with Christ and thence become Temples wherein he dwels graciously and spiritually though not bodily or personally as in his own human Nature Oh! what a cogent Argument should this be to the friends of Christ to studie and endeavor how they may beautifie and adorne their human Nature that so it may be a fit Temple for Christ to dwel in as the Human Nature assumed by Christ is the Temple wherein the Fulnes of the Deitie dwels bodily the very thought how far human Nature is raised and dignified in Christ how far should it raise our thoughts studies and important endeavors after Holines that so our own human Natures may be presented to Christ as holy and living Temples fit for his gracious inhabitation Ah! what a sad contemplation is it to consider how much many seeming friends of Christ abuse and abase human Nature which is raised to so great a dignitie by suffering vile Idol-lovers and base lusts to inhabite therein Could the blind Heathens see so much cause why men should not abase but honor human Nature because the soul dwels in it Oh then how much greater cause have the friends of Christ to honor and adorne human Nature with Grace because Christ their best friend dwels therein CHAP. VIII This Doctrine of Amitie with Christ improved by Doctrinal Corollaries and practick Uses for the conviction of open Enemies and Hypocritick Friends of Christ SECT 1. Doctrinal Corollaries from this first part of friendship with Christ HAving explicated Doctrinal Corollaries from this first part of Friendship with Christ and demonstrated the general constitution of the object how and why the friends of Christ must elect him
singly completely and for himself We now come to make some general Improvements both Doctrinal and practick of this first part of the first great and Fundamental Law of Friendship with Christ The Doctrinal Improvements of this Head we shal reduce to certain useful Corollaries or Inferences which naturally flow from what has been laid down and follow in their order 1. 1. The Infinite condescension of Free-Grace Doth Christ assume sinners into such a blessed state of Friendship with himself Hence then we may infer what the infinite condescension and Soverain Dominion of Free-Grace towards lapsed undone man is What Is it possible that the great Jehovah should stoop so low as to engage in such an intimate friendship with his poor creature Yea that the most glorious pure and spotlesse Being should be content to mingle with impure dirtie sinful flesh and bloud Yea farther that the ever-blessed God should court and beseech his deformed creature to enter into a strict bond of friendship with himself what transcendent condescendence is this Was it ever known that Beautie courted Deformitie that Riches begged friendship of Povertie that Honor bended the knee to Reproche and Disgrace that the King beseeched the Malefactor to be reconciled to him that Happines wooed Miserie to be its Spouse Yet Lo thus it is in this busines of Friendship with Christ the first and supreme Beautie courts the most deformed sinner the infinitely rich and self-sufficient Being begs his poor nothing-creature to be friends with him the most Honorable Lord of Glorie wooeth his wretched reproched and captive rebel to be not only reconciled to him but his Spouse O the unparalleled and admirable soveraintie of this Divine condescendent Grace Who would ever have thought or imagined that such Al-sufficient and omnipotent Grace should have stooped so low to proud self-conceited and rebellious sinners What a wonder of wonders is this that free-grace should pursue sinners with continued offers yea importunate desires of Friendship when they pursue it with repeted Effronts and Acts of Rebellion O! how should the friends of Christ admire and adore the Lengths Breadths Depths and Heights of this Transcendent condescension of God 2. 2. The Dignitie of Religion Hence also we may infer What a Noble Generous and Heroick thing the true Christian Religion is in that it puts lapsed man into a state of friendship with the great God For what is true Religion but a Religation or binding of the soul unto God And how can the soul be bound to God more inviolably and more intimately than by deep spiritual and lively Acts of Contemplation Election and Fruition of him for himself as our friend Must not therefore that Religion needs be a very Heroick and Generous thing which binds the heart to God by such an inseparable intimate and strict bond of Friendship surely he deserves not this Title of honor to be called a Christian who estimes not Religion and Friendship with Christ as the most Honorable thing in the World 3. 3. 'T is the highest Wisdome to make Christ our friend Hence learne farther That none are truely Wise Judicious and Intelligent but such as elect Christ for their Friend The choice of an agreable and good friend has alwaies been accounted by the wisest of men of greatest moment and concernement For Friendship although it be but a Relative Being yet it is mightie efficacious and Influential in that it secretly insinuates and winds it self into the heart and by I know not what kind of charme captivates and transformes it into the Ideas and Qualities of its friend Is it not then a point of highest Interest and consequence to see that we make choice of the best friend And can there be a more suitable or better Friend than Christ Are not al other friends of no value if compared with Christ Have not the best of creature-friends their crosse humors their self-interests their morose and disagreable actions But oh what a sweet-humored self-denying condescendent affectionate judicious and faithful friend is Christ Surely then they are no fools who elect him for their friend albeit they thereby should disoblige al the world besides and incur its frowns The friends of Christ know ful wel what they get in making Christ their friend although thereby they lose al other friends yea make them their enemies Time wil be and that not long hence when it wil more fully appear that there is nothing of moment but real Friendship with Christ and therefore certainly they who elect Christ for their friend must needs be the wisest of men yea the only wise men albeit they are not such now in the world's eye and estime 4. 4. Al by nature enemies to God in Christ This Idea of Amitie with Christ as before stated instructs us also that al men by nature are enemies to God in Christ Friendship among men as we have proved comes not from Nature but by choice Men are not borne but made friends and that by long conversation and experience grounded on some commun Likenes and Agreablenes And is there so much requisite to the constitution of friendship among men Oh! how much more then is there required to the constitution of a firme inviolable and spiritual Amitie with Christ Can a blind mind by Natures dark Lanthorne see Christ's excellences Can Free-wil by her most potent Impotence find legs to come to Christ or armes to imbrace him Can there be any Divine Amitie with Christ without some Divine Conformitie and Similitude to him And has the black deformed Rebellious and dead soul any the least ressemblance of Christ by Nature Doth not Friendship with Christ in its formal Idea import a complete Resignation and subjection to his Soverain Wil and Grace And is not the Wil of man naturally crooked perverse stubborne humorous proud inflexible and every way repugnant to Christ's wil Yea do not men naturally hate Christ and al that belongs to him his Yoke Crosse Worship Word Wayes and People It 's true some natural men having had the privilege of a good education or the Infusion of some commun graces presume they love Christ wel but had they been borne of Jews or Pagans would not the same commun motives which now induce them to love Christ have proved as powerful to work in them a more inveterate hatred against him Doth not our Lord himself assure us Luk. 11.23 He that is not with me is against me c. Whereby he strongly proves that there can be no midle state betwixt Enmitie against and Friendship with Christ such as are not friends to are enemies against him 5. 5. Al Friendship with Christ from God Hence it follows that God alone can make men friends of Christ Divine Amitie is the effect of omnipotence man may as soon give himself an Angelick Being as make himself a friend of Christ Thence saith Christ Joh. 15.16 Ye have not chosen me but I have chosen you c. a Joh.
seems the most to exalt him 4. 4. As to the Law of God The true friend of Christ is dead to the Law but Maried to Christ He expects not life by Doing but by Believing It 's true he is alive to the Law as it is an evangelick Rule of the Divine Life but he is dead to it as a Covenant Rom. 7.4 He has an intimate Vnion with Love for Delight in Christ's Royal Law of Libertie as it is an exact Idea and Image of the Divine Nature but yet he abandons and abjures the Moral Law as a covenant of works Yea the very Faults and Aberrations from the Law which a true friend of Christ is obnoxious to do in the end make him more in love with it and obedient to it as a rule Whereas on the contrarie his love and obedience to the Law as a Rule doth indeed alienate his heart the more from it as a Covenant And the formal reason of both these contrarie regards and affections is one and the same namely love to and dependence on Christ which under his failures and defects make him more humble dependent and watchful and under his performances to the Law more thankful affectionate and regardful to Christ But now the false friend of Christ notwithstanding al his pretensions to Christ he stil remains dead to him and maried to the Law It 's true he comes to Christ as a Mediator but why is it is it not to have a legal or Evangelick Righteousnes of his own to depend on Doth he not performe al his duties in obedience to the Law as his Husband thereby to quiet Conscience Is it not his grand designe to exalt the Law as a Covenant of works Doth he not desire Grace more to pay his debts to the Law than to walk with or injoy Christ Is it not greater joy and satisfaction to him to content and satisfie the Law than to content and satisfie Christ Doth he not make it his work and busines to bring forth fruit to the Law rather than to bring forth fruit to Christ Rom. 7.4 These are black characters of being Maried to the Law 5. 5. As to Crucifixion to the World The genuine friend of Christ makes Christ alone his friend but the world Christ's and his own servant He makes the world the object not of his Fruition but Vse only nothing but God in Christ is the matter of his conjugal Amitie Fruition and satisfaction So long as he can injoy Christ he accounts that he wants nothing i. e. no essential part of his Beatitude albeit he lies under the Deprivement of Al things and so on the contrarie although he has a confluence and abundance of al things yet he injoyes nothing but Christ as the matter of his Felicitie Thus it was with Paul Phil. 4.12 Phil. 4.12 he knew how to abound in al his wants and how to want in al his Abundance he had got the Art of contentation in the losse of al things and of moderation in the injoyment or use of them because he made Christ alone his friend and the world a servant to Christ and himself But is it thus with the false friend of Christ Doth he indeed make Christ alone his Friend and the world his servant Doth he not rather make Christ his Servant and the world alone his friend Are not al his Thoughts Studies Affections and Labors laid out chiefly on the World Doth he not make some lower inferior good the chief object and matter of his Fruition Complacence and Satisfaction and Christ only a matter of use or means subsvervient to his Idol-good Hence is he not altogether a stranger to that great Evangelick Mysterie of abounding in al his wants and of wanting in al his abundance When the World smiles on him with the Affluence of al things doth not his heart adhere unto and commit adulterie with it And if the world frown upon him is not his heart ful of murmurs stormes and vexatious Anxieties Such an Adulterous Whorish heart has every false friend of Christ as he is described to the life Jam. 4.4 6. 6. As to the election of a whole Christ with a whole heart A sincere friend of Christ takes a whole Christ with the whole heart He Elects not only the Crown but also the Crosse the yoke as wel as the wages the work as wel as the reward of Christ And as he embraceth a whole Christ so also with a whole heart Psal 119.2 i.e. the Pondus weight Bent or most prevalent Inclination of his heart is towards Christ It 's true he has some Wil and at times a Lust for inferior goods ay but yet he has a stronger Wil and Bent for Christ he is in a remisse degree unwilling but in an Intense degree willing to be Christ's But is it thus with the false friend of Christ Doth he indeed take an whole Christ or doth he not rather pick and chuse out that of Christ which best serves his turne It 's true the notion of a Savior is sweet to his wounded Conscience ay but is not the notion of a Lord bitter to his rebellious heart A view of Christ's Crown is pleasing but is not the contemplation of his Crosse sad and terrible to him Again as he takes a divided false Christ so is it not with a divided false heart He is in some degree willing to be Christ's but is he not in a greater degree unwilling He has a faint languishing superficial wil for Christ but hath he not a far firmer deeper and more violent wil for Idol friends so greatly is his heart divided Jerem. 3.10 Judah hath not turned to me with her whole heart A divided Christ or heart makes a false friend 7. 7. As to closures with Christ's person for himself A sincere friend of Christ closeth with the person of Christ and that for himself He comes to Christ not only for sâ—me good things from him but for those good things in him It 's true he loves the Gifts of Christ wel ay but he loves the Giver better yea he loves the Gifts for the Giver's sake He comes not to Christ merely as a beggar to a rich man's door as a Client to his Lawyer as a sick woman to her Physician only to serve a turne and away again but he comes to Christ as a sick woman to her Husband and friend who is both able and willing to cure her of her maladies and also to satisfie her with himself It 's true that which first inclines the friends of Christ to come unto him is the sense of their need ay but they know there is no way to have those needs supplied but ay a closure with his person and after some familiar conversation with him they then find by sweet experience that al their needs are supplied in the fruition of Christ for himself they at first seek and injoy Christ for themselves but afterwards they seek and injoy themselves in Christ
enemies and false friends of Christ to a thorough-out closure with him as their friend is taken from the condition of their Souls 1. It s Origine 1. a This Divine Origine of the soul was by some Judaick Tradition wel known to the Pagan Philosophers Whence Plato cals the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine particle of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Nature And Aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most akin to the Gods Of which see Court of the Gentiles P. 1. B 3. C. 4. S. 4. Is not thy soul of a celestial origine Was it not Inspired and Infused immediately by God as Gen. 2.7 Is it not thence termed the Off-spring of God Act. 17.28 i.e. of al this inferior World most akin to God Is it not then a disgrace and Reproche for Human Nature to contract friendship with any but God in Christ Hath the soul such a physick or natural cognation with God Is it not then a monstrous prodigious curse that it should prefer friendship with Idol-friends composed of clay before Amitie with the great God from whom it descended and with whom it hath such a natural though not moral Ressemblance Oh! What an infinite Disparagement and Dishonor is this for Human Nature to enter into a strict Amitie with sensible Inferior Goods and to reject or neglect friendship with its Creator who gave it Being and stil continues to be its most Laudable Honorable and Happy Being that to which it is most akin 2. 2. It s Nature Consider the Nature of thy soul Is it not Immaterial Spiritual and simple And can any other Good but God in Christ feed and nourish a spiritual Nature Is there any proportion or suitablenes between carnal objects and an Immaterial facultie Is it not an absurd incongruous ignoble thing for such a simple sublime and elevated Spirit as the human soul is to mingle with a dirtie polluting world and mean while neglect Christ who is such a spiritual noble good d Quanto forma est nobilior tanto in suo esse semper excedit materiam Unde forma cujus operatio excedit conditionem materiae ipsa secundum dignitatem sui esse superexcedit materiam Aquinas contra Gent. l. 2. c. 68. By how much the more noble any Forme is by so much the more predominant it is over the matter and by how much the more it is predominant over the matter by so much the more must its operation excede and surpasse the condition of the matter This demonstrates the immaterial spiritual condition of the human soul its excellence and preference beyond al material beings and how much it is debased and disgraced by mingling with material sensible good or any thing inferior to God in Christ Farther the Immaterialitie of the soul may be demonstrated from its Indivisibilitie Intellectualitie Reflexibilitie Activitie and separate state Al which sufficiently demonstrate that nothing but God in Christ is an object adequate and commensurate to the soul 3. 3. It s Capacitie Remember of what an Infinite Capacitie thy soul is e Quanto potentia est altior tanto respicit objectun universalius Aquin. Has it not a vast Intellect or Apprehensive Facultie radically apt were it but morally disposed to take in the Glorious Ideas of God the first Truth and Beautie Is it not also invested with a boundlesse wil and Infinite Desires which can never be terminated or satisfied but by the Fruition of God in Christ the best Good Is there not in every Creature an Appetite of Vnion and Communion with its choicest good and best friend How then comes it to passe that the wil of man should be so averse from union and friendship with Christ 4. 4. It s Activitie Consider the Activitie of thy soul As it is a spirit of an Infinite capacitie so also of an unwearied Activitie and therefore must have some friend for continual conversation with al. For by how much the more simple and noble any Forme is by so much the more vigorous and active it is Now the human soul being the most simple and noble of al inferior formes it must needs also be the most active Thus much the f Plato Phaedr fol. 246. poor blind Philosopher could by his midnight Philosophie discover whence he attributes to the soul ' Wings or a winged Chariot whereby she pursues after the supreme Beautie or First Truth and never finds Rest or Satisfaction til she come to the contemplation thereof ' Such is the soul's Activitie And is it not much better to spend the vigor and Activitie of thy soul on Christ the best friend that ever was than on Idol-friends Is it not a great degradation debasement and defilement to human Nature to spend its Activitie in conversation with sensible goods which are so far beneath it but neglect friendship and communion with Christ Oh! what vexation shame torment and bondage follows such an adulterous heart 5. 5. It s Immotarlitie Remember thy soul is is an e Plato makes the soul to be as God incomposite incorruptible and immortal whence being disloged from the bodie he saith it roturnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God that original Idea to whom it is akin Plato Phaedo fol. 55 56. Immortal Spirit and therefore must subsist when thy bodie is loged in the Grave and al the Beautie Glorie and Sweets of this eye-pleasing world burnt to a black cole or reduced to its primitive Nothing And what wilt thou do when thy soul is disloged from thy bodie and stript maked of al those Idol-friends to which it is now chained Doest thou now prefer friendship with this whorish world before Amitie with Christ Ay but what wilt thou say or think when al these Idol-Gods are rent from thee What wilt thou do for a friend to al Eternitie for thine Immortal soul if thou make not Christ thy friend Perhaps thou can't now as thou conceitest live wel enough without Christ and friendship with him But is there not a time coming when Time and the friend of Time shal be no more What wil thine Immortal soul do for a friend then if Christ be not thy friend But on the contrarie if thou make Christ thy friend now he wil be so unto al Eternitie f Aniâ—â—a est creata in corfinio aeâ—â—rnitatis temporis nam actio ejus secundum quam conâ—â—ngitur superioribus quae sunt supra tempus aeternâ—atem participat c. Aquin. contr Gent. l. 3. c. 61. Yea by adhering unto Christ who is an eternal good thy soul wil participate in its mesure of Eternitie it self For an act is specified by its object wherefore the soul sou'ls action whereby it is conjoined with Christ an Eternal Object doth in a sort partake of his Eternitie as those acts whereby the soul adheres to temporal objects are said to be temporal And oh what invincible engagements doth this lay on thine immortal soul
And can we imagine that the spiritual fixed contemplation of Christ's ravishing Beauties and Glories by an eye of Faith wil not have a more efficacious Influence on his friends to inflame their hearts with friendship towards him O! Would men but studie pore on and admire the incomparable excellences and perfections of Christ what admirable friends would they be How would their Hearts be ravisht with Love unto him What infinite complacence and satisfaction would they find in communion with him 1. 1. Studie the Beauties of Christ's person What more Attractive than Amiable Beautie And is there any thing imaginable so Beautiful as Christ What is Beautie but a connatural Amenitie or sweet Amiablenes of forme and figure arising from a natural wel-tempered complexion situation and proportion of al parts And are these Ingredients of Beautie any where to be found in such a super-eminent degree as in Christ Is he not in regard of his complexion stiled white and ruddie Cant. 5.10 which are estimed colors most predominant in Beautie Doth not the Spouse give him this Character Cant. 1.16 Behold thou art fair my Beloved yea pleasant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. amiable beautiful acceptable every way heart-ravishing Is there any thing in the world more Beautiful than the Sun and its light shining in its Meridian Glorie And is not Christ's Beautie set forth by that of the Sun shining in its strength Rev. 1.16 Oh! what an Infinite Glorious Sun of Righteousnes is Christ How Beautiful are the beams of his Glorious light O come come al ye friends of Christ and behold this your King in his Beautie as Esa 33.17 O gaze gaze for ever on this your friend let the eyes of your understandings spend their vigor in Heart-affecting contemplations and views of those admirable glories that shine in the person of this your dearest and best friend and never desist til your hearts be ravished with and captivated to him 2. 2 Studie Christ's Good-Nature love and compassions towards his friends Studie admire and adore greatly the suavities or sweeinesses of Christ's Nature the wonders of his love and the Tendernesses of his compassions towards his friends Oh! What an incomparably good-Nature hath Christ How admirably sweet-humored is he towards his friends Were any of Christ's friends ever troubled with causelesse crosse Humors and vexatious carriges from Christ Is not his Nature made up of unparalled sweetnesses O studie and dive deep into Christ's good-Nature and sweet Humor What Divine Suavities possesse his Nature How wel-tempered his spirit is How free from al morose sour il humors his Nature is There are many eminent Qualities in Christ which render him of an incomparably sweet Nature 1. His Nature as curiously framed by the spirit of God is of a surpassing finer make than al other human yea Angelick natures 2. His Human Nature was Graced in and from the Womb. It 's sin that makes our Human Nature so morose so sour so il-conditioned but Christ's nature is clothed with pure Grace and therefore most sweet most benigne most wel-tempered 2. Christ's Love Studie also and admire the wonders of Christ's Love to his friends O that ever such an Infinite Masse of pure spotlesse Love should mingle with Sinful Dust and Ashes Oh! What a free undeserved Love is this Who could ever have imagined that poor deformed bankrupt Rebels should obtain a share in such love and that without hire What was our Emmanuel content to espouse human clay and assume it into such a substantial mariage or hypostatick union with the Deity thereby to reconcile Heaven and Earth Did he borrow a human Heart and Affections to embrace us Human bowels and compassions to Sympathise with us human eyes to weep for us human breath to groan for us a human tongue to plead for us human flesh to sweat drops of bloud for us a human Head to be crowned with thornes for us human armes and legs to be pierced for us a human bodie to bleed for us a human soul and life to die for us O the Altitudes the Profundities the Latitudes and Longitudes of this Love That the Soverain Lord of Glorie should breath forth such flames of insinite love in human flesh and bloud O the Infinite condescensions of this Love What doth the Lord of Glorie stoop so low as to embrace poor wormes crawling on the dunghil of sin Is the King of Kings content to enter into a league of Amitie with miserable captives Doth the great God wooe and beseech his sinful ercature to become his friend Oh! What a boundlesse bottomlesse love is here What vigor and force is there in this Love How heart-charming and soul-conquering is it What delight doth it take in gaining and triumphing over stout rebellious hearts How much doth love in Christ out-run sin in us Did not Christ begin with love to us albeit we begin with hatred to him Was not our Heaven first framed in the Heart of Christ Did not his love contrive the way to Heaven for us long before we had being much lesse love for him Doth not he love such as others hate even Enemies And doth not his love out-work Devils and Hel Is there any power so strong and efficacious as Christ's love How Industrious laborious and unwearied is it How ineffable how unsearchable is it O Studie Studie what are the Lengths Breadths Heights and Depths of this Love Believe it this is the sweetest and best yea only studie for the friends of Christ The more we studie this Love of Christ the more we may studie it there are fresh veins of excellence new Treasures and riches to be found in it every day This wil be the wonder of glorified Saints and Angels to al Eternitie Alas why is it that our hearts sink and despond under our Discouragements How comes it to passe that our Hearts are no more inflamed with Love to Christ Is not this one main Reason because we do not Studie and Admire this Love of Christ as we ought to do What vigor and strength doth the studie of this Love infuse into al the Iniâ—uragements of faith How much doth it raise up the soul under al its Discouragements What a veil of Disgrace and Contemt doth it cast on al the goodlines of the Creature How greatly is the soul raised to communion with Christ by the studie of his Love 3. Christ's compassion and tender nesses Studie also the Tendernesses of Christ's care and compassion towards his friends Is he not mindful of them when they are forgetful of him Doth he not think much good for them oft when they think il of him Though he may be sometimes out of sight yet is not even then his heart with them Doth he not long for and bleed over them when he seems to be departed from them It 's true he sometimes suspends the tokens of his love and marques of Divine favor ay but are not these his suspensions wrapped up in many secret
similitude or likenes and the more like men are in virtuous Qualities the better friends they make I interpose virtuous Qualities as the foundation of this similitude and friendship because there is no genuine similitude or friendship but what hath its rise from Virtue Al vicious persons are difforme and dissonant not only from virtuous men but also among themselves Sin is but a Chaos or masse of Confusion difformitie and disagreement al lusts are irregular turbulent factious dissonant and jarring among themselves as wel as with Virtues Therefore vicious men whatever their pretensions may be can never attain to any sincere solid Amitie because they can never have any virtuous Vniformitie or Ressemblance It is the serious virtuous person only that may lay claim to true Vniformitie and friendship as Plato and other Philosophers have long since determined Now then this being the true Idea of al Amitie whether Divine or human that it be founded on some virtuous Vniformitie and Conformitie hence it necessarily follows that the more Vniforme with and Conforme to Christ his friends are the more they live and walk and Act up to the Dignitie of their Relation to him as friends 1. 1. Interne Uniformitie with Christ The friends of Christ should labor after the nearest interne Vniformitie with Christ their Spirits should rise up to the highest Ressemblance of Christ They should endeavor to have the Image of Christ drawen in more lively characters on their hearts Undoutedly the more the friends of Christ participate with him in the Divine Nature 2 Pet. 1.4 the more lively Impresses and Stampes of his Image they receive upon their souls the better friends they are Thus much is contained in that excellent Admonition and Advice of Paul Rom. 12.1 2. Rom. 12.1 2. v. 1. he exhorts them to present their bodies or whole persons a living Sacrifice holy acceptable unto God c. i e. to approve themselves what they professed real and loyal friends of Christ But how might they attain to this That he expresseth v. 2. And be not conformed unto this world i. e. Let not your hearts be shaped moulded or formed according to the Humors lusts fashions or any other deceitful Ideas of this world but be ye transformed by the renewing of your minds i. e. Let your minds be stript of their old corrupt Forme received from the first Adam and be clothed with the new Divine Forme or Image of Christ the second Adam as Ephes 4.22 23. whence it follows that ye may prove what is that good and acceptable and perfect wil of God i. e. that ye may approve your selves Loyal friends of Christ The more the friends of Christ are transformed by the renewing of their minds into the Image of Christ the more they wil come to have one and the same Mind and Spirit with Christ the more they wil mind affect and delight in what Christ minds affects and delights in most Doth not the poor o Eadem velle ac eadem nolle ea demum vera Amicitia Heathen teach us that this is true friendship to wil and nil the same things What makes men better friends than an Vnitie or Similitude of Wils Must not then the friends of Christ Studie and affect a similitude yea Vnitie of Wil with Christ What makes a greater Schisme on friendship with Christ than Pluralitie of Wils Identitie or Samenes of Wil with Christ prevents a world of sin and is the Life of Grace A friend of Christ should have his wil broken to pieces that it may be made one With the Wil of Christ to mind and intend the same things with Christ Yea is not this one of the highest degrees of true Amitie with Christ Doth Christ mind and intend the Glorie of his Father most And shal not the friends of Christ endeavor after the same mind with Christ herein O what Strong Intention what pure aimes should they have at the Glorie of God How should al the concernes of self be quite melted into and swallowed up in the Concernes of God and his Glorie Again doth Christ Love and Affect Grace more than the whole Creation besides And shal not the friends of Christ love and affect Grace more than al things else Farther doth Christ delight in nothing so much as in doing and suffering his Father's Wil Was it his meat and drink to do and suffer the same O then how much should the friends of Christ delight in doing and suffering God's wil What complacence should they take in Active and Passive obedience Thus the friends of Christ should studie and affect a greater Latitude of interne Vniformitie with Christ in Mind Wil and Affection And without al peradventure the more they partake of one and the same Divine Nature and heart with Christ the more faithful and complete friends are they 2. 2. Externe Conformitie to Christ The friends of Christ must studie and endeavor not only Interne Vniformitie with but also externe Conformitie to Christ They must not only mind and affect but also Talk and Act and Live as Christ True friendship even among men requires not only Habitual and inward Ressemblance in Nature dispositions Principles and Affections but also actual and outward Conformitie in Conversation and Actions So here Divine Amitie with Christ implies not only interne habitual Assimilation to him but also externe actual Imitation of him and the greater Latitude of degrees the friends of Christ attain herein the more real and visible yea glorious wil their Amitie appear to be This was Paul's greatest Ambition to be an Imiâ—ator of Christ which he commends also to the Corinthians 1 Cor. 11.1 1 Cor. 11.1 Be ye followers of me even as I also am of Christ So Ephes 5.1 Be ye therefore followers of God Ephes 5.1 as dear Children It is the Ambition of pious Children to imitate their Parents in what is good As they partake with them in one and the same Nature and likenes so would they fain conforme to them by one and the same Actions and Mode of life Parents Exemples are usually more forcible and binding than their precepts to their Children And this ariseth from that natural friendship or Vniformitie of Nature which is betwixt Parents and Children Such should the Exemple of Christ be to his Children and friends by Grace as they have his Divine Nature communicated to them and thereby an Vniformitie of Spirits so also should they studie and affect a conformitie to or Imitation of him in al their Actions and Conversation Did Christ break thorow al Tentations and Difficulties to do and suffer his Father's Pleasure Should not then his friends arme themselves with the same mind in doing and suffering the wil of God Is it not greatly unbecoming a friend of Christ to be thrust off from a dutie either by the Frowns or Smiles of this lower world Was David that Noble friend of Christ scoffed off from his dutie by Michal Doth he not rather
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