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

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

PART. I. Of CHRISTOLOGIE Or Concerning the right constituti∣on 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 Ex∣plication 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, ci∣vil,* 1.1 or Divine, is by so much the better, by how much the more Ʋniversal and Communicative it is; and the more universal and communicative any Good is, the more ami∣cable or friendly it is. There is a kind of

natural Friendship amongst Inanimates:* 1.2 The Elements of Nature are under such an essen∣tial 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 1.3 which is supposed to be no other than a celestial fire, is of al Inanimates most noble and friendly; because most uni∣versally active and commu∣nicative of its heat, and influ∣ence; according to that de∣scription 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 its 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 perfe∣ctions 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,* 1.4 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 him∣self 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 gene∣rous 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;* 1.5 God in Christ must necessarily be the best friend, because the mostb 1.6 universal, diffusive, and communicative Good. God is such a Good as is commun to al, and yet pro∣per to each of his friends. Christ has no Interest of his own Crosse to the main Inte∣rest 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 de∣signs, and actions; and therefore it makes the best friends in al relations, conditions, and stations. For Grace, being the Ressem∣blance

or Image of God, the most universal, best good and friend, the more it prevails in any soul, the more friendly and actively use∣ful wil such be, in al Relations and Capaci∣ties. Hence it appears, that the Saints Amitie or friendship with Christ, God-man, (whether we consider it objectively in regard of Christ, or subjectively in regard of the Saints) is the most perfect Idea, exemplar or patterne of al human friendship. Yea, we may be bold to say, that there is no real and cordial Amitie among men, but what has its Foundation in,* 1.7 and Derivation from this Di∣vine Amitie, or friendship, 'twixt Christ and his friends. He that is not a friend to God in Christ, is not truly a friend to any other; no, nor yet to himself. We must therefore have recourse to this Divine Amitie with Christ, not only as the right patterne, but as also the spring of al Amitie amongst our selves. The Designe therefore of this Treatise is, to explicate and demon∣strate, what are the Laws and Privileges of the Saints friendship with Christ: which wil also give us the best Idea, Foundation and ex∣pedients for friendship amongst our selves, under al Relations, States, and Conditions, both as men and Christians.

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

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

These words, as to the letter of them,* 1.8 are plain and familiar: Their mind and sense you may take in the following paraphrase and ex∣plication. Friends are best known at parting: Christ is now at parting-point with his Disci∣ples: they seem to condole his departure; and hang about him as loth to part; especially seeing his departure was like to prove so prejudicial both to him and them. But our blessed Lord, to solace their spirits, and re∣vive their faith, gives them to understand they should be no losers by his absence: for, Ye are my friends. As if he had said tis true, I leave you in a persecuting, temting dirty world; yet be not overmuch concerned about mine absence: Be assured I have such a bleeding sense of your condition, such a fire of Affection, such tendernesses of com∣passion, such warme bowels, an heart so large, so gracious, so sympathetick towards you, as that I may as soon forget my self, as forget you: Know, that I am now going to bleed to die for you, that you may live and reign with me; I go to take up my logement, for

three dayes, in a cold grave (that shadow of darknes) for you, that so you may loge with me for ever in mansions of Glorie: and after that I shal ascend up to Heaven for you, and yet leave mine heart with you on earth. Its true, I shal not then any more sigh, or weep, or bleed for you, yet shal I not be without a deep sense of your sighing, weeping, and bleeding for and after me. Know, that distance of place shal make no distance in mine Amitie and friendship to∣wards you. Remember, in al your straits you have a friend in Heaven, who is not unmindful of you on earth; albeit the world may lode you with disgrace, reproches, and a world of il-wil, yet I shal nevertheles own you as my friends: yea, I shal then own you most, when the world, and per∣haps your worldly friends, do most scorne and reject you. You may expect most of my friendly regards, affectionate care, and gracious vouchsafements, even then, when you are most despised, persecuted, and hated by the World. In brief, assure your selves, you shall find me alwaies your best friend, and sometimes your only friend: for, believe me, you are my friends. Only with this Proviso, if ye do whatsoever I command you; i.e. If you approve your selves friends to me, by ob∣serving al my commands, both particular, such as I have newly mentioned, and more gene∣ral, as it becometh friends. Or else, we may understand the words thus: Ye are my friends: i. e. Ye shal approve your selves

to be my friends: it being usual with some pen-men, especially this Evangelist, to ex∣presse the notification or manifestation of a thing by a verb that signifies its essence or be∣ing: so Joh. 15.8. So shal ye be [i. e. ma∣nifest your selves to be] my Disciples.

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

agreable to human Nature. (2.) To shew the connexion between mans Dutie, and his favor, as also how pleasing obedience is to him. (3.) As an Instrument, in and by which he conveigheth the condition required.

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

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

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

AS for the Laws of friendship amongst men they are either fundamental and essential;* 1.9 such as tend to the constitution,

and Being of friendship: or they are perfective, such as conduce, though not to the very Being, yet to the Improvement and Perfection of friendship. We shal begin with the essential and fundamental Laws of friend∣ship.

The first universal, fundamental Law of Amitie or friendship among men,* 1.10 consists in a deliberate single complete election of our friend for himself. Amitie or friendship comes not by Nature, or by Accident, but by election and choice: neither wil every rash, forced, unstable, incomplete election suf∣fice to constitute true lasting friendship: but this election must be, 1. Deliberate, 2. Sin∣gle, 3. Complete, and that both as to the object and subject. We shal discourse of these, each in their order, with endeavors to demonstrate, how essential and necessary these are to our friendship with Christ.

That al true Amitie or friendship is founded on Election or choice, is very evi∣dent both from universal consent, commun Sense, and Reason. Hence the Philosopher defines friendship, anc 1.11 election of one and the same kind of life. Farther, al true Amitie and friendship has its foundation in virtue: now no one is virtuous by Nature, or by Accident, but by choice:d 1.12 election is most proper or essential, to virtue. And surely

the election of Christ for our friend, as it is our highest wisdome, so also virtue. No one must ever imagine to share in the graci∣ous vouchsafements of Christ, who wil not vouchsafe Christ a share in his hearts election and choice: Neither is it every indiscrete, faint, instable, and incomplete election, that will serve to constitute true Christian Amitie and friendship; which, by how much the more solid spiritual, comprehensive and transcendent a good it is, by so much the more judicious, transcendent, and perfect must this election be.

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

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

THE Election,* 1.13 which is necessarily re∣quired to make up a sincere Amitie and friendship, must be rational, ju∣dicious and discrete. Indeed al human ele∣ction does necessarily presuppose a Judge∣ment of Discretion; according to that of

the Philosopher,e 1.14 Election must be with reason and Judgement: again,f 1.15 Election is a consultative, or deliberative Appetite. And surely if Consultation and Discretion be ne∣cessary to al Election, it is much more re∣quisite to this of Amitie, especially as it re∣gards Christ, which is the most noble and excellent kind of friendship. Rash unad∣vised friendship seldome proves sound or lasting: an hasty friend, and a slow enemie are accounted alike dangerous. Yea,* 1.16 how oft does rash hasty friendship degenerate into down right enmitie and hatred? We have had too sad experiments of this in many seemingly forward friends of Christ, who in time have proved professed ene∣mies to him. Certainly they who take Christ they know not why, wil part with him for they know not what: Such casual acciden∣tal Christians are not long-lived friends of Christ. Their friendship to Christ is no better, than that of Turks to Mahomet; it being bottomed only on some commun mo∣tives of Education, or Imitation: Their grounds are only sleight and inconsiderate; such, as if al other circumstances concurred, would turne them into a Jewish or Mahume∣dan enmitie against Christ. There is no friendship with Christ, that wil prove sin∣cere and durable, but what is bottomed on, and flowes from a serious, judicious, rational election of him; on substantial, essential grounds and proper motives apprehended by the soul. The Physician tels us,* 1.17 that Nature

makes no sudden mutations or changes: and every sudden mutation is dangerous. This is thus far true here, that, he who suddenly jumps into a profession of friendship with Christ, without much deliberation, and many inward serious thoughts, what his friendship with Christ is like to cost him, is in great danger of backsliding in a tempestuous day.* 1.18 Thus much our Lord himself assures us in that Parable, Mat. 7.26. The foolish man which built his house upon the sand, is he that takes up his friendship with Christ upon sleight, inconsiderate grounds. Such hasty buildings have seldome sure foundati∣ons. Wherefore Christ compares his real substantial friend,* 1.19 to a wise builder, that first sits down and considers his cost, Luk. 14.28, 29, 30. For which of you intending to build a tower, sitteth not down first, and counteth the cost, &c. Christ speaks here in relation to his Crosse, as it appears from v. 27. and who∣soever doth not bear his crosse, and come after me, cannot be my Disciple. He that wil espouse Christ for his friend, must withal espouse his crosse; and therefore it greatly concerns him, to sit down and consider his charges. Such was Moses's consideration, in the election of Christ for his friend, as we have it,* 1.20 Heb. 11.25, 26. choosing rather to suffer affliction with the people of God, &c. Moses had a ful prospect of al the pleasures, honors, and advantages of Pharaoh's court: he had also a judicious prevision, or foresight of those afflictions, he was like to meet with

in espousing Christ, and his persecuted people for his friends; and after a serious deliberate debate (pro & contra) in his own thoughts, he chose rather a suffering afflicted friend∣ship with Christ and his people, than the eye-pleasing delights, and heart-bewitching Grandeur of Pharaoh's court. Here was in∣deed weightie and mature deliberation. With∣out al peradventure, friendship with Christ is grounded upon the highest and deepest Rea∣sons; and therefore the deeper and stronger our apprehensions of those Reasons are, the deeper and stronger wil our friendship with Christ be. Sanctified reason is the eye, not only of our soul, but also of our Amitie and friendship with Christ; which wil be stronger or weaker according to the force of those sanctified reasons on which it is grounded. Friendship backt with spiritual, solid, deep, feeling, lively contemplations of Christ's ex∣cellences, moves strongly towards, and closeth intimately with him. 'Tis a great saying of the Philosopher,g 1.21 No fool and mad man is [Theophiles] a friend of God. Friendship with Christ, though it does not find men wise and serious, yet it makes them so. 'Tis the sinner, who is an enemie to Christ, that is the fool and mad man. Grace, which makes mens friends to Christ, makes them also wise and deliberate.

SECT. 2. A Spiritual sagacitie or judgement of Discre∣tion the foundation of Amitie with Christ.

BUT to speak a little more distinctly and closely to this first proprietie of our election.* 1.22 The Wisdome, reason or Judgement, which is to be employed in the election of a friend, is stiled Prudence; which is defined,h 1.23 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 Ʋniversal 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 me∣thod, in order to the prosecution of our end.* 1.24 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 1.25 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* 1.26 an Acumen or sharpnes of Ʋnderstanding, whereby we easily and speedily penetrate, or dive into the nature and quali∣tie of things. Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof,k 1.27 in that he can, at the first glance, discover his friend. And it is said of Pad••e Paul the Ve∣netian, that great Master of Prudence,

'That he could immediately penetrate the nature, inclinations, and de∣signes 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 re∣gulated 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 beau∣ties, and ravishing glories of Christ's person; that Divine suavitie and good-nature of his Disposition, those warme compassions and sweet tendernesses of his bowels, those wonders and condescensions of his Grace; in brief, had men eyes to see, what an ancient, labo∣rious, 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 'tis no wonder, that Christ has so few friends in the world. Would the blind World but take Philip's advice, and Nathaniel's pra∣ctice, John 1.47.* 1.28 Come and see, what tran∣scendent perfections, what imcomparable ex∣cellences, sweetnesses, and heart-conquering my∣steries 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 'tis no marvel that Amitie or friendship with him is so rare. The Phi∣losopher tels usl 1.29 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.* 1.30 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,* 1.31 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, affe∣ctive 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 definesm 1.32 election, a right experi∣mental probation, such as the Goldsmith has of metals. This is most true here; the more inward, experimental, and familiar pro∣bation, or trial, we have of Christ, the more chearful, firme, and inviolable wil our election of, and Amitie towards him be. 'Tis true, every friend of Christ has not a feeling sense of his interest in Christ; yet he has deep sense of the superlative excellence of Christ. Some good friends of Christ, have not the sweet, joyous sense of Christs presence, yet they have the bitter, bemoaning sense of his absence; which argues some forgoing tast, how sweet friendship with Christ is. Thus it was with the Spouse; even when she had lost his sweet refreshing sense of Christ's com∣forting presence, she stil retained a lively sense of the bitternes of his absence, and superlative worth, as it appears by the high character shee gives of him, Cant. 5.11—16. my beloved is white and ruddy,* 1.33 &c. Thus we see what spiritual sagacitie or sharp-sightednes is required; also what foundation it has in

spiritual sense, in order to the Election of Christ as our friend.

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

2. ANother part of prudence,* 1.34 necessary for the constitution of a wel ground∣ed and inviolable Amitie or friendship, is Providence, or a prudent provision of such means as are most conducible to our end. This providence is defined in the general,n 1.35 a preparation for some future end or designe. As to our present case, it implies an universal comprehension of, and deliberation or consultation about al such means, and particular circumstances relating thereto, whereby a firme wel-grounded Amitie may be maintained. This Providential prudenceo 1.36 some terme Deliberation or consultation; which referrs (1.) To the means, not the end. (2.) To means licit, notp 1.37 illicit, or un∣lawful. (3.) Among lawful means not to infinite, but finite. (4.) In finites, not to what are impossible, but to such as are in our power. (5.) As for such means as are in our power, consultation takes anq 1.38 univer∣sal prospect of al that relate to our end. (6.) Lastly, after a ful view of al means,

it commends ther 1.39 best to our election; in which it determines. These are the chara∣cters, which the Philosopher gives of a good consultation. Now to draw down these gene∣ral rules to our present purpose. The soul that would arrive to a wel-grounded election of Christ for his friend, must seriously consult and deliberate on al such means as are most expedient for the prosecution, and obtainment of this his end. For to choose a friend, without a serious consultation about, or provision of such means as necessarily conduce to the maintaining and promoting of such an Ami∣tie, is, even in thes 1.40 commun estimation of al prudent per∣sons, but a rash, foolish, electi∣on. If ever deliberation and providence be useful, it is in this case, namely for the finding out the most apposite, and proper means for the promoting our friend∣ship with Christ. And the reason hereof is drawn from the difficulties, which occur in making a clear, firme, solid, complete judge∣ment, touching the most proper means for the maintaining our Amitie with Christ. 'Tis not here, as in speculative Sciences, where the Premises being laid, the conclusion follows of its own accord, without difficultie: no,t 1.41 here, in this undertaking of friendship with Christ, there occur va∣rious irregular passions, crosse humors, private Interests, and other material circumstances, which very

much obstruct the practick Conscience, in making a right judgement of the means, albeit the end be already fixed: so that with∣out mature deliberation and consideration little good wil be done. A soul that wil engage in Amitie with Christ, must resolve upon parting with right eyes and hands, things most dear unto him; which requires serious advice and deliberation: he must also make account of being engaged in many a sharp Combat with spiritual wickednesses in high places, with a frowning and flattering world, and with a slie, deceitful, treacherous heart; Al which require a world of spiri∣tual prudence and caution. This very ar∣gument our blessed Lord improveth, to pro∣voke Christians to serious Consultation, and Providence, about such means as may con∣duce to their friendship with himself. So Luk. 14.31, 32, 33.* 1.42 Or what King going to make war against another King, sitteth not down first, and consulteth, whether he be able with ten thousand, to meet him that cometh against him with twenty thousand, &c. The scope of the Parable is this: Christ acquaints them, v. 26, 27. what a difficult conflict they had to engage in; they must hate (compa∣ratively) father, mother, wife, children, yea and life also, if they would be his friends: Therefore he bids them sit down, and consi∣der what provision they had made, for such a difficult undertakement: whether they had got armor of proof, and sufficient forces for such a difficult exploit and warfare. Certainly they

who unadvisedly rush into such a battel, without their spiritual ar••or, the shield of faith, the sword of the spirit, &c. must expect, ere long, to lye wallowing in the bloud of their slain friendship with Christ. He that is only a casual and rash friend of Christ, can∣not promise himself to be al∣waies such; as theu 1.43 moralist observes of a good man. He that intends to approve him∣self, what he professeth to be, as to friendship, must deliberately provide a sufficience of spi∣ritual Armor, and forces to carrie him tho∣row al difficulties, he is like to encounter with. Such was David's election of God for his friend,* 1.44 Psal. 119.57, 58, 59, 60. v. 57. Thou art my portion O Lord. There lies David's choice of God for his portion or friend.* 1.45 As if he had said: some chuse this, others chuse that, others chuse some other inferiour good for their portion: but as for me, Lord, I solemnely professe, and that after serious deliberation, that I have no other portion or friend but thee: let who wil take these lower goods; give me thy self, I have enough, I am content: I can neither expect nor desire a better good. And what follows? I have said, that I would keep thy words. I have said, i. e. I have, upon seri∣ous mature deliberation and consultation, peremtorily resolved. What? that I would keep thy words: i. e. that I would

vigorously prosecute al those means, by thee prescribed, for the maintaining of this my election of thee for my friend. So v. 58. I intreated thy favor with my whole heart, &c. i. e. I have chosen thee, with the bent of mine heart, for my friend. What follows? v. 59. I thought on my waies: There is a great Emphase in the Hebr.w 1.46 Verb, rendred I thought: which signifies here, I diligently weighed, and deli∣berately considered every tittle, like those who cast accounts, comparing every part with the other, to the intent that I might the better sum up the whole. Of what? Of my waies: i. e. al those waies and means which lead me to a more complete and perfect union and commu∣nion with thee as my friend. So it follows: and turned my feet unto thy Testimonies. The like v. 60. I made hast, and delayed not to keep thy commandements.n 1.47 His deliberation was long and seri∣ous, but his execution was with hast, and without delay: which indeed is, by wise men, supposed to be one of the highest pieces of Prudence. For to consult long, and warily on al means and waies, that may promote our end, and then to execute speedily, is the most likely course to render our designes and undertakements most effectual, and succesful. Such was David's Deliberation and resolution in his election of God for his friend. If

our Deliberation about the means be rash and inconsiderate; and our resolution, and exe∣cution slow and delatorie, such friendship, though it may begin with much heat and warmth of Affection, yet it usually ends in shameful disappointment, if not open Apostasie. Briefly; they who do hand over head (as we say) or unadvisedly choose Christ for their friend, without solemne and due consulta∣tion about the difficulties, that may impede or hinder, and the means, which may pro∣mote their intended Amitie, are seldome long∣lived, but never the best friends of Christ. For friendship inconsiderately and easily ac∣quired, is usually as rashly and easily lost, when difficulties occur. This holds true in civil, but much more in spiritual Amitie, with Christ. Nothing therefore is more requi∣site, to lay a firme foundation for friendship with Christ, than mature deliberation and consultation, not whether or no we should make him our friend, (that is past doubt and inquirie) but what are the most effe∣ctual means, and expedite courses, to procure and promote friendship with him.

SECT. 4. Dexteritie in the Disposement of means, a fun∣damental ingredient of friendship with Christ.

ANother branch of human Prudence is dexteritie or Facilitie of judge∣ment, [unspec 3] * 1.48 for the disposement and ordering of the means in the best method and manner, in or∣der to our more facile prosecution of the end.x 1.49 Look what Sapience or Intelligence is in contempla∣tion, the same is Prudence in action. For the end in action and moral virtue, is the first principle in prudence. So that as in Sciences, there is an huge use of Logick. and method for the right disposition, order∣ing, and placing of termes, propositions, and discourses, in order to the drawing down exact consequences and conclusions from first Principles: just so it is in moral Prudence; it may not suffice that we pitch on a right end, and choose the best means to prosecute this end; but there is also required an ex∣act disposing or ordering of those means, in order to the more speedy and effectual prosecu∣tion of the end. This they cal Dexteritie or Facilitie of Judgement; which is extremely necessary in al moral actions, and no where more than in the election of a friend, but

most of al in the choice of Christ our best friend; as it wil appear by an examen of the several notions and offices thereof.

This Dexteritie in the general,* 1.50 is an exact∣nes or equitie of judgement, which gives to al things their just weight, mesure, order, and place: and it has divers Names and Offices; which agree wel with that Prudence where∣by Christian Amitie, especially with Christ, is produced and maintained.

1.* 1.51 It is termed [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a Perspicacitie of counsel, whichy 1.52 Plato de∣fines, a manifestative Science; and supposeth it to be one of the most noble kinds of wisdome; because it gives unto things their just proportion, order, and rank. Such indeed a Perspi∣cacitie, or discrete counsel is very advantageous for the constituting and promoting a right friendship betwixt men and men; but more particularly betwixt men and Christ. He that wil make Christ his friend, and have conversation with him as such, needs much perspicacitie and dex∣teritie, so to order al his waies and course of life, as that there be a sweet harmonie, and happy combination between al the parts thereof; so that one dutie may not displace another, but each keep its proper rank and order. Christian Amitie, especially with Christ, is a very uniforme, harmonious and equal thing: if there be any confusion or dis∣order in our waies, it wil soon make a

schisme or breach, so far as it prevailes, in our friendship. So that there is required much Divine Logick, and method, or holy Art to knit the parts and Duties of our life so exactly together, as that there be no dissonance, or jarring found amongst them. Hence this Perspicacitie or Dexteritie is de∣fined by the Platonist,z 1.53 a connatural virtue of reasoning, or a virtuous Logick. Cer∣tainly if natural and artificial Logick be so greatly useful for the methodizing and right ordering the parts of speculative Sciences; of how much greater use is this Divine Logick, or sacred method, for the right ordering the parts and duties of a Christians life and conversation with Christ as his friend?

2.* 1.54 This Prudent disposition of our waies and means is also termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 experience; which has a mighty efficacious dexteritie for the ordering of Affairs, and therefore must needs be very useful for the breeding, and maintaining of al friendship; but in a more peculiar regard, of the Saints Amitie with Christ. Plato tels us,a 1.55 that an experienced person, indued with prudence, is the only Phi∣losopher: and he gives this reason of it; because a pru∣dent experience is the best Judge of human Affairs. And, that experience is the chief nurserie of Prudence, the same Philosopher proves else whereb 1.56, because experience renders

our lives regular and harmonious, according to rules of Art: whereas inexperienced persons, upon the occurrence of any new or strang Ac∣cidents, are liable to many irregularities, con∣fusions, and disorders. And the reason here∣of is this: a prudent experience furnisheth us with many, and useful observations, and experiments; which being reduced to their several classes and ranks, give us general rules and precepts, for the more regular ordering and disposement of our waies and courses, in the prosecution of our end. The particular occurrences and singular Accidents of our lives, are wel-nigh infinite; and therefore are accounted as such:c 1.57 Now the infinite con∣tingences, and severals of our lives, are, by the rules of Pru∣dent experience, reduced to a finite series, and regular order; which renders our conversa∣tion more uniforme and orderly. By al this it evidently appears, how greatly necessary a prudent experience is, both for the begetting, and augmenting, as of Amitie in general, so more particularly of our friendship with Christ. An Election of a friend, founded on a prudent experience is ever most firme, har∣monious, and inviolable. And nothing makes the Saints walk more orderly with Christ, as their friend, than a prudent experience of his and their own waies. But of this more in the Perfective Laws of friendship.

3.* 1.58 This Prudent disposement of our

waies, is also stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a facile or easy method of learning; which they defined 1.59 a good dispositi∣on of the soul to learne speedi∣ly. By this good disposition of the soul it is supposed, they mean, a greatnes of mind, and facultie of conjecturing at that, which most becomes every one. And surely al wil grant, such an easie method of learning, or facultie of conjecturing at what is most becoming, is very necessary to al friendship, and more particularly to the Saints Amitie with Christ. The more skilful men are and facile in learning their duties towards Christ, without al peradventure, the better friends they wil make. Such conjectures are most happy and succesful for the beget∣ting of friendship.

4.* 1.60 This prudent disposement of our waies is farther named, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a facile progression, or easie method of procedure: which they define,e 1.61 a firme Facilitie of rational judge∣ment; whereby our actions and waies are regulated and ordered in the best manner. Which also greatly conduceth both to the begetting and maintaining of al friendship, Human and Divine.

5.* 1.62 Lastly, This prudent disposition of our waies and Actions is most properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dexteritie: which is an habit of pru∣dence governing and directing al means so as they may al, in their respective stations, most

directly conduce to their end. Than which, what may we conceive to have a more so∣verain influence on all friendship, but more immediately on our friendship with Christ? were Christians so prudently dexterous, as to use and enjoy al things in subservience and subordination to Christ, and their friendship with him, to what a rate of communion with him might they attain? what incom∣parable friends would they make? how vi∣sible and glorious would their friendship with Christ be? But this is the bane of al our Amitie with Christ, (which is also most egregious imprudence) we confound the order and series of means and end;f 1.63 we enjoy things to be used, and use things to be enjoyed. We enjoy the creature and use God; we make the world our friend, and Christ its servant: or else if our end be right, yet there is too oft a confusion and disorder in the use of means: How violently busie are we oft about trifles, and how trifling about things of the greatest moment? how do many seeming friends of Christ, toil and sweat for earth, if not for Hel, but sport and play with Heaven? Yea, do not too many friends of Christ, for the main sincere, engage their hands, if not their thoughts and hearts, in such a croud of worldly affairs, though ma∣terially good, as that their spirits are distract∣ed and unfitted for conversation with Christ as their friend. This seems to have been the folie of Martha, for which she is friendly, yet sharply, rebuked by her Lord,

Luk. 10.40, 41. v. 40. 'tis said, Marth•• was cumbred about much serving.* 1.64 The ser∣vice she was emploied in, was materially good, yea of the best kind: for what more lau∣dable, than to provide for her Lord, who was so good a friend? yea, she thought it so great a piece of service for her Lord, as that she comes to him, with desires that he would dismisse her Sister Marie, to assist her. Wherein then lay her blame? why, it lay in this; she wanted this sacred dexteritie, or facilitie of disposing and ordering her Affairs. For 'tis said, v. 40. She was cumbred about much service. Though the Service was of the best kind; and both an effect and argu∣ment of her friendship with Christ, yet it was, 1. Too much:* 1.65 She want∣ed dexteritie to give the just weight and mesure as to the quantitie. 2. She wanted also dexteritie, as to the manner, or right order∣ing of her Service: for she was cumbred,* 1.66, or hurried here and there; ful of confusion and disorder. Yea 3. These hurries so far prevailed on her spirit, as to cause a distracti∣on and schisme therein: so v. 41.* 1.67 Martha, Martha thou art careful, or, as it were, torne in pieces with anxious solicitous cares. Whence 4. follows another defect as to dexteritie, 'tis said: She was troubled. The word signifiesf 1.68 such a trouble, as procedes

from the raging of the Sea, when it casts up mud and filth, or from troubled waters, when the mud is stirred, &c. Her spirit was so disturbed about those two many things, as that it cast forth many dirty thoughts, &c. 5. She wanted dexteritie as to the timing of her Service. It had been more fit for her, at this time, to have, with her Sister Marie, minded that one thing necessary, namely com∣munion with her Lord in spirit, mentioned v. 42. But one thing is needful and Marie hath chosen that good part, &c. What was Maries choice? why, 'twas, as v. 39. to sit at Christs feet, and enjoy more spiritual com∣munion with him. Thus we see, how far good friends of Christ, for want of this prudent dexteritie, or holy skil to order their Affairs aright, may, even in their services for Christ, fal into many errors and miscarriages, even against those laws of friendship they professe. As al Vice, whether natural or mo∣ral, consistsg 1.69 in an Ataxie, or disorder, and confusion; so al Grace in an Eutaxie, or good-order, and harmonie.* 1.70 Hence some o•• the Philosophers held, that Virtue was nothing else but a symmetrie, or Harmonie. And if this Good order or Harmonie be essential to al virtue, how much more than is it requisite to friendship, espe∣cially between the soul and Christ, which is one of the highest degrees of virtue. The poor Philosopher could say,h 1.71 that the whole

life of a man should consist of a good ryme, and right harmonie: Whence he makes Har∣monie and Symmetrie to be the soul, not only of the moral, but also of the natural World. Is not this more properly applicable to the Saints friendship with Christ?* 1.72 what does more spirit, animate, beautifie, and confirme Amitie with Christ, than an holy order, and Divine Harmonie in our waies and conver∣sation? And what can be more soverainly efficacious, and expedient for the begetting this sacred order, than this spiritual, prudent Dexteritie, which we have been treating of? Spiritual light and prudence is the best orderer of things: Sinners void of the light of life, are loged in the grave of sin, where there is no order, but confusion; yea their light is darknes, as Job speaks of the natural death, Job 10.22.* 1.73 A land of darknes, as darknes it self, and of the shadow of death, without any order, and where the light is as darknes. Sin∣ners, whose light is darknes, cannot but be full of disorder and confusion: for al disorder comes from darknes. Thence Job 37.19.* 1.74'tis said, we cannot order our speech by reason of darknes. None can order their words and waies aright, but such as are indued with the spirit of God, and saving light. Whence David praies, Psal. 119.133.* 1.75 Order my steps in thy word, i. e. cloth me with a spirit of wisdome, or prudent dexteritie, that so I may order my steps according to thy word, and ap∣prove my self thy faithful friend. And such as do thus prudently order their waies,

have a promise of the highest manifestations of Divine friendship,* 1.76 as Psal. 50.23. To him that ordereth his conversation aright, wil I shew the salvation of God. We see then how essentially, and universally useful this Divine Prudence is, both for the production and con∣servation of friendship in general, but more particularly, of that Amitie which ought to be 'twixt the soul and Christ. I shal sum up the whole of this particular in a brief character of Divine Prudence, as it relates to friendship with Christ. This spiritual pru∣dence isi 1.77 an Intelligent eye, which contem∣plates those incomparable beauties, and tran∣scendent glories that are in Christ: it is a spiritual tast which savors and rellisheth those incomparable sweetnesses that are in Christ: It is the greatest inventresse of means most expe∣dient for the enjoyment of Christ, as our friend. It is ak 1.78 sacred orderer, which prescribes the best Directorie for our waies: It is produced in a pure mind; which reflecting on Christ, be∣holdeth in him a most beautiful exemplar or Idea for al its waies: It isl 1.79 the Corrector and Governor of al our paths;m 1.80 which referring al to the Divine patterne, brings us into the near∣est Assimilation to, and communion with Christ as our friend. O! what need then have the friends of Christ to studie and pray for this Divine prudence? Jam. 1.5. If any lack wis∣dome, &c.

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

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

AS the foundation in Artificials gives union,* 1.81 and strength; and the Head in Naturals affords Influence and Conduct to the whole bodie: the like does Prudence in Mo∣rals; particularly in Friendship, as it has been shewn. But yet if Prudence be the root and Head, the Wil is the Heart, where friendship has its proper Seat and Throne: So that, not only a sound Head, but also a sincere heart is essentially and fundamentally necessary to the constitution of true Amitie, whether human, or Divine. This leads us to the remaining Characters of the first fun∣damental Law of friendship; namely, that it be founded on a single complete election of our friend, and that for himself. These Adjuncts or Attributes, given to this Election, refer both to its object and subject, i. e. we must chuse a single complete object, for it self,

with a single, complete Heart. Wherefore we shal discourse of these Attributes under both their references.

First,* 1.82 As for the object of this Election it must be single, and complete, in al friendship, whether human or Divine. We shal, with the Lord's gracious Assistance, examine each of these in their order.

First,* 1.83 The Object of this Election must be single, at least comparatively, if not abso∣lutely. For, (1.) Al friendship amongst men requires, that its object be comparatively single: that is, that the heart admits not of any corrival, or other friend, who stands in direct opposition to, or competition with his elect friend. For every one may be justly reputed, so far an enemie to his friend, as he is a friend, though but secretly, to his friend's enemie.* 1.84 But (2.) There are some kinds of friendship which require a single object absolutely; as that between conjugal Relations. Conjugal Amitie, as such, abso∣lutely excludes al degrees of comparison, in the same kind, as to al other lovers and friends. He or she that has the least degree of true conjugal love, or friendship for any other per∣son, save that to whom he or she is joyned, by a conjugal Election or Mariage-consent, offers violence to the very fundamental Laws of conjugal friendship, and may be accounted an Adulterer, or Adulteresse; at least so far as this irregular passion prevaileth. For the very formal nature or reason of conjugal friendship excludeth al corrivals, or copartners

with its friend. This is a sealed fountain; if any streams issue forth to other lovers, the whole is poisoned, Prov. 5.15, 16, 17, 18, 19, 20. Prov. 2.17. Cant. 4.12.

Now such is the friendship betwixt Christ and a gracious soul;* 1.85 it is conjugal, and therefore requires absolutely a single ob∣ject of its election or choice. That soul who admits any other but Christ, to share in the same Kind of conjugal Affection, which it owes to Christ, is guiltie of spiri∣tual adulterie, and fornication. There is a ful character of a soul espoused to Christ, Cant. 4.12. a Garden enclosed is my Sister,* 1.86 my Spouse, a spring shut up, a fountain sealed, i. e. her conjugal friendship is wholly reserved for Christ, and for none other. Whence v. 8. he cals upon her,* 1.87 to come from the Lions dens, from the montains of the Leo∣pards, i. e. to renounce friendship with al old lovers, which were either open or secret enemies to him. For as the Lion signifies an open fierce enemie, so the Leopard or Panther implies a cunning, slie enemie, which, under pretence of friendship, does more effectually hurt:h 1.88 For this Beast is estimed a friend to all Beasts except the Dra∣gon; and thence by the beau∣tie of his skin, or sweetnes of his smel allures all beasts to him. Whence Antichrist, that great enemie of Christ, is Rev. 13.2. ressembled under this symbolick Image of a Leopard; which sets forth his

secret, cunning enmitie, masqued under a pretext of seeming friendship. So Hos. 13.7. We have the Lion and the Leopard joyned together, as expressive of Gods open and secret enmitie against his back∣sliding people. Thus Christ admonish∣eth his spouse, to refuse friendship with al old lovers, which were either Lions or Leopards, open enemies, or false friends to him, that so she might be as a garden enclosed, a spring shut up, a fountain seal∣ed for himself, and himself alone. The like Admonition Christ gives his con∣tracted spouse,* 1.89 Psal. 45.10. Hearken (O Daughter) and consider, and incline thine ear: forget also thine own people, and thy fathers house. 11. So shal the King great∣ly desire thy beautie: for he is thy Lord, and worship thou him. That this is spoken of the Spouse or friends of Christ, the very Title of the Psalme imports, which is a song of loves, i. e. betwixt Christ and his conjugal friends. What then does Christ exhort his conjugal relations unto? (1.)i 1.90 To bearken, i. e. to give diligent attention to those conjugal Articles, or Laws, which were incumbent on her to observe. (2.) Not only diligently to at∣tend, but also to consider, i.e.k 1.91 to consult, deliberate, and weigh exactly, what are the most proper expedients and means, for the completing and perfecting

her conjugal union, and communion with her Lord. And then the Psalmist proposeth, (3.) That shel 1.92 ineline her ear: i. e. not only consider and advise warily about the means, but also chearfully to consent unto, and em∣brace such as were most expedient for the accomplissment of her end. She was to consider and debate long, and maturely, about such means as were best for the ac∣complissement of this so happy match; but, the deliberation and consultation being over, she was to incline her ear, i. e. chearfully to consent, and speedily to execute those means, which were judged fittest for the attaining her end. Thence (4.) the Psalmist acquaints us, what the first and main of these means were; namely, Forget also thine own people and thy fathers house. As if he had said, look as those who enter into conjugal friendship and relation, have their conjugal Affections so far melted and dissolved into their beloved friend, as that they do in a manner forget al old relations, though never so near allied by bloud, even Father, Mother, &c.m 1.93 so must thou have thine heart divorced from al old lovers, though never so near akin to thee, if thou wilt enter into a conjugal friendship with thy Lord. Conjugal Affection and relation contracts and gathers in the Affecti∣ons,

which lie loose and in commun among many friends, to one single person: so must the conjugal friend of Christ, cal home his scattered and wandering affections, and cause them al to center on their best beloved. Whence it follows. (5.) v. 11. So shall the King greatly desire thy beautie, i. e. Be thou wholly for him, and he wil be wholly for thee: let thy Affections be taken off al old Lovers, and Knit entirely to him, and his Affections shall be entirely knit to thee: be thou content with him, and he shal be content with thee: let the King have his Throne al alone in thy heart, and his heart shal be as it were alone set on thee, So shal the King desire thy beautie.n 1.94 And thence (6.) follows the second rea∣son, why she should forget her own people and fathers house: For he is thy Lord, and worship thou him, i. e. He is not only thy Husband but Soverain Lord, to whom al Divine Adoration and worship doth appertain: wherefore if thou reservest, in the supreme conjugal bent of thine heart, which is thy Lords Temple and Throne, any secret haunt for old lovers, thou art guiltie, not only of spiritual Adulterie, but also of Idolatrie: for he is thy Lord, whom alone thou must adore, or worship, with spiritual-conjugal faith, love, and obedience. Thou art mistaken if thou thinkest to mediate a league of friendship, betwixt thy New Lord, and old lovers: no, he wil have his alone in the inmost bent of thine heart, which is his sacred Temple, or rather the Holy of Holies, where none may

enter or Loge but himself: there is room for other Lovers in the out-loges of the Affections, but none here, in this sacred Bent of thine heart, save for thy Lord: he alone must be extolled and worshipped here. He that studies, and indeavours to make a composition betwixt Christ and any old friend, so as to allow them both a share in the inmost bent of his spiritually conjugal love, does but de∣lude himself with a framed shadow, or Idol-Christ, of his own fancie. A compound-Christ is a false Christ: if we chuse not a single Christ for our friend, we chuse nothing, but a coined Idol of our own deluded hearts: he that addes any thing to Christ, as a co∣partner in his spiritual conjugal friendship, destroyes the whole of Christ, as to benefit. Al this is set forth to the life in that Parable, Hosea 3.1, 2, 3. v. 1.* 1.95 Then said the Lord unto me, go yet, love a woman (beloved of her friend, yet an adulteresse) according to the love of the Lord toward the Children of Israel, who look to other Gods and love flagons of Wine. The case stood thus: The Jews had entred into a conjugal covenant of friendship, with God, as you have it, Jer. 2.2, 3. I re∣member the kindnes of thy youth, the love of thine espousals, &c. But Israel had broken her conjugal covenant with God, as this Pro∣phet Hosea declareth at large, chap. 1.2. whence She is here stiled an Adulteresse, be∣cause, albeit she retained the profession and worship of God in part, yet she looked to other Gods, and loved flagons of

Wine,o 1.96: i. e. she found good emolument, or incomes of plea∣sures and riehes by the flagons of Wine, or drink offerings which were poured forth to other Gods; therefore she looks towards them, or gives them a share in that conjugal friendship and worship which was due to God alone, as Zeph. 1.5. Yet for al this, though Israel had thus broken wedlock with God, yet he had an affectionate compassio∣nate eye towards her: she was beloved of her friend though an adulteresse; God had a mind to enter into a new covenant of conju∣gal friendship with her: but how? would God be content that Israel should lie in com∣mun for him and Idol-Gods? No; but first he redeems her Affections by out-bidding other lovers; and so wil have her as a gar∣den enclosed and a fountain sealed, proper to himself. So v. 2. So I bought her to me for fiveteen pieces of Silver, &c. V. 3. And I said unto her, thou shalt abide for me many daies, thou shalt not play the Harlot, and thou shalt not be for another man, so wil I also be for thee. As if the Lord had said: O my backsliding Spouse, I have yet once again ransomed thee, both by price and power, from thine Idol-lovers; look wel to it, that thou play not the Harlot again: be thou for me, and not for any other lover, and I wil be for thee: approve thy self a loyal friend to me, and dout not but that I shal approve

my self so to thee. Thus Cant. 6.3.* 1.97 I am my beloveds, and my beloved is mine, i. e. I am wholly and singly for my Beloved, as he is wholly and singly for me:* 1.98 I am in regard of conjugal love and subjection, not mine own, but his: as he is, in point of conjugal love and care, not his own but mine. Its true, my beloved ceaseth not to be his own, when he becomes mine; but yet he demeaneth himself as if he were not his own; he assumeth such intimate Rela∣tions, and bowels, of an husband, friend, sa∣vior, &c. as bespeaks him wholy mine, and therefore it is my dutie to make over my self, my Thoughts, Admirations, Affections, Per∣son and al to him; so that I am now to mind, admire, live in, possesse, enjoy, and de∣light in him, and not my self; I am to re∣ject every Idol-lover and friend.

Thence God tels the Israelites, that he would not deliver them, til they had put away their false Gods, Judges 10.13, 14.* 1.99 Yet ye have forsaken me, and served other Gods: wherefore I wil deliver you no more. Go crie unto the Gods ye have chosen, and let them deliver you in the time of your tribulation. God upbraids them with their Idol-Gods and false lovers. But yet when the Israe∣lites had put away their Idols, and humbled themselves before God, it is said the Lord's s••ul was grieved for their miserie, v. 15, 16. The like Hos. 14.3, 4.* 1.100 When Israel is

brought to renounce al Idol-lovers and false Gods, then, and not til then, Christ comes in as a friend, promising to heal her back∣slidings. So v. 8. Ephraim shal say, what have I any more to do with Idols? and what follows? I have heard him, and ob∣served him, &c. Christ wil never hearken to us as a friend, so long as we have to do with Idols.

Thus Hos. 2.15,* 1.101 16, 17. when God takes Israel again into Covenant with himself, he wil have her forget the names of Baalim, her old Idol lovers, and cal him Jshi, her Husband. Thus the soul, that enters into a conjugal friendship with Christ, must be for him singly, and for none other: he must not adde to or compound any thing with Christ; but must bid adieu unto, and abandon al old lovers, which may pretend unto, or aim at the least share in the bent of the heart, or that conjugal Affection which is alone due to Christ.

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

BUT now to descend to particulars,* 1.102 there are 4 old friends, or lovers which pretend unto, and aim at an interest in that conjugal affection and friendship, which is alone due to Christ; and those are, 1. Sin. 2. Self. 3. The World. 4. The Law as a Co∣venant. The first two are interne, and bo∣some-friends; and therefore more apt to be∣tray us: the latter, albeit more externe and forrein, yet are they exceeding dangerous, and very prone, either by their smiles, or frowns, to get a share in that conjugal friend∣ship, which is due to Christ. Whoever therefore does really intend and desire, to enter into a solemne League and Covenant of Amitie with Christ, must abandon each of these, so far as they stand in opposition to, or competition with Christ; who must have his royal Throne, al alone, in the bent of the heart. And this indeed suits with the na∣ture of al election formally considered: Forn 1.103 al election, in its strict notion, does import a reprobation of something: he that elects one thing, reprobates another. So he that elects Christ for his friend, must reprobate or refuse al these old Idol-lovers, so far as they pretend unto any share in that conjugal Af∣fection,

which is due to Christ, and to him alone.

1.* 1.104 He that wil espouse Christ for his friend, must absolutely renounce, yea, bid open defiance unto sin, that bosome inmate, which pretends much kindnes for us, but is indeed a sworne enemie, not only unto Christ, our best friend, but also to our selves. The Phi∣losopher could tel us:o 1.105 That those who are truly friends, have the same enemies, and friends. This holds most true here; he that is a friend to Christ is an enemie to sin; and so on the contrary, he that is a friend to sin, is an enemie to Christ. To pretend unto an election of Christ as our friend, without any sincere reprobation of sin, is a contradi∣ction in Christianitie. What? a friend of Christ, and yet reserve secret haunts for be∣loved 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 discour∣ses, 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 re∣tirements, and more publick in thy relations?

Art thou an Angel in the Church, but a De∣vil 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,* 1.106 and by Malcham: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto (not by) the Lord and to Malcham, i. e. they professe friend∣ship to God, yea bind themselves to him by an oath of Allegiance and Supremacie, to be for him and for none other: but yet un∣der hand, they swear also to Malcham: i. e. their Idol Molock, to whom they give alle∣giance 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 medi∣tate, 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.* 1.107

Neither wil every laxe and partial repro∣bation

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 Refor∣mation, 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 pre∣sent world, he forsakes Christ, and Christ for∣sakes him.* 1.108 (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 Di∣vine 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 profita∣ble: he may have ••••••••gement of conviction and Discretion against 〈◊〉〈◊〉, as it is the fuel of Divine wrath, or he••••••re, and yet he may have a judgement of Approbation for sin, as

pleasing to corrupt nature.* 1.109 (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 Cove∣nants 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 con∣science? (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, pro∣vided 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 con∣cele 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 Cove∣nants against their sins, but as expedients sub∣servient 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 to∣wards sin whiles they seem most displeased with it: they are offended at sin, not be∣cause God is offended at it, but because it offends their peace, and troubles their con∣sciences, &c.* 1.110 (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 wi∣thered. And al this but feigned conflicts, and superficial mortification of sin, which determine in the greater prevalence and sove∣reigntie 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 Do∣minion of sin grows stronger, and more vio∣lent; 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 incu∣rable.

Mat. 22.25,—28. This is the case of many a seeming friend of Christ.

But now it is far otherwise with those who really chuse Christ as their friend.* 1.111 (1.) As to their Judgements, they ha'nt only a conviction, but also a reprobation of sin: they see sin, not in the Devils minorating glasse, but in the magnifying glasse of Gods law: they contemplate sin not only in the notion and Idea; but really, and intuitively: they see the thing it self, and that in its monstrous ugly shapes, and aggravations: whence sin appears to them exceding sinful, Rom. 7.13.* 1.112 They see in sin al moral and natural evil; al weaknes, povertie, servitude, shame, reproche, deformitie and debasement of human Nature. And these their convictions of sin are real, spiritual, deep, feeling and con∣stant: their eye lids are kept open, so that fresh light and convictions of sin break in, every day more than other, as it was with Asaph, Psal. 77.4. Thou holdest mine eyes waking.* 1.113 (2.) The true friends of Christ, do not only see sin in its colors, but also feel the weight of it: though perhaps they have not the melting sense of Christs love, yet they have the bitter sense of sin: 'tis true, they feel not alwaies the workings of their friendship to Christ, yet they feel the burden of their provocations against Christ; which is to them the worst of Hels: they find more malignitie, and bondage in The least moral evil of doing, than in the greatest natural evil of suffering.* 1.114 (3.) Hence the loyal friend of Christ, has the Bent of

his heart strongly set against sin: his dis∣pleasure against sin boils up to an high de∣gree of hatred, revenge, and Antipathie; which is the most deep, and rooted emnitie; that which springs from an instinct or Law of Nature, and vents it self against the whole kind. So great is his hatred against sin, Psal. 79.10. Prov. 8.13. Yea, he hates the very sin he commits, and loves the good he omits, Rom. 7.15, 16. He has also a spring of godly sorrow in his heart: he is troubled and grieved for sin, not only because it grieves and troubles his conscience, but also because his best friend Christ, is grieved and wounded thereby: his heart bleeds for sin, because it caused the heart of his Lord to bleed to death: his spirit is broken for sin, because the law of his God is broken thereby: his sorrow for sin is very fruit-bearing, 2 Cor. 7.9, 10. (4.) Again, the real friend of Christ does not only hate, and mourne for sin, but also fight the Lord's Battels against sin. His heart takes part with God against sin, even when his members are engaged for sin against God, Rom. 7.15, 16, 19. He fights against sin, not with carnal, or legal, but with evangelick and spiritual weapons, 2 Cor. 10.4. For the weapons of our warfare are not carnal but mightie, &c. He takes unto him the whole Armor of God, Ephes. 6.13, 14, &c. He takes the sword of the spirit, whereby he lets forth the heart-blood of sin, Rom. 8.13. H••

makes use of the shield of faith, dipt in the blood of Christ, which is very efficacious to keep off the fierie darts of lust, Heb. 9.14. Neither are his conflicts against sin at a distance only, but very intimate and close, in the same facultie; Divine light against carnal wisdome, love to Christ against sinful lusts; godly sorrow against carnal grief: these fight hand to hand, in the mind, wil, and Affections. Neither does he fight against grosser sins only, but also against more spiritual, refined lusts; as spi∣ritual pride, unbelief, self-love, hypocrisie, carnal confidence, presumption, formalitie in duties, hard-heartednes, carnal seouritie, and spiritual sloth. Moreover, he has more ve∣hement conflicts with his beloved darling lusts; such sins as are most flesh-pleasing or profitable; most presuming, and domi∣neering, Psal. 19.13. which do more easily beset him, and for which corrupt nature does most cater, and provide. But above al sins, he is mostly vexed with, and there∣fore most vehemently set against his corrupt Nature; which is the heart, the cursed root of bitternes, the poisoned fountain, that gives life, malignitie, and venome to al other sins: he strikes not only at the branches, but laies the axe to this root of sin: he endeavors not only to purge the streams, but also to sweeten the fountain: his main work is not only to cure the botches and breakings forth of sin, but to drive the malignitie from the heart: though

sin may gain some loging in his externe members, yet he wil allow it no quiet abode in the heart, Rom. 7.22, 23. In short; the sincere friend of Christ, albeit he may be oft foiled by sin, yet he riseth again; yea he fals forward, and gains ground by his fals: his being foiled by sin, does end in his greater victorie over sin; in that it makes him more humble, self-denying, believing, &c. So that oft, when the Acts of sin are most violent and strong, the Do∣minion of sin is most impotent, and weak; as it is with nature in dying pangs, he even then overcomes most, when he seems most overcome by sin: Sin is not only asleep, or Sick, but dead in him: and the death of sin is the life of his friendship with Christ. His reprobation of sin ends in the election of Christ. Heb. 6.1. These are the postures of Christ's friends towards sin.

SECT. 3. The Election of, and Amitie with Christ, presupposeth the Renunciation of irregu∣lar self.

2.* 1.115 ANother great corrival, which sues for an interest in that conjugal Amitie, and friendship which is due to Christ alone, is self. This is a more secret and slie competitor with Christ, but by so much the more dangerous, Self is a more masqued enemie; which oft carries the face of a friend, not only towards the soul, but to∣wards Christ also: and yet there is not a greater enemie in the world, either to Christ or the soul, than irregular, inordi∣nate, and lawlesse self. 'Tis therefore great folie, yea madnes, to imagine there can be any true election of, and Amitie with Christ, unlesse there be first a divoroe from, and Abjuration of Self, so far as it stands in opposition to, and competition with Christ. This is evident even from the universal Idea or general na∣ture of Friendship.* 1.116 The Philosopher can tel us, that,p 1.117 they are avaricious, sordid persons, who seek to gain by their friends, to whom they ought to give, i. e. they, who make self the

only measure of their friendship, are good friends to none but themselves: for you may expect friendship from them, no longer than they may expect advantage and profit from you. He that regards himself only, and converts al his thoughts and studies to his own Interest, is the worst in the world to make a friend of: because he usually fails his friend most, when he has most need of his friendship; namely, in times of difficultie. The selfish man wil part with his best friend,* 1.118 rather than with his carnal Interest. Yea inordinate, lawlesse self, will not stick to offer violence, to al the fundamental and essential Laws of true Amitie, and friendship. For, (1.)q 1.119 A friend is to be chosen for him∣self: i. e. not for what good we are to re∣ceive from him, but for what good we see and enjoy in him: This a selfish man minds not: he sees nothing desirable in his friend, but what good he receives from him. (2.) Again, true Amitie requires a likenes, yea some kind of unitie, and onenesse in prin∣ciples, humours, dispositions, wils and Affecti∣ons. But a selfish man can no longer con∣forme to his friend, than his friend con∣formes to his Interest. Irregular self is ful of crosse principles, humors, dispositions, and Affections. (3.) The Philosopher, as well as Reason, tels us, that al true Amitie is founded in virtue; and thence, that there is no sound friendship but among virtuous per∣sons: but now the selfish person knows no virtue, but what promotes his great Idol

self. (4.) Farther, true friendship requires mutual communion, communication, and re∣signation of al things. This a selfish per∣son can no way approve of: mine and Thine are his fundamental Laws: he chuseth ra∣ther to enjoy his carnal interest, than his friend: he had much rather break a thou∣sand times with his friend, than once with carnal self. (5.) Again, confidence and de∣pendence is essential to true friendship: but a selfish man has no confident, but self: he can trust his best friends no longer, than he has trial of them. Jelousie,* 1.120 suspicion and disbelief is the first Article of his Creed. (6.) True friendship requires, that we do or suffer any thing for our friend: But now a selfish person can do but little, and suffer much lesse for his friend, (7.) Lastly, Fi∣delitie, and constance is fundamental, and ne∣cessary to true Amitie: But alas! how mu∣table, how inconstant, how disloyal is a selfish man to his best friends? Hence the Philoso∣pher concludes,q 1.121 That friend∣ship is not to be taken up for riches or any politick Interest: because such an Amitie has nothing stable in it, but its Instabilitie or inconstance. And thus much experience tels us, that friendship taken up on base selfish Inte∣rests, is most inconstant: for the least mistakes, prejudices, crosse humors, passions or dissatisfactions oft' turnes such friend∣ship into secret, if not open enmitie. By

al which it appears, that they, who enter into a league of friendship for base selfish ends, wil soon come to an end of their friendship. Whence also it is manifest, that self-denial is essential and fundamental to al true friendship.

Neither is this self-abnegation fundamen∣tally necessary to human friendship only, but also to Divine.* 1.122 Spiritual Amitie with Christ is no interessed Love: that lawlesse Lord, or rather Tyrant, Self-love is the greatest enemie Christ has. For (1.) what∣soever pretensions of Amitie to Christ it may make, yet the intrinsick and secret mesure of al its kindnes to Christ is self-interest: so much the Philosopher assures us,r 1.123 that the self-lover acts wholly for himself, either ac∣cording to his proffit or plea∣sure. (2.) Again, self-love fils the heart with a world of prejudices against Christ. O! What unbelieving Je∣lousies, what groundles surmises, and suspi∣cions; what cruel, severe, and hard thoughts of Christ have self-seeking profes∣sors? (3.) Whence also comes that obstinacie, contumacie, stout-heartednes, and inflexibilitie or stubbornes of wil, which is in many pre∣tenders of friendship to Christ, but from proud self?s 1.124 for self is the proudest thing in the world: it affects no lesse than a Deitie, or equalitie with God and Christ; and therefore its wil must be its law; it is impatient of any yoke, though never so sweet and

easie. (4.) Self-love is the greatest ene∣mie to Christ, because it is ful of self-flat∣terie, presumtion, and carnal securitie. Holy Self-despair is the best foundation for friend∣ship with Christ; because it makes sinners see and feel their absolute necessitie of Christ. I must have Christ or I die, saies the self-despairing soul.t 1.125 But now self-love fils the soul with groundles presumtions, and carnal confidences: if sin be but asleep, or sick, self persuades the sinner, that sin is dead: if there be but a few seeming good actions, self-love presumes that there are also good Affections: If there be some legal sorrow for sin, this affection of self-love falsely concludes, there is an hatred of sin, &c. (5.) Lawlesse self is a great bar to friendship with Christ, in that it is the cause of al sin, and so of difformitie from, and rebellion against Christ. That self-love is the cause of al sin, the poor blindu 1.126 Philosopher can in∣struct us: for (saith he) he that loves, is blind about that he loves; and so he imagines there is greater honor due to himself than truth. Again, al sin springs from an inordinate appetite of some lower good: and the true cause why any do inor∣dinately love any lower good is, because they do inordinately love themselves. Hence (6.) Self-love puts another bar to Divine Amitie with Christ, in that it is the cause

of al manner of confusion, and disorder in the soul. Friendship with Christ, is (as we have before Chap. 2. shewn) a very barmo∣nious, regular, and orderly thing: But now that lawlesse Tyrant self breeds al kind of confusion. So Plato excellently philosophiseth, shewing,w 1.127 how Tyrannick self-love lives, as an absolute Monarch, in al manner of con∣fusion and irregularitie, &c. (7.) Lastly, lawlesse self is most obstructive of Divine Amitie with Christ, in that it makes men double minded, disloyal and unconstant in al the offices and duties of friendship towards Christ. Self-seeking professors are indeed friends to none but their own humors, lusts, and Interests: whatever fair pretences they make to Christ, yet in truth al their friend∣ship is concluded within their own sphere: self is the centre and circumference, where al the lines terminate. 'Tis true, they wil perhaps in some lesser concernes, where self is not invaded, appear for Christ, that so they may in concernes of greater consequence act for themselves: they live and die with∣in the circle of their own private Interests: they really adore and worship no God, but self. Whence 'tis impossible that such, whose ends differ so vastly from Christ's, should maintain entire, and long friendship with him. Divine Amitie with Christ is lined with a world of difficulties; and therefore it needs a world of courage and

resolution: Cowards wil make no good friends of Christ; because they are below the lowest office of friendship. But self-love is mighty cowardly and timorous, as also slothful and lazy: it cries, there is a Lion in the way, if but any shadow of danger. 'Tis true, a selfish friend may go, like Or∣phah with her mother, a furlong or two with Christ, so long as the way lies fair and direct for his own Interest; but yet he soon parts at the first crosse way.x 1.128 One keeps on with Christ til he comes to the crosse way of shame or re∣proche: another he walks with Christ, til he comes to the crosse way of povertie or need: others march with Christ, til they come to some fiery trial of persecution. This is most certain, that friendship with Christ, begun on base selfish grounds, will end in secret or open enmitie: for when such seeming friends have atained their ends on Christ, they care not to have any more to do with him. We find this fully exemplified in many selfish friends that followed Christ, while on earth, for the loaves, or bag, or some such carnal interest. So Joh. 6.15.* 1.129 there are some seemingly such zelous friends of Christ, as that they would come and take him by force, and make him a King. Ay but Christ puts no confidence in them: he knew their selfish designe, and upbraids them with it, v. 26. verily ye seek me because ye did eat

of the loaves, and were filled.y 1.130 Such basquet-friends are reproched by the Heathens. Nei∣ther were they long-lived-friends of Christ; for v, 60, 61. they are offended at him, and so quit his companie. The like in∣stance we have, Joh. 2.23, 24. where many commit themselves to Christ, but he would not commit himself to them; because he saw they were but selfish false-hearted friends, which would ere long prove open enemies to him. We have also a great instance hereof in zelous Jehu,* 1.131 2 King. 10.15, 16. where he seems a forward and hearty friend of God; and cries out to Jehonadab, come with me and see my zele for the Lord. He pretends much zelous friendship for God, but he intends al for himself: Jehu seems to go far in the work of Reformation: oh! what an huge zele has he seemingly for God? But when it came to the hazard of his Crown, then the golden Calves must he set up: he would rather venture the losse of Religion, Christ and al, than the losse of his Kingdome,* 1.132 2 King. 10.29, 31. He regarded not to walk in al the commandments of the Lord: Albeit he went far in Refor∣mation, yet he durst not go farther than his Interest attended him: when Reformation, and Interest crosse each other,* 1.133 then he breaks with God, and so God breaks with him, as v. 32. And 'tis worth our remarque, that the very same self-interest, namely his ambitious desire of the Kingdome, which made him seem so zelous a friend of God, against

Ahab's house, was that which at last turned his seeming friendship into open emnitie against God. For the same self-interest that engaged him for God, against Ahab's familie, in order to the obtaining of the Kingdome, engaged him against God, and a thorow Re∣formation, lest thereby he should again lose the Kingdome: which seems to be aimed at, Hos. 7.1.* 1.134 when I would have healed Israel, then the iniquitie of Ephraim was discovered, and the wickednes of Samaria. Jehu's ambition was very wel pleased, to join in the work of Reformation, so far as it conduced to his gaining of the Kingdome: but having gained it, the same self-love hin∣dred him from joining too far in Reformati∣on, lest thereby he should again lose his King∣dome. Thus the same Idol-self, which at first made him a seeming friend, at last made him an open enemie to God. So mutable and varia∣ble a thing is self, and al friendship founded, and rolling thereon. And, as Ambitious self thus far prevailed with Jehu, so Avaricious or cove∣tous self no lesse influenced Judas, both in the election, and reprobation of Christ, as his friend: For the same avaricious humor, which made him continue a friend of Christ, namely that he might have his bag or purse sup∣plied, (for Judas was Christ's Bursar, as Joh. 13.29.) the same at last inclined him to sel his master and friend, for thirty pieces of Silver. Such a visible curse is there upon al selfish friendship, as that self-love is both the effective, and destructive cause thereof.

By al which it is evidently manifest, that inordinate self is the Gangrene of al true friendship: so that nothing is more essen∣tial and fundamental to the election of Christ as our friend, than the Reprobation, abnega∣tion and abjuration of tyrannick, lawles self. Renunciation of sin, without the renuncia∣tion or rejection of self, does but make men more secret, and cunning enemies of Christ.

And as there can be no espousement of Christ for our friend,* 1.135 'til there be a divorce from self; so neither is it every partial, su∣perficial, carnal, externe, legal, and hypocri∣tick self-denial that wil serve the turne, to constitute a sincere friendship with Christ. For it is most evident, that many denie themselves in some things,* 1.136 that so they may seek themselves more effectually in other-some. Others denie themselves much in profession; that so they may exalt themselves the more in Realitie. Some seemingly abase their own wis∣dome, that so they may the more cunningly ad∣vance the same; as the Academicks, and Scep∣ticks of old.* 1.137 Others professedly crosse & thwart their own Inclinations, and humors, that so they may promote their own merits.* 1.138 Others renounce their own merits and self-righte∣ousnes in profession, that so they may the more establish the same in their hearts.* 1.139 How much seeming self-abnegation is there in the world, which springs only from self-love? How many are there who seem to abase themselves in their own, and the

worlds eyes, that so they may be extolled by other men? does not many mens self-denial spring only from carnal fear of Di∣vine wrath;* 1.140 or from spiritual pride and vain glorie? is not the self-denial of many made use of only, as an artificial blind, or masque to cover over a rotten base heart? do'nt they under a forme of self-abnegation, hide the power of lust? Is not the self-denial of many seeming friends of Christ only legal and forced; which at last ends in greater self-seeking and Apostasie? certainly, such self-denial is the pest of Religion, mere car∣nalitie, enmitie against God; yea flat Ido∣latrie; and therefore the greatest abomina∣tion unto God: so far is it from laying a foundation for Divine Amitie with Christ.

Whence it appears that that self-denial,* 1.141 which ushers in friendship with Christ, is of a more noble descent, and nature: it springs from a broad, inward, spiritual, intuitive, feel∣ing, living, and Divine light; discovering to the soul the universal pravitie, contagion, malignitie, povertie, nakednes, impotence, ser∣vitude, yea Hel of sin, and miserie in corrupt Nature. This Divine light gives the soul also a bright, spiritual, real, intuitive, affe∣ctive 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.* 1.142 who, having had a sight of God in his Glo∣rie, v. 1. he cries out, wo is me, for I am un∣done, &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 glo∣rie, 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 up∣on himself as fit rather to be swallowed up of judgement, than capable of mercie; he is quite out of conceit, and love with him∣self. Thus also the Publican; who having had some glimpse of Gods justice and holines, Luk. 18.13.* 1.143 (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 wretch∣ed 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 hap∣py 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 wise∣dome,* 1.144 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,* 1.145 he looks upon it as no better than a self-hel: he accounts his own wil the most crooked, stubborne, per∣verse piece of the whole Creation; and therefore would fain have it broken and ground to powder; wholly melted and dis∣solved into the wil of God, Psal. 131.2.* 1.146 His self-forces, and self-strength, he judgeth to be wholly infirme, and weak: and whereas for∣merly, his evangelick assistances were im∣proved for the Interest of self; and under pretence of depending on Christ, he really de∣pended 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-righ∣teousnes,* 1.147

he looks upon it as most unrighte∣ous; yea, as dung and drosse in comparison of Christ,* 1.148 Phil. 3.8, 9. His self-peace and securitie, is that which he daily watches and fighteth against.* 1.149 His carnal self-interest, is to him no better than self-ruine. His self-glorie is his self-shame,* 1.150 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 him∣self, 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 him∣self, 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 con∣jugal 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 over∣come 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 ma∣ny seek themselves most, while they seem most to denie themselves? O happy is he, that understands what it is to abjure,* 1.151 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 Abra∣ham 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-ab∣negation,* 1.152 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 Chal∣dea, his nearest relations, and eye-pleasing

delights to follow God, he knew not whi∣ther, 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 offer∣ing 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 Mar∣tyrs,,* 1.153 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 friend∣ship, 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,* 1.154 choice friend of Christ? and who more eminent for self-de∣nial than he; especially when it came it came to a competition with Christ?* 1.155 So Mat. 3.11. he confesseth he was not worthy to bear Christs's Shooes.* 1.156 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 solemne∣ly, that for his part, he was but the friend of Christ, the Bridegroom; and therefore 'twas 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 Evange∣lick 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 exem∣plifications 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 1.157 who notes, that young men usually are more [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] friendly, and sociable, than other ages; be∣cause 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 na∣ture, 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 du∣ties: they mind more what they receive from Christ, than what they give unto him: they love Christ in themselves, more than them∣selves 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 friend∣ship, and particularly of Divine.

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

3.* 1.158 WE have finisht the two great in∣terne 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 re∣jected, as it stands in opposition to, or compe∣tition with Christ. The world has a double face, the one smiling, and the other frown∣ing: 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 princi∣pally as to the former: For generous spi∣rits, are sooner overcome by the smiles, than by the frowns of the World.* 1.159 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 1.160 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 faith∣lesse, and deceitful: it usually then deceives us most, when we most love, or trust it. No∣thing makes men sooner mad, than to be drunk with too much felicitie. Our Heads, and Hearts are so weak and infirme, as that they are soon overcome with the sweet wine of worldly good. And therefore, he that will be a friend of Christ, needs much wis∣dome, and Christian Temperance, as to the Desire, Ʋse, and Fruition of these lower goods. The Philosopher saies, in down right termes,b 1.161 that it is impossible to be exceding rich, and exceding good. Which comes near our Lord's great Aphorisme, That it is impossible for a rich man to enter into the Kingdome of Heaven, i. e. as 'tis ex∣plained, for one that trusts in his riches; which is the usual practice of rich men; who therefore are most unfit to make friends of Christ. Certainly great confluences of inferior goods, are great impedi∣ments to friendship with Christ: Be∣cause they make men usually (1.) Ve∣ryc 1.162

proud. (2.) Very soft-natured, and una∣ble to bear, and manage the crosse. (3.) Ve∣ry voluptuous and sensual. (4.) Ve∣ry formal, dead-hearted and strangers to God, in al their waies. (5.) Very confident in themselves. (6.) Very earthy and base-minded. Which are al very obstructive to friendship with Christ. We have sufficifient instances hereof, in those who pretended friendship to Christ. So the young man, Mat. 19.21,* 1.16322. what kept him from closing with Christ, but his possessions? he had rather part with Christ, than with his riches. He that wil make Christ his friend must ungod the World. Now the Worlds Deitie, or, if you wil, Trinitie consists in the Lusts of the flesh, the lusts of the eye, and the pride of life, as 1 Joh. 2.16.* 1.164 i.e. according to the usual explication, the act being (by reason of its near alliance) set for the object, Sensual pleasures, Riches, and Honors: Which, as the Cynick wittily expresseth it,d 1.165 are the masques of Vices; yea, and the fuel of them. So Philo the Jew tels us,e 1.166 That all sin comes from the lust after pleasures, or riches, or glo∣rie. These therefore must be so far re∣jected, as they stand in competition with Christ. Thus Christ enjoines the young man Matth. 19.21.* 1.167 Go and sel what thou hast and give to the poor. Christ commands him to part with al, if he would partake of him. To part with al; why, or how so? (1.) Every friend of Christ must part with al habitually, in the habitual frame and bent

of his heart: Christ must be loved more than al: thence the friends of Christ are required to hate al in comparison of Christ: that is, to love al with a lesser love which is comparative hatred. This the young man came short in: for he loved his riches more than Christ, as v. 22. (2.) The friend of Christ must part with al actually when Christ cals for it: which Christ does in some cases; As 1. In those first times of the Gospel, Christ required that his friends should lay down al at his feet, and live on a commun stock: and therefore it was this young man's sin, that he would not obey Christ's command, and part with al at his injunction: which was also the sin of Ananias and Saphira; and it cost them their lives. Again, 2. Christ commands his friends to part actually with al; so far as his Churches shal need require it, for the maintaining of his worship and ordinances. Which seems the meaning of that Scri∣pture, Gal. 6.6, 7, 8. Be not deceived, God is not mocqued, for what a man sows, that also shal he reap, &c. His designe is to instruct us, that we may not grudge any thing to Christ, for the maintaining of his Worship. 3. We are actually to part with al for Christ, so far as it may stand in competition with Christ, which oft happens in times of Persecution: we must lose al to keep Christ and a good Conscience. So our Lord informes us,* 1.168 Mat. 6.24. No man can serve two masters—ye cannot serve God

and Mammon, i. e. as Chrysostome para∣phraseth on these words,f 1.169 no one can serve God and Mam∣mon; because they require op∣posite things: Christ commands that we part with what we have, Mammon commandt that we catch at what we have not. There is also an emphase in that notion, serve; which implies to be under the Do∣minion, and to depend on the beck of those we serve. He that is under the Dominion of Christ, as his husband and friend, must use the World as his servant, not as his friend or Lord. In brief,* 1.170 the right use of the World, in subordination to our friend∣ship with Christ, consists in these particulars, (1.) In al creature-goods, to have a single intention on, and pure Affection for Christ, as our chiefest good, and best friend. This Christ injoines in the fore-cited Scripture, Mat. 6.22. if the eye, [i. e. the Intenti∣on] be single, the whole bodie is ful of light. To the friends of Christ, the whole World should be but a glasse, wherein they see and enjoy Christ their friend. (2.) There must be moderation in the use of al crea∣ture-comforts, and contentation in the losse of them. Al sensible goods are to the friends of Christ, but things indifferent; and therefore they must use them indifferently: they must learne, with Paul, Phil. 4.12.* 1.171 to want in al their abundance, and to abound in al their wants. What is want∣ing

in their provision, they must make up by contentment; and what is over or abun∣dant, they must, by Christian moderation and charitie, learne to want. (3.) The friends of Christ must use things to be used; and enjoy things to be injoyed, i. e. they must use the World as their servant, and injoy Christ as their friend. For he that makes the World his friend, makes Christ his enemie.* 1.172 So Jam. 4.4. Know ye not, that the friendship of the world is en∣mitie with God? &c. so irreconcilable is the feud 'twixt Christ and the World, when they come in competition, as that he who is a friend of the World must needs be an enemie to Christ; and he that is a friend to Christ, is necessarily engaged to be an enemie to the World. How far the friends of Christ must reject the frowns of the World, we intend to shew, God willing, when we come to their dutie as to bearing Christ's Crosse.

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

4.* 1.173 WE now procede to the last grand competitor with Christ, namely The Law; which is not simply, and abso∣lutely an enemie to Christ, but only so far, as under the notion of an Husband, or Co∣venant of works, it sues for a share in that conjugal faith and friendship, which is due to Christ alone. Now the Law endeavors to enter into the same bed with Christ, or to gain our conjugal friendship, both by its frowns and smiles, i. e. by its threats, and promises. (1.) The Law, especially when set home by the spirit of bondage, by its threats and terrors, affrightens and pricks the sinner's Conscience. Then (2.) by its fair promises and offers of life, it presseth hard for the souls conjugal faith and friend∣ship. But (3.) it being impossible for the sinner to performe exact obedience to the Law, therefore the Law is content, to go sharer with Christ; that the soul do what ••t can, and then, that its imperfections be made up by the perfect righteousnes of Christ. Thus the Law is content to com∣pound with Christ, and that its covenant ••f worksg 1.174 be tinctured with Christ's blood,

and mixed with the covenant of Grace: and by this means it gains the consent and conjugal friendship of many poor awakened sinners. A mixed covenant of Law and Christ, Works and Grace is very commun, but most dangerous. Thus it prevailed with the Judaizing Galatians, who com∣pounded matters between the Law and Christ, and so admitted both into the same conjugal bed of Faith and Dependence; which the Apostle cals the joining the bond∣woman, and the free-woman together,* 1.175 Gal. 〈◊〉〈◊〉 30, 31. and ch. 5.2, 3, 4. And that this 〈◊〉〈◊〉 the case of multitudes of convinced sin∣ners, is evident (1.) From their legal per∣formances of duties, merely to satisfie and quiet conscience, not to please and satisfie Christ. (2.) From their employing, and im∣proving Gospel-assistances for the promoting of legal, self-righteousnes. (3.) From their seeking after support and comfort from duties performed, rather than from Christ in duties. (4.) From their fear o•• displeasing the Law, more than of displeas∣ing Christ. (5.) From their making use of their legal performances, and righteousnes only as a cover blind or masque to concels a rotten heart, or some base lusts. These are black characters of a soul maried to the Law, Rom. 7.1, &c. But now the soul•• that enters into a covenant of conjugal friendship with Christ,* 1.176 is divorced from, and dead unto the Law, as an Hus∣band, or covenant of Works; and as i••

is ah 1.177 rigorous Tyrant, which requires per∣fect, exact obedience, and curseth al that performe it not; or as it would share with Christ in our conjugal Affections. This the Apostle professedly declares, Rom. 7.1, 2,* 1.1783, 4. v. 1. &c. he shews how the Law has Dominion over sinners, so long as they are maried to it, and out of Christ. But, addes he v. 4. ye are become dead to the law by the bodie of Christ, that ye should be maried to another, i. e. being by faith united and maried to Christ, ye owe no conjugal faith and friendship to the Law, which was your old husband; no, you are now dead to it as a covenant; you are not obnoxious to its curses; neither are you obliged to give it conjugal benevolence, or to bring forth children to it: for ye are maried to Christ, that ye should bring forthi 1.179 fruit, [i. e. children] unto God. Al your duties now must not be to please and satisfie the Law, as your husband, but to please and satisfie Christ: neither must you by your performances indeavour to exalt the righ∣teousnes of the Law as a Covenant,* 1.180 but Christ. The like Gal. 4.30, 31. where he tels them, they must cast out the bond-wo∣man, i. e. the Law, as a Covenant, and em∣brace the free-woman, i. e. the Covenant of Grace. Yet this hinders not,* 1.181 but that the friends of Christ are obliged to love and ob∣serve the Law, as a Directorie and Instructor, to regulate and guide them in their walk∣ing: Yea, in this regard their hearts have

an intimate union with the Law; they would fain, as two strait lines, touch in every point with the Law; they hug, and embrace it, because it is but a reflexe Image, a Transcript or copie of the holines of Christ, their best friend. Whereas the false friends of Christ, embrace the Law as an Husband, or Cove∣nant of Works, but hate it as a Directorie, or rule of life: the true friends of Christ, they reprobate, yea hate the Law as a Cove∣nant of Works, and yet embrace, and love it as a Directorie, and rule of life. These dif∣fering and opposite Affections, in the false and true friends of Christ, procede from the differing and opposite regards they have to the law and Christ. The false friend of Christ, his last end is to exalt himself, and therefore he espouseth the Law for his Hus∣band, that so he might bring forth fruit to himself, and exalt his own righteousnes: The true friend of Christ, his last end is to abase Self, and exalt Christ, and therefore he rejects the Law as a Covenant, and espouseth Christ for his husband, that so he may bring forth fruit to God, and exalt his free-grace. Whence the Law, being stripped of its bitter, and sour curses, and dipped in the blood of Christ; as also sweetned with free-grace and Gospel-mercie; it now becomes a sweet and easie evangelick-yoke, a new com∣mandement of love, a royal Law of libertie; which with his inward man he delighteth in, and loves to conforme unto, as Rom. 7.22. Jam. 1.25.

Thus we have finisht the first character of the object; and shewn, how Christ is singly to be chosen, in opposition to Sin, Self, the World, and Law. Al of which are comprehended in the character of the good Merchant,* 1.182 Mat. 13.46. who sold al that he had, and bought the pearle of precious price: he sold Sin, and Self, and the World, and the Law, so far as they stood in opposition to, or competition with Christ. He that holds fast any of these, when Christ cals for them, lets go Christ. He that forsakes not al for Christ, wil soon forsake Christ, when there is any hazard of his poor Al, and therefore Christ wil never own such as a true friend. So far as the Heart is clung to any of these as corrivals of Christ, so far it is an enemie, not a friend to Christ.

CHAP. IV. The Election of Whole Christ; both Offices, Person, Spirit, Waies, Members, and Crosse.

SECT. 1. A complete Christ must be elected by his Friends.

A Second consideration of Christ,* 1.183 as he is the object of his friends Election, is, that he be completely chosen. It wil not suffice to constitute a real Amitie with Christ, that he be singly, unlesse he be also completely elected: For Christ is made uselesse, yea an enemie to us, not only by addition of some∣thing to him, but also by substraction, or diminution of something from him. As we may not therefore adde either sin, or self, or world, or Law to Christ; so neither may we substract or withdraw any thing from Christ. A divided, as wel as a compound, Christ, is but an imaginary friend, or rather real ene∣mie to us. Wherefore he that will really make Christ his friend, must elect him com∣pletely as wel as singly. Now to chuse Christ completely imports two things. 1. To chuse whole Christ: And 2. To chuse whole

Christ for himself. Of these in their order, First,* 1.184 Those who will contract an Amitie with Christ, must elect, or chuse whole Christ. Though I cannot, as yet, satisfie mine own thoughts with that persuasion, which sup∣poseth, justifying faith as such, and under that reduplication, to regard Christ as Lord and King, as wel as Priest: because this is, as I conceive with submission, to confound the differing formes of faith, as justifying and as sanctifying; whereof the former speaks a re∣lation to Christ as Priest, the latter to Christ as King chiefly. Besides, I have not as yet any sufficient reason, which might persuade me to quit that received opinion, That faith justifies as an Instrument; not physick, but moral, or rather federal, depending wholly on the institution of God: and hence not as an Active, but Passive, or Receptive and Ap∣plicative Instrument, whereby the Righteous∣nes of Christ is received, and made ours: Though I cannot, I say, for these, and such like considerations force my mind to assent, that justifying faith as such, regardeth Christ as Lord and King; yet I easily grant, yea shal demonstrate, that sanctifying faith, which is one great ligament or essential bond of the souls friendship with Christ, closeth with whole Christ, as wel Prophet and King, as Priest, &c.

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

1.* 1.185 THE true friend of Christ doth espouse him not only as Jesus, a Savior, but also as Christ an anointed King: he elects Christ, not only as a Priest to deliver him from Hel, but also as a King to deliver him from his lusts. To take Christ only to save us from wrath, and not to save us from sin, is a black character of a rotten heart, and false friend.* 1.186 So Joh. 1.11. He came unto his own, and his own received him not. He came unto his own: i. e. Christ came to the Jews, who pretended great friendship to the Messias, and therefore when they heard he was come, oh! how were they overjoyed at so good news? how do they rejoyce and sport them∣selves in the light of his Gospel, as Joh. 5.35. what Hosanna's and Songs of deliverance do they sing, Mat. 21.9.15. Joh. 12.13? How greedy are they to make him their King? Joh. 6.15. How is it said then, that they re∣ceived him not? why they received him not ask 1.187 Lord and King, to rule over them, and destroy their lusts. They could be content to receive him as a Savior, to deliver them from their enemies, the Romans; as also from the wrath of a sin-revenging God; such tidings were very joyous to them; but when

Christ comes to convince them of, and re∣buke them for their unbelief, hypocrisie, pride, formalitie, and other great Abominations, O, then they would hear no more of him; away with him, he was not for their turne. Thus they received him not as Lord and King. But then he addes, v. 12. But as ma∣ny as received him, to them he gave power to become the sons of God, i. e. Those who re∣ceived whole Christ, as Lord and King, as wel as Savior, those he dignified with the title of sons and friends. The friends of Christ must bespeak him in this, or such like lan∣guage: Lord here is an inflexible, stiffe, hard, perverse, stubborne, obstinate, stout, proud heart; wilt thou bend, melt, meeken, soften, stoop, and humble it, by thy royal Sceptre and So∣veraign Grace? shal it be made flexible, pli∣able, and conformable to thy royal wil and pleasure? Again, Lord here are inordinate, tumultuous, rebellious Affections; which love what they should hate, and hate what they should love; which hope what they should fear, and fear what they should hope, &c. Now, good Lord, wilt thou subdue these thy lawlesse enemies? shall they, by the power of thy Grace, have a sweet Harmonie, Ʋni∣formitie, and Order infused into them? may it please thee to enable me to love what thou lovest; to hate what thou hatest, &c? Far∣ther; Lord, here are many spiritual refined lusts; here is an Hel of Atheisme, unbelief, presumption, carnal-securitie, self-love, spi∣ritual pride, carnal confidence, formalitie,

hypocrisie, &c. Wilt thou, dear Lord, wash thy feet in the blood of these thine Adver∣saries? Shal thy garments be died red in their bloud? Lastly; O Lord, thou seest here is a wretched, cursed old man, a bodie of sin, a root of bitternes, a tyrannick lawlesse Law of rebellion, an envenomed poisoned fountain of sin, a corrupt nature dwelling in me; may it now please thee to nail it to thy crosse, to pierce it thorough, with the spear of thy Spirit, that so its heart-blood may issue forth, as it sometime made thine to gush forth? Thus the friends of Christ must elect him to be Lord, and King, over their lusts, as wel as persons. As for those who pretend to be friends of Christ, but yet are not willing to have their lusts slain by him, Christ pronounceth an heavy doom against such, Luk. 19.27. But those mine enemies which would not that I should reign over them,* 1.188 bring hither and slay them before me. The Soveraigntie and Interest of a Prince consists chiefly in his wisdome and sufficience to governe: for the faithful obedience of the subjects depends much upon the wisdome and sufficience of their Prince: he that governs wel, is usually wel obeyed. As the Art of a good Rider is to make his horse flexible, and tractable: even so the Wisdome of a good King consists in teaching his subjects to obey. This King-craft, or Regal-wisdome is tran∣scendently, and incomparably in Christ: and hence it is, that his subjects and friends so willingly and chearfully elect him for their

King, Psal. 110.3. Thy people shal be willing, or willingnesses, &c.

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

2.* 1.189 CHrist's friends elect him as their Priest. They own no other purgatorie of sins guilt, but the bloud of Christ; no other In∣tercessor, at the Throne of Grace, but the Lamb of God.l 1.190 The blind Philosopher could see and ac∣knowlege thus much, that al Sacrifices were to conciliate or breed, Reconciliation, Amitie and communion betwixt God and men. Whence he makes this the main office of the Pa∣gan Demons,m 1.191 to transmit the Sacrifices of men to the Gods, and the rewards of the Gods to men. And, because they were sensible of a greater guilt in sin, than could be washed off by the bloud of Buls, and Goats, or such like sacrifices, therefore they endeavored to pacifie their angry Deities byn 1.192 Hu∣man Sacrifices; which cu∣stome, peradventure, took place amongst them, from some broken Traditions they

had received, touching the true Messias and his Sacrifick, or Priestly Office. But what∣ever their blind apprehensions were, it is most certain, the friends of Christ elect no other Sacrificer, or Priest to make reconcili∣ation, and mediate an Amitie betwixt them and God, than Christ himself. They expect no Act of Oblivion for their offenses past, but what is procured by his bloud: no friend∣ship and communion with God for time to come, but what this their friend Christ, who is at Gods right hand, and has his ear to command, by his Interpellation, or Inter∣cession, obtains for them. They transmit al their Petitions by Christ's hands to God the Father, and expect God's gracious returns, and vouchsafements, to be transmitted to them, by the same hands. The friends of Christ look upon his Sacerdotal office or Priesthood as the most perfect.* 1.193 So Heb. 5.6. Thou art a Priest for ever after the order of Melchisedec. Who this Melchisedec was, is much disputed:o 1.194 A learned man makes him to be Christ himself, appearing to Abra∣ham under an human shape: whoever he were, it is most certain Christ's Priesthood, ex∣pressed hereby, is most perfect: so v. 9. and being made perfect, he became the Author of Salvation unto al them that obey him, i. e. to al his friends. The designe of this sacred penman is to set forth the precelience or pre∣ference of Christ's Priest-hood before that

of Aaron: which he demonstrates, (1.) From the excellence of Christ's person, who was without sin. (2.) From the prelation of his Ministration: Christ offered for his people only, Aaron for himself also. (3.) From the Sacrifice offered: Aaron offered the bloud of Buls, &c. but Christ offer'd himself: he was both Sacrificer, and Sacrifice, and Altar. (4.) From Christ's compassion towards those, for whom he offered himself, &c. These and such like considerations engage the friends of Christ to Elect him, and him alone as their Priest. And in as much as the Sacri∣ficature,* 1.195 or Priesthood of Christ confists of two parts, his Expiation or atonement on earth, and his Intercession in Heaven: his friends elect him for their Priest, in both these regards; both to expiate for their sins, and to intercede for them in Heaven: So Heb. 1.3. As to the first part of Christ's oblation, his friends elect him both for their Sacrificer, their Sacrifice, and their Altar.p 1.196 A Sacrifice is a victime given unto God. And the formal reason or essence of an expia∣atorie Sacrifice, consists in the sprinkling of bloud, Heb. 9.22. Because, according to that ancient law of God given to Noah, Gen. 9.4. bloud passeth for the soul, which, in Brutes, is conveighed in the bloud. Where∣fore the friends of Christ have their eyes and faith wholly fixed on the bloud of Christ, and on that alone for the pardon of their sin: they thirst after his death and bloud as the life and food of their souls.

So in like manner do they elect Christ as their alone Intercessor with God:* 1.197 they ex∣pect no returnes of their petitions, but what comes by him.

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

3.* 1.198 CHrist is to be elected, by his friends as their Prophet. Theq 1.199 Philosopher tels us, That the Prophetick Art was to con∣ciliate, or beget a friendship betwixt the Gods and men. What he fondly conceits of the Pagan black Prophetick Art, is most true of Christ's prophetick office; the grand designe whereof is, to bring sinners to a knowledge of, and Amitie with God. Alas! why is it that men, who are rational creatures, are so great enemies to God, the first Truth and last good? is not this the true reason, be∣cause men are borne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mad fools? Tit. 3.3. They cannot apprehend those transcen∣dent, ravishing perfections that are in God: there is no adequation or proportion between their carnal hearts and God's spiritual excel∣lences; and therefore no marvel that they affect not to make God their friend. But now the friends of Christ, being sensible of this their native blindnes, they elect Christ as their Prophet and conductor to instruct them in the things of God.* 1.200 So Joh. 10.4. And he

goeth before them: and the sheep follow him; for they know his voice. Christ alludes to the custome of those countreys, where the Shep∣herd was wont to go before his sheep, and calling them by a peculiar note, which they were accustomed to, they chearfully followed him: So Christ's friends, who are his sheep, having elected him for their great Shepherd, they, understanding his dialect or voice, fol∣low him as their Guide. The like,* 1.201 Joh. 14.6. I am the Way, the Truth, and the Life, &c. As if he had said; why, follow me: for I am the true way to life.* 1.202 Without a Way a man cannot go; without Truth a man cannot know where to go; without Life a man is never the better for going. I am the way, which thou oughtest to follow; the truth which thou oughest to believe; the life, which thou oughtest to hope for. I am the Way inviolable, the Truth infallible, the Life interminable or end∣lesse. I am the most strait way, the most su∣preme Truth, the most perfect life. Thus the friends of Christ elect him for their Prophet, and counseller: they understand his Dialect or language, and therefore follow him, the true way to life; but a stranger they wil not follow, as Joh. 10.5. But now the false friends of Christ they understand not his cal or proper Dialect; they hear not his voice more than the voice of a stranger.* 1.203 So Joh. 8.43. wherefore know ye not my speech: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my Dialect tone, or peculiar note, and voice, whereby I cal my friends. Christ seems to marvel at their stupid sottish

ignorance; But then he resolves al into this, even because ye cannot hear my word. They had no spiritual judgement of discre∣tion, because they wanted a Divine facultie of hearing his Word; and thence no won∣der that they elect him not as their Pro∣phet and Shepherd. Yea, they are so far from electing Christ as their Prophet, that they chuse darknes before light; yea, hate his prophetick light; because it dis∣covers their sins.* 1.204 So John 3.19. This 〈◊〉〈◊〉 the condemnation, that Light is come 〈◊〉〈◊〉 the World, and men love darknes rather than light: for their works are 〈◊〉〈◊〉 20. For every one that doth evil hates 〈◊〉〈◊〉 light, and cometh not to the light, lest 〈◊〉〈◊〉 deeds be reproved. No wonder that su•••• elect not Christ as their Prophet.

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

4.* 1.205 THE real friends of Christ elect his Person as wel as his Benefits. This is an essential, and fundamental condition of al Amitie both human, and Divine, to elect the Person of our friend. He that chuseth a friend only to receive good things from him, without regard or love to his Person, is not a friend to him whom he hath chosen, but to himself only. And this has a more pe∣culiar consideration in conjugal friendship; which, if it terminate or fixe not on the Person of him whom it espouseth, it is but an adulterous and whorish love. Now the Amitie 'twixt a Believer and Christ, is (as we have at large demonstrated in the fore∣going Chap.) conjugal, and therefore the election of Christ's person is the most essen∣tial ingredient thereof. Thus it was with the Spouse, Cant. 1.2.* 1.206 The first thing she breathes forth, is this: Let him Kisse me with the Kisses of his mouth, &c. The Kisse, in those ancient and simple times, implied no∣thing lascivious, impure, or indecent: but it was used as a symbol of intimate friendship and union of spirits. For by the Kisse there is, as it were, a mutual Transfusion, and

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Transpiration or breathing forth of souls, each into other, as Plato observes. Whence friends were wont in ancient times, out of a superstitious kind of pietie, to receive, with their mouth, the last breath, or souls of their dying friends; that so they who were dead in themselves, might (as they fancied) live in them. So that by the Kisse here, which the spouse breaths after, we must under∣stand the spiritual transfusion and inhabita∣tion of Christ in her soul, and the firme ad∣hesion of her soul to Christ, as her husband. Thence it follows, for thy love is better than Wine. O! It is the beloved himself, that is al in al in the Spouse's Books. And there∣fore it is observable, that what she menti∣ons, v. 2. of the savor of his Ointments, and afterwards, of his Apples, Wine, Myrrhe, Spiknard, Perfumes, &c. these are al to be understood of Christ himself. Duties, Graces, Comforts, yea Heaven it self are al nothing without Christ, in the estime of his Spouse.* 1.207 So the Spouse, Cant. 2.16. I am my beloved's, and my beloved is mine, i. e. as he has chosen me for himself, so I have chosen him for my self. He abides in me by his spirit, and I abide in him by faith and love: he is wholly for me, and I am wholly for him: He makes a free invitation and render of himself to me, and therefore I make a chearful acceptation of him, and resignation of my self unto him: he minds, regards, and affects nothing so much as my self, mine heart, and person; and there∣fore

I must count what is not himself as no∣thing. It's true, to enjoy the Bracelets and love-tokens of my Beloved is sweet, ay but to enjoy himself is much sweeter: It is a very pleasing thing to see and embrace the Divine favors of my Lord: but oh! how pleasing is it, to see and embrace the Lord of those favors? In what precedes, we have the mention of many Divine Benedictions, which the Spouse did participate of, in and from her beloved: the text cited, is a re∣flexion on her beloved himself, as the foun∣tain and original Idea of al her benedictions. Some conceive this Divine Aphorisme, which is oft repeted, to be the burden of this sa∣cred nuptial song: because it is most accom∣modated to expresse that mutual conjugal Affection which is 'twixt Christ and his Spouse. So among the Romans, they had their solemne formulae, whereby those who entred into conjugal relation, expressed their mutual resignation of themselves, and al that was theirs, each to other; as that: Where thou Caius art, there am I Caia: Pagans accounted it unworthy of conjugal relation to espouse any thing so much as the person of their beloved. What may the friend of Christ regard, desire, or seek more than Christ himself? Doth not he suffice for Christ? and shal not Christ alone suffice for him? Doth not Christ take complacence in his friends alone as his Spouse? and shal not they take complacence in him alone as their Husband? Conjugal Relation, albeit it may

find its Relates different and dislike, yet it makes them one and alike. Therefore, as Christ condescends so low, as to espouse the person of his Spouse: so her heart must ascend so high as to espouse his person for himself.* 1.208 'Tis true, the first motive that draws the friends of Christ, unto a closing with him, is to gain life from him: 'tis a sense of need that drives them first to Christ: ay but, when they consider and un∣derstand, that there is no life to be gained by him, but by espousing of him for their husband; yea, upon a serious, and deep con∣templation of Christ, being convinced that their life and happiness consists in the en∣joyment of him, this engageth them spee∣dily and chearfully to elect and chuse his per∣son, as the fittest object for conjugal Amitie. As in civil conjugal contracts, and friendship, oft' times that which first moves the attenti∣on, and allures the person to hearken to a motion or offer of Mariage, is some externe good; perhaps the man offers a great dowry, or the woman has a good Portion: these or such like considerations frequently open the door to conjugal Amitie: but after frequent visits and familiar conversation together, the persons begin to be more taken with the personal worth, if there be any, each of other: and peradventure at last affections grow so pure and dis-interessed, as that, if there were no dowry, no portion to be had, yet they would not break: Just such is the conjugal Amitie 'twixt Believers and Christ: That

which first awakens the soul, and makes it attentive to the offers of Christ, it's sense of need: the conscience is stung with Divine wrath, and finds no Physician that can cure its wound but Christ: the sinner is un∣der an Arrest of Divine Justice, and having not a farthing to pay his debts, is dragged to prison, by the spirit of Bondage and the Law: now, while in prison, there is a mo∣tion made by the King's Son, Christ, that if the soul wil espouse him for her husband, he wil pay al her debts: this is good news indeed: what! wil the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am? oh! who would refuse such a good motion? Content! the bargain is made, &c. Thus the sinner is first driven into straits, Yea to self-despair: for such proud beggars are we al by nature, as that no one ever attends to the wooings of Christ, til he be forced to it by an holy self-despair, wrought by the spirit of bondage: but then being invited and wooed by Christ, he chearfully and rea∣dily espouseth him as a friend and husband: and the more familiar acquaintance, and conversation he has with Christ, the more is he satisfied in his choice of him: so that, whereas at first, he was fired out of self by the spirit of bondage, and forced to go to Christ, as a sick man to his Physician, or as a condemned malefactor to the King's Son,* 1.209 to beg his life; yet now, he sees al the reason in the World, why he should love

and embrace Christ: now he can crie shame upon himself, and al the world, for being so unwilling to espouse Christ: now al his life and happines lies wrapped up in Christ; so that he fears no greater Hel than the losse of Christ, and desires no greater Heaven than the enjoyment of Christ. Thus the friends of Christ, though at first they espouse Christ in order to life, yet after some communion with him, and contemplation of his ravishing glories, (as 2 Cor. 3.18.) they then find, by experi∣ence, that their life is hid in him; so that his presence makes a young Heaven, and his absence Hel.

And this discovers to us the true reason, why the Lord, in much wis∣dome and tendernes, keeps many of his elect friends,* 1.210 a long time under a spirit of Bondage, laboring and groan∣ing under a drie, withered, parched, hard, and dead heart; namely to drive them more thoroughly out of them∣selves, to a ful closing with the person of their Lord; that so they might learne to derive al grace from him: for poor souls under a spirit of bondage, and soul-trou∣bles, chiefly mind the affectionate work∣ings, and thence the ease and quiet of their own spirits, more than the espousing of, and depending on Christ their Lord: wherefore in much pittie and compassion to the souls of his elect, Christ oft' keeps them long

under fruitlesse conflicts, and vain attemts of their own barren, bewildred, frozen hearts, that so they might be brought to a greater mesure, of happy self-despair, in order to a more complete, entire election of him as their husband, and best friend, for him∣self.

Whence also we learne, what is the mortal wound, and plague of so many false friends of Christ,* 1.211 who may and oft' do go very far, in the election of Christ as their Priest, Prophet, and King; yea, and receive many amicable, love-tokens from him; yea, now and then a friendly visit, and smile of his countenance; yea, some goodly ornaments of commun gifts, and graces; yea, some commun Assistances, influences, enlargements, and quickenings of heart in duties; and yet al this while never come to any real, conjugal Amitie, with him. What should be the cause of such a prodigious, monstrous miscarriage? why, here lies the core and malignant root of this inveterate plague-sore; such seeming friends of Christ, being stung and galled with divine wrath, may close with Christ, in a great mesure, as their Priest, that so, by his wounds and righteousnes, their stripes may be healed, that so his blood may be applied as a balsame to their wounds; that so his merits may be imputed to them in order to the payment of their debts: yea, they may come unto him as their Prophet,

and Shepherd to guide them in this their labyrinth, and wildernes-condition: yea, far∣ther, they may come unto him as their King; and that not only to rule their per∣sons, but also very far to destroy their lusts; at least to keep them in good order, that so they may not be, as thornes in their sides, to prick and gal their consciences: thus far, I say, may a false friend of Christ procede, in the election of him, and yet for want of a conjugal closing with the person of Christ, continue a real enemie to him. By al this we see, of what moment and weight it is, that the friends of Christ elect his person. But more of this in what followeth.

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

5.* 1.212 SUch as wil contract friendship with Christ must also elect his spirit for their friend. Christ's Spirit is, not only the same in Essence with himself, but also his Viear-general, Vice-gerent, and Deputie amongst his friends, in this lower Region of the Church: they therefore that wil espouse Christ for their friend, must in like manner espouse his Spirit, as his Substitute here on earth, to govern, influence, and con∣duct them, til they arrive to the immediate and perfect vision and fruition of the Blessed

Deitie. The friends of Christ are as yet in their Non-age, and therefore he has left them his spirit as their Tutor, and Advo∣cate. So Joh. 14.16, 17.* 1.213 I wil pray the Father, and he shal give you another Com∣forter; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.214 which signifies such a comforter, or Advocate, as is ready, in al our straits and difficulties, to advise, counsel, assist, and encourage us. The Tutor, according to the civil Law, is to be a Defensor, or Gar∣dien of his Pupil; and none were admit∣ted to have Tutors, but such as were free Pupils. Such are the friends of Christ, they are free-born pupils left by Christ, un∣der the Tuition, Inspection, and Protection of his spirit; whom they chearfully elect, and submit unto us as Christ's Delegate and Commissioner, to order, direct, protect, and influence their souls. Are the friends of Christ oppressed and borne down by tyrannick boisterous lusts? then, where should they go, but to the Spirit of Christ, to quel and subdue those proud lusts? so Esa. 4.4. by the spirit of judgement, and by the spirit of burning, the bloud of Jeru∣salem is purged away. Are they weak and infirme? then must they go to this spirit to corroborate and confirme their spirits. Do they labor under great Deadnesses, spiritual Stupidities, and hardnesses of heart? who then can soften, quicken, and

mollisie their hearts, if not this quick∣ening Head, this Fire or flame of God, with which Christ's friends are baptized? Matth. 3.11. He shal haptize you with the holy Ghost and with fire. Again, are their souls straitned, bound up, and, as it were, fetter'd by many tentations, and diffi∣culties? who then can enlarge their souls and set them at libertie, but this their friend, who, where ever he comes, brings libertie, as 2 Cor. 3.17. is it not this free spirit, that widens, and enlargeth the heart, to pour out it self before God in prayer? Rom. 8.15, 27. Farther, are the friends of Christ wounded by Tentation or lust? who then can heal their wounded hearts, if not the Spirit of Christ? is not he the healing virtue of the Sun of Righteousnes, Mal. 4.2? Do they find spiritual languisse∣ments, sensible consumtions, abatements, and decaies in their Affections to, and commu∣nion with Christ? Whence then may they expect nourishment, growth, and thriving here∣in, if not from this living Head, Col. 2.19? Are their hearts withered, barren, parched, like a desert place? and who can make them revive and spread forth their branches; and make their beautie as that of the Olive tree or Lillie, if not this fructifying spirit? is not he as dew to Israel, &c. Hos. 14.5, 6, 7. Esa. 26.19? Lastly, are the friends of Christ in a Wildernes-condition, under ma∣ny Desertions, troubles, fears, hurries, dis∣quietments of spirit, about their spiritual

state? who then can speak comfort, if not this Divine Comforter? where may they ex∣pect a door of hope, if not in this valley of Achor, Hos. 2.14, 15. Who can advise, di∣rect, conduct, and encourage them in their be∣wildred condition, if not this their Tutor, Advocate, and friend? These and such like considerations do deeply oblige, and strongly engage those who contract friendship with Christ, to elect and espouse his spirit as their Advocate, Guide, Protector, and Tutor, while absent from Christ.

SECT. 7. The friends of Christ must elect his Yoke, Mem∣bers, and Crosse.

6. THE friends of Christ must elect,* 1.215 not only his person, and Spirit, but also his Yoke, i. e. ordinances, waies of worship, and service. So Psal. 84.10. For a day in thy Court is better than a thousand:* 1.216 s 1.217 I had rather be a door keeper in the house of my God, than to dwel in the Tents of Wickednes. I had rather: Heb. I have elected or chosen ra∣ther: and so the LXX. render it: as if he had said, This is my great option or choice; I have what I would have, might I but enjoy this. Why? what is it that he so electively desires! 'Tis to be but a Door-keeper in the house of his God; the meanest office in the Church, is more eligible and desirable in his

eye, than the highest preferments at Court. A learnedt 1.218 Divine interprets it thus: I had rather have mine ear bored at the Door of thine house: and so he understands it, as an allusion to that Ceremonial Institute, or Rite, of boring servants in the ear, at the post of the door, when they were willing to become perpetual servants. And the Targum seems to incline to this sense in rendring it by au 1.219 word that signifies to adhere. As if he had said: I chuse rather to be a bond-slave, and perpetual servant in thine house then to sit upon the Throne in the World. Such was his option and electi∣on of Gods service. They who pretend to elect Christ for their friend, and yet reject his ordinances, worship, service, and waies, are guiltie of a flat contradiction and sole∣cisme in Christianitie. This was Israel's crime,* 1.220 Hos. 4.16. for Israel slideth back as a back-sliding Heifer. i. e. as an Heiferw 1.221 im∣patient of the Yoke: Israel could be content with the privileges, but not with the duties of friendship with God: the crown was beautiful and eligible, but the Yoke burden∣some. Christ wil have al his friends espouse his yoke as wel as his crown: Mat. 11.29. Take my yoke, &c. Hence we find a sad complaint of Christ against Ephraim, for her false pretensions of friendship towards him,* 1.222 Hos. 10.11. And Ephraim is an Heifer that is taught, and loveth to tread out the Corne; but I passed over upon her fair neck. Here is a tacit comparation

between plowing and treading out the corne: the latter, Ephraim could chearfully submit unto; but not the former: and the rea∣sons are, because (1.) Plowing work car∣ries more restraint in it; the Bullock was to submit its neck unto the yoke; whereas in treading out of the Corne it was loose and free. (2.) In treading out the Corne there was not so much toil and labor as in Plowing. (3.) In treading out of the Corne there was not only libertie and ease, but also profit and advantage: for, according to the Law, it is said, 1 Cor. 9.9. thou shalt not muzle the mouth of the Oxe that treadeth out the Corne: So that here is ad∣vantage as wel as labor: whereas in Plow∣ing work there was not only restraint, and toil, but also no profit. No wonder therefore that Ephraim prefers treading out the Corne before plowing. Is not this the case of a world of false friends, who elect such service for Christ, as carries libertie, ease, and profit in it; but cannot submit to the yoke?

7.* 1.223 The friends of Christ are to espouse his members and friends, as wel as himself. Christ's members are part of himself; they are mystically Christ; and therefore such as reject them, do not, cannot truely elect Christ, as their friend. But of this more in the perfective Laws of friendship.

8. Lastly, They who wil elect Christ,* 1.224 as their friend, must in like manner elect and espouse his Crosse. They can be no friends to

Christ, who are enemies to his Crosse, Phil. 3.18. To renounce our crosse and sufferings for Christ, is to renounce our interest in Christ, his crosse and sufferings for us. We are never more like Christ then on the Crosse, and therefore never better friends to him then there. None that are pleased with Christ, wil be displeased with his Cross: by renouncing Christ's Crosse, we renounce friendship with him, Heb. 10.25. Of this also in its proper place, when we come to treat of that passive obedience, which is due to Christ. Thus we have shewn how whole Christ is to be elected: his sceptre, as wel as his crown; his person, as wel as his Righteousnes; not only his privileges, but also his duties; his yoke as wel as his bene∣fits; his crosse as wel as his rewards.

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

SECT. 1. Christ must be elected for himself.

TO make up a complete constitution of Christ,* 1.225 as the object of the Saints Amitie, it is requisite, not only that whole Christ be elected, but also that he be elected for himself. This indeed seems the most essential and fundamental part, or the formal Idea, and constitutive reason of all true friendship; that our friend be chosenz 1.226 for himself. Without this qualification, al friend∣ship, even amongst men as men, is reputed, by the wiser Heathens, but as spurious, and bastard; that which wil soon, when occasion serves, degenerate into secret dislike; if not open enmitie. Thence the Philosopher gives this Idea, or Definition of a true friend,a 1.227 That he is such a one as seriously wisheth, and studiously endeavors the good of his friend,

for his friends sake. Though this Idea of friendship, may possibly prove too narrow for the Saints Amitie with Christ, yet thus far it holds good, that Christ must be desi∣red for himself. For friendship with Christ must be taken up, not upon contingent occasi∣ons, or commun grounds, but upon immediate reasons and proper motives, arising from an apprehension of Christ's special excellences. An Heathen could say to his friend:b 1.228 I am only a lover of thy self; others are lovers of thy good things. How much more should the friends of Christ, bespeak him, their best friend, in such language? certainly that must needs be the most pure and noble Amitie, which is leaft interessed, and most purely carried out to Christ for himself. The lesse mixture of self and carnal respects there is in any friendship,* 1.229 whether human or Divine, the more it terminates and centers on our friend for himself, and the more the heart terminates and centers on its friend for himself, the more it corresponds or answers unto the universal, and most perfect Idea of human and Divine Amitie. This the poor Heathens saw so much beautie and glorie in, as that they affected nothing more than to seem thus generous, in electing and loving their friend for himself. Soc 1.230 Attalus the Philosopher said, That it was more pleasant to

make a friend, (i. e. by love and kindnesses expressed to him) than to have one: (i.e. for our use and benefit). And the moralist gives us this general character of his wise man,d 1.231 That albeit he is content with himself, yet be desires to have a friend, were it only for this, that he might exercise friendship; that so a virtue of such excellent use, might not lie uselesse.—Why (addes he) do I elect a friend? that I may have one for whom I can die. Such pure and dis-interessed strains of Divine Amitie the friends of Christ should aim at, and endeavor after towards Christ. For by how much the more they intend, love,* 1.232 desire, hope for and delight in Christ for him∣self, by so much the more pure, noble, gene∣rous, divine and inviolable is their friendship towards him. Now the friends of Christ may be said to elect him for himself, when he himself gives rest and satisfaction to their souls, in the want and enjoyment of al things. For the first principle or element of electing Christ for himself, consists in see∣ing al our satisfaction and rest laid up in him, and not in our selves, or any thing else. Where ever the heart finds complete rest, that it lives on, loves and enjoyes for it self; and the deprivement of that is death and Hel unto it. Again, what we elect for it self, that we make our last end, and best good: Now the last end and choicest good is the first priaciple in morals, and so the most universal Idea, and perfect mesure of al good; and thence the spring of al rest and satisfaction.

So that none elects Christ for himself, but such as can content and satisfie themselves in Christ, not in themselves: and the more pure and disinteressed our regards to Christ for himself are, the better friends we are. In Heaven, al these poor, low, interessed, selfish respects which draw sinners to friendship with Christ, whiles in this lower Region of Clay-tabernacles, wil there be perfectly swallowed up, and drowned in the beatifick Vision, and fruition of Christ for himself, and for himself alone. But yet, while the friends of Christ are in this their non-age, and child-bood, he does indulge them in many childish, selfish humors. They are now in a wildernes-condition, absent from the Celestial Canaan, where Christ their friend resides, and therefore much strangers to those tran∣scendent excellences, and ravishing Beauties, which shine in his person: no wonder then, if they have many oblique and squint Re∣gards; many private, and interessed Affections mixed with their Amitie towards Christ. Yea, al the friends of Christ, at their first contract with him, are allured and drawn to him, by what good they hope to receive from him, rather than by what good they see in him: and many good friends of Christ, under Desertion or tentation, are more intent on what Grace and Comfort they may receive from Christ, than on what they may enjoy in himself. Upon these and such like considerations, it wil be necessary that we state and determine that great case of

Conscience, How far the friends of Christ may regard themselves, their own spiritual Interest, life, and happines, in their election of, and Af∣fection to Christ as their friend? This case being duely stated, and limited, we shal the more clearly, and satisfactorily procede, in determining the Christians dutie in electing, and affecting Christ their friend for himself.

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

AS for that case,* 1.233 how far the friends of Christ may regard themselves in the election of Christ, it may be resolved by these following propositions, some of which are exclusive or negative, others inclusive or positive. 1. The exclusive or negative Pro∣positions are such as follow.

1. Prop. The friends of Christ, in their election of him, may not regard sinful, carnal, or legal self. This is evident; because so far as they regard either of these selfs, so far they compound Christ, and so elect only a false Christ, an Idol of their own brain. To have a squint eye on some beloved lust, or the world, or the law, in our election of Christ, is a black character of an adulterous, bastard, friend, such as would fain mediate a league between Christ and his professed enemies: (as

has been at large demonstrated, Chap. 3.) 'Tis true,* 1.234 the elect of Christ, whiles under only an awa∣kened conscience, and a spirit of Bondage, have an eye and regard to legal self only, or mainly, in al their Treaties with Christ: They would fain have Christ, to pay their debts and en∣gagements to the Law; they come to him as their Physician, to cure their diseases and wounds of conscience; but they see not as yet need enough of, or beautie enough in him, to espouse him as their Husband: such a mercenarie respect have they to Christ; whom they desire, only to promote the In∣terest of legal-self: and therefore the Lord keeps them, in much mercie, under a spi∣rit of bondage, 'til they are divorced from this legal self.

But as for those,* 1.235 who belong not to the election of Grace, God permits them, and that deservedly, to split themselves on this fatal Rock. For, albeit some convinced sinners have layen long under dreadful ter∣rors, and deep sense of their own sinful state, even unto an hellish despair, yet they ne∣ver quit this Legal Self; but al their Trea∣ties, covenants, and closings with Christ, are, at best, but to get a legal-Righteousnes of their own. This in some is more visible and apparent, in others more refined, and mixed of Law and Grace; which was the case of the Galatians, whereby such false friends of Christ, under a pretension of

Amitie with, and dependence on Christ, re∣ally depend on, and so are friends to none but legal self. Just like a bankrupt, or broken Merchant, who being cast into Prison for debt, and having a good offer of Mariage from a rich person, is willing to marie her for her riches, without the least love to her person, &c. such is the friendship of many awakened legal friends of Christ; who are content to espouse him, thereby to get a stock of their own legal righteousnes; whereby they may pay their debts to the Law, and so get out of Conscience's prison, without any sincere love to Christ, or faith in him. This I cal a mercenary, legal Ami∣tie with Christ; which is not only adulte∣rous and whorish; but also a fatal instru∣ment, which most effectually ruines millions of awakened sinners.

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

2.* 1.236 Propos. THE friends of Christ may not elect and close with him, only to promote an evangelick self, of their own evangelick righteousnes, and sufficiences. By evangelick self, I understand al evangelick or Gospel Gifts, Graces, Assistances, Quicknings, Enlargements, Duties, Privileges, Peace, Joyes, and other sufficiences; so far as they tend to promote a self-righteousnes, or self-de∣pendence, though never so seemingly evan∣gelick. This is the sad and miserable case of many Evangelick, and more refined Hy∣pocrites; who dare not pretend to any legal righteousnes, or merit of their own; they are too knowing, and sensible of their natural pra∣vitie, and dayly excursions to sin, to own any such legal-self: only by virtue of their seeming union to, and Amitie with Christ, they have got a good stock of Evangelick Gifts, As∣sistances, Duties, Comforts, and other spiritual sufficiences; which they secretly, and perhaps unknowingly, cleave unto, and depend upon, notwithstanding their pretended adhering unto, and depending on Christ as their friend: yea, which is worse, they make use of their seeming Amitie with, and dependence on

Christ, only as a blind, or engine, the more ef∣ficaciously to promote this their Evangelick self-dependence. This was the very case of those false friends of Christ, Esa. 48.1.* 1.237 Hear ye this O house of Jacob, which are called by the name of Israel [i.e. friends of God] which swear by the name of the God of Israel [i. e. who bind themselves by an oath of Allege∣ance unto God] but not in truth, nor in righ∣teousnes. How does that appear? v. 2. for they cal themselves of the holy citie, [i.e. they trust in their Church-privileges] and stay themselves upon the God of Israel: or,e 1.238 they boast, and glorie that they depend on the God of Israel. They gloried much in their depen∣dence on God, that so they might more in∣sensibly depend on themselves. This is the case of numbers of Evangelick, and close hy∣pocrites; who pretend much dependence on Christ, as their only friend, but yet really in∣tend nothing but self-dependence; who make use of al their Evangelick Assistances, and commun Graces, received from Christ, only to compose an Evangelick Interest, or stock of self-sufficience, in distinction from, yea opposi∣tion to Christ. Such a self-regard, though never so seemingly evangelick and refined, may be resolved into legal-self, and the co∣venant of works, as the mother-root thereof: and albeit it may pretend much friendship to Christ, yet it is ful of nothing but self-love, and real enmitie against Christ; and therefore the greatest abomination that may be in his estime. So cursed is its root.

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

3.* 1.239 Prop. THE friends of Christ may not elect him purely, and soly for the sweet Accidents, love-tokens and comforts of his presence. Christ is the most liberal and free-hearted friend that ever was: when, or where ever he comes to visit his friends, he brings his good chear and banquet with him, as Prov. 9.1, 2, 3. Cant. 5.1. Eat O friends, drink, yea drink abundantly, O beloved. Now the friends of Christ, may and too oft do, dote too much on these delicious treatments of Christ: they may make an Idol of his very love-visits, and sweet manifestations of himself: the rings, bracelets, jewels, and love-tokens of Christ, may sometimes, even by Christ's friends, be too much doted on, even to the neglect, and disrespect of himself. This preposterous, doting love, and friendship Christ takes very unkindly; and therefore he oft' cures such imperfections in his friends, by long absences, withdrawments of love-em∣bracements, and bitter desertions; that so they may learne to value himself, more than al the sweet Accidents, or comforts of his Presence. Yet these are but some feverish fits of love-madnes, and distempers in the friends of Christ: they do not so much dote upon,

or Idolize the love-tokens of Christ, but that stil they retain the Bent of their heart, as a royal Throne for Christ himself: and there∣fore, though Christ withdraw al love-visits from them, yea, though he may seem, at times, to turne against them as an enemie, to cal them dogs, or the like; yet they stil follow him, as the Woman of Canaan did, and are resolved to cleave to him, though he depart from them; to approve themselves friends to him, although he may appear to be an enemie to them.

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

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

4.* 1.240 Prop. CHrist must not be elected by his friends, as a means, whereby they may gain a mistaken false Heaven, or the true Heaven in a mistaken false way. (1.) The friends of Christ neither do, nor may elect him, as a means, whereby they may gain a mistaken, false Heaven. This is the great error of many carnal friends of Christ; who having glad tidings of the infinite delices, sweetnesses, plea∣sures, joys and satisfaction to be enjoyed in Heaven, they seem excedingly ravisht with such good News, especially if they have met with disasters, crosses, and dis∣appointments in this World: and hence they seem chearfully willing, and ready to embrace Christ as their friend, to conduct them to this their desired Heaven. But al this while they little think, or consider what Heaven is; they understand not that Heaven consists in perfect holines, conti∣nued communion with, and praises of God: No, they dream of a fools Paradis, a sen∣sual, carnal Heaven, wherein they may enjoy both their lusts and Happines. Such an Heaven did the carnal Jews expect by

their Messias.* 1.241 So John 6.34. Lord ever∣more give us this bread. Christ having dis∣coursed of the bread of life, that came down from Heaven, they seem very forward to tast of it: but alas! 'twas but a carnal Heaven that they desired: they knew not what the true bread of life was. They pleased themselves in their malice and en∣mitie against Christ, and yet, having their consciences a little awakened at Christ's re∣ports of life and happines, they pretend friendship to him, and seem willing to share in his bread from Heaven.f 1.242 Man has an innate, natu∣ral appetite, after life and happines, under its universal notion, though he hate it as defined, and bound up under the particular notion of holi∣nes, and communion with God; which is the saints Heaven and life. (2.) The friends of Christ may not elect Christ as a means to gain the true Heaven in a mistaken, false way. There are many false waies, in which the false friends of Christ would make use of his help, to bring them to Heaven: I shal only name one, which is, when men would fain pur∣chase Heaven as the reward of their own good works. This is natural to corrupt, proud Nature, to desire to be saved by do∣ing, rather than by believing: thus the unbelieving Jews, John 6.28. What shal we do, that we may work the works of God.

They would fain get Heaven by doing; have wages for their work,g 1.243 as hirelings; whereas Christ tels them, v. 29. faith is the best work.

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

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

6. Prop. THE friends of Christ may not elect him to enjoy, content,* 1.244 and satisfie themselves, in themselves, as the ulti∣mate object of their fruition. To make self the last end of our desires and satisfaction, is as much Idolatrie, as to make self the first principle of our Dependence. Therefore the friend of Christ must chuse him in opposition, not only to self-dependence, but also to self-satisfaction. He must neither seek, nor find rest and satisfaction in any thing below Christ: yea, he must find rest and satisfacti∣on in Christ alone, even in the want of al things. A sincere friend sees al his good laid up in Christ, and not in himself; and therefore he makes Christ his last end, and the matter of his satisfaction: he studies to please Christ more than himself; yea, he pleaseth himself most in pleasing Christ: hence he converts every part of his private self, into a Christ-self; self-wisdome into Christ's wisdome; self-wil, into Christ's wil; self-confidences, into confidences in Christ, &c. And thus the friends of Christ, As they must give al contentement to him, so must they take up al contentement in him.

To chuse Christ only to give contentment to, or take contentment in our selves, is a black marque of an adulterous friend of Christ. The friends of Christ must studie, first how they may content, and satisfie Christ, and then, how they may content, and satisfie themselves in the fruition of Christ, their best friend. To make private self the last end of our satisfaction; or to convert the commun graces, or good things we receive from Christ, to the interest of a particular self, abstract from Christ, smels too rankly of a false friend, such as endeavors to please him∣self more than Christ.

7. Prop. The friends of Christ may not elect him,* 1.245 to be enjoyed by them upon their own conditions. This is also a sad symtome of a rotten-hearted friend, to be willing to chuse Christ for his friend, provided, it may be on his own termes and conditions. Sin∣ners by nature are so stout-hearted, as that they wil rather part with Christ, Heaven, and Life, than with their own conditions: and therefore the main work of the spirit of Bondage, is, to stoop and bend the wil; to make the heart flexible, and willing to take Christ upon his own termes and conditions. 'Til the heart be weaned from its own con∣ditions, it is not fit to make a friend of Christ. The Heathen moralist could say,h 1.246 that Virtue receives not a sordid Lover: we must come to it with an open breast. This is most true of friendship with Christ: he is a sordid selfish friend, who comes to Christ

with an open face, but with a breast lockt up: (which is the mode of courtiers and politici∣ans) no, they, who wil enter into friendship with Christ, must come with an open heart, as wel as face; without Reserves, Ifs and Ands, or any such-like conditions. They must bring an heart of white paper, and leave it with Christ, to write what conditions he please on it. In brief; the friends of Christ must be willing to receive al conditions from him, but to give no conditions to him. Thus David,* 1.247 Psal. 131.2. My soul is as a weaned child, i. e. weaned from mine own conditions. So Abraham, Esa. 41.2. is brought to the foot of God, to be content to go and come, to do and suffer, to be any thing or nothing, as God should please: whence he is stiled, v. 8. The friend of God.

8. Prop. The friends of Christ may not elect him, with regard to themselves any way,* 1.248 where∣in self may stand in competition with, or opposi∣tion to the Honor of Christ. The great designe and Interest of the friends of Christ, should be to abase themselves, and exalt Christ. So John Baptist, Joh. 3.30. and the Publican, Luk. 18.14. Hence, when ever self comes in competition with, or stands in opposition to Christ's honor, it ought not to be regarded by the friends of Christ.

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

2.* 1.249 THese exclusive, or negative Propositi∣ons being premised, the inclusive, or affirmative wil more easily follow. In the general, the friends of Christ may, in their election of him, regard themselves, so far as he is offered in the Gospel, as a means applicable, and necessary for the obtainment of life and salvation. For, without al per∣adventure, he that elects Christ as offered in the Gospel, elects him as his friend: Now the Gospel offers Christ as a means of life and salvation to al such, as wil come un∣to, or elect him for their Mediator. Yea, the Gospel makes this the great damning sin, that men wil not come unto Christ for life and salvation: so Joh. 5.40. surely, if this be the great Gospel-sin, that men wil not come unto Christ for life; then it necessarily fol∣lows, that this is the great Gospel-dutie, and that wherein our friendship with Christ doth much consist, that we elect or close with him, in order to the obtainment of life by him. But this wil appear more clearly and fully by the following particulars.

1. Prop. The friends of Christ may,* 1.250 in their election of him, have an eye on, and re∣gard to their freedome from Hel. This is evident. (1.) Because the Gospel offers Christ to sinners, as their only Redeemer, to deliver them from Hel. (2.) Because self-preservation is an essential branch of the Law of Nature, which the Law of Grace, or friendship with Christ, does not destroie, but perfect. Thus much the wisest of the Heathens could, by their candle-light, see and acknowlege: whereforei 1.251 some of them made self-preservation the first part of their moral philosophie: andk 1.252 another saith, that this is virtue to preserve a man's self, and what belongs unto him; neither is there a more noble and generous piece of virtue, than to save a man's self and others. (3.) The very no∣tion of Hel, duely considered, doth both al∣low and require, that the friends of Christ both fear, and endeavor to avoid it. For what is Hel, but a continued state of blas∣pheming, sinning against, and separation from God? Now, may not the friends of Christ elect him, as a means to keep them from such a state of sinning against, and alie∣nation from himself? (4.) Neither does this argue servile and slavish, but filial fear, to chuse Christ out of fear of Hel, so long as the Hel we fear, is not merely a tormenting, but also a sinning Hel. Is it not the highest

degree of filial fear and love, for a child to be afraid of falling into the fire; because thereby he shal grieve, displease, and be de∣prived of his father? surely, such a fear of Hel is, not only allowable, but generous, and filial in Christ's friends.

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

2.* 1.253 Prop. HEnce it follows, That the friends of Christ may elect him with an eye or regard to Heaven, the great recompense of reward. For, (1.) Thus likewise is Christ tendred in the Gospel, almost every where. (2.) The most loyal, and faithful of Christ's friends are commended for their faith in eying the recompense of reward. So Moses, Heb. 11.26. for having respect to the recompense of reward. Yea (3.) It is the Character of Christ himself, Heb. 12.2. Looking at the joy that was set before him. This is an ex∣emple, without al exception, that the friends of Christ may have an eye on what they expect from him. (4.) Heaven and Hap∣pines is proposed by Christ as the great mo∣tive to draw his friends unto a firme Amitie with, and adherence to himself: So John 14.2. Now a motive hath the place of an end (though sometimes but partial and

subordinate) and it's wel known, that the end is a main principle of the Action, and therefore ought to be looked unto by the Agent. Is it not then most reasonable, that Heaven, which is made a motive, and so an end, (though but partial and subordinate) to allure Christ's friends to the election of him, should be regarded by them? Has Christ promised, and does he not offer Hea∣ven as an encouragement to his friends, to make them elect him more chearfully? and shal they not eye the encouragement which Christ gives them? What is this, but to say, the end and motives of an action ought not to be eyed by the Agent? (5.) Is not this to destroy Heaven, and Hel, the souls immor∣talitie, the last judgement, and al Gospel-obe∣dience, to denie, That the friends of Christ ought to have any regard to the recompense of reward? What was it, that gave founda∣tion to that damnable doctrine of the Sad∣duces, denying the Resurrection, &c? was it not this, (if we may credit thel 1.254 He∣brews) that Antigonus, instructing his Scho∣lar Saduk, That he must not serve God mere∣ly as a servant for reward, but as if there were no reward; Saduk, mistaking his Master's mind, concluded, there was then no reward of good works, and thence no Resurrection, &c? (6.) Yea, to denie the friends of Christ any regard to the re∣compense of reward, what does it, but strip them, not only of their Christianitie,

but also of theirm 1.255 humani∣tie or manhood? (7.) The very nature of Heaven does approve, yea engage the friends of Christ, to have an eye thereto, in the election of him. For what is Heaven, but a constant vision, and fruition of God in Christ, as their supreme happines? So that, should not the friends of Christ have a re∣gard to this Heaven, they should not regard the main of their Amitie with Christ. 'Tis true, to mind Heaven merely as a reward;n 1.256 or as a re∣ward to be given as hire, for our labor; or as a reward that consists in some imagi∣nary felicitie, distinct from the enjoyment of God; such an eye on Heaven is too merce∣nary, and smels too much of carnal, legal, and sordid self, as before. But to eye Heaven, as it consists in the enjoyment of God, and Christ; and as it is a reward given us, out of the liberalitie of a tender∣hearted Father; and purchased by the bloud of our dearest friend; and so given also by him, as an image, or remembrance of his free love, this is not mercenary, but a ne∣cessary part of our friendship with Christ.

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

3. Prop. THE friends of Christ may,* 1.257 in their election of him, so far re∣gard themselves, as to desire relief under, and deliverance from their present burdens, whether of Conscience, or Heart. This is likewise manifest, (1.) Because Christ is thus offered in the Gospel, to weary, and heavy laden sin∣ners, as Mat. 11.28. Come unto me al ye that labor, and are heavy laden, and I wil give you rest. (2.) This is the main of Christ's office, as Mediator, to save those who are lost, to bind up the broken-hearted, to heal the sick, to relieve the poor and needy, &c. (3.) Hereby the friends of Christ are, both morally and effectively, or efficaciously rendred more ami∣cable, and serviceable unto Christ. For by being eased of their burdens, both of tenta∣tion, and sin, they not only lye under greater, and more essential obligations, but also are efficaciously, and effectually enabled to act more friendly towards Christ. Now surely this is a noble and generous strain of self-love, to desire to have our burdens, both of the guilt of sin, which lode the Conscience, and of the power of sin, which lode the wil, taken off, that so we may the more chear∣fully

trust, love, honor, and obey Christ our friend.

4.* 1.258 Prop. The friends of Christ may elect him with regard to themselves, their own spi∣ritual good, any way, so far as self stands in direct subordination or subservience to Christ, his interest and glorie. 'Tis true, if the friend of Christ should eye himself, as his sole, or supreme end, above and beyond the glorie of Christ; or if he should eye him∣self as a partial, lower end, that stands in opposition to, or competition with Christ and his honor; this would smel too rankly of sordid, proud, carnal self: Ay but to regard himself, and his spiritual good, or comfort, [servato ordine finis] in subordination to the glorie of Christ, this is a pure, generous, Di∣vine self-love, which greatly promotes Ami∣tie with Christ. He that thus regards him∣self in part, and in subservience unto Christ only, needs not dout of Christ's regards to him as his friend.

5.* 1.259 Prop. Christ has constituted such an essential and intimate connexion, between his own, and his friends Interest; as that they never seek, or promote themselves more; than when they most denie themselves, and elect Christ for himself. Thus the true, spiritual self, and interest of Christ, and his friends, are so far from being opposite each to other, as indeed they are not distinct ends, but one and the same. So that what Satan maliciously reproched Job with,* 1.260 Job. 1.9. Doth Job fear God for

nought?o 1.261 may, in a strict and spiritual sense, be applied to al the friends of Christ, who do not elect Christ for nought. There are none in the World greater self-seekers, in a spiri∣tual and true sense, than the friends of Christ. For the more they denie, and abase themselves for Christ, the more they are dignified and exalted by him, Luk. 9.44. and 18.14. So far is the Interest of Christ from crossing the real interest of his friends, as nothing more promotes it: They can't conceive a more compendious way to advance them∣selves, than by electing Christ for himself, in opposition to their carnal, private self, and interest. What a sweet, and glorious con∣templation, election, and fruition of themselves the friends of Christ have in the contempla∣tion, election, and fruition of Christ for himself, wil fully appear, with the Lord's Assistance, from what follows in the next Chapter. At the present, we shal conclude with an observation ofp 1.262 Jansenius, (that great patron of Grace, and the cause of Christ) who acutely and solidly discusseth, and determines this case; whether a regard

to our reward, or Happines, be inconsistent with our love to God for himself? Thus Jans. Au∣gust. Tom. 3. De Gratia, l. 5. c. 10.

'It is no smal error (saith he) to imagine, that our own salvation, and the vision of God, and the whole complexum, or sum, of our Feli∣citie may not be sincerely loved, with true charitie: As if a Christian were otherwise commanded to love himself, than in lov∣ing God for God. For in this doing, he does mostly love himself: neither does he love himself truly, if he does otherwise love himself, than in loving God for him∣self. For by a most profound oblivion and forgetting of himself, he does most deeply love himself: For our good (saith Augustin) is nothing else but to adhere to God, &c.'

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

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

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

That the friends of Christ do most really seek,* 1.263 and advance their spiritual, best selves, by electing Christ for himself, is evident both from the Object, Act, and Effects of this Election. 1. As for the Object of this election, who is it but God-man or God him∣self, clothed with human Nature? (1.) When the friends of Christ elect him, whom do they elect, but God himself, the most infi∣nitely perfect, and first Being, and last End? And is not God to be elected for himself? Or can the friends of Christ promote themselves more, than by electing him, who is their Last end,* 1.264 and chiefest Good, for himself? Is not the last end the first mesure and rule of al means, and Actions? and is not every Subject or Facultie by so much the more noble, and perfect, by how much the more perfect and noble its last end is? Wherein consists the Rectitude of an Intelligent Creature, but in his inviolable adherence unto God, as his Last end?q 1.265 What doth the true notion of Libertie im∣port, but a Recesse from Infe∣rior Goods, and Accesse to the infinite, supreme Good? Ought not al multitude to be reduced to, and go∣verned by the one, simple, and choicest good? Doth not the formal reason of loving al par∣ticular goods result, not from their own good∣nes, but from that of the universal, and most comprehensive good? Now, is not Christ our last end, and choicest good? Is not al God, and whole God in him? Can then the friends

of Christ more advance themselves, than by electing of, and living in him, who is their last end, and chiefest good? Is not this an happy losse, when the friends of Christ lose themselves, and al other private goods, in the enjoyment of Christ for himself? How do they resigne up themselves as captives to his love, when once they come to see, and tast, and smel, and feed on the Divine satis∣factions of his presence? In short, have not al creatures an Appetite of Ʋnion, or desire after their last end, and that for it self? and does not their perfection consist in the firme adhering or cleaving thereto? Is there any other mesure for our love of the last end, and chiefest good, but to love him without al mesure, and end, infinitely, and for himself? And what can more commend to us the election of Christ for himself? Is he not his friend's last end and best good? Do not al manner of Divine suavities and attractive satisfactions flow from him? when their hearts do in any good mesure comprehend the wonders of his Love, Grace, and Goodnes, are they not then filled with most satisfacti∣on, yea, with the fulnes of God, as Eph. 3.19? And do not such satisfying sights of Christ lift up their souls, so far above al Idol-lovers, as that these are in no capacitie to reach, or inveigle their hearts, as formerly?

(2.) What is more attractive, drawing,* 1.266 and alluring, than the supreme, first Beautie, which converts the eyes of al Intelligent Be∣ings to it self? And is not Christ, that

expresse Image, and Brightnesse of the Fathers glorie, the first and supreme Beautie? Is it not then the Interest of his friends to chuse him for himself? Has not Christ the most amiable, beautiful face that ever was? Doth not the most beautiful essence, and al the Di∣vine perfections of the Deitie shine in him? What are visible Beauties, but mere Defor∣mities in comparison of Christ? In the vi∣sible World, what is there so beautiful as light? and in the Intelligible World, what so beautiful as Truth? Now, is not Christ the first light and Truth? Oh the infinite Beauties of Christ's Intelligibilitie! What infinite harmonie, what exact proportion, and forme is there in al his excellences? Again, how natural is Christ's Beautie? What are al created Beauties, but borrowed colors, and paint, if compared with Christ? What an infinite quantitie of beautiful, and glorious Truths are there in Christ? What a splen∣dor, effulgence, and amiable amenitie of al Divine Attributes shine in him? Wel might the Spouse say, Cant. 1.16. Behold thou art fair my beloved, yea pleasant; or amiable, acceptable. Certainly, such is the soul-ra∣vishing Beautie of Christ, as that the con∣templation thereof, by faith, transformes his friends into a like Image, 2 Cor. 3.18. Plato saies, that the contemplation of the first Beautie makes us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, friends of God.

(3.)* 1.267 Again, Is not Christ the first principle of Dependence, as wel as the last end of fruition? And does not the life,

Interest, and perfection of every derived, bor∣rowed Being, consist in the firme adhesion un∣to, and intimate, immediate Dependence on its first Principle?r 1.268 Is it not the interest of the rivulet and stream, to live in, and derive al from the fountain? When does the branch flourish and prosper more, than when it lives most in, and upon the in∣fluence of the root? Is it thus the commun Interest of al depending Beings, to live upon their principle of Dependence? and is it not the Interest of Christ's friends to elect, and live upon him their Root, Head, Fountain, and first principle of Dependence? Alas! should not Christ every moment inspire, and infuse new life and spirits of actual grace, into the hearts of his friends, how soon would al their habitual Graces wither, and die away? Doth not al Habitual Grace, both as to quali∣tie and quantitie or mesure depend wholly on the Divine Infusions of Christ? Are not also al the effusions, and respirations or exercices of Grace wholly dependent on, and proportioned to Christ's gracious Infusions and Inspirations? May we not then hence safely conclude, that the gracious life, forces, and Acts of Christ's friends, have an absolute, and immediate de∣pendence on Christ, their most noble and best self? True indeed, Christ is not their very self; they are not Christed, and Goded, as some blasphemously dream: But yet, is he not his friend's Next self? yea, their most laudable, noble, and best self? Alas! what

are they out of Christ, but a poor, withered, barren, weak, emty, hungry, base, ignoble, naked nothing? where lies their riches, beau∣tie, honor, food, raiment, libertie, delights, life, perfection, and al, but in Christ? Does not this sufficiently evince, that 'tis their chief Interest to elect Christ for himself? But of this more in the next Chapter.

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

2.* 1.269 THat the friend of Christ does most advance himself, namely his spiri∣tual, best self, by electing Christ for himself, is farther evident from the Act it self. Every Being does then most Act for, and Promote it self, when the Acts it puts forth are most perfective of its Nature. Now what Acts of the soul are more perfective of human Nature, than the Election, and fruition of Christ for himself?* 1.270 (1.) The more Na∣tural any Acts are, the more perfective are they of that Nature unto which they ap∣pertain: And what more Natural to hu∣man Nature, considered in is pure naturals, than to elect Christ for himself? Does not the Philosopher determine, thatp 1.271 Self-motion is most natural to a Rational Being? And who

moves more naturally in himself, than he that elects Christ for himself? 'Tis true, to corrupt Nature this is a preternatural, and forced motion: The Animal or Natural man, as now degenerated, sees no beautie in Christ, and therefore has no natural Disposition to elect Christ for himself. Ay but to Adam, who was clothed with pure Nature, it was most natural to elect God for himself: and so, in proportion, to the friends of Christ, so far as their Natures are re∣newed,q 1.272 what can be more natural, than to elect and cleave to Christ for himself? Is not Christ, as God-man, more intimate to his friends, than the most intimate part of themselves?r 1.273 And are they not then moved in, and to∣wards themselves, when they move in, and towards Christ for himself? Again, what more natural to the wil than Acts of love? And is not the election of, and Adhesion to Christ for himself, the most soverain, and noble strain of Love? Yea, by how much the more invincibly, and intimately the wil's Love is allured, and drawn to adhere to Christ for himself, is it not by so much the more ••ure, spiritual, free, perfect, and natural? So great is the sympathie betwixt the renewed nature in the friends of Christ, and Christ himself. Whence it is that the Psalmist ••ries out, Psal. 73.28.* 1.274 But it is good [or

most natural and best] for me [who am a friend of God] to draw near to God [to be as it were fettered, chained, and glued to God, as my best friend] oh! how pleasing and natural is this?

(2.)* 1.275 To elect Christ for himself is perfective of human Nature, and so most for the pro∣motion of true spiritual self, because its the most living, and lively act of the soul. The human soul is supposed to be, as a self-moving, so ans 1.276 ever-moving principle. Now look by how much the more perfect the self-motion, and ever-motion of any Being is, by so much more perfect is its life. For according to the Philosopher,t 1.277 To act wel, is to live wel: By how much the more perfect the manner of our Acting is, by so much the more perfect is the manner of our life. And is not this election of Christ for himself the most per∣fect act of the soul? can the friends of Christ live a more generous, noble, Divine life, than by continued election, and fruition of Christ, their best friend? Thus Christ, i•• that great Evangelick Invitation he makes to sinners,* 1.278 Esa. 55.3. saith, that such as elect him for himself, and feed on him, shal live, i. e. lead a most noble, generous, delicious prosperous, satisfactorie, yea, Divine life. For life is oft in sacred Writ, as here, pu•• for the Tranquillitie, Vigor, and Felicitie o•• life.* 1.279 The like Psal. 69.32. and your hea•• shal live that seek God, i. e. you that see•• elect, and enjoy Christ for himself; O•• what vigorous, man-like, yea Divine lives sh••••

you live? how lively and spritefully wil your souls move and act?u 1.280 Does not the life of every creature put forth, and discover it self most in that Act, which is most proper and agreable to its Nature, purely considered? and what Act is there more agreable to the renewed Na∣ture of Christ's friends, than the electing of, and adhering to him for himself? Does not this come nearest to the life of God, which consists in the blessed vision and fruition of himself? And may we expect a more perfect life than to live as God does? Surely no.* 1.281 (3.) To elect Christ for himself is an act most perfective of Human Nature, because it is most rational. The life, and perfection of the Human soul consists much in its Rationalitie. And what can be imagined more Rational for the Friends of Christ, than to elect him for himself? Is it not al the reason in the World, that sinners should elect their Savior for himself? Is not Christ the most rational object, yea wisdome it self, and therefore most attractive of our wis∣dome, and election? What takes a rational Being more than Reason? And hath not Christ the most convincing, the most invin∣cibly 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 Spi∣rits 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 rea∣son, 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 reso∣lution of returning to his Fathers house, where was bread enough, to elect, and adhere unto Christ for himself. Such is the spiritu∣al 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,* 1.282 not only his Rea∣son, but his Affection also, 2 Cor. 5.14. For the love of Christw 1.283 con∣straineth us: i. e. does whol∣ly 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 re∣solved 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.)* 1.284 To Elect Christ for himself is most Per∣fective of Human Nature, because most volun∣tarie, and pleasing to the renewed wil, in the friends of Christ. By how much the more vo∣luntarie 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, where∣by 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? 'Tis 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 1.285 how sweetly and chearfully does it adhere to Christ? what an happy ne∣cessitie; what a blessed con∣straint; what a sweet and pleasing violence is that, which knits, and keeps the hearts of Christ's friends close unto himself? It's a vo∣luntarie

necessitie, a love-violence; every thread of this Divine election is twisted out of love,* 1.286 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 1.287 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 demon∣strated, 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 him∣self, 1. The Divine Nature. 2. Libertie.

3.* 1.288 THat the friend of Christ does most promote himself, by the election of Christ for himself, may be farther Demon∣strated 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,* 1.289 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 Good∣nes, and infinite perfection? Now the friends of Christ, so far as they elect, and adhere to Christ for himself, so far are they partak∣ers of this Divine Nature. The Christian Philosopher tels us,z 1.290 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 en∣joyes 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 par∣ticipation, and of Grace: yet so as that they partake of some shadow, and dark ressem∣blance of that self-sufficience, that is in Christ, as God. For look as God saies, Exod. 3.14. I am that I am,* 1.291 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 bya 1.292 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-suffici∣ence. 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 per∣fect 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 1.293 they have nothing but what they would have, and they would have nothing but what they have. Such a de∣rived 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.* 1.294 Another blessed effect which the friends of Christ ohtain, by their electing of Christ for himself, is a Divine Ampli∣tude, or Libertie. Al human Libertie, whe∣ther Natural, Civil, Moral, or Divine, con∣sists in an Amplitude, or Enlargement either of State,* 1.295 or Acts. (1.) As for Natural Li∣bertie, it consists in the na∣tural Amplitude,c 1.296 Ʋniversali∣tie, and infinite capacitie of the soul, whereby it is ex∣emted 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 1.297natural Amplitude, and en∣largement of soul, than a firme Election of, and Adhe∣sion unto Christ for himself? What is it that most confines, and narrows the whole soul, but adherence to, and depen∣dence 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 immate∣rial, 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 Ʋniversal, and Inde∣dendent as to Inferior goods, than the friend of Christ, who elects him for himself? Is not al this exemplified to the life, in Solo∣mon; 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.* 1.298 And God gave Solomon wisdome, and Ʋnderstanding, exceding much, and largenes of heart, &c. e Hebr. Amplitude or Enlargement of Heart. Oh, what an am∣ple, wide, universal, and comprehensive wis∣dome, and wil had Solomon, upon his first Election of, and Adherence to God as his friend?f 1.299 But, after his heart turned from

God, to sensible good, what a narrow, ser∣vile, fetter'd heart had he? Paul, who was a great friend of Christ, one that elected him for himself, what a great, vast, compre∣hensive, universal soul had he? So, 2 Cor. 6.11. Our heart is enlarged, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: It is hugely amplified, extended, or widened: Whereas v. 12. he saies, the Corinthians, by reason of their sin, were straitned, or nar∣rowed in their spirits: wherefore he ex∣horts them, v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.)* 1.300 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: whenceg 1.301 those people are accounted free, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ser∣vants of men, by the election of Christ for himself, they become the Lord's free-men. So 1 Cor. 7.22.* 1.302 For he that is called in the Lord, being a servant, is the Lord's free∣man: i. e. A servant, by election of, and subjection to Christ, becomes ingenuous, no∣ble, 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 1.303 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 1.304 he, by subjecting

himself to Christ, his Lord, becomes Lord and master of al inferior things, yea, of him∣self also. Plato tels us, that the temperate virtuous man is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above himself; because by his temperance, he has Dominion over himself. Again he saies,k 1.305 that he, who is most virtuous, is most happy, and most Royal or Noble; because he rules himself, which is the most Royal Dominion. And who may lay claim to such a noble, Regal self-Dominion, if not they, who adhere to Christ for himself?* 1.306 so Hos. 11.12. But Judah yet rulety with God, and is faithful with the Saints. Judah, so long as she kept faithful, in adhering to Christ, she ruled with God, and had a regal Domini∣on over al her lusts, and al inferior things. Aristotlel 1.307, treating of a mag∣nanimous man, saies, that he cannot live to any but his friend; because that is ser∣vile. How true is this of the friends of Christ, who elect him for him∣self? such are so magnanimous and generous, as that they cannot live to any but Christ their friend.m 1.308 Thus by sub∣jection to Christ, they become Lords of themselves, and al inferior goods: they live as they lift and please; because nothing pleaseth them, but what pleas∣eth Christ their best friend: they have what they would

have, so long as they elect, and love Christ for himself. It's true, the friend of Christ abandons not the world as to necessarie uses; but yet he is so far above it, as that he useth it only as a servant, not as a friend: the world is under his feet, as Rev. 14.1. the Church stands with the Moon (an em∣bleme of sublunarie things) under her feet. The friend of Christ possesseth the world, as though he possessed it not: his lands, houses, gardens, and other sensible goods have no more room in the centre, or Bent of his heart, than if they were the lands, houses, and gardens of other men: such is his Dominion over the creature, and so far doth he live as he lists. But is it thus with base-minded, servile sinners, who live under the Dominion of every base lust, and sensible good? Doe Voluptuous, Avaricious, and Ambitious men live as they list; who, the more they have of their Idol goods, the more they want, the more vexed are their Desires? Surely none live as they list, but the friends of Christ, who enjoy himself.

(3.)* 1.309 As for Moral, Spiritual, and Divine Libertie, it is most evident, that it springs from, and consists, in the electing, and enjoy∣ing of Christ for himself.n 1.310 For certainly the Divine Libertie of God is the most exact Idea, exemplar, or pat∣terne of our Libertie: Now wherein does the Libertie of God chiefly consist, but in the Divine Am∣plitude

of his own Being, whereby he acts al things most wisely, and freely, for himself? And then surely, the more the friends of Christ arrive unto this Divine Amplitude, and enlargement of heart and waies, to elect Christ for himself, and to act al for him, the more they ressemble the Divine Libertie. Was not this the Divine Libertie, which David was most ambitious of? Psal. 119.45. I wil walk at libertie, Hebr.o 1.311 In Amplitude, la∣titude or enlargement of heart and waies: and then he gives the cause, and reason of this his Divine Amplitude: for I seek thy Precepts: i. e. mine heart elects and adheres to thee for thy self:p 1.312 thy wil is to me a royal law: the more invincibly my heart adheres to thee, and thy reveled wil, the more free do I judge my self. Such a perfect freedome is there in the service of Christ! Thus have we gone thorow al the notions of Libertie, with evident conviction, that the election of Christ for himself gives the best improvement to al libertie, under what∣ever notion it be considered.

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

3.* 1.313 ANother blessed effect, which the friends of Christ obtain, by elect∣ing Christ for himself, is a Divine Life, with al the issues thereof.q 1.314 Spiritual, Divine life con∣sists in the due functions of the mind and wil, with the perpe∣tual regard, which the soul has to God. Now whence pro∣cedes these due functions of the Mind and Wil, but from their Adherence unto Christ? what gives the soul a pure, and perpetual regard to God, but election of Christ for himself? Every life is by so much the more noble, and perfect, by how much the more noble, and perfect its principles, influ∣ences, and operations are: and surely this addes much to the excellence, and perfection of that Divine life, which the friends of Christ, by election of him for himself, are invested with. For is not Christ, as God∣man, the first principle of al Grace, and the last end, or best good? Are not the Divine In∣fluences of the spirit most efficacious, for the Conservation, Improvement, and Perfection of the Divine life? May we imagine that there

are any operations more agreable to the Di∣vine life, than such as flow from a firme election of, and adherence unto Christ for himself?

Farther, as the Divine life it self, so al the Issues, or effects thereof are rendred most per∣fect, by a firme election of, and adherence unto Christ for himself. Solomon gives us a wise Caution,* 1.315 Prov. 4.24. Keep thine heart with al diligence, for out of it are the issues of life. How can the friends of Christ keep their hearts better, than by an inviola∣ble election of, and adherence unto Christ? And is not this the best expedient to conserve and promote the Issues of life, which flow from thence? What are the Issues of Life, but, 1. Health, 2. Strength, 3. Growth, 4. Sense, 5. Motion? Are not al these maintained, and promoted by continued electi∣on of Christ for himself?

(1.)* 1.316 As for Health, the Philosopher tels us,r 1.317 That the healing of any thing consists, in giving it its proper diet, and motion: and then he addes, That the pro∣per motion of the mind consists in the contemplation of God. Does not this greatly evince and prove, that the health of the soul consists in an intimate union, and adherence to Christ? For what more proper diet can the renewed soul have, than Christ himself? and is there any mo∣tion more decent, and becoming the friends of Christ, than a close, and uninterrupted

communion with Christ himself? And the same Philosopher informes us,s 1.318 That the right me∣thod of restoring health, is to restore al the humors and parts of the bodie to their natural order: for what is sicknes but some disorder &c. And then he more particularly affirmes, That the health of the soul consists in virtue? Does not this infallibly demonstrate, that the Health of the soul is maintained, and impro∣ved by adherence to Christ for himself? For what order, what virtue can there be in the soul, without this adherence? So Mal. 4.2. With healing under his wings, and Rev. 22.2.

(2.)* 1.319 Another issue of life is Strength, and stabilitie of parts, which is a consequent of health, and consists mostly in the Vigor, and Activitie of the Spirits. Hence we find both these joined together as the proper ef∣fect of the soul's adherence to God in Christ, Prov. 3.7. Fear the Lord,* 1.320 and depart from evil, i. e. Cleave to God in Christ for him∣self, (which according to the Old Testament phraseologie is expressed by fear) and bid adieu to sin. What then? v. 8. It shal be health (or medicine) to thy Navel: As if he had said; look as the Navel administers nou∣rishment, and medicine to Infants lodged in their Mothers womb, for the restauration and confirmation of al parts: so this filial fear or obsequious adhesion of thy soul to God in Christ, shal feed, nourish, confirme,

and restore al parts of thy spirit. Whence it follows: and marrow to thy bones: or irrigation, or watering to thy bones, i. e. look as the marrow, by the moisture it affords to the bones, doth very much confirme and strengthen the same, as Job 21.24. so in like manner doth the soul's adherence to God in Christ, greatly confirme and strengthen it. The Nerves (though most flexible) are judged the strongest part in the bodie, because they are the vehicule of the Animal Spirits: And how does this notion of bodily strength commend the soul's election of Christ, which is the spiritual Nerve, that conveigheth spi∣rits, and strength from Christ the Head, un∣to the believing soul? Again, the strength of every thing, is said to consist in its adherence to its first principles of Dependence: the strength of the branch consists in its adhe∣rence to, and communion with the stock and root. And, does not then the strength of Christ's friends, consist in continued adhe∣rence to, and dependence on him? is not he the Vine, and are not they the branches? and can the branch get any strengch, save by adhering to the Vine? Was not this Christ's main errand into the world, to bind up the broken-hearted, Esa. 61.1? The Philosopher could imforme us,t 1.321 That by how much the more righteous any soul is, the stronger it is. And are there any more truely righteous and holy, than those who adhere most firmely to Christ for himself? Does not the vigor, and strength of Grace consist in this, that it is as

a pondus or weight, to incline the whole soul to contemplate, love, and enjoy God in Christ, for himself?u 1.322 What is Divine Love, but an impetus, or strong impulse and bent of wil, whereby it adheres to God for himself? Is not al spiritual strength conveighed to the soul by this means?

(3.)* 1.323 Another issue of life is augmentati∣on or growth. And what more effectually pro∣motes the growth of the new creature, than repeted Election of, and Adherence unto Christ for himself? The Improvement of Grace consists not merely in the Depuration of op∣posite principles; nor yet in a greater Dis∣position of the subject; but in the acquire∣ment of a greater Latitude of spiritual life, both intensive, and extensive; which ariseth from the soul's firme Adhesion to, and De∣pendence on Christ for himself. For nothing doth more transforme the heart into the glorious Image of God, than the fiducial in∣tuition of the glorie of God in Christ, 2 Cor. 3.18. And it is most certain, that none ar∣rive to higher raisures of Grace in this life, than those that live most in actual Depen∣dence on, and communion with Christ for himself. Does not the child thrive most, when it adheres most unto, and sucks the mother's Breasts? And is not Christ the same to his friends, as the Mother is to the child, 1 Pet. 2.2, 3? when is the branch more green, and flourishing, than at spring; when it abides most in, and receives most juice,

and sap from the Vine? and is there not the same ressemblance between Christ and his friends, Joh. 15.5? Who are they that go forth and grow up as Calves of the stal, but Christ's friends, who adhere to him, and so lie under the warme beams of the Sun of Righteousnes, who ariseth on them, with heal∣ing under his wings, Mal. 4.2?

(4.)* 1.324 Another issue of life in the new Crea∣ture (as wel as in the old) is spiritual in∣ward sense.w 1.325 Life is of al things most sensible: and the more spiritual, and excel∣lent the life is, the more quick and lively are its senses:x 1.326 For by how much the more ma∣terial any life is, by so much the greater is its insensibilitie. O then what a quick sense hath the friend of Christ, so far, and so long, as, by repeted acts of election, he adheres to him, as the fountain of his spiritual life? It's true, peradventure he has not the grate∣ful sense of the sweet Accidents of Christ's presence; yet has he not the doleful sense of Christ's absence? He has not the feeling sense of Christ's fulnes in him, yet has he not a deep sense of his own emtines out of Christ? He has not, perhaps, the refreshing sense of his Interest in Christ; yet has he not a lively sense of the transcendent excellence of Christ; and what a bitter thing the losse of Christ is? According to the sweet sense we have of any Felicitie enjoyed, such wil be our bitter sense of the losse thereof: Now it is most certain that none have a more feeling bitter sense of the Absence or losse of Christ, than

they who elect and adhere to him for him∣self. Oh! What a quick and deep sense have such of sin, which is the cause of Christ's departure? How do their wounds of Con∣science bleed, under the fresh, and lively sense of smal miscarriages against Christ? Such are their spiritual senses. One of the Phi∣losophersy 1.327 held, That the soul was nothing else but sense: Is not this, in a sense, true of the renewed soul, so far as it adheres to Christ for himself? has it not then al its spiritual senses exercised, as Heb. 5.14. Does not Paul pray for the Philippians, That they might abound in al sense? Phil. 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and how may this be attained unto, but by adhering unto Christ, that quickning Head?

(5.)* 1.328 The last great issue of life is Mo∣tion: and by how much the more noble and raised the life is, by so much the more active, and perfect wil the motion be: For the manner of acting is according to the manner of existing: By how much the more perfect the Forme is, by so much the more perfect is the life: and thence, accord∣ing to the perfection of the life, we may mesure the perfection of the operation, springing thence. And, can there be a more noble and perfect life, than continued Election of, and Adhesion unto Christ for himself? Does not thez 1.329 Phi∣losopher assure us, That the contemplation of God is the proper motion of the mind? And who may expect the

contemplation of God if not the friends of Christ, who elect him for himself? What is there more efficacious, to draw forth every Grace in its exercice, than transform∣ing sights of God in Christ, by faith? And who are there, that enjoy more of such transforming sights, than such as most firmely, and constantly elect and adhere unto Christ for himself? O! what uniforme, har∣monious, beautiful, yea glorious exercices of Grace do such friends of Christ live under? Are not these the pure in heart, to whom the blessed vision, and fruition of God is pro∣mised, Mat. 5.8? do not these behold, in Christ, that Divine Miroir, or Glasse, the Glorie of the Lord, 2 Cor. 3.18? In short; what spiritual motion can the Saints exert, without adherence to, and dependence on Christ their Head? Joh. 15.5. without me, [or separated from me] ye can do nothing. Thus the friends of Christ, by continued election of, and Adhesion to him for himself, are made partakers of the Divine life, and al the issues thereof.

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

4.* 1.330 ANother great effect of electing Christ for himself, is Divine Dig∣nitie, Honor and Advancement. What is Ho∣nor, even in the estime of the poor Philo∣pher, buta 1.331 the reward of vir∣tue, given to good men? And what greater virtue can there be, than an intimate Adhe∣rence to Christ for himself? Again, is not the King the fountain of Honor? and are not they estimed most Honorable, who stand in his presence, and receive marques of Honor, and Favor from him?b 1.332 Sure∣ly this makes much for the Honor of Christ's friends, who elect him for himself: for such are Heavens Courti∣ers; they stand in the pre∣sence of Christ, the King of Kings; yea, they are his Assessors, who set with him upon the Throne, Luk. 22.30. That ye may eat and drink at my Table in my Kingdome, and sit on Thrones, &c. What higher marque of Honor can there be, than to have Christ's, and his Father's name written on their for∣heads,

as Ezech. 9.4. Rev. 14.1?c 1.333 Is it not a singular favor that such have Christ's ear, and heart to command? Can there be a greater Dignitie, than to be of Christ's Ca∣binet-Counsel, Psal. 25.14? Is it not an high marque of Honor to receive friendly visits, and manifestations of love from Christ, as Joh. 14.21. & 15.15? Farther, what great∣er Nobilitie amongst men, than to be of the bloud-Royal? And are not those who elect, and adhere to Christ for himself, most allied and akin to him? as Mat. 12.49, 50. Behold my Mother! &c. The Philosopher definesd 1.334 Nobilitie, a virtue of Noble manners. And what more Noble manners can there be, than to adhere to Christ for himself? What was it that made Jabez, 1 Chron. 4.9. more honorable [or weighty, or glorious] than his brethren? Why we are told, v. 10. Jabez called on the God of Israel, &c. Jabez elected God, and clave unto him for him∣self, &c. Such honor have they who cleave to Christ!

5.* 1.335 The Election of Christ for himself, is that which Produceth, Conserves, and Pro∣motes, the most that may be, a Divine Har∣monie, and good order in the soul, and its Operations. The Philosophers saw so much Beautie and excellence in Harmonie, and Or∣der, as that Onee 1.336 makes it the soul of the World.f 1.337 Another held, That Virtue, and al things else that were desirable, consisted in Harmonie: Whence Plato called Virtue, the Musick of the soul; and Justice the Sym∣phonie,

or concent of Virtues. And what puts the soul into a better Order, Harmonie, and Ʋniformitie, than Adhe∣rence to Christ for himself?g 1.338 Oh how uniforme, and har∣monious are al the motions of the friends of Christ, so far, and so long as they adhere to him? what a sweet compo∣sure, and concent is there of Contemplatives and Actives; of Prudence, with Meeknes; of Wisdome with Humilitie; of Seriousnes, with Chear∣fulnes; of Affabilitie, with Severitie; of Solitude, with Service and Activitie? Thus Graces seemingly opposite, do sweetly con∣spire, and meet together, by virtue of that Divine Harmonie, which attends the soul's adhering to Christ for himself, 2 Pet. 1.5, 6, 7, 8.

6.* 1.339 The Election of, and Adhesion unto Christ for himself, infuseth a Divine Beautie, and Glorie into the soul, as also into its Acts, so far as they spring from this root.h 1.340 Plato makes Beautie to arise, from the Forme, so far as it is predominant over the matter; which is of it self without forme and beautie: Others make Beautie to arise from the mixture of colors; again, others from the prevalence of light, together with a due proportion of parts. Al these notions of Beautie agree wel with that soul, which elects, and adheres to Christ for himself. For when is the Spiritual, Di∣vine 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 1.341 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 1.342 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 be∣hold the beautie of the Lord, Psal. 27.4?

7.* 1.343 The Election of Christ, is that which brings with it the most real, solid, pure, spi∣ritual, strong, masculine, permanent, heart-ra∣vishing, soul-satisfying Pleasures. Al pleasures are by so much the better, by how much the more real and solid they are: carnal plea∣sures 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 compari∣son of these.l 1.344 The Philosopher saies, That the generation of Pleasure is from the copula∣tion of finite and Infinite. His meaning is, that there is no true pleasure, but what springs from the soul's union to, and com∣munion with God. Of al human pleasures, those are certainly best, which are most spi∣ritual; 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 plea∣sures, which admit of the least excesse: For where there is excesse, there is evil and mise∣rie. 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 com∣munion the soul has with its choicest good, by so much the more refined, delicious, and per∣manent are its pleasures. Oh then! what

divine Suavities do the friends of Christ en∣joy, so far as they elect, and adhere to him for himself? So, Cant. 2.3. I sate down under his shadow with great delight,* 1.345 and his fruit was sweet to my tast, Cant. 5.16. His mouth is most sweet, Hebr. sweetnesses, in them 1.346 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,* 1.347 as wel as al that you pos∣sesse; 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, en∣joyes the real benefit of them; yea, much more than he that possesseth them in the greatest confluence, without such a spirit of contentement. Its 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 An∣gels. 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 vir∣tue of her Ʋnion 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 Me∣diatorie excellences, as Relative to God the Father.

SECT. 1. Christ's Mediatorie excellences from the Desig∣nation 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 conside∣rations together, because they mutually give to,* 1.348 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 him∣self. Now the excellences of Christ may be considered, 1. As Mediatorie and Relative,

or, 2. As Absolute. The Mediatorie excel∣lences of Christ may be again considered, as relative, 1. To God the Father, or 2. To his friends, and members. Christ's Media∣torie excellences, as relative to God the Fa∣ther, may be farther referred, (1.) To the Father's Divine Designation, and Appoint∣ment; whereby Christ was furnished with a Facultie, and commission for his Office; or, (2.) To the Father's Divine Adaptation, and Qualification; which gave Christ an Apti∣tude or fitnes for his Office, as Mediator. We shal, with the Lord's Assistance, treat of each in their order.

1. We shal begin with Christ's Mediatorie excellences as relative to God the Father's Designation, or Appointment;* 1.349 whereby he received (to speak in the Civilian's Phrase) a Facultie, or commission for his Mediatorie Office. As in Nature, so in Grace, it seemed good to God, to elect one commun Principle, or Person, which should be as an Head or Fountain, through which al the streams of his Grace should flow.s 1.350 This is most agreable to the In∣finite Wisdome and Bountie of God; yea, to that Principle of Reason, which wil have one chief Head, or first, and most excellent in every kind, from which al the rest, which belong to that kind, must descend, and receive what appertains to their kind. Thus in Nature, and the Creation,

the first Adam; thus also in the world of Grace, or the Recreation, and reparation of corrupt Nature, Christ the second Adam, was, by God, constituted a commun Head, and principle of life. So, Rom. 5.19. For as by one mans Disobedience, many were made sinners; so by the obedience of one, shal ma∣ny be made righteous, i. e. look as the first Adam was a commun Head to al his posteritie, and so by his sin brought death on al; so Christ, the second Adam, is a commun Prin∣ciple to al his elect seed, and by his obedience brings life to al,* 1.351 as v. 21. The like Heb. 2.5, 6, 7, 8, 9. where we are told, that the world to come, that is, the world of Grace, was not made subject to Angels, but to Christ, that so by the Grace of God, he should tast Death for al his seed. We may here consider, as it were, two worlds: the one old, and sinful, subject to Adam, as the commun root, and parent thereof. This old sinful world is ful of Rebellion against God; mi∣serie, weaknes, bondage, reproche, sin, and Death; and is now under the power, and tyrannie of Satan, the God of this world, as 2 Cor. 4.4. The other world, restored by Christ, is ful of Grace, Peace, Righteousnes, Holines, Obedience, Life, and the Favor of God: This is here called, v. 5. the world to come; and so is distinguished from the old, past world of sin, not so much in regard of time, (For this new world began also even from A∣dam's fal) as in regard of State: for the sinful world, whereof Adam was the first principle,

is called the old, past world, in respect of its sin∣ful state; and the world of Grace is stiled the world to come, and the new world, in regard of its renewed state; as it is a state of grace, life, and salvation; whereas Adam's world, was a state of sin, Death, and condemnation. Thus Esa. 65.17. for behold I create new Heavens, and a new earth: and the former shal not be remembred. Where this world to come, is called the new world, and so opposed to the former old world of sin. So in like manner, we find mention of the old and new man in Believers, which referrs to the different principles of Nature and Grace. Thus we see what is here meant by the world to come; namely, the elect, believing World; the new Kingdome of Grace. Now this world of Grace, is said to be put in sub∣jection, not to Angels, or any other Creature, but to Christ,* 1.352 v. 5—9. For unto the Angels hath he not put in subjection the world to come, &c. i. e. God the Father hath not made Angels Commission-officers, or invested them with a Facultie and Autoritie to Governe this New world of grace: Neither they, nor any other creatures are designed Mediators, Pur∣chasers, or Dispensors of Grace, in this new world, but the Son of God alone: So,* 1.353 v. 8. Thou puttest al things in subjection under his feet, &c. i. e. The Son of God, and he alone, is invested, by God the Father, with al Au∣toritie, to change the old, sinful, ruinated world, into a new, repaired world of Grace, and Righteousnes: neither is there the least

tittle, or pin, in this world to come, which is not subject to Christ: so it follows: For in that he put al in subjection under him; he left nothing that is not put under him. By which it is evident, that no part of this new world, can be subject to, or dependent on any creature; no not Angels! the whole being, by the Designement and Appointment of God the Father, made subject to Christ alone. This is farther manifest from that compre∣hensive notion, World, v. 5. Where Christ's Kingdome of Grace, appointed him by God the Father, is called the world to come, to note the universal Restitution, or Recreation, and Renovation of al things, in this new world, by Christ; it being he alone, who is im∣powered to change the old world of sin, and miscrie, into a new world of Grace and Righ∣teousnes. Thus Deering on this place:

'For seing the world to come, noteth al the Re∣stitution which is by Christ, the ful change of al that ever was by sin, it's therefore named world; because we should assuredly know, there is nothing excepted. If then no part of this world be subject to any Creature, no not to Angels, in whom else then can we trust, to have any part of this wrought for us: we are al, as our fathers were, men by Nature of the old world, &c.'

Thus we see how the whole Kingdome of Grace, stiled here the world to come, is, by the ordination of God the Fa∣ther, made subject to Christ alone, in op∣position to Angels, and al other Creatures.

Hence Christ is stiled, Esa. 9.6. the Father of Eternitie: Which the LXX. render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The father of the world to come.

We have another great, and convictive Testimonie, to prove Christ's Designation by God the Father, Joh. 6.27.* 1.354 For him hath God the Father sealed. Christ, as Mediator, was sealed by God the Father many waies. (1.) He had the privy-seal of God the Fa∣ther's election; whereby he was constituted Head of al the Electt 1.355 (2.) He was sealed by the indelible character of the Father's Glorie, Heb. 1.3. by the fulnes of the Deitie, espous∣ing, and dwelling in the Humanitie, Col. 2.9. (3.) Christ had also the Broad Sea of an audible Testimonie from Heaven, Mat. 3.16, 17. (4.) Christ was sealed by many Miracles, which were al, so many visible seals of God the Father. (5.) He was sealed also by his Baptisme, and solemne in∣auguration, or installement into office. (6.) God the Father sealed Christ by giv∣ing him up as a sacrifice for sin, and own∣ing of him by sensible tokens from Hea∣ven, on the Crosse. (7.) Christ was also sealed by being justified, and raised up from the Dead, Rom. 1.4. Thus was Christ sealed by the Father, as being designed and appointed by him, in his eternal election, as also anointed, called to office, set forth, inaugu∣rated,

sanctified, and every way furnished, both with Autoritie and power to be the Mediator, and Savior of the Elect.

We have farther evidence of God the Fa∣ther's constituting, or appointing Christ to his Office, Heb. 3.2. Who was faithful to him that appointed him, &c.u 1.356〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to him that made, constituted, dignified, adorned him with his office, accord∣ing to the import of the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: thus Heb. 5.4, 5. it is said, that Christ took not this Honor to him∣self, but was called thereto of God,* 1.357 as Aaron also was: so in like manner Christ glorified not himself, in being made an High-Priest; but he that said unto him: Thou art my Son, to day have I begotten Thee: i. e. look as Aaron's Dignitie and Glorie, as High-Priest, sprang wholly from God's Divine Vocation and Constitution: had he assumed, or taken that Honor to himself, without being con∣stituted, and appointed thereto by God, it had been so far from being a Dignitie, and Glorie to him, as that it would have proved the greatest blot, and reproche ima∣ginable to him, as it was to Saul, and Ʋz∣ziah, who entrenched on the Priestly office, without any Cal from God. But it is ob∣servable, that Christ's Vocation, here, is brought in by way of Antithesis, or oppositi∣on to, and preference above that of Aaron. Aaron was called to a Priesthood of Types, Signes, and Shadows; which endured but

for awhile; but Christ was called to the true, substantial Priesthood, which changed not, but continued for ever, after the order of Melchisedec. Again, Aaron's Vocation was but that of a servant; but Christ's that of a Son. So that look, as the substance is better than the figure; the Son higher than the Servant; and immutable better than that which is mutable; so much doth Christ's Vocation excede that of Aaron. Thus Christ's Dignitie, Glorie, and Honor, as the great High-Priest, and Mediator be∣twixt God and Man, is made to result, and issue from God the Father's Vocation, Con∣stitution and Appointment. We find a paral∣lel expression (to this Heb. 3.2.) in Act. 2.36.* 1.358 Therefore let al the house of Israel know for certain, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Peter having given an infallible Demonstration of Christ's being the only Mes∣sias, he concludes his Discourse with this convictive and close application, Therefore let al the house of Israel know for certain, that God hath Made, &c. as if he had said, why Brethen, do you know what you have done, in crucifying this Jesus? is he not the Lord of Glorie, the only High-Priest, and Messias? Has not God Made him Lord and Christ? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the same Verb with that Heb. 3.2. i. e. God has dignified, glori∣fied, honored him with the Title, and Office of being the Messias, and only Mediator. And what follows? v. 37. [unspec 37] Now when they heard

this they were pricked in their heart, &c. What? Have we, indeed, crucified the Lord of Glorie? have we imbrewed our hands in his bloud, who was dignified, and honored, by God the Father, with the Title and office of Mediator? Oh! we never dreamt of this: What sinful, miserable wretches are we, who have crucified him, whom God has made, or constituted, appointed, and glorified, as the only Messias? This pricked, or galled their consciences sorely. Thus every where in the Evangels, especially in that of John, when our blessed Lord undertakes to con∣vince the Unbelieving Jews, of their sin, in rejecting him, the true Messias, he gives spirit and force to his Arguments, from this Medi∣um, that he assumed not his mediatorie Office and Dignitie of himself; but received it from God the Father: So Joh. 5.22, 23, 37, 43, &c.w 1.359 And indeed al Christ's Mediatorie Acts, albeit of themselves they should be of infinite valor, or worth, would notwithstand∣ing be no way meritorious, and sufficient to redeme sinners, without this Divine Designa∣tion, Constitution, and appointment of God the Father; who lies under no obligation, but what ariseth from his own constitution and covenant of Grace, to accept of any sa∣tisfaction for sin. Hence it is, that Christ's Sacrifice for sin,* 1.360 is stiled, Ephes. 5.2. a Sa∣crifice to God for a sweet-smelling savor, i. e. as it is adequate to the Divine appointment

of God the Father. For, were there not an exact commensuration or proportion, betwixt God the Father's Divine constitution, and Christ's performance, his Sacrifice would ne∣ver have proved a sweet-smelling savor to God. And, I think, we may be bold to assert, that in al those Scriptures of the Old Testament, wherein we find mention of a sweet-smelling Sacrifice offered to God, it must be understood of Christ, wrapt up under those terrene sha∣dows. So Gen. 8.21. it's said,* 1.361 The Lord smelled a sweet savor, [or a savor of rest] in Noah's Sacrifice: Whereby God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, complacence, and satisfaction in the Sacrifice of his Son, typified by this of Noah, is expressed. For as men are recrea∣ted and refreshed by sweet-smelling savors; so is God, by the Sacrifice of his Son; be∣cause it is according to his own constitution. God had been greatly offended by the hor∣rible fetor, or stinking ordure of sin, which had polluted the old World; ay but now, upon Noah's offering up a Sacrifice, as a spe∣cimen of his faith in Christ, typified hereby, the great God is wonderfully recreated and refreshed; as men are by sweet-smelling sa∣vors. And it is remarquable, that Moses saies not, that God smelled the savor of the Holocaust, or burnt offering, mentioned, v. 20. but a savor of rest, or complacence, arising from the Sacrifice of his Son, shadowed forth thereby. There are no Sacrifices, no good works or performances, though never so Evangelick, and refined, that are a

sweet-smelling savor unto God, farther than they are perfumed by the Satisfaction, and Incense of Christ: neither would Christ's satisfaction have been a sweet savor unto God, had it not been regulated by, and commensurate to the Divine constitution. By al this it appears,* 1.362 of what absolute neces∣sitie 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 Desig∣nation and appointment of him. Has God the Father constituted, or made Christ a se∣cond Adam, a publick Representative, or com∣mun 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 Media∣tors, 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 Dis∣posement? Again, has God the Father put so many Seals on Christ, to assure his friends, that he is the chief corner stone, cho∣sen 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,* 1.363 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 re∣ceived an absolute Dominion and Soveraintie over al creatures, men and Angels, &c. that al men should honor him, with the same ho∣nor with which they honor the Father. Now Christ is thus honored; (1.) By chearful acceptation of him as our constituted Media∣tor. (2.) By lively, and daily Admiration of those Divine excellences that dwel in him: The more we admire the incompara∣ble perfections of Christ, the more we honor him. (3.) By raised spiritual Affections to∣wards 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 Supe∣riors, is a great part of that honor we owe unto them. (6.) By Divine Satisfaction in Christ, as our choicest good. Heart-satis∣faction 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 electi∣on 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 Digni∣tie 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 Designa∣tion of God the Father, the friends of Christ not only exalt and honor him most, but also most promote their own Interest, Grace, Li∣bertie, 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,* 1.364 or fitnes for his Office; which is relative to God the Fa∣ther's Adaptation or qualifi∣cation.x 1.365 As in Civil Com∣missions, he that gives a Fa∣cultie or Autoritie to act, gives also, so far as he may, an Ap∣titude, or Abilitie for the ex∣ecution of that Facultie and Commission. This holds most true here: God the Father has given Christ, not only a Fa∣cultie 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 Me∣diator. Thusz 1.366 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 Tri∣nitie, by an ineffable, inconceivable Hypo∣statick 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 Ple∣nitude 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 per∣son in the Trinitie; yet we must not ex∣clude, 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 fol∣lows:z 1.367 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 glo∣rions dwelling in the Temple; which was but a Type of Christ's buman Nature. This appears from that notion [dwelt

among us] for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems evidently de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and so it is an allusion to the visible presence of the Divine Majestie in the Temple; which the Hebrews cal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Glorie. So Rom. 9.4. the Ark, which was the visible symbol of God's pre∣sence, 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 under∣stand 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 they 1.368 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,* 1.369 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, speak∣ing, breathing, weeping, bleeding, living, dy∣ing Grace. Al the glorified Saints and An∣gels are but living monuments, and ever-liv∣ing 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 in∣firmitie 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 sove∣rain 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 ful∣nes, Grace for Grace: There is not any Grace in the heart of Christ, but his

members have an Impartment, and Ressem∣blance thereof. Now this infinite plenitude of Grace in Christ, which renders him so glorious, procedes originally from the electi∣on 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 me∣diator; through whom al are to be con∣veighed 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 foun∣tain of al Grace, yet he has determined,* 1.370 that not one drop of this Grace shal be de∣rived 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 con∣descend to sinners, as to assume buman Na∣ture, 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 beau∣tiful Rose of Sharon daily send forth? How doth every leaf of this Tree of life serve for the healing of the Nations. What ever∣living 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 compari∣son 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 re∣ceived 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, infi∣nite, 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 beauti∣ful Heaven? Yea, what is Heaven but an house filled with standing Miracles, and liv∣ing Monuments of this Grace? Should Christ strip glorified Saints, of his Jewels and ornaments of Grace, what would re∣main 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 essen∣tial are our obligations to Christ.

In short, God the Father having Treasures

of free-grace by him from al Eternitie, not for himself, but for sinners, he was not con∣tent to have them loge, to al eternitie, with∣in his own heart and bowels; but found out this admirable way, (so far above Na∣ture) of rich and condescendent Love and Grace, for the conveighing of his Grace through his Son incarnate, or God-man; who is as an Ʋniversal, 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 illumi∣nating, animating, and transforming of them, as 2 Cor. 3.18. of which more anon.z 1.371 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 1.372 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, per∣fect, not absolutely, (for so only God is per∣fect) 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 glori∣ous 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,* 1.373 or dive more deeply into this great Evangelick My∣sterie, and wonder of Angels and men; we are to consider, how that, not only the Grace of God, in a Divine plenitude, (ac∣cording 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 Ʋnion, dwel therein, which renders Christ as Me∣diator, Infinitely Glorious and desirable for himself.* 1.374 For Christ, the second Person of the Trinitie, although he has but one sub∣sistence, yet has he a double manner of sub∣sisting; one in the Divine Nature from eter∣nitie; the other in the Human Nature upon his Incarnation; which latter manner of sub∣sisting agrees to the Son of God, by reason of the Ʋnion which he has with the Hu∣man 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 Hu∣manitie with the Deitie. So Mat. 1.23. Emmanuel, God with us: and Job. 1.14.b 1.375 Hence follows a communication of proprie∣ties; so that whatsoever be∣longs to either Nature may be attributed to, and predi∣cated 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 Jew∣ish 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 won∣der 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,* 1.376 Colos. 2.9. For in him dwelleth al the fulnes of the Godhead

bodily,* 1.377 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. (1.) Re∣ally, in opposition to al Types and Shadows. The God-head dwelt also in the Tem∣ple 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 Cere∣monial 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 op∣posed to the ceremonial Shadows and Types. (2.) Bodily, i. e. Essentially and Substanti∣ally, in opposition to men, or Angels. Thus the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used to signifie essence, according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is used for essence, as wel as bodie. 'Tis 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 essenti∣ally and substantially one with God; neither are they espoused, and maried to God, by an hypostatick Ʋnion, as the Human Nature of Christ is. Whence (3.) By Bodily, we may understand personally: For so frequent∣ly, both in sacred and Profane Authors, Bodie signifies a Person. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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 na∣ture, 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 Ʋnion. And oh! what a glorious and admirable Mysterie is this, that Human Nature should be extended, and elevated to such a raised ca∣pacitie, and glorious dignitie, as to be, by an Hypostatick, personal union, espoused to the Son of God, and so become a Temple, where∣in al the plenitude of the Deitie dwels really, essentially, and personally? What? doth the fulnes of the Deitie so far condescend, as to come down, and dwel bodily, or personally, in Human Nature? Is it possible that there should be such a Name, and Thing as God∣man? Oh! what an ineffable, incompre∣hensible, unparalled Name, and Thing is this? What a glorious miracle, what an astonish∣ing wonder is Emmanuel, God with us,* 1.378 Mat. 1.23? Who can declare his generation? May not we conclude, with Augustin, that our Emmanuel was the Angel, that said unto Manoah, Judg. 13.18. Why askest thou after my name, seing it is secret? or admirable, monderful. Is not every letter, yea tittle, of

this name Emmanuel, God with us, or God dwelling bodily in Human Nature, beyond al mesure, wonderful? Oh! what infinite won∣ders of condescendent love, what transcen∣dent riches of Free-Grace, are wrapt up in this one Name Emmanuel? How could poor mortals, yea sinners, whose eyes are so weak and dim, have ever hoped to behold the dazling lustre, and shining glories of the In∣finite Deitie, had he not thus vouchsafed to come down, and dwel bodilie in human Nature? Are our bodily eyes so dim and weak, as that they cannot, in a direct line, behold the Sun in its Noon-day Glorie, and brightnes, but must wait for some reflexe Image in a Bason of water, or some such glasse? how impossible then is it, for a created understanding, so much enfeebled by sinful distillations, and humors, to contem∣plate the glorious, and dazling Deitie, should he not reflect the beams, and lustre of his shining Majestie, on the Glasse of Emmanuel's human Nature? Does not al this render Christ, God-man, infinitely eligible for himself; seing al the fulnes of the God∣head dwels in him bodily, really, essentially, personally? Surely, if al the beams of the Father's love, Grace, and Glorie centre in the human Nature of Christ, and are from him reflected on his friends, wel may they elect him for himself: deservedly is he the object of their contemplation, admiration, adoration, and Fruition to al Eternitie. O! how should the friends of Christ studie, gaze

on, and ravish their hearts with so amiable, and glorious a friend, in whom dwels al the fulnes of the God-head bodily? What an excellent, curious, rare piece of work is this human Nature of Christ, formed and framed by the Spirit of God, Luk. 1.35?i 1.379 How far does it out-shine the Nature of Adam, even in his Innocent state? What a noble Fabrick is the human bodie of Christ, which was framed, and sanctified by the overshadowing power of the most High? Of what a glorious make is Christ's human soul, which was so curiously framed, adorned, and beau∣tified with such an infinite masse of pure Grace? In sum; what a glorious Temple must Christ's Human Nature needs be, wherein the plenitude of the Deitie dwels bodily?

SECT. 4. The Explication of Heb. 1.3. Who being the brightnes of his Glorie, and expresse Image of his Person, &c.

WE find another excellent Character of Christ's Mediatorie perfection,* 1.380 as relative to God the Father, in Heb. 1.3. Who being the brightnes of his Glorie, and ex∣presse Image of his Person, &c. Oh! what an admirable Description is here? how weigh∣ty, and wonderful is every word hereof? (1.) Who being the Brightnes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,k 1.381 the Effulgence, Splendor, Lustre or shining brightnes. Some take it to be a figurative terme, bor∣rowed from luminous, or lightsome bodies, which continually cast forth their rayes, thereby to signifie, that the Son of God, procedes from the Essence of the Father, and is inseparably the same with him, dwelling in his inaccessible Glo∣rie, and manifesting the same to the World. The word, in its primary notation, signi∣fies the splendor, or bright lustre of the Sun, in its Noon-tide Glorie, either direct, or reflexe, as it appears in a clear glasse. Hence the Verb, whence it is immediately

derived, signifiesl 1.382 the Sun's irradiating, and illuminating the World; and the original root is sometimes used, to signifie the splendor of the Sun, as it causeth Day. A learned Critick makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, to signifie the reflexion of the Divine Majestie, such as is the parelius, or reflexe Image of the Sun, on an op∣posite Cloud. Christ is in∣deed a Divine parelius of God,

'The Fa∣ther (saith Rutherford on this Text) is as it were al Sun, and al pearle; the Son Christ is the substantial rayes, light-shining, the eternal, and essential irradiation of this Sun of Glorie. The Sun's Glorie is mani∣fested to the World, in the light and beams that it sends out to the Word; and if the Sun should keep its beams and light within its bodie, we should see nothing of the Sun's Beautie and glorie. No man, no Angel, could see any thing of God, if God had not had a con-substantial Son, begotten of himself, by an eternal generation; but Christ is the beams, and Splendor, the con∣substantial shining of God; and as God incarnate, he reveles the excellence, Glorie, and Beautie of God:'

Thus he. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Splendor, or Brightnes of this Glorie, may come under a double considera∣tion: (1.) It may be considered in regard of the Father, whence, by an ineffable

Generation, it eternally shone as light from light: so much the force of the preposition here affixed doth indicate: And look as the splendor of the Sun, alwayes attends the Sun, and cannot be plucked from it: So Christ, the shining splendor of God the Fa∣ther, is co-eternal to him, and cannot be separated from him. (2.) A second con∣sideration of this shining splendor is in re∣gard of men, and the manifestation which the Father gives thereof by his Son. Christ, the Splendor of his Father's Glorie, was sent by him into this world, to become incarnate, that so, in and by his human Nature, as an instrument, he might illumi∣nate, vivificate, and transforme the Elect into the glorious Image of God. Thus Christ is the splendor, or shining lustre of his Father's Glorie. God the Father is in himself a light inaccessible, and ful of Glo∣rie, 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 vi∣sible to an eye of faith here, and to a glorified eye in Heaven. As the Sun, take it in its noon-day glorie,* 1.383 if you stand gazing on its shining lustre and brightnes, in a di∣rect 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 1.384 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 im∣mediate, direct beams, on the Glasse of our weak under∣standings, 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 glo∣rious 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 un∣understandings? what a sweet, and glori∣ous 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,* 1.385 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 al∣together unintelligible, out of Christ.n 1.386 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? 'Tis this day-star that must arise and con∣duct 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,* 1.387 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 1.388 The Father, who is in himself invisible, and inaccessible, be∣comes accessible, and visible to Faith. Philip ignorantly de∣mands, 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 know∣est 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 Glo∣rie 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,* 1.389 is not only the Brightnes of God the Father, but the Brightnes of his Glorie. Glorie imports these severals: (1.) A superlative Excellence:* 1.390 For nothing is glorious but what is, in some high degree, excellent: (2.) A bright mani∣festation, or shining evidence:p 1.391 For nothing

is glorious, as to us, (though it be excel∣lent) 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; son 1.392 Augustus, illustris, clarus, &c. Now al these Attributes of Glorie are, in the highest degree, appli∣cable to the Glorie of God; which is the splendor, lustre, or shine of al God's transcendent Attributes, and excellences, and so carries with it the most superlative excellence, the most convictive evidence, and the most victorious approbation, of al such as have a sanctified, renewed eye to behold it. Such is the Glorie of God, whereof Christ, as God-man, is said to be the shining brightnes.* 1.393 'Tis 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 Good∣nes 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 1.394 Where shines the Divine Nature, or Image of God: and yet far∣ther, there is an higher ma∣nifestation of the Divine Glo∣rie, 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 immedi∣ate, direct, intuitive Vision of the Blessed Deitie, as he is, face to face. But yet al these several ascents, and raisures of created Glo∣rie, come infinitely short of that shining Brightnes of the Father's Glorie, which ma∣nifests it self on the Theatre of our Emma∣nuel, 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 per∣son 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 eter∣nally 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 crea∣tures, Joh. 5.30. (3.) And again St. Paul calleth him, 2 Cor. 3.18. the Image (which is the shining brightnes) of God, in re∣spect of the clear manifestation of the Go∣spel, in which he hath set out so glorious a light of the power of God to save sin∣ners. 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 bright∣nes 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, splen∣dor, lustre or Brightnes of the Father's Glo∣rie, which shines in Christ, render him infi∣nitely eligible for himself? How much doth this substantial reflection of the Fa∣ther's brightnes, and glorie transcend those accidental reflections of the Father's Glo∣rie in glorified Saints and Angels? See Dr. Owen, his Explication of this Text.

(3.) We come now to the latter part of Christs Character,* 1.395 Heb. 1.3. and ex∣presse Image of his person,p 1.396 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cha∣racter: which, in its first no∣tation, imports a note im∣pressed, inscribed, or engraven. Thence 'tis 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 De∣scription, 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 Fa∣ther'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 Em∣manuel? (2.) Is not Christ, the only be∣gotten Son of God, the substantial Type, Stamp, or Impresse of God the Father's Per∣sonal, and Essential Glorie? (3.) Yea, is not Christ, as God-man, the essential Effigies, Fi∣gure, 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,* 1.397 by Character here

(which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 inti∣mately 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. Far∣ther, this notion expresseth God the Fa∣ther's affection towards Christ: for the seal is preserved among our choicest Jew∣els; such as we affect and value most: thus the Father's most fervent love termi∣nates on his only begotten Son, his sub∣stantial 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 media∣torie office: the Seal impressed on the Waxe leaves an Image; and moreover gives an obsignation, and assurance of what is con∣veighed 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 1.398 That the Character, or descriptive Image, of the soul is seen in ••s words; and is not

Christ, the Substantial, Essential, and Di∣vine Word, a perfect Idea, or expresse cha∣racter of the Father's Person, wherein his Essential Glorie, otherwise invisible, becomes visible to an eye of faith? Again, when Christ is said to be the Character or expresse Image, hereby is also denoted the permanence and subsistence of the Deitie in Christ: he is not a superficial, transient Image, but an expresse, lively, subsistant, and essential cha∣racter, or Idea of the Father's person; as a Child that bears the Image of his Fa∣ther, and partakes of the same nature with him. In that he cals Christr 1.399 the Character, it is much more emphatick, than if he had said, an Image: For there appears in a Glasse the Image of a thing, but not the character; which de∣notes a true, solid, lively forme, or expresse Image, ex∣actly representing the Arche∣type, as the character of the Seal impressed on Waxe. So that character here imports, that Christ is a most perfect, adequate, absolute, essential, and expresse Image of God; such as gives a most certain and evident representation of his Father, answerable to Phil. 2.6. where he is said to be in the Forme of God. which implies more than a figure, or bare Image; namely,

an essential character. 'Tis true, there are somef 1.400 stampes, impresses, or dark characters of God on the Visible, sensible World: There was also a more legible and fair character, or Image of God on Adam's soul in In∣nocence: There is yet a more noble character, or Impresse of the Divine Glorie on Glo∣rified Saints, and Angels: but yet al these characters are infinitely short of our Emmanuel, as he is the substantial character, or expresse Image of his Father's Person; which notes, not only an unitie in Qualitie, but in Substance; not only similitude, but also Indentitie, or samenes in essence; as also Paritie and Equa∣litie in Glorie. Thus Christ is the Cha∣racter of his Father's person; which also renders him infinitely eligible for himself. But how Christ is the Image of his Father's Person, wil farther appear in what follows on 2 Cor. 4.4, 6.

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

WE find another great Character of Christ,* 1.401 as he is the expresse Image of his Father's Glorie, 2 Cor. 4.6. For God, who commanded the light to shine out of darknes, hath shined in our hearts, to give the light of the knowlege of the Glorie of God, in the face of Jesus Christ. Here are several gradations, which render the whole, but especially Christ, the center of the whole, very beautiful, and glorious. (1.) He saies, that God, who commanded the light to shine out of darknes, hath shined in our hearts. Paul here counts al his notio∣nal knowlege before Conversion, but dark∣nes; yea, such thick darknes as was upon the face of the Chaos, before God Created light, Gen. 1.2. So that nothing but the creative power of God, could bring saving light out of his confused, pharisaick dark∣nes. 'Tis true, he had head-knowlege be∣fore: ay but now, saies he, God has shined in our hearts, and made them a living Glasse: for what? Why, (2.) To give the knowlege of God. Yea, (3.) The light, [i. e. the clear, and evident manifestation]

of the knowlege of God.* 1.402 But how is this possible? Surely no way but, (4.) In the face of Jesus Christ.f 1.403 The Face is the most celestial, beautiful, majestick, lovely, and visible part in a man's bodie; wherein the invisible Characters, and Dis∣positions of the soul are oft very visible: if there be any goodlines, or excellence in the creature, it usually appears very far in the face. By face here we may understand the whole Forme of Christ as Mediator.t 1.404 So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to the Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies al that, which is obvious to externe sense; and in general, the whole per∣son. Whence the Face of a man is frequent∣ly in the Scripture-Phrasiologie, put for his whole person: so, to accept the Person, is in the Original, to accept the face, Luk. 20.21. as elsewhere, because the excellences of the person shine most in the face. Much of the Ma∣jestie, Glorie, beautie, and lovelines of a man shines in his face. Thus Christ is the face of God. Oh! What an infinite Ma∣jestie, beautie, and Glorie doth there shine in Christ? How lovely, amiable, sweet, and heart-ravishing are the manifestations of God in Christ? Alas! what is there to be seen of God, but what shines in Christ? Is not al God, and whole God mani∣fest

in the face of Christ? May we expect the least mediatorie manifestation of the Divine Love, Grace, and Mercie, but in the Son? Is there not a confluence of al the lovely qua∣lities, al the drawing Attributes, al the ra∣vishing Beauties of the Deitie in Christ? And doth not the contemplation of these glorious perfections, which shine in the face of Christ, draw life out of Death; beautie out of deformitie; strength out of infirmitie; order out of confusion; happines out of miserie; yea, Heaven out of Hel? Thus in the face of Christ, the Majestie, Beautie, Amenitie, Amiablenes; Grace, with the other Divine Characters, and Invisible Glories of God the Father, become visible, and intelligi∣ble to the renewed mind. It's confest, there is much of the glorious light, or knowlege of God, shines in the Face of the crea∣tures; and more in the Face of the Ceremo∣nial, and Moral Law; and yet more in the Face of the Gospel, and Gospel-ordinances; and yet more in the Faces of Believers, and glorified Saints. But alas! What are al these Faces, if compared with the glorious, lovely face of our Emmanuel, but mere de∣formities, yea nothing? Oh! What a beau∣tiful glorious face has this Son of God, who can with one glance thereof, make al in Heaven, and Earth to smile? yea, ravish and overcome the hearts of his worst ene∣mies? Oh! What an heart-charming, and victorious Beautie must there be in his face, where al the ravishing glories, and excellences

of the God-head center?t 1.405 Some wil have this Phrase, [The face of Jesus Christ] to refer to the Storie of Moses, desirous to see the Glorie of God, Exod. 33.18, &c. with which sight, Moses's face was irradiated, and became glorious; yea, so glo∣rious, that the purblind Israelites could not contemplate the same: ay but now the face of Jesus Christ has another-gets irradiation, than Moses's had; al the essential, and sub∣stantial rayes of the Father's Glorie, shine in this lovely face.* 1.406 Hence v. 4. He is called the Image of God.u 1.407 The Excellence of a thing is seen in its Image, or picture, if wel drawn: (1.) Christ is the essential, substantial, and most lively Image of God the Father: in his face, as God-man, shines al the glorious Attributes of God: as you have oft in the Child's face, a living Image, or Ressemblance of the Parent. It's true, there are some vestigia, or foot-steps of God in the sensible World; ay, but the Image of God is not there:w 1.408 Vestigia, or foot-steps have only some Impresses, or notices of causalitie; but an Image is a Representation of a cause, according to the similitude of his forme, and not only of his causalitie. Again, Adam had, and the Saints here have,

though imperfectly (as the Saints in Heaven perfectly have) the Image of God shining on them: ay but, al this is but a created, Acci∣dental Image, or a similitude in Qualitie, or the accidental forme of Grace:x 1.409 it is Christ alone that is the increated, substantial Image, of the Father's Glorie: he is clothed with the specifiek forme (if we may so speak in the Scholes Dialect) or with, not only a similitude, but Ʋnitie of the Divine Essence: his Likenes to God the Father consists, not in an Accidental, imperfect, but in a substantial and perfect Ʋnitie, or Identitie of Essence. Thus Christ is the essential Image of God, as the plenitude of the Deitie dwels in him perso∣nally, and essentially. (2.) Christ may be stiled the Image of God, in re∣gard ofy 1.410 manifestation; as the Glorie of the invisible God, becomes in, and by Christ vi∣sible to an eye of faith: wherefore some copies adde here to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, invisi∣ble: i. e. God, who is in his own nature invisible, or incomprehensible, doth in Christ, his essential Image, become visible to the believing world. So it answers to Col. 1.15. where Christ is called the Image of the invisible God: Namely, because, as the species, forme, and figure of a man is known by his Image: so in, and by Christ, the wisdome, power, mercie, and Grace, with al the other Attributes of God, are made manifest. Hence the Hebrews cal their Messias, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Image of God.

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

THE like excellent Character of Christ we have,* 1.411 2 Cor. 3.18. But we al with open face, beholding as in a Glasse the Glorie of the Lord, are changed into the same Image, &c. We have here a parallel Antithesis betwixt the Grace of the Gospel, and the Law. Under the Law the Grace of God was veiled, and wrapped up in Types and Shadows, which were but a dark adumbration; but under the Gospel, the Glorious Grace of God shines as in a Glasse. A Glasse,t 1.412 besides light and color, re∣flects the expresse Image of its object.u 1.413 Yea, the Image in a glasse is the very forme of the Glasse: and therefore the word here used, signifies to contemplate his forme in a glasse.w 1.414 The Son of God incarnate is the orignal glasse, wherein al the Glorie of God, is to be contemplated by believers, and that with open face; in opposition to Moses's covered face. By the glorie of God,

we are to understand al the glorious Attri∣butes of God, as his Wisdome, Goodnes, Grace, Holines, Justice, Mercie, &c. Which are al to be seen in Christ, as a man's face is seen in a Glasse. The blessed Deitie has (as we may speak) deposited al his glorious rayes, or Attributes in Christ, that Essential glasse: His wisdome, mercie, justice, &c. is no where so visible as here: There is no saving ray of Glorie darted from the Crea∣tor to the Creature, but what is reflected from this Divine Glasse. Albeit the Essen∣tial Attributes of God are in al the three per∣sons of the Trinitie, yet the Mediatorie ir∣radiation of these Attributes, is only in the Son, in whom they al meet, as in an Ʋni∣versal, Essential Glasse. There are varietie of Glasses, wherein the Glorie of God shines: Some rayes of his glorious wisdome, power, and goodnes, shine in the Glasse of the Creatures: some beams of his holines, and puritie shine in the Glasse of the Moral Law: the Glorie of his Grace is seen in the Glasse of the Gospel, and Evangelick Administrations: Yea, Hel it self is a glasse, wherein shines the Glorie of God's Justice, as in Heaven, and Believers, the glorie of his mercie, and grace. But al these are but created, partial, and dim glasses, in compa∣rison of Christ, who is an increated, univer∣sal, and most bright Miroir, or Glasse of the Father's Glorie. We may suppose, for illustration sake, an universal, living, trans∣forming Glasse, such in which al the beams

of the Sun, that ever were, or shal be, or possibly may be, are contacted; whence, shining upon the world, it should, by its Vivisick transformative Efficacie, not only conveigh the glorie of the Sun, but change dead Creatures into so many glorious, living Suns; surely this would be a very glorious Glasse:* 1.415 Such an Ʋniversal, living, trans∣formative 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 trans∣formed 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 Be∣lievers; 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,* 1.416 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 pellucidi∣tie, 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 Em∣manuel, 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 glo∣rie is Christ, as God-man: and how infi∣nitely eligible for himself does this render him? What? do al the rayes of the Fa∣ther'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, where∣on 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, Admira∣tion, 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 Emma∣nuel, 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 ge∣nerous, so noble, so harmonious, so glorious, so admirable, so perfect; as that which is most spent in the spiritual Intuition, or fidu∣cial Vision, Election, and Fruition of the glori∣ous 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 spiri∣tual 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,* 1.417 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 particu∣lar view, and consideration of those glori∣ous Attributes of God, which shine in Christ as God-man, wil greatly conduce to the ex∣plication, and Demonstration of our conclusi∣on, 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.* 1.418 The Infinitely glorious Wisdome of God, shines most glorious in Christ: and that (1.) Objectively; in that Divine Wis∣dome found out such an admirable con∣trivement, for the reconcilement of Mercie and Justice, Sinners and God, by the Media∣tion, 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.* 1.419 (2.) The Wis∣dome 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 Trea∣sures of Wisdome and Knowlege.* 1.420 (3.) The Wisdome of God shines in Christ effectively, as al that Divine Wisdome, which is com∣municated 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 Wis∣dome, &c.

2.* 1.421 The Infinite Glorie of God the Father's Goodnes, Love, Grace, and Mercie shines most gloriously in our Emmanuel: and that,* 1.422 (1.) Objectively: Christ is the highest expres∣sion of Divine Goodnes, the richest token of

the Father's love, the most glorious monu∣ment 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 Inno∣cence, 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 Philan∣thropie, or Bountie to his rebellious crea∣ture. 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 sin∣ners 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 Philan∣thropie, as that the lengths, breadths, depths, and heights of this Love, cannot be ex∣pressed, or conceived, as they ought, to al Eternitie.* 1.423 (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.)* 1.424 Effectively, as al the Love and Grace of God the Father,

streameth through his heart, unto the Elect, Joh. 1.16.

3.* 1.425 The Infinite Glory of God the Fa∣ther'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 dread∣ful 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 mo∣nument 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 ori∣ginally inheres in, and flows from him.

4.* 1.426 The Infinite Glorie of God's Holines shineth, with a most transcendent Bright∣nes, in Christ: (1.) Objectively, and Demon∣stratively, as God, by making his soul an offer∣ing 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.* 1.427 (2.) God's Ho∣lines dwels in Christ formally, as he is a perfect Idea, Miroir, or Glasse of al Holines, infi∣nitely beyond glorified Saints, or Angels; and therefore stiled, The Holy One.* 1.428 (3.) God's Holines shines in Christ effective∣ly, as al the Saints Holines is derived from him, Joh. 1.16.

5.* 1.429 The Infinite Glorie of God's power shines most eminently in Christ: 1. Obje∣ctively: no work or effect of God's hand has such visible impresses of God's Omnipotence stamped on it, as the Hypostatick Ʋnion 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 pro∣per seat thereof. (3.) The omnipotence of God the Father shineth most effectively in al Christ's great works of Redemtion, Conver∣sion, Conservation, Protection, and Guberna∣tion of his Church, &c. Col. 1.11. Strenth∣ened with al might, according to his glori∣ous power.

6.* 1.430 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 com∣ming into the World, &c. And this indeed is one of the greatest aggravations of unbe∣lief; that, when the Faithfulnes of God has so gloriously appeared, in fulfilling that great Promise of sending his Son, the accom∣plishment 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 pro∣mises, 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 pro∣mise that Christ made his friends, at his De∣parture 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.* 1.431 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 Hea∣ven. The expression is very mysterious, and deserves a particular Remarque: How was the Son of man in Heaven?* 1.432 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 Ʋni∣on: 'tis 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 Ʋnion of the two Natures, was at that very time, while he was discoursing with them on Earth, in Heaven. Oh! what a tremendous mysterie is this, that the Son of man should be, at the same time in Heaven, and on Earth? How difficult, yea impossible is this to be understood, without understanding some thing of the Hypostatick Ʋnion! But yet that thus it is, this Scripture makes it clear: and hence it follows, that God's Omnipre∣sence, which is one of his incommunicable Attributes, must be, in like manner, attri∣buted to our Emmanuel, as he is God-man, though not in regard of his manhood. The like Luke 22.69.

8.* 1.433 Our Emmanuel, as God-man, is a glo∣rious Idea, and Miroir of God the Father's Independence. This is another of God's incommunicable Attributes, which yet is deservedly given to, and assumed by Christ, Joh. 5.26.* 1.434 So hath he given to the Son to have life in himself. Christ's Human Na∣ture, and al its glorious accomplishments have Dependence on none but Christ himself: al the Personal, and Mediatorie excellences of our Emmanuel depend upon no other, than his very Person.

9.* 1.435 The same may be affirmed of al the other incommunicable Attributes of God, namely of his Al-sufficience, his Simplicitie, his Immutabilitie, his Eternitie, his Infini∣tude, his Incomprehensibilitie; of al which Christ is a most glorious Idea, Character, Image, Temple, and Glasse, wherein they shine with Infinite glorie, and brightnes; and whence they are reflected on the eye of faith.

SECT. 8. Several particular Improvements of this first Character, of Christ's Mediatorie excel∣lences.

HAving largely demonstrated,* 1.436 how al the glorious Ideas of God's Attributes shine in Christ, as God-man, the Temple, Theatre, Splendor, Character, Face, Image, and Miroir, or Glasse of the Father's Glorie; what remains, but that we now contract al these shining and flaming rayes, in a burning glasse of some useful meditations, thereby to inflame the hearts of Christ's friends, to stu∣die, contemplate, elect, and enjoy this their Emmanuel for himself.

1.* 1.437 Is the Glorie of the Lord reveled? and may al flesh see it together, in this our Emmanuel; as Esa. 40.5? O then! come hither al flesh, come, and behold the most glo∣rious Ideas, Characters, and Images of the Father's Glorie, shining so brightly, and yet so sweetly, so pleasingly, so agreably, in this Increated, eternal, universal, Infinite, trans∣forming Miroir, or Glasse of Christ, God-man. The old saying under the Law was, that no man can see God and live: This holds true stil, if we consider God out of Christ:

u 1.438Ay but now, God the Father, who is in himself infinite, invi∣sible, & unintelligible, is, in this our Emmanuel, visible, and in∣telligible: he has, in this his Son, accommodated himself to our module and capaeitie; that so our minds may not be swal∣lowed up with the Immensitie of his Glorie. O that the friends of Christ would set him, who is the Divine Miroir, and looking-Glasse of al the Father's Glorie, ever before their eyes, and never leave musing, poring, con∣templating on him, til they find their hearts transformed into a flame of Divine love to, and delight in this their Emmanuel, for him∣self! O that the friends of Christ would come, and pore on this glasse; come, and look into this Ark; come, and worship in this Temple; come, and gaze on this most resplendent, and beautiful Face, in which shines al the Glorie of the Deitie! Hear Christ himself making solemne Proclamation to his friends of the New-Jerusalem, to come,* 1.439 and behold his Glorie, Esa. 40.9. say unto the Cities of Judah, behold your God! O come, and behold what wonders of Grace, Beautie, and Glorie dwel in this your God! Yea, he invites his Elect friends among the Gentiles,* 1.440 to come, and behold his Glorie, Esa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not: I said, Behold me, Behold me, &c. Christ seeks them, that seek not after him; he is found of them, that ask not after him; and unto

such he cries, Behold me! Behold me! The Doublement of the Word, argues how de∣sirous Christ is to exhibit his most beautiful, and glorious face, to the contemplation of sinners. O then, come, come, behold, behold this so glorious a face! Why wil you not come? What an heart-ravishing sight is here? The fixing of an eye of faith on Christ, in a way of spiritual Meditation, and contemplation, what a mighty Soverain, Efficacious influence has it, to ravish the heart into an admiration, and election of him for himself? Ah! What a shame is it, that those, who professe themselves friends of Christ, have no more raised, deep, fixed Ap∣prehensions, of those glorious excellences that shine in him? What deserves our most ele∣vated contemplation, and admiration, if not those glorious Ideas of Divine perfections, which meet, and center in Christ? Is there any thing more admirable, more beautiful, more heart-captivating, than the incomparable excellences of Christ? how comes it to passe then, that he has no more eyes gazing on him, no more hearts ravished with him, no more friends of, and for himself? Oh the folie, the madnes, the brutishnes of the blind World!w 1.441 Take Christ in his lowest humiliation, even when he hung upon the Crosse, yet even then, by virtue of the Hy∣postatick Ʋnion, he was infinitely more glo∣rious, and eligible for himself, than the most

glorious creatures, even glorified Angels: and yet how few beholders of his Glorie has he? No wonder therefore, that so few elect him for himself.

2.* 1.442 Does al the plenitude of the Deitie dwel bodilie in Christ, as in a Temple? Oh then, what a Beautiful, glorious Temple is this? How should we admire, adore, elect, serve, and enjoy the Deitie, in this so glorious a Temple? what deserves to be elected, and loved for it self, if not the Deitie? Certainly, God must needs be the most alluring, draw∣ing, heart-ravishing thing that may be: for when you say God, you say al: what can you say more? Again, is Christ the Efful∣gence, Splendor, lustre, or shining Brightnes of the Father's Glorie; yea, the substantial, and so infinitely the fairest character of his person? And is not this a mightie taking, alluring, drawing, binding character of Christ's excellence; which layeth an essential obligation on al his friends, to elect, love, and enjoy him for himself? Farther, doth al the Beau∣tie, Amenitie, Majestie, Sweetnes, Amiablenes of God the Father, shine in the lovely Face of Christ? Yea, he is the lively Image of al the Father's Glorie? And must not then the Friends of Christ elect, admire, and love this his so beautiful, majestick, and yet sweet, heart-charming Face for it self? Does not this substantial, essential Image of God, cal for the highest Admiration, Adoration, Ele∣ction, and Affection? What deserves Admira∣tion, 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 At∣tributes 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,* 1.443 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 commu∣nicates 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 blas∣phemie to affect, or desire; yet they should, and ought, in imitation of their human Na∣ture 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 him∣self, 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 sa∣tisfied 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 dimi∣nution of Christ's Glorie, to the blessed vision, election, and Fruition of Christ for himself.

4. Hence also it naturally follows,* 1.444 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 Glo∣rie, and enjoy him more fully for himself. Is Christ's human Nature ful of Grace? Does the plenitude of the Deitie dwel there∣in bodily, or personally, as in a Temple? Oh then! how much does it concerne the friends of Christ, to get their human Natures san∣ctified, 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,* 1.445 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 consi∣der, 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?* 1.446 know

ye not, that your bodie is the Temple of the Holy Ghost,* 1.447 &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 Tem∣ple of God? Oh! What monstrous Sacri∣lege? 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 dig∣nified in Christ, how far should it raise our thoughts, studies, and important endea∣vors 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 contemplati∣on is it to consider, how much many seem∣ing

friends of Christ abuse, and abase hu∣man 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 hu∣man Nature with Grace, because Christ their best friend dwels therein?

CHAP. VIII. This Doctrine of Amitie with Christ improved by Doctrinal Corolla∣ries; 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,* 1.448 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 Improve∣ments,

both Doctrinal, and practick, of this first part, of the first great and Fundamen∣tal Law of Friendship with Christ. The Doctrinal Improvements of this Head, we shal reduce to certain useful Corolla∣ries, or Inferences; which naturally flow from what has been laid down, and follow in their order.

1.* 1.449 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 inti∣mate friendship with his poor creature? Yea, that the most glorious, pure, and spotlesse Be∣ing, should be content to mingle with im∣pure, 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 recon∣ciled 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 de∣formed sinner; the infinitely rich, and self-sufficient Being begs his poor nothing-creature

to be friends with him; the most Honora∣ble Lord of Glorie wooeth his wretched, re∣proched, 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 pur∣sue sinners with continued offers, yea, im∣portunate 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 Tran∣scendent condescension of God?

2.* 1.450 Hence also we may infer, What a No∣ble, 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 Reli∣gation, 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 Con∣templation, 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 Chri∣stian,

who estimes not Religion, and Friend∣ship with Christ as the most Honorable thing in the World.

3.* 1.451 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 concerne∣ment. For Friendship, although it be but a Relative Being, yet it is mightie efficaci∣ous, and Influential; in that it secretly in∣sinuates, 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, conde∣scendent, 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 mak∣ing 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 cer∣tainly 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.* 1.452 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 consti∣tution of friendship among men? Oh! how much more then is there required, to the constitution of a firme, inviolable, and spiri∣tual Amitie with Christ? Can a blind mind, by Natures dark Lanthorne, see Christ's ex∣cellences? 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 com∣plete Resignation, and subjection to his Sove∣rain Wil, and Grace? And is not the Wil of man naturally crooked, perverse, stubborne, hu∣morous, 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 educa∣tion, 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 in∣duce them to love Christ, have proved as powerful to work in them, a more invete∣rate 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.* 1.453 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 1.454 i. e. mine Election of you, pre∣cedes your election of me: you could never have elected me, had I not first pre-elect∣ed, and pre-determined your hearts in order thereto. Can corrupt Nature abjure, and abandon it self, its own Wisdome, Wil, Interest, and Dependences? Would it not

be thought a prodigious thing, if a dead man should take up his Grave on his back, and walk? And doth not the Scripture conclude al men by nature to be spiritually dead? Is there not an Infinite distance between some∣thing and Nothing? And can any but Infi∣nite, and Omnipotent power reconcile ex∣tremes so infinitely distant, as something and Nothing? How then can this Some∣thing of Friendship with Christ, be educed out of the confused Nothing of corrupt Nature, but by the omnipotent, creative power of God, who calleth (or maketh) things that are not as though they were, Rom. 4.17. Rom. 9.25.

6.* 1.455 Must Christ be thus elected by his friends? then hence conclude, what monstrous contradictions many seeming friends of Christ lye under. Who is there so profligate, and debauched, but would fain be accounted a friend of Christ? And yet how few are there, who walk with Christ, according to those Laws of friendship, which he hath made essential to such a state? Is it not a flat contradiction in Christianitie, for men to professe Amitie with Christ, and yet stil to reserve secret haunts for some beloved lust? What! a friend to Christ, and yet maintain secret dalliances, and correspondences with his worst enemies, Self-love, Pride, Carna∣litie, or any other Delilah? A friend to Christ, and yet a friend to the unrighteous Mammon; as avaritious, as greedy of world goods, as any Worldling? A friend

to Christ, and yet as selfish, as narrow-hearted, as much clung to the Interests of the flesh, as those who are Christ's profest enemies? A friend of Christ, and yet a secret, if not open, enemie to the Saints his friends, to his Yoke, Crosse, Sceptre, or Government, and waies? A friend of Christ, and yet as conformable to the lusts, humors, mades or fashions of this World, as carnal Sensua∣lists? A friend of Christ, and yet as frothie, as vain, as sleight-spirited, as wanton in discourse, as the profane? A friend of Christ, and yet as passionate and furious, on the least provocation; as fraudulent and de∣ceitful in thy dealings; as unfaithful and remisse in the Relations, and duties of thy familie; as profane in thine observation of the Lord's day; as formal, carelesse, and inconstant in thy private Devotion; as re∣gardlesse, or indifferent as to the publick worship and ordinances of God, as others, who pretend little or nothing to friendship with Christ? Oh! What infinite contradi∣ctions are these? How is Hel crouded with such friends of Christ? Fie, Fie upon such Friendship! Either resolve to quit the Name of a friend to Christ, or else cloth thy name, with somewhat that is better than a mere name, and more really demonstrative of the thing thou layest claim unto.

7.* 1.456 This farther informes us, That many awakened, terrified, illuminated, gified, and

formal Professors may arrive to high elevati∣ons, and raisures of commun Friendship with Christ, and yet be indeed no real friends, but enemies to him. Thus it was with him, Mark 12.34.* 1.457 And when Jesus saw that he answered discretely, he said unto him; Thou are not far from the Kingdome of God. He was very near to Divine Amitie with Christ, in regard of his Gifts, Illumination, Commun Affection, and Moralitie: and yet very far off from any cordial, entire, and thoroughout em∣bracement of a single, complete Christ, for himself. It is, or at least ought to be a dreadful consideration for the Professors of this Generation, to consider, how near the Kingdome of Heaven, many seeming friends of Christ have come in this Age; what strong and clear convictions of sin they have had; what tremblements, and Earth-quakes of Con∣science they have lain under; how much, and how long they have been wounded by a Spirit of Bondage; how far their hearts have been purged from many grosse, yea some more refined corruptions; What a stock of Evangelick Gifts, and commun Graces they have attained unto; what affectionate de∣sires they have seemed to have towards Christ, his Ordinances, Discipline, Ministers, Truths, Worship, Members, and wayes; how far they have tasted of the Celestial Gift, and the powers of the World to come, Heb. 6.4, 5. What solemne covenants they have made with Christ; and lastly, how far they have walked with Christ, (though with a

crooked double heart) in seeming wayes of friendship; I say, to consider how near the Kingdome of Heaven, many such pretended friends of Christ have come, in these latter dayes, and yet after al, approved themselves open enemies to him. Oh! what a terrible, what a soul-confounding, what an heart-bleeding consideration is, or ought this to be, to the profest friends of Christ this day? What heart is there, if not Adamantine and obdu∣rate, but trembles at such thoughts? How should these sad, yea prodigious spectacles of Apostasie, fil us al with a Godly fear, holy awe, and self-jelousie? Let him that stand∣eth, take heed lest he fal.

8.* 1.458 Hence also we are taught, how easy a thing it is to miscarrie in the Beginnings of a professed friendship with Christ. Is there so much required to the constitution of a real Amitie with Christ? Must there be a part∣ing with al Beloved Idols? Is it necessarie that we bid Adicu to al Old Lovers, whether Sin, Self, the World, or Law? Is this the first fundamental Law of friendship with Christ, that we espouse a single, complete, Christ, for himself, and with a single complete heart? Oh! how easie a thing is it then to miscarrie, in the beginnings of our friendship with Christ? Believe it, the least flaw or error, in our first closings with Christ, is fundamental. Whence procedes the great Hypocrisies, and Apostasies of mens Hearts, and Lives, but from some practick error, mistake, or defect in their first Election of, and Amitie with

Christ? Friendship il begun, can never end wel: He that begins but an Almost friend, wil end an Altogether-enemie of Christ.

9.* 1.459 This instructs us also, That much of that which passeth for good friendship with Christ, in the eye of the World, is in truth but real enmitie against Christ, in the eye of God. Oh! how many are there, who are friends of Christ in profession, and yet enemies to him in Affection; at lest in the Bent of their Hearts? Ah! Alas! how is the visible Church on earth, crouded with many secret enemies to, who seem good friends of Christ? Yea, what Throngs, and Crouds of Hypo∣crites are there now roaring in Hel, who once passed for great friends of Christ, in the visible Church? Assuredly, real Friend∣ship with Christ is very rare, and difficult: It is an easie matter to be a friend in Name; but O! how difficult is it to be so indeed? I verily believe, that one great designe of al God's Providences towards his Church, is to discover the Rottennesses, and Hypocrisie of false friends of Christ. And I am not with∣out great, and, I fear, too rational fears, that many of those who now passe for gene∣rally avowed friends of Christ, wil one day appear to be but hollow-hearted, and masqued enemies of him. O that there were not too great grounds for such fears!

10.* 1.460 From the general Idea, and notion of Friendship, we may collect, That there is little, yea very little real, and solid Amitie to be found amongst men, each towards other. It's

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

11.* 1.461 Hence also we may conclude, That such as refuse to elect Christ for their friend, are deservedly branded with the blackest marque of Fools, and Mad men. Is Christ indeed so amiable, and eligible for himself? Doth al the Glorie, and perfection of the blessed Deitie dwel bodily in him? Is it man's su∣preme Dignitie, Libertie, and perfection to elect, and adhere to him for himself? Oh then! how desperately foolish, how notori∣ously mad are al they, who reject, or neg∣lect the election of such a friend? Alas! what is it to have al the World thy friend, if Christ be thine enemie? Wil not al the Glorie of this fading world, at the last con∣flagration, be burnt up, and contracted into its first nothing; at least as to matter of happines? What canst thou be said to have, or enjoy, if thou wantest Christ? How poor would thy gain be, if al the earth were thine, and Christ not thine? But on the contrarie, what a blessed losse is that, if thou shouldest lose al things, to gain Christ? Are not al things without Christ nothing, and nothing with Christ, as good as al things? Is it not notorious folie, for a rational soul, to hunger after the jejune, emtie pleasures of a vexatious World, and to neglect the Divine suavities, and delices of an increated, eternal Good? Doth it not argue a sottish, bewitched mind, to stand gazing on a blasted, Sun-burnt flour of sensible good, and mean-while to turne the back on the Sun of Righteousnes, that first

Light, and Beautie? Alas! Alas! that Ra∣tional creatures should be so raving mad, as to lavish their Affections on such deformed Harlots, and black Idols of clay, and yet find so little love, for the best friend that ever was! O the Monstrous folie! O the un∣conceivable madnes of blind sinners! That Beautie it self should have so few eyes gazing on it; that the supreme, eternel, most comprehensive, most diffusive, most per∣manent, and best good, should have so few hearts fettered and chained to it! That he, who is the wonder of Heaven, and Earth, the only Beloved of the Father, should have so little share in the hearts of men! O bewitched fools! O blind souls! What ails you, that such an incomparable friend is despised by you? How comes it to passe, that you are so desperately mad, as to part with your love, and souls for mere nothing? When wil men ••e wise?

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

[Use 1] * 1.462 HAving dispatched the Doctrinal Corolla∣ries, we now procede to some practick Improvements of this great Doctrine, touch∣ing Friendship with Christ. And the first great practick Ʋse I would make of this Doctrine, is of convincement to secure sinners, who neither Mind, nor Affect this great con∣cerne of Divine Amitie with Christ. This Ʋse I shal branch forth into two parts, (1.) The conviction of the Sin. (2.) The conviction of the Miserie, of such as nei∣ther mind, nor Affect Friendship with Christ.

1.* 1.463 To convince secure sinners of their sin; in rejecting, or neglecting Friendship with Christ, we may consider its Aggravations both in regard of its Object, Subject, For∣mal Nature, and Effects.

1.* 1.464 The Aggravations, and weight of this sin wil greatly appear, if we seriously weigh, and consider the Object against which it strikes. For it is a Maxime evi∣dent to the Light of Nature, and so uni∣versally granted by al considerate persons, That the Aggravation of an offense is to be

mesured by the Object, or Person against whom it is committed. Now then let us consider what there is in Christ, that Aggravates their sin, who refuse Divine Amitie with him.

(1.)* 1.465 Is not Christ the alone Spring, and Source of Spiritual life? Can any but Christ give life to dead souls? Did he not die, that dead sinners might live? Is not his bloud a Soverain balsame for wounded bleeding souls? O then! how comes it to passe, that bleeding, dying sinners reject him, who is the alone Soverain physician of Souls? Was it ever known, that a condemned Re∣bel refused to be reconciled to, and receive a pardon from his Soverain Prince? Is it possible, that a wretched Malefactor, hung up in Chains for his Sin, should refuse friend∣ship with the Prince of Life, who alone can save him? What? Art thou a poor, starved sinner, and yet refusest the Bread of life? Yea doest thou trample on the Lord of life, who makes such provision of suitable, abundant, soul-strengthening, soul-fattening, soul-satisfy∣ing, and delicious food for thee? Oh! what a monstrous piece of Ingratitude is this? So Psal. 81.10, 11.* 1.466 Christ makes a solemne invitation: open thy mouth wide and I wil fil it. And what follows? But my people would not hearken to my voice: and Israel would none of me. Oh! there lies the sting of their sin, Israel would have none of me. This [Me] is the greatest word that ever was spoke: it lies as a Mountain of Lead on Israel's sin: O! What a generous, illustrious,

Divine Me is this? How many Paradises, Heavens, and Glories lies wrapt up in this great Me? What a death, and Hel is it to be deprived of this brave, and noble Me? What eye-pleasing Beauties, what soul-satis∣fying delices, what infinite Treasures of Grace, and Glorie lie in this inconceivable Me, as dropt from Christ's mouth? And yet, lo! Israel would have none of me: I would fain be a friend of Israel, but alas! Israel would have none of me, for her friend: I court and wooe Israel to be my Spouse, but she refuseth and rejects Me: Me, who am her most honorable, laudable, and best self; Me, who am her old, tried, faithful, omnipo∣tent, most useful, and most pleasing friend. What a world of deep aggravations are there couched under this little Pronoun Me? Who would ever have imagined, that Israel, who professed so much friendship to Christ, should be guiltie of such unkindnes?

(2.)* 1.467 Is not Christ extreme willing, and readie to give out life to sinners? Doth he not long for, and thirst after the Salvation of lost souls? Are not his offers of life exced∣ing Free, chearful, and universal? May not al that wil, come and drink freely of this living Fountain, Revel. 21.6? Is not he as readie to give as we are to aske; to open, as we are to knock, Joh. 4.10. Doth he not give Liberally, and Abundantly to al that desire friendship with him, Cant. 5.1? Yea, doth he not wait long, and greatly importune sinners to be reconciled to him? So 2 Cor.

5.20. We pray you in Christ's stead, be ye reconciled to God. Now is not this an hai∣nous crime, that Christ, who is the Lord of Glorie, should come and beseech his enemies to be reconciled to him, and yet they go on in open Hostilitie against him? What? Doth Christ, who is the person offended, and in∣jured, stoop so low, as to become a suppli∣cant, and beseech you, who are rebellious Subjects, to be reconciled to him, and his Father? And wil you sleight such gracious condescension, such unparalleld offers of mer∣cie? Oh! What prodigious Impietie is this?

(3.)* 1.468 Consider again, what it is you reject, in rejecting Christ and friendship with him. Is not Christ, as has been proved, most eligible for himself? Doth not al God the Father's Glorie, and perfection, even the Blessed Deitie it self, dwel corporally, i. e. Really, Substan∣tially, and Personally in him? Is he not the expresse Image and Character of the Father's Person, and Glorie, Heb. 1.3? And is he not thence the First in order of Truths, and the Last in order of Ends; the Alpha and Omega of man's Felicitie, as Revel. 1.11. I am Alpha and Omega, the First, and the Last, &c? Now, can a rational creature be guiltie of a greater crime than this, to re∣fuse Friendship with the first Truth, and Last End of al things? For, what more Beautiful than the First Truth or Light? and what more Amiable than the Last End or choicest Good? Doth not heautie attract the eyes, and Goodnes allure the Hearts of

al? And, by a paritie of reason, must not the First Beautie, if duely apprehended, ne∣cessarily be most attractive of the mind's contemplation; and the Last, best Good, most alluring of the wil's Election? And yet, Ah! Alas! How few minds stand gazing on Christ, the First Beautie, and Truth? How few Wils are fettered and chained to Christ, the Last End, and Chiefest Good? Oh! What horrid Atheisme, Sacrilege, and Blasphemie is this, to refuse Amitie with such an excellent superlative Good as Christ is? Who would ever believe, did not woful experience assure us of it, that man, who is indued with a rational capacitie, should be so much averse from, yea an enemie to his best Good? Oh! when, when, wil the blind, mad world of sinners come to it self, and be convinced of its sin, and miserie, in rejecting Christ, the alone Fountain of the Divine Life, and the main of objective Beatitude?

2.* 1.469 The Aggravations of this sin, in re∣jecting friendship with Christ, may be me∣sured by its chief Subject or Seat, which is the Wil. This is an Aphorisme in Theolo∣gie, generally granted in the Scholes, That look by how much the more of the wil there is in any sin, by so much the more it is ag∣gravated: For the Wil is the chief seat, and therefore the mesure of Meral Beings, whe∣ther good or evil. If there were no good wil, there could be no Grace, nor Glorie: and if there were no sinful wil, there could be no sin, nor Hel: And so by consequence,

according to the proportion of the wil, Such is the proportion of our Grace, or Sin. A wil strongly bent for God, is eminently Gracious; and a wil strongly bent for sin, is notoriously wicked. Now this sin, of rejecting Amitie with Christ, carries much of the wil, and therefore much of the the for∣mal Nature, Venome, and Malignitie of sin in it. And thence it deserves a remarque, that when Christ comes to convince the un∣believing Jews, of the weight of their sin in rejecting him, he layes the stresse of al on their Wil.* 1.470 So Psal. 81.11. But my people would not hearken to my voice, and Israel would none of me. The like Prov. 1.25. But ye have set at nought al my counsel, and would none of my reproof. Thus also Joh. 5.40. And ye wil not come to me that ye might have life. And so else where, Christ frequently upbraids them with wilful impe∣nitence, and unbelief: which argues not any sufficient light in Nature to apprehend, or mo∣ral capicitie in the Wil to embrace Christ, but these, and such like Reprehensions are used to point out the chief root, and seat of the disease, which is the Wil: For sinners are wilfully Ignorant, or Haters of the light, as Prov. 1.29. For that they hated knowlege, &c. and so proportionably, wilfully impotent, or unable to come to Christ for life. Now is it not a prodigious sin, for men wilfully to shut their eyes against, and hate the most beautiful, and glorious rayes of Divine light, that stream from Christ, the Sun of Righte∣ousnes?

Is Christ so ful of life, and so willing to give it forth unto al that come unto him? and shal sinners be unwilling to receive it? What? not willing to live? Doth not this seem strange? A reasonable creature, and yet unwilling to be happie? Is death a thing so amiable, as to be preferred before life; yea, Immortal death, before Immortal life? Was it ever known, that chains and fetters were more eligible, than Libertie and free∣dome? Oh! what a monstrous sin is this, that poor undone sinners, should wilfully con∣temne the Fountain of al life? Who would ever have thought, that a rational creature should be so sottish and mad, as wilfully, and electively to prefer sin, the worst evil, before Christ the chiefest good? What a reproche, and disgrace is this to human Nature, that it should cordially embrace Satan, the worst of enemies, and wilfully reject Christ the best of Friends? Can there be a greater sin than this, for an Intelligent Being electively to chuse, yea, love Death, and hate Christ, who is life it self? And yet this is the case of al those who embrace not Christ as their friend, Prov. 8.36. Al they that hate me, love death.

3.* 1.471 The Aggravations of this sin, not to mind, or affect Amitie with Christ, are lively represented in its Formal Nature, and Idea. The Definition, or essential Idea of a thing gives you its formal nature, portrait, and Image: and if you understand the Formal nature of a sin, you may easily guesse at its

Aggravations. Now the general Idea, and formal nature of al sin consists in an Obli∣quitie, or transgression of some Divine Law. And by how much the more forcible, obli∣gatorie, and inviolable the Law is, by so much the more there is of Obliquitie, and Malignitie in that sin, which is the Trans∣gression of such a Law. Now the Law, which obligeth men to mind and affect Ami∣tie with Christ, is the Mediators Law, an Evangelick Law, which hath a double Sanction appendent to it; not only that of a Creator, but also that of a Redeemer. And oh! What an hainous crime is this, to Transgresse this Evangelick Law of the Mediator; which is twisted, and composed of such silken cords of love, such sweet obligations of Evangelick Grace, and Mercie? This Aggravation is set forth to the life, Heb. 2.2, 3. For if the word spoken by Angels. [i. e. the Law of Moses] was stedfast, and every Transgession, and disobedience received a just recompense of reward: How shal we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, &c? As if he had said: Alas! if the Transgression of the Mosaick Law was reputed so hainous, and therefore had such dreadful curses pronounced against it; what shal we say of such as transgresse the Mediator's Evangelick Law of Grace; which offers life and salvation to sinners? Oh! what a prodigious sin is this, to neg∣lect so great Salvation, which the Son of God invites us to? How deservedly do such perish?

But a little to examine the particular Ideas,* 1.472 and branches of this sin.

(1.)* 1.473 Not to mind, and affect Amitie with Christ, carries in its formal nature or bowels a world of Ʋnbelief, and Atheisme. Not to embrace Christ as our best friend, what is it but to give God the Lie? So 1 Joh. 5.10.* 1.474 He that believeth not God, hath made him a liar; because he believeth not the record that God gave of his Son. Can there be a greater sin than this, to make God, who is veracitie it self, and the first Truth, a Liar? And doth not every one that rejecteth Christ, make God a liar; because he believeth not the record that God hath given of his Son? O re∣member, sinner, what thou doest, when thou refusest friendship with Christ: know, that thereby thou makest the most faithful, and blessed God a liar; And so, (O the mon∣strous Blasphemie not to be mentioned with∣out horror!) a Son of the Devil?

(2.)* 1.475 To reject Christ, or neglect friend∣ship with him, is no lesse than a repeted Crucifixion of Christ, and exposing of him to open shame: Men crie Shame, and Treache∣rie on Judas, for betraying of his Lord: They condemne Pilate, for condemning the Lord of life: Who so wicked, as not to estime the Jews bloudie, and cursed, for em∣brewing their hands in the bloud of their Messias? But know that every one, who re∣fuseth Christ, and friendship with him, be∣trayes him as much as Judas, condemnes him worse than Pilate, and embrews his hands

in his Savior's bloud, as wel as the bloud-thirstie Jews. For it is most certain, that Christ hath no worse Enemie, than the Ʋnbe∣liever; he who wil not e••••ct him as his friend. He that wil not embrace Christ, as offered in the Gospel, with his whole heart, and adhere to him as his best friend, is his worst enemie; and one that daily crucifies the Lord of Glorie, by his unbelief. O consider the weight of this sin, as described, Heb. 6.6. Seing they Crucifie to themselves the Son of God afresh, and put him to an open shame.

(3.)* 1.476 Not to embrace Christ, as offered in the Gospel for our friend, is formal blasphe∣mie; in that it brings a scandal, il report, and reproche on Christ. What is Blasphemie, but to raise an il report, or scandal on God, whereby the most blessed Deitie is reproched. Now, what brings a greater reproche or Scan∣dal on God, than to contemne and disgrace the Son of God, so far, as to prefer any other friend, either sin, or self before him? Can there be a greater reproche or disgrace cast on Christ, than to elect Id••l-lusts, or other lovers before him? Is not this an high piece of Blasphemie, to tel the World, that that the Creature deserves our friendship more than Christ the Creator of al? Oh think on this!

(4.)* 1.477 Not to make Christ our friend, is, in an high degree Sacrilege, or robbing God of his due. Al serious spirits hate and abhor the Imputation of Sacrilege, both name and

thing: But what greater Sacrilege can there be, than to rob, and plunder Christ of his Diademe, and Imperial Throne? Is not Christ's Mediatorie Office his Diademe? and is not the heart of his friends, his chief Imperial Throne? Do not then al such as refuse to make him their friend, rob him of his Diademe and Throne? Thus we see what the Aggravations of this sin are in regard of its formal nature and Idea.

4.* 1.478 We may take a mesure of this sin, not not to mind friendship with Christ, by its Effects. That must needs be a sin of the first magnitude, which has a most Ʋniversal, malignant Influence on al other Sin. Now enmitie against Christ, or the neglect of friendship with him, is the bitter root, and poisoned Fountain of al other sin. Whence springs carnal confidence, groundles presumti∣on, soul-delusion, Formalitie, Hypocrisie, Hard∣nes of heart, and final Apostasie, but from enmitie against Christ, or some essential de∣fect of Amitie with him?

2.* 1.479 We have explicated the Aggravations of the sin; we might be as large in laying open the Aggravations of the miserie, that follows on the not minding, and Affecting Amitie with Christ. Can there be an higher piece of Miserie, than to have Christ, who is the best friend, our worst Enemie? And is not Christ a professed enemie unto al such, as regard not friendship with him? Were it not much better for a man to have al the World his enemie, than Christ? Can there

be a worse Hel, than an Heart void of Christ? We may read the dreadful doom of such,* 1.480 Heb. 10.28, 29. He that despised Mo∣ses's Law died without mercie, under two or three witnesses. Of how much sorer punish∣ment, suppose ye, shal he be thought worthy, who hath troden under foot the Son of God, &c? As the sin of rejecting Christ is of an higher and deeper guilt, so also the punish∣ment bears some proportion thereto. The Mediator's curse is a double, and complicated curse: A cup of pure, immixed vengeance is prepared for Evangelick enemies of Christ: The hottest place in Hel must be their eter∣nal mansion and portion. So it follows, v. 30. For we know him that hath said, Vengeance belongeth unto me, I wil recompense saith the Lord. Evangelick Vengeance, is Ven∣geance with a witnes; perfect in the highest degree and kind, both Intensively, and Exten∣sively? And that which addes the greatest weight to al, is, that it is Immediate Venge∣ance: it flows immediately from the vin∣dictive justice of Christ the Mediator, against whom the sin is committed. So, v. 31. It is a fearful thing to fal into the hands of the living God. The like 2 Thes. 1.8. In flaming fire taking vengeance, &c. v. 9. who shal be punished with everlasting destruction from the presence of the Lord, and from the gl••rie of his 〈◊〉〈◊〉. This 〈◊〉〈◊〉 comes immediately from the 〈◊〉〈◊〉 of the Lord, both as the Effective Cause, and 〈◊〉〈◊〉 as the objective Term•• thereof. Evangelic•• 〈◊〉〈◊〉

of Christ may now sleight, and disregard both his offers of friendship, and Threats of punishiment: but oh! what wil they say, or think, or do, when they see him, whole friendship they have now contemned, coming, as their Judge, in flaming fire, to take vengeance on them? O that they would now consider, What it is to fal under the Mediator's malediction! Let al the ••ne∣mies of Christ, whether open or secret, re∣member, that their condemnation stands subscribed, and sealed with the Mediator's curse, unlesse they repent, and come to termes of friendship with him, Joh. 3.18. He that believeth not, is condemned alreadie, i. e. His sentence of eternal damnation stands subscribed, and sealed in Heaven, and the execution wil unavoidably follow, unlesse he repent. And tel me now, is death a thing so desirable, as to be preferred before life? Are the chains, and fetters of damned sin∣ners so amiable, as to make thee in love with them? Canst thou expect more ease and sa∣tisfaction in the eternal flames of divine wrath, than in the sweet bosome of the Lord Jesus? Wil the hideous yellings, and dismal cries of damned spirits, be more pleasing Musick in thine ears, than the blessed Halelujah's of glorified Saints and Angels? Is there so much sweetnes, and Libertie in the service of Satan or sin, as to make thee willing to prefer it before Amitie with Christ, and the glorious Libertie of the sons of God? Are the poisonous streams, which

flow from the dead Sea of sensual enjoyment, more refreshing, and soul-satisfying, than the waters of life from Christ? If not, how comes it to passe that thou doest so much neglect, and sleight Amitie with Christ? Lo! Christ is willing to be friends with thee; he offers life to thee; take heed what thou doest; neglect not so great salvation: Re∣member what it is that is offered to thee; and who it is that offers it. And O! be∣ware how thou delayest in coming to termes of Agreement with Christ. Hast thou not long enough already persisted in enmitie against Christ, and thine own soul? Wilt thou be so hard-hearted, and so cruel to thy self, as to embrew thine hands, for ever, in thine own bloud; the bloud of thine Im∣mortal soul? Is not enmitie against Christ the worst soul-murder? Canst thou find it in thine heart to let thy poor soul famish, when as the bread of life is offered to thee? Art thou content to hang in chains for ever, as a rebel against Heaven, rather than to accept a pardon from so gracious a Prince? O have some pitie on thy soul, and resolve to make Christ thy friend. Alas! Alas! canst thou expect that any should pitie thee at the last day, if now thou wilt not have some pitie on thy self? Art thou resolved to be a Devil to thy self, I mean a Destroyer of thine own soul, by thy wilful enmitie against Christ? What shal I say? O that I could but persuade men to be willing to live! Is this a difficult request? and yet,

Alas! how few are there, who are really willing to live eternally? It is a dismal, astonishing consideration, to think, how few, among the croud of Christians, are really willing to live. Surely, did secure sinners understand what true spiritual life, and Hap∣pines were, we should not have so much ado, to beseech them to close with Christ, as their friend. Oh! this is the curse of curses, men know not the things that belong to their peace, Luk. 19.42.

SECT. 3. How far Refined Hypocrites may procede, in a seeming Amitie with Christ, and yet continue real enemies to him.

Ʋse 2. [Use 2] 2.* 1.481 THis Doctrine of Divine Amitie with Christ, as before stated, af∣fords us yet a more close word of conviction, and Terror for secret refined Hypocrites; who seem good friends, but yet really are no better than masqued enemies of Christ. Indeed the case of such is more desperate, than that of open enemies to Christ: For, by how much the more difficult it is, to discover the wound of their Hypocrisie, by so much the more dangerous, and incurable it is. Ac∣cording to moral estimation, it is far more easie to awaken a debauched sinner, and make him sensible of his necessitie of Christ, than Evangelick, Spiritual, and refined Hy∣pocrites;

who being under some commun Illuminations, transient Affections, seeming Graces, Good motions, and false pretensions of Friendship with Christ, are hereby made more Real and Effectual, though cunning, and imperceptible enemies to him. Where∣fore to disabuse, and undeceive such self-de∣luding sinners, of their dangerous, if not desperate Hypocrisie, we shal, with the Lord's Assistance, endeavor to lay open before them, (1.) How Far they may procede in a seem∣ing Friendship with Christ, and yet continue real enemies to him. And then, (2.) What a sinful, foolish, cursed, and wretched state this is, under a pretended Friendship with Christ, to cover over, and concele a real enmitie against him.

Q. 1. How far Refined, Evangelick Hypo∣crites may procede in a seeming friendship with Christ, and yet continue real enemies to him. The very mention of this Question should make our flesh to Tremble; especially if we consider, what prodigious experiments, and Instances we have had in this Age (to ascend no higher) to explicate, and demonstrate the same. O that we al had a deep, quick, lively, and feeling sense of the weight of this Question.* 1.482 How should the Apprehensions, of the Apostasies of these latter times, pos∣sesse our Consciences with a Divine awe, self-jelousie, and Tremblement? That must needs be a very hard heart, that is not affected, and afflicted, under the sense of the great Back-slidings, which many pretended

friends of Christ lye under. How many violent, forced friends has Christ; who crouch and bend the Knee to him, under the Stormes and heats of divine wrath, but turne their back again upon him, when the storme is over? How many accidental, occa∣sional friends hath Christ, who fals in love with him, so long as he fals in with their carnal, or legal Interest? But when Provi∣dence seems to crosse Promises, or the Interest of Christ really crosseth their private Interest, how soon do such bid Adieu and farewel to Christ? Therefore to undeceive the deceived Professors of this back∣sliding Age, take these following Propositi∣ons, as a brief Resolution of the Question be∣fore us.

1. Prop.* 1.483 A seeming friend of Christ may procede very far, in al the great preparative Convictions, and Dispositions of the Spirit of Bondage. Are the sincere Friends of Christ deeply convinced of, burdened with, and wounded for sin? And may not the false friends of Christ, very far share in these preparative works of the Spirit of Bondage? Was not Cain greatly convinced of, and bur∣dened with his sin, when he cried out, my pu∣nishment is greater than I can bear, Gen. 4.14? Did not Judas also the feel the weight of his sin, which made him strangle himself? Had not debauched Felix a mightie terror and Trem∣blement on his Conscience, when Paul the Prisoner struck him in the right vein, and

made him sensible of his Intemperance, In∣justice, and Judgement to come, Act. 24.25? Yea, have not many awakened, convinced consciences, at times, been under great soul-confounding Terrors, and perhaps greater than many sincere friends of Christ ever felt; and yet after al, grown more secure than ever; yea, open enemies to Christ? Oh! how should this make our hearts to ake and tremble?

2 Prop.* 1.484 A false friend of Christ may ar∣rive to a very great mesure of partial Aversion from sin, and self; which are Christ's worst enemies. Had not Balaam a great Indigna∣tion, at least seemingly, against the wages of unrighteousnes, offered to him by Balak? Yea, doth he not make a solemne vow against it? Numb. 6.22, 18. If Balak would give me his house ful of gold, &c. Had he not also many conflicts, in his own spirit, against this sin? May not many false friends of Christ have, not only some grosser and ex∣terne branches of sin lopped off, but also some interne lusts quenched for a while; Yea, the whole masse of sin laid asleep, and seemingly mortified for the present; espe∣cially under violent heats of Conscience? Doth not this seem to be the import of that Text,* 1.485 Luk. 11.25. and when he cometh he findeth it swept and garnished? And so in like manner for self-denial; how far have many false friends of Christ proceded, not only in the renunciation of carnal, and sen∣sual

self; but also of inward, spiritual, mo∣ral, legal, yea, evangelick self; and yet stil continued real enemies of Christ, as before, Chap. 2. Sect. 2?

3 Prop.* 1.486 A false friend of Christ may ar∣rive unto a great Assent unto, and commun Estime of Christ, as a very desirable Friend. Had not those false friends of Christ, a ve∣ry strong assent to, and estime of Christ as their Messias, when they cried out,* 1.487 John 6.14. This is of a Truth, That Prophet that should come into the world? Yea, their Assent and conviction was so prevalent, as that they would needs make him their King, v. 15. And yet the very same persons, not long after, turne professed enemies to him. Yea, were there not some of the awakened Jews so far taken with Christ, as that they would presently, without any more delay, give him a solemne Inauguration and En∣stalment, as their Messias? So Joh. 12.13.* 1.488 Took branches of Palm-trees, and went forth to meet him, and cried, Hosanna, blessed is the King of Israel, that cometh in the name of the Lord. The branches of Palm-trees, were tokens of their Joy; and their crying Ho∣sanna, was a Rite, whereby they recognized him as their Messias: And yet Lo! the very same persons, as 'tis most likely, within a very few dayes crie, Crucifie, Crucifie him.

4 Prop.* 1.489 A false friend of Christ may at∣tain unto a considerable consent to, and closing with Christ as his friend. Did not many

of the Rulers believe on Christ, who yet durst not openly confesse him, as their friend, Joh. 12.42?* 1.490 Yea, doth not the awakened, ingenuous Scribe, Mat. 8.19. make a so∣lemne contract, or covenant of Friendship with Christ, saying: Master I will follow thee wheresoever thou goest? And yet Christ seems, by what follows, to put no confidence in him. Yea, may not the false friends of Christ very far close with him, as the Obje∣ctive matter of their Happines, and yet come short of real friendship? Doth not this seem to be the case of many awakened Jews?* 1.491 So Joh. 6.34. Lord evermore give us this bread. And yet when Christ explicates more fully how they must feed on this bread of life, how much are they scandalized at him, v. 60, 61?

5 Prop.* 1.492 A false friend of Christ may have some superficial transient Affections for Christ, and against what may appose him as his friend. Did not many false friends gladly receive Christ?* 1.493 Luk. 8.40. The people gladly received him, i. e. with a smiling, joyous countenance, they bid him welcome. Did not Herod gladly hear John Baptist? Did not Balaam desire to die the death of the Righte∣ous? Did not Pharaoh, and Simon Magus desire the Prayers of Christ's Ministers? Did not the Foolish Virgins desire the Oil of Grace, to welcome Christ withal, Mat. 25.1? Was not Jehu seemingly filled with zele for the Worship of Christ, against Baal's Priests

and Idols? Did not Saul, and Ahab mourne under the Displeasure and curse of God? Oh! what serious spirit trembles not at this?

6 Prop.* 1.494 A false friend of Christ may come unto some seeming union with Christ. Doth not Christ make mention of some dead branches, which yet have a seeming im∣plantation into, and union with him?* 1.495 Joh. 15.2. every branch in me that beareth not fruit, &c. It's true, they have not a Physick, or Hyper-Physick, supernatural, and real union of continuitie, or spiritual Inhesion in Christ; yet they have a mathematick, superficial, and seeming union of contiguitie with, or Adhesion to Christ: they touch Christ, and adhere to him, as a dead fruit∣les branch, to the Vine: Although they are not under the Gracious, and special In∣habitation of the Spirit, yet may they not be under some commun Illapses, and Irradiati∣ons of the Spirit? So Heb. 6.4. and were made partakers of the Holy Ghost.

7 Prop.* 1.496 A false friend of Christ may have some sleight touches, and strokes of the Spirit of Sanctification; some first lines, superficial Impresses or stampes of commun Grace on his heart. We may not say or conceit, as some, that a false friend of Christ may have true saving Grace: no, this destroyes God's 〈◊〉〈◊〉, the Covenant of Grace, &c. Yet we may lately conclude, that he may, and oft doth, attain unto a great mesure of commun

Graces, which have a mightie Ressemblance with saving Graces, and therefore can very hardly, by human estimation, be distinguish∣ed there-from. Is it not said, that God gave Saul another heart, though not a new heart, 1 Sam. 10.9? Do not many begin in the Spirit, and yet end in the Flesh, as Gal. 3.3?

8 Prop.* 1.497 A false friend of Christ may give a partial, hypocritick subjection, and conformi∣tie to the Laws of Christ. Do we not read of some, 2 Tim. 3.1—5. who in these last dayes, should arrive unto a visible forme of Godlines, and yet denie the power or truth thereof; yea continue stil under the power of lust? Have we not had dreadful In∣stances of this, in these last perillous dayes? How many are there, who have sometimes shone like Stars of the first magnitude, in the Firmament of the Church, and yet now like Meteors, or blazing Comets, lye buried in the ashes of their burnt profession? O trem∣ble, tremble at this, ye English Profes∣sors!

9 Prop.* 1.498 A false friend of Christ, may yield, not only Hypocritick Active Obedience to Christ's Laws; but also some passive obedience to his Crosse, and that in a very considerable degree. Doth not Paul,* 1.499 1 Cor. 13.3. suppose, that a false friend of Christ may give his bodie to be burnt, or die a Martyr for Christ, and yet want Divine Charitie, or true Amitie for Christ? How far a false friend of Christ

may, with courage, suffer persecution for Christ, seems lively illustrated, Mat. 13.22. by the thorny Ground, which is more gene∣rous than the stony ground, in that, it bears a scorching day of persecution: and yet af∣ter al, the thornes or cares of the World choke the Corne, when it comes near to Harvest. Have we not had sad exemples of this also in this our Age? How many Pro∣fessors have passed thorow a bitter Winter of persecution, with courage, and yet after al, been blasted with a Sun-shine day of prosperitie, or worldly cares, and comforts?

10 Prop.* 1.500 A false friend of Christ may be brought to a considerable mesure of seeming Dependence on Christ, both for Providential, Ministerial, and gracious Influences. Did not Saul consult, and wait on the Divine Oracle, 1 Sam. 13.9,—13? Is it not said of some false friends of Christ,* 1.501 Esa. 48.2. that they stayed themselves on the God of Israel? i. e. they presumed, and gloried much in their dependence on Christ, though they really depended on nothing, but their own Phanta∣sies, and carnal confidences: they conceit they depend on Christ, but really depend on this their own fond conceit. And is not this the case of a world of false friends of Christ? O that it were not.

11 Prop.* 1.502 A false friend of Christ may re∣ceive great Assistances from Christ, and do great Services for him. Was not this the case of Judas? Did he not do many Mira∣cles,

and perhaps awaken, if not convert some souls? Oh! what Assistances, and Enlarge∣ments in duties? What Divine Benedictions on their Labors, have many Ministers, who yet never were real friends of Christ, received from him?

12.* 1.503 A false friend of Christ may returne unto him, some acknowlegement for Divine Assistances, or other mercies received: So Luk. 5.26. And they were al amazed, and glorified God, i. e. for what they had seen of his omnipotence in the Miracle wrought.

13.* 1.504 A false friend of Christ may adhere very close to the more pure Ordinances, Ad∣ministrations, and members of Christ. Thus Exod. 12.38. We find mention of a mixed people, who went up with the Israelites out of Egypt, and indured some difficulties, to have communion with them; and yet, at last they fel off, as leaves in Autumne, and returned back again to Egypt, as Numb. 11.4. This is a terrible contemplation for the Professors of this Age: Thus the foolish Virgins consociate with the wise, Mat. 25.1.

14.* 1.505 Yea, a false friend of Christ may ar∣rive to some mesure of communion with Christ, in his Ordinances. This seems the case of those presumtuous Confidents, Luk. 13.26. We have eaten, and drunk in thy presence, and thou hast taught in our Streets. Eating and drinking together, denoteth familiar conver∣sation, and friendly communion. They had

oft' eaten, and drunk with Christ at his communion Table, and this makes them mightie confident of their Amitie with Christ. But yet Christ rejects them as workers of Iniquitie, v. 27. Should not this consideration make every vein in our hearts to Tremble?

15.* 1.506 A false friend of Christ may arrive unto some labial sips, some superficial tasts of the Celestial Gift, and of the powers of the Kingdome to come. This seems couched in that supposition, Heb. 6.4, 5. and have tasted of the Heavenly Gift, &c. There may be some labial prelibations of coming Glorie, arising from some commun Illuminations of the Spirit, without the least tast of those spiritual suavities, and satisfying sweetnesses, which the real friends of Christ find in the Injoyment of himself; and whereby their lusts after other things are quenched, as Joh. 4.14. whereas the false friends of Christ never drink a ful draught, but have only some sips of Divine Suavities; which when gone, make them but more eager and greedy after their lusts.

16.* 1.507 A false friend of Christ may in some mesure expect, and wait for Christ's second coming. Thus it was with the Foolish Virgins, they waited for the Bridegroom's coming, as wel as the Wife, Mat. 25.1.

17.* 1.508 Lastly, A false friend of Christ may have a very tenacious, and violent presumtion of an Interest in Christ, when as many real friends of Christ live•• al their dayes under

great suspicions, fears, and douts touching the same. Thus it was with the foolish Vir∣gins, Mat. 25.1. and those mistaken Confi∣dents, Luk. 13.26. And oh! what dreadful confusion? what Eternal Disappointment, wil multitudes of Professors, at the last day, fal under in this regard, when they shal come to take their names out of the Lamb's book of life, and find nothing but a mere blank there? Thus we have concisely shewn, how far refined Hypocrites may procede, in a seeming Amitie with Christ, and yet conti∣nue real enemies to him. Each of these propositions deserve, and may have, if the Lord give opportunitie, a very large Expli∣cation, and Demonstration. But I am not ig∣norant, that many scrupulous, douting, tender, and troubled Consciences, may make an il use of these Truths, for the putting off that sa∣tisfaction, and comfort which belongs to them; especially seing we have not now oppor∣tunitie, or place, to explicate, and clear them as we ought: therefore we should advise such, not to engage their thoughts in any deep consideration of these propositions, without the Assistance of some Judicious Minister, or friend. That which we at pre∣sent designe hereby, is only conviction, and soul-confusion to refined Hypocrites, or false friends of Christ, who take up with some imperfect Ideas, and groundlesse presumtions of being the friends of Christ. You see how near mistaken friendship seems to come, ••o that which is real friendship with Christ:

how much the watered Brasse of counterfeit Grace, ressembles the pure Gold of sincere Grace. Is it not then a very easie matter for refined Hypocrites to delude themselves, and the most knowing Christians, with false Ideas, Apparances, and Shadows of seeming Amitie with Christ? Oh! how easie a thing is it for many gifted cunning Hypocrites, to steal quietly to Hel, without notice taken of their Hypocrisie, either by themselves or others? Yea, may we not justly conclude hence, that many, who are in the Churches estimation, as wel as in their own, exalted to the highest forme of friendship with Christ, shal at last day be east down to the lowest place in Hel, by Christ their Judge? And doth not al this make thine heart to tremble? then know, that thy case is by so much the more desperate, and incurable, by how much the more insensible thou art of thine Hypo∣crisie. A secure Conscience is much worse than a tormented.

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

THE more effectually to awaken,* 1.509 and confound false friends of Christ, we procede to our second Question, What a sinful, foolish, cursed, wretched state this is, for professors, under a pretended Friendship with Christ, to cover over, and concele their real enmitie against him. We shal reduce the Resolution of this Question to these three Heads, or commun places: (1.) The sin∣fulnes of this state. (2.) The Folie of it. (3.) The Curse and Plague of it.

1.* 1.510 It is a most sinful wicked state, for Professors, under a pretended Friendship, to concele a real enmitie against Christ. And the Iniquitie hereof appears in these severals.

(1.)* 1.511 Is it not an high crime for such as professe friendship to Christ, to mocque at him? And is not this the case of al false friends of Christ? Do they not mocque at Christ, who professe friendship to him in words, but denie him in deeds? So Tit. 1.6. They professe that they know God, but

in works they denie him: Psal. 36.16. with Hypocritical mocquers.

(2.)* 1.512 Is it not a great piece of Impietie to burden, and wearie Christ, who alone gives rest to poor souls? And can there be a great∣er burden to Christ's soul, than this, that such as professe friendship to him, should se∣cretly cherish enmitie against him? So Esa. 7.13. But wil ye wearie my God also? i. e. by your unbelief, and false friendship.

(3.)* 1.513 That must needs be the greatest fin, which is most lothsome and opposite to Christ, the greatest good. Now what more loth∣some to Christ, than an Hypocritick profession of Amitie to him? Thence it's said,* 1.514 Job 13.16. For an Hypocrite shal not come before him. The meaning is, he lothes Hypocrites, as we loth excrements, or dung, which was, by God's appointment, to be removed out of fight. Hypocrites are the excrements of the Church, and so most lothsome to Christ. Whence also, he threatens such,* 1.515 Rev. 3.16. so then because thou art luke∣warme, and neither cold nor hot, I wil spue thee out of my mouth. Luke-warme water hath something in it nauseous to man's Stomach, and therefore Nature is not at ease, til it dis∣charge it self of it, by vomit. So lothsome and nauseous is a false, luke-warme friend to the stomach of Christ.

(4.)* 1.516 False friendship with Christ, is a sin of the first magnitude, and deepest guilt, in that it doth Christ the most mischief. A false friend, is but a masqued enemie. Now

it is wel known, that the masqued enemie wounds more effectually than the bare faced. And this is that which addes much weight to Antichrist's mysterie of Iniquitie, that he makes use of a pretended friendship to Christ, thereby the more effectually to undermine his Kingdome. Whence he is set forth to us under the Embleme of a Leopard, or Pan∣ther, which seems a friend to al Beasts, Revel. 13.2.* 1.517 And the beast which I saw was like unto a Leopard. The Leopard, by rea∣son of the beautie of his skin, or sweetnes of his odor, allures al beasts to him: So Antichrist, under pretended friendship to Christ, wounds him more effectually. And thus every false friend of Christ, is, in his proportion, an Antichrist, one that under pretended Amitie, doth more efficaciously betray, wound, and Crucifie Christ. Again, look as Antichrist's false friendship towards Christ is stiled Blasphemie; so, by a paritie of Reason, the pretended Amitie of every false friend is an high degree of Blasphemie: and so it is stiled, Revel. 2.9. And I know the Blasphemie of them that say they are Jews, and are not, but are the Synagogue of Satan. To professe our selves to be Jews, i. e. members, and friends of Christ, and not to be so indeed, is an high degree of Blasphe∣mie against Christ; in that the Hypocrisie and Apostafie of such, when it breaks forth, gives a mortal wound to Religion, and so brings a scandal on Christ, and his wayes: so great is the Blasphensie of al Christ's false friends.

2.* 1.518 We have in some mesure discovered the mysterie of Iniquitie, that lyes wrapt up in al false friendship with Christ: We shal now a little examine the Folie, and Madnes that lies couched in the bowels of this sin.

(1.)* 1.519 Is it not judged, by wise men, an egregious piece of folie, for a man to be his own Flatterer; especially if thereby he re∣ceive any considerable dammage? Such a fool is every false friend of Christ: for he flattereth himself in his own eyes, til his iniquitie be found to be hateful, Psal. 36.2.

(2.)* 1.520 What greater folie can there be, than self-delusion? And is not every false friend of Christ a self-deluding, yea, a soul-deluding sinner? Esa. 44.20. A deceived heart hath turned him aside, &c. So Prov. 1.18. And they lay in wait for their own bloud, and lurke privily for their own lives.

(3.)* 1.521 Is it not notorious folie for a man man to concele a wound, or plague-sore, which, if not discovered, and searched, wil unavoidably prove his ruine? And is not this the case of every false friend of Christ? What more mortal wound, or plague of the Soul can there be, than hypocritick Ami∣tie with Christ? O the madnes of such false friends!

(4.)* 1.522 Doth not our blessed Lord tel us that it's egregious folie, to build a goodly structure on a sandy Foundation? And is not every false friend of Christ such a noto∣rious fool? Doth he not build al his hopes,

and Heaven on the sandy foundation of his own carnal presumtions, and confidences? Such an one is branded with the black marque of a Fool, by the wisest of mere men, Prov. 28.26. He that trusteth in his own heart, is a fool, &c.

(5.)* 1.523 Is not self-contradiction a great piece of Folie? And oh! What a self-con∣tradiction is every false friend of Christ? Doth he not contradict his own Convictions, Profession, Vows, Covenants, Experiences, Yea, and his own supreme Interest and Hap∣pines? What a world of self-contradictions are there in false friendship with Christ?

(6.)* 1.524 What notorious folie is it for a man to studie the concelement of his offense from men, when his Judge sees it, and wil at last make it manifest before al the World? Such is the case of al false friends, 2 Tim. 3.9.* 1.525 Their folie shal be manifest to al men. God sees it now, and men shal see it hereafter. Death and Judgement strips us of al vizards, masques, and false pretensions of seeming Amitie with Christ. We may deceive others, though never so quick-sighted; Yea, and our selves too now; but can we deceive Christ? Is he not said to be of a quick understanding, or sent, Esa. 11.3. and therefore able to smel out the most perfumed Hypocrisies of false friends, to prie into every vein of it?

(7.)* 1.526 Is it not stupendous folie to court the picture, and embrace the shadow of our be∣loved, but to neglect the person? And is

not every false friend of Christ such a fool in grain? What is the profession of friend∣ship to Christ, without a real espousing of his person, but the espousing a Name, and rejecting the Thing; a courting the Picture, or Shadow, but despising the person of our friend?

3.* 1.527 As the sin and folie of false friendship with Christ is very notorious, so also the curse and plague thereof is extreme malig∣nant.

1.* 1.528 False friendship with Christ is a mon∣strous pregnant curse, in that it hides, feeds, foments, strengthens, and improves a world of spiritual sins. How much is Ʋnbelief strengthened by it? What a soverain Influence hath it on carnal presumtion, and securitie? How many grosse, and refined errors are produced, and maintained by it? Yea, the whole bodie of Antichristianisme is but the product of false friendship with Christ, as 2 Thes. 2.10. Again, how much doth it swel the heart with spiritual pride? How weak, impotent, and instable doth it render the heart, as Jam. 1.6, 8? Whence springs al hard thoughts of, and murmurs against God, but from this evil, bitter root, Exod. 6.9? What feeds carnal confidence and self-dependence, more than this false friendship? Is not this also the spirit of self-love, and self-seeking? Farther, whence springs cursed Formalitie, but from this root? Lastly, What hardens the heart, and inclines it to Apostafie so much as this evil spirit of

false friendship with Christ, Heb. 3.13? Such an efficacious, and malignant Influence has it for the Concelement, Confirmation, and Improvement of swarmes of spiritual lusts?

(2.)* 1.529 False Amitie with Christ, as it is the food, and nurse of the worst sins, so also the poison, and curse of the best mercies. It not only infuses a curse into temporal mer∣cies, but also into spiritual: it turnes the meanes of Grace into a means of hardening: it makes the word of God, which is in it self the savor of life unto life, to be the sa∣vor of death unto death, 2 Cor. 2.16. Is it not a dreadful curse, to have, not only our sins, but also our best duties, privileges, gifts, commun Graces, evangelick Assistances, mini∣sterial services for Christ, and Divine conso∣lations from him, converted al into poison, and fuel for our lusts? And yet this is the case of every false friend of Christ.

(3.)* 1.530 False friendship with Christ puts a sting into al Afflictions, whether spiritual or temporal. As the worst of Afflictions work together for good to the real friends of Christ, Rom. 8.28. So al work together for evil to his false friends. A sincere heart finds some of his sweetest and best mercies, in his most bitter and worst trials: but a rotten false heart finds al cursed to him.

(4.)* 1.531 False friendship with Christ pro∣vokes him to deliver up such to the effica∣cious Inveiglements, Blandissements, and En∣chantments of a bewitching, alluring world.

If Christ cannot obtain the whole heart, he will relinquish and leave it to be possessed by this heart-ensnaring world, that great Idol-God. And, albeit some sensual secure sinners may account it their Libertie, to be captivated by the golden chains, and fetters of a smiling world; yet let them know, by how much the more pleasing the world's chains are, by so much the more miserable is their curse. Oh! What a deep curse is it to have our Table, our Relations, our Al be∣come a snare, as Rom. 11.9.

(5.)* 1.532 Christ usually leaves his false friends to the plague of their own hearts. And oh! What a terrible curse is this? Can there be a greater punishment of sin, than to be left to the swindge of sin? Is not sin in it self the greatest evil? Need we then fear a greater curse than to be left by Christ, under the Tyrannie of our own lusts? And lo! this is the curse of Christ's false friends,* 1.533 Psal. 81.11. But my people would not hearken unto my voice, and Israel would none of me, i. e. they contented themselves with the name, picture, or profession of me, but yet would not embrace my person: they were friends in profession, but enemies in Affection: And what follows? v. 12. so I gave them up to their own hearts lust: and they walked in their own counsels. What a curse of curses is this? can Hel produce a more terrible plague than this, to be left to our own hearts lust? Surely no.

(6.)* 1.534 When Professors go on in a course of Hypocritick friendship with Christ, he at last puts a period to their day of Grace. Thus he dealt with the unbelieving Jews, Luk. 19.42.* 1.535 saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Israel had her day of Grace, but now it's gone; now her Sun is set; now farewel to al Gospel Grace and offers; farewel to al wooings, and strivings of the Spirit of Grace with her: Oh! what a complicated, twisted, binding curse is here for al Christ's false friends? How much better were it to part with the Sun out of the Firmament; yea, with life it self a thou∣sand times over, than to bid Adieu to the day of Grace?

(7.)* 1.536 Yet farther; such as procede in a continued course of false Amitie with Christ, he at length delivers them up to Satan, the God of this world. Thus he dealt with Ju∣das, that false friend and Traitor, Luk. 22.3. Then entred Satan into Judas. And what follows? v. 4. And he went his way, and communed, how he might betray him. When Christ, after long wooings, waitings, and strivings, cannot gain the hearts of his false friends, he at last delivers them up to Sa∣tan, the God of this World, who comes with seven Devils, and possesseth the heart. Wilt thou not, saith Christ, after al my Wooings, and Allurements of Free-grace, after al my strivings by my Spirit, give me thy whole

Heart? Why then farewel: take him Sa∣tan: seing he would not be my voluntarie, and real friend, let him be thy captive vassal and slave: seing he would not bend his neck to mine easie yoke, let him feel the dints and weight of thine Iron Chain. What an Hel-bred eurse is this!

(8.)* 1.537 Again, Christ himself becomes a stone of stumbling, and rock of offense unto such, as persevere in false friendship with him. When awakened, convinced sinners have long professed much friendship towards Christ, and yet stil retain some secret Haunts for beloved lusts, or dare not venter the weight of their souls upon him, the chief corner stone, then he becomes a stone of stumbling to them. This was the case of the unbelieving Jews, Mat. 21.43.* 1.538 Therefore I say unto you, the Kingdome of God shal be taken from you; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. For this very cause, because you reject me the head cor∣ner-stone, (v. 42.) therefore my Gospel, and my Grace shal be taken from you: and then it follows, v. 44. And whosoever shal fal on this stone shal be broken, &c. i. e. I, who am to my real friends the chief corner-stone, wil be to you a stone of confusion, and destru∣ction.

(9.)* 1.539 Hence follows a spirit of slumber, Ju∣dicial blindnes, and obduration, or Hardnes of heart; which Christ, in righteous Judgement, at last leaves such false friends unto. Wilt thou not, saith Christ, see my Beautie, hear my voice, or embrace me with thine whole

heart? why then be content; thou shalt not, see, or hear or embrace me, as thy friend, to al eternitie. So Rom. 11.8, 9, 10. Accord∣ing as it is written, God hath given them the spirit of slumber; eyes that they should not see, and ears that they should not hear to this very day, &c. Hence follows a spiritual stu∣por, a. cauterized and callous Conscience: and by how much the more senselesse conscience is, by so much the deeper is its curse.

(10.)* 1.540 Hence the false friend of Christ, fals under al the curses both of the Law and Gospel; yea, Christ swears against him in wrath. So Psal. 95.11. Ʋnto whom I sware in my wrath that they should not enter into my rest. Oh! What a dreadful curse is this, that comes from the Mediator, the Fountain of al Blessings?

(11.)* 1.541 Whence, lastly; al the hopes, and comforts of Christ's false friend are momen∣tary and vain, but al his woes and miseries are eternal, and intolerable. Job 8.13. and the Hypocrites hopes shal perish. Job 20.5. And the joy of the Hypocrite but for a moment. So fleeting and passing are his hopes, and Joyes. But what are his sorrows? surely, they are swift, unsupportable, and eternal. (1.) His fears shal surprize him, when he is least aware of it. Esa. 33.14. Fearful∣nes hath surprized the Hypocrites. Oh! what pannick fears wil surprize Christ's false friends one day. (2.) His disappointment shal be endlesse, and without remedie. (3.) And then the hottest place in Hel is reserved for

him, Mat. 14.51. Such are the Plagues and curses of al Christ's false friends. And that which is sum of al is this, Christ himself wil be their eternal and worst enemie. And wil not al this serve to awaken, and convince the false friends of Christ, how sad and cursed their state is? Oh then! What shal we say? Who can imagine, what are the Lengths, Breadths, Depths, and Heights of this myste∣rie of Iniquitie; this Hypocrisie, this false Friendship towards Christ, which is loged in the hearts of many professed friends, yet real enemies of Christ? The Lord effectually convince us al of this Plague.

CHAP. IX. This Doctrine of Friendship with Christ improved in order to Heart-examens, Exhortations, and Directions touch∣ing sincere closure with a Christ as our friend.

SECT. 1. Motives, and Rules for the examining of our selves, whether we are sincere, or Hypo∣critick friends of Christ.

Ʋse 4. [Use 4] 4.* 1.542 THis subject of Amitie with Christ, as before Explicated, may be usefully improved, in order to Heart-exa∣mens, and a more complete Judgement of our Christian state. Is there so much re∣quired to the constitution of a sincere Amitie with Christ? Are there so many, who by their profession, seem good friends of Christ, but yet, in their Affection, are real enemies to him? Wil so much of that, which now passeth for Friendship with Christ, be one day found to be no better than enmitie against him? And is it so sinful, so foolish, so dangerous a thing, for any to delude themselves with false Ideas, Pictures, and

Shadows, of Amitie with Christ? O then! how greatly doth it concerne us al, to exa∣mine narrowly every vein of our friend∣ship with Christ? Are we not told in the Sacred Writ, that few are saved; yea, that the Righteous shal scarcely be saved? Doth it not then much concerne us, to take al the heed that may be, that we be not left out of that smal number? Oh! how sad is it to have any fundamental error; yea, any loose pin, in this great work of friendship with Christ? And the more effectually to provoke our spirits,* 1.543 to a more thorough Inquisition into, and examination of our Friendship with Christ; Consider,

1.* 1.544 How many difficulties attend a true and sacred. Friendship with Christ. Is it not ex∣treme difficult to part with right eyes, and hands, beloved Idols, and darling lusts, which are professed enemies to Christ? Is it not very hard to offer violence to corrupt Na∣ture; to disloge sin, and self from the Bent of the heart, that so Christ may loge, and inhabit there? O! how difficult, yea impos∣sible, without omnipotent Grace, is it to win an inch of ground on self-wisdome, self-wil, self-humor, self-strength, and self-righ∣teousnes? What a painful death is it to die to that adulterous, cursed Idol Self, that so we may live to Christ? Whoever overcame sin and self, without a world of Difficulties? And how can we ever hope for friendship with Christ, til we have our hearts rent from these his professed enemies? It is an

easy matter to become a false, bypocritick friend of Christ; but O! how hard is it to be really such? there is no great pain, or difficultie in attaining to a Name, and pro∣fession of Friendship with Christ; but what a world of pain, and labor is there required, to obtain the Thing it self? He that is not sensible of the difficulties, it's a black signe, he knows not what the thing it self means. Now then, if it be so difficult a thing to arrive unto a sincere Amitie with Christ, doth it not greatly concerne us al, to exa∣mine wel, whether that which we professe, be of the right make? Doth not the diffi∣cultie of gaining real friendship with Christ, lay an essential obligation on al Professors, to make a narrow Scrutinie, and Inquisition into their hearts, touching the sinceritie of that which they professe? 2 Cor. 13.5. know ye not, that Christ is in you, except ye be Re∣probates?

2.* 1.545 Consider, how easie a thing it is to be mistaken in our perfuasions, about the sin∣ceritie of our friendship with Christ. As the thing it self is most difficult, so our mistake about the truth of it, is most easie. Though the distance 'twixt true Amitie with Christ, and false be vast, and in a sense infinite, yet the latter doth so much ressemble the for∣mer, as that it is very easy to mistake there∣in. Alas! how much watered brasse is there, that passeth for pure gold? How many Idol-Christs are there, which passe for the true Christ? Is there not much bastard spurious

knowlege, that passeth for true saving light? Are there not many adulterous, whorish Affe∣ctions, which passe for true conjugal Affecti∣ons to Christ? How fearfully are thousands of awakened Professors, deluded with the shadow, or dream of friendship with Christ, when as they are indeed, at heart, real ene∣mies to him? Have we not cause then to sift our hearts to the very bran, to shake our selves out of our selves, and to demand of our selves such questions as these: What a••t thou, as to Friendship with Christ? How doth thy soul stand disposed, and framed to∣wards him? It's true, thou hast professed long, and much Amitie to him; ay but doest thou really, and strongly intend what thou pretendest to be? Thou doest pretend to give him thy heart; but is there no Image of Jelousie, no darling lust loged there, in the room of Christ? Thou hast arrived to some partial, superficial conformitie unto Christ, but yet is there not an inward Difformitie and disagreement from him? Oh! how much should this verisimi∣litude, or Ressemblance betwixt counterfeit and sincere friendship with Christ, awaken and excite our spirits, to a serious and accu∣rate scrutinie into our own hearts, and states, as to this particular?

3.* 1.546 Consider, how dangerous a mistake about our friendship with Christ is. Is not, friendship with Christ the most fundamental part of Christianitie? Is not then the least error, or flaw herein fundamental? Of what use is a false persuasion of true friendship

with Christ, but to make you steal quietly to Hel, in a sweet sleep, or golden dream of car∣nal securitie? For what serves the Name, and Notion of a friend, without the thing, but to make thee a more cunning, and effe∣ctual enemie to Christ, and thine own soul? Alas! Alas! a Name is but a Name, or shadow of a thing: and unlesse thou hast the Thing it self, the Name of being a friend to Christ, wil but serve, as a vizard, or disguise, to concele a rotten heart, and sink thee deeper into the Abysse of sin and miserie. Doth it not then nearly concerne us al, to examine thoroughly what our friendship with Christ is? O that the pro∣fessed friends of Christ would be very seri∣ous, and punctual in this particular; and ne∣ver desist, til they have brought this grand Question, or rather Controversie, to some Head and Conclusion, of this, or the like import: Am I, or am I not a real friend of Christ? Have, I elected him for himself, or have I not? Is mine heart strongly bent for him, or is it not?

Now to come to a ful Resolution of this Question,* 1.547 I shal lay down some criterial notes, or distinctive Characters of Christ's false, and real friends.

1.* 1.548 The true friend of Christ estimes nothing worse than sin, and nothing better than Christ, and friendship with him: he fears and feels no worse Hel than sin, that deprives him of Christ; he hopes for, and desires no better Heaven, than Christ, and the Injoyment of

him, Psal. 73.25. whom have I in Heaven but thee, &c. Christ's Presence makes up his Heaven, and Christ's Absence makes up his Hel. But now is it thus with the false friend of Christ? Hath he not some thing better than Christ, and something worse than sin? Do not some, notwithstanding al their pretensions to Amitie with Christ, se∣cretly prefer some Idol-lover before Christ? Are not some, who affect the name of friends to Christ, great Admirers, and Adorers of some beloved sin, which is Christ's worst enemie? Doth not every false friend of Christ prefer his own quiet, peace, and con∣tentement before Christ, and the Injoyment of him? Have not the most refined Hypo∣crites, and false friends of Christ, something more sweet than Christ, namely their own ease; and something more bitter than sin, to wit the torment of Conscience? It's true, the false friend of Christ may, at times, espe∣cially when under the heats of Conscience, have a Judgement of Conviction against sin, as burning and tormenting his Conscience; ay but al this while, has he not a secret Judgement of Approbation for sin, as it brings contentement, and satisfaction to his heart? Doth not his heart secretly approve of it as sweet and delicious, while his Conscience disallows, and disowns it as scalding, and tormenting.

2.* 1.549 The sincere friend of Christ has his heart greatly broken for, as also broken off from sin, as sin.* 1.550 (1.) His heart is greatly broken for

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

(2.)* 1.551 The sincere friend of Christ has his heart broken off from sin: not only his Judge∣ment, but also the bent of his heart is turned against sin: his Affections are not only bowed, but broken off from sin: he prefers libertie from sin, before licence to sin: he had much rather be stript naked of sin, than be indulged in it. He maintains a daily war against sin, and hates it, even

while he is led captive by it, Psal. 97.10. Yea, he hates that sin most, which is most delicious, pleasing, useful, and agreable to corrupt Nature. But is it thus with the false friend of Christ? Doth he not stil retain a prevailing love to sin, even when that light, which is in conscience, conflicts most against it? hath not his heart a secret hankering after sin, even when he makes most solemne vows, and covenants against it? Are not al his Convictions, Humiliations, Covenants, and conflicts against sin, means greatly subservi∣ent to its concelement, confirmation, and growth? Thus, while acts of sin are suspend∣ed, and some branches lopped off, its Sove∣raintie, and Dominion in the heart is more violent.

3.* 1.552 The sincere friend of Christ makes it his main studie, and work to abase self, and exalt Christ; but the false friend exalts self, and abaseth Christ, in al he undertakes. First, the true friend of Christ makes it his busines to denie himself, and exalt Christ, in al he doth. He would fain abandon, and abjure himself, that so he might more completely adhere, and cleave to Christ: He would be lost in himself, that so he might be found of, and in Christ: He would be spoiled, and stript naked of al his own sufficiences, that so he might be clothed with Christ's white rai∣ment, Rev. 3.17. He desires to be a fool in his own, and the World's eye, that so he may be wise in, and by Christ, 1 Cor. 3.18. He dares not, for a World, be his own

flatterer; no, he accounts self presumtion, a self-hel: he would be alwaies jelous, yea, despairing of himself, though he would never be jelous, or despairing of his Lord, Ezech. 13.10, 16. The knowlege of himself keeps him from pride; and the knowlege of Christ keeps him from Despair. For, not to know a man's self, is the root of pride; and after a man hath known himself in his miseries, not to know Christ in his Grace, is the root of de∣spair, as a serious a Jansenist observes. Again,* 1.553 He is very ready to displease his own wil and humor, that so he may please his Lord's: He doth renunciate his own Righte∣ousnes, that so he may partake of Christ's, Philip. 3.8, 9. In short, he would be poor in himself, that he might be rich in Christ; weak in himself, that he might be strong in Christ; dead in himself, that he might live in Christ, Gal. 2.20. Nothing in him∣self, that he might be al things in Christ, Gal. 6.3. Thus he abaseth self, and exalts Christ. But is it thus with the false friend of Christ? Doth he not, in al undertake∣ments, exalt himself, and abase Christ? Is not self the great Idol, before which al the Faculties of his soul do bow? Doth not that great Diana self rule al, and Christ stand by as a mere insignificant Cipher? Is not self-wisdome advanced in the room of Christ's wisdome? Doth not self-wil give laws, yea check, to the wil of Christ? Is not self love the great Bel, and Dragon, that devoureth al love to Christ? Yea, doth he not Husband,

and Improve al Divine Illuminations, As∣sistances, Quickenings, Consolations, and other gracious Talents for the Interest of Idol-self? It's true, he doth, at times, denie himself in some things, but is it not that he may the more effectually promote himself in other things? Is not the Bent of his heart most inseparably clung to Idol-self, even when, in his profession, he seems most resolvedly turned against it? Doth he not seemingly abase his externe, and carnal self, that so he may the more effectually exalt his Interne, and spiritual self? Or, if he doth arise to such a mesure of evangelick self-denial, as seemingly to denie his own self-Righte∣ousnes, and self-sufficience; yet is it not al in Hypocrisie, that so he may more really, and slily advance the same? Yea, doth not al his pretended self-denial serve only to strengthen, hide, and promote inward lusts? Such a mere lie is al his seeming self-denial: so greatly doth he seek himself, even when he most denies himself. So much is Christ abased by him, even when he seems the most to exalt him.

4.* 1.554 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 in∣timate Ʋnion 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 ve∣ry 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. Where∣as 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.* 1.555 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 Ʋse only: nothing but God in Christ is the matter of his conjugal Amitie, Fruition, and satisfacti∣on. So long as he can injoy Christ, he ac∣counts that he wants nothing, i. e. no essen∣tial part of his Beatitude, albeit he lies un∣der the Deprivement of Al things: and so on the contrarie, although he has a conflu∣ence, and abundance of al things, yet he in∣joyes nothing but Christ, as the matter of his Felicitie. Thus it was with Paul,* 1.556 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 ser∣vant 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, Com∣placence, 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 want∣ing in al his abundance? When the World smiles on him, with the Affluence of al things, doth not his heart adhere unto, and com∣mit 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.* 1.557 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 em∣braceth 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 de∣gree unwilling, but in an Intense degree willing to be Christ's. But is it thus with the false friend of Christ? Doth he, in∣deed, 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 di∣vided false Christ; so is it not with a di∣vided 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.* 1.558 A sincere friend of Christ closeth with the person of Christ, and that for himself: He comes to Christ, not only for s••me good things from him, but for those good things in him. It's true, he loves the Gifts of Christ wel, ay but he loves the Giver bet∣ter: 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 Phy∣sician, 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 conver∣sation 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 them∣selves in Christ. They know that he that hath the Son, hath life, 1 Joh. 5.12. and there∣fore they seek not for life, distinct from Christ, but for Christ himself as the supreme Fountain, and adequate object, or matter of their life.

But is it thus with the false friend of Christ? It's true he loves the gifts of Christ; but doth he not hate the Giver? He affects the bracelets, and love-tokens sent by Christ; but doth he not dislike the person of Christ? He comes to Christ to satisfie and ease his douting, troubled Conscience; but doth he not go to beloved Idols, and Lusts to satisfie and ease his heart? At best, doth he not come to Christ only as a forlorne bankrupt to a bountiful Benefactor, merely to gain some∣what, whereby to pay his debts to the Law? He would gladly receive life and Benefits from Christ; but doth he not stil remain an enemie to Christ? Is he not altogether ig∣norant of, and a stranger to those surpassing excellences, those super-eminent heart-ravish∣ing Beauties and Divine Suavities that are in Christ? Is not this the great wound and plague of every false friend of Christ, that he comes to him for life, or some inferior good, but yet considers not, neither regards that life, and good that is in Christ himself? How many false friends of Christ are there,

who close with him rather as the way to a temporal, and carnal happines, than to an eter∣nal, and spiritual Life? And as for such of them, who take Christ as the way to spiri∣tual life, is not this their main plague-sore, that they come to Christ for life distinct from himself, and consider not that he himself is, not only the efficient, but also the chief ob∣ject of their life?

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

SECT. 2. Exhortations to such as are apparent ene∣mies, or feigned friends of Christ, to be∣come real friends to him.

WE have practically improved this Theme of Amitie with Christ, [Ʋse 4] in order to the conviction of appa∣rent enemies, or false friends of Christ: It remains, that we now improve the same by Exhortations, and Directions unto such, for a real closure with Christ, as their friend. We shal begin with the exhortative part,* 1.559 and endeavor to evince, what essential Ob∣ligations; what grounded, and binding Reasons, or Motives, every Rational creature lies un∣der, for the minding, and seeking after Ami∣tie with Christ. The Reasons, or Motives, which may be urged, for the enforcement of this Exhortation, are very weightie, pressing, and binding; and that whether we consider the Object, Subject, Nature, or Effects of this Divine Amitie with Christ.

1.* 1.560 One great Head of Motives, to presse apparent enemies, or false friends of Christ, to a thorough closure with him, as their friend, may be taken from the perfection of the object, Christ and his Excellences, both Relative,* 1.561 and Absolute. (1.) Let us consi∣der the Relative excellences of Christ, as Me∣diator, and see what Argument they afford,

to persuade us, to a complete election of him, as our best friend. Is not the notion of a Savior, and Mediator, very sweet, and pleasing to condemned Captives? Are not al ambitious of their Prince's Favor, and Amitie? Doth any thing so much capti∣vate the heart of a Malefactor, as the Smiles, and gracious Aspects of his Judge? And shal not then the gracious Invitations, and offers of Reconcilement from the Lord of Glorie, the great Mediator, and Judge of sinners, captivate their hearts to him? Are there not hidden Treasures of life, and Grace in Christ? Is he not a boundlesse, bottom∣lesse Ocean of mercie? Oh! What incom∣parable sweetnesses; what heart-ravishing Beauties; What transcendent excellences are there in Christ, the Mediator? Alas! is it not strange, that such an Husband, such a Friend, such a Fountain of life, as Christ is, should find so little share in our hearts, and friendship? Oh that ever Christ should be so large-hearted towards poor sinful us, and that we should be so narrow-hearted towards him! O come, come gaze on, admire, adore, espouse, and cleave to this great Me∣diator.

(2.)* 1.562 Christ is most eligible for himself, if we consider him in his Absolute excellences. Is not Christ, God blessed for evermore; and so the first Principle, and Last end of our Be∣ings? And can there be any thing more agreable to a rational Being, such as man is, than firme Adhesion to, and Frution of

his first principle, and Last end.a 1.563 Is it not the ultimate perfection of a rational crea∣ture, to returne unto his first Principle, and Last end? And wherein consists this returne to our first Principle and Last end, but in Assimilation to, and election of Christ, God-man, for our friend? Can human Felicitie be formed out of any thing beneath God in Christ? Doth any inferior good suit with that most noble part of man, his Soul? Doth not the supreme perfection of man consist in its union to, and communion with somewhat superior, yea, infinitely superior to himself? And what is there thus supe∣rior to man, but God in Christ? What can quiet and satisfie the clamorous desires of an wide-mouthed soul, but somewhat that is Good of it self, which needs no moderation in the enjoyment thereof? But is there any thing besides God in Christ, that is [bonum per se] Good of it self? Are not al inferior goods, good only in order so some higher good? and do they not hence require mode∣ration in the use of them? But doth friend∣ship with, or the enjoyment of God in Christ admit of any moderation? Can we excede here? Need we any mesures, or bounds to the fruition of that, which is the most so∣lid, and substantial Good; a good most uni∣forme, pure, and without the least commix∣ture; a good most Necessarie, and Absolute; a good most Comprehensiue, and Self-suffici∣ent;

a good most diffusive, and communicative; yea the supreme, and best Idea of al good? And is not Christ al this? Doth not then this most Infinite, Soverain, Ʋniversal, and best Good, best deserve our choicest Frindship? O then, why are men such strangers to Christ!

2. Another Head of Motives,* 1.564 which should provoke, both open enemies, and false friends of Christ, to a thorough-out closure with him, as their friend, is taken from the condition of their Souls.* 1.565 (1.)a 1.566 Is not thy soul of a celestial origine? Was it not Inspired, and Infused immedi∣ately 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 con∣tract 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.)* 1.567 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 car∣nal objects, and an Immaterial facultie? Is it not an absurd, incongruous, ignoble thing, for such a simple, sublime, and elevated Spi∣rit 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 1.568 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 predo∣minant 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, Intel∣lectualitie, Reflexibilitie, Activitie, and separate state. Al which sufficiently demonstrate, that nothing but God in Christ is an ob∣ject

adequate, and commensurate to the soul.

(3.)* 1.569 Remember of what an Infinite Ca∣pacitie thy soul is.e 1.570 Has it not a vast Intel∣lect, 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 Ʋnion, 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.)* 1.571 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 sim∣ple and noble any Forme is, by so much the more vigorous and active it is. Now the human soul being the most simple and no∣ble of al inferior formes, it must needs also be the most active. Thus much thef 1.572 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 Satis∣faction, 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.)* 1.573 Remember thy soul is is ane 1.574 Immor∣tal 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 1.575 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 tem∣poral objects, are said to be temporal. And oh! what invincible engagements doth this lay on thine immortal soul, to elect, and in∣violably adhere to Christ; because hereby it wil, in its mesure, participate of Eternitie it self, and eternal enjoyments.

3. Another commun place of Arguments,* 1.576 to enforce this Exhortation, is taken from the genuine Idea, and Nature of Amitie with Christ. What is Friendship with Christ, but a Divine Confederation, Alligation, or binding of the Heart to God, by a solemne League and Covenant of Friendship? And can there be a greater Felicitie, than to have the soul bound, by an inviolable Covenant of Amitie, to the great Jehovah? What? Is it possible, that a rational Creature should refuse such a sweet, and Divine Obligation, as this of friendship with Christ? Are not these silken, and golden chains, whereby a rational soul is bound fast to his chiefest good, more desi∣rable, than the Iron chains, whereby the

heart is fetterd to sensibled good? Is there any losse, or pain to be feared by having the soul inseparably glued, and knit to such an excellent friend as Christ is? Is it not a sweet, and delightsome death to die with longings for, and soul-satisfying conversati∣on with Christ, our best friend? What is Hel, but separation from Christ, Psal. 73.27. and therefore what-greater Heaven may we expect, or desire, than an Immutable, and Intimate union, and communion with Christ, as our best friend, Psal. 73.28? Is it not strange then, that Human Nature, indued with Judgement, and Wil, should be so averse to a Covenant of friendship with Christ? What? not adhere and cleave to Christ, who is so good a friend, yea sometimes an only friend? Doth the soul receive any Dam∣mage by entring into a strict Amitie with Christ? Is it any shame, or disgrace for Human Nature to be fettered, and chained to Christ, the Lord of Glorie? Wil any thing render thee more Happie, than the eternal Blessed Vision, and fruition of the Deitie? And is not this Appendent to, yea formally contained in friendship with Christ?

4.* 1.577 Lastly, To provoke our spirits to an entire Election of Christ as our friend, let us consider a little the blessed Effects of such an Election.* 1.578 (1.) Is not life a very eligible thing? Did not Satan speak the truth, when he said, Skin for skin, and al that a man hath for his life? And is not the life of the soul by so much the more desirable, than the life of

the bodie, by how much more excellent the soul is, than the bodie? Now, wherein con∣sists the life of the soul, but in friendship with Christ? As the life of the bodie, Con∣sists in its union with the soul; so doth not the life of the soul consist in union with Christ, as its Friend? What is spiritual Death, but Disunion from Christ? Can there be a more natural, uniforme, equal, perma∣nent, excellent, noble and perfect life, than that which consists in conversation with Christ, our choicest friend? Is not al other life, though never so seemingly splendid, and glo∣rious, but a dream, and metaphor, of life; or rather a Shadow of death, if compared with this life? Yea, doth not this bring health out of sicknes, life out of death, Heaven out of Hel?

(2.)* 1.579 Wherein consists the Vigor and Strength of Human Nature, but in Election of, and Adhesion to Christ as our friend? Doth not al Infirmitie, and Imbecillitie of bodie spring from some dis-union, obstructi∣on, or distance between the part and the whole? And do not al our Infirmities of soul arise from Dis-union, or Distance from Christ, our Head? Is not the soul most firme and strong, when it adhereth most firmely to Christ, its first principle?

(3.)* 1.580 What is true Nobilitie, Honor, and Dignitie, but Adhesion to, and participation of the Fountain of al Honors? Now, as the King is the Fountain of Honor in his King∣dome, so is not Christ the Fountain of Honor

in his Kingdome? And can there be an higher piece of Honor among Subjects, than to be the King's Favorite, and friend; to have his eye, and ear, and power to com∣mand? And is not this Honor vouchsafed to al Christ's friends? Have they not his ear, yea, heart to command, as C. 6. S. 5.

(4.)* 1.581 Wherein consists the formal Idea of Divine Libertie, but in a Divine Amplitude or Enlargement of State, and Acts, arising from subjection to God, and the use of al other things in subordination to him? And is not this the immediate and essential product of Amitie with Christ, as before, C. 6. S. 5.

(5.)* 1.582 What are Riches, but the Affluence of many useful, and precious Goods? Now, if Christ be your friend, are not al things yours, 1 Cor. 3.22, 23? Yea, has not he an admirable facultie of Spiritualizing tempo∣ral mercies? Are not the very commun goods of his friends, sugared, and watered with special favor; dipt in the bloud of the Son of God? And doth not this turne curses into blessings, povertie into riches, salt crosses into sweet mercies? Whereas, to such as are not friends of Christ, their best blessings are salted with the curse of God. The sweetest comforts want spirit and bloud, without Christ: but to such as are his friends, there can be no want: an uncovered Tent, a straw Bed, a Pillow of stone, an emtie Purse, are great riches to such. Yea; by electing Christ for thy friend, thou comest to share in foun∣tain-goodnes; and are not al things most

pure, most sweet, and most copious in their Fountain? Can he want any thing that is good, who enjoyes the Fountain of al? See C. 6. S. 5.

(6.)* 1.583 Wherein consists true Peace, Joy, and comfort, but in a sweet Harmonie, Ʋniformitie, Order, and Agreement of al parts? And whence springs this Harmonie, and Agree∣ment in the soul, but from its firme Adhe∣rence to Christ as its friend?

(7.)* 1.584 What is the supreme Interest of a Rational Creature, but to use, and refer al inferior concernes to his Last end? And is not this also the Immediate, and proper Issue of Friendship with Christ? Do any more effectually promote their supreme In∣terest and Last end, than such as Elect and adhere to Christ as their best Friend? Thus we see what Demonstrative Arguments, Rea∣sons, and Motives there are, to induce, and provoke men unto a complete closure with Christ, as their friend. And oh! what a prodigious piece of folie is it after al this, for men to persist in open enmitie against, or false friendship towards Christ?

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

WE procede now to the second part of this Use,* 1.585 namely, the Directions for attaining unto a complete Amitie with Christ. Art thou firmely resolved, or wel inclined to become a friend of Christ? But art thou indeed, and in good earnest disposed hereto? Then take the following Directi∣ons.

First,* 1.586 look wel to the Be∣ginnings of thy friendship; be sure thou lay a good Foundation. Take this for an Infalli∣ble, eternal Truth, The progresse, and per∣fection of your Amitie with Christ, wil be pro∣portionable to its Foundation, and beginning. Wherefore a good Beginning is more than half your work: and, on the contrarie, a bad Beginning is worse than none at al. Let thy Conscience be never so deeply wounded by the Spirit of Bondage, yea, cast down to Hel, under Despairing thoughts, and Hellish Terrors; yet, if there be not a fiduci∣al closing with Christ; thou wilt prove at best but a conquered Enemie, or slave, not a faithful friend of Christ. Again, Let thine Heart be lift up to Heaven, in spiritual Illu∣minations,

and Raptures of Joy; yet if the inward Pondus, or Weight, i. e. the more prevalent Inclination, and Bent thereof, be not towards Christ, thou wilt remain but an Apparent Hypocritick friend, and real ene∣mie of him. Lastly, let thy Profession, and Conversation be gilded over with never so many Splendid Titles, Artificial Formes, and Habits of legal Mortification, pretended Evangelick Sanctitie, Puritie, and Pietie seemingly Angelick; yet if thine Heart be not sound, and sincere, al thy Glorious Titles, and Formes of Godlines, and Friendship with Christ, are but begun in Hypocrisie, and wil unavoidably end in Apostasie. Therefore thou seest how greatly it doth concerne thee, to look wel to the Foundations, and Begin∣nings of thine Amitie with Christ: For if it begin il, it can never end wel. Loose worke, or any fundamental error in thy first Election of Christ, wil cause a crack in the whole Structure of thy friendship with him. If thou begin but a seeming, Hypocritick friend, thou wilt and a real, and open enemie of Christ. Oh then! of what infinite con∣cernement is it, to use al manner of Caution, Circumspection, and Diligence in laying a good Foundation, for a sound and lasting friendship with Christ? O beware, beware, of false, superficial, or rotten foundations! If thou wilt build a lasting Structure of Amitie with Christ, such as may reach up to Heaven, thou must lay the Foundation almost as low as Hel: namely, thou must dig deep, not

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only into sin, but also into self; and never leave digging, til thou come to an holy and humble self-despair; which is a kind of felt Hel, yet the Gate of Heaven, and friend∣ship with Christ. For self-despair is a door to Faith, and Hope in Christ. But we de∣scend to particulars.

As in man's Bodie, there are two great and principal parts, the Head, which is the Fountain of Animal Spirits, and thence the seat of Sense, and Judgement; as also the Heart, which is the Fountain of vital Spi∣rits, and so the seat of Life and Affe∣ctions:b 1.587 So in like manner in al Friendship there are two great principal parts, and Foundations, (1.) A prudent Head. (2.) A vital, loyal, or Faithful Heart. Now pro∣portionable hereto, there are two main, and principal parts, and Foundations of our Amitie with Christ. (1.) A prudent, sanctified Head, or Judgement. (2.) A vital, loyal, Faithful, or Honest Heart.

1. One principal part, and main Founda∣tion of Amitie with Christ, consists in a sancti∣fied prudent Head, or a wel-principled, awaken∣ed, and serious Judgement. As the Head is the top of the bodie, the seat of Animal Spirits, and therefore the Guide of a man; so spiritual Judgement is the Guide of a friend of Christ. Saving Light, and San∣ctified Wisdome is the very life, and Soul, not only of our first closures with Christ, but also of al the following parts of Christia∣nitie.

And this is to me a great maxime in Divinitie, That according to the Nature, and mesure of our Light, and Judgement, touch∣ing Christ, and his concernes; such wil be the Nature, and mesure of our Amitie with him. If our Light be, as Joh. 8.12. The light of life, i. e. a real, spiritual, clear, distinct, cer∣tain, feeling, and Active Light, or Judge∣ment; then wil our Election of him as our friend, be single, cordial, complete, and firme. So also as to the mesure, if our Light be in∣tense, strong, growing, and noon-tide; then wil our friendship with Christ be exceding warme, flourishing, glorious, and operative. Such an intimate Connexion is there be∣tween saving Light, or sanctified Wisdome, and friendship with Christ. But oh! how rare is it to meet with such a sanctified Head, such a saving Light of Life, or Judgement? Are there not a world of seeming friends of Christ, who have their Heads stuffed, and cram'd with airy Notions, fine spun Ideas, or curious speculations of Christ, and Evan∣gelick Truths; who yet never had any one beam, or spark of this true Light of life, or sanctified Judgement?* 1.588 Wherefore it is ne∣cessary that we give the true character, the exact Idea, or Just mesure of this sanctified, Prudent Head, which is so Fundamental to the constitution of a sincere Amitie with Christ.

(1.) It must be an Head wel-principled, or indued with a stock of sanctified, habitual Ideas, or Notions touching Christ, and

his evangelick concernes; especially such as refer to friendship with him. This is essen∣tial, and fundamental to the constitution of a Divine Amitie with Christ. For if there be not a considerable mesure of Habitual Light, or Sanctified Evangelick Notions, touching Christ, his Excellences, Laws, and the Benefits we receive by him, how can the soul fal in love with him? Who ever ju∣diciously loved that, whereof he never had any right Notion, or conception? In brief, if thou wilt become a good friend of Christ, get a true Idea, or right notion of Christ's Relative, and Absolute perfections; How ful of Grace, and Truth he is; what an Infinite plenitude of Life dwels in him; How wil∣ling, and readie he is to fil every emtie heart; to enrich every poor soul; to refresh every wearie and heavy laden sinner; to heal every wounded soul; to revive every dead and drooping spirit; to justifie every self-condemned sinner, that comes unto him. Get also a right Notion of al the Absolute perfections of Christ: touching those ra∣vishing Beauties, and Transcendent excel∣lences that shine in his person, as he is the Son of God, and expresse Image of his Per∣son. Farther, thou must have right Ideas of thine own sin and miserie; and thence of thine absolute necessitie and need of Christ; as also of the covenant of Grace, and the Termes on which Christ is offered to thee.

(2.)* 1.589 It sufficeth not, that thou hast an head wèl-principled, with Habitual notions of Christ, but thou must also have an awakened Head, or an actual feeling Judge∣ment of Christ and his Affairs. Habitual Notions, without an actual feeling considera∣tion of things, is but a sleepy, and dreaming knowlege; that which wil never work the Heart, to any real closure with Christ as our friend. The Head is the Fountain of the senses; and if these be bound up by vapors, or decay of spirits, sleep presently follows: So here, if Conscience, which is the seat of spiritual sense, be bound up by the vapors of sin, what follows, but spiritual slumber, and dreams; which dis-spirit our Friendship with Christ? The more awakened, actual, and Feeling our Judgement of Christ is, the more firme wil our friendship with him prove. A sleepy, dreaming, and infensible knowlege of Christ, breeds only a loose, broken, variable, and false Amitie with him.

(3.)* 1.590 A Sanctified, prudent Head, implies also a serious, considering, deliberative Judge∣ment. None make better friends of Christ, than such as pounder, must, and pore most up∣on him. A rash, unadvised Head is a very bad Foundation for Friendship with Christ. The plodding, contriving Head, if it fixe on a right matter, is usually attended with a fixed Resolution, and invariable wil. If thou desirest to be a Loyal friend of Christ, be much in spiritual consideration,

consultation, and advice touching Christ, and thine Adherence to him. The wisest friend, if good, is usually the best.

(4.)* 1.591 A sanctified Head is also a working Head: Active prudence, if it pitch on a right object, is alwaies best. Nothing so strong, as a sanctified Judgement, backt with experience, and Affection. And if the Judge∣ment be wel-grounded, and strong, the friend∣ship cannot be weak, or staggering. A lazy, slothful Judgement ever breeds a loose, super∣ficial Amitie with Christ. So much for the first Foundation, namely a sanctified, prudent Head.

2.* 1.592 If thou wilt arrive to a solid, entire Amitie with Christ, get, not only a sanctifi∣ed, prudent Head, but also a Loyal, faith∣ful, and sincere Heart. This is the main fundamental, and principal part of Friend∣ship with Christ. A prudent Head, without a faithful, and sincere Heart, never makes a good friend, either of men, or Christ. Now this Loyal, sincere Heart consists of two parts, (1.) A Broken Heart. (2.) A Sound Heart. Of each in order.

1.* 1.593 If thou wilt lay a good foundation for friendship with Christ, thou must be sure to get a Broken Heart. For a Broken heart is best disposed to close with, receive, and enter∣tain a whole Christ. A broken spirit he wil not despise, Psal. 51.17. The Sacrifices of God are a Broken spirit, &c. Now this Broken Heart implies,* 1.594 (1.) An heart deeply Broken, and wounded for sin. Corrupt Nature is

extreme loftie, stout-hearted, and unbroken: it cannot bend, or stoop to termes of Recon∣cilement with Christ; yea, it makes a sport of Christ, 'til the Spirit of Bondage come, and break it to pieces: the secure sinner sleeps on, and never wakes, 'til the Law, by its terrors and fears shake him: Christ and Heaven, are most sweet to them, who have been shaken over the flames of Hel, and al∣most sinothered by the smoke thereof: there is an Evangelick sense of Hel, which much conduceth to Christ's Heaven.

'Christ's Pa∣lace-work (saitht 1.595 a Reverend Divine) and his new dwelling laid upon Hel felt, and feared, is most firme: and Heaven-grounded, and laid upon such an Hel, is surest work, and wil not wash away with Winter stormes. It were good that Pro∣fessors were not like young Heirs, who come to their rich Estate, long ere they come to their Wit, and so lavish it.'

It cannot be expected that the soul should be raised up to faith, and Amitie with Christ, before it hath been cast down by fears, and terrors of Conscience; at least so far, as to make it sensible of the need it hath of Christ. (2.)* 1.596 A Broken heart in∣cludes an Heart Broken off from sin, and self. That Freindship with Christ, which is not founded on aversion from sin, and self, is but emtie, and airy, and wil serve only as wings to carrie you to Hel: such a Forme of Ami∣tie with Christ, is without life, and power: it makes you only more cunning enemies

to Christ, and your own souls. There must be a plowing up the fallow ground of sin, and self, before the seed of friendship with Christ wil spring up.

2.* 1.597 If thou wouldest lay a sure founda∣tion for a stable Amitie with Christ, thou must get not only a Broken, but also a sound Heart. So Psal. 119.80. let mine heart be sound in thy Statutes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immaculate, entire, perfect, or wanting nothing. The wise man tels us, the heart of a fool is no∣thing worth: and why? Because he wants the best part of his heart; he is hollow-hearted, or rotten at the Core, unsound in heart; and therefore shal be, one day, ashamed of his folie, and hypocrisie. But, saith David: Let mine heart be sound in thy Statutes; that I be not ashamed, i e. that I may ap∣prove my self a loyal friend to thee, and so never be ashamed of my profession. It's true, David was subject to many imperfecti∣ons: he had many specks, and defects, as some sound Apples have: ay but yet he was not rotten at the Core, as Hypocrites are: the inward frame, and Bent of his heart was sincere and sound. Though the friends of Christ be subject to many imperfections, yet the inward constitution, and frame of their hearts is sound and upright; and this keeps them Loyal, and Faithful to Christ: where∣as the rotten-hearted friend of Christ, be his profession never so golden, and splendid, yet, because rottennes possesseth the frame and Bent of his heart, he shal at last be ashamed and

confoundèd. A rotten, hollow Heart, although it may seem never so beautiful, and Glori∣ous, alwayes proves disloyal to Christ. There is no durable friendship, but what springs from a sound Heart: which implies,

1.* 1.598 A living Heart. Life, they say, be∣gins at the Heart; so doth Amitie with Christ. Art begins with externes; but Na∣ture, and life begin with Internes: The Heart is the first that lives, and the last that dies: so here, true friendship with Christ begins with a living Heart. Therefore if thou wouldest really be, what thou doest professe thou art, a friend of Christ, be sure thou mind more the inward life, and power of Grace in thine Heart, than externe Formes, Apparences, and Shadows thereof. It is Sage, and great Advice, which the serious Jansenist gives to young Converts.c 1.599

'In the beginning of Conversion, we should not affect to appear devout before the eyes of the World, by some promt, and exteri∣or change, which comes under publick view; but retain our selves, and the new sentiments of pietie, which Grace inspires, within the secret of our Hearts; that so the Renovation of our souls be discovered, rather by our Actions, than by our externe mines, gestes, and behavior.'

O that green, and young friends of Christ would observe this; and more studiously intend the interne Life, and power of Grace in the Heart, than the externe Forme thereof.

2. If thou desirest to approve thy self a

loyal friend of Christ,* 1.600 then industriously labor after a single Heart. This is another essential branch, or part of a sound Heart. Now this single Heart implies both a single Object; and also single Motives, or Ends.* 1.601 (1.) If thou wilt have a single Heart towards Christ, thou must let a single Christ possesse thine Heart. For such as the object, under its formal constitution, is, such wil our Hearts be: If thou elect a double Christ, i.e. adde any thing to, or com∣pound any thing with Christ, thou wilt have a double Heart: O beware, beware, how thou mixe the World, the Law, Sin, or Self with Christ! Fie, Fie, on that adulte∣rous whorish Heart, which would fain loge somewhat besides Christ, in the bed of its Affections! Christ must lie his alone in the Bent of the wil, or he wil have nothing to do with that soul. Alas! how many make a commun Strumpet of their Heart; let it lie in commun for Christ, and for any Idol-lover? Thou must defie right-hands, right-eyes, and al other Idol-lusts, or Lovers, if thou wilt be a loyal friend of Christ. Yea, self in its whole latitude, whether wise, conceited, Re∣ligious, moral, Righteous, or Evangelick self, must stand by, as a mere cipher, that so Christ may possesse the room of self. Thou must die to al other Lovers, if thou wilt live to, and with Christ, as thy Friend. We have al too much of an adulterous love, and whorish Heart; which is inclined to loge something besides Christ in his Royal Bed; and therefore

the Lord is pleased to allure such, as belong unto the Election of his Grace, into a Wil∣dernes-condition of much spiritual Bondage, Tentations, Desertions, Deadnesses, Discom∣fitures, Hurries, and other Afflictions, not a few, thereby to banish al Idol-lovers from the Heart. Oh then! Why wil not poor awakened souls fal in with the designe of their Lord, and let him have his alone in the Royal bed of their conjugal Affections? Christ wil be Al or None.

(2.* 1.602 If thou wilt have a single Heart to∣wards Christ, then let the Motives of thy Friendship to him be single. As thou must elect a single Christ for thy friend, so also the motives of thine Election must be single. Now the motives of any action are of the same Nature, and have the same Influence with the end: for the Last end is the su∣preme motive of every Action. So then, to have single motives of our friendship with Christ, is to have a single Intention, or Intui∣tion of right ends, in our election of him. This is called in Scripture a single eye,* 1.603 Mat. 6.22. If therefore, thine eye be single, i. e. If thou hast a single, pure Intention; if there be no squint eye, no oblique regards to private ends. A single heart takes Christ not only for the Loaves, but for himself; not only as the way to profit, but as the way to life; not only to cool the heats of Conscience, but also to quench the fire of lust in the heart; not only to satisfie the Law, and its demands, but also to satisfie the Heart, with the Frui∣tion

of Christ himself. Such are the motives of a single Heart, and such ought to be the motives of thy friendship with Christ. Thus the Spouse Characteriseth the friends of Christ,* 1.604 Cant. 1.4. The upright love thee, i.e. such as have an upright, single Intention, right ends, or strait motives; they, and they alone have a sound, sincere love of Friend∣ship for thee: such as have a double heart, or (as the Psalmist, Psal. 12.2.) an Heart and an Heart, an Heart for Christ, and an heart for Idol-lovers, such are false friends.

3.* 1.605 A sound Heart is an Entire Heart: As thou must take Christ with a single Heart, which refers to the Object and Motives, so also with an Entire, whole Heart, or thou wilt never make a loyal friend of Christ. This indeed follows on the former: for if the Heart be double as to the object, and mo∣tives, it can never be in it self Entire. The Composition, or Duplicitie of the object, ever breeds a Division in the Facultie, or Sub∣ject; which destroyes al friendship with Christ. Integritie of Heart is Essential to al true Amitie with men, but much more with God.* 1.606 So Psal. 119.2. Blessed are they that seek him with the whole Heart. i.e. (1.) They who seek nothing but God himself;* 1.607 or if they seek any thing else but God, it is for himself. Thus God is to be loved with the whole heart, i. e. he is to be loved alone; or if any thing else besides God be loved, it must be loved for God, and in God. For he that loves any thing besides God, which he

loves not for God, loves that thing more than God, and so makes an Idol of it: they that love Christ with the whole heart, love no∣thing but Christ for it self. (2.) To seek God in Christ with the whole heart, is to have the prevalent part of the heart towards him: and they who have the prevalent Pondus, or Bent of their Hearts toward Christ, they are indeed sound-hearted, and Loyal friends. In moral estimation, the major, prevalent part passeth for the whole: if Christ hath the prevalent part, or Bent of the wil, he was the whole: but if you give him only the lesser part, i. e. some Velleitie, or conditionate wil, some wishings, and wouldings, some loose desires, you give him nothing. If you give Christ only a faint, languishing, incomplete wil, you are so far from becoming his Friends, as that you do indeed render your selves more spiritual, cunning, and mortal enemies to him thereby. For such imperfect Velleities, or conditionate, languid desires, and wil towards Christ, being soon overcome, and born edown by the prevalent Bent of the Heart towards Idol-lusts, and other Lovers, they serve only to concele, corroborate, and improve those seeds of enmitie, which lie dor∣mant in the Heart, against Christ. O then take heed, how thou content thy self with some languid, faint wishes, or conditionate desires after Christ: believe it, he wil have the Bent of the wil, or nothing. If thou divide Christ, or divide thine heart 'twixt Christ and the World, thou wilt never have him. As thou

must reserve nothing of the Bent of thy heart for any but Christ. Believe it, as a piece of Christ wil not suffice thee; so a piece of thine heart wil not suffice Christ. Be∣ware then, how thou divide thy narrow Heart: remember al is too little for Christ: it wil not serve him and any Idol; he wil have al or none. Give Christ therefore his due, an entire, complete Heart: be wholly for him, and then expect, that he be wholly for thee: Let al other suiters stand by, and Christ alone possesse the conjugal Bent of thine Heart. Know, that Christ's Jelousie wil not admit a Division of thine Heart: a little love for other friends may be too much, but much love for Christ, is too little, in a soul espoused to Christ. If thou wilt be a loyal friend of Christ, thou must get a determined, resolute, peremtorie wil for him: thou must contend and wrestle, with an holy violence, for Christ; and resolve not to be put off with any thing but Christ. Yea, though Christ seems to turne his back on thee, yet follow him stil, even to the Gates of Hel, and then thou shalt with the Syrophenician woman, find a Hea∣ven of Friendship with him. Christ loves such holy Importunitie, and contention: love∣violence, is very pleasing unto Christ: He that wil not be denied, shal be sure to find Christ.

4.* 1.608 A sound Heart is a flexible heart. A dead Heart is very stiffe, and inflexible; but a living sound heart is very Flexible, and yielding to Christ. It's so in Nature,

dead Carcasses are very stiffe and unpliable, but a living bodie has its parts very pliable. If then thou wouldest have a sound Heart towards Christ, be sure that thy heart be very flexible towards him. Flexibilitie, is essential to the constitution of Amitie amongst men: If both, or each be of inflexible, crosse, stiffe Humors, there wil never be a lasting friendship. Stout-hearted sinners are, in Divine estimation, far from Christ, and friend∣ship with him, Esa. 46.12. If thou art ambitious of being a loyal friend of Christ, thine Heart must be flexible, and pliable. (1.) To the Termes of his Covenant, and his Evangelick offers of Grace. (2.) To his Royal Laws, especially such as relate to friendship with him. (3.) To the workings and operations of his spirit of Grace. (4.) To his providential occurrences, in a way of passive subjection, and submission. Thus thine heart must be flexible towards Christ; albeit inflexible, and resolute against sin, and al Idol-friends.

5.* 1.609 A sound Heart is an Honest, sincere Heart, such as really intends what it pretends unto: such an heart is essential to true Amitie with Christ. So Luke 8.15. An honest, and good heart, are joined together. This honest heart is opposed to a guileful, deceitful, lying Heart; which is repugnant to friendship with Christ. So Esa. 63.8. The friends of Christ are called, Children that wil not lie, i. e. they really Intend, what they pretend unto: there is an Harmonie,

and conformitie betwixt their Affection, and Profession; they would really be what they professe they are: there is no guile found in their mouths, or profession, Rev. 14.5. Such a friend was Nathaniel, Joh. 1.47. An Isra∣elite indeed in whom is no guile: If thou hast any prevalent degree of Hypocrisie, or guile in thine Heart, thy friendship with Christ wil never be good, or sound. It's true, the friends of Christ find, and feel too many Reliques, and Spices of Guile, and Hypocrisie in their Hearts: ay but this is their burden; which they groan under, and hate, and con∣flict against: neither have these Remains of Hypocrisie any prevalent Dominion in the soul: neither doth the Bent of the Heart mingle with,* 1.610 or approve of them. Look wel then to this, that thine heart be honest and sincere with Christ, Ephes. 6.24. Grace he with al them that love our Lord Jesus Christ in sincerite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. with a pure, virgin, incorrupt love; such as has no prevailing mixture of Guile, or adulterous Affection; such as, by no blandissements of this heart-hewitching world, by no solicitati∣ons of sin, and Satan, can be inveigled, or enticed from Christ. O studie, labor, con∣tend, pray, wait, and seek for such an honest sincere heart: such, and such alone makes a sound-hearted friend of Christ.

CHAP. X. Admonitions, and Advice to the friends of Christ, for the Living up to the Dignitie of this their Re∣lation.

SECT. 1. To Studie, and Admire the excellences of Christ's Person, Love, and Grace.

Ʋse 5. [Use 5] 5.* 1.611 THis Doctrine of Amitie with Christ, furnisheth us also with much matter of Admonition, and Advice to such as are indeed the friends of Christ, that they would make it their main Studie, and Endeavor to Act, Walk, and Live up to the Dignitie of their Relation, and State. This use may be branched forth into many par∣ticulars.

1.* 1.612 Is Christ so good a friend; so much eligible for himself? O then! how much are the friends of Christ obliged hereby, to Studie, Admire, and Adore the Superlative, Transcendent excellences of this their friend? What is there more efficacious to improve friendship amongst men, than familiar, and fresh contemplations of the excellences, that

are loged in our friend? Is not this ingeni∣ously expressed by the Moralist,g 1.613 who makes al love to come from contemplation? Who are they that sleight Christ, but those blind sinners who say,* 1.614 Cant. 5.9. What is thy Beloved, more than another Beloved? They wanted eyes to contemplate his Beauties, and therefore no wonder, if they wanted hearts to love and embrace him, as their friend. But as for the Spouse, who wel un∣derstood his excellences, Oh! how doth she crie him up? What a great friend was he in her eye, and heart? What an admirable Cha∣racter doth she give of him? v. 10. My Be∣loved is white and ruddie, &c. She had wel studied the incomparable excellences of Christ, her friend, and therefore her heart was inflamed with Affections towards him. Oh! what infinite Attractives are there in Christ, to draw forth the Attention, Intenti∣on, Admiration and Adoration of his friends? Is there any thing in the World that may be compared with Christ? Take the most ex∣cellent, and glorious pieces of the Creation, and what are they but mere Vanitie, and poor, withered shadows, if compared with Christ? What is the World's Al, but pure nothing, if compared with the transcendent Glorie of Christ, the great Al? O ponder, muse on the attractive excellences of Christ! What a soverain Influence have musing, pon∣dering thoughts, or Spiritual, deep, contem∣plation of Christ's excellences, on our friend∣ship with him? Is it not thus amongst men?

Do not lively, and fresh Thoughts of our friend, though absent, mightily inflame the heart with love unto him? What is it that makes many impotent, effeminate, amorous Lovers, so much to dote on their beloved Idols; but frequent, eye-pleasing views, and porings on their Skin-deep, fading Beautie? And can we imagine that the spiritual, fixed contem∣plation 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 in∣finite complacence, and satisfaction would they find in communion with him?

(1.)* 1.615 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 propor∣tion 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: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. amiable, beautiful, ac∣ceptable,

every way heart-ravishing, Is there any thing in the world more Beautiful than the Sun, and its light shining in its Meridi∣an 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 under∣standings spend their vigor, in Heart-affect∣ing contemplations, and views, of those ad∣mirable glories, that shine in the person of this your dearest, and best friend; and ne∣ver desist, til your hearts be ravished with, and captivated to him.

(2.)* 1.616 Studie, admire, and adore greatly the suavities, or sweeinesses of Christ's Na∣ture; 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 carri∣ges 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 Qua∣lities

in Christ, which render him of an incomparably sweet Nature. (1.) His Na∣ture, as curiously framed by the spirit of God, is of a surpassing finer make, than al other human yea Angelick natures. (2.) His Hu∣man Nature was Graced in, and from the Womb. It's sin that makes our Human Na∣ture, 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.* 1.617 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 sub∣stantial 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 con∣descensions 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 Ene∣mies? And doth not his love out-work De∣vils and Hel? Is there any power so strong, and efficacious as Christ's love? How In∣dustrious, 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 Rea∣son, because we do not Studie, and Admire this Love of Christ, as we ought to do? What vigor, and strength doth the studie of this Love, infuse into al the Ini••uragements of faith? How much doth it raise up the soul under al its Discouragements? What a veil of Disgrace, and Contemt doth it cast on al the goodlines of the Creature? How greatly is the soul raised to communion with Christ, by the studie of his Love?

3.* 1.618 Studie also the Tendernesses of Christ's care, and compassion towards his friends. Is he not mindful of them, when they are forgetful of him? Doth he not think much good for them, oft when they think il of him? Though he may be sometimes out of sight, yet is not even then his heart with them? Doth he not long for, and bleed over them, when he seems to be departed from them? It's true, he sometimes suspends the tokens of his love, and marques of Divine favor: ay but, are not these his suspensions wrapped up in many secret invifible influ∣ences, and gracious Assistances? Or, if at times he may suspend the sensible quicken∣ings,

and enlargements of his Grace; yet doth he not then most intend Grace, when he seemeth to suspend the same? Doth he not thereby humble the soul, and bring it to a life of faith and Dependence? Is not his withdrawment of himself, oft an high act of Grace? Did not Peter receive the more Grace, in that Grace was suspended for a season? Doth Christ upbraid his friends with old debts, or reckon with them in a legal way for infirmities? Has he not drunk Hel drie, and left none of that salt, dead Sea for them to drink? O studie the Tendernesses of Christ towards his friends! How much it grieves him, to see them grieved: what a bleeding sense he has of al their wounds: How chearfully he burdens himself with al their burdens, Heb. 4.15. How patiently he bears with al their froward humors, morose conditions, peevish, pettish, and murmuring frames, even as a Nurse doth with her child, Act. 13.18. How much he considers, and condescends to their Infirmities, by laying no more upon them, than he inables them to bear; by upholding them when they fal; by performing al manner of servile offices for them, even to the making their bed for them, in their sicknesses, &c. Oh! what delicious, and rich matter is here for the studie, and contemplation of Christ's friends?

(3.)* 1.619 The Friends of Christ should also much studie, admire, and adore the plenitude and Riches of his Grace. Has he not Infi∣nite Treasures of Grace loged in him,

as Mediator? And was it not for his friends, that he received al these Immense Treasures of Grace? Doth he not also give forth, and impart these his Riches of Grace, Freely, abundantly, universally, constantly, and unweariedly unto al, that come unto him? Can the friends of Christ be more willing to have, than he is to give Grace? Oh! what an increated Sun of Righte∣ousnes is here, to illuminate dark souls? what an eternal fire is here, to heat, and melt frozen Affections? What an Infi∣nite Ocean is here, to water, refresh, mollifie, fructifie, and satisfie drie, parched, hard, wi∣thered, and panting souls? What strange Mi∣racles can, and doth his efficacious Grace continually work? Oh! what a Felicitie have the friends of Christ, in that their salvation is not rolled on the wheels of their own Free wil? Happie! O thrice happie are they, who have such a rich, strong, yea, omnipotent Mediator for their friend!d 1.620 Oh! what a compassionate eye; what an healing hand; what a bleeding Heart; what an Omnipotent Arme has he, who saveth to the utmost al his Friends? Paul tels us, Col. 1.19. For it pleased the Father, that in him should al fulnes dwel. Here is, (1.) Fulnes, (2.) Al

fulnes,* 1.621 (3.) Al fulnes dwelling in Christ: which denotes the everlasting permanence of al Grace in Christ, as in its Fountain. And that which addes a farther excellence to this Grace, is, that it dwels in Christ, as clothed with our Nature; and so flowing from him as such, becomes more connatural, and agreable to us. So that the Grace we are made partakers of, flows, not immediately from God, simply considered, but from Christ, as God-man, one that is near akin, and allied to us. And oh! what an admi∣rable tincture? what an excellent perfume has this Grace, as it issues from the heart of Christ? As waters that passe thorow Minerals, receive some tincture, and relish of the Mines they passe thorow: so the Grace of God passing thorough the Golden mine of God-man, receives a tincture there∣of, which renders it mightie sweet, and admirable. O studie then the excellent Qualities of this Grace, as it streams thorough the heart of Christ God-man. Studie also the Infinite Quantities of this Grace. O the infinitude of Christ's Grace! Who can sufficiently admire the vast trea∣sures of Grace in Christ? O come and dive into this infinite Abysse, and Ocean of Grace! what fresh wonders are here to be seen day by day? The more we studie this Grace, the more we shal admire it, the more we shal trust in it, the more we shal be sensible of our infinite, and essential obligation to it. Come and see, if there be not boundlesse

Treasures of Grace in Christ? Who ever perisht for want of a sufficience in Christ to save him? O Studie, muse on, yea, let your thoughts be quite swallowed up, and confounded in the Contemplation, and Ad∣miration of these inexhaustible Treasures of Grace, that are in Christ. O prie into this curious, Golden Arke, in which the plenitude of the Deitie dwels bodily, or per∣sonally! What pen, though dipt in the bloud of the Lamb, can write? What tongue, though bedewed with the water of life, can expresse? What Heart, though of never so vast, and Angelick make, can con∣ceive, the ineffable, incomprehensible Riches of Grace, that are in this incomparable Mediator? O! What vast, created emana∣tions of Grace have, for almost sixe thousand years flowed from Christ, unto his friends? and yet he stil is as ful of Grace as ever, Joh. 1.16. What Evangelick matter of con∣templation, and Admiration is here for al Eternitie? Is not this the Heaven of Hea∣vens, to employ an Eternitie in the Beati∣fick Vision, Fruition, and Adoration of this wonder of Heaven and Earth, the Lord of Glorie; to view, and never out-view; to admire, and never over-admire this wonder of wonders, our dear Lord? And should not the friends of Christ be much conver∣sant in digging into this golden Mine, in surveying this Celestial Canaan? Alas! how little do we yet understand of Emmanuel's Name, and Land? What a shame is it for the friends of Christ, that there should be

such admirable excellences in Christ, and they want eyes to view them? O that al other vain Beauties, fond Loves, and Idol-friends might wither, and die away; that so the vigor, intention, and force of our Meditation, Admiration, and Adoration might be expend∣ed on this most Beautiful, Affectionate, and Gracious Lord! What an Heaven would this be on Earth? What Life in Death? How far short do they come of living up to that friendship, they professe towards Christ, who content themselves, with commun, loose, feeble, cheap, mean, low, and vulgar contem∣plations, and Estimes of him? How much doth the Claritie, and Spiritualitie of our Light; the fervor and heat of our Affecti∣ons; the vigor, Beautie, Growth, perfection, exercice, and Glorie of our Graces, depend on our Studies, Contemplations, Admirations, and Adorations of Christ?

SECT. 2. The friends of Christ should daily Repete their first conjugal Election of him, Col. 2.6.

2.* 1.622 ANother piece of Admonition, and Advice for the Friends of Christ, in order to their living up to their pro∣fessed Amitie with him, is, daily to revive, and repete their first Election of, and closure with Christ. And O that I had Affections, Expressions; and Opportunitie to presse home this great piece of Sacred Advice, on the friends of Christ! What can there be said

of greater moment, for the Preservation,* 1.623 Improvement, and Perfection of our Friend∣ship with Christ, than this, that our Hearts be frequently, yea, daily, and deeply engaged in this great Fundamental, and Vital Act of Electing, and closing with Christ?

(1.)* 1.624 Did not this solemne Election of Christ, at first, make that happie divorce between the Heart, and Sin, with al other Christ's Ene∣mies? And is not the Heart daily more alie∣nated from Sin, and Self, and the World, and the Law, by such revived closures with Christ? Doth not the prevalence, and predo∣minance of spiritual pride, carnal Confidence, Self-love, Earthly-mindednes, Hypocrisie, with other spiritual lusts, arise from our defects of such renewed closures with Christ?e 1.625 Is there any thing that doth more effectively quench the flames of violent passions, or break the impetu∣ous force of unmortified Dis∣positions, and irregular Incli∣nations, than fresh Adherences to, and Re∣cumbences on Christ? What more efficaci∣ously shuts the door of the Heart, against the Blandissements, and Inveiglements of an Heart-bewitching world, than to have it laid open for Christ, and the election of him? Is not the Heart also, by such fresh espouse∣ments of Christ, more powerfully rent from the Law, as a Covenant of works? This seems to be the import of our Saviors exhor∣tation, Mat. 7.13, 14.* 1.626 Enter ye in at the

strait gate, &c. i. e. Make it your daily work to bid Adieu to al Beloved Idol∣friends, which are enemies to Christ: get your Hearts, every day more and more, stript of, and rent from Sin, Self, the World, and the Law as a Covenant. And how may this be accomplished, but by more continued Election of, and Adhesion to Christ? The Strait Gate, takes in, not only Aversion from Idol-friends, but also Conversion to Christ, our best friend: and the daily Repetition of the latter, gives no sinal perfection to the former. The Heart is never turned more effectually from sin, self, the world, and Law, than when it is most firmely, and fre∣quently turned to Christ.

(2.)* 1.627 This repeted, and daily Election of Christ is that which Corr••borates, and con∣firmes the Soul's bond of Ʋnion, or Covenant of Amitie with Christ. For what is it that first knits the Heart, in a Covenant of Friend∣ship with Christ? Is it not the Believers Election of Christ, as his friend? And doth not the Repetition of the same Election mightily confirme, and strengthen this bond of Ʋnion?* 1.628 Thus it was with the Spouse, Cant. 2.16. my Beloved is mine, and I am his. Here she makes a fresh, and solemne espouse∣ment of, or conjugal Covenant with Christ. As if she had said: He is wholly for me, and shal not I be wholly for him, and for non other, Hos. 3.3? He has given me a large room in his Heart, and shal not I give him a Regal Throne in mine heart? Is he content with me, poor, sinful, unworthy me? and

shal not I be content with Him, most excel∣lent, alsufficient, incomparable Him? Thus, by repeted election of Christ, she strengthens her union with him. Is not the Heart here∣by kept close to Christ; and thence, Christ kept close to the Heart? Do not such repeted, frequent Elections of Christ, bring the soul into a more intimate and firme Adhesion unto Him; so that the Heart cannot be long absent from Christ, nor Christ long absent from the Heart?

(3.)* 1.629 Such reiterated, and frequent Ele∣ctions of Christ, do greatly radicate, and Strengthen the Root of Habitual Grace in the Heart. According to the mesure of our actual Dependence on Christ, and his Impart∣ment of Grace to us, such is the Vigor, and Strength of Habitual Grace: Now this reiterated Election of Christ, is that which brings the soul into the most Absolute Depen∣dence on Christ; and engageth him to give forth the most efficacious influences of his Grace. The more we Elect Christ, the more we depend on him: and the more we depend on him the more we receive from him, in point of Grace. So Col 2.6.* 1.630 As ye have therefore received Christ Jesus, so walk ye in him, i. e. keep up the same frame of spirit towards Christ, wherewith ye first received him: be much in the repeti∣tion of your first election of him. A Chri∣stians coversion-work is never at an End, 'til his life be at an end: His new-birth is never perfectly over, so long as he continues

in this imperfect life: He ought daily to en∣ter in at the strait Gate, that so he may walk in the narrow way, Mat. 7.13, 14. Peter had a second Conversion, after his great Relapse into that sin of denying his Lord: And so the friends of Christ have their Se∣cond, Third, Fourth (&c.) Conversions, as to fresh turnings from sin unto God. Can'st thou remember with what frame of spirit thou first receivedst Christ? What deep con∣victions, and feeling sense of sin thou hadst? What breaches for, and from sin, were made on thy soul? What solemne closures with Christ thy soul made? Why then, as thou at first didst receive Christ, so walk in him: keep up the same frame, and posture of spi∣rit towards sin, and Christ. And what fol∣lows, V. 7. Rooted, and built up in him, and stablished in the Faith. The Radication of Grace, and the establishment of the soul in faith depends on our walking in Christ, as we first received him; i. e. on the fresh Election of him.

(4.)* 1.631 This repeted Espousement of Christ, is that which gives us an huge enlargement of Affections towards Christ. Oh! What strong, and raised desires after Christ? What Intimate, and inviolable Embracements of Christ in the Armes of Love? What Infi∣nite Satisfaction, and Complacence in his Presence? What bitter Lamentations, and mournings after him in his absence? What Infinite thirsts and longings for; as also lively Hopes of his Returne? And what Implacable

zele against whatever may oppose Christ, would his friends have, were they much in this repeted Election of Christ? The Love of Espousals, and kindnes of youth, which young Converts give unto Christ, is usually most strong, and vehement, as Jer. 2.2. I remem∣ber thee, the kindnes of thy youth, the love of thine Espousals, when thou wentest after me in the Wildernes, in a Land that was not sowen. Oh! what pure, virgin, passionate, tenacious, violent, warme, melted, efficacious Affections had Israel towards Christ, after her Wildernes-condition, when she first made a solemne contract with, and espousement of him, at the valley of Achor? Was she not then Holines to the Lord, &c. as v. 3. And what more effectually preserves such conjugal Affections towards Christ, than the frequent Repetition of this first conjugal contract?

(5.)* 1.632 Nothing is more effectual to recover the friends of Christ, out of their Spiritual Relapses and Backslidings of Heart, and waies, than such fresh espousements of Christ. This is the main of Christ's Advice to the backsliding Church of Ephesus, Revel. 2.4, 5.* 1.633 Neverthelesse I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works. What were those first works, but the great vital, fundamental Acts of electing Christ, and re∣cumbence on him? And is there any thing more effectual, for the Reduction of the backsliding soul to its first-Love, than this

Repeted election of Christ? Was not this the main essential Act, Whereby the soul was at first implanted into Christ? And can there be any thing more soverainly effi∣cacious, for the Reducement of the soul, un∣der its Departures from Christ, than the like revived, repeted choice of him?

(6.)* 1.634 A main part of our communion with Christ, consists in such frequent Repetitions of our first choice of him. Certainly, none enjoy more of Christ, than they who most firmely adhere to him: Now wherein con∣snis the souls Adhesion to Christ, if not in such revived Elections of him? Thus in that fore-named Text, Col. 2.6. As ye have therefore received Christ Jesus, so walk ye in him. As if he had said: Do'nt you re∣member, what glorious Ideas; what lively, and precious thoughts; what firme Adherence of wil; what a torrent of melted Affecti∣ons, you had for, and towards Christ at first Conversion? Why then, walk in the same: endeavor to keep up, and maintain the same in daily communion with Christ.

(7.)* 1.635 The choicesi part of the life of Faith, and the soul's daily expectation of its absent Lord, consists in frequent, repeted elections of Christ. The Life of Faith is the Life of our friendship with Christ. We never are better friends to him, than when we believe most on him; and are daily under lively expectations of his second coming: and 〈◊〉〈◊〉 not this wrought by fresh election of him? No wonder indeed, that many professed

friends of Christ, live so much by sense, on present sensible goods; seing their Hearts are so much strangers to these great vital Acts of Faith. Have not the friends of Christ very frequent, deep, and lively Appre∣hensions of, and Affections for Christ's second coming, and coming Glorie, at first conver∣sion? Yea, is not their faith in this parti∣cular sometimes clearer, and stronger at first Conversion, than in some following parts of their life? Have not many young Con∣verts more contemtible, cheap, and vile, estime of sensible good; with more raised, and sublime conceptions of future Injoy∣ments, at first turning to Christ, than after∣wards? Are not visible, present Goods, and Ils, made really invisible, and Absent; as also Invisible, and Absent Goods, and Ils, made really visible, and present to their eye of faith? Thus it was with those young Converts, the Thessalonians, in the begin∣ning of their Friendship with Christ, 1 Thes. 1.9, 10. where he comprehends their first conversion under these two Heads: Ye turned to God from Idols, (1.) To serve the living and true God. (2.) And to wait for his Son from Heaven. So that this waiting for the second coming of Christ, which is else where made one of the highest parts of the life of faith, these Thessalonians, even in their first conversion, arrived unto. And whence came this to passe, but from the Realitie, ••••••idence, and Efficacie of their Assent; con∣junct with the Force, and Firmitude of

their consent, and Adherence to Christ? And O! what firme, deep Expectations of Christ's second coming? What lively views, yea, prelilabitions of his Coming, Invisible Glories, might the friends of Christ arrive unto, were they but much in the exercices of these Vital Acts of Faith?

(8.)* 1.636 Reiterated, and daily-fresh Elections of Christ have a mightie soverain influence for the production, and conservation of Assurance. The Assurance of our union with Christ, has an efficacious influence for the Im∣provment of our friendship with him: For the knowlege of our Interest in the heart of Christ, gives him a greater Interest in our hearts: we love Christ most, when we are most assured of his love to us: and this is mostly got by fresh elections of him. What a vast quantitie of sincere Christians are there, who labor under pannick fears, and vexatious douts touching their eternel state? Oh! what would they give for a wel-grounded, firme, assurance, of a sincere friendship with Christ? how welcome would pale-faced Death be to them, the next mo∣ment, after their arrive unto such an Assu∣rance? What irksome toil, and labors do they undergo in corporal severities? How much do they pore on their hearts, to find out any glimmering marques, or signes of their sin∣ceritie? Al this is good in its kind, and season: But yet, let me say it, next to the broad Seal, and actual Inspiration of the Spi∣rit of Adoption, (who is the principal Agent)

there is, as I conceive, nothing more efficacious, either for the procurement, or preservation of a grounded, Stable, Assurance, than repeted, and frequent Elections of, and Recumbences on Christ. And, I verily be∣lieve, would the douting friends of Christ, spend but half that time, which they usually spend in unbelieving complaints, and porings on their Hearts for signes of Grace, in such fresh and vigorous Elections of, and Adhe∣rences unto Christ, they would far sooner arrive to their desired Haven of Assurance, than otherwise they are like to do. For, albeit sanctification, be in it self alwaies an Infallible marque of Justification, yet it is not alwaies such as to our sense: Spiritual arguing from the Effect, to the Cause, is Or∣thodoxe, and sound Logick in Christ's Schole; but yet how oft do the Mists, and Clouds of an unbelieving, scrupulous heart interpose, and hinder the conclusion from following, though the premisses be good? So great a darknes is there oft upon gracious signes, and evidences of our sinceritie. But now by repeted elections of, and Recumbences on Christ, he is engaged to give forth fresh light, and Influences, for the discoverie of our Graces. Direct Acts of Adherence to Christ, make way for the reflexe Acts of Assurance, touching our Interest in Christ: Repeted faith of Recumbence, at last brings faith of Assurance. There is no more effe∣ctual course for the discoverie of our faith in Christ, than by putting forth fresh acts

of faith on Christ: For as by the vital acts of life, we know we have life: so by believ∣ing, we come to know that we do believe. Yea, faith is not only in it self the best evi∣dence of Grace; but also it gives light, life, and spirit to al other evidences of Grace. yea, who are they, to whom Christ most delights to give the Assurance of his love, but such as most frequently love, and elect him for himself? Al this is confirmed to us, by the lively, feeling experiences of the best Saints; who usually never find Christ nearer to them, in the evidence of his love, than when their hearts are nearest to him, by such fiducial acts of Election, and love. I have known a Christian, (and indeed the greatest Saint that I ever knew) who was much assaulted with a violent Tentation, that he was but an Hypocrite; but being brought to this Resolution, That if he had been an Hypocrite hitherto, yet now he would cast himself upon the Grace of God in Christ; immediately the tentation vanished. Thus we see, what a soverain Influence fresh acts of adherence to Christ have to dispel douts, and strengthen friendship with Christ.

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

3.* 1.637 HEnce follows another seasonable Ad∣monition, and Advice for the friends of Christ, in order to their living up to the Dignitie of their Relation, and Profession; namely, that they would labor after a frame of spirit more rooted, and built up in Christ. This is a subsequent of the former, and so it is brought in Col. 2.7. Paul having,* 1.638 in the foregoing verse, exhorted them, to walk in Christ, by frequent election of him, in the same manner, as they at first received him; he here subjoins: Rooted, and built up in him, and stablished in the faith. The friends of Christ may not content themselves in the mere Repetition of their first Acts, and Works; but they ought to make progresse therein; and grow more rooted, and wel∣grounded in Christ. As if the Apostle had said; Ye cannot walk in, and with Christ; as your friend, unlesse ye are deeply radicated, or rooted, and firmely superstructed, or built upon Christ. Here is a twofold mecaphor; the one taken from plants, wel-radicated; the other from Edifices, or Houses wel∣grounded. He teacheth us therefore, that Christ is our Root, in which we ought to be

daily more firmely radicated: and our Foundation, on which we ought to be con∣tinually more firmely edificated, or built. The first notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rendred by Erasmus, So as you may have roots fixed in Christ: as for the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it being a participle of the present Tense, it shews that this superstruction is successive, and gradual, as Ephes. 2.21. In sum; the Spirit, and mind of this Advice is, that the Friends of Christ would Endeavor after a Soliditie, firmitude, depth, and strength in the great fundamental, and vital acts of Faith. So it follows: and stablished in the faith:f 1.639 whereby he nakedly, and without a Fi∣gure expresseth, what he had before wrap∣ped up in the two Metaphors, of being rooted, and built up in Christ. Now the great Fundamental, and vital Acts of Faith in Christ, wherein the Friends of Christ should endeavor to be more deeply radicated, or rooted, and built up, are these:

(1.)* 1.640 The Friends of Christ must labor after a greater Soliditie, and depth, as also Firmitude, and Strength of Assent to, and Estimation of Christ, as their Friend. The more deeply radicated, solid, and firme our Assent to, and estime of Christ, as our friend is, the more shal we Live, and Walk, and Act, according to the Laws of Friendship with him: A superficial, feeble Assent to, or commun and cheap estime of Christ, ar∣gues a very slender, and narrow, if any de∣gree of sincere Amitie with Christ. This

proves the ruine of a world of pretended friendship to Christ, that it wants this due soliditie, Firmitude, depth, and vigor of Assent, and Estime. And, without al peradventure, the more the friends of Christ are radicated, and wel-grounded herein, the more they wil grow up to flourishing Trees, and beautiful Structures of Amitie with Christ.

(2.)* 1.641 Another Radical, Fundamental, and Vital part of Faith, wherein the friends of Christ should endeavor after more soliditie, depth, and Firmitude, is cordial Adhesion to Christ, as their friend. The friends of Christ should labor after a peremtorie, resolute, yea Head-strong Bent of wil, in adherence to Christ. The more tenacious, violent, and strong the wil is, in adhering to Christ, the better, and more durable is its friendship with him. This was the main of Barnabas's advice to the young Christians at Antioch,* 1.642 Act. 11.23. And he exhorted them al, that with purpose of Heart they would cleave unto the Lord. Barnabas was much rejoyced to see their young, and green Amitie towards Christ: ay, but he would fain have them more solid, and firme; more deeply radica∣ted in their Adherence to Christ: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with purpose of Heart, i. e. with a more peremtorie, resolute, determined, fixed wil; an heart more strongly bent, more firmely and inviolably knit to Christ; a wil more firmely determined for Christ, but more undetermined for sin, and self, an Heart more and more resolved for Christ, but more and

more unresolved for other Lovers; a wil more bent for Christ, but more unbent for Idol-friends. So much also is contained in the following notion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to adhere, or cleave to the Lord, as the needle to the Loadstone; as the Wife to her Husband; as the Bodie to the soul. This firme, solid, and deep Adherence of the wil to Christ is wel expressed,* 1.643 Psal 73.26. my flesh and mine Heart faileth, but God is the strength of mine Heart: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my rock; He to whom mine heart adheres, as a drowning man to his rock. Or we may read it, with R. Ezra, thus: the firme Adhesion of mine Heart is to God.* 1.644 As if he had said; I am wel nigh immersed, and quite swallowed up in the Ocean of Tentations; but yet the firme Adherence, or rational Bent of mine Heart is to Christ: here I am resolved to adhere, and stick, come what wil. And why? because he is my portion for ever, as it follows. Christ loves a peremtorie, resolved wil; such as cannot part with him for the greatest good, or refuse him, though attended with the greatest suf∣fering. A Reverend and holy Divine of this Age, gives us a great experiment of this tenacious, peremtorie Adherence to Christ.

'Sin, saith he, hath made us as tender, as if we were made of Paper, or Glasse: I am oft thinking, what I would think of Christ, and burning quick together; of Christ and torturing, and hot melted Lead poured in at mouth, and navel: Yet I have some weak experience, that suppose Christ, and Hel's

torments were maried together, and if therewere no finding of Christ at al, ex∣cept I went to Hel's furnace, that there, and in no other place, I could meet with him. I trow, if I were, as I have been since I was his prisoner, I would beg loging, for God's sake, in Hel's hottest Furnace, that I might rub souls with Christ.'

Such a determined, peremtorie, and resolute wil, and Adherence unto Christ, is that which gives a mightie Spirit, Vigor, Beautie, Life, Growth, Exercice, and perfection to our Amitie with Christ. And, on the contrary, the more faint, lan∣guid, superficial, and undetermined our wil is, in its Adherence to Christ, the more dan∣ger it is in of partial, if not of total, and final, backsliding from him; especially in times of Tentation. Remember, so far as your Hearts are undetermined, and unresolved for Christ; so far they are determined, and resolved against him, for sin, and the world, and any other Idol-friends.

(3.)* 1.645 The last radical, and fundamental part of Faith consists, in a chearful, and com∣plete Resignation of al concernes to Christ; with entire Recumbence, and Dependence on him, for Influence and Assistance, in order to the performance of al Duties, and Offices, both Active and Passive, incumbent on the friends of Christ. And the more soliditie and depth, the more Firmitude and Strength the friends of Christ gain, in these Funda∣mental, Radical, and vital Acts of Resigna∣tion to, and Recumbence, or Dependence

on Christ, the more wil they live, and walk up to those Laws, and Duties of friendship, they owe to Christ.

What more agreable to the Notion,* 1.646 and Relation of a friend, than Absolute Resigna∣tion of al concernes, into the hands of our friend? Are any reputed better confidents, or more intimate friends, than they, who can most absolutely Recumb, and Depend on us for Advice, Conduct, and Assistance in their most important Affairs? There is such an intimate, and essential connexion betwixt confidence, and Amitie, as that the termes are frequently used interchangably each for other: For a confident, and Friend are used as termes Equivalent. And assuredly, nothing more directly conduceth to the Strength, Improvement, and Exercice of friendship with Christ, than confidence in him, both in regard of Resignation to, and Recumbence on him, in al the momentous Affairs of our Life. Such was the Spirit of Abraham's Amitie with Christ, in the Relin∣quishment of Chaldea, and Resignation of his only Son Isaac; which were two Heroick pieces of confidence in, and Friendship with Christ, James 2.23. What is Friendship, but to make our friends Wisdome, Wil, In∣terest, and Force ours? O blessed he, that can Sacrifice his own Wit, Wil, Strength and Designes, by a complete Resignation of al to Christ! The Wil of Christ's friend must be as that of a servant; who is then best, when he retains the least of his own wil,

and most of his Master's. O! what an happy thing is it to be quite stript, and spoil∣ed of every rag of self; that so Christ may stand in the room of self? The friends of Christ should subscribe a blank Resignation, and put it into the hands of Christ: They must take al Laws from him, but give none to him: He must be Absolute King over their Persons, Wils, Interests, &c.

And so for Dependence on Christ for As∣sistance,* 1.647 and Influence, it must be Absolute, Immediate, Total, and Constant. The friends of Christ never attain to higher raisures of friendship with Christ, than when, by faith, they most eye, and depend on that Grace, that dwels in him. For according to the mesure of our Dependence on Christ for Grace, such is usually the mesure of his com∣munications to us. Why was it, that Christ received such an infinite plenitude of Grace? Was it for himself? or, was it not rather for his friends, that want it most? And who are they, that find Christ nearest to them, in the quickening, enlarging, fructifying, corrobo∣rating, and supporting Influences of his Grace; but his fainting friends; such as have the most Actual, Immediate, and Absolute De∣pendence on his Grace, as Esa. 40.29, 30, 31? And why is it, that Christ keeps many of his dear friends, under great spiritual Desertions, Barrennesses, Languishments, Deadnesses, and Abatements of first love? Is not this the main cause of al, that hereby they may be taken off more fully, from their own self-dependences,

and so be brought to a more complete Dependence on Christ for al Grace, both Actual, and Habitual? Yea, are not the most eminent friends of Christ, sometimes foiled in their most eminent Graces, and that by a smal Tentation, when they depend on their own Graces, and neglect their Depen∣dence on Christ? And on the contrary, are not fainting, and weak Christians, by virtue of their Dependence on Christ, oft very strong, and impregnable, under the most violent Tentations? Certainly, the friend of Christ is but a poor passive, dependent thing; he has no spiritual wings to flie, no legs to go, no, hands to work, no breath to pray, no food to eat, no fire to warme him, but what he receives from Christ: his Graces are but creatures, and therefore cannot preserve themselves; or act, farther than they are acted by Christ. Thus the Friends of Christ must live wholly in Christ, in a way of Resignation, and De∣pendence, and then he wil live wholly in them, by gracious Influences, and communications; the more deep, and rooted their Faith, and confidence in Christ is, the more green, and flourishing wil their Amitie with him be. The best bargain they can make, is to sel themselves, without Reversion, unto Christ: for hereby they come to have, and injoy, a more Noble, Laudable, Ample, and Free self in Christ.

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

4.* 1.648 ANother Admonition, and Advice to the friends of Christ, is, that they would entertain, and loge Christ in their choic∣est and best Affections. Affection mixed with prudence, and Fidelitie, is the Spirit, and Soul of Friendship. And the more rational, spiritual, pure, and Efficacious our Affections are; the more solid, refined, permanent, and influential wil our Friendship be. Such therefore as wil live up, and fulfil to the Dignitie of their professed Amitie with Christ, must labor after the most refined, and ele∣vated Affections, that may be, for him. Oh! what pitie is it, that whorish Lovers, and Idol-friends should share in that conjugal Affection, which is due to Christ? Alas! what folie is it, to divide that little narrow piece of Love, which is not enough for the best beloved Christ, among bastard Lovers; which are so far from giving satisfaction, as that the more we embrace them, the more they sting us? Christ expects nothing from us, more than our Love, and nothing lesse wil he accept. As Christ gives his friends a conjugal pledge, namely the Earnest of his Spirit; so he expects from them a conjugal

Love. Mariage-love is indivisible, it wil not serve for two corrivals: Christ must loge his alone there. He that enters into a covenant of conjugal Amitie with Christ, must bid Adieu to al other Lovers: Christ wil have Integritie, and Honestie or nothing: And therefore usually he Wooes, and Elects his friends in the furnace of Affliction; he allures them into a Wildernes of many Diffi∣culties, Tentations, and Desertions, there to win, and gain their Affections entirely to himself, as Hos. 2.14, 15. The Friends of Christ are not, neither can they be Masters of two predominant Loves; and therefore Christ must be their Althings, or he is no∣thing to them. Alas! how little do the friends of Christ owe to the flattering, or frowning World? Is not a good look too much for Idol-friends, who would take up Christ's room, in our Affections, over his Head? Woe, woe to him, who hath such a friend as Christ is, and yet wants Affection for him! Can our Affections sleep securely, or find satisfaction any where, but in Christ's bosome? What gain we by spending our Affection's on this smoking World, but va∣pors, and sick dreams, instead of ease, and content? Fie, fie, that whorish Idols should possesse our conjugal Affection, due to so good a friend as Christ is! Oh! what curs•••• Affection is that, which streameth towards any other Lover but Christ? How much should the friends of Christ disdain, that any thing but their Lord, should touch thei••

spiritual conjugal Affections? What an holy Ambition should they have, of entertaining Christ, and none but Christ, in their choicest Affections? How greatly should they scorne al secret dalliances, with an Adulterous World? But to descend to particulars.

(1.)* 1.649 The first and main Affection, which the Friends of Christ should entertain him with, is a conjugal love. Love, as it fulfils the Law, so also Amitie with Christ. And the more Discrete, Solid, Spiritual, Virgin, Equal, Intimate, Passionate, Commensurate, and Transformative our Love to Christ is; the more Raised, Wel-grounded, Conjugal, Per∣manent, Noble, and Operative wil our friend∣ship with Christ be. The Friends of Christ ought to cast their choicest Love into no mould, but Christ's; that so it may be for him, and for none other. Thus the Spouse, Cant. 2.7. My Love. Pathetically:* 1.650 as if she had said, him on whom al my conjugal love centers; the delight of mine eyes, the joy of mine heart, the Ocean, into which al my little love streams; mine only Love. So much is implied: for Abstracts speak Formes, and Essences. The friends of Christ must give him their virgin Love; the Elixir, Es∣sences, and Spirits of their Love. A green, young love may not suffice for Christ: he must have the flour, and vigor of our Love. That little narrow spark of Divine Love, which was inspired, and breathed by Christ, into the Hearts of his Friends, must respire or breath forth, live, and inhabit no where,

but in the bosome of Christ. Alas! where should the stream emtie it self, but in the Ocean, whence it received its first emanati∣on? Oh! what pitie is it, that so much of our Love should passe by Christ, and termi∣nate on Idol-lovers? Who is the Proprietor of our Love, but Christ, and Christ alone? where is there an object adequate to the Saints love, but Christ? where are there such ravishing Beauties, such delicious Suavi∣ties, such surpassing excellences, such Tran∣scendent glories, to feed our Love with al, as in Christ? Can we then put our conjugal-love into better hands than Christ's? Is it not natural to love, to spend its choicest spirits, and vigor on the fairest, and most amiable object? Is it not sad, that Christ should have so much Beautie, Sweetnes, Ex∣cellence for his friends; and yet they should have so little Love for him? Alas! Alas! that clay-Gods, that Time-Idols, that beauti∣ful shadows, and gilded Nothings should run away with so much of our love, and so little of it be reserved for Christ. Oh! what folie is it to have an oblique, and squint-regard to skin-deep Beauties, and golden dreams, when as there is such sub∣stantial Amiablenes in Christ? O the prodi∣gious madnes of those, who find love for pleasing toyes, for beautiful vanities, for fai•• nothings; and yet can find no love for Christ, the best beloved! Certainly, a little creature-love is enough, or too much, but much, yea, the most Christ-love is too little for the

friends of Christ, who have espoused him for their Husband. What is Heaven, if this be not Heaven, to lye under the beatifick vision, Love, and Fruition of Christ? And who injoy more of Heaven upon earth, than such whose hearts are most transformed into, and ravished with the fiducial Contemplation, Admiration, and Love of Christ? Spiritual, pure, and passionate Love to Christ, gives the friends of Christ a possession of himself; yea a secret, and efficacious Transformation into the Image of Christ. For the Heart silently steals into, and becomes one with, what it strongly loves. Love the world greatly, and thine heart wil soon become worldly: Love Christ great∣ly, and thine heart wil grow up, and be gra∣dually transformed into the Image of Christ-Such a Soverain, and Efformative virtue hath Love, especially that of Friendship, if it be in any eminent, predominant degree. O then Love, Love, Love Christ much!

(2.)* 1.651 Another Affection, which the friends of Christ ought to be much in the exercice of towards Christ, is conjugal desire after him.f 1.652 Desire is the first-borne of Love; the feet of the soul, whereby it goes forth to meet its beloved. And, undoutedly, none live, and aci more as friends of Christ, than such as are possessed with the strong∣est desires after him. O! how pleasing is it to Christ, to see his friends ful of love∣sick desires, and longings after himself? Christ cannot be long absent from such as are sick at heart, and pained with desires

after him. Thus it was with the love-sick Spouse,* 1.653 Cant. 2.5.g 1.654 For I am sick of love; and what follows? V. 6. His left hand is under mine Head, and his right hand embraccth me. She no sooner longs for him, but feels his embrace∣ments; yea, he longs for her, as much, or infinitely more, than she longs for him. Oh! what a pleasing pain is it, to be pained with desires after Christ? what a sweet, living death is it, to die with longings after him? O! what mon∣strous unkindnes is it, that Christ should long after his friends, and yet they not long after him? O hunger and thirst after Christ! hun∣ger after his Grace, thirst after Christ's Love, and the sense of it; hunger after his person; yea, hunger and thirst after Spiritual hun∣ger, and thirst after Christ: there is a young Heaven in Hunger, and Thirst after Christ. None injoy more of Christ, at least of his spiritual and gracious presence, than such as have most infinite thirsts, and longings of soul after him. Get as near Christ as thou may∣est, by thy Desires: if they cannot run, let them creep towards Christ: never leave, 'til thine Heart be chained, and fettered to Christ by desires, if not by more sensible Fruition. Thus it was with the Spouse, Cant. 3.3.* 1.655 Saw ye him whom my soul lov∣eth] Saw ye Him? There is a great Em∣phase, and Efficace in this manner of speech:h 1.656

Here is a Relative [Him] without an An∣tecedent; which argues the force and Stength of her desires: She thought al the World knew whom she meant, and desired after: her desires are so ardent, as that they wil not permit her to expresse his Name: al that she can say, is, Saw ye Him? &c. Him; what Him doth she mean? Must the Watch-men needs understand her broken language? Yes; her desires were so pressing, as that she had not leisure to say more than this, saw ye him, whom my soul loveth? The like affecti∣onate desires after Christ, we find in Marie, Joh 20.15. Sir, If thou hastborne him hence,* 1.657 tel me where thou hast laid him, and I wil take him away. Here is nothing but Him, and Him, and Him: her desires after Christ were so vehement, as that she had not time to expresse whom she meant: she saies, tel me where thou hast laid him, and I wil take him away. Alas poor woman, the strength of her desires made her excede the bounds of ratio∣nal discourse. Surely, nothing that is dutie seems impossible, or burthensome to affectio∣nate desires after Christ. The stronger our desires after Christ are, the Stronger, and more invincible wil our Amitie with him be.

(3.)* 1.658 Again, the friends of Christ should labor after a more conjugal grief for, and bit∣ter sense of Christ's Absence; especially for, and of sin the cause thereof. The friends of Christ, when they have not the sweet sense of a felt, and injoyed Christ, they ought to have the bitter sense of an Absent, displeased Christ.

A true conjugal friend of Christ knows no wounds, no pains, no torments, like those of an angry, withdrawen Christ:i 1.659 Death, and Hel to him consists in separation, and di∣stance from Christ: The sense of losse to him is worse than the sense of pain: Yea, it is his greatest pain, that he hath lost his best friend: he sees al the curses, and Plagues of God wrapt up in the losse of Christ.* 1.660 So it was with the Spouse, Cant. 5.6. I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed when he spake, &c. My soul fail∣ed: Christ's Parting farewel put his Spouse into a fainting, swooning, dying fit: Her heart was gone, when her Lord was gone: when he left her, she left her self: her spirits evaporated. Oh! what languishments; what swoonings, and failures of spirits, should the friends of Christ have, when he bids Adieu to them; especially, if their sin be the cause of his Departure from them? Should they not be greatly afflicted in Spi∣rit, that Christ's withdrawment from them, was occasioned by the withdrawment of their Hearts from Christ? What should wound, and grieve them, if not this, that they have wounded, and grieved their best friend, and so made him, at least seemingly, to turne against them as an enemie? Can there be a worse Hel, on this side Hel, to the friends of Christ, than this, that their departure from Christ, has made him depart from them, and leave them under a wildernes-condition

of many Tentations, Desertions, Difficulties, &c? O mourne, mourne, for Christ's Ab∣sence, and for sin, the cause thereof, as the worst Hel.

(4.)* 1.661 As the friends of Christ should main∣tain a deep, bitter sense of, and grief for Christ's Absence, so ought they, no lesse, to keep up a wel-grounded lively Hope of his Returne. Hope is, according to the Scripture stile, the Anchor of the soul, Heb. 6.19. if this fail,* 1.662 how soon wil the Heart fail, and sink down into the Gulf of despair. In times of De∣sertion Satan, and our own unbelieving Hearts make many black lies, and raise ma∣ny slanders on Christ; therefore if Hope dies, al dies. Wel-grounded Hope is a seed of Heaven: it is a good Prophet, which al∣waies Prophecies glad tidings of Christ's Returne. Yea, take a friend of Christ in his lowest ebbe of comfort, and darkest mist of Desertion, and Tentation, yet even then he hath some insensible, negative Hopes; so that he dares not say peremtorily, Christ wil never returne: or, if he say it, 'tis but in a fit of Ʋnbelief; and therefore he soon recol∣lects himself again, and cannot but cherish some secret hopes; which, though not per∣ceptible, or sensible, yet he wil not part with them for a thousand worlds. Thus it was with Jonah, ch. 2. v. 4. Though I said,* 1.663 I am cast out of thy sight, yet I wil look to∣wards thine holy Temple. Jonah, in the Whales bellie, cast a wist eye of Hope towards the Temple, the Symbol of Christ, which

kept up his soul from sinking, when his bo∣die was sunk unto the bottome of the Sea. Thence saith David,* 1.664 Psal. 119.81. my soul fainteth for thy salvation; but I hope in thy word. He had long expected salvation, and should have given up al for lost, had he not hoped in God's word of Promise: Christ breathes in a word of Promise into his Heart, and he breaths forth fresh, and lively hopes every day into Christ's bosome. The friends of Christ must remember, that the Cable to which the Anchor of their Hope is fastened, is not their own mutable, ambulatorie wil, or the fallible word of men, but the immu∣table Oath, and infallible word of the eternal God; who is Veracitie it self, Heb. 6.17, 18. Oh! what a strong Foundation, what an immobile Rock is here, for our Hopes to anchor on? How may our Hopes leap, and dance on this rock, and bid defiance to Hel it self? Satan's main work is to role the friends of Christ off this their rock; and their main busines is, to cast the Anchor of their Hope daily on Christ, the Rock of Ages. And this is matter of eternal encourage∣ment to the real friends of Christ, that al∣beit their Hopes are faint, feeble, and va∣riable; yet the Foundation, on which they anchor, is strong and immutable: whereas the false friend of Christ may have strong hopes, or rather presumtions; yet he hath only a variable, fleeting, sandy foundation, namely, his own foolish heart, and carnal confidences.

(5.)* 1.665 Another Affection, wherewith the friends of Christ ought to entertain him, is Joy, complacence, and delight. When Christ infuseth himself into the hearts of his friends, and gives them any tast of his satisfying sweetnesses, and excellences; how should they yield up themselves to Christ, yea lose them∣selves in him?k 1.666 Is it not a proprietie of friendship, that a man solace himself in the presence of his friend; and find consolati∣on in him against al Anxieties? Hence, is it not the custome, for men under al their griefs, and discomfitures, to have recourse unto their friends for comfort? Thus the friends of Christ must make his presence the Spring, and Matter of their Consolation and Joy: As nothing should be so bitter to them, as Christ's departure; so nothing so sweet, and joyous as his Returne. As Christ's Absence makes up their Hel, so his presence must make up the Heaven of his friends. Christ wil not, cannot have his abode long in that heart, where any Idol-friend is more prised than himself. Christ is the Element, wherein his friends ought to live, and breath, and bath themselves, in soul-satisfying de∣lights. Christ is such a Regal friend, as that he expects a Throne al alone, in the com∣placence of his friends: He allows them to spend some loose Affections on Inferior friends, provided that they reserve their highest complacence, and delight for himself, their best beloved. This must be made over, without Reversion and Reserve, to

Christ.* 1.667 Thus the Spouse, Cant. 2.3. I sate down under his shadow with great delight; and his fruit was sweet to my tast. She soon tast∣ed the sweetnes, and felt the ravishing de∣lights of a present, embraced Christ. Thence it follows, v. 4. He brought me to the banquet∣ting house, and his banner over me was love.

(6.)* 1.668 The friends of Christ should labor after as great a mesure, as may be, of Holy Fear towards Christ: their joy in Christ's presence ought to be mixed with Godly fear, and holy Tremblement of heart, lest Christ should be displeased. We find these two, seemingly opposite, Affections in conjuncti∣on, Psal. 2.11. serve the Lord with fear, and rejoyce with trembling. This is an excellent combination, when spiritual joy, and Godly fear are joined together. Oh! what a lively character of sincere friendship is this, when the heart is filled with Raptures of Joy in Christ's presence, and yet, at the very same time, under an holy Tremblement, and fear of displeasing Christ, or doing any thing unworthy of friendship with him? This seems implied in that Evangelick promise touching backsliding Israel,* 1.669 Hos. 3.5. And shal fear the Lord and his Goodnes, in the latter dayes. The false friends of Christ are said to fear the Lord and his Lions, or Judge∣ments; but to fear the Lord and his goodnes, or mercies, this is peculiar to the real friend of Christ; who hath never greater Tremble∣ments of heart, godly fear, and self-jelousie lest he should displease Christ, than when he

lies under the most warme beams, and Influ∣ences of Christ's presence. This is a Mysterie that false friends are not skil'd in.

(7.)* 1.670 The Friends of Christ should En∣deavor after a burning, flaming zele for Christ. Zele, in its largest notion, is but the Fermentation, Ebullition, or boiling up of al the Affections: But in its strict sense, it imports a Spiritual Fervor, or heat of Affe∣ction, against whatever may oppose any desired Good. As to our present case, con∣jugal zele for Christ, implies a fervent, boil∣ing Indignation against whatever may oppose the Name, Honor, Interest, Glorie, and Exalta∣tion of Christ. The friends of Christ ought to burne with a masculine zele for al the concernes of their Lord. Thus it was with David, Psal. 119.139. My zele,* 1.671 hath consu∣med me, because mine enemies have forgotten thy words.] Consumed me, or quite drunk up my spirits, eaten up my bowels, dispirited my Soul. So flaming was his zele. The like v. 158. I beheld the Transgressors, and was grieved: because they kept not thy word] and was grieved.k 1.672 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, was wearied, burdened, or tired out. Nothing was so burdensome, tiresome, and irksome to Da∣vid's spirit, as to see profane sinners live in professed disobedience to God's Word: Such an heroick zele possessed his Heart. Such a generous Zele should al the friends of Christ labor after.

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

5.* 1.673 THE friends of Christ should endea∣vor after the greatst Ʋniformitie with, and Conformitie to Christ, that may be. This is another great Admonition, and Ad∣vice for Christ's friends, in order to their living up to their Dignitie, and Relation.l 1.674 Wherein consists the perfection of an Intel∣ligent creature, but in Divine Assimilation to, or Ressemblance of Christ his Creator? Are not al effects then most perfect, when they most ressemble their First Cause? And surely the more perfect Christ's friends are, and the more like to him, the better friends they wil approve themselves. Again, al friend∣ship imports some kind of Ʋnion, or Ʋni∣tie in Ends, and designes: Now there can be no real union, or unitie in one commun end, unlesse there be Ʋnion, Ʋnitie, or Ʋniformitie of wils, and actions:m 1.675 It is the proper cha∣racter of friends, to Wil, and Nil, to rejoice and grieve in the same things. A singularitie of Wils, and conformitie of Actions, gives much perfection to friendship. Al friend∣ship requires some degree of interne Ʋnifor∣mitie, as also externe Conformitie: and the

more Ʋniforme, and Conforme friends are, in what is good, the better wil their friendship be. Difformitie, and dissimilitude in Spirits, or Actions, is that which makes a great breach on Amitie. For al Friendship is founded in similitude or likenes: and the more like men are in virtuous Qualities, the better friends they make. I interpose virtu∣ous Qualities, as the foundation of this simi∣litude, 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 virtu∣ous men, but also among themselves. Sin is but a Chaos, or masse of Confusion, difformi∣tie, and disagreement: al lusts are irregular, turbulent, factious, dissonant, and jarring among themselves, as wel as with Virtues. Therefore vicious men, whatever their pre∣tensions may be, can never attain to any sin∣cere, solid Amitie; because they can never have any virtuous Ʋniformitie, or Ressem∣blance. It is the serious, virtuous person only, that may lay claim to true Ʋniformitie, and friendship, as Plato, and other Philoso∣phers have, long since, determined. Now then, this being the true Idea of al Amitie, whether Divine or human, that it be found∣ed on some virtuous Ʋniformitie, and Confor∣mitie; hence it necessarily follows, that the more Ʋniforme 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.)* 1.676 The friends of Christ should labor after the nearest interne Ʋniformitie with Christ: their Spirits should rise up to the highest Ressemblance of Christ: They should en∣deavor 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,* 1.677 Rom. 12.1, 2. v. 1. he exhorts them, to present their bodies, (or whole persons) a living Sacri∣fice, holy, acceptable unto God, &c. i e. to ap∣prove 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, mould∣ed, 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, recei∣ved 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 de∣lights in most. Doth not the pooro 1.678 Hea∣then teach us, that this is true friendship, to wil and nil the same things? What makes men better friends than an Ʋnitie, or Simi∣litude of Wils? Must not then the friends of Christ, Studie, and affect a similitude, yea, Ʋnitie of Wil with Christ? What makes a greater Schisme on friendship with Christ, than Pluralitie of Wils? Identitie, or Same∣nes 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? Far∣ther, 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 Ʋniformitie with Christ, in Mind, Wil, and Affection. And, without al per∣adventure, the more they partake of one and the same Divine Nature and heart with Christ, the more faithful, and complete friends are they.

(2.)* 1.679 The friends of Christ must studie and endeavor, not only Interne Ʋniformitie with, but also externe Conformitie to Christ: They must not only mind, and affect, but also Talk, and Act, and Live as Christ. True friend∣ship, even among men, requires not only Ha∣bitual, and inward Ressemblance in Nature, dis∣positions, Principles, and Affections; but also actual, and outward Conformitie in Conversa∣tion, and Actions: So here, Divine Amitie with Christ, implies, not only interne, habi∣tual Assimilation to him; but also externe, actual Imitation of him: and the greater La∣titude of degrees the friends of Christ at∣tain herein, the more real, and visible, yea glorious, wil their Amitie appear to be. This was Paul's greatest Ambition to be an Imi∣••ator of Christ; which he commends also to the Corinthians,* 1.680 1 Cor. 11.1. Be ye fol∣lowers of me, even as I also am of Christ. So

Ephes. 5.1. Be ye therefore followers of God,* 1.681 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 Ex∣emples, are usually more forcible and binding, than their precepts to their Children. And this ariseth from that natural friendship or Ʋniformitie of Nature, which is betwixt Pa∣rents and Children. Such should the Ex∣emple of Christ be to his Children, and friends by Grace: as they have his Divine Nature communicated to them, and there∣by an Ʋniformitie of Spirits; so also should they studie, and affect, a conformitie to, or Imitation of him in al their Actions, and Conversation. Did Christ break thorow al Tentations and Difficulties, to do, and suffer his Father's Pleasure? Should not then his friends, arme themselves with the same mind, in doing and suffering the wil of God? Is it not greatly unbecoming a friend of Christ, to be thrust off from a dutie, either by the Frowns, or Smiles of this lower world? Was David, that Noble friend of Christ, scoffed off from his dutie by Michal? Doth he not rather gain courage by al her scoffes; and crie out, if this be to be vile, I wil be more vile yet? True friendship gains force, and strength by opposition: the more its Confor∣mitie to Christ is opposed, the more zelous and active is it therein. Again, Did Christ

take upon him the Forme of a Servant, hum∣ble himself, and become obedient even to the Death? O then! how lowly, how humbly, how self-abasedly should the friends of Christ walk?* 1.682 This is wel improved by Paul, Phil. 2.5, 6, 7, 8. Having v. 3, 4. Exhorted them to Humilitie and Self-denial; he brings Christ's Humilitie, and Self-denial, as a copie and patterne, v. 5. Let this mind be in you, which was also in Christ Jesus, &c. As if he had said; was Christ so humble? And is it not a shame, that Christians, who professe friendship with him, should be so stately, so proud? It is a good observation of Divines, that Christ's Human Nature, though clothed with so much Glorie, is the humblest Crea∣ture that ever was. O then! what a prodigious thing is it, that our black Natures, which are clothed with so much Deformitie, and stuffed out with so much Malignitie, and Venome of sin, should be so proud as they are? Think on this, and ever more abhor pride. So for the other parts of Christian Conversation, the Exemple of Christ should be the Sove∣rain Motive, as also an Ʋniversal Idea, and Copie of his friends Imitation. Would the friends of Christ, when they are about any irregular undertakement, consider, Would Christ, if he were on earth, do so, and so? Is this becoming the Dignitie of that Amitie I pro∣fesse towards Christ? Wil this please my Lord? Do I herein imitate that Copie, and patterne, he has set me? I say, would the friends of Christ, thus reason, and argue themselves into

an Imitation of, and Conformitie to Christ; how harmonious, beautiful, visible, flourishing and efficacious would their friendship be? But ah! alas! how far short of Conformitie to, and Imitation of the Life of Christ, that Admirable, and most glorious miroir of Sanctitie, do many professed friends of Christ come? Yea, have not the best of Christ's friends great cause to be daily hum∣bled, and ashamed of their defects, as to this piece of Divine Conformitie?

SECT. 6. The friends of Christ should aspire after more intimate Union, and Communion with Christ, in al Ordinances, Duties, Provi∣dential occurrences, and creature-Injoy∣ments.

6.* 1.683 THE Friends of Christ should aspire af∣ter, and contend for a more intimatt, deep Ʋnion, and Communion with Christ, in al Ordinances, Duties, providential Occurrences, and Creature-injoyments. This Admonition, and Advice is of grand moment, in order to the fulfilling, and living up to the Relation and Dignitie of friendship with Christ. For al friendship implies union, and commu∣nion: and by how much the more strict, spiritual, and deep, this union, and communion is; by so much the more perfect wil the friendship be. Where God implants a gra∣cious

Sympathie, and strict Amitie betwixt two souls, there is such an intimate union, and communion, as that no separation, or distance of Place, or Time, can make a breach there∣on; but it is stil maintained, in al Absences of the persons, by means invisible, as much as, or more than, other Ʋnions, and Com∣munions are by the most potent, and visible means. And thence Moses, Deut. 13.6. makes the union of friends to be the highest among men, even as that with thine own soul. But now the union and communion which is between Christ and his friends is of an higher Nature. We shal speak,

1.* 1.684 Of that Ʋnion with Christ, which his friends ought daily to aspire after. Al true friendship, whether Natural, Civil, or Di∣vine, consists in Ʋnion, or rather Ʋnitie: And by how much the more intimate, and deep the Ʋnion, or Ʋnitie is; by so much the more inviolable, and complete is the Friend∣ship.a 1.685 In Civil Amitie, that between conjugal Relations is most entire, and inseparable; (til death make a breach:) because the Ʋnion, or Ʋnitie between Man and Wife is most intimate: For these are, by the Law of their Creation, one flesh, Gen. 2.23. Ephes. 5.28. Hence Christ makes use of this con∣jugal Amitie, as a symbolick Image, or lively shadow of that conjugal Ʋnion, and Friend∣ship which is between himself and his

Church, Ephes. 5.32. And indeed, al other Ʋnions in the World, are but Metaphors, and Shadows, if compared with this Ʋnion, between Christ and his friends. Hence therefore it necessarily follows, that the more the friends of Christ Confirme, and Improve this their conjugal Ʋnion with Christ, the better friends to him wil they approve themselves. This Amicable Ʋnion with Christ admits of a great Latitude, both of Kinds and Degrees, wherein the friends of Christ ought to make daily procedure, in order to the Improvement of their Amitie with Christ.

(1.)* 1.686 The friends of Christ have a Rela∣tive Ʋnion with Christ, as he is their pub∣lick Representative, Suretie, Advocate, commun Head, and Husband. This Rela∣tive Ʋnion they ought daily to improve, in order to the Justication of their Persons, and Sanctification of their Natures. Did Christ, as a publick person make himself a Piaculum, and Anathema, or Curse for his friends? O then! how should they make themselves blessed in him? Did he, as their Suretie, die for them? Should not they then as poor Bankrupts, Live in, and upon him? Was not this Paul's Ambition, and life, Phil. 3.9, 10?

(2.)* 1.687 The Friends of Christ have an Ab∣solute, and positive Ʋnion with Christ; which is either Habitual or Actual. 1. Ha∣bitual Ʋnion with Christ, ariseth from the Inhabitation of the Spirit, and those Divine

Habits of Grace, infused by him. Now this Habitual Ʋnion is improved, by a sin∣gular, indulgent regard to the Spirit of Christ; with Immediate, Absolute, Total, Incessant Dependence on him, for al Grace. Doth the Spirit of Christ inhabit, and take up his abode in the Hearts of Christ's friends? O! what a tender regard then should these have, to such an Inmate? How delicately, and friendly should they treat such a Guest?

2.* 1.688 As for Actual Ʋnion with Christ, it is either Intellectual, or Moral.

(1.)* 1.689 Intellectual Ʋnion with Christ con∣sists in those glorious Ideas, or Notions, and Images of Christ, whether Contemplative or Active, which are impressed on the mind. For, look as the eye hath an Ideal Ʋnion with the Sun, or any other object, by having its Image impressed on it self: Just so the believing mind hath an Ideal, or Intellectual Ʋnion with Christ, by having the glorious Idea, or Image of Christ impressed on it self, as 2 Cor. 3.18. Now the more real, spiritual, distinct, evident, deep, affective, and effective Notions of Christ his friends have, the more prevalent, and efficacious wil this their men∣tal Ʋnion, and Friendship with Christ be. Oh! what Admirable, incomparable friends of Christ might we be, had we but more feeling, clear, lively, particular, and efformative No∣tions, or Ideas of Christ in our Under∣standings?

(2.)* 1.690 Moral Ʋnion with Christ is either Adhesive, or Affective.* 1.691 1. Adhesive Ʋnion consists in the Wils Contract with, and Ad∣hesion to Christ as its friend. As the Mind is one with its Object, by the Reception of its Idea, and Image, into it self; so the Wil is one with its object, by Egresse, and Adhesion thereto. And, undoutedly, this moral Ad∣hesion of the Wil to Christ, greatly con∣duceth to the Improvement of friendship with him. For Friendship, in its formal Notion, implies a kind of Indivisibilitie: Friends give up themselves entirely each to other, and hence they are to abide and live out of themselves, each in other: And so Christ expects the Hearts of his Friends, should be wholly for, and with him; as he is wholly for, and with them. As Christ abides cotinually in, and with them by his Spirit; so their Wils must abide continually in, and with Christ, by firme Adherence, as Hos. 3.3. Thou shalt not be for another man, so wil I also be for thee. This greatly improves friendship with Christ.

2.* 1.692 Moral Affective Union with Christ, consists in the effluence, or flowing forth of spiritual and passionate Affections to∣wards Christ, as before Sect. 4.b 1.693 And O! how much doth this conduce to the Improvement of Conjugal Ʋnion and Amitie with Christ, as Cant. 8.6, 7. Set me as a seal upon thine heart, &c.

2.* 1.694 The friends of Christ should aspire after, and contend for a more Intimate, deep, spiritual, and sensible communion with Christ; and that in al Ordinances, Duties, Providences, and Injoyments. Ʋnion with Christ layes the Foundation, but communion gives the formal Spirit, Reason, and Life to our Amitie with Christ.p 1.695 As in nature, the second Act, or Operation, addes an higher degree of perfection, to the first Act, Habit, or Principle: So here, Communion with Christ, which consists in Divine, and gracious Operations, addes much perfection to the first Act, Habit, or Principle of friendship with Christ. For al first Acts, or Habits, are ordained for, and so perfected in, and by their second Acts, or Operations: and as God is in himself a pure, simple, eternal Act; So the more our habitual friendship exerts it self, by gracious Acts of communion with him, the more Assimila∣tion to God it partakes of. Again, mutual conversation, and Fruition is the main end, and therefore the most essential part of friend∣ship. For why do friends confederate, and link themselves together, by such intimate, inviolable bonds of Amitie, but for more complete, and uninterrupted conversation? And what is moreq 1.696 delectable and pleasing to friends, than to converse together, and

injoy each other? Thus it is apparent, that communion is the end, and perfection of friend∣ship among men.r 1.697 And, we need no way dout, but that according to the mesure of communion with Christ, such wil be the mesure of Friend∣ship with him. As amongst men, frequent visits, and fa∣miliar conversation or communion doth mightily confirme, and improve Friendship: so here, familiar conversation, and commu∣nion with Christ, is very efficacious for the Improvement of Friendship with him. Shi∣nesses, Distances, and Estrangements are the gangrene of civil, but much more of Divine friendship. Alas! the friends of Christ neither Think, nor Affect, nor Talk, nor Act, nor Live as such, longer than they Think, Affect, Converse, and Live with Christ. Al we mind, say, or do without this, comes to Nothing. Whatever conduceth not to the Injoyment of Christ, is but lost: The Life, Work, and Busines of a friend of Christ, consists in conversation with Christ. Al we do without this, even in the highest Duties of Religion, is but a loitering, dream∣ing, sleepy Formalitie. Neither may the Friends of Christ expect, that he wil walk with them in waies of Conduct, Grace, Peace, and Comfort; unlesse they walk with him, in waies of Communion: Yea, is not this the Suburbs of the celestial Jerusalem, the entrance into our eternal Rest? And may

we expect a complete Heaven hereafter, if we are unwilling to begin our Heaven here? Is not communion with Christ the richest, sweetest, noblest, best, and most satisfying Life? Have the friends of Christ ever more Strength, Warmth, Peace, and Comfort, than when they are nearest unto Christ? Doth not the Health, vigor, and exercices of the New creature, depend wholly, on the soul's abiding in Christ, and his abiding in the soul, by daily mutual communion, as Joh. 15.5? What is it that brings the friends of Christ into a state of Divine Amplitude, or Liber∣tie; but Intimate communion with Christ, as their friend? Whence springs the Firmi∣tude, Stabilitie, and Harmonie of Grace; but from continual, uninterrupted Dependence on, and conversation with Christ, the Fountain of al Grace? Do the Friends of Christ ever shine with a more visible Lustre, and glorie? Are their Graces ever more Illustrious, and beautiful, than when they have been with Christ on the Mount? Was it ever known, that the friends of Christ came to visit him, and returned emtie-handed? Doth not Christ alwaies follow his friends, with fresh communications of Grace, and Peace, when they follow him by Acts of Faith, and Love, with other parts of communion? How then comes it to passe, that the friends of Christ are so much strangers to him? Alas! what can support you in a day of trouble, but the companie of Christ your friend? And can you expect his Gracious, and comfortable

presence in evil daies, if you wil not walk and converse with him, in your good daies? If Christ cannot have your hearts, and companie in Canaan, may you not justly expect, that he bring you again into a Wildernes? Believe it, if you are real friends of Christ, he must, and wil have your companie, first or last: If he cannot have your hearts in the fulnes, and abun∣dance of al things, he wil have them under the want of althings: if his Gracious, and sweet Visitations wil not allure you, his bit∣ter, and severe Visitations shall drive you to him. O then follow Christ, while in waies of mercie: draw near to him, walk with him, day by day, in waies of Communion;* 1.698 and then dout not, but he wil walk with you, in waies of Grace, and Comfort: keep close to him in al Times, Conditions, and States, and he wil keep close to you.

(1.)* 1.699 Maintain daily communion with Christ in al Duties and exercices of Religion. None live up to their Dignitie, and Dutie, as friends of Christ, but such as eye, and enjoy him in their Religious Duties and Ex∣ercices, whether private or publick. It's good to be much in duties; but it is better to be much with Christ in duties. Religious duties, and Ordinances, they are Christs Galleries, wherein he is held, (Cant. 7.5.) by his friends, that draw nigh to him therein: but as for mere formal, legal Du∣ties, wherein Christ is not minded, they are the Devil's Galleries, wherein he is held.

O! if ever you would be found to be real, and faithful friends of Christ, be sure you satisfie not your selves with duties done, unlesse you meet, and enjoy Christ therein.

(2)* 1.700 If you would fulfil, and walk up to your Relation, and Dignity as friends of Christ, then maintain communion with him in al Providential Occurrences, whether Consolative or Afflictive, smiling or frowning. Remember, that God's Providences are oft a good Comment on his Promises: his Works frequently expound and explain his Word unto us: and therefore his friends, at least such as are wise, wil understand the same; as also the loving kindnes of God shining therein,* 1.701 as Psal. 107.43. Whoso is wise and wil observe those things; even they shal understand the loving kindness of the Lord. He had discoursed here of the Works of God's Providence; which his wiser friends would observe. The friends of Christ, when Providence smiles on them, their hearts should be thereby allured to him: it sufficeth not them, to injoy mer∣cies from Christ, unlesse they can injoy Christ in their mercies. And then for Af∣flictive, frowning Providences; if Christ sees it meet to withdraw comforts from them, they must see it their dutie, and endeavor to make it their practice, to withdraw their Hearts from those comforts: The lesse they injoy of the creature, the more they should injoy of Christ, in al his afflictive Visitations. A great part of our commu∣nion

with Christ, consists in the fellowship of his Crosse: and none usually prove more loyal friends of Christ, than such as have got the Art and skil of commu∣nion with him on the Crosse. As Christ was most exalted in Spirit, when crucified in the flesh; so the friends of Christ should endeavor conformitie to him herein. To live a sublime, high, elevated life of faith, in their lowest conditions. As an humble, self-abasing Spirit greatly adornes an high condition; so an exalted, sublime, high Spi∣rit, or life of faith, greatly adornes a low, afflicted condition in the friends of Christ.

(3.)* 1.702 The Friends of Christ should make it their work to injoy Christ, in al crea∣ture-comforts, Inferior Relations, and Injoy∣ments. Christ alone must be the matter of their Fruition and Satisfaction; and al other things matter of use subservient to Christ. Nothing is good, farther than it comes from Christs heart, and draws our hearts to him. O! what rich, and delicious lives, might the friends of Christ lead, would they but eye, and injoy Christ in al their Creature-Comforts? I have known one, and indeed a great friend of Christ, who, I verily believe, injoyed more of Christ, and his Gracious presence, in his Civil Employ∣ments, and Creature-injoyments, than many (yea, may I not say than most) Christi∣ans do, in their most spiritual duties and Ordinances. O! What might we injoy of

Christ, in the visible Book of Nature, and Creature-Comforts, had we but spiritual hearts?

SECT. 7. The Friends of Christ must make it their main Studie, and Endeavor, to give al the con∣tent, that may be, to Christ.

7.* 1.703 THe Friends of Christ should make it their main, yea only Studie, and En∣deavor to give Christ al the Content that may be. This is another great Admonition, and Advice for the Friends of Christ, such as af∣fect to live up to their Relation, and Dig∣nitie.f 1.704 For certainly, none Act, and Live, and deport themselves as the friends of Christ, but such as studie, and endeavor to content, and please him. Disgustful, and displeasing Carriages, even among equals, are very much unbecoming, yea, sometimes destructive to Friendship: But how much more unbeseeming the friends of Christ, who are so far inferior to him, are all disguiful, or ingrateful deportments towards Christ? Is there any thing more becoming the friends of Christ, than this, that they studiously indeavor, by al means possible, to please and content so good a friend? This implies these particulars.

1.* 1.705 The friends of Christ must do nothing that may be disgustful, and displeasing to Christ, or his Spirit, they must not grieve either one or t'other: For if the Spirit of Christ be grieved, he himself is also grieved. So Esa. 63.10. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemie, and he fought against them. So far as men vexe the Spirit of Christ, so far they vexe him, and of a friend make him their enemie. Thence Ephes. 4.30. And grieve not the holy Spirit of God, &c. If the friends of Christ can be so unkind, as to grieve his Spirit; they must expect that Christ wil be so just, and faithful, as not to passe by such unkindnesses, without grief from them. Now Christ and his Spirit are grieved, and displeased.

(1.)* 1.706 By Visible Relapses into grosser sins; or secret Indulgences in lesser sins. For, look as natural grief ariseth from the pre∣sence of any repugnant, or displeasing ob∣ject; so, proportionably, Christ, and his Spirit are grieved, at the presence of any prevalent sin, or lesser sin approved of. Pri∣vate Dalliances with any darling lusts; yea, smal omissions of known Duties, if allowed of, and lived in, are great griefs to Christ, and his Spirit. And the better friend Christ has been to any of us, the more he is grieved at the least Dalliances with, or Indulgences in sin, either of omission or com∣mission.

(2.)* 1.707 By Secret Backslidings of Heart, or

Abatements, and Remisnesses of our first Love are exceding grievous to Christ and his Spirit. The Physician tels us,* 1.708 That al grief in the bodie, procedes from the solution of the con∣tinuum: If any bone be out of its place, or any member rent from the bodie, this cannot but cause grief in the Head, and whole Bodie. This holdeth most true here; the Backsliding heart is out of joint; it has left it's place; and therefore this cannot but greatly grieve Christ. Thence we find Christ sadly complaining of back∣sliding Israel,* 1.709 Jer. 2.2. I remember thee, the kindnes of thy youth, the Love of thine espousals—5. What Iniquity have your Fa∣thers found in me, that they are gone far from me, &c? Oh! this grieves Christ to the heart, it makes him fetch many a deep sigh, and groan, to speak in the Scripture phrase, that those who have entred into a Covenant of Conjugal Amitie with him, should turne aside from him to Idol-lovers. So Joh 6.67. Then said Jesus to the twelve,* 1.710 wil ye also go away? Christ, having made a sublime Ser∣mon, touching spiritual Manducation, or the eating his flesh, and drinking his bloud, these were but enigmes, or hard sayings to the carnal Jews; they could not bear such Spiritual Mysterious Doctrine; and there∣fore they turned their Backs on Christ, and bid him Adieu. Yea, some of his true Disciples begin to shrink, and hesitate. Wherefore Christ turnes short upon them, with this sharpe rebuke, Wil ye also go

away? What? Ye my friends, who have entred into a Covenant of friendship with me, and have received from me such sig∣nal Marques of Love, Honor, and Favor; who have had such particular Regards, and In∣dulgences from me, Wil ye now leave me? Oh! this breaks mine heart, I cannot bear so great unkindnesses: Who would ever have imagined, that you, my friends, would have dealt so unkindly with me? True indeed, I never expected other usage from yond croud of carnal friends: are they gone? fare wel to them: I mind them, as little as they mind me: they cannot be more weary of me, than I am weary of them, by reason of their Unbelief. But oh! as for you, my friends, who have pro∣fessed so much Friendship to me, and re∣ceived such high marques of friendship from me, it wil deeply wound mine heart, if ye go away.

2.* 1.711 If we would give content to Christ, we must endeavor to grow up more and more into the Ressemblance, and Image of Christ. The more like we are to Christ, the more content he takes in us. Every one delights in the Reflexions of his own Image. God and Christ take complacence in nothing, but their own Infinite perfections, and the fi∣nite emanations, and Reflexions of the same Glorious Image, in their friends. Christ has a love of Benevolence, and Goodwil for al the Elect; but his love of Complacence, and delight terminates no where, but on the

Saints, his regenerated friends. And the more any friend of Christ partakes of his Image, the more delight Christ takes in him. There is nothing in the world so beautiful, and glorious as Grace; and therefore no∣thing can give Christ more content.

3.* 1.712 Christ is most contented, and pleased, when self is most discontented, and displeased. As when Self is gratified, Christ is most disgusted; so the more we disgust, yea, ab∣jure and abandon Self, whether Natural, Moral, or Religious Self, the more we gra∣tifie, and please Christ. And the reason is evident; because Christ has not any Ene∣mie more diametricly opposite, than Proud Self, Self-Wisdoms, Self-conceits, Self-humors, Self-wil, Self-interests, Self-forces, Self-righ∣teousnesses, and other Self-sufficiencies. Where∣fore the Renunciation, and Abnegation of this Monstrous Idol, Self, must needs be most contentsome, and pleasing to Christ.

4.* 1.713 Flexibilitie towards Christ, his Soverain Wil and Grace, gives most content to him.n 1.714 It is made a main Proprietie of Friendship, to consent to our friend in those things that he wils. Now the Wil of Christ is explica∣ted to us in his Precepts, Promises, and Pro∣vidences: the two first expresse to us his re∣veled, legislative Wil; which is the rule of our Doing, and Believing: the latter, namely his Providential Wil, declares to us, what God has decreed by his secret Wil; and so gives us matter of submission, and suffe∣ring. Now the Hearts of Christs friends

should be flexible to al these his Wils. That iron sinew which is in proud wil must be broken, that so it may fal in pieces, yea, lie in the Dust at Christ's feet; as it was with Abraham, Esa. 41.2. Called him to his foot, &c. His wil was so flexible, as that it lay level with the Wil and Provi∣dence of God. Our Wils naturally are Adamantine, flintie, and hard: and Christ has not a prouder enemie out of Hel, than an obdurate inflexible Wil. Grace alone makes the Wil flexible. The friends of Christ should be inflexible, and stiffe against al the blandissements, and Allure∣ments of Idol-friends; but very flexible and pliable towards Christ, his Wil, and Spirit of Grace.

(1.)* 1.715 The friends of Christ ought to be exceding flexible towards the Soverain Wil and Pleasure of Christ either Preceptive or Providential. Open or secret Repugnances, and Rebellions against Christ's Wil of Pre∣cept; as also froward vexatious Humors, or pettish, discontented murmurs against his Wil of Providence, are very disgustful and displeasing unto Christ. Christ's friends are stiled, 1 Pet. 1.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.716 Children of obedience, or such as have an ear to hear, when ever, or where ever Christ has a mouth to speak, either by Word, or Providence; an obedient flexible ear, and heart. Opposite to these are, Colos. 3.6. Children of Disobedience. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. such children as have insuasible, inflexi∣ble

ears, or stiffe, hard, disobedient hearts, that cannot complie with Christ's Soverain Wil of Precept, and Providence.

(2.)* 1.717 Christ's friends must be very flex∣ible towards his Promises, Termes, and Spirit of Grace. Christ vouchsafeth his friends many secret, sweet Inspirations, and Gra∣cious Movements of the Spirit; for the re∣ception and Improvement whereof, they ought to have very flexible Spirits. They ought to be very obsequious to the Spirit's Motions: As their hearts should be very flexible to the Words of Christ, so also to the Works of his Spirit. It's good striking whiles the Iron is hot, and sailing whiles the Wind blowes: the Spirit, saith Christ, blows where he lists. When the Spirit of Grace inspires or breathes in pious Motions; the heart must respire, or breathe back pious Affections towards Christ. The friends of Christ should obey the Gracious Inspirations of the Spirit, as God himself.n 1.718

'These Inspirations are (saith a devote Papist) those Attractions, Movements, Reproches, Interior Remorses, and Illuminations; which God workes in us, preventing our heart by his Benedictions, to the End that he may awaken, excite, and draw us unto Virtues, and good Resolutions.'

Now these the hearts of Christ's friends must be ve∣ry flexible unto, if they wil content Christ. To resist Christ's Spirit provokes him much.

5.* 1.719 Such as wil content Christ, must stu∣die and Endeavor after the greatest Fidelitie,

and Loyaltie towards him, especially in diffi∣cult times. Fidelitie is an essential part, yea the Spirit and soul of Amitie.

We ought (saith the serious Jansenist) to studie fi∣delitie in the least occurrences;o 1.720 as a ve∣ritable friend, who is more wounded in his own heart, by the least Infidelitie which he commits, than his friend, against home he commits it, is wounded.'

An unfaithful friend gives Christ no better con∣tent, than an open enemie.

6.* 1.721 Frequent Addresses, and Applications to Christ for Grace, and Conduct, give much content to him. As Absences, Distances, and Estrangements from Christ greatly displease him; so daily Supplications to, Dependences on, and Converses with him, are hugely pleasing to him. None please him better, than they who are most humbly confident, and bold with him for Grace.p 1.722 Absence is a great enemie to Amitie, and therefore very disgustful to Christ.

7.* 1.723 The Friends of Christ must be very civil, and respective towards him: they must per∣forme al Acknowlgements, Respects, and Ceremonies of friendship, which are due to Christ. Civilitie is the performance of those Ceremonies, and Respects which are due. And certainly, if Rudenes, and Incivilitie be a sin in any, it is in the friends of Christ, who give not their best Respects to Christ, who most deserves, and therefore, may wel ex∣pect them. Without dout, the best breed∣ing is to be Civil, and Respective to Christ,

our best friend. And the more friendly Christ is to any, the more unkindly he takes al Incivilities, and disrespects towards himself. And this is, to me, a great Ob∣servation, That the least disrespects or unkind∣nesses, which Christ receives from his peculiar Confidents, and friends, especially, such as have received great marques of favor from him; are more displeasing to him, than great provocations of other Professors, who never received so great kindnesses from Christ. O! Would the friends of Christ but walk in waies wel-pleasing to him, how pleasing would al his waies be unto them? Would they but make it their busines, to content, and please him, what could discontent, and displease them? Would not al Duties, Mer∣cies, Afflictions, yea, the whole Creation be pleasing, and serviceable to them? If our Lord be pleased, what need we care who be displeased? If he be a friend, what mat∣ter is it, who be our enemie? If he smiles, let the whole world frown, it matters not. Oh! Were our waies but obedient, and complacential unto Christ, how gracious, how sweet, how influential, how complacen∣tial would his waies towards us be? Could we but keep close to him in his waies of dutie, how close would he keep to us in al our waies of suffering? But alas! alas! here lies the worme of al our comforts, the sting of al our sufferings, we give not Christ, our best friend, that content which is due to him; and therefore 'tis no won∣der,

we find no more content in duties, or sufferings for him.

SECT. 8. The Friends of Christ must take al their con∣tent in Christ, both as the first Spring of Grace, and also as the adequate object of their Beatitude.

8.* 1.724 OUr next Admonition, and Advice to the Friends of Christ, in order to their living up to the Dignitie of their Re∣lation, is, That they take al their content in Christ. This indeed, is the Top of Amitie with Christ, and that which has an essential connexion with, yea, seems a main branch of the forgoing Advice. For, according to the mesure of content we take in Christ, such a mesure of content we give unto him. The Friends of Christ never give more contente∣ment to Christ, than when they take al contentement in him: They must be content with Christ alone, yea, in point of Beati∣tude, make him their Great Al, or else they wil not give content to him, no nor yet unto themselves. For this Divine Art, of finding al contentement in Christ, is not more the Dutie, than the Privilege, Dignitie, Perfection, and Felicitie of the friends of Christ. It is the Supreme Interest of the

friends of Christ, to make him their alone Wisdome, Forces, Riches, Dignities, Pleasures, Peace, Libertie, Life, Self, and Al. Yea, May we not say, that Christ is, and ought to be the main of his friends Heaven? A little weight of Amitie, and Confidence, laid upon creature-friends, wil soon break their back, and turn them into Idols, and broken reeds. None can bear, and therefore none ought to have the main Pondus, or weight of our Friendship, and Confidence, but Christ. Our main Errand into this world, is but this in sum, to give al content to Christ, and take al content in him, as our best friend. If our Affections were more extensive, than al the Affections of al the Angels, united in one; yet were they al, yea, infinitely more than al these, due to Christ. Other friends, in themselves deserving, if compa∣red with Christ, deserve nothing of our spi∣ritually conjugal Amitie. This made the Psalmist crie out,* 1.725 Psal. 73.25. Whom have I in Heaven but thee? and there is none up∣on earth, that I desire besides thee. This good man had many friends in Heaven, whom he loved wel: there were his Fa∣thers, Abraham, Isaac, and Jacob, &c. whom he could not but greatly estime, and love: yet al these, if compared with Christ, were nothing: he had some regard for them; yet took not his main content in them: in this regard he cries out, Whom have I in Heaven but thee? So also for his friends on Earth; he had without

dout many whom he much valued; per∣haps Wife, and Children, and Parents, who were dear to him: ay, but if they come into compare with Christ, he counts them not worth the naming: he bids Adieu to al earthly friends, crying out, and there is none upon earth that I desire besides thee. As if he had said: Lord, I professe, I can take my main content in none, but thy self: If thou take away al mine other friends from me, and give thy self to me, I count I lose nothing of mine essential fe∣licitie: if I lose al other friends, and gain thy self, I adjudge it an happie losse. Give thy self, and take al else, I am con∣tent: I may seem miserable, but I cannot be so; because thou art mine Al; the alone object of my contentement, in whom I take infinite complacence, and satisfaction. Al things without thee are nothing; thou thy self without althings, or any thing else, art enough to me. Thus this great friend of Christ solaced, and contented himself with God in Christ alone. And Oh! of what infinite moment and concernement is it, to the Friends of Christ, to content them∣selves with him alone? What are other contentements under Heaven, but night-shadows, sick-dreams, childish toyes, pleasing Fables, painted Metaphors, fools Idols, fair nothings, yea, black, salt, sour, bitter vanities, and vexations, sugared over with vain con∣ceits? Can the heart therefore find an easie logement or contentement in any thing

below Christ? Ought not he to be the Root, and top, the Flour, and Spirit of al our de∣light and Satisfaction? Is not every squint-eye, every oblique Regard to this adulterous Idol-world, spiritual Fornication, as Jam. 4.4? Doth not our Lord tel us, Mat. 5.28, 29. he that casteth a lustful look, or regard on a Wo∣man, commits Adulterie? Must not then every wanton glance, on any Idol friends, for the satisfaction of our hearts, be re∣puted spiritual Adulterie? And is it not infinite unkindnes for the friends of Christ, who are his by conjugal contract, to expect content in any other lovers? Doth the World, or Idol-friends, deserve your hearts, better than Christ your Husband? What can content you, in a day of visitation, and death (which cannot be far) save this your friend? Wil not contentement in this your Husband, make you find contente∣ment in every crosse and rod? Is there not a time coming, when nothing wil, or can content your hearts, but the favor of this your friend? Yea, is he not content with you? Doth any thing in the world please, and content him so much, as the hearts, and companie of his friends? And wil you not be content with him? Is he wholly, and entirely for you, and wil you not be wholly, and entirely for him? Have you a better friend in the World, more able, and willing, to support, feed, comfort, and content your hearts, than Christ? Can you expect to mend your choice, or better your contente∣ment

by exchange? You have long hunted for content among the creatures; but did you ever find it there? Is there any thing but bloud to be drawen from those Breasts? Do you not feed on Ashes, as Esa. 44.20. Wind, Vapor, Froth, and Smoke, so long as you feed on creature-contents? Is it not an ignoble, dishonorable thing, to prefer eye-pleasing contents, before the Infinite sweets, and satisfactions that are in Christ? Again, doth it not argue great Disloyaltie, and Dis∣ingenuitie towards Christ, to expect con∣tentement from any thing besides himself? Is it not disloyal, yea indecent for the Wife to expect content, from any but her Hus∣band? Doth not this provoke Christ, your Husband, to extreme Jelousie? Has Christ given you any Just cause for such usage? If you grow indifferent towards Christ, may you not expect that he also grow indifferent towards you? If his Beautie, Goodnes, Ami∣ablenes, and Suavities wil not draw your hearts, to take al your contentment in Christ, What may you expect, but that his rods drive you, from your Idol-lovers, to him∣self? Such of Christ's friends, as wil not take up their content in and with Christ, in the Abundance of al things, how justly, how kindly doth Christ deal with them, when he strips them of al other Lovers, thereby to gain their hearts wholly to him∣self?

But to speak a little distinctly to the man∣ner,* 1.726 how the friends of Christ must content themselves, in, and with Christ alone.

1. The Friends of Christ must content themselves in him alone, as the first principle of their spiritual Life, the commun Head, and Root of al Grace. Al veins of carnal confi∣dence, and self-dependence must be abandoned.* 1.727 There must be an Ʋniversal, Absolute, Im∣mediate, total, and particular Dependence on Christ, for al Grace, both Habitual and Actual; Justifying and Sanctifying; Pre∣venting, Quickening, Confirming, Enlarging, Sin-mortifying, World-crucifying, and soul-transforming Grace. Christ must be al in al as to Grace. But of this before, Sect. 3.

2.* 1.728 The friends of Christ, must content themselves in and with him, as the matter of their Felicitie, and Beatitude.

(1.)* 1.729 They must regard, affect, and injoy Christ for himself. For, whatever we content our selves in, and with, as the matter of our Happines, that we eye, love, and injoy for it self. If we do not regard, and love it for it self, we do not make it the matter of our contentement, but that other thing, for which we regard, and adhere to it. A rati∣onal Being, much more the friends of Christ, may love, and injoy nothing for it self, but God in Christ, who is the alone object of their contentement. The friends of Christ should have their hearts rent from al Reflexions on, or Regards to themselves, and althings else, for

themselves; that so they may love, and injoy nothing but God in Christ for himself: And hence it wil follow, that by how much the more they forget, yea lose themselves, and injoy Christ for himself; by so much the more true content wil they find. O! what an admirable piece of Divine contentment is this, to find al fulnes in Christ, by being emtied of our selves; al riches in Christ, by the relinquishment of al for him; al contente∣ments in Christ, by discontenting our selves? Christ wil have his friends to affect, and rejoyce in nothing but himself, as the object of their supreme content. And certainly, its the Interest of Christ's friends, to love, and injoy nothing for itself, but God in Christ. That is a perverse, crooked, inordi∣nate, adulterous Love; which takes more content in the Rings, and Love-tokens, than in the Lover. To take Christ only for some inferior Goods, that flow from him, without regard to those superior Goods that are in himself, alas! what is it but to make Christ serve a turne only, and then bid fare∣wel to him?q 1.730 It's true, Christ allows his friends to have an eye to, and Affection for his Benefits: But how? not for themselves, as the only Reason, and bottome of their Love; but as Motives and Means conducing to the Injoyment of himself; who is the

adequate object, or matter of al content. Christ's friends may retain some room in their hearts for his Attendents, and Benefits; provided, that it be in subordination to him∣self: they must alwaies love and delight in the Bridegroom himself, more than in his Gifts. His comforts are sweet, but himself ought to be sweeter to his friends; who may not d••te upon his love, or any thing below Himself.

(2.)* 1.731 Hence, if we wil take al our content in Christ, as the matter of our Happines, we must intend, affect, and injoy him as the most universal, comprehensive, choicest, and best Good. This follows on the former: for whatever we eye, and affect for it self, we look on, and make our supreme, and chiefest Good; and thence, the alone object of our Fruition. There is no true contentement, but what springs from Fruition: and there is no regular Fruition, but what is conver∣sant about the chiefest Good. Fruition is the end of Love, but the beginning of contente∣ment: none loves any thing as his best good, but what he would fain injoy; and none would injoy any thing, but what he would fain find contentement in. For, to injoy any thing, in a proper sense, is, as Augustin wel observes, by love to adhere unto it, for it self. Whence it is evident, that nothing properly is, or may be the object of our Fruition, but God in Christ: We may use the Creatures, as means subservient to this higher end, but we may Injoy nothing

but God in Christ, as the matter of our Happines.

(3.)* 1.732 To content our selves in, and with Christ, as our objective Felicitie, implies thus much also, that we make him the alone spring of our satisfaction. For whatever we make the commensurate, formal object of our Happines, that also we make the Foun∣tain of our Satisfaction, so Psal. 17.15. I shal be satisfied, when I awake with thy like∣nes. Satisfaction, can be formed out of no∣thing, but the chiefest good: and the more intimate, and complete our Fruition thereof is, the more contentement, and satisfaction we find therein. The more the friends of Christ are swallowed up, and, as it were, lost in the fruition of Christ, their chiefest Good; the more contentement they find. O then! how should they hunger, thirst, long, and breath after, and solace themselves in those Divine satisfactions that are in Christ?

(4.)* 1.733 To content our selves with Christ, as the matter of our Happines, implies, an In∣finite thirst, or boundlesse desire after the Injoy∣ment of him. For whatever we make the Adequate object of our Happines, that we can never excede in the Injoyment of. The only mesure of our love, and fruition of the chiefest Good, is to love, and injoy it with∣out al mesure. He that contents himself with Christ, as his choicest good, thinks he can never injoy too much, or enough of him.

(5.)* 1.734 He that contents himself with Christ, as his best good, makes him the Ʋniversal Idea and mesure of al other Goods. For our chiefest Good, is alwaies our Last end: and what we make our Last end, that we ever make the first mesure, or standard of al other Goods. The first in every kind is the me∣sure of al the rest. So that, if Christ be our best Good, he is also our Last end; and thence the first mesure of al our Goods. Al other inferior Goods, must subserve the In∣joyment of him, as our supreme, choicest Good.

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

9. OUR last great Advice, in order to the Filling up, and Improving this Relation of Friendship with Christ, is, In al states and conditions, of suffering to live by Faith. Faith is the Life and Soul of friend∣ship with Christ: and the more we live by faith, the more we live as the friends of Christ. Faith is the master Vein, that con∣veigheth vital spirits, to al the laws of friendship. What makes the friends of Christ, more intimately one with him, that firme Adhesion to him, by lively acts of faith? Doth not this keep their hearts close

to Christ, and Christ's heart close to them? What is there that breeds more self-jelousie, and confidence in Christ, than clear, repeted acts of faith? Who are they that depend least on themselves, and most on Christ, but such as live most by Faith? Is not the be∣lieving soul, so far as his faith is predomi∣nant, most zelous for, and obedient to Christ; and yet most poor in Spirit, and De∣pendent on Christ? Doth not Faith make the friends of Christ so diligent in the use of means, as if there were no Grace to be trusted in; and yet so absolutely dependent on Christ, as if there were no means, or diligence to be used? And is not this, (to mention no more) one of the purest strains of friendship with Christ? But to speak more distinctly to this Head: The life of Faith hath a great latitude; it regards vari∣etie, both of Notions, Persons and Things; and these both present, and future. But we shal, at present, treat of it only as it regards a suffering condition, and that (1.) Immedi∣ately By Christ. (2.) For Christ.

1.* 1.735 We shal begin with the life of Faith, as it regards a suffering condition immediately by Christ. He that wil deport, and demean himself as a friend of Christ, must live by Faith under al sufferings by, or from Christ; namely, under al Christ's, Absences, Retire∣ments, withdrawments of Gracious, or Conso∣lative Influences, &c. Christ has many Wise, and Gracious ends, which induce him oft to retire, and withdraw, at least as to al sensible

marques of favor,* 1.736 from his best friends Christ is resolved to be Lord of his own presence, and love-visits: the most excellent Spirits shal sometimes want the same; that so they may learne to live by faith, on an absent Christ. Many good friends of Christ do, too oft, dote on the sweet refreshments, and honey-dews of Christ's presence; and therefore he sees it fit, at times, to suspend the same; that so they may love him more purely for himself, his own essential excel∣lences. We are too apt to conceit, that Christ's presence is a matter of debt, that which is due to us; and therefore he wil take a libertie to go and come, as he pleaseth, that so his friends may see, that his Mani∣festations are most free, and undeserved. Doth not Nature take her times to go and come, as it pleaseth her; and shal not Christ, the God of Nature, have the same libertie allowed him? Yea, is there not also much soverain love, and Grace, as wel as much soverain wil, in Christ's Absences, and Retirements from his friends? It's true, Christ's Absence from his friends, is a kind of temporarie Hel: ay but, doth not he bring a young Heaven out of this seeming Hel? Do not Apples of life spring out of this bitter root of spiritual Defertions? Is there not much invisible, love, and Grace wrapt up in Christ's visible departure from his friends? Paul saw much of love and mercie in the pricks of that thornie Tenta∣tion, which Christ left him under, to prevent

the Tumur of Pride, 2 Cor. 12.7. lest I should be lifted up, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like a Meteor in the air] above Mesure. He knew, the Cup was mixed by Christ's own hand, and albeit it was very bitter, yet there was no poison in it. Doth not Christ oft hide himself, that so his friends faith, and Love, may find him out? Are not his delayes of returning, intended, as incen∣tives to make his friends seek more ear∣nestly after him? True indeed, the friends of Christ, in time of Desertion, think they are gone many degrees back; ay, but do they not really advance, at least in several Graces, in the end? Do they not hereby gain more vile, mean, cheap, and hum∣ble estime of themselves; but more large, and deep, and high, and broad thoughts of Christ? Are not their longings, and love∣sicknesses after Christ more vehement? Do they not arrive to a greater mesure of self-diffidence, and confidence in Christ? Is not their spiritual povertie, and self-emtines much augmented? Have they not a more ten∣der deep sense of, with stronger conflicts against sin? Have they not more Evange∣lick, and serious purposes of entertaining Christ more kindly at his returne? Such are the sacred Benefits, which oft attend Desertion: and albeit the Lord's Retirement for a while, be not formally an act of love; yet is it not so intentionally on Christ's part? Are not the Graces of his friends hereby drawen forth in their most glorious

exercices; namely, to adhere to, love, and confide in an obsent, angrie, frowning Christ? And is not the sinceritie, and excellence of Grace hereby greatly tried, and approved? Doth not Christ oft intend most Grace, where he sometimes most suspendeth the sweet refreshing tokens of his Presence?

Now these,* 1.737 with many others, being the gracious fruits of Christ's Absence, and Re∣tirement from his friends for some time, doth it not greatly concerne them to live by Faith, under al such withdrawments of Christ? Are not these some of the most noble raisures of Friendship with Christ, firmely to adhere to, and follow after, an ab∣sent Christ; yea, although he may seem to turne as an enemie against the soul. Ought not faith, by fresh election, and recumbence, avouch Christ to be hers; albeit Christ may seemingly denie the soul to be his? Did not the Woman of Canaan discover Heroick strains of friendship towards Christ, in this parti∣cular,* 1.738 Mat. 15.22, 23, 24, 25, 26, 27. (1.) She addresseth her self to him as an humble supplicant,* 1.739 V. 22. But what com∣fort doth he afford her? Gold comfort in∣deed;* 1.740 for V. 23. He answered her not's word. One would think, her faith could pick little encouragement out of this: What worse Hel can there be to a Believer, that no answer from Christ? Ay, but doth not her faith spie somewhat of Heaven, in this seeming Hel? Doth she not apprehend somewhat of an answer in this filence of

Christ? Thence she continues to crie after him: But yet he repels her again,* 1.741 V. 24. with, I am not sent but to the lost sheep of the house of Isracl. What bottome has she for faith now? Is not the door quite shut against her, by this repulse? Doth not this seem worse than no answer? Is it not as much, as if Christ had said; Woman, be gone, I have not for thee, I have nothing to do with thee? Ay, but yet her faith knows how to improve this seeming denial: Though Christ would not own her for one of his lost Sheep, yet she is resolved to own, and avouch him for her Lord:* 1.742 So V. 25. Lord help me. What answer doth Christ make now?* 1.743 V. 26. It's not meet to take childrens bread, and cast it to Dogs. One would think, her faith was now quite puzled, and non-plust: but indeed it was never more Victorious,* 1.744 as V. 27. and she said, truth Lord, &c. Was not this also the posture of Job's Spirit, when he resolved to retain his confidence in Christ, though he should kil him? And did not David's friendship with Christ greatly discover it self in this, that he resolved to follow after Christ, though he seemed to flie from him, Psal. 63.8? Is it not then a grand dutie, incumbent on al the friends of Christ, to live this generous life of faith, under al spiritual Desertions, and withdrawments of Christ? Would not this turne their felt, or apprehended Hel, under Christ's Absence, into a believed, coming Heaven? But to

descend to some particulars of this life of Faith.

1.* 1.745 The friends of Christ must, in al his Re∣tirements, on spiritual Desertions, keep up good thoughts, and maintain an high estime of Christ. This is a great part of the life of faith under spiritual Desertions. For how apt is Ʋnbelief to strike in, and raise many black lies, and false reports of Christ, in his Absence? Unbelief is a very cloudie, dark thing; and therefore extreme prone to cloth Christ, with monstrous frightful shapes of wrath, and severitie, especially in the dark night of Desertion: and such mis∣judgements of, and Prejudices against Christ, are greatly obstructive of a weltempered friendship with him. The friends of Christ ought to expel al Ʋnbelieving jelousies of Christ in his withdrawments; and persuade themselves, there is much of love and kind∣nes, even in Christ's frowns; bowels of Sympathie and pitie, under the cloak of wrath, with which he seemes to be co∣vered. A quick-sighted faith may see some∣thing of Christ in al Desertions; which yields matter of Hope, and good opinion concerning him: and although the cup, that Christ gives his friends to drink of, be very bitter, and nauseous to flesh and bloud; yet faith may tast, and smel something of Christ therein. Christ's absence from his friends, albeit it be a kind of temporarie Hel, yet it has something of Heaven en∣graven on it. For Christ never deserts his

friends so much, as not to leave behind him, some pledge and pawn of his Returne. When Christ is gone, al of Christ is not gone: yea, doth he not frequently, in his most salt, and bitter desertions, send now and then a Messenger, or love-token: at least some invisible supports, and insensible Inspi∣rations of the Spirit of Grace; which are sufficient Demonstrations, that he has not totally left such souls, but wil ere long re∣turn again? Is it not then a great office of Faith, to banish al these groundlesse je∣lousies, surmises, and misreports of Christ; and to maintain high, and candid thoughts of him, in al his Retirements? Alas! what is Faith, but an high, noble, generous, and candid estime of Christ? The friends of Christ may have as low estime of themselves, as they wil, or can; but yet, so long as they have an high estime of Christ, let his with∣drawments be never so long, or tedious, there is no danger of any breach in their friendship. Though Christ should cast his friends into a sinlesse Hel of Desertion; yet could they there but retain high, and great estime of him, it would prove no smal Heaven to them. It is unbelieving misjudgements, and hard censures of Christ, that make the greatest breaches on Friend∣ship with him, in his Retirements. When Christ is gone, if our good opinion of him be not gone, al is wel. Fear not Christ's compassionate regard to thee in his absence, if thou findest in thine heart an high,

and affectionate regard to, and estime of him. Herein consists the admirable tem∣per, and good nature of faith, that it mournes deeply, and longs greatly for an absent Christ; and yet it dares not misjudge him in his absence. And O! What a Soverain, efficacious influence hath such a sweet-hu∣mored, good-natured opinion of Christ on friendship with him?

2.* 1.746 This life of faith, in times of spiritual defertion, implies a meek, humble, passive subjection, or submission to Christ's Soverain af∣flictive Pleasure, under al spiritual Deserti∣ons. Unbelief is ful of impatient clamors, and murmurs, materially blasphemous, against Christ; but faith is a mightie flex∣ible, and submissive Grace: it can allow Christ his times to go and come: it re∣members, al Christ's love-visits are of Free-Grace, and therefore he must not be quar∣relled with for the withdrawment thereof. Faith is mightie inquisitive after Christ in his absence, yet dares not be querulous, or clamorous against him: it is greatly sensi∣ble of Christ's withdrawments; but yet dares not repine under them: it is wil∣ling Christ should have his wil, though it be with it's own losse: and if Christ may gain by it's private losses, that is some con∣tent to it. Yea, so far as faith prevails in the friends of Christ, they yield not only passive, but also active submission to his afflictive Wil under desertions: they know how to misse, as wel as possesse Christ's smiles.

3.* 1.747 This life of Faith imports, a tenacious fixed Resolution, or determined purpose, of adhering unto Christ, and following after him, notwithstanding al his departures from the soul. Albeit an absent Christ be a kind of no-Christ, to spiritual sense; yet such is the Di••ine instinct of Faith, as that it cannot but adhere to him stil. Though Christ may seem to let go his hold-fast of the deserted soul; yet faith stil keeps it's hold∣fast of Christ: yea, oft, the more Christ seems to shake off the believing soul, that clings about him; the more strongly doth it adhere to him. Christ's seeming re∣pulses, do but work stronger Impulses of faith and love towards Christ. Thus it was with the Woman of Canaan, Christ's seeming repulsion, doth but work in her a stronger impulsion of faith and love, Matth. 15.24, 25, 26, 27.* 1.748 Christ seems to break finally with her, but she cannot break with him: she had an invisible Instinct of faith, which kept her heart close to him, under al his Repulses. Yea, what a mightie Sa∣gacitie is there in her faith? What an in∣genious, and quick retortion, doth she make to Christ's repulse; by granting, she was a Dog, and content to be so accounted, on suppo∣sition, she might be a Dog under his feet, and at his Table. Surely her faith was no fool, but very ripe-witted, and sharp-sighted, in that it could spie out such a forcible ar∣gument to urge Christ with, even from his own Objections. O! What an admirable

Chimist is faith, to extract the Spirit of pro∣mises, out of denials? Her faith traffiqued with Christ, in the dark: his very denials were turned into Incouragements: He cals her Dog; but she takes that wel, provided she might be but one of his Dogs, and eat of the crums of mercie, that fal from his Table. Christ seems to drive her from him; but she runs not from, but to him, and clings about him by faith. The more Christ Repetes, and doubles his denials, the more she repetes, and doubles her faith: her faith was long-breathed, and could not be tired out by al Christ's repulses: Though Christ casts her off, again and again; she avoucheth him to be her Lord, and adores him as such. Yea, how artificial and wit∣tie is her faith, to retort an Argument out of Christ's own mouth, to prove her questi∣on? What a good conclusion doth she draw, from hard premisses? This is a noble piece of faith, and an high degree of friendship, which al Christs's friends must aspire af∣ter, even to turne Christ's denials, into ar∣guments of faith and adherence.

4.* 1.749 Another office of Faith under spiri∣tual Desertion is, to studie, and desire to please Christ, notwithstanding al his displea∣sing earriages to the soul. Christ oft, under his Retirements, puts on the masque, and vizard of an enemie; and so gives many severe lashes, especially in case of great back-slidings, and relapses. Now in this case, for the soul to endeavor, al wayes possible,

to please Christ, this is an high act of faith, and friendship with Christ. So David, with other friends of Christ.

5.* 1.750 Again, the deserted soul must make Christ's Absence and delayes, an occasion and ground of stronger longings, and cries after him. As among intimate confidents and friends, absence doth but inflame Affectio∣nate desires after each other: so here; as in the case of the Spouse, Cant. 3.1, 2.

6.* 1.751 In al Christ's absences and delaies of re∣turne, beware of fainting, and sinking De∣spondences. Though Providence may seem to crosse promises, yet assure thy soul, Christ can as soon denie himself, as denie his word: yea, were he not true and faith∣ful to his promise, he were not true and faithful to himself.

7.* 1.752 Get that Golden Art of converting al Desertions, and deprivements of Grace, into a Means of Grace. This is the admirable Dex∣teritie of faith; it can pick up food for a gracious life, even out of the deprivement of gracious Influences: yea, sometimes it makes Grace, especially humilitie and the like Winter-Graces, to thrive most, under the sus∣pension of Christ's sensible presence.

8.* 1.753 Lastly, What is wanting in spiritual sense make up in Faith. The purest acts of faith are those, which have least of spiritual sense, to aide and relieve them. Faith oft makes Christ very near, when he seems furthest off as to spiritual sense.

2.* 1.754 Having dispatcht the offices of Faith, under al sufferings immediately by, or from Christ, we now procede to the life of Faith, as it regards sufferings for Christ. And in∣deed the right management hereof, has no smal influence on friendship with Christ: For, usually, none approve themselves, bet∣ter friends of Christ, than they who suffer most for him: Neither are there any pieces of friendship more difficult and rare, than such as are attended with most sufferings for Christ. Hence it wil easily appear, of what a mighty use faith is, to the friends of Christ, in order to the conserving, and improving their friendship with him under the crosse. What is there that can bring, to the suffering friends of Christ, Gain out of Lesses, Libertie out of Slaverie, Glorie out of Shame, a centuple, or hundred fold out of al deprivements, yea, victorie and life out of Death it self; but this victorious, effica∣cious 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 as∣sures 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,* 1.755 and skil of faith, for the right management of the Crosse, take these following Directions and Rules.

1.* 1.756 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 discove∣ring 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 tem∣poral Crosses, even death it self, for Christ, is better than the most flourishing Crown,

or treasures of Aegypt,* 1.757 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 ba∣nishment 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 Admo∣nitions 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.* 1.758 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 chear∣fully 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 here∣in;

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 secu∣ritie.

(3.) Faith keeps down self, and soft na∣ture, by nailing them to the Crosse of Christ, and thence deriving influence for their De∣struction.

3.* 1.759 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.* 1.760 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.* 1.761 The last work of faith, is to make a wise, and sanctified Improvement of al Crosses, or sufferings for Christ. Faith in the bloud of Christ, has an admirable dexteritie, and miraculous Art, for the Improvement of Crosses•• it can melt a Crosse of Lead, into a Golden Crosse of Humilitie: it can suck the Milk of Medicinal Grace, out of the bloudie breasts of persecution: it can, by the fire of God's furnace, transforme an hard iron-heart, into an heart of flesh. The Crosse of Christ, as managed, and improved by faith, becomes a good Purgatorie of sin, and food for Grace. Yea, faith in Christ can, and oft doth make an old Crosse, long out of date, become as new and green in fruit-bearing, and use, as at beginning. Such are the admirable vir∣tues 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 Improve∣ment 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.

Notes

• * 1.1

  Of Friend∣ship in ge∣neral.
• * 1.2

  Natural friendship.
• a 1.3

  That the Sun is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a celestial fire, is the persuasion of the greatest Philosophers both Pagan and Christian, as wel mo∣derne as ancient; not to mention many Reverend Divines and learned men of this Age: Of which else where.
• * 1.4

  Human friendship.
• * 1.5

  Divine friendship.
• b 1.6

  The Philosophers make this one character of their chiefest Good that it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most diffusive or communicative of it self. Whence Plato saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that The chief Idea of Good is the productive cause of al Good.
• * 1.7

  No true Amitie but what is founded on Amitie with Christ.
• * 1.8

  The mind of the words, Joh 15.14.
• * 1.9

  The Laws of friend∣ship.
• * 1.10

  Al friend∣ship is founded on Election.
• c 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plat. Defin.
• d 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. 3. c. 4. Hence Plato, Cratyl. makes the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a derivative from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because Virtue is most eligible.
• * 1.13

  This ele∣ction must be judici∣ous.
• e 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. 3. c. 4.
• f 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. 3. c. 5.
• * 1.16

  Turpe cense∣tur statim amore occu∣parl, sine deliberati∣one. Plato, Coviv.
• * 1.17

  Syn••••tu••.
• * 1.18

  Mat. 7.26.
• * 1.19

  Luk. 14.28.
• * 1.20

  Heb. 11.25, 26.
• g 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Rep. fol. 382.
• * 1.22

  The parts of Christi∣an pru∣dence.
• h 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Def. Plat.
• * 1.24

  Prudence necessarie 1. To dis∣cover the right end and object of our friendship.
• i 1.25

  Tu verò, Omnia cum amico delibera, sed de ipso prius: post amicitiam credendum est, ante amicitiam judicandum. Seneca
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Def. fol. 412.
• k 1.27

  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.
• * 1.28

  Joh. 1.47.
• l 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. fol. 206.
• * 1.30

  Psal. 16.7.
• * 1.31

  Psal. 34.8.
• m 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Platon. Def. fol. 413.
• * 1.33

  Cant. 5.11.—16.
• * 1.34

  Providence or consul∣tation about the means.
• n 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Defin. fol. 414.
• o 1.36

  Arst. Eth. lib 3. c. 5.
• p 1.37

  De illici∣tis nulla de∣bet esse con∣sultatio. Grot.
• q 1.38

  Qui ad tauca respi∣c••t, facile respondet.
• r 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Platon. definit. fol. 414.
• s 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Conviv. fol. 184.
• t 1.41

  Intellectus practicus propter passiones variásqu•• occurrentes ••••••••mstantias d••fficilius veri∣tatem attingit quàm specula∣t•• vus. St. Joseph. Thes 64.
• * 1.42

  Luk. 14.31, 32.
• u 1.43

  Non promittit se talem in perpetuum, qui casu bonus est. Senec.
• * 1.44

  Psal. 119.57, 58, 59.
• * 1.45

  Sensus est: Habeant sibi alii suos honores, o••es, & caetera hu∣jus••odi: At ego, O Domine, si•• statuo, Pars & portio mea, &c. Muis.
• w 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 diligenter reputa∣vi (nam verbum est Pihel) fa∣c••ltate mibi primum data, quum duas cernerem vias, unam Ve∣luptatis, alteram Vertutis.
• n 1.47

  Festinavi. Sensus est: Re cognitâ nihilsum cunctatus, sed mox praeceptis tuis servandis in••••bu••. Muis.
• * 1.48

  Dexteritie or facilitie in disposing of the means.
• x 1.49

  La prudence est dans l'acti∣on, ce qu'est la Sapience dans la contemplation. Confer. Beaux Esprits Confer. 13. p. 225.
• * 1.50

  Dexteritie What?
• * 1.51

  1. Perspi∣cacitie.
• y 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato, de Rep. 4. fol. 428. ubi ad∣dit Serranus: Dicit Plato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Consilii inve∣niendi perspicacitatem praes∣stantissimum q••iden sapieatiae genus esse.
• z 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Platon. Def. fol. 413.
• * 1.54

  2. Experi∣ence a great or∣derer of Affairs.
• a 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Rep. 9. fol. 582.
• b 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Gorgias.
• c 1.57

  Singularia infinita, per Pru∣dentiae regulas reducuntur ad finita. Aquinas. Summ.
• * 1.58

  3. A facile method of learning our duties.
• d 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plat. Des. fol. 413. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. generositas animi, & vis conjectandi id quod quemque decet. Ser.
• * 1.60

  4. Facile progression.
• e 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Des. fol. 414.
• * 1.62

  Dexteritie What.
• f 1.63

  Utimur fruendis, ac•• fruimur utendis, August.
• * 1.64

  Luke 10.40, 41.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usurpant de mini∣steriis hujus vitae. Grot.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inq••iunt Graeci Grammatici, proprie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ••••de porro ad caetera transfertur. Suidas exponit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Distra∣heris, Latini dicerent, Grot.
• g 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Phaedo 92.
• * 1.70

  Pythagoras.
• h 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato Protag. 3. fol. 326.
• * 1.72

  Prudent order, the soul of Amitie.
• * 1.73

  Job 10.22.
• * 1.74

  Job 37.19.
• * 1.75

  Psal. 119.133.
• * 1.76

  Psal. 50.23.
• i 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jambl. ex Pythag.
• k 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pythag.
• l 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag.
• m 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jambl. ex Pythag.
• * 1.81

  A found Head and a sincere Heart the great springs of al friend∣ship.
• * 1.82

  1. Touch∣ing the object of this Ele∣ction.
• * 1.83

  1. It must be ••ingle either, 1. Compa∣ratively.
• * 1.84

  Or 2. Ab∣solutely as in conju∣gal friend∣ship.
• * 1.85

  The friendship betwixt Christ and his friends conjugal, and there∣fore the object single.
• * 1.86

  Cant. 4.12.
• * 1.87

  Cant. 4.8.
• h 1.88

  Non patitur Divinus sponsus illam quan tori sociam habere vult, morari in sylvestribus lo∣cis, ubi Leonum sunt & pard••∣run cubilia. Sanctius in l.
• * 1.89

  Psal. 45.10, 11.
• i 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both di∣ligent Attention, and also Obedience.
• k 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Which denotes vi∣gilant circumspection and deep deliberation.
• l 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Bend thine heart to a readie clo∣sure.
• m 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Obli∣viscere po∣puli tui, & Domut patris tui. i. e. Mo∣rum patriae & ritu••m. Vates sponsam admonet, si sponsam velit amore sui accendere, necesse esse, ut suae Gentis a•• paternae Domus, corumque o••nnium, quae antea charissi••a habuit prorsus obliviscatur, ac marito tantum placere studeat. Muis.
• n 1.94

  Ration••m adf••rt cur studere de∣beat, ut placeat ma∣rito. Muis.
• * 1.95

  Hos. 3.1, 2, 3.
• o 1.96

  Propter voluptates colunt Idola, magis de victu, quam de Dei cultu solliciti Tarno∣vius. Intellige ho•• de Idolo∣latrarum ••o••viviis: ple∣rumque enim haec conjungun∣tur, superstitio & luxus. Rivet.
• * 1.97

  Cant. 6.3.
• * 1.98

  Si••ut speculum figuram nullam habet, sed illam admittit, quam is quem habet coram, objicit; sic spo••sa fidelis praeter s••onsum nullum ad as••oct••m admittit. Sanctius.
• * 1.99

  Judg. 10.13, 14, 15.
• * 1.100

  Hos. 14.3, 4, 8.
• * 1.101

  Hos. 2.15, 16.
• * 1.102

  Four old lovers which pre∣tend a share in our conju∣gal love.
• n 1.103

  Cujus est approbare ejus est re∣probare.
• * 1.104

  1. The friend of Christ must re∣probate and reject sin.
• o 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. l. 2. c. 4.
• * 1.106

  Zeph. 1.5.
• * 1.107

  How far a false friend of Christ may procede in the reprobation of sin.
• * 1.108

  1. As to judgement.
• * 1.109

  2. As to wil.
• * 1.110

  3. As to conflicts with, and mortifica∣ons of sin.
• * 1.111

  What are the postures of Christ's sincere friends to∣wards sin. 1. As to their judgement.
• * 1.112

  Rom. 7.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.113

  2. As to their con∣sciences.
• * 1.114

  3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then wil••.
• * 1.115

  2. The E∣lection of Christ pre∣supposeth a renunci∣ation of irregular. self.
• * 1.116

  Self-denial, essential to al Friendship.
• p 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. l. 4. c. ••.
• * 1.118

  Self vio∣lates al the laws of friendship.
• q 1.119

  Arist. Rhet. l. 2. c. 4.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato, Conviv. fol. 184.
• * 1.122

  Self-love Christ's greatest enemie in 7 regards.
• r 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
• s 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas.
• t 1.125

  Coecus sui amor hominibu•• persuadet, Nihil odiosum sibi in∣esse. Calv.
• u 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato Leg. 5. f. 731.
• w 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato Repub. 9. fol. 575,—577.
• x 1.128

  Quia adhuc nimis inordi∣natè te diligis, ideò plenè te resignare aliorum voluntati trepidas, Gerson de Imitat. Christi, l. 3. c. 13.
• * 1.129

  Joh. 6.15, 26.
• y 1.130

  Quos sportula se∣cit amicos. Juven. Sat.
• * 1.131

  2 King. 10.15, 16.
• * 1.132

  2 King. 10.29, 31.
• * 1.133

  Where self is the cause of friend∣ship, 'tis also the ruine of the same.
• * 1.134

  Hos. 7.1.
• * 1.135

  A chara∣cter of hy∣pocritick, partial self-denial.
• * 1.136

  As to 1. Self-wisdom.
• * 1.137

  2. Self-hu∣mor.
• * 1.138

  3. Self-merit.
• * 1.139

  4. The causes of self-de∣nial. 1. From self-love.
• * 1.140

  2. From carnal fear, or, 3. Spiritu∣al pride. 5. Its ef∣fects.
• * 1.141

  An Idea of true self-denial which springs from a spi∣ritual sight of our selves, and of God.
• * 1.142

  Esa. 6.5.
• * 1.143

  Luk. 18.13.
• * 1.144

  As to 1. Self-wisdom, and pre∣sumtion.
• * 1.145

  2. Self-wil.
• * 1.146

  3. Self-forces.
• * 1.147

  4. Self-righteous∣nes.
• * 1.148

  5. Self-peace.
• * 1.149

  6. Self-in∣terest.
• * 1.150

  7. Self-glorie.
• * 1.151

  Beatus q•••• intelligit quid sit amare Chri∣stum & contemnere scips••m. Gerson, de Imit. Chri∣sti.
• * 1.152

  Abraham's friendship with God founded on self-denial.
• * 1.153

  Other Scripture-instances. Heb. 11.
• * 1.154

  John Baptist's friendship with Christ grounded on self-denial.
• * 1.155

  Mat. 3.11.
• * 1.156

  Joh. 3 26, 30.
• z 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. l. 1. c. 1.
• * 1.158

  How far the World is to be re∣jected, in order to the Electi∣on of Christ as our friend.
• * 1.159

  1. The Al∣lurements of the World.
• a 1.160

  Magnam so turam magnus animus decet: qui risi se ad illam extulit & altior steti••, illam quoqu•• infra ter∣ram dedu••it. Seneca.
• b 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• c 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. l. 2. c. 19.
• * 1.163

  Mat. 19.21, 22.
• * 1.164

  1 Joh. 2.16.
• d 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dio∣gen. Cyn.
• e 1.166

  Philo in Decalog.
• * 1.167

  Mat. 19.11.
• * 1.168

  Mat. 6.24.
• f 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.170

  How the World is to be used in subordi∣nation to Christ.
• * 1.171

  Phil. 4.12.
• * 1.172

  Jam. 4.4.
• * 1.173

  How far the Law is to be reje∣cted in or∣der to the espouse∣ment of Christ.
• g 1.174

  O••era tincta san∣guine Chri∣sti. Bellarm.
• * 1.175

  Notes of fouls mari∣ed to the Law.
• * 1.176

  Christs friends dead to the Law, and how.
• h 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato.
• * 1.178

  Rom. 7.1, 2, 3, 4.
• i 1.179

  Fr••ctus vocat libe∣ros. Beza.
• * 1.180

  Gal. 4.30, 31.
• * 1.181

  The friends of Christ love the Law as a Directorie.
• * 1.182

  Mat. 13.46.
• * 1.183

  A com∣plete Christ the object of the Saints friendship.
• * 1.184

  1. The friends of Christ must elect a whole Christ.
• * 1.185

  1. The friends of Christ must elect him as King.
• * 1.186

  Joh. 1.11.
• k 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; non receperunt illum ut Dominum, Grot. in locum.
• * 1.188

  Plutarch in the Life of ••y••••r∣gus.
• * 1.189

  2. Christ's friends chuse him for their Priest.
• l 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato, Conviv. fol. 188.
• m 1.191

  Touching this office of the Pagan Demons to con∣ciliate friendship betwixt God and men, See more largely, Court of the Gen∣tiles, P. 1. B. 2. c. 8. s. 5. pag. 225.
• n 1.192

  The custome of the Gen∣tiles to pacifie their Gods by human Sacrifices, See Court of the Gent. Part. 1. B. 2. c. 9. s. 9. pag. 264, &c.
• * 1.193

  Heb. 5.6.
• o 1.194

  Cunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor. per M••l hisedecum figurat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot. in Hebr. 7.3.
• * 1.195

  Christ's friends choose him, 1. To ex∣piate for their sins.
• p 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Def. fol. 4, 5.
• * 1.197

  2. To in∣tercede for them.
• * 1.198

  Election of Christ as Prophet.
• q 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato, con∣viv. fol. 188.
• * 1.200

  Joh. 10.4.
• * 1.201

  Joh. 14.6.
• * 1.202

  Gerson de Imitat. Christi. l. 3. c. 56.
• * 1.203

  Joh. 8.43.
• * 1.204

  John 3.19, 20.
• * 1.205

  4. The friends of Christ elect his person; and how?
• * 1.206

  Cant. 1.2.
• * 1.207

  Cant. 2 16.
• * 1.208

  Self the first motive that draws sinners to Christ.
• * 1.209

  More pute strains of friendship with Christ.
• * 1.210

  The Lords keeps many of his Elect long under bondage and hardnes of heart, to make way for a more ful choice of Christ's Person.
• * 1.211

  The plague of false friends is, that they close not with the person of Christ.
• * 1.212

  5. Election of Christ's Spirit.
• * 1.213

  Joh. 14.16, 17.
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vox est At∣tica, quae significantur illi quos in periculo accersimus, ut nobis adsint consilio, qui iidem Advocati dicuntur, eti∣amsi non litigent in soro, nostro nomine. Camero fol. 221.
• * 1.215

  6. Election of Christ's waies and ordinan∣ces.
• * 1.216

  Psal. 84.10.
• s 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. elegi.
• t 1.218

  Gatak••r, Cinnus, cap. 11. p. 297.
• u 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adharere.
• * 1.220

  Hos. 4.16.
• w 1.221

  Lori im∣patiens.
• * 1.222

  Hos. 10.11.
• * 1.223

  Election of Christ's members for our friends.
• * 1.224

  Election of Christ's Crosse.
• * 1.225

  Christ must be chosen for himself.
• z 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. l. 2. c. 4.
• a 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. pag. 27.
• b 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates ad Alcibiad. Plat. Alcib.
• * 1.229

  The more pure respects we have to Christ for himself, the more perfect is our friendship to him.
• c 1.230

  Attalus Philosophus di••ere, ol••∣bat, jucun∣dius esse amicum sacere quàm habere, Sen. ad Luc.
• d 1.231

  Seneca ad Luc. E∣pist. 9.
• * 1.232

  What it is to elect Christ for himself.
• * 1.233

  How far the friends of Christ may regard themselves in the Ele∣ction of Christ?
• * 1.234

  The elect while under a Spi∣rit of bondage aim at legal self only.
• * 1.235

  False friends of Christ ru∣ined by le∣gal self.
• * 1.236

  The friends of Christ may not elect him for an evangelick Self-righ∣teousnes.
• * 1.237

  Esa. 48.1, 2.
• e 1.238

  Niti se gloriantur.
• * 1.239

  The Friends of Christ may not elect him mere∣ly for the sweet Ac∣cidents of his pre∣sence.
• * 1.240

  Christ's friends may not elect him as a means to procure a carnal Heaven.
• * 1.241

  John. 6.34.
• f 1.242

  Aliud est appetere b••atita∣tem sub notione universali, qui appetitus naturalis est, aliud est cam appetere sub notione particulari, hoc est, beatitatem definitam. Camero, fol. 356.
• g 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Aristotle's notion of merit. The friends of Christ may not elect Christ to avoid Hel merely as penal.
• * 1.244

  The friends of Christ may not elect him for them∣selves as their last end.
• * 1.245

  Christ may not be elected upon our own con∣ditions.
• h 1.246

  Non reci∣pit sordidum virtus amatorem: Soluto ad•• illam sinu veniendum est. Sen. 222.
• * 1.247

  Psal. 131.1.
• * 1.248

  Self may not be re∣garded in opposition to, or com∣petition with Christ.
• * 1.249

  How far the friends of Christ may have regard to themselves in their election of Christ.
• * 1.250

  The friends of Christ may eye free∣dome from Hel.
• i 1.251

  Hence the Stoicks made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self preserva∣tion the first part of their Moral Philosophie, as Laert. Zeno.
• k 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato.
• * 1.253

  Saints may elect Christ with a regard to Heaven.
• l 1.254

  See Ca∣mero, fol. 177.
• m 1.255

  Sunt quidam qui dicunt, abhorrere ab ingenio pii. homi∣nis benefacere intuitu mercedis. At illi mihi videntur hominem homine exuere. Camero, fol. 45.
• n 1.256

  Obedience which is only for reward, without al respect or motive of love and dutie, is the obedience of an hire∣ling; but not that which ac∣knowledgeth the reward no otherwise due than of his Father's free love, &c. See Mede, Diatr. 2. pag. 334.
• * 1.257

  The friends of Christ may desire ease from their burdens.
• * 1.258

  The friends of Christ may regard themselves any way in subordina∣tion to Christ.
• * 1.259

  An essenti∣al con∣nexion, and samenes 'twixt the Interest of Christ and his friends.
• * 1.260

  Job 1.9.
• o 1.261

  That the friends of Christ do not elect, and serve him for nought; See Caril on this Job 1.9. pag. 109. and Mede, Diatr. 2. pag. 333. and Ca∣meron. Opera fol. 45.46. But particularly, Jans. Aug. To. 3. l. 5. c. 10. fol. 225.
• p 1.262

  Ita mira∣bili modo fit ut sit nobis utilitatis nost••ae con∣temtus in diligendo gratis Deo utilissimus. Amoris enim Dei non est digna retributio nist ipser Deus, Ex quo fit, ut propter mercedem operari, non sit oculos à Deo ad se reflectere, & aliquid extra Deum expectare; sed Deus ipse magis adhuc gratuitò diligendus in aeternitate sit merces. Amor enim, amoris Retributio erit, &c. Jansenius August. To. 3. l. 5. de Gratia cap. 10. fo. 225.
• * 1.263

  That the friends of Christ do most ad∣vance themselves by electing Christ for himself is proved, 1. From the object Christ considered.
• * 1.264

  1. As the last End and chief-est Good.
• q 1.265

  Libertas electionis importat accessam ad infinitum & re∣cessam ab inferioribus. Gi∣bieuf.
• * 1.266

  2. As the first Beau∣tie,
• * 1.267

  3. As the first prin∣ciple of Depen∣dence.
• r 1.268

  Praemotio Divina est conver∣siva ad Deum, & sepa••ative à creaturis. Gibleuf. Lib.
• * 1.269

  2. De∣monst. From the Act of Electing Christ for himself. Which is,
• * 1.270

  1. Most Natural.
• p 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato. Item: Optimus motus est in seipso, & ex seipso, quia talis est rationali Naturae cognatissinus. Plato.
• q 1.272

  Actus naturalissimus ani∣mae est, inhaerere Deo. Brad∣ward.
• r 1.273

  Qui à Deo ut ultimo fia••, & primo principio movetur, à seipso, & in seipso move∣tur. Gib. de Libert. pag. 28, 29, 85, 103, 108.
• * 1.274

  Ps. 73.28.
• * 1.275

  2. Most living and lively.
• s 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joan. Grammat. in Arist. Anim.
• t 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. c. 4.
• * 1.278

  Esa. 55.3. Vita pro vitae faelici∣tate & vi∣gore accipi∣tur. Glass.
• * 1.279

  Ps. 69.32.
• u 1.280

  Unumquodque vivens osten∣aitur vivere ex operatione sibi propria, ad quam inclinatur. Aquinas.
• * 1.281

  3. Most rational.
• * 1.282

  2 Cor. 4.14, 15.
• w 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. totos nos possidet & regit, us ejus afflatu quasi correpti agamus omnia: alludit enim ad vatum suro∣ren. Beza.
• * 1.284

  4. Most Voluntarie.
• x 1.285

  Repugnanti non volenti ne∣cessitas est: in volente necessitas non est. Seneca.
• * 1.286

  Hos. 11.4.
• y 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato, Conviv.
• * 1.288

  3. De∣monst. From the effect•• of electing Christ for himself: Which are,
• * 1.289

  ••. Partici∣pation of the Divine Nature.
• z 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joan. Grammat in Aristot. de Anima.
• * 1.291

  Exod. 3.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 15.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.292

  Quod Deo competit per Na∣turam nobis co ••pet t•• per Gra∣tiam, Gig. de Libert. p. 493.
• b 1.293

  Perfectè liber est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi mor∣talis Deus, nihil habet quod non∣vult, & nibil vult quod non habet: vult omnia quae debet, & omnia possit quae vult. Mori Disp. 2. de Grat. thes. 6.
• * 1.294

  2. Liber∣tie.
• * 1.295

  1 Natural.
• c 1.296

  Homo ad immensam quan∣dam Amplitudinem natus est. Gibieuf. de Libert. pag. 361.
• d 1.297

  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 quan∣dam & Infinitatem adeptus est, secundum quam ab Infi∣nito, ad Infinitum, super In∣finito movetur, &c. Gibieuf de Libert. p. 270.
• * 1.298

  1 Kings 4 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amplitudi∣nem cordis. Jun. Tre∣mel.
• f 1.299

  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.
• * 1.300

  2. Civil Libertie.
• g 1.301

  Populi illi libe••i dicuntur, qui sunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Derodone.
• * 1.302

  1 Cor. 7.22.
• h 1.303

  Sencca, Epist.
• i 1.304

  Ex sub∣jectione ad Deum emergit Dominium in creaturas. Gibieuf, de Libertate p. 218, 260, 264.
• k 1.305

  Qui optimus est, faelicissi∣mus & August ssimus est, quia seipsum regit, &c. Plato Re∣pub. 9.
• * 1.306

  Hos. 11.12.
• l 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. 4. c. 8.
• m 1.308

  Dominiem Lioertatis oritur ex adhaesio•••• ad Deum: est vis quaedam in fine ultimo funda∣damentum habons: i. e. uti & frui omnibus, servato ordi••e finis. Gibieuf, de Libert. pag. 218, 264, 263.
• * 1.309

  3. Moral and Divine Libertie.
• n 1.310

  Nostra libertas inhaeret De∣vinae, ut exemplari; & in perpetua ejus imitatione versatur. Gibieuf de Libert. p. 373.
• o 1.311

  Psal. 119.45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In amplitu∣dine, seu la∣titudine, Jun. Trem.
• p 1.312

  La libertà di spirito è un distacca∣mento del cuore de tutte le cose, per seguire la volonta di Dio. Sales.
• * 1.313

  3. Divine Life.
• q 1.314

  La vie spirituelle consiste en des fonctions de nostre Intelli∣gence & volente, & en des es∣gards perpetuels, que nos ames ont a Dieu. Mestrerat de la foy, p. 42.
• * 1.315

  Prov. 4.13. The issues of life, which are conserved, and impro∣ved, by election of Christ for himself are 5.
• * 1.316

  1. Health.
• r 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cujusque est ei prop ium pabulum & motum tributre: proprius motus Anio••i est eontemplatio Dei. Plato, Timaeo.
• s 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato, Repub. 4. fol. 444.
• * 1.319

  2. Strength.
• * 1.320

  Prov. 3.7, 8.
• t 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato, Hippias, fol. 375.
• u 1.322

  Ordo (sive Amor) est pon∣dus quo res omnis ad finem, ut ad centrum, quietem, & stabi∣litatem vergit. Gib.
• * 1.323

  3. Growth in Grace.
• * 1.324

  4. Sense.
• w 1.325

  Vitâ ni∣hil sensibi∣lius.
• x 1.326

  Quanto le cose sono piu materiali, tanto è la lor' insensi∣bilita. La Fisonomia Dela Bel∣liere.
• y 1.327

  Protago∣ras dixit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diog. La∣ert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.328

  5. Motion.
• z 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plato Timaeo.
• * 1.330

  4. Effect is Divine Honor.
• a 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Eth. l. 4.
• b 1.332

  Nemo altero nobilior nisi cui rectius ingenium — Qui imagines in Atrio expon••nt noti magis quàm nobiles sunt. Seneca.
• c 1.333

  Altum quiddam est virtus, ex∣celsum, re∣gale, invi∣ctum. In regno nati sumus. Deo parere liber∣tas est, Seneca.
• d 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Definit. 1 Chron. 4.9. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.335

  5. Effect is, Divine Harmonie and Order.
• e 1.336

  Plato.
• f 1.337

  Pythagoras held 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. La∣ert.
• g 1.338

  It is said of Padre Paul, the Venetian, that that which made him most ad∣mired was, the coupling toge∣ther of Virtues, that are seemingly opposite, as Know∣ledge and humilitie, &c. Life of Father Paul.
• * 1.339

  6. Effect is, Divine Beautie and Glorie.
• h 1.340

  See Les Beaux Esprits Tom. 1. Confer. 26. de la Beau∣tè.
• i 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pla∣to Phileb. 64.
• * 1.343

  7. Effect is, Divine Pleasures.
• l 1.344

  Voluptatis generatio fit ex infi iti & fiaiti co∣pulatione. Plato Phi∣leb.
• * 1.345

  Cant. 2.3.
• m 1.346

  Abstra∣cta praedi∣cantur de formis. Al Trea∣sures and Riches.
• * 1.347

  1 Cor. 3.21, 23.
• * 1.348

  The Di∣stribution of Christ's excellences which ren∣der him eligible for himself: These are, 1. Relative.
• * 1.349

  Christ's mediatorie excellences as relative to God the Father's Designa∣tion.
• s 1.350

  Haec agendi ratio convenit cum Axiomate Philosophico, Dari in unoquoque genere, aliquod summum, primum & excellentissium, a quo re∣liqua ejusdem generis de∣scendant, & accipiant quod est illius generis, &c. Ca••••••o, fol. 35.
• * 1.351

  Heb. 2.5, 6, 7. The World to come, What it is?
• * 1.352

  Heb. 2.5.
• * 1.353

  Heb. 2.8.
• * 1.354

  Joh. 6.27. How Christ is Sealed.
• t 1.355

  Quod si in Christo sumus electi, non ••n nobis ipsis reperie∣mus electionis nostrae certitu∣dinem: ac ne in Deo quidem Patre, si nudum illum abs{que} filio imaginamur. Christus er∣go speculum est, in quo electio∣nem nostram contemplari conve∣nit, & sine fraude licet, Calv. Institut. fol. 197.
• u 1.356

  Heb. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est etiam ornare: quoniam vero munus dignita∣tem affert & ornamentum, hinc fit ut vocare adsit etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sic infra, cap. 5. v. 5, 5. Ca∣mer. fol. 394.
• * 1.357

  Heb. 5.4, 5.
• * 1.358

  Act. 2.36.
• w 1.359

  Opera Christi non fu••runt actu meritoria citra permissi∣onem Dei, etsi ex se esseat va∣lo is infiniti. Sancto Joseph. Thes. 74.
• * 1.360

  Ephes. 5.2.
• * 1.361

  Gen. 8.21.
• * 1.362

  How the friends of Christ must eye his Divine constituti∣on and Designati∣on in their election of him.
• * 1.363

  Joh. 5.22, 23.
• * 1.364

  Christ's Aptitude and Abi∣litie.
• x 1.365

  Qui dat sacultatem dat, quantum in se est, quae ad fa∣cultatem sunt necessaria, quod in materia moral•• intelligen∣dum est morali modo. Grotius de Jure Belli l. 3. c. 22. par. 2. This Apti••ude is called by the Grecians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pow∣er, or force, as the former Facultie is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Autoritie: Hence that civil Axiome, Vis est ad cogendum, Potest as ad imperandum, Justin. Institut.
• z 1.366

  Joh. 1.14.
• z 1.367

  Illud notandum voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae eadem sono & significatu est cum Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alludi ad conspicuam Divinae Ma∣jestatis praesentiam, quae Chal∣daeo Paraphrastae etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grot. in loc.
• y 1.368

  I•• Christo suit gratia ha∣bitualis, caque ejusdem specici cum nostrá; & finita in genere entis, quamvis ••ici solet in∣finita in genere gratiae. Petr. Joseph. Thes. p. 19.
• * 1.369

  Joh. 1.16.
• * 1.370

  Al Grace passeth through, and from Christ, as an infinite Ocean.
• z 1.371

  Whether the Grace of Christ received any Aug∣mentation? See Janes against Hammond.
• a 1.372

  Haec Gra∣tia Christi de lege ordi∣nar a augeri non potuit, absolutè ta∣men potuit, St. Joseph. Thes. 44.
• * 1.373

  How the Deitie and Divine Perfections dwel in Christ as Mediator?
• * 1.374

  See Am••s. Medul. Theol. l. 1. c. 17.
• b 1.375

  Ex hac unione sequitur per∣senalis communicatie proprie∣tatum quae non est realic transfusio, sed est communio vel concursus ad easdem ope∣rationes.— Hinc fit quod om∣nes Actiones & Passiones Chri∣sti referuntuy propriè ad ejus personam, tanquam ad termi∣num corum proprium, Ames. Medul. Theol. l. 2. c. 17. Thes. 21.22.
• * 1.376

  Col. 2.9.
• * 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oecumen. in loc. V. T. Deus in Templo Hiero∣sol. Et super Acca soederis in propitiatorio habitabat, sed tantummodo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: at postquam venit pleaitudo temporis toto pleaitutudo Dei∣tatis, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verè modo eminen∣tissimo., & personaliter, in Christi natura humana inhabi∣tat. Glass. Philolog. S.
• * 1.378

  Mat. 1.23.
• i 1.379

  Give me leave to think, that there was more of God in the human Nature of Christ, as Nature is a vessel coming out of the Porters house, than ever was in Adam created according to Gods Image. Rutherfurd's Christ's Dying, &c. p. 5.
• * 1.380

  Heb. 1.3. Who Be∣ing the Brightnes.
• k 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Effulgen∣tiae, relutentia. Greg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulgidus, lucidus. Hesych.
• l 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Naz. in Orat. de Pasch.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur eti∣am pro Die, ut apud Nicand. in Ther. See more Hen. Steph•• in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Refulgen∣tia; quomodo radius à sole resplendet: unde non nulli de∣radiationem vertunt. ••stius in locum.
• * 1.383

  Objectum nimis ex∣cellens lae∣dit senso∣rium.
• m 1.384

  Deus ipse procul abscondi∣tus lateret, nisi nos irradia∣ret fulgor Christi: in hunc fi∣nem quicquid habet Pater apud unigenitum deposait, ut in c•• patefaceret; ut ipsa bonorum communicatione exprim ret ve∣ram Gloriae suae imaginem, Calv. Instit. fol. 106.
• * 1.385

  Psal. 18.9, 11.
• n 1.386

  Christ is the shining brightnes of the Glorie of his Father: i. e. the person in the Deitie, by whom on∣ly the eternal wisdome of God could impresse his Majestie upon any Crea∣ture: 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.
• * 1.387

  Joh. 14.7, 8, 9.
• o 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non solum radios signifitat, sed & ema∣nationem ac processionem, ut in∣terim proprietas filii, qui à patre procedit ac gignit, in∣finuet. Oecolamp. in Heb. 1.3.
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his Glo∣rie.
• * 1.390

  See Sibs on 2 Cor. 3.18.
• p 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verò ple∣rumque abundans & copiosa lux est, in qua divinitas apparuit vel etiam Augustius quid. Oecolamp, in Heb. 1.3.
• n 1.392

  Augustus comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lustre of the Sun; as Illustris from lustro, and this from lux, or luceo, I shine.
• * 1.393

  The seve∣ral The∣atres of God's Glorie.
• o 1.394

  If a man look on the Crea∣tures 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.
• * 1.395

  Heb. 1.3. Expresse Image.
• p 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nota impressa, vel insculpta, aut inseripta: unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud Arist. pol. l. 1. c. 6.

  Inde de notis Literarum ta∣bellae Inscriptis. Item figura, effiries, Imago. Item, Descri∣ptio, qua describitur aliqua res veluti ex no••a ei impressa à caeteris rebus eam dislinguendo. Cicero in Top. Vide Hen. Steph. Thesaur. Graec.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] alia com∣paratio à si••illo annuli rujus forma cerae imprimitur, Gro∣tius in l.
• * 1.397

  Glassius Rhet. Sacr.
• q 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Demesthe∣nes.
• r 1.399

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

  Character praeter figuram requirit ut sit expressus ad Archetypum, & adaequatus essentialiter, & ut possit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. rebus adis s••∣ris im rimere suam Imaginem. Sic caim vo••at inscusptam formam ut ab omni adum∣brata vel inani Imagine di∣stinguat.
• f 1.400

  He is the engraven forme of the person of the Father: noting hereby the Unitie of substance, as in whom the Fulnes of the Godhead dwels bodily, Col. 1.9. Even as Paul cals him, the Image of God, distinguishing him by this name from al shadows, Heb. 10.1. Deering on Heb. 1.3.
• * 1.401

  2 Cor. 4.6. In the Face of Jesus.
• * 1.402

  The face of Christ What?
• f 1.403

  Per Angelum faciei Je∣horae, Esa. 63.9. Filius Dei intelligitur, dictus faciei ipsius Angelus, quia est ille, qui visibili specie columnae s••il nubis, & ignis Israelitas in deserto duxit, & saciem Dei quast consp••ci••a•• populo f••it: id••quod Jehovae ipsi ad cribi∣tur, Exod. 14.24. Alii ap∣pellationem hanc illi dafam esse volunt, quod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 1.15. Glass. Rhetor. s.
• t 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He∣braeis, id omne significat quod sensibus exterioribus perci i∣tar, Giot. in l.
• t 1.405

  Hammond on this place: and Beza: Alludit perset••ò ad Mosis taciem illam non anertam (ut clara esset D••i Imago, c 3.13.) sed oper∣ram. Beza in l.
• * 1.406

  2 Cor. 4.4. Image of God.
• u 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ocant Graec••, non quanvie picturam, sed quae sit vivi instar, Unde Iconic••••pi∣ctores, quos v••l••o voramus qui peignent au vif. Beza.
• w 1.408

  Imago est Repraesentatio causae quantum ad similitnai∣nem formae, non solum causa∣litatis, quod pertinet ad Vesti∣gium, Aquin. Summ.
• x 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accip••tur etiam pro ipsa essenti∣ali similitu∣dine. Beza, in Heb. 10.1
• y 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. in quo sci••sum perspicuè conspiciendum praebet Deus, nec allo quàm officii ip∣sius respectu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] aliqui libri addunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut indi∣cetur Deam alio juin incompre∣hensib••lem in Christo tamen conspici. Beza, in l.
• * 1.411

  2 Cor. 3.18. In a Glasse.
• t 1.412

  Speruium, praeter Intem & co∣lorem, etiam expressam imagi∣nem reflectit. Keck. Optic.
• u 1.413

  Imago in Specuio est forma speculi. Estius in l.
• w 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vocat speculum Apostolus filium Dei in carne manifestatum. qui no∣bis in ipsius Evangelio spectan∣dus proponiter, & Mosi velato opponitur. Beza in locum.
• * 1.415

  How the believing foul is transform∣ed into the glorious Image of God shi∣ning in Christ.
• * 1.416

  Christ res∣sembled to a Miroir.
• * 1.417

  How al the Attri∣butes of God shine in Christ?
• * 1.418

  1. God's Wisdome shines in Christ. 1. Obje∣ctively.
• * 1.419

  2. For∣mally.
• * 1.420

  3. Effe∣ctively.
• * 1.421

  2. The goodnes, love, grace and mer∣cie of God shines in Christ,
• * 1.422

  1 Obje∣ctively.
• * 1.423

  2. For∣mally.
• * 1.424

  3. Effe∣ctively.
• * 1.425

  God's Justice shines in Christ.
• * 1.426

  God's Holines shines in Christ. 1 Obje∣ctively.
• * 1.427

  2. For∣mally.
• * 1.428

  3. Effe∣ctively.
• * 1.429

  The power of God shines in Christ.
• * 1.430

  The truth, and faith∣fulnes of God shines in Christ.
• * 1.431

  Christ the Image of God's Im∣mensitie and omni∣presence.
• * 1.432

  Joh. 3.13.
• * 1.433

  Christ an Idea of God's In∣depen∣dence.
• * 1.434

  Joh. 5.26.
• * 1.435

  Christ the Idea of al the other in∣communi∣cable At∣tributes of God.
• * 1.436

  The appli∣cation of al the forego∣ing Chara∣cters of Christ.
• * 1.437

  1. Contem∣plate those glorious Ideas that shine in Christ.
• u 1.438

  Pater qui imm••nsus est, in filio finitus est: quia s••••a•• mo∣dulum nostrum accommodavit, ne meates nost as Imm ••nsitat•• suae Glo••ae absurbeat. Calvin
• * 1.439

  Esa. 40.9.
• * 1.440

  Esa. 65.1.
• w 1.441

  Christus virtute uni∣onis Hypo∣staticae eti∣am in cruce pendens suit gloriosior omnibus creaturis, etiam Angelis gloriosissimis. Twissus, Vind. Grat.
• * 1.442

  Election and fruiti∣on of those Glorious excellences that shine in Christ.
• * 1.443

  The Friends of Christ in Imitation of the Hu∣man Na∣ture in Christ, should get as near him, and love him as purely for himself as possibly it may be.
• * 1.444

  Christ's friends should pre∣sent them∣selves fit Temples, &c. for Christ.
• * 1.445

  1 Cor. 3.16, 17.
• * 1.446

  1 Cor. 6.18.
• * 1.447

  2 Cor. 6.16.
• * 1.448

  Doctrinal Corollaries from this first part of Friendship with Christ.
• * 1.449

  1. The In∣finite con∣descension of Free-Grace.
• * 1.450

  2. The Dignitie of Reli∣gion.
• * 1.451

  3. 'Tis the highest Wisdome to make Christ our friend.
• * 1.452

  4. Al by nature enemies to God in Christ.
• * 1.453

  5. Al Friendship with Christ from God.
• a 1.454

  Joh. 15.16. Commendat 〈◊〉〈◊〉, ••••um, q-od à se ani∣••••••••ae sactur sit init••um, ••ullis •• so um i•• s•• ben factis provo∣cu••o Non me ••le••istis i•• ami∣cum, sed ego Vos. Grot. in ••oc.
• * 1.455

  6. The contradi∣ctions of many seeming friends of Christ.
• * 1.456

  How far some may go as to seeming Friendship with Christ, and yet be but real Enemies to him.
• * 1.457

  Mark. 12.31.
• * 1.458

  8. How easie a thing it is to miscar∣rie in the beginning of our friend∣ship with Christ.
• * 1.459

  9. Much seeming friendship with Christ is but real enmitie to him.
• * 1.460

  10. True friendship among men very rare.
• * 1.461

  11. The folie of such as re∣fuse to make Christ their friend.
• * 1.462

  Of con∣viction to secure sin∣ners, who mind not Friendship with Christ.
• * 1.463

  1. The Aggrava∣tion of this Sin, not to mind friendship with Christ mesured.
• * 1.464

  1. By its Object.
• * 1.465

  1. It is against Christ the alone Au∣thor of life.
• * 1.466

  Psal. 81.10, 11.
• * 1.467

  2. Christ willingnes to give forth life, and to be reconcilee to sinners.
• * 1.468

  Christ's personal excellen∣ces.
• * 1.469

  2. The Aggrava∣tions of this sin, in refusing Amitie with Christ, mesured by its sub∣ject.
• * 1.470

  Psal. 81.11.
• * 1.471

  3. The mesure of this sin from its formal Nature.
• * 1.472

  The par∣ticular Ideas of this sin.
• * 1.473

  1. It's ful of Athe∣isme and unbelief.
• * 1.474

  1 Joh. 5.10.
• * 1.475

  2. It is a crucifixion of Christ.
• * 1.476

  3. It is a blasphem∣ing Christ.
• * 1.477

  4. It is Sa∣••r••••••ge.
• * 1.478

  4. The Aggrava∣tions of this sin not to Elect Christ from its Effects.
• * 1.479

  2. The miserie of such as re∣gard not friendship with Christ.
• * 1.480

  Heb. 10.28, 29.
• * 1.481

  For conviction and terror to refined Hypo∣crites.
• * 1.482

  How far many seeming friends of Christ may go, and yet be but real enemies to him.
• * 1.483

  1. As to the Spirit of Bond∣age.
• * 1.484

  2. As to Aversion from sin and self.
• * 1.485

  Luk 11.25.
• * 1.486

  3. As to Assent and Estime of Christ.
• * 1.487

  Joh. 6.14.
• * 1.488

  Joh. 12.13.
• * 1.489

  4. As to consent and closing with Christ.
• * 1.490

  Joh. 12.42. Mat. 8.19.
• * 1.491

  Joh. 6.34.
• * 1.492

  5. As to Affections.
• * 1.493

  Luk. 8.40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. benigno voltu, &c.
• * 1.494

  6. As to Union with Christ.
• * 1.495

  Joh. 15.2.
• * 1.496

  7. As to Christ's Image.
• * 1.497

  8. As to Active obedience.
• * 1.498

  9. As to Passive obedience.
• * 1.499

  Mat. 13.22.
• * 1.500

  10. As to Depen∣dence an Christ.
• * 1.501

  Esa. 48.2.
• * 1.502

  11. As to Assistances and Ser∣vices.
• * 1.503

  12. As to Praises.
• * 1.504

  13. As to communi∣on of Saints. Exo. 12 38.
• * 1.505

  14. As to communi∣on with Christ. Luke 13.26, 27.
• * 1.506

  15. As to prelibati∣ons of Glorie.
• * 1.507

  16. As to expectation of Christ's comming.
• * 1.508

  17. As to Assurance.
• * 1.509

  2. Q. What the Sin, folie, curse and plague of false friendship with Christ is?
• * 1.510

  1. The sinfulnes of false friendship.
• * 1.511

  1. It is a mocking at Christ.
• * 1.512

  2. It is a wearying of Christ.
• * 1.513

  3 It is most lothsome to Christ.
• * 1.514

  Job 13.16.
• * 1.515

  Rev. 3.16.
• * 1.516

  4. It doth Christ a most mis∣chief.
• * 1.517

  Rev. 13 2.
• * 1.518

  2. The folie of false friendship with Christ in that it is,
• * 1.519

  1. Self∣fla terie.
• * 1.520

  2 Self-de∣lusion.
• * 1.521

  3. Self-ruine.
• * 1.522

  4. Self-confidence.
• * 1.523

  5. Self-contradi∣ction.
• * 1.524

  6. It shal •• be mani∣fest.
• * 1.525

  2.3, 9.
• * 1.526

  7. It is a courting a picture.
• * 1.527

  3. The curse of false Ami∣tie with Christ.
• * 1.528

  1. It is the root of a world of spiritual sins.
• * 1.529

  2. It poi∣sons the best mer∣cies.
• * 1.530

  3. It puts a sting into al Afflicti∣ons.
• * 1.531

  4. Christ leaves such to the ••••ares of this world.
• * 1.532

  5. Christ leaves such to the plague of their own hearts.
• * 1.533

  Psal. 81.11, 12.
• * 1.534

  6. Christ puts a pe∣riod to the day of Grace.
• * 1.535

  Luk. 19.42.
• * 1.536

  7. Christ leaves them to Satan the God of this world.
• * 1.537

  8. Christ self be∣comes a stone of stumbling.
• * 1.538

  Mat. 21.43, 44.
• * 1.539

  9. Judicial Hardnes.
• * 1.540

  10. A lia∣blenes to al the curses of the Law and Go∣spel.
• * 1.541

  11. Al his Hopes passing, but his sorrows eternal and intolerable.
• * 1.542

  Of Examina∣tion.
• * 1.543

  Motives to examine our friend∣ship with Christ.
• * 1.544

  1. From the Diffi∣culties that attend it.
• * 1.545

  2. From the facili∣tie of be∣ing mista∣ken about the truth of our friendship with Christ.
• * 1.546

  3. From the danger of mistakes herein.
• * 1.547

  Distinctive Characters of Christ's false and true friends.
• * 1.548

  1 In point of Essima∣tion.
• * 1.549

  ••. As to aver••ion from sin.
• * 1.550

  1. As to Heart∣breakings for sin.
• * 1.551

  2. As to the Hearts being broken off from sin.
• * 1.552

  3. As to self-demal & Christ-exaltation.
• * 1.553

  a Cyran Max. 28.
• * 1.554

  4. As to the Law of God.
• * 1.555

  5. As to Crucifixi∣on to the World.
• * 1.556

  Phil. 4.12.
• * 1.557

  6. As to the electi∣on of a whole Christ, with a whole heart.
• * 1.558

  7. As to closures with Christ's person for himself.
• * 1.559

  Exhorta∣tions to a complete election of Christ as our friend.
• * 1.560

  Mot. 1. From the excellences of Christ.
• * 1.561

  1. Rela∣tive.
• * 1.562

  2. Abso∣lute.
• a 1.563

  Tunc Effectus maxime per∣fectus est, quando in suun redit principium: Redeunt au∣tem ad suum principium sin∣gulae creaturae, in quantum sui principii similitudinem gerunt. Aquinas contr. Gent. l. 5. c. 46.
• * 1.564

  Mot. 2. From the condition of the soul.
• * 1.565

  1. Its Origine.
• a 1.566

  This Divine Origine of the soul was by some Juda∣ick Tradition, wel known to the Pagan Philosophers; Whence Plato cals the soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Divine particle of God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine Nature: And Ari∣stotle cals it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most akin to the Gods. Of which see Court of the Gentiles, P. 1. B 3. C. 4. S. 4.
• * 1.567

  2. Its Na∣ture.
• d 1.568

  Quanto forma est nobilior, tanto in suo esse semper exce∣dit materiam. Unde forma cu∣jus operatio excedit conditio∣nem materiae & ipsa secundum dignitatem sui esse, superexce∣dit materiam. Aquinas con∣tra Gent. l. 2. c. 68.
• * 1.569

  3. Its Ca∣pacitie.
• e 1.570

  Quanto potentia est altior tanto respicit ob∣jectun uni∣versalius. Aquin.
• * 1.571

  4. Its Acti∣vitie.
• f 1.572

  Plato, Phaedr. fol. 246.
• * 1.573

  5. Its Im∣motarlitie.
• e 1.574

  Plato makes the soul to be as God, incomposite, incor∣ruptible, and immortal: whence being disloged from the bodie, he saith, it ro∣turnes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to God, that original Idea to whom it is akin, Plato, Phaedo fol. 55, 56.
• f 1.575

  Ani••••a est creata in corfinio ae••••rnitatis & temporis: nam actio ejus secundum quam con∣••••ngitur superioribus quae sunt supra tempus, aetern••atem par∣ticipat, &c. Aquin. contr. Gent. l. 3. c. 61.
• * 1.576

  Mot. 3. From the Nature of Amitie with Christ.
• * 1.577

  Mot. 4. From the effects of friendship with Christ.
• * 1.578

  1. Divine Life.
• * 1.579

  2. Strength.
• * 1.580

  3. Honor.
• * 1.581

  4. Libertie.
• * 1.582

  5. Riches.
• * 1.583

  6. Peace.
• * 1.584

  7. Interest.
• * 1.585

  Divections for attain∣ing to a complete friend∣ship with Christ.
• * 1.586

  In general, Lay a good Founda∣tion.
• b 1.587

  The life of Friend∣ship con∣sists in Freedome tempered with Wis∣dome and Faithful∣nes. The main Foundati∣ons of Friendship with Christ. 1. A pru∣dent Head.
• * 1.588

  A Sancti∣fied pru∣dent head. Which implies, 1. An Head wel prin∣cipled with Habitual Notions of Christ.
• * 1.589

  2. An awakened Head.
• * 1.590

  3. A seri∣ous Head.
• * 1.591

  4. A work∣ing Head.
• * 1.592

  2. Foun∣dation for friendship with Christ is a Loyal Heart.
• * 1.593

  1. A Bro∣ken Heart.
• * 1.594

  1. An Heart Broken for sin.
• t 1.595

  Ruther••••
• * 1.596

  2. An Heart Broken off from fin, and self.
• * 1.597

  2. A sound Heart. Ps. 119.80.
• * 1.598

  1. A living Heart.
• c 1.599

  S. Cy an I. tty. Chrest. Max. 14.
• * 1.600

  2. A single Heart which Im∣plice,
• * 1.601

  1. The Election of a fingle Christ.
• * 1.602

  2. Single Motives of our Electi∣on.
• * 1.603

  Mat. 6.22.
• * 1.604

  Cant. 1.4.
• * 1.605

  3. An En∣tire Heart.
• * 1.606

  Ps. 119.2
• * 1.607

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.608

  4. Get a flexible Heart.
• * 1.609

  5. Get an Honest sincere Heart.
• * 1.610

  Eph. 6.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vox ad animun re∣lata: legitur & I it 2.7. In ••lossar••o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incor∣tu••tus. Utuntur Plato & Demosthe∣nes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sensu ••odem. Grot. in loc.
• * 1.611

  Of Admo∣nition and Advice to the Friends of Christ.
• * 1.612

  1. To Stu∣die and Admire Christ's Excellen∣ces.
• g 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.614

  Cant. 5.9, 10.
• * 1.615

  1. Studie the Beau∣ties of Christ's person.
• * 1.616

  2 Studie Christ's Good-Na∣ture, love, and com∣passions towards his friends.
• * 1.617

  Christ's Love.
• * 1.618

  Christ's compassi∣on and tender nesses.
• * 1.619

  3. Studie the Riches of Grace in Christ.
• d 1.620

  O if I could yoke in amongst the thick•• of Angels and Sera∣phims, and now glorified Saints, and could raise a new love-song of Christ before al the World! I am pained with wondering at the new opened Treasures in Christ. If every finger, member, bone, and joint were a torch burning in the hottest fire in Hel, I would they could al send out Love-praises to that Plant of Re∣nown, &c. Rutherfurd.
• * 1.621

  Col. 1.19.
• * 1.622

  2. Advice to the Friends of Christ, to repete dai∣ly their first Electi∣on of Christ.
• * 1.623

  The Bene∣fits of such repeted elections of Christ.
• * 1.624

  1. As to gradual separation from sin, self, the World and Law.
• e 1.625

  Be not discouraged at bro∣ken, and spilt Resolutions, but to it, and to it again. Wooe about Christ, 'til ye get your soul espoused, as a chast Virgin to him. Rutherf.
• * 1.626

  Mat. 7.13, 14.
• * 1.627

  2. As to the confirma∣tion or our union with Christ.
• * 1.628

  Cant. 2.16.
• * 1.629

  3. As to the Radication of Grace.
• * 1.630

  Col. 2 6, 7.
• * 1.631

  4 As to the Enlarge∣ment of Affections.
• * 1.632

  5. As to Recoveries out of backsli∣ding.
• * 1.633

  Rev. 2.4, 5.
• * 1.634

  6. As to commu∣nion with Christ.
• * 1.635

  7. As to the life of Faith.
• * 1.636

  8. As to Assurance.
• * 1.637

  3. Advice to the friends of Christ, to grow more rooted and built up in Christ.
• * 1.638

  Col. 2.7.
• f 1.639

  Idem abs{que} figura repetit quod per Transla∣tiones dixe∣rat. Calv. in loc.
• * 1.640

  1. A solid and firme Assent to, and Estime of Christ.
• * 1.641

  2. A strong and reso∣lute Adhe∣rence to Christ.
• * 1.642

  Act. 11.23.
• * 1.643

  Ps. 73.26.
• * 1.644

  Hold fast Christ, contend for him: it is a law∣ful plea to go to hold∣ing for Christ. Rutherf.
• * 1.645

  3. Resig∣nation to, and Re∣cumbence on Christ.
• * 1.646

  Resignati∣on of al to Christ.
• * 1.647

  Depen∣dence on Christ for Grace.
• * 1.648

  4. Advice for Christ's friends to loge him in their choicest Affections.
• * 1.649

  1. Conju∣gal Love to Christ.
• * 1.650

  Cant. 2.7.
• * 1.651

  2. Desires after Christ.
• f 1.652

  I•• om••i diligente causatur desideri••m ut u••iatur suo dilecto ia quantum possib••le est Aquin. Contra Gent. l. 3. c. 153.
• * 1.653

  Can. 2.5, 6.
• g 1.654

  O what would I give to have a bed made to my wearied soul in Christ's bo∣some! I would frist Heaven for many years, to have my fil of Jesus in this life. I cannot tel you what sweet pain, and delightsome tor∣ments are in Christ's love, &c. Rutherf. L.
• * 1.655

  Cant. 3.3. Him.
• h 1.656

  Vis max ima est in co dicendi ge∣nere: nam Relativum fine Ante∣cedente est maximè Emphati∣cum. San∣ctius. in loc.
• * 1.657

  Joh. 20.15.
• * 1.658

  3. Grief for Christ's Absence.
• i 1.659

  To love Christ and to want him wants little of Hel. Ruth.
• * 1.660

  Cant. 5.6.
• * 1.661

  4. Lively Hopes of Christs Returne.
• * 1.662

  Heb. 6.19.
• * 1.663

  Jonah•• 2.4.
• * 1.664

  Ps. 119.81.
• * 1.665

  5. Joy, and Compla∣cence in Christ.
• k 1.666

  Est ami∣citiae pro∣prium, qu••d al••quis in praesentia amici de∣lectetur, & in eo conso∣lationem contra om∣nes anxie∣tates inve∣niat. Aquin. Gent. contra l. 4. c. 24.
• * 1.667

  Cant. 2.3.
• * 1.668

  6. Godly Fear.
• * 1.669

  Hos. 3.5.
• * 1.670

  7. Zele for Christ.
• * 1.671

  Psal. 119.139, 158.
• k 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tedio afficit.
• * 1.673

  5. Advice for an U∣niformitie with, and Conformi∣tie to Christ.
• l 1.674

  Omnes ef∣fectus tunc maxime perfecti suni, quando maximè similantur Causae. Aquin. contra Gent. l. 2. c. 46.
• m 1.675

  Amico∣rum propri∣um est iaem Velle & nolle. Aqu. contra Gent. l. 3. c. 151.
• * 1.676

  1. Interne Uniformi∣tie with Christ.
• * 1.677

  Rom. 12.1, 2.
• o 1.678

  Eadem velle ac eadem nolle, ea demum vera Ami∣citia.
• * 1.679

  2. Externe Conformi∣tie to Christ.
• * 1.680

  1 Cor. 11.1.
• * 1.681

  Ephes. 5.1.
• * 1.682

  Phil. 2.5.
• * 1.683

  6. Advice for Union and Com∣munion with Christ.
• * 1.684

  1. The friends of Christ should confirme and im∣prove their union with Christ.
• a 1.685

  A Dionysio dicitur, quod amor est unitiva virtus. Quanto ergo id, unde Amans est un••m cum amato, est majus; tanto est amor intersior: & rursus, Quanto id ex quo est unio, est magis intimum amanti, tanto amor est firmior. Aquinas contra Gent. l. 1. c. 91.
• * 1.686

  1. Relative Union.
• * 1.687

  2. Habitual Union with Christ.
• * 1.688

  2. Actual Union.
• * 1.689

  1. Intelle∣ctual.
• * 1.690

  2. Moral Union.
• * 1.691

  1. Adhe∣sive.
• * 1.692

  2. Affe∣ctive.
• b 1.693

  A nicitia ex duobus facit unum per affectum Aquin.
• * 1.694

  2. The friends of Christ must make daily pro∣cedure in communi∣on with Christ.
• p 1.695

  Perfectio secunda in rebus addit supra primam: Sicut autem esse & natura rei consi∣deratur secundum primam per∣fectionem, ita operatio secun∣dum perfectionem secundam. Oportet igitur in Deum redire non solum secundum similitudi∣nem Naturae, sed etiam secun∣dum similitudinem Operationis. Aquinat. contra Gent. l. 2. c. 46.
• q 1.696

  Delecta∣bilissimum est amicis convivere. Aquin. contr. Gent. l. 3. c. 103.
• r 1.697

  Item, hoc videtur esse amici∣tiae manimè proprium, simul conversari cum amico: conver∣satio autem hominis cum Deo est per contemplationem. A∣quin. contra. Gent. l. 4. c. 22.
• * 1.698

  Indeavor after com∣munion with Christ.
• * 1.699

  1. In al Religious Duties and Ordinan∣ces.
• * 1.700

  2. In al Providen∣tial occur∣rences.
• * 1.701

  Psal. 107.43.
• * 1.702

  3. In crea∣ture-com∣forts and Inferior goods.
• * 1.703

  7. Advice to give Christ al the content that may be.
• f 1.704

  Per hoc, quod aliquis Amicus consttuitur, 〈◊〉〈◊〉 offea∣sa remove∣tur: Ami∣citia enim affensae con∣trariatur. Aquinas cont. Gent. l. 4. c. 21.
• * 1.705

  1. Christ's friends must do nothing that may grieve Christ, or his Spirit.
• * 1.706

  1. Avoid visible Re∣lapses or secret In∣dulgences.
• * 1.707

  2. Beware of Back∣slidings.
• * 1.708

  Omnis dolor ex solutione continui. River. Prax. Medic.
• * 1.709

  Jer. 2.2, 5.
• * 1.710

  John 6.67.
• * 1.711

  2. Christ's friends must con∣tent him, by growing up more into his Image.
• * 1.712

  3. We must please Christ, by displeasing Self.
• * 1.713

  4. Flexibi∣litie to∣wards Christ contents him most.
• n 1.714

  Amicitiae propri••m est cons••ntire amico••ia his, quae vult. Aquin. contra Gent. l. 4. c. 22.
• * 1.715

  1. Towards Christ's wil of Pre∣cept and Provi∣dence.
• * 1.716

  1 Pet. 1.14
• * 1.717

  2. Towards the graci∣ous Move∣ments of Christ's Spirit.
• n 1.718

  Fr. de Sales Intro∣duct. a la vie Devote.
• * 1.719

  5. Fidelitie towards Christ.
• o 1.720

  S. Cyra••. Lett. Chrest. p. 422.
• * 1.721

  6. Fre∣quent Addresses to Christ.
• p 1.722

  Absenciae enemiga de Amor. Spa∣nish Prov.
• * 1.723

  7. Civilitie and re∣spects due to Christ.
• * 1.724

  8. Advice the friends of Christ must take al content in him. Motives thereto.
• * 1.725

  Psal. 73 25.
• * 1.726

  Directions, How the friends of Christ must con∣tent them∣selves in Christ alone.
• * 1.727

  1. As the spring of al Grace.
• * 1.728

  2. As the matter of their Hap∣pines.
• * 1.729

  1. Christ must he loved for himself. 〈…〉〈…〉
• q 1.730

  To love God for himself as the last end; and also for his Be∣nefits as incicements and motives to love him, may stand wel together: as a child loveth his Mother, because she is his Mother; and he loveth her also for an Apple. Rutherf.
• * 1.731

  2. Christ our most universal Good, and so the chief matter of Fruition.
• * 1.732

  3. Christ the spring of our sa¦tisfaction.
• * 1.733

  4. Christ to be in∣joyed without mesure.
• * 1.734

  5. Christ the mesure of other Goods.
• * 1.735

  1. The life of faith as it regards a suffering-condition by Christ.
• * 1.736

  Christ has many wise and gra∣cious ends in his spiri∣tual with∣draw∣ments.
• * 1.737

  How the friends of Christ must live by faith under al his Ab∣sences.
• * 1.738

  Mat. 15.
• * 1.739

  Mat. 22.
• * 1.740

  Mat. 23.
• * 1.741

  Mat. 24.
• * 1.742

  Mat. 25.
• * 1.743

  Mat. 26.
• * 1.744

  Mat. 27.
• * 1.745

  1 In keep∣ing up good thoughts of Christ.
• * 1.746

  2. Submis∣sion to Christ un∣der deser∣tions.
• * 1.747

  3. Adhe∣rence unto Christ.
• * 1.748

  Mat. 15.24—27.
• * 1.749

  4. Desires to please Christ.
• * 1.750

  5. Long∣ings after Christ.
• * 1.751

  6. Against faintings.
• * 1.752

  7 Make wants food for faith.
• * 1.753

  8. What is wanting in sense make up in faith.
• * 1.754

  The ad∣vantages of faith in suffering for Christ.
• * 1.755

  Directions for a life of faith under the Crosse.
• * 1.756

  1. Give no way to to hard thoughts of the Crosse.
• * 1.757

  Heb. 11.26
• * 1.758

  2. Keep under law∣lesse self and soft nature.
• * 1.759

  3. Faith must espouse the Crosse.
• * 1.760

  4. Faith must tri∣umph over the Crosse.
• * 1.761

  5. Faith must im∣prove eve∣ry Crosse.