SECT. 1. Of Friendship in General.

EVery Good, whether natural, ci­vil, Of Friend­ship in ge­neral. or Divine, is by so much the better, by how much the more Ʋniversal and Communicative it is; and the more universal and communicative any Good is, the more ami­cable or friendly it is. There is a kind of [Page 2] natural Friendship amongst Inanimates: Natural friendship. The Elements of Nature are under such an essen­tial combination of natural friendship, as that, to preserve the Interest of the whole, they oft denie, yea move contrary to their proper natural inclinations Amongst the four elements Fire seems the most noble and friendly; because most publicly active and communicative of its good. Yea the Sun, That the Sun is, [...], a celestial fire, is the persuasion of the greatest Philosophers both Pagan and Christian, as wel mo­derne as ancient; not to mention many Reverend Divines and learned men of this Age: Of which else where. which is supposed to be no other than a celestial fire, is of al Inanimates most noble and friendly; because most uni­versally active and commu­nicative of its heat, and influ­ence; according to that de­scription of the Psalmist, Ps. 19.5, 6. where the Sun is brought in under the shadow of a friendly Bridegroom, rejoycing in his amicable communications to the Creatures: yea 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 perfe­ctions of Minerals, the lustre of Gold and Silver, the sparkling of the Diamond, with other precious stones, which lie hid in the bowels of the earth, owe their original to the Sun's friendly communications of heat and influence.

The proper seat of Human Friendship is civil Societie, Human friendship. either personal, domestick, or more politick: and the more publick-spirited and communicative men are, the more [Page 3]noble and friendly. Narrow-spirited and selfish persons, such as are wholly clung to their own Interests, as they are the reproches of al societies, so likewise the most unfit to make friends. He that cannot denie him­self wil soon denie his friend: he who is wholly wedded to himself, wil not stick to break with his best friends, if they stand in the way of self-exaltation. It is the gene­rous noble self-denying spirit, that makes the best friend in al societies and relations, whether conjugal or more commun. But of this more anon.

As for Divine Amitie or friendship;Divine friendship. God in Christ must necessarily be the best friend, because the mostThe Philosophers make this one character of their chiefest Good that it be [...], most diffusive or communicative of it self. Whence Plato saith [...], that The chief Idea of Good is the productive cause of al Good. universal, diffusive, and communicative Good. God is such a Good as is commun to al, and yet pro­per to each of his friends. Christ has no Interest of his own Crosse to the main Inte­rest of his friends. Sin is therefore the worst evil, and that which most obstructs the course of friendship, because it most contracts and narrows the heart (which in it self is an universal, infinite appetite) unto private, selfish ends, and Interests. Whereas Grace, so far as it is predominant, makes men generous, publick-spirited and communicative in al de­signs, and actions; and therefore it makes the best friends in al relations, conditions, and stations. For Grace, being the Ressem­blance [Page 4]or Image of God, the most universal, best good and friend, the more it prevails in any soul, the more friendly and actively use­ful wil such be, in al Relations and Capaci­ties. 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,No true Amitie but what is founded on Amitie with Christ. and Derivation from this Di­vine 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 demon­strate, what are the Laws and Privileges of the Saints friendship with Christ: which wil also give us the best Idea, Foundation and ex­pedients 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,The mind of the words, Joh 15.14. are plain and familiar: Their mind and sense you may take in the following paraphrase and ex­plication. Friends are best known at parting: Christ is now at parting-point with his Disci­ples: 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 re­vive 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 com­passion, 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 [Page 6]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 to­wards 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 per­haps 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 ob­serving al my commands, both particular, such as I have newly mentioned, and more gene­ral, as it becometh friends. Or else, we may understand the words thus: Ye are my friends: i. e. Ye shal approve your selves [Page 7]to be my friends: it being usual with some pen-men, especially this Evangelist, to ex­presse the notification or manifestation of a thing by a verb that signifies its essence or be­ing: so Joh. 15.8. So shal ye be [i. e. ma­nifest 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 de­cree 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 friend­ship. (1.) As a way most convenient and [Page 8]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 pri­vilege 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 fol­lowing Discourse, is this: That there are cer­tain 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 Pro­position, we shal resolve it into these two Questions. 1. What are those universal Laws of friendship among men, which Be­lievers 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; The Laws of friend­ship. such as tend to the constitution, [Page 9]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 friend­ship.

The first universal, fundamental Law of Amitie or friendship among men,Al friend­ship is founded on Election. 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 suf­fice to constitute true lasting friendship: but this election must be, 1. Deliberate, 2. Sin­gle, 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 evi­dent both from universal consent, commun Sense, and Reason. Hence the Philosopher defines friendship, an [...] Plat. Defin. 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: [...]. Arist. Eth. l. 3. c. 4. Hence Plato, Cratyl. makes the Greek [...] a derivative from [...], because Virtue is most eligible. election is most proper or essential, to virtue. And surely [Page 10]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 graci­ous 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.

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

THE Election, This ele­ction must be judici­ous. which is necessarily re­quired to make up a sincere Amitie and friendship, must be rational, ju­dicious and discrete. Indeed al human ele­ction does necessarily presuppose a Judge­ment of Discretion; according to that of [Page 11]the Philosopher, [...]. Arist. Eth. l. 3. c. 4. Election must be with reason and Judgement: again, [...]. Arist. Eth. l. 3. c. 5. Election is a consultative, or deliberative Appetite. And surely if Consultation and Discretion be ne­cessary to al Election, it is much more re­quisite to this of Amitie, especially as it re­gards Christ, which is the most noble and excellent kind of friendship. Rash unad­vised friendship seldome proves sound or lasting: an hasty friend, and a slow enemie are accounted alike dangerous. Yea,Turpe cense­tur statim amore occu­parl, sine deliberati­one. Plato, Coviv. 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 ene­mies to him. Certainly they who take Christ they know not why, wil part with him for they know not what: Such casual acciden­tal 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 mo­tives 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 Mahume­dan enmitie against Christ. There is no friendship with Christ, that wil prove sin­cere 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,Syn [...]tu [...]. that Nature [Page 12]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.Mat. 7.26. 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 foundati­ons. Wherefore Christ compares his real substantial friend,Luk. 14.28. 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 who­soever 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,Heb. 11.25, 26. 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 [Page 13]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 friend­ship with Christ and his people, than the eye-pleasing delights, and heart-bewitching Grandeur of Pharaoh's court. Here was in­deed weightie and mature deliberation. With­out al peradventure, friendship with Christ is grounded upon the highest and deepest Rea­sons; 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 ex­cellences, moves strongly towards, and closeth intimately with him. 'Tis a great saying of the Philosopher, [...]. Plato Rep. fol. 382. 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 Discre­tion the foundation of Amitie with Christ.

BUT to speak a little more distinctly and closely to this first proprietie of our election. The parts of Christi­an pru­dence. The Wisdome, reason or Judgement, which is to be employed in the election of a friend, is stiled Prudence; which is defined, [...]. Def. Plat. A facultie or power of it self productive of human happines. This Prudence contains in it these parts 1. A Sagacitie, or a spirit of Discretion for the finding out the right end and object. 2. An 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 me­thod, in order to the prosecution of our end.Prudence necessarie 1. To dis­cover the right end and object of our friendship. Al these parts of Prudence are very requisite to al friendship, but especially to the choice of Christ as our friend.

1. There must be a spiritual sagacitie or judgement of Discretion to find out the right end and object of our friendship. This is indeed of huge concernement, in order to the right constitution of friendship: for the last end in morals has the same place with the first principles in speculatives, and with the Forme in Naturals. The last end infuseth [Page 15] sweetnes, goodnes, forces, and life into al the means: therefore if this be naught our friendship can never be good.Tu verò, Omnia cum amico delibera, sed de ipso prius: post amicitiam credendum est, ante amicitiam judicandum. Seneca In our Amitie with Christ the last end, and ultimate object of our choice must be no other than Christ himself: there is therefore required a spiritual sagacitie to discover the excellences of Christ. Sagacitie is said to be [...]. Plat. Def. fol. 412. an Acumen or sharpnes of Ʋnderstanding, whereby we easily and speedily penetrate, or dive into the nature and quali­tie of things. Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof,Plato makes the Dog to be endued with a very great natural Sagacitie for the differencing his friends from his enemies. Plato Rep. 2. fol. 376. Life of Padre Paul, pag. 60. in that he can, at the first glance, discover his friend. And it is said of Pad [...]e Paul the Ve­netian, that great Master of Prudence, 'That he could immediately penetrate the nature, inclinations, and de­signes of men, and, like a perfect Musician, make his judgement of the Instrument by the first touch: so, by making men speak, he knew their ends, their Interests, their drifts, their resolutions upon busines, and with most admirable quicknes, the very answers they could make; and so he re­gulated himself in al procedings.' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend; especially [Page 16]of Christ; who is imcomparably the best of friends. Oh! were men so quick-sighted and sage, as to discerne those infinite beau­ties, and ravishing glories of Christ's person; that Divine suavitie and good-nature of his Disposition, those warme compassions and sweet tendernesses of his bowels, those wonders and condescensions of his Grace; in brief, had men eyes to see, what an ancient, labo­rious, industrious, bleeding, burning, rich, free, unwearied, invincible love Christ bears towards sinners, they could not choose, but choose him for their friend. But ah! alas! here lies the sinner's Hel, he is quick-sighted towards Idol-lovers, but he has no eyes to see Christ, the mysteries and wonders of his beautie, Grace and Glorie; and therefore 'tis no wonder, that Christ has so few friends in the world. Would the blind World but take Philip's advice, and Nathaniel's pra­ctice, John 1.47.Joh. 1.47. Come and see, what tran­scendent perfections, what imcomparable ex­cellences, sweetnesses, and heart-conquering my­steries of Grace, and Love, are to be found in Christ, what a croud of friends might he have? come and see wil speak more for Christ, to set forth his excellences, than the tongues of men or Angels can do. But alas! men wil not come, men wil not see, and dive into the glorious mysteries of Christ, and therefore 'tis no marvel that Amitie or friendship with him is so rare. The Phi­losopher tels us [...] Plato [...]. fol. 206. That a wise man does not praise his beloved, 'til after some familiaritie he [Page 17]knows him wel. The wise men of the world commend not Christ as the best friend, because they know him not; and they know him not, because they have no familiaritie, or acquaintance with him. Al men that have inward, feeling experimental familiaritie with Christ, commend and extol him, as the best friend: no man that ever came to him, and tasted how good and gracious he is, went away with repenting and hard thoughts of him. David, as a figure of Christ, blesseth the Lord for this spiritual sagacitie, as Psal. 16.7.Psal. 16.7. I blesse the Lord who hath given me counsel. What counsel does he mean? why, counsel or sagacitie to chuse God for his friend and portion: as it's evident from v. 5, 6. The Lord is the portion of mine inheritance, &c. He is so far from envying of the wicked their portions, and friends, or from repenting of his choice, that he blesseth God al his daies for this spiritual sagacitie or counsel, which he gave him, to chuse God himself, and none but God for his friend. Yea, he is so much taken and satisfied in his choice, as that he cries out to al the world,Psal. 34.8. Psal. 34.8. O tast and see that the Lord is good. This spiritual sagacitie is a Divine instinct, wrought by the spirit of God, whereby the soul first tasts, and then sees the excellences of Christ. So Tyndal, on John 10.4, 5. (fol. 265.) 'If they ask, how we know that it is the Scripture of God? ask them, who taught the Eagles to spie out their prey? even so the Children of God [Page 18]spie out their father.' Divine instinct, backt with inward sense and spiritual reason, gives the soul a clear, spiritual, affe­ctive sight of Christ; and so engageth the heart to move strongly towards him. For no knowlege works more powerfully, than instinct of nature strengthened by reason. Those who have an inward feeling tast of Christ's admirable sweetnesses, wil see and know what an excellent friend he is. The Philosopher defines [...]. Platon. Def. fol. 413. election, a right experi­mental probation, such as the Goldsmith has of metals. This is most true here; the more inward, experimental, and familiar pro­bation, or trial, we have of Christ, the more chearful, firme, and inviolable wil our election of, and Amitie towards him be. '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 com­forting 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, Cant. 5.11.—16. &c. Thus we see what spiritual sagacitie or sharp-sightednes is required; also what foundation it has in [Page 19]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,Providence or consul­tation about the means. necessary for the constitution of a wel ground­ed 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, [...]. Plat. Defin. fol. 414. 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 prudence Arst. Eth. lib 3. c. 5. some terme Deliberation or consultation; which referrs (1.) To the means, not the end. (2.) To means licit, notDe illici­tis nulla de­bet esse con­sultatio. Grot. illicit, or un­lawful. (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 anQui ad tauca respi­c [...]t, facile respondet. univer­sal prospect of al that relate to our end. (6.) Lastly, after a ful view of al means, [Page 20]it commends the [...]. Platon. definit. fol. 414. best to our election; in which it determines. These are the chara­cters, which the Philosopher gives of a good consultation. Now to draw down these gene­ral 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 Ami­tie, is, even in the [...]. Plato Conviv. fol. 184. commun estimation of al prudent per­sons, but a rash, foolish, electi­on. 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 friend­ship with Christ. And the reason hereof is drawn from the difficulties, which occur in making a clear, firme, solid, complete judge­ment, 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,Intellectus practicus propter passiones variásqu [...] occurrentes [...]mstantias d [...]fficilius veri­tatem attingit quàm specula­t [...] vus. St. Joseph. Thes 64. here, in this undertaking of friendship with Christ, there occur va­rious irregular passions, crosse humors, private Interests, and other material circumstances, which very [Page 21]much obstruct the practick Conscience, in making a right judgement of the means, albeit the end be already fixed: so that with­out 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 spiri­tual prudence and caution. This very ar­gument our blessed Lord improveth, to pro­voke Christians to serious Consultation, and Providence, about such means as may con­duce to their friendship with himself. So Luk. 14.31, 32, 33.Luk. 14.31, 32. 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 (compa­ratively) father, mother, wife, children, yea and life also, if they would be his friends: Therefore he bids them sit down, and consi­der 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 [Page 22]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, can­not promise himself to be al­waies such; as the Non promittit se talem in perpetuum, qui casu bonus est. Senec. moralist observes of a good man. He that intends to approve him­self, what he professeth to be, as to friendship, must deliberately provide a sufficience of spi­ritual Armor, and forces to carrie him tho­row al difficulties, he is like to encounter with. Such was David's election of God for his friend,Psal. 119.57, 58, 59. 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. Sensus est: Habeant sibi alii suos honores, o [...]es, & caetera hu­jus [...]odi: At ego, O Domine, si [...] statuo, Pars & portio mea, &c. Muis. 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 seri­ous mature deliberation and consultation, peremtorily resolved. What? that I would keep thy words: i. e. that I would [Page 23]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. [...] diligenter reputa­vi (nam verbum est Pihel) fa­c [...]ltate mibi primum data, quum duas cernerem vias, unam Ve­luptatis, alteram Vertutis. Verb, rendred I thought: which signifies here, I diligently weighed, and deli­berately 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 commu­nion 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. Festinavi. Sensus est: Re cognitâ nihilsum cunctatus, sed mox praeceptis tuis servandis in [...]bu [...]. Muis. His deliberation was long and seri­ous, 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 [Page 24]our Deliberation about the means be rash and inconsiderate; and our resolution, and exe­cution 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 consulta­tion about the difficulties, that may impede or hinder, and the means, which may pro­mote their intended Amitie, are seldome long­lived, but never the best friends of Christ. For friendship inconsiderately and easily ac­quired, 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 requi­site, 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 effe­ctual means, and expedite courses, to procure and promote friendship with him.

SECT. 4. Dexteritie in the Disposement of means, a fun­damental ingredient of friendship with Christ.

ANother branch of human Prudence is dexteritie or Facilitie of judge­ment,3 Dexteritie or facilitie in disposing of the means. for the disposement and ordering of the means in the best method and manner, in or­der to our more facile prosecution of the end. La prudence est dans l'acti­on, ce qu'est la Sapience dans la contemplation. Confer. Beaux Esprits Confer. 13. p. 225. Look what Sapience or Intelligence is in contempla­tion, 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, order­ing, 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 ex­act disposing or ordering of those means, in order to the more speedy and effectual prosecu­tion 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 [Page 26]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,Dexteritie What? is an exact­nes 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 where­by Christian Amitie, especially with Christ, is produced and maintained.

1.1. Perspi­cacitie. It is termed [ [...]] a Perspicacitie of counsel, which [...]. Plato, de Rep. 4. fol. 428. ubi ad­dit Serranus: Dicit Plato [...], i. e. Consilii inve­niendi perspicacitatem praes­stantissimum q [...]iden sapieatiae genus esse. Plato de­fines, 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 Perspi­cacitie, 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 dex­teritie, 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 dis­order in our waies, it wil soon make a [Page 27] 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 de­fined by the Platonist, [...]. Platon. Def. fol. 413. a connatural virtue of reasoning, or a virtuous Logick. Cer­tainly 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?

2.2. Experi­ence a great or­derer of Affairs. This Prudent disposition of our waies and means is also termed [...] 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, [...]. Plato Rep. 9. fol. 582. that an experienced person, indued with prudence, is the only Phi­losopher: and he gives this reason of it; because a pru­dent experience is the best Judge of human Affairs. And, that experience is the chief nurserie of Prudence, the same Philosopher proves else where [...]. Plato Gorgias., because experience renders [Page 28]our lives regular and harmonious, according to rules of Art: whereas inexperienced persons, upon the occurrence of any new or strang Ac­cidents, are liable to many irregularities, con­fusions, and disorders. And the reason here­of 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:Singularia infinita, per Pru­dentiae regulas reducuntur ad finita. Aquinas. Summ. Now the infinite con­tingences, and severals of our lives, are, by the rules of Pru­dent experience, reduced to a finite series, and regular order; which renders our conversa­tion 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, har­monious, 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.

3.3. A facile method of learning our duties. This Prudent disposement of our [Page 29]waies, is also stiled [...], a facile or easy method of learning; which they define [...], Plat. Des. fol. 413. [...], i. e. generositas animi, & vis conjectandi id quod quemque decet. Ser. a good dispositi­on of the soul to learne speedi­ly. 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 beget­ting of friendship.

4.4. Facile progression. This prudent disposement of our waies is farther named, [...], a facile progression, or easie method of procedure: which they define, [...]. Plat. Des. fol. 414. a firme Facilitie of rational judge­ment; 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.Dexteritie What. Lastly, This prudent disposition of our waies and Actions is most properly called [...], Dexteritie: which is an habit of pru­dence governing and directing al means so as they may al, in their respective stations, most [Page 30]directly conduce to their end. Than which, what may we conceive to have a more so­verain 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 incom­parable friends would they make? how vi­sible 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; Utimur fruendis, ac [...] fruimur utendis, August. 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 ma­terially good, as that their spirits are distract­ed 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, [Page 31] Luk. 10.40, 41. v. 40. 'tis said, Marth [...] was cumbred about much serving. Luke 10.40, 41. The ser­vice she was emploied in, was materially good, yea of the best kind: for what more lau­dable, 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 argu­ment of her friendship with Christ, yet it was, 1. Too much: [...] usurpant de mini­steriis hujus vitae. Grot. She want­ed dexteritie to give the just weight and mesure as to the quantitie. 2. She wanted also dexteritie, as to the manner, or right order­ing of her Service: for she was cumbred, [...]., or hurried here and there; ful of confusion and disorder. Yea 3. These hurries so far prevailed on her spirit, as to cause a distracti­on and schisme therein: so v. 41. [...]. 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 signifies [...], inq [...]iunt Graeci Grammatici, proprie [...]: [...]de porro ad caetera transfertur. Suidas exponit [...]. Distra­heris, Latini dicerent, Grot. such a trouble, as procedes [Page 32]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 com­munion 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 com­munion 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 mo­ral, consists [...]. Plato Phaedo 92. in an Ataxie, or disorder, and confusion; so al Grace in an Eutaxie, or good-order, and harmonie. Pythagoras. 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, espe­cially between the soul and Christ, which is one of the highest degrees of virtue. The poor Philosopher could say, [...], Plato Protag. 3. fol. 326. that the whole [Page 33]life of a man should consist of a good ryme, and right harmonie: Whence he makes Har­monie and Symmetrie to be the soul, not only of the moral, but also of the natural World. Is not this more properly applicable to the Saints friendship with Christ?Prudent order, the soul of Amitie. what does more spirit, animate, beautifie, and confirme Amitie with Christ, than an holy order, and Divine Harmonie in our waies and conver­sation? And what can be more soverainly efficacious, and expedient for the begetting this sacred order, than this spiritual, prudent Dexteritie, which we have been treating of? Spiritual light and prudence is the best orderer of things: Sinners void of the light of life, are loged in the grave of sin, where there is no order, but confusion; yea their light is darknes, as Job speaks of the natural death, Job 10.22.Job 10.22. A land of darknes, as darknes it self, and of the shadow of death, without any order, and where the light is as darknes. Sin­ners, whose light is darknes, cannot but be full of disorder and confusion: for al disorder comes from darknes. Thence Job 37.19.Job 37.19.'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.Psal. 119.133. Order my steps in thy word, i. e. cloth me with a spirit of wisdome, or prudent dexteritie, that so I may order my steps according to thy word, and ap­prove my self thy faithful friend. And such as do thus prudently order their waies, [Page 34]have a promise of the highest manifestations of Divine friendship, Psal. 50.23. as Psal. 50.23. To him that ordereth his conversation aright, wil I shew the salvation of God. We see then how essentially, and universally useful this Divine Prudence is, both for the production and con­servation of friendship in general, but more particularly, of that Amitie which ought to be 'twixt the soul and Christ. I shal sum up the whole of this particular in a brief character of Divine Prudence, as it relates to friendship with Christ. This spiritual pru­dence is [...], Jambl. ex Pythag. an Intelligent eye, which contem­plates those incomparable beauties, and tran­scendent glories that are in Christ: it is a spiritual tast which savors and rellisheth those incomparable sweetnesses that are in Christ: It is the greatest inventresse of means most expe­dient for the enjoyment of Christ, as our friend. It is a [...], Pythag. sacred orderer, which prescribes the best Directorie for our waies: It is produced in a pure mind; which reflecting on Christ, be­holdeth in him a most beautiful exemplar or Idea for al its waies: It is [...]. Pythag. the Corrector and Governor of al our paths; [...], Jambl. ex Pythag. which referring al to the Divine patterne, brings us into the near­est Assimilation to, and communion with Christ as our friend. O! what need then have the friends of Christ to studie and pray for this Divine prudence? Jam. 1.5. If any lack wis­dome, &c.

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

AS the foundation in Artificials gives union, A found Head and a sincere Heart the great springs of al friend­ship. and strength; and the Head in Naturals affords Influence and Conduct to the whole bodie: the like does Prudence in Mo­rals; particularly in Friendship, as it has been shewn. But yet if Prudence be the root and Head, the Wil is the Heart, where friendship has its proper Seat and Throne: So that, not only a sound Head, but also a sincere heart is essentially and fundamentally necessary to the constitution of true Amitie, whether human, or Divine. This leads us to the remaining Characters of the first fun­damental Law of friendship; namely, that it be founded on a single complete election of our friend, and that for himself. These Adjuncts or Attributes, given to this Election, refer both to its object and subject, i. e. we must chuse a single complete object, for it self, [Page 36]with a single, complete Heart. Wherefore we shal discourse of these Attributes under both their references.

First,1. Touch­ing the object of this Ele­ction. As for the object of this Election it must be single, and complete, in al friendship, whether human or Divine. We shal, with the Lord's gracious Assistance, examine each of these in their order.

First,1. It must be [...]ingle either, 1. Compa­ratively. The Object of this Election must be single, at least comparatively, if not abso­lutely. For, (1.) Al friendship amongst men requires, that its object be comparatively single: that is, that the heart admits not of any corrival, or other friend, who stands in direct opposition to, or competition with his elect friend. For every one may be justly reputed, so far an enemie to his friend, as he is a friend, though but secretly, to his friend's enemie. Or 2. Ab­solutely as in conju­gal friend­ship. But (2.) There are some kinds of friendship which require a single object absolutely; as that between conjugal Relations. Conjugal Amitie, as such, abso­lutely excludes al degrees of comparison, in the same kind, as to al other lovers and friends. He or she that has the least degree of true conjugal love, or friendship for any other per­son, save that to whom he or she is joyned, by a conjugal Election or Mariage-consent, offers violence to the very fundamental Laws of conjugal friendship, and may be accounted an Adulterer, or Adulteresse; at least so far as this irregular passion prevaileth. For the very formal nature or reason of conjugal friendship excludeth al corrivals, or copartners [Page 37]with its friend. This is a sealed fountain; if any streams issue forth to other lovers, the whole is poisoned, Prov. 5.15, 16, 17, 18, 19, 20. Prov. 2.17. Cant. 4.12.

Now such is the friendship betwixt Christ and a gracious soul;The friendship betwixt Christ and his friends conjugal, and there­fore the object single. it is conjugal, and therefore requires absolutely a single ob­ject of its election or choice. That soul who admits any other but Christ, to share in the same Kind of conjugal Affection, which it owes to Christ, is guiltie of spiri­tual adulterie, and fornication. There is a ful character of a soul espoused to Christ, Cant. 4.12. a Garden enclosed is my Sister, Cant. 4.12. 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,Cant. 4.8. to come from the Lions dens, from the montains of the Leo­pards, 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:Non patitur Divinus sponsus illam quan tori sociam habere vult, morari in sylvestribus lo­cis, ubi Leonum sunt & pard [...] ­run cubilia. Sanctius in l. For this Beast is estimed a friend to all Beasts except the Dra­gon; and thence by the beau­tie 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 [Page 38] 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 back­sliding people. Thus Christ admonish­eth 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 seal­ed for himself, and himself alone. The like Admonition Christ gives his con­tracted spouse,Psal. 45.10, 11. 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 great­ly 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.) [...] signifies both di­ligent Attention, and also Obedience. 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 at­tend, but also to consider, i.e. [...] Which denotes vi­gilant circumspection and deep deliberation. to consult, deliberate, and weigh exactly, what are the most proper expedients and means, for the completing and perfecting [Page 39]her conjugal union, and communion with her Lord. And then the Psalmist proposeth, (3.) That she [...] i. e. Bend thine heart to a readie clo­sure. ineline her ear: i. e. not only consider and advise warily about the means, but also chearfully to consent unto, and em­brace 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 ac­complissement 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. [...] Et Obli­viscere po­puli tui, & Domut patris tui. i. e. Mo­rum 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. 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 Affecti­ons, [Page 40]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. Ration [...]m adf [...]rt cur studere de­beat, ut placeat ma­rito. Muis. And thence (6.) follows the second rea­son, 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 [Page 41]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 de­lude 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 co­partner 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.Hos. 3.1, 2, 3. 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 re­member the kindnes of thy youth, the love of thine espousals, &c. But Israel had broken her conjugal covenant with God, as this Pro­phet Hosea declareth at large, chap. 1.2. whence She is here stiled an Adulteresse, be­cause, albeit she retained the profession and worship of God in part, yet she looked to other Gods, and loved flagons of [Page 42]Wine, Propter voluptates colunt Idola, magis de victu, quam de Dei cultu solliciti Tarno­vius. Intellige ho [...] de Idolo­latrarum [...]o [...]viviis: ple­rumque enim haec conjungun­tur, superstitio & luxus. Rivet.: i. e. she found good emolument, or incomes of plea­sures 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 compassio­nate eye towards her: she was beloved of her friend though an adulteresse; God had a mind to enter into a new covenant of conju­gal friendship with her: but how? would God be content that Israel should lie in com­mun for him and Idol-Gods? No; but first he redeems her Affections by out-bidding other lovers; and so wil have her as a gar­den 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 [Page 43]my self so to thee. Thus Cant. 6.3.Cant. 6.3. 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: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. 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 Rela­tions, and bowels, of an husband, friend, sa­vior, &c. as bespeaks him wholy mine, and therefore it is my dutie to make over my self, my Thoughts, Admirations, Affections, Per­son and al to him; so that I am now to mind, admire, live in, possesse, enjoy, and de­light in him, and not my self; I am to re­ject 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.Judg. 10.13, 14, 15. 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 Israe­lites 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.Hos. 14.3, 4, 8. When Israel is [Page 44]brought to renounce al Idol-lovers and false Gods, then, and not til then, Christ comes in as a friend, promising to heal her back­slidings. So v. 8. Ephraim shal say, what have I any more to do with Idols? and what follows? I have heard him, and ob­served him, &c. Christ wil never hearken to us as a friend, so long as we have to do with Idols.

Thus Hos. 2.15,Hos. 2.15, 16. 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,Four old lovers which pre­tend a share in our conju­gal love. 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 Co­venant. The first two are interne, and bo­some-friends; and therefore more apt to be­tray 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 friend­ship, 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 na­ture of al election formally considered: ForCujus est approbare ejus est re­probare. 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 Af­fection, [Page 46]which is due to Christ, and to him alone.

1.1. The friend of Christ must re­probate and reject sin. 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 Phi­losopher could tel us: [...]. Arist. Rhet. l. 2. c. 4. 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 contradi­ction in Christianitie. What? a friend of Christ, and yet reserve secret haunts for be­loved lusts? a friend of Christ, and yet indulge thy self in secret, if not open sins? a friend of Christ, and yet one that doest allow thy self in known provocations against Christ? a friend of Christ, and yet as vain in thine apparel and gestures, as frothy in thy discour­ses, as voluptuous and flesh-pleasing in thine use of the creatures, as proud and scornful in thy behavior, as vain-glorious in self-exaltation, as worldly and greedy of lucre, as other worldlings? oh! what a monstrous contradiction is this? Again, art thou a pretender to friendship with Christ, or yet a frequent, yea wilful neglecter of Christian duties, both private in thine alone, or re­tirements, and more publick in thy relations? [Page 47]Art thou an Angel in the Church, but a De­vil in thy Familie, at least in thine own heart? Certainly if this be good friendship with Christ, then Hel is crouded with a world of good friends of Christ. Such false friends were those apostatizing Jews, Zeph. 1.5. who swear by the Lord, Zeph. 1.5. and by Malcham: [...], unto (not by) the Lord and to Malcham, i. e. they professe friend­ship to God, yea bind themselves to him by an oath of Allegiance and Supremacie, to be for him and for none other: but yet un­der hand, they swear also to Malcham: i. e. their Idol Molock, to whom they give alle­giance and homage as wel as to God; Which indeed was a flat contradiction. For God and Baal can no more be reconciled, than Heaven and Hel. This is the commun case of a world of seeming friends: They swear both to the Lord and to Malcham: they professe conjugal friendship to Christ, and yet retain some Idol-lust, some Image of Jealousie, which must go halves with Christ. Thus do many false friends of Christ, studie and medi­tate, how they may mediate a league between Christ and lust: Christ they must have, to quiet the clamors of conscience, and lust they must have, to quiet and content their hearts: hence they compound al differences betwixt Christ and lust. This is an Hel-bred friendship, yet too commun among the croud of Professors.How far a false friend of Christ may procede in the reprobation of sin.

Neither wil every laxe and partial repro­bation [Page 48]of sin suffice, to constitute a sincere election of, and conjugal friendship with Christ. Many a seeming friend of Christ may procede very far in turning from sin, and yet never turne to Christ; yea continue stil a secret, and at last turne an open enemie to him. How far did Herod go in joyful attendence on John's Ministerie, and Refor­mation, til it came to part with his Herodias? and then he chuseth to part with John's head, and life by Christ, rather than with her, as Marc. 6.10. Luke 3.18. Did not Demas procede far, and cleave long to Christ? was he not much estimed by the Apostles? Do they not make honorable mention of him in their writings? And yet did not the love of this world so far prevail upon him, as that at last he left Paul, and the work of the Ministerie, and turnes Merchant, 2 Tim. 4.10. he hath forsaken me and loved this pre­sent world, he forsakes Christ, and Christ for­sakes him.1. As to judgement. (1.) A false friend of Christ, may have many dreadful apprehensions of the damning nature of sin; yea he may feel some scorching terrors, and heats of Di­vine wrath in his conscience for sin; which may fil him with great indignation against sin, so far as it carries a sting and torment in it; and yet al this while he allows and approves of it in his [...], as sweet or profita­ble: he may have [...]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 [Page 49] pleasing to corrupt nature.2. As to wil. (2.) Neither may the false friend of Christ, have his Judgement only turned against sin, but his heart also may, in some mesure, by many faint wishes, partial vows, and legal Cove­nants against sin, very far depart from it. How many pretending friends of Christ are there, who make solemne vows against their sins, but after their vows make inquiries, (as Solomon observes) how they may reconcile their Lusts and Christ? Do not many, with solemne protestations, turne out sin at the street door, as a rebellious son, and yet soon after, take it in again at some back­door? Are not many mens covenants against sin, (1.) Either extorted and wrung from them by reason of the heats and gals of their con­science? (2.) Or partial? they covenant against some sins, that so they may retain other sins with more securitie. (3.) Or legal? they covenant against sin in their own strength, and so soon fal into the hands of that sin they covenant against. (4.) Or conditional? they covenant to quit sin, pro­vided it wil not be a more dutiful obedient servant. (5.) Yea, do not the most of mens covenants against sin serve as a blind to con­cele their sins? yea, as food to nourish, strengthen, and improve sin; at least inward heart-lusts? Thus do many seeming friends of Christ make al their Vows and Cove­nants against their sins, but as expedients sub­servient to the concelement, strength, and growth of sin. In brief, the bent of their [Page 50]heart is towards sin, while they seem, with many protestations and vows, to reprobate the same: they have fatherly bowels rolling to­wards sin whiles they seem most displeased with it: they are offended at sin, not be­cause God is offended at it, but because it offends their peace, and troubles their con­sciences, &c. 3. As to conflicts with, and mortifica­ons of sin. (3.) Yet farther; a false friend of Christ may arrive, not only to some faint inclinations and protestations of heart against sin, but also to some sharp combats with, and some seeming mortifications of sin. The light of conscience may fight against the lusts of his heart: as it was with Balaam, Numb. 22.18. externe branches of sin may be lopped off: Acts of sin may be suspended: some sins may be pursued even to death. Yea, not only outward Acts, but inward lustings may be in part quenched. Yea, the root of sin may seem very far wi­thered. And al this but feigned conflicts, and superficial mortification of sin, which determine in the greater prevalence and sove­reigntie of sin. For al their combats, and struglings against sin, do but more miserably entangle them in sin: while the acts of sin grow more feeble and weak, the inward Do­minion of sin grows stronger, and more vio­lent; like a torrent pent up with banks. The more emty the streams of sin are, the fuller is the fountain: when sin seems most asleep, it is oft least mortified, and most lively within: As in malignant diseases, when the humor strikes in, it grows more incu­rable. [Page 51] Mat. 22.25,—28. This is the case of many a seeming friend of Christ.

But now it is far otherwise with those who really chuse Christ as their friend.What are the postures of Christ's sincere friends to­wards sin. 1. As to their judgement. (1.) As to their Judgements, they ha'nt only a conviction, but also a reprobation of sin: they see sin, not in the Devils minorating glasse, but in the magnifying glasse of Gods law: they contemplate sin not only in the notion and Idea; but really, and intuitively: they see the thing it self, and that in its monstrous ugly shapes, and aggravations: whence sin appears to them exceding sinful, Rom. 7.13.Rom. 7.13. [...]. They see in sin al moral and natural evil; al weaknes, povertie, servitude, shame, reproche, deformitie and debasement of human Nature. And these their convictions of sin are real, spiritual, deep, feeling and con­stant: their eye lids are kept open, so that fresh light and convictions of sin break in, every day more than other, as it was with Asaph, Psal. 77.4. Thou holdest mine eyes waking. 2. As to their con­sciences. (2.) The true friends of Christ, do not only see sin in its colors, but also feel the weight of it: though perhaps they have not the melting sense of Christs love, yet they have the bitter sense of sin: '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. 3. [...] then wil [...]. (3.) Hence the loyal friend of Christ, has the Bent of [Page 52]his heart strongly set against sin: his dis­pleasure against sin boils up to an high de­gree of hatred, revenge, and Antipathie; which is the most deep, and rooted emnitie; that which springs from an instinct or Law of Nature, and vents it self against the whole kind. So great is his hatred against sin, Psal. 79.10. Prov. 8.13. Yea, he hates the very sin he commits, and loves the good he omits, Rom. 7.15, 16. He has also a spring of godly sorrow in his heart: he is troubled and grieved for sin, not only because it grieves and troubles his conscience, but also because his best friend Christ, is grieved and wounded thereby: his heart bleeds for sin, because it caused the heart of his Lord to bleed to death: his spirit is broken for sin, because the law of his God is broken thereby: his sorrow for sin is very fruit-bearing, 2 Cor. 7.9, 10. (4.) Again, the real friend of Christ does not only hate, and mourne for sin, but also fight the Lord's Battels against sin. His heart takes part with God against sin, even when his members are engaged for sin against God, Rom. 7.15, 16, 19. He fights against sin, not with carnal, or legal, but with evangelick and spiritual weapons, 2 Cor. 10.4. For the weapons of our warfare are not carnal but mightie, &c. He takes unto him the whole Armor of God, Ephes. 6.13, 14, &c. He takes the sword of the spirit, whereby he lets forth the heart-blood of sin, Rom. 8.13. H [...] [Page 53]makes use of the shield of faith, dipt in the blood of Christ, which is very efficacious to keep off the fierie darts of lust, Heb. 9.14. Neither are his conflicts against sin at a distance only, but very intimate and close, in the same facultie; Divine light against carnal wisdome, love to Christ against sinful lusts; godly sorrow against carnal grief: these fight hand to hand, in the mind, wil, and Affections. Neither does he fight against grosser sins only, but also against more spiritual, refined lusts; as spi­ritual pride, unbelief, self-love, hypocrisie, carnal confidence, presumption, formalitie in duties, hard-heartednes, carnal seouritie, and spiritual sloth. Moreover, he has more ve­hement conflicts with his beloved darling lusts; such sins as are most flesh-pleasing or profitable; most presuming, and domi­neering, Psal. 19.13. which do more easily beset him, and for which corrupt nature does most cater, and provide. But above al sins, he is mostly vexed with, and there­fore most vehemently set against his corrupt Nature; which is the heart, the cursed root of bitternes, the poisoned fountain, that gives life, malignitie, and venome to al other sins: he strikes not only at the branches, but laies the axe to this root of sin: he endeavors not only to purge the streams, but also to sweeten the fountain: his main work is not only to cure the botches and breakings forth of sin, but to drive the malignitie from the heart: though [Page 54]sin may gain some loging in his externe members, yet he wil allow it no quiet abode in the heart, Rom. 7.22, 23. In short; the sincere friend of Christ, albeit he may be oft foiled by sin, yet he riseth again; yea he fals forward, and gains ground by his fals: his being foiled by sin, does end in his greater victorie over sin; in that it makes him more humble, self-denying, believing, &c. So that oft, when the Acts of sin are most violent and strong, the Do­minion of sin is most impotent, and weak; as it is with nature in dying pangs, he even then overcomes most, when he seems most overcome by sin: Sin is not only asleep, or Sick, but dead in him: and the death of sin is the life of his friendship with Christ. His reprobation of sin ends in the election of Christ. Heb. 6.1. These are the postures of Christ's friends towards sin.

SECT. 3. The Election of, and Amitie with Christ, presupposeth the Renunciation of irregu­lar self.

2.2. The E­lection of Christ pre­supposeth a renunci­ation of irregular. self. ANother great corrival, which sues for an interest in that conjugal Amitie, and friendship which is due to Christ alone, is self. This is a more secret and slie competitor with Christ, but by so much the more dangerous, Self is a more masqued enemie; which oft carries the face of a friend, not only towards the soul, but to­wards Christ also: and yet there is not a greater enemie in the world, either to Christ or the soul, than irregular, inordi­nate, and lawlesse self. '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 na­ture of Friendship.Self-denial, essential to al Friendship. The Philosopher can tel us, that, [...], Arist. l. 4. c. [...]. they are avaricious, sordid persons, who seek to gain by their friends, to whom they ought to give, i. e. they, who make self the [Page 56]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,Self vio­lates al the laws of friendship. 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.)Arist. Rhet. l. 2. c. 4. A friend is to be chosen for him­self: i. e. not for what good we are to re­ceive 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 prin­ciples, humours, dispositions, wils and Affecti­ons. But a selfish man can no longer con­forme to his friend, than his friend con­formes 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 per­sons: but now the selfish person knows no virtue, but what promotes his great Idol [Page 57]self. (4.) Farther, true friendship requires mutual communion, communication, and re­signation of al things. This a selfish per­son can no way approve of: mine and Thine are his fundamental Laws: he chuseth ra­ther to enjoy his carnal interest, than his friend: he had much rather break a thou­sand times with his friend, than once with carnal self. (5.) Again, confidence and de­pendence 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, [...]. 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, Fi­delitie, and constance is fundamental, and ne­cessary to true Amitie: But alas! how mu­table, how inconstant, how disloyal is a selfish man to his best friends? Hence the Philoso­pher concludes, [...]. Plato, Conviv. fol. 184. That friend­ship 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 Inte­rests, is most inconstant: for the least mistakes, prejudices, crosse humors, passions or dissatisfactions oft' turnes such friend­ship into secret, if not open enmitie. By [Page 58]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 fundamen­tally necessary to human friendship only, but also to Divine. Self-love Christ's greatest enemie in 7 regards. Spiritual Amitie with Christ is no interessed Love: that lawlesse Lord, or rather Tyrant, Self-love is the greatest enemie Christ has. For (1.) what­soever 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, [...]. Arist. that the self-lover acts wholly for himself, either ac­cording to his proffit or plea­sure. (2.) Again, self-love fils the heart with a world of prejudices against Christ. O! What unbelieving Je­lousies, what groundles surmises, and suspi­cions; what cruel, severe, and hard thoughts of Christ have self-seeking profes­sors? (3.) Whence also comes that obstinacie, contumacie, stout-heartednes, and inflexibilitie or stubbornes of wil, which is in many pre­tenders of friendship to Christ, but from proud self? [...]. Suidas. 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 [Page 59]easie. (4.) Self-love is the greatest ene­mie to Christ, because it is ful of self-flat­terie, presumtion, and carnal securitie. Holy Self-despair is the best foundation for friend­ship 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.Coecus sui amor hominibu [...] persuadet, Nihil odiosum sibi in­esse. Calv. 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 blind [...], &c. Plato Leg. 5. f. 731. Philosopher can in­struct 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 inor­dinately 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 [Page 60]of al manner of confusion, and disorder in the soul. Friendship with Christ, is (as we have before Chap. 2. shewn) a very barmo­nious, regular, and orderly thing: But now that lawlesse Tyrant self breeds al kind of confusion. So Plato excellently philosophiseth, shewing, [...], &c. Plato Repub. 9. fol. 575,—577. how Tyrannick self-love lives, as an absolute Monarch, in al manner of con­fusion 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 friend­ship 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 with­in 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 [Page 61] 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 Or­phah 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.Quia adhuc nimis inordi­natè te diligis, ideò plenè te resignare aliorum voluntati trepidas, Gerson de Imitat. Christi, l. 3. c. 13. One keeps on with Christ til he comes to the crosse way of shame or re­proche: 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.Joh. 6.15, 26. 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 [Page 62]of the loaves, and were filled. Quos sportula se­cit amicos. Juven. Sat. Such basquet-friends are reproched by the Heathens. Nei­ther were they long-lived-friends of Christ; for v, 60, 61. they are offended at him, and so quit his companie. The like in­stance 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, 2 King. 10.15, 16. 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, 2 King. 10.29, 31. 2 King. 10.29, 31. He regarded not to walk in al the commandments of the Lord: Albeit he went far in Refor­mation, yet he durst not go farther than his Interest attended him: when Reformation, and Interest crosse each other,Where self is the cause of friend­ship, 'tis also the ruine of the same. 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 [Page 63] 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 Re­formation, lest thereby he should again lose the Kingdome: which seems to be aimed at, Hos. 7.1.Hos. 7.1. 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 hin­dred him from joining too far in Reformati­on, lest thereby he should again lose his King­dome. 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 varia­ble a thing is self, and al friendship founded, and rolling thereon. And, as Ambitious self thus far prevailed with Jehu, so Avaricious or cove­tous 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 sup­plied, (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. [Page 64]By al which it is evidently manifest, that inordinate self is the Gangrene of al true friendship: so that nothing is more essen­tial and fundamental to the election of Christ as our friend, than the Reprobation, abnega­tion and abjuration of tyrannick, lawles self. Renunciation of sin, without the renuncia­tion 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,A chara­cter of hy­pocritick, partial self-denial. 'til there be a divorce from self; so neither is it every partial, su­perficial, carnal, externe, legal, and hypocri­tick 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,As to 1. Self-wisdom. 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 wis­dome, that so they may the more cunningly ad­vance the same; as the Academicks, and Scep­ticks of old.2. Self-hu­mor. Others professedly crosse & thwart their own Inclinations, and humors, that so they may promote their own merits. 3. Self-merit. Others renounce their own merits and self-righte­ousnes in profession, that so they may the more establish the same in their hearts. 4. The causes of self-de­nial. 1. From self-love. 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 [Page 65]worlds eyes, that so they may be extolled by other men? does not many mens self-denial spring only from carnal fear of Di­vine wrath;2. From carnal fear, or, 3. Spiritu­al pride. 5. Its ef­fects. 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 car­nalitie, enmitie against God; yea flat Ido­latrie; and therefore the greatest abomina­tion unto God: so far is it from laying a foundation for Divine Amitie with Christ.

Whence it appears that that self-denial,An Idea of true self-denial which springs from a spi­ritual sight of our selves, and of God. which ushers in friendship with Christ, is of a more noble descent, and nature: it springs from a broad, inward, spiritual, intuitive, feel­ing, living, and Divine light; discovering to the soul the universal pravitie, contagion, malignitie, povertie, nakednes, impotence, ser­vitude, yea Hel of sin, and miserie in corrupt Nature. This Divine light gives the soul also a bright, spiritual, real, intuitive, affe­ctive apprehension of the Justice, Puritie, Majestie, and Glorie of God; which makes the sinner much more vile and loathsome in his own eyes; as it was with Esaias, chap. 6.5.Esa. 6.5. who, having had a sight of God in his Glo­rie, v. 1. he cries out, wo is me, for I am un­done, &c. This is the proper Genius and [Page 66] Spirit of Christs friends; the more real, and lively discoveries they have of the glorie of Christ, the more they loath, and abhor themselves, as not meet to come into the presence of Christ. Thus also Job, ch. 40. v. 4. Behold I am vile, what shal I answer thee? I wil lay mine hand upon my mouth. So Job 42.5. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. What follows? v. 6. Wherefore I abhor my self, and repent in dust and ashes. Job, having had a glimpse of the Lords glo­rie, he looks upon himself as most loathsome and abominable: he is not only ashamed of, and grieved for his sin, but he loaths himself as one quite out of heart; he abhors himself as an unclean and abominable thing. And this is the sweet and gracious temper of every friend of Christ; so far as he sees the glorie of Christ, so far he loaths himself: the more highly he estimes, and affects Christ, the more deeply he disestimes, and disaffects himself: yea, he abhors himself so much, as that he would fain be severed from himself, and never own himself more: he looks up­on himself as fit rather to be swallowed up of judgement, than capable of mercie; he is quite out of conceit, and love with him­self. Thus also the Publican; who having had some glimpse of Gods justice and holines, Luk. 18.13.Luk. 18.13. (1.) He stands afar off: which argues a lively sense of his infinite distance from God. (2.) He would not lift up his eyes to Heaven, as deeply sensible of his own [Page 67]unworthines. (3.) But smote upon his breast, &c. as conscious of his own wretch­ed sinful state and condition. Such a deep lively sight, and sense of self-nothingnes, yea of self-hel, brings the soul to an holy and hap­py self-despair; which is an effectual door to faith and friendship with Christ. Such a self-despairing soul is really nothing in his own eyes, though he hopes to be something by Divine vouchsafement: His own wise­dome, As to 1. Self-wisdom, and pre­sumtion. which perhaps he sometimes idolized, is now to him mere folie, Gal. 6.3. His old self-presumtions, and self-flatteries are, in his estime now, as the Gates and Suburbs of Hel: he would not for a world be his own flatterer: he desires to be sifted to the bran, that so he might know the worst of his state. As for self-wil, 2. Self-wil. he looks upon it as no better than a self-hel: he accounts his own wil the most crooked, stubborne, per­verse piece of the whole Creation; and therefore would fain have it broken and ground to powder; wholly melted and dis­solved into the wil of God, Psal. 131.2.3. Self-forces. His self-forces, and self-strength, he judgeth to be wholly infirme, and weak: and whereas for­merly, his evangelick assistances were im­proved for the Interest of self; and under pretence of depending on Christ, he really de­pended on himself; he now abjures al self-dependence, and counts al his strength to lie in his self-weaknes, so far as it leads him to more complete and absolute dependence on Christ, 2 Cor. 12.10. As for his self-righ­teousnes, 4. Self-righteous­nes. [Page 68]he looks upon it as most unrighte­ous; yea, as dung and drosse in comparison of Christ,5. Self-peace. Phil. 3.8, 9. His self-peace and securitie, is that which he daily watches and fighteth against.6. Self-in­terest. His carnal self-interest, is to him no better than self-ruine. His self-glorie is his self-shame, 7. Self-glorie. and reproche. Thus is the true self-denying friend nothing in himself, that so he may be something in Christ: he is a fool in himself that he may be wise in Christ: he is poor in himself, that he may be rich in Chist: he is naked in him­self, that he may be clothed with Christ's white rayment: he is weak in himself that he may be strong in Christ: he is lost in him­self, that he may be found in Christ: he is despairing in himself, that he may believe in Christ: he dies in himself, that he may live in Christ. Thus the friend of Christ abjures self in every branch, and vein thereof, and placeth Christ in the room of self: he turnes that great Idol, that whorish creature self out at doors; and takes in Christ, his soverain Lord, to loge al alone in the Bent of his con­jugal love and desires: He turnes my self into Christ-self; my wit into Christ's wisdome, my wil into Christ's wil; my strength into Christ's omnipotence; mine ease into Christ's pleasure; my credit into Christ's honor; mine interest into Christ's exaltation. Thus he abandons, and dies to private, particular, irregular self; that he may possesse, enjoy, admire, desire, hope for, delight in, and live upon his most universal, generous, noble, [Page 69]laudable, and best self, Christ. This is that happy self-denial, which is so fundamental and essential to friendship with Christ: For he that can thus denie himself, wil never denie his Lord, and friend, he that hath thus overcome himself, wil with ease over­come al difficulties, that lie in his way to Christ. The greatest conflicts the friends of Christ have, is with lawlesse, tyrannick self. This is that which ruines al false friends of Christ: for how many have very far overcome sin, and yet after al have been overcome by self? and among those that seem to denie themselves, how ma­ny seek themselves most, while they seem most to denie themselves? O happy is he, that understands what it is to abjure, Beatus q [...] intelligit quid sit amare Chri­stum & contemnere scips [...]m. Gerson, de Imit. Chri­sti. contemne, and abandon self, and espouse Christ as his friend. Nothing makes men more uniforme, familiar, confident, officious, intimate, and loyal friends of Christ, than such a genuine, pure strain and vein of self-denial. What made Abra­ham so eminent for friendship with God, as that he is stiled, with an emphase or accent, The Friend of God? Was it not his self-ab­negation, Abraham's friendship with God founded on self-denial. that laid so good a foundation for his so great Amitie with God? Were not al the great and noble exploits of Abraham's friendship with God, founded on self-denial? His first great act of friendship towards God, for which he is stiled, Esa. 41.2, 8. the friend of God, consisted, in his forsaking Chal­dea, his nearest relations, and eye-pleasing [Page 70]delights to follow God, he knew not whi­ther, as a Pilgrime, al his daies. Was not this an high piece of self-abjuration? Again, the second great Act of friendship, for which he is recognized, and openly proclaimed the friend of God, James 2.23. was his offer­ing up his only Son Isaac. And, O! what a world of self-denial, was there in this Act? I might run thorow that little Book of Mar­tyrs,, Other Scripture-instances. Heb. 11. or white rol of Christ's Confessors, and friends, Hebrews 11. and discover unto you what visible veins of self-denial ran thorow al their friendship towards God. For faith, which was the soul and life of their friend­ship, is the greatest self-denier in the World. Do but, in your meditations (which is too large a Theme for me) run over those noble friends of Christ, there mentioned, even from Abel, to the end of the Chapter, and you'l see pure, and high strains of self-denial, which were the chief corner stones of their confidence in, and friendship with God in Christ. Again, let us contemplate Christ's New Testament friends, and we shal find much of self-renunciation at the bottome of al their Amitie with Christ. Was not John Baptist a rare, John Baptist's friendship with Christ grounded on self-denial. choice friend of Christ? and who more eminent for self-de­nial than he; especially when it came it came to a competition with Christ? Mat. 3.11. So Mat. 3.11. he confesseth he was not worthy to bear Christs's Shooes. Joh. 3 26, 30. But more particularly, John 3.26—30. v. 26. Some of John's Disciples, [Page 71]seem much offended, that Christ had more Disciples than he: whereupon John, v. 27, 28. rebukes them: and v. 29. declares solemne­ly, that for his part, he was but the friend of Christ, the Bridegroom; and therefore '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 Evange­lick friends of Christ; as the Thief on the Crosse, Luk. 23.42. and Paul, who, Rom. 9.3. seems content to suffer an innocent and sinlesse Hel, for the interest of his Lord: and every where, when he speaks of himself, he draws a veil over his own excellences, that so Christs glorie might shine forth more conspicuously: as Gal. 2.20. Yet not I but Christ liveth in me: that modest corrective [not I] argues much self-denying friendship. But I must contract. By these and the like exem­plifications and instances, we see, what an essential, and fundamental connexion there is, betwixt self-denial, and Friendship with Christ. I shal close this particular with an [Page 72]observation of the Philosopher; [...]. Arist. Rhet. l. 1. c. 1. who notes, that young men usually are more [ [...]] friendly, and sociable, than other ages; be­cause they rejoice in societie, and mind not their profit, or self-interest; as friends ought not. The reason holds good in al friendship, and the observation very far in friendship amongst men; because, the elder men grow, usually, if they are not clothed with a Divine na­ture, the more selfish they are. But it's quite contrary in Divine friendship with Christ: Young Christians, though they oft have the largest affections for Christ, yet have they the least friendship towards him: and the reason is, because there is much of self in al their Affections and du­ties: they mind more what they receive from Christ, than what they give unto him: they love Christ in themselves, more than them­selves in Christ: whereas grown, and mature Christians, though perhaps their Affections, and friendship to Christ be not so juicy and sappy, yet are they more spiritual and lesse selfish: they love Christ now more for what good is in himself, than for what good they receive from him: and whereas at first, they loved Christ for themselves, they now love themselves in and for Christ: the more they are acquainted with Christ, the more they love him for himself; which is the purest strain of freindship.

Thus we see how essential self-denial is both to the Being, and Perfection of al friend­ship, and particularly of Divine.

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

3.How far the World is to be re­jected, in order to the Electi­on of Christ as our friend. WE have finisht the two great in­terne competitors of Christ, sin, and self; we now procede to the externe corrivals of Christ; which are the World, and the Law. These are not formally, and in themselves enemies to Christ, but only objectively, and indirectly, as they, by their frowns or smiles, inveigle, and entice the heart away from Christ. We shall therefore examine them more cursorily, and begin with the World; which is so far to be re­jected, as it stands in opposition to, or compe­tition with Christ. The world has a double face, the one smiling, and the other frown­ing: by the former it endeavors to allure, by the latter it strives to terrifie the soul from Christ. In both these respects the World must be denied; though princi­pally as to the former: For generous spi­rits, are sooner overcome by the smiles, than by the frowns of the World. 1. The Al­lurements of the World. As for the Allurements and blandissements of the World, they are very bewitching and heart-inveigling [Page 74]things. Al things in excesse are hurtful; but the intemperance of prosperitie is most dangerous.Magnam so turam magnus animus decet: qui risi se ad illam extulit & altior steti [...], illam quoqu [...] infra ter­ram dedu [...]it. Seneca. He need have a great mesure of Grace, who has great worldly enjoyments: for if his heart be not much above them, with God; he wil be soon brought under, and made a slave by them. The world, albeit it promise fair, is very faith­lesse, and deceitful: it usually then deceives us most, when we most love, or trust it. No­thing 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 wis­dome, and Christian Temperance, as to the Desire, Ʋse, and Fruition of these lower goods. The Philosopher saies, in down right termes, [...]. Plato. 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 ex­plained, 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 impedi­ments to friendship with Christ: Be­cause they make men usually (1.) Ve­ry [...]. Arist. Rhet. l. 2. c. 19. [Page 75] proud. (2.) Very soft-natured, and una­ble to bear, and manage the crosse. (3.) Ve­ry voluptuous and sensual. (4.) Ve­ry 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,Mat. 19.21, 22.22. 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 Joh. 2.16. 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, [...]. Dio­gen. Cyn. are the masques of Vices; yea, and the fuel of them. So Philo the Jew tels us,Philo in Decalog. That all sin comes from the lust after pleasures, or riches, or glo­rie. These therefore must be so far re­jected, as they stand in competition with Christ. Thus Christ enjoines the young man Matth. 19.21.Mat. 19.11. 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 [Page 76]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 Scri­pture, 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,Mat. 6.24. Mat. 6.24. No man can serve two masters—ye cannot serve God [Page 77]and Mammon, i. e. as Chrysostome para­phraseth on these words, [...]. Chrysost. no one can serve God and Mam­mon; because they require op­posite 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 Do­minion, 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,How the World is to be used in subordi­nation to Christ. the right use of the World, in subordination to our friend­ship 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 Intenti­on] 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 crea­ture-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.Phil. 4.12. to want in al their abundance, and to abound in al their wants. What is want­ing [Page 78]in their provision, they must make up by contentment; and what is over or abun­dant, 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. Jam. 4.4. So Jam. 4.4. Know ye not, that the friendship of the world is en­mitie 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-re­quisite, to the Espousement of Christ as our friend.

4.How far the Law is to be reje­cted in or­der to the espouse­ment of Christ. WE now procede to the last grand competitor with Christ, namely The Law; which is not simply, and abso­lutely an enemie to Christ, but only so far, as under the notion of an Husband, or Co­venant 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 friend­ship. 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 com­pound with Christ, and that its covenant [...]f works O [...]era tincta san­guine Chri­sti. Bellarm. be tinctured with Christ's blood, [Page 80]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 com­pounded 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 bond­woman, and the free-woman together,Notes of fouls mari­ed to the Law. Gal. [...] 30, 31. and ch. 5.2, 3, 4. And that this [...] the case of multitudes of convinced sin­ners, is evident (1.) From their legal per­formances of duties, merely to satisfie and quiet conscience, not to please and satisfie Christ. (2.) From their employing, and im­proving 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 displeas­ing 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,Christs friends dead to the Law, and how. is divorced from, and dead unto the Law, as an Hus­band, or covenant of Works; and as i [...] [Page 81]is a [...]. Plato. rigorous Tyrant, which requires per­fect, 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,Rom. 7.1, 2, 3, 4.3, 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 forth Fr [...]ctus vocat libe­ros. Beza. 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 righ­teousnes of the Law as a Covenant,Gal. 4.30, 31. but Christ. The like Gal. 4.30, 31. where he tels them, they must cast out the bond-wo­man, i. e. the Law, as a Covenant, and em­brace the free-woman, i. e. the Covenant of Grace. Yet this hinders not,The friends of Christ love the Law as a Directorie. but that the friends of Christ are obliged to love and ob­serve the Law, as a Directorie and Instructor, to regulate and guide them in their walk­ing: Yea, in this regard their hearts have [Page 82]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 Cove­nant 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 Cove­nant of Works, and yet embrace, and love it as a Directorie, and rule of life. These dif­fering 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 Hus­band, 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 com­mandement 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,Mat. 13.46. 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.

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

A Second consideration of Christ,A com­plete Christ the object of the Saints friendship. 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 some­thing 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 ene­mie to us. Wherefore he that will really make Christ his friend, must elect him com­pletely as wel as singly. Now to chuse Christ completely imports two things. 1. To chuse whole Christ: And 2. To chuse whole [Page 85]Christ for himself. Of these in their order, First,1. The friends of Christ must elect a whole Christ. 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 sup­poseth, 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 re­lation 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 Ap­plicative Instrument, whereby the Righteous­nes 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. The friends of Christ must elect him as King. 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.Joh. 1.11. 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 them­selves 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 re­ceived him not? why they received him not as [...]; non receperunt illum ut Dominum, Grot. in locum. 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 [Page 87]Christ comes to convince them of, and re­buke 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 ma­ny as received him, to them he gave power to become the sons of God, i. e. Those who re­ceived 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 lan­guage: 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 So­veraign Grace? shal it be made flexible, pli­able, 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, Ʋni­formitie, and Order infused into them? may it please thee to enable me to love what thou lovest; to hate what thou hatest, &c? Far­ther; Lord, here are many spiritual refined lusts; here is an Hel of Atheisme, unbelief, presumption, carnal-securitie, self-love, spi­ritual pride, carnal confidence, formalitie, [Page 88]hypocrisie, &c. Wilt thou, dear Lord, wash thy feet in the blood of these thine Adver­saries? 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, Plutarch in the Life of [...]y [...]r­gus. 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 tran­scendently, and incomparably in Christ: and hence it is, that his subjects and friends so willingly and chearfully elect him for their [Page 89]King, Psal. 110.3. Thy people shal be willing, or willingnesses, &c.

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

2.2. Christ's friends chuse him for their Priest. CHrist's friends elect him as their Priest. They own no other purgatorie of sins guilt, but the bloud of Christ; no other In­tercessor, at the Throne of Grace, but the Lamb of God. [...]. Plato, Conviv. fol. 188. The blind Philosopher could see and ac­knowlege 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 Pa­gan Demons, Touching this office of the Pagan Demons to con­ciliate friendship betwixt God and men, See more largely, Court of the Gen­tiles, P. 1. B. 2. c. 8. s. 5. pag. 225. 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 byThe custome of the Gen­tiles to pacifie their Gods by human Sacrifices, See Court of the Gent. Part. 1. B. 2. c. 9. s. 9. pag. 264, &c. Hu­man Sacrifices; which cu­stome, peradventure, took place amongst them, from some broken Traditions they [Page 90]had received, touching the true Messias and his Sacrifick, or Priestly Office. But what­ever their blind apprehensions were, it is most certain, the friends of Christ elect no other Sacrificer, or Priest to make reconcili­ation, 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 friend­ship 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 Inter­cession, 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. Heb. 5.6. So Heb. 5.6. Thou art a Priest for ever after the order of Melchisedec. Who this Melchisedec was, is much disputed:Cunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor. per M [...]l hisedecum figurat [...]. Grot. in Hebr. 7.3. A learned man makes him to be Christ himself, appearing to Abra­ham under an human shape: whoever he were, it is most certain Christ's Priesthood, ex­pressed 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 pre­ference of Christ's Priest-hood before that [Page 91]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 Sacri­ficature, Christ's friends choose him, 1. To ex­piate for their sins. 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. [...]. Plat. Def. fol. 4, 5. A Sacrifice is a victime given unto God. And the formal reason or essence of an expia­atorie 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. Where­fore 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. [Page 92]So in like manner do they elect Christ as their alone Intercessor with God:2. To in­tercede for them. they ex­pect 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.Election of Christ as Prophet. CHrist is to be elected, by his friends as their Prophet. The [...], &c. Plato, con­viv. fol. 188. Philosopher tels us, That the Prophetick Art was to con­ciliate, 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, be­cause men are borne, [...], mad fools? Tit. 3.3. They cannot apprehend those transcen­dent, ravishing perfections that are in God: there is no adequation or proportion between their carnal hearts and God's spiritual excel­lences; 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.Joh. 10.4. So Joh. 10.4. And he [Page 93]goeth before them: and the sheep follow him; for they know his voice. Christ alludes to the custome of those countreys, where the Shep­herd 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, fol­low him as their Guide. The like,Joh. 14.6. 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. Gerson de Imitat. Christi. l. 3. c. 56. 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 end­lesse. I am the most strait way, the most su­preme 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.Joh. 8.43. So Joh. 8.43. wherefore know ye not my speech: [...], my Dialect tone, or peculiar note, and voice, whereby I cal my friends. Christ seems to marvel at their stupid sottish [Page 94]ignorance; But then he resolves al into this, even because ye cannot hear my word. They had no spiritual judgement of discre­tion, because they wanted a Divine facultie of hearing his Word; and thence no won­der that they elect him not as their Pro­phet 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 dis­covers their sins.John 3.19, 20. 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 fundamen­tal part of our friendship with him.

4.4. The friends of Christ elect his person; and how? 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 pe­culiar 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 fore­going Chap.) conjugal, and therefore the election of Christ's person is the most essen­tial ingredient thereof. Thus it was with the Spouse, Cant. 1.2.Cant. 1.2. 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 no­thing 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 [Page 94] [...] [Page 95] [...] [Page 96] 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 under­stand the spiritual transfusion and inhabita­tion of Christ in her soul, and the firme ad­hesion 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 there­fore it is observable, that what she menti­ons, 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.Cant. 2 16. 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 there­fore [Page 97]I must count what is not himself as no­thing. 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 re­flexion on her beloved himself, as the foun­tain and original Idea of al her benedictions. Some conceive this Divine Aphorisme, which is oft repeted, to be the burden of this sa­cred nuptial song: because it is most accom­modated 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 [Page 98]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.Self the first motive that draws sinners to Christ. '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 un­derstand, that there is no life to be gained by him, but by espousing of him for their husband; yea, upon a serious, and deep con­templation of Christ, being convinced that their life and happiness consists in the en­joyment of him, this engageth them spee­dily and chearfully to elect and chuse his per­son, as the fittest object for conjugal Amitie. As in civil conjugal contracts, and friendship, oft' times that which first moves the attenti­on, 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 [Page 99]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 un­der 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 mo­tion 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 rea­dily 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, More pute strains of friendship with Christ. to beg his life; yet now, he sees al the reason in the World, why he should love [Page 100]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 experi­ence, 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 wis­dome and tendernes, keeps many of his elect friends, 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. a long time under a spirit of Bondage, laboring and groan­ing under a drie, withered, parched, hard, and dead heart; namely to drive them more thoroughly out of them­selves, 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-trou­bles, chiefly mind the affectionate work­ings, 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 [Page 101]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 him­self.

Whence also we learne, what is the mortal wound, and plague of so many false friends of Christ,The plague of false friends is, that they close not with the person of Christ. 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, [Page 102]and Shepherd to guide them in this their labyrinth, and wildernes-condition: yea, far­ther, they may come unto him as their King; and that not only to rule their per­sons, 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.

5.5. Election of Christ's Spirit. 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 con­duct them, til they arrive to the immediate and perfect vision and fruition of the Blessed [Page 103]Deitie. The friends of Christ are as yet in their Non-age, and therefore he has left them his spirit as their Tutor, and Advo­cate. So Joh. 14.16, 17.Joh. 14.16, 17. I wil pray the Father, and he shal give you another Com­forter; [...]; [...] Vox est At­tica, quae significantur illi quos in periculo accersimus, ut nobis adsint consilio, qui iidem Advocati dicuntur, eti­amsi non litigent in soro, nostro nomine. Camero fol. 221. 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 Gar­dien of his Pupil; and none were admit­ted to have Tutors, but such as were free Pupils. Such are the friends of Christ, they are free-born pupils left by Christ, un­der 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 Jeru­salem 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 [Page 104] mollisie their hearts, if not this quick­ening 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 diffi­culties? 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 languisse­ments, sensible consumtions, abatements, and decaies in their Affections to, and commu­nion with Christ? Whence then may they expect nourishment, growth, and thriving here­in, 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 ma­ny Desertions, troubles, fears, hurries, dis­quietments of spirit, about their spiritual [Page 105]state? who then can speak comfort, if not this Divine Comforter? where may they ex­pect a door of hope, if not in this valley of Achor, Hos. 2.14, 15. Who can advise, di­rect, conduct, and encourage them in their be­wildred 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, Mem­bers, and Crosse.

6. THE friends of Christ must elect, 6. Election of Christ's waies and ordinan­ces. 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: Psal. 84.10. [...] LXX. [...]. elegi. 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 ra­ther: 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 [Page 106]eye, than the highest preferments at Court. A learnedGatak [...]r, Cinnus, cap. 11. p. 297. 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 a [...] adharere. 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 electi­on 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 sole­cisme in Christianitie. This was Israel's crime,Hos. 4.16. Hos. 4.16. for Israel slideth back as a back-sliding Heifer. i. e. as an Heifer Lori im­patiens. im­patient 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 burden­some. 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,Hos. 10.11. 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 [Page 107]between plowing and treading out the corne: the latter, Ephraim could chearfully submit unto; but not the former: and the rea­sons are, because (1.) Plowing work car­ries 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 ad­vantage as wel as labor: whereas in Plow­ing 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.Election of Christ's members for our friends. 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, Election of Christ's Crosse. as their friend, must in like manner elect and espouse his Crosse. They can be no friends to [Page 108]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 bene­fits; his crosse as wel as his rewards.

SECT. 1. Christ must be elected for himself.

TO make up a complete constitution of Christ, Christ must be chosen for himself. 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 chosen [...]. Arist. Rhet. l. 2. c. 4. for himself. Without this qualification, al friend­ship, 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, [...]. Arist. Rhet. pag. 27. That he is such a one as seriously wisheth, and studiously endeavors the good of his friend, [Page 110]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 desi­red for himself. For friendship with Christ must be taken up, not upon contingent occasi­ons, 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: [...]. Socrates ad Alcibiad. Plat. Alcib. 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,The more pure respects we have to Christ for himself, the more perfect is our friendship to him. 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. SoAttalus Philosophus di [...]ere, ol [...] ­bat, jucun­dius esse amicum sacere quàm habere, Sen. ad Luc. Attalus the Philosopher said, That it was more pleasant to [Page 111]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, Seneca ad Luc. E­pist. 9. 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, What it is to elect Christ for himself. desire, hope for and delight in Christ for him­self, by so much the more pure, noble, gene­rous, 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 see­ing 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. [Page 112]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 tran­scendent excellences, and ravishing Beauties, which shine in his person: no wonder then, if they have many oblique and squint Re­gards; 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 [Page 113]Conscience, How far the friends of Christ may regard themselves, their own spiritual Interest, life, and happines, in their election of, and Af­fection 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,How far the friends of Christ may regard themselves in the Ele­ction of Christ? 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 Pro­positions 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 [Page 114]has been at large demonstrated, Chap. 3.) 'Tis true,The elect while under a Spi­rit of bondage aim at legal self only. the elect of Christ, whiles under only an awa­kened 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 en­gagements 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 In­terest of legal-self: and therefore the Lord keeps them, in much mercie, under a spi­rit of bondage, 'til they are divorced from this legal self.

But as for those,False friends of Christ ru­ined by le­gal self. 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 ter­rors, and deep sense of their own sinful state, even unto an hellish despair, yet they ne­ver quit this Legal Self; but al their Trea­ties, 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 [Page 115] Amitie with, and dependence on Christ, re­ally 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 Ami­tie with Christ; which is not only adulte­rous and whorish; but also a fatal instru­ment, 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-Righte­ousnes.

2.The friends of Christ may not elect him for an evangelick Self-righ­teousnes. 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-de­pendence, though never so seemingly evan­gelick. This is the sad and miserable case of many Evangelick, and more refined Hy­pocrites; who dare not pretend to any legal righteousnes, or merit of their own; they are too knowing, and sensible of their natural pra­vitie, 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, As­sistances, 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 [Page 117]Christ, only as a blind, or engine, the more ef­ficaciously to promote this their Evangelick self-dependence. This was the very case of those false friends of Christ, Esa. 48.1.Esa. 48.1, 2. 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 Allege­ance unto God] but not in truth, nor in righ­teousnes. 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,Niti se gloriantur. they boast, and glorie that they depend on the God of Israel. They gloried much in their depen­dence on God, that so they might more in­sensibly depend on themselves. This is the case of numbers of Evangelick, and close hy­pocrites; who pretend much dependence on Christ, as their only friend, but yet really in­tend 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 opposi­tion to Christ. Such a self-regard, though never so seemingly evangelick and refined, may be resolved into legal-self, and the co­venant 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.The Friends of Christ may not elect him mere­ly for the sweet Ac­cidents of his pre­sence. 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-em­bracements, 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, [Page 119]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 there­fore, 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 friend­ship 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, mercena­rie Amitie, arising from that bitter root of self-love; which is content to feed on sweet­meats, 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.Christ's friends may not elect him as a means to procure a carnal Heaven. 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, plea­sures, 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 dis­appointments 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, conti­nued communion with, and praises of God: No, they dream of a fools Paradis, a sen­sual, carnal Heaven, wherein they may enjoy both their lusts and Happines. Such an Heaven did the carnal Jews expect by [Page 121]their Messias. John. 6.34. So John 6.34. Lord ever­more give us this bread. Christ having dis­coursed 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 en­mitie against Christ, and yet, having their consciences a little awakened at Christ's re­ports of life and happines, they pretend friendship to him, and seem willing to share in his bread from Heaven. Aliud est appetere b [...]atita­tem sub notione universali, qui appetitus naturalis est, aliud est cam appetere sub notione particulari, hoc est, beatitatem definitam. Camero, fol. 356. Man has an innate, natu­ral appetite, after life and happines, under its universal notion, though he hate it as defined, and bound up under the particular notion of holi­nes, 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 pur­chase Heaven as the reward of their own good works. This is natural to corrupt, proud Nature, to desire to be saved by do­ing, rather than by believing: thus the unbelieving Jews, John 6.28. What shal we do, that we may work the works of God. [Page 122]They would fain get Heaven by doing; have wages for their work, [...], is Aristotle's notion of merit. The friends of Christ may not elect Christ to avoid Hel merely as penal. 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 pu­rishment, 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, The friends of Christ may not elect him for them­selves as their last end. and satisfie themselves, in themselves, as the ulti­mate 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 satisfacti­on 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. [Page 123]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 him­self more than Christ.

7. Prop. The friends of Christ may not elect him, Christ may not be elected upon our own con­ditions. 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. Sin­ners 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 con­ditions, it is not fit to make a friend of Christ. The Heathen moralist could say,Non reci­pit sordidum virtus amatorem: Soluto ad [...] illam sinu veniendum est. Sen. 222. 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 [Page 125]with an open face, but with a breast lockt up: (which is the mode of courtiers and politici­ans) 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, Psal. 131.1. 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, Self may not be re­garded in opposition to, or com­petition with Christ. where­in self may stand in competition with, or opposi­tion 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.How far the friends of Christ may have regard to themselves in their election of Christ. THese exclusive, or negative Propositi­ons 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 per­adventure, 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 un­to, 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 fol­lows, 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, The friends of Christ may eye free­dome from Hel. in their election of him, have an eye on, and re­gard 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: whereforeHence the Stoicks made [...], self preserva­tion the first part of their Moral Philosophie, as Laert. Zeno. some of them made self-preservation the first part of their moral philosophie: and [...], &c. Plato. 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 no­tion of Hel, duely considered, doth both al­low and require, that the friends of Christ both fear, and endeavor to avoid it. For what is Hel, but a continued state of blas­pheming, 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 alie­nation 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 [Page 128]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 de­prived 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.Saints may elect Christ with a regard to Heaven. 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 ex­emple, without al exception, that the friends of Christ may have an eye on what they expect from him. (4.) Heaven and Hap­pines is proposed by Christ as the great mo­tive 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 [Page 129] 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 Hea­ven 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 immor­talitie, the last judgement, and al Gospel-obe­dience, to denie, That the friends of Christ ought to have any regard to the recompense of reward? What was it, that gave founda­tion to that damnable doctrine of the Sad­duces, denying the Resurrection, &c? was it not this, (if we may credit theSee Ca­mero, fol. 177. He­brews) that Antigonus, instructing his Scho­lar Saduk, That he must not serve God mere­ly 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 re­compense of reward, what does it, but strip them, not only of their Christianitie, [Page 130]but also of theirSunt quidam qui dicunt, abhorrere ab ingenio pii. homi­nis benefacere intuitu mercedis. At illi mihi videntur hominem homine exuere. Camero, fol. 45. humani­tie 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 re­gard to this Heaven, they should not regard the main of their Amitie with Christ. 'Tis true, to mind Heaven merely as a reward; Obedience which is only for reward, without al respect or motive of love and dutie, is the obedience of an hire­ling; but not that which ac­knowledgeth the reward no otherwise due than of his Father's free love, &c. See Mede, Diatr. 2. pag. 334. or as a re­ward to be given as hire, for our labor; or as a reward that consists in some imagi­nary felicitie, distinct from the enjoyment of God; such an eye on Heaven is too merce­nary, 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 tender­hearted 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 ne­cessary 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, The friends of Christ may desire ease from their burdens. in their election of him, so far re­gard 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 sin­ners, 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 ami­cable, and serviceable unto Christ. For by being eased of their burdens, both of tenta­tion, 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 chear­fully [Page 132] trust, love, honor, and obey Christ our friend.

4.The friends of Christ may regard themselves any way in subordina­tion to Christ. Prop. The friends of Christ may elect him with regard to themselves, their own spi­ritual 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 him­self 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, Di­vine self-love, which greatly promotes Ami­tie with Christ. He that thus regards him­self in part, and in subservience unto Christ only, needs not dout of Christ's regards to him as his friend.

5.An essenti­al con­nexion, and samenes 'twixt the Interest of Christ and his friends. 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,Job 1.9. Job. 1.9. Doth Job fear God for [Page 133]nought? 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 Ca­meron. Opera fol. 45.46. But particularly, Jans. Aug. To. 3. l. 5. c. 10. fol. 225. 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 spiri­tual 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 them­selves, than by electing Christ for himself, in opposition to their carnal, private self, and interest. What a sweet, and glorious con­templation, election, and fruition of themselves the friends of Christ have in the contempla­tion, 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 ofIta mira­bili modo fit ut sit nobis utilitatis nost [...]ae con­temtus 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. Jansenius, (that great patron of Grace, and the cause of Christ) who acutely and solidly discusseth, and determines this case; whether a regard [Page 134]to our reward, or Happines, be inconsistent with our love to God for himself? Thus Jans. Au­gust. 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 Feli­citie may not be sincerely loved, with true charitie: As if a Christian were otherwise commanded to love himself, than in lov­ing 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 him­self. 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.'

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 true­ly, 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 Discove­ries, 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, That the friends of Christ do most ad­vance themselves by electing Christ for himself is proved, 1. From the object Christ considered. 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 him­self, clothed with human Nature? (1.) When the friends of Christ elect him, whom do they elect, but God himself, the most infi­nitely 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. As the last End and chief-est Good. 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? Libertas electionis importat accessam ad infinitum & re­cessam ab inferioribus. Gi­bieuf. What doth the true notion of Libertie im­port, but a Recesse from Infe­rior Goods, and Accesse to the infinite, supreme Good? Ought not al multitude to be reduced to, and go­verned by the one, simple, and choicest good? Doth not the formal reason of loving al par­ticular goods result, not from their own good­nes, 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 [Page 137]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 satis­factions 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 satisfacti­on, 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, 2. As the first Beau­tie, and alluring, than the supreme, first Beautie, which converts the eyes of al Intelligent Be­ings to it self? And is not Christ, that [Page 138] 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 Di­vine perfections of the Deitie shine in him? What are visible Beauties, but mere Defor­mities in comparison of Christ? In the vi­sible 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 splen­dor, 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-ra­vishing Beautie of Christ, as that the con­templation 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, [...], friends of God.

(3.)3. As the first prin­ciple of Depen­dence. Again, Is not Christ the first principle of Dependence, as wel as the last end of fruition? And does not the life, [Page 139]Interest, and perfection of every derived, bor­rowed Being, consist in the firme adhesion un­to, and intimate, immediate Dependence on its first Principle? Praemotio Divina est conver­siva ad Deum, & sepa [...]ative à creaturis. Gibleuf. Lib. 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 in­fluence 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 quali­tie 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 de­pendence 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 [Page 140]are they out of Christ, but a poor, withered, barren, weak, emty, hungry, base, ignoble, naked nothing? where lies their riches, beau­tie, 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.

2.2. De­monst. From the Act of Electing Christ for himself. Which is, THat the friend of Christ does most advance himself, namely his spiri­tual, 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. Most Natural. (1.) The more Na­tural any Acts are, the more perfective are they of that Nature unto which they ap­pertain: And what more Natural to hu­man Nature, considered in is pure naturals, than to elect Christ for himself? Does not the Philosopher determine, that [...], Plato. Item: Optimus motus est in seipso, & ex seipso, quia talis est rationali Naturae cognatissinus. Plato. Self-motion is most natural to a Rational Being? And who [Page 141]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 re­newed,Actus naturalissimus ani­mae est, inhaerere Deo. Brad­ward. 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?Qui à Deo ut ultimo fia [...], & primo principio movetur, à seipso, & in seipso move­tur. Gib. de Libert. pag. 28, 29, 85, 103, 108. And are they not then moved in, and to­wards 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.Ps. 73.28. But it is good [or [Page 142]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.)2. Most living and lively. To elect Christ for himself is perfective of human Nature, and so most for the pro­motion 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 an [...], Joan. Grammat. in Arist. Anim. 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, [...]. Arist. Eth. l. c. 4. 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 per­fect 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,Esa. 55.3. Vita pro vitae faelici­tate & vi­gore accipi­tur. Glass. 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.Ps. 69.32. 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 [...] [Page 143]you live? how lively and spritefully wil your souls move and act?Unumquodque vivens osten­aitur vivere ex operatione sibi propria, ad quam inclinatur. Aquinas. 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 Na­ture 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.3. Most rational. (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 wis­dome, and election? What takes a rational Being more than Reason? And hath not Christ the most convincing, the most invin­cibly binding Reasons, to attact the heart to himself, for himself? The election of Christ for himself imports not only Head-logick, but Heart-logick also: it is the elixir and Spi­rits of Reason, the deepest and profoundest wisdome to contemplate, adhere to, and love [Page 144]Christ for himself. Friendship with Christ carries in it an Ocean, a Sea of sublime rea­son, yea the flour of Reason. The Prodigal never came to himself, Luk. 15.17. i. e. to a sound and sober mind, to acts of reason and judgement, til he could, by the Art of Divine Logick, dispute himself into a reso­lution of returning to his Fathers house, where was bread enough, to elect, and adhere unto Christ for himself. Such is the spiritu­al Logick of Christ's friends: Is it not their highest wisdome to adhere unto their first Principle, and last End? Is it not al the reason in the world, that the friends of Christ should elect him for himself, who gave himself a ransome for them? what mroe reasonable, than that they should live, and die with him, who lived and died for them? This seems such a Demonstrative, binding, constraining Argument to Paul, as that it quite overcame,2 Cor. 4.14, 15. not only his Rea­son, but his Affection also, 2 Cor. 5.14. For the love of Christ [...], i. e. totos nos possidet & regit, us ejus afflatu quasi correpti agamus omnia: alludit enim ad vatum suro­ren. Beza. con­straineth us: i. e. does whol­ly overcome and captivate our Reason, like the ecstatick impulses, and raptures of the Prophets: our Judgements, as wel as Affections are ravished with the consideration hereof. How so? because we thus judge: [or we thus syllogize, dispute, or reason in our selves] that if one died for al, then were al dead. V. 15. And that he died for al, that they which live, should not hence [Page 145]forth live unto themselves, but unto him, which died for them, and rose again. Oh! saies Paul, if Christ died for us, what reason have we to elect and live to him? whence he concludes V. 16. wherefore henceforth know we no man after the flesh, &c. i.e. we are now re­solved to live to, and upon Christ for himself: we see al the reason that may be for it, because he has been so good a friend to us. Such a Divine Logick is there in Amitie with Christ.

(4.)4. Most Voluntarie. To Elect Christ for himself is most Per­fective of Human Nature, because most volun­tarie, and pleasing to the renewed wil, in the friends of Christ. By how much the more vo­luntarie any act of the wil is, by so much the more agreable to, and perfective of its nature such an act is. Now what more spontaneous and voluntarie, than the electing of Christ for himself? Oh! what a sweet pain is love­sicknes for Christ? how golden are those chains, how silken are those cords, where­by the heart is fetter'd and bound to Christ? Yea, is it not the most pleasing death, to the friends of Christ, to die bleeding with love and adherence to Christ? '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!Repugnanti non volenti ne­cessitas est: in volente necessitas non est. Seneca. how sweetly and chearfully does it adhere to Christ? what an happy ne­cessitie; what a blessed con­straint; what a sweet and pleasing violence is that, which knits, and keeps the hearts of Christ's friends close unto himself? It's a vo­luntarie [Page 146]necessitie, a love-violence; every thread of this Divine election is twisted out of love,Hos. 11.4. Hos. 11.4. I drew them with the cords of a man, with bands of love. And what can be more free and pleasing than bands of love? The Philosopher tels us, [...], Plato, Conviv. that love knows no force, but which is voluntarie, and sweet: for every one voluntarily obeyes Love. Is not this most true, here? is not the heart most voluntarily, though necessarily and invincibly, bound to Christ, to elect, love, and enjoy him for himself? But of this more in what follows. Thus we have demon­strated, that the election of Christ for himself is an Act most perfective of Human Nature, and therefore most for the promotion of true self.

SECT. 3. Demonstr. 3. From the blessed Effects that follow upon the Election of Christ for him­self, 1. The Divine Nature. 2. Libertie.

3.3. De­monst. From the effect [...] of electing Christ for himself: Which are, THat the friend of Christ does most promote himself, by the election of Christ for himself, may be farther Demon­strated from the Effects of this Election: for the tree is known by its fruits; the cause by its effects. Certainly, the friends of Christ, by the election of him for himself, attain unto many glorious Effects and Fruits, which greatly conduce to the advance of their true, [...]. Partici­pation of the Divine Nature. spiritual, and best self. 1. Hereby they are made partakers of the Divine Nature, 2 Pet. 1.4. The Divine Nature, as it is in God, [Page 147]wherein does it consist, but in the immutable Adhesion to himself, his own essential Good­nes, and infinite perfection? Now the friends of Christ, so far as they elect, and adhere to Christ for himself, so far are they partak­ers of this Divine Nature. The Christian Philosopher tels us, [...]. Joan. Grammat in Aristot. de Anima. That this is the great endeavor of Nature, to beget a natural effect like to it self. This holds true here: the Divine Nature in Christ produceth a Divine nature, in some degree like, in his friends: so that as he loves, and en­joyes himself, for himself; so they love and enjoy him for himself also: only with this difference, that it is natural, and essential to Christ to adhere to, and enjoy himself as God; which his friends have only by par­ticipation, and of Grace: yet so as that they partake of some shadow, and dark ressem­blance of that self-sufficience, that is in Christ, as God. For look as God saies, Exod. 3.14. I am that I am, Exod. 3.14. [...] 1 Cor. 15.10. [...]. i. e. I am the first, infinite, self-sufficient Being; so Paul, in his proportion, by virtue of his electing of, and adhering to Christ for himself, saies, 1 Cor. 15.10. by the Grace of God I am what I am. Though Paul knew ful wel his infinite Distance from God as a creature, yet byQuod Deo competit per Na­turam nobis co [...]pet t [...] per Gra­tiam, Gig. de Libert. p. 493. Grace, and by virtue of his adherence to Christ as his friend, he could ascribe, and assume to himself some [Page 148]borrowed shadow of that Divine Al-suffici­ence. And when friendship with Christ is consummate, and perfect, as it is in Heaven, where the friends of Christ perfectly adhere to him for himself, then there is a more per­fect degree of this Divine Nature, and self-sufficience: Then the friends of Christ are, if we may speak it with reverence, as so many little made-Gods: Perfectè liber est [...], quasi mor­talis Deus, nihil habet quod non­vult, & nibil vult quod non habet: vult omnia quae debet, & omnia possit quae vult. Mori Disp. 2. de Grat. thes. 6. they have nothing but what they would have, and they would have nothing but what they have. Such a de­rived image, or shadow of the Divine Nature, and Al-sufficience have the friends of Christ, so far as they elect and adhere to him for himself.

2.2. Liber­tie. Another blessed effect which the friends of Christ ohtain, by their electing of Christ for himself, is a Divine Ampli­tude, or Libertie. Al human Libertie, whe­ther Natural, Civil, Moral, or Divine, con­sists in an Amplitude, or Enlargement either of State, 1 Natural. or Acts. (1.) As for Natural Li­bertie, it consists in the na­tural Amplitude, Homo ad immensam quan­dam Amplitudinem natus est. Gibieuf. de Libert. pag. 361. Ʋniversali­tie, and infinite capacitie of the soul, whereby it is ex­emted from al coactive Necessitie, and invested with a rational spontaneitie, which naturally, and essentially attends al its human Acts, and Motions. Now what does more conduce to the Improvement of this [Page 149] Ille est liber in agendo qui à nullo creato dependet, qui nullis limitibus coercetur, nec ex parte princi ii, nec ex parte finis; qui eminentiam quan­dam & Infinitatem adeptus est, secundum quam ab Infi­nito, ad Infinitum, super In­finito movetur, &c. Gibieuf de Libert. p. 270. natural Amplitude, and en­largement of soul, than a firme Election of, and Adhe­sion unto Christ for himself? What is it that most confines, and narrows the whole soul, but adherence to, and depen­dence on sensihle inferior good? Is not every facultie of the soul by so much the more universal, ample, and wide, by how much the more immate­rial, and spiritual it is? And, what exemts, and frees the soul from adherence to sensible good, and carnalitie, more than election of, and firme adherence to Christ for himself? Who has his wil more Ʋniversal, and Inde­dendent as to Inferior goods, than the friend of Christ, who elects him for himself? Is not al this exemplified to the life, in Solo­mon; who, when he first elected God for his friend, had a huge large heart bestowed on him, as wel for natural, as Divine matters? so 1 King. 4.29.1 Kings 4 29. [...] amplitudi­nem cordis. Jun. Tre­mel. And God gave Solomon wisdome, and Ʋnderstanding, exceding much, and largenes of heart, &c. e Hebr. Amplitude or Enlargement of Heart. Oh, what an am­ple, wide, universal, and comprehensive wis­dome, and wil had Solomon, upon his first Election of, and Adherence to God as his friend?Brutum Animal, etsi non plane ad unum astrictum sit, sicut Plaetae, & Lapides, libertate tamen non pollet, quiae nulla infinitate gaudet: solius Rationalis creaturae istud privilegium est quae sola Dei capax est, & ista capacitate transire potest in Divinam Amplitudinem. Gibieuf de Libert. p. 262. But, after his heart turned from [Page 150]God, to sensible good, what a narrow, ser­vile, fetter'd heart had he? Paul, who was a great friend of Christ, one that elected him for himself, what a great, vast, compre­hensive, universal soul had he? So, 2 Cor. 6.11. Our heart is enlarged, [...]: It is hugely amplified, extended, or widened: Whereas v. 12. he saies, the Corinthians, by reason of their sin, were straitned, or nar­rowed in their spirits: wherefore he ex­horts them, v. 13. [...], be ye also amplified, or enlarged: and then he shews them how they might attain to this amplitude, or enlargement of soul, namely by returning to Christ, and cleaving to him, as v. 14, 15, 16.

(2.)2. Civil Libertie. As for civil Libertie, it consists in a man's being, sui juris, his own Master, or Lord; and thence it is defined, a Facultie of doing, or power of living, as men list, or please: whencePopuli illi libe [...]i dicuntur, qui sunt, [...] Derodone. those people are accounted free, which are [...], such as give laws to themselves. And surely none are so free, in this regard, as such who elect, and adhere to Christ for himself. Yea, such as are ser­vants of men, by the election of Christ for himself, they become the Lord's free-men. So 1 Cor. 7.22.1 Cor. 7.22. For he that is called in the Lord, being a servant, is the Lord's free­man: i. e. A servant, by election of, and subjection to Christ, becomes ingenuous, no­ble, and free, both as to State, and Acts. It's true, he is the servant of men; ay but, is he not also the son of God, Joh. 1.12? [Page 151]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,Sencca, Epist. that virtue makes men, sui juris, their own Lords; because nothing can be above him, who is above fortune. Again (addes he) That man can do what he list, who conceives he must do nothing, but what he ought. Such a free Noble-man, is the friend of Christ, who elects him for himself:Ex sub­jectione ad Deum emergit Dominium in creaturas. Gibieuf, de Libertate p. 218, 260, 264. he, by subjecting [Page 152]himself to Christ, his Lord, becomes Lord and master of al inferior things, yea, of him­self also. Plato tels us, that the temperate virtuous man is, [...], above himself; because by his temperance, he has Dominion over himself. Again he saies,Qui optimus est, faelicissi­mus & August ssimus est, quia seipsum regit, &c. Plato Re­pub. 9. 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?Hos. 11.12. 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 Domini­on over al her lusts, and al inferior things. Aristotle [...]. Arist. Eth. l. 4. c. 8., treating of a mag­nanimous man, saies, that he cannot live to any but his friend; because that is ser­vile. How true is this of the friends of Christ, who elect him for him­self? such are so magnanimous and generous, as that they cannot live to any but Christ their friend.Dominiem Lioertatis oritur ex adhaesio [...] ad Deum: est vis quaedam in fine ultimo funda­damentum habons: i. e. uti & frui omnibus, servato ordi [...]e finis. Gibieuf, de Libert. pag. 218, 264, 263. Thus by sub­jection to Christ, they become Lords of themselves, and al inferior goods: they live as they lift and please; because nothing pleaseth them, but what pleas­eth Christ their best friend: they have what they would [Page 153]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 em­bleme 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.)3. Moral and Divine Libertie. As for Moral, Spiritual, and Divine Libertie, it is most evident, that it springs from, and consists, in the electing, and enjoy­ing of Christ for himself. Nostra libertas inhaeret De­vinae, ut exemplari; & in perpetua ejus imitatione versatur. Gibieuf de Libert. p. 373. For certainly the Divine Libertie of God is the most exact Idea, exemplar, or pat­terne of our Libertie: Now wherein does the Libertie of God chiefly consist, but in the Divine Am­plitude [Page 154]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.Psal. 119.45. [...] In amplitu­dine, seu la­titudine, Jun. Trem. In Amplitude, la­titude 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: La libertà di spirito è un distacca­mento del cuore de tutte le cose, per seguire la volonta di Dio. Sales. 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 what­ever notion it be considered.

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

3.3. Divine Life. ANother blessed effect, which the friends of Christ obtain, by elect­ing Christ for himself, is a Divine Life, with al the issues thereof.La vie spirituelle consiste en des fonctions de nostre Intelli­gence & volente, & en des es­gards perpetuels, que nos ames ont a Dieu. Mestrerat de la foy, p. 42. Spiritual, Divine life con­sists in the due functions of the mind and wil, with the perpe­tual regard, which the soul has to God. Now whence pro­cedes 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, influ­ences, 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 God­man, the first principle of al Grace, and the last end, or best good? Are not the Divine In­fluences of the spirit most efficacious, for the Conservation, Improvement, and Perfection of the Divine life? May we imagine that there [Page 156]are any operations more agreable to the Di­vine 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 per­fect, by a firme election of, and adherence unto Christ for himself. Solomon gives us a wise Caution,Prov. 4.13. The issues of life, which are conserved, and impro­ved, by election of Christ for himself are 5. 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 inviola­ble 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 electi­on of Christ for himself?

(1.)1. Health. As for Health, the Philosopher tels us, [...] Cujusque est ei prop ium pabulum & motum tributre: proprius motus Anio [...]i est eontemplatio Dei. Plato, Timaeo. That the healing of any thing consists, in giving it its proper diet, and motion: and then he addes, That the pro­per 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 mo­tion more decent, and becoming the friends of Christ, than a close, and uninterrupted [Page 157]communion with Christ himself? And the same Philosopher informes us, [...], &c. Plato, Repub. 4. fol. 444. That the right me­thod 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 impro­ved 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.)2. Strength. 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 ef­fect of the soul's adherence to God in Christ, Prov. 3.7. Fear the Lord, Prov. 3.7, 8. and depart from evil, i. e. Cleave to God in Christ for him­self, (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 nou­rishment, 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, [Page 158]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 spi­rits, and strength from Christ the Head, un­to 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 adhe­rence to, and communion with the stock and root. And, does not then the strength of Christ's friends, consist in continued adhe­rence 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, [...]. Plato, Hippias, fol. 375. 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 [Page 159]a pondus or weight, to incline the whole soul to contemplate, love, and enjoy God in Christ, for himself?Ordo (sive Amor) est pon­dus quo res omnis ad finem, ut ad centrum, quietem, & stabi­litatem vergit. Gib. 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.)3. Growth in Grace. Another issue of life is augmentati­on or growth. And what more effectually pro­motes 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 op­posite principles; nor yet in a greater Dis­position of the subject; but in the acquire­ment of a greater Latitude of spiritual life, both intensive, and extensive; which ariseth from the soul's firme Adhesion to, and De­pendence on Christ for himself. For nothing doth more transforme the heart into the glorious Image of God, than the fiducial in­tuition of the glorie of God in Christ, 2 Cor. 3.18. And it is most certain, that none ar­rive to higher raisures of Grace in this life, than those that live most in actual Depen­dence 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, [Page 160]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 heal­ing under his wings, Mal. 4.2?

(4.)4. Sense. Another issue of life in the new Crea­ture (as wel as in the old) is spiritual in­ward sense. Vitâ ni­hil sensibi­lius. Life is of al things most sensible: and the more spiritual, and excel­lent the life is, the more quick and lively are its senses: Quanto le cose sono piu materiali, tanto è la lor' insensi­bilita. La Fisonomia Dela Bel­liere. For by how much the more ma­terial 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 grate­ful 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 [Page 161]they who elect and adhere to him for him­self. Oh! What a quick and deep sense have such of sin, which is the cause of Christ's departure? How do their wounds of Con­science bleed, under the fresh, and lively sense of smal miscarriages against Christ? Such are their spiritual senses. One of the Phi­losophers Protago­ras dixit, [...], Diog. La­ert. [...]. 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. [...]: and how may this be attained unto, but by adhering unto Christ, that quickning Head?

(5.)5. Motion. The last great issue of life is Mo­tion: 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, accord­ing 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 the [...], &c. Plato Timaeo. Phi­losopher assure us, That the contemplation of God is the proper motion of the mind? And who may expect the [Page 162]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 transform­ing 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, har­monious, 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 pro­mised, 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.

4.4. Effect is Divine Honor. ANother great effect of electing Christ for himself, is Divine Dig­nitie, Honor and Advancement. What is Ho­nor, even in the estime of the poor Philo­pher, but [...]. Arist. Eth. l. 4. the reward of vir­tue, given to good men? And what greater virtue can there be, than an intimate Adhe­rence 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?Nemo altero nobilior nisi cui rectius ingenium — Qui imagines in Atrio expon [...]nt noti magis quàm nobiles sunt. Seneca. Sure­ly this makes much for the Honor of Christ's friends, who elect him for himself: for such are Heavens Courti­ers; they stand in the pre­sence 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 for­heads, [Page 164]as Ezech. 9.4. Rev. 14.1?Altum quiddam est virtus, ex­celsum, re­gale, invi­ctum. In regno nati sumus. Deo parere liber­tas est, Seneca. 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 Ca­binet-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 great­er 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 defines [...]. Plat. Definit. 1 Chron. 4.9. Heb. [...] 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 him­self, &c. Such honor have they who cleave to Christ!