The Saints Amity with God in Christ

SECT. 1. Of Friendship in General.

EVery Good, whether natural, civil, or Divine, is by so much the better, by how much the more Universal and Communicative it is; and the more universal and communicative any Good is, the more amicable or friendly it is. There is a kind of natural Friendship amongst Inanimates: The Elements of Nature are under such an essential combination of natural friendship, as that, to preserve the Interest of the whole, they oft deny, 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, which is supposed to be no other than a celestial fire, is of all 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, rejoicing in his amicable communications to the Creatures: yea its said, there is nothing hid from the heat thereof, i. e. not only the beauty of the Rose, and virtues of all plants; but also the perfections of Minerals, the luster 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 Society, either personal, domestic, or more politick: and the more public-spirited and communicative men are, the more noble and friendly. Narrow-spirited and selfish persons, such as are wholly clung to their own Interests, as they are the reproaches of all societies, so likewise the most unfit to make friends. He that cannot deny himself will soon deny his friend: he who is wholly wedded to himself, will 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 all societies and relations, whether conjugal or more commun. But of this more anon.

As for Divine Amitie or friendship; God in Christ must necessarily be the best friend, because the most universal, diffusive, and communicative Good. God is such a Good as is commun to all, and yet proper to each of his friends. Christ has no Interest of his own Cross 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 itself is an universal, infinite appetite ) unto private, selfish ends, and Interests. Whereas Grace, so far as it is predominant, makes men generous, public-spirited and communicative in all designs, and actions; and therefore it makes the best friends in all relations, conditions, and stations. For Grace, being the Ressemblance or Image of God, the most universal, best good and friend, the more it prevails in any soul, the more friendly and actively useful will such be, in all 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 pattern of all 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, 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 pattern, but as also the spring of all Amitie amongst ourselves. The Design therefore of this Treatise is, to explicate and demonstrate, what are the Laws and Privileges of the Saints friendship with Christ: which will also give us the best Idea, Foundation and expedients for friendship amongst ourselves, under all 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 Lord's farewell-Sermon, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you.

These words, as to the letter of them, 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 loath 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 warm bowels, an heart so large, so gracious, so sympathetick towards you, as that I may as soon forget myself, as forget you: Know, that I am now going to bleed to die for you, that you may live and reign with me; I go to take up my logement, for three days, in a cold grave (that shadow of darkness) for you, that so you may loge with me forever in mansions of Glory: and after that I shall ascend up to Heaven for you, and yet leave mine heart with you on earth. Its true, I shall not then anymore sigh, or weep, or bleed for you, yet shall I not be without a deep sense of your sighing, weeping, and bleeding for and after me. Know, that distance of place shall make no distance in mine Amitie and friendship towards you. Remember, in all your straits you have a friend in Heaven, who is not unmindful of you on earth; albeit the world may lode you with disgrace, reproaches, and a world of il-will, yet I shall nevertheless own you as my friends: yea, I shall then own you most, when the world, and perhaps your worldly friends, do most scorn 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 yourselves, you shall find me always 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 yourselves friends to me, by observing all 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 shall approve yourselves to be my friends: it being usual with some pen-men, especially this Evangelist, to express the notification or manifestation of a thing by a verb that signifies its essence or being: so Joh. 15.8. So shall ye be [ i. e. manifest yourselves 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 will have it) to be a causal connection between the Antecedent, and Consequent; as if Christ's friendship with us, had a dependence on our obedience to him, as the moral cause thereof, Christ intends no such thing hereby: for he adds 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 all. (2.) Nor yet any power in corrupt Nature to perform such an obedience to Christ's commandments, as may entitle men to this privilege of being the friends of Christ. (3.) Nor yet any causal Dependence, or suspension of Christ's friendship on our obedience. But Christ useth here (as elsewhere) this conditionate mode of proposing the terms of his friendship. (1.) As a way most convenient and agreeable to human Nature. (2.) To show the connection between man's Duty, and his favor, as also how pleasing obedience is to him. (3.) As an Instrument, in and by which he conveyeth the condition required.

Thus we see the words contain two parts 1. A gracious vouchsafement or privilege on Christ's 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 duly observed, by Believers, towards Christ, he is not ashamed to own them as friends, and vouchsafe to them all such privileges as correspond therewith.

For the more full explication of this Proposition, we shall 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; such as tend to the constitution, and Being of friendship: or they are perfective, such as conduce, though not to the very Being, yet to the Improvement and Perfection of friendship. We shall begin with the essential and fundamental Laws of friendship.

The first universal, fundamental Law of Amitie or friendship among men, 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 will 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 shall discourse of these, each in their order, with endeavors to demonstrate, how essential and necessary these are to our friendship with Christ.

That all 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 election of one and the same kind of life. Farther, all true Amitie and friendship has its foundation in virtue: now no one is virtuous by Nature, or by Accident, but by choice: election is most proper or essential, to virtue. And surely the election of Christ for our friend, as it is our highest wisdom, so also virtue. No one must ever imagine to share in the gracious vouchsafements of Christ, who will 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, which is necessarily required to make up a sincere Amitie and friendship, must be rational, judicious and discrete. Indeed all human election does necessarily presuppose a Judgment of Discretion; according to that of the Philosopher, Election must be with reason and Judgment: again, Election is a consultative, or deliberative Appetite. And surely if Consultation and Discretion be necessary to all 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 seldom proves sound or lasting: an hasty friend, and a slow enemy are accounted alike dangerous. Yea, how oft does rash hasty friendship degenerate into down right enmity 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, will 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 all other circumstances concurred, would turn them into a Jewish or Mahumedan enmity against Christ. There is no friendship with Christ, that will prove sincere and durable, but what is bottomed on, and flows from a serious, judicious, rational election of him; on substantial, essential grounds and proper motives apprehended by the soul. The Physician tells us, that Nature makes no sudden mutations or changes: and every sudden mutation is dangerous. This is thus far true here, that, he who suddenly jumps into a profession of friendship with Christ, without much deliberation, and many inward serious thoughts, what his friendship with Christ is like to cost him, is in great danger of backsliding in a tempestuous day. 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 seldom sure foundations. Wherefore Christ compares his real substantial friend, 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 Cross, as it appears from v. 27. and whosoever doth not bear his cross, and come after me, cannot be my Disciple. He that will espouse Christ for his friend, must withal espouse his cross; 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. choosing rather to suffer affliction with the people of God, &c. Moses had a full prospect of all the pleasures, honors, and advantages of Pharaoh 's court: he had also a judicious prevision, or foresight of those afflictions, he was like to meet with in espousing Christ, and his persecuted people for his friends; and after a serious deliberate debate (pro & contra) in his own thoughts, he chose rather a suffering afflicted friendship with Christ and his people, than the eye-pleasing delights, and heart-bewitching Grandeur of Pharaoh 's court. Here was indeed weighty and mature deliberation. Without all 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 will 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 will be stronger or weaker according to the force of those sanctified reasons on which it is grounded. Friendship backed with spiritual, solid, deep, feeling, lively contemplations of Christ's excellences, moves strongly towards, and closeth intimately with him. 'It is a great saying of the Philosopher, 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. 'It is the sinner, who is an enemy to Christ, that is the fool and mad man. Grace, which makes men's friends to Christ, makes them also wise and deliberate.

SECT. 2. A Spiritual sagacity or judgment of Discretion the foundation of Amitie with Christ.

BUT to speak a little more distinctly and closely to this first propriety of our election. The Wisdom, reason or Judgment, which is to be employed in the election of a friend, is styled Prudence; which is defined, A faculty or power of itself productive of human happiness. 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 Universal providence, or provision of all such means as conduce to the attainment of our desired end. 3. A Facilitie, and dexterity for the disposing of these means in the best manner and method, in order to the prosecution of our end. Al these parts of Prudence are very requisite to all friendship, but especially to the choice of Christ as our friend.

1. There must be a spiritual sagacity or judgment of Discretion to find out the right end and object of our friendship. This is indeed of huge concernment, 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 Form in Naturals. The last end infuseth sweetness, goodness, forces, and life into all the means: therefore if this be naught our friendship can never be good. 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 sagacity to discover the excellences of Christ. Sagacitie is said to be an Acumen or sharpness of Understanding, whereby we easily and speedily penetrate, or dive into the nature and quality of things. Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof, 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,

Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend; especially of Christ; who is imcomparably the best of friends. Oh! were men so quick-sighted and sage, as to discern those infinite beauties, and ravishing glories of Christ's person; that Divine suavitie and good-nature of his Disposition, those warm 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 beauty, Grace and Glory; 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. 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 crowd of friends might he have? come and see will speak more for Christ, to set forth his excellences, than the tongues of men or Angels can do. But alas! men will not come, men will 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 tells us That a wise man does not praise his beloved, 'til after some familiarity he knows him well. 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 familiarity, or acquaintance with him. Al men that have inward, feeling experimental familiarity 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 sagacity, as Psal. 16.7. I bless the Lord who hath given me counsel. What counsel does he mean? why, counsel or sagacity to choose 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 all his days for this spiritual sagacity or counsel, which he gave him, to choose 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 all the world, Psal. 34.8. O taste and see that the Lord is good. This spiritual sagacity is a Divine instinct, wrought by the spirit of God, whereby the soul first tastes, and then sees the excellences of Christ. So Tyndale, on John 10.4, 5. (fol. 265.) Divine instinct, backed 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 knowledge works more powerfully, than instinct of nature strengthened by reason. Those who have an inward feeling taste of Christ's admirable sweetnesses, will see and know what an excellent friend he is. The Philosopher defines 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 cheerful, firm, and inviolable will our election of, and Amitie towards him be. 'It is true, every friend of Christ has not a feeling sense of his interest in Christ; yet he has deep sense of the superlative excellence of Christ. Some good friends of Christ, have not the sweet, joyous sense of Christ's presence, yet they have the bitter, bemoaning sense of his absence; which argues some forgoing taste, 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 still retained a lively sense of the bitterness of his absence, and superlative worth, as it appears by the high character she gives of him, Cant. 5.11—16. my beloved is white and ruddy, &c. Thus we see what spiritual sagacity or sharp-sightednes is required; also what foundation it has in spiritual sense, in order to the Election of Christ as our friend.

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

2. ANother part of prudence, necessary for the constitution of a well 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, a preparation for some future end or design. As to our present case, it implies an universal comprehension of, and deliberation or consultation about all such means, and particular circumstances relating thereto, whereby a firm well-grounded Amitie may be maintained. This Providential prudence some term Deliberation or consultation; which refers (1.) To the means, not the end. (2.) To means licit, not 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 an universal prospect of all that relate to our end. (6.) Lastly, after a full view of all means, it commends the 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 well-grounded election of Christ for his friend, must seriously consult and deliberate on all 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 commun estimation of all 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, firm, solid, complete judgment, touching the most proper means for the maintaining our Amitie with Christ. 'It is not here, as in speculative Sciences, where the Premises being laid, the conclusion follows of its own accord, without difficulty: no, here, in this undertaking of friendship with Christ, there occur various irregular passions, cross humors, private Interests, and other material circumstances, which very much obstruct the practic Conscience, in making a right judgment of the means, albeit the end be already fixed: so that without mature deliberation and consideration little good will be done. A soul that will 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 sly, 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. 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 who unadvisedly rush into such a battle, without their spiritual ar • or, the shield of faith, the sword of the spirit, &c. must expect, ere long, to lie wallowing in the blood of their slain friendship with Christ. He that is only a casual and rash friend of Christ, cannot promise himself to be always such; as the 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 carry him thorough all difficulties, he is like to encounter with. Such was David 's election of God for his friend, 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. As if he had said: some choose this, others choose that, others choose some other inferior good for their portion: but as for me, Lord, I solemnly profess, and that after serious deliberation, that I have no other portion or friend but thee: let who will take these lower goods; give me thyself, 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, peremptorily resolved. What? that I would keep thy words: i. e. that I would vigorously prosecute all those means, by thee prescribed, for the maintaining of this my election of thee for my friend. So v. 58. I entreated 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 ways: There is a great Emphase in the Hebr. Verb, rendered 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 ways: i. e. all those ways 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 commandments. 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 all means and ways, that may promote our end, and then to execute speedily, is the most likely course to render our designs and undertakements most effectual, and succesful. Such was David's Deliberation and resolution in his election of God for his friend. If our Deliberation about the means be rash and inconsiderate; and our resolution, and 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 Apostasy. Briefly; they who do hand over head (as we say) or unadvisedly choose Christ for their friend, without solemn and due consultation about the difficulties, that may impede or hinder, and the means, which may promote their intended Amitie, are seldom 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 firm 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 inquiry) 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 dexterity or Facilitie of judgment, [unspec 3] for the disposement and ordering of the means in the best method and manner, in order to our more facile prosecution of the end. 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 Logic. and method for the right disposition, ordering, and placing of terms, 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 Judgment; which is extremely necessary in all moral actions, and nowhere more than in the election of a friend, but most of all in the choice of Christ our best friend; as it will appear by an examen of the several notions and offices thereof.

This Dexteritie in the general, is an exactness or equity of judgment, which gives to all things their just weight, measure, order, and place: and it has divers Names and Offices; which agree well with that Prudence whereby Christian Amitie, especially with Christ, is produced and maintained.

1. It is termed [ 〈 in non-Latin alphabet 〉 ] a Perspicacitie of counsel, which Plato defines, a manifestative Science; and supposeth it to be one of the most noble kinds of wisdom; 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 will make Christ his friend, and have conversation with him as such, needs much perspicacitie and dexterity, so to order all his ways and course of life, as that there be a sweet harmony, and happy combination between all the parts thereof; so that one duty may not displace another, but each keep its proper rank and order. Christian Amitie, especially with Christ, is a very uniform, harmonious and equal thing: if there be any confusion or disorder in our ways, it will soon make a schism or breach, so far as it prevails, in our friendship. So that there is required much Divine Logic, 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, a connatural virtue of reasoning, or a virtuous Logic. Certainly if natural and artificial Logic be so greatly useful for the methodizing and right ordering the parts of speculative Sciences; of how much greater use is this Divine Logic, or sacred method, for the right ordering the parts and duties of a Christians life and conversation with Christ as his friend?

2. This Prudent disposition of our ways and means is also termed 〈 in non-Latin alphabet 〉 experience; which has a mighty efficacious dexterity for the ordering of Affairs, and therefore must needs be very useful for the breeding, and maintaining of all friendship; but in a more peculiar regard, of the Saints Amitie with Christ. Plato tells us, that an experienced person, endued 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 nursery of Prudence, the same Philosopher proves else where , because experience renders 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 ways and courses, in the prosecution of our end. The particular occurrences and singular Accidents of our lives, are well-nigh infinite; and therefore are accounted as such: 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 uniform and orderly. By all 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 firm, 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 ways. But of this more in the Perfective Laws of friendship.

3. This Prudent disposement of our ways, is also styled 〈 in non-Latin alphabet 〉 , a facile or easy method of learning; which they define a good disposition of the soul to learn speedily. By this good disposition of the soul it is supposed, they mean, a greatness of mind, and faculty of conjecturing at that, which most becomes everyone. And surely all will grant, such an easy method of learning, or faculty of conjecturing at what is most becoming, is very necessary to all friendship, and more particularly to the Saints Amitie with Christ. The more skillful men are and facile in learning their duties towards Christ, without all peradventure, the better friends they will make. Such conjectures are most happy and succesful for the begetting of friendship.

4. This prudent disposement of our ways is farther named, 〈 in non-Latin alphabet 〉 , a facile progression, or easy method of procedure: which they define, a firm Facilitie of rational judgment; whereby our actions and ways are regulated and ordered in the best manner. Which also greatly conduceth both to the begetting and maintaining of all friendship, Human and Divine.

5. Lastly, This prudent disposition of our ways and Actions is most properly called 〈 in non-Latin alphabet 〉 , Dexteritie: which is an habit of prudence governing and directing all means so as they may all, in their respective stations, most directly conduce to their end. Than which, what may we conceive to have a more sovereign influence on all friendship, but more immediately on our friendship with Christ? were Christians so prudently dexterous, as to use and enjoy all 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 all our Amitie with Christ, (which is also most egregious imprudence) we confound the order and series of means and end; 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 busy 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 crowd 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, Luk. 10.40, 41. v. 40. 'tis said, Marth • was cumbered about much serving. The service she was employed 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 dismiss her Sister Marie, to assist her. Wherein then lay her blame? why, it lay in this; she wanted this sacred dexterity, or facility of disposing and ordering her Affairs. For 'tis said, v. 40. She was cumbered 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: She wanted dexterity to give the just weight and measure as to the quantity. 2. She wanted also dexterity, as to the manner, or right ordering of her Service: for she was cumbered, , or hurried here and there; full of confusion and disorder. Yea 3. These hurries so far prevailed on her spirit, as to cause a distraction and schism therein: so v. 41. Martha, Martha thou art careful, or, as it were, torn in pieces with anxious solicitous cares. Whence 4. follows another defect as to dexterity, 'tis said: She was troubled. The word signifies such a trouble, as procedes from the raging of the Sea, when it casts up mud and filth, or from troubled waters, when the mud is stirred, &c. Her spirit was so disturbed about those two many things, as that it cast forth many dirty thoughts, &c. 5. She wanted dexterity 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 Mary's choice? why, 'twas, as v. 39. to sit at Christ's feet, and enjoy more spiritual communion with him. Thus we see, how far good friends of Christ, for want of this prudent dexterity, or holy skil to order their Affairs aright, may, even in their services for Christ, fall into many errors and miscarriages, even against those laws of friendship they profess. As all Vice, whether natural or moral, consists in an Ataxie, or disorder, and confusion; so all Grace in an Eutaxie, or good-order, and harmony. 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 all 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, that the whole life of a man should consist of a good ryme, and right harmony: 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? what does more spirit, animate, beautify, and confirm Amitie with Christ, than an holy order, and Divine Harmonie in our ways 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 lodged in the grave of sin, where there is no order, but confusion; yea their light is darkness, as Job speaks of the natural death, Job 10.22. A land of darkness, as darkness itself, and of the shadow of death, without any order, and where the light is as darkness. Sinners, whose light is darkness, cannot but be full of disorder and confusion: for all disorder comes from darkness. Thence Job 37.19. 'tis said, we cannot order our speech by reason of darkness. None can order their words and ways aright, but such as are endued with the spirit of God, and saving light. Whence David prays, Psal. 119.133. Order my steps in thy word, i. e. cloth me with a spirit of wisdom, or prudent dexterity, that so I may order my steps according to thy word, and approve myself thy faithful friend. And such as do thus prudently order their ways, have a promise of the highest manifestations of Divine friendship, as Psal. 50.23. To him that ordereth his conversation aright, will I show 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 shall 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 an Intelligent eye, which contemplates those incomparable beauties, and transcendent glories that are in Christ: it is a spiritual taste which savors and relisheth 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 sacred orderer, which prescribes the best Directorie for our ways: It is produced in a pure mind; which reflecting on Christ, beholdeth in him a most beautiful exemplar or Idea for all its ways: It is the Corrector and Governor of all our paths; which referring all to the Divine pattern, brings us into the nearest Assimilation to, and communion with Christ as our friend. O! what need then have the friends of Christ to study and pray for this Divine prudence? Jam. 1.5. If any lack wisdom, &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, and strength; and the Head in Naturals affords Influence and Conduct to the whole body: the like does Prudence in Morals; particularly in Friendship, as it has been shewn. But yet if Prudence be the root and Head, the Will 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 choose a single complete object, for itself, with a single, complete Heart. Wherefore we shall discourse of these Attributes under both their references.

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

First, 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 everyone may be justly reputed, so far an enemy to his friend, as he is a friend, though but secretly, to his friend's enemy. 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 all degrees of comparison, in the same kind, as to all 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 joined, by a conjugal Election or Marriage-consent, offers violence to the very fundamental Laws of conjugal friendship, and may be accounted an Adulterer, or Adulteress; at least so far as this irregular passion prevaileth. For the very formal nature or reason of conjugal friendship excludeth all corrivals, or copartners with its friend. This is a sealed fountain; if any streams issue forth to other lovers, the whole is poisoned, Prov. 5.15, 16, 17, 18, 19, 20. Prov. 2.17. Cant. 4.12.

Now such is the friendship betwixt Christ and a gracious soul; 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 guilty of spiritual adultery, and fornication. There is a full character of a soul espoused to Christ, Cant. 4.12. a Garden enclosed is my Sister, 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 calls upon her, to come from the Lions dens, from the montains of the Leopards, i. e. to renounce friendship with all old lovers, which were either open or secret enemies to him. For as the Lion signifies an open fierce enemy, so the Leopard or Panther implies a cunning, sly enemy, which, under pretence of friendship, does more effectually hurt: For this Beast is estimed a friend to all Beasts except the Dragon; and thence by the beauty of his skin, or sweetness of his smell allures all beasts to him. Whence Antichrist, that great enemy of Christ, is Rev. 13.2. ressembled under this symbolick Image of a Leopard; which sets forth his secret, cunning enmity, masqued under a pretext of seeming friendship. So Hos. 13.7. We have the Lion and the Leopard joined together, as expressive of God's open and secret enmity against his backsliding people. Thus Christ admonisheth his spouse, to refuse friendship with all 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. Hearken (O Daughter) and consider, and incline thine ear: forget also thine own people, and thy fathers house. 11. So shall the King greatly desire thy beauty: 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 Psalm 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.) To hearken, 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. to consult, deliberate, and weigh exactly, what are the most proper expedients and means, for the completing and perfecting her conjugal union, and communion with her Lord. And then the Psalmist proposeth, (3.) That she ineline her ear: i. e. not only consider and advise warily about the means, but also cheerfully 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. cheerfully 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 all old relations, though never so near allied by blood, even Father, Mother, &c. so must thou have thine heart divorced from all 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, 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 all to center on their best beloved. Whence it follows. (5.) v. 11. So shall the King greatly desire thy beauty, i. e. Be thou wholly for him, and he will be wholly for thee: let thy Affections be taken off all old Lovers, and Knit entirely to him, and his Affections shall be entirely knit to thee: be thou content with him, and he shall be content with thee: let the King have his Throne all alone in thy heart, and his heart shall be as it were alone set on thee, So shall the King desire thy beauty. 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 Sovereign Lord, to whom all Divine Adoration and worship doth appertain: wherefore if thou reservest, in the supreme conjugal bent of thine heart, which is thy Lord's Temple and Throne, any secret haunt for old lovers, thou art guilty, not only of spiritual Adultery, but also of Idolatry: 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 will have his alone in the inmost bent of thine heart, which is his sacred Temple, or rather the Holy of Holies, where none may enter or Loge but himself: there is room for other Lovers in the out-loges of the Affections, but none here, in this sacred Bent of thine heart, save for thy Lord: he alone must be extolled and worshipped here. He that studies, and endeavors 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 fancy. A compound-Christ is a false Christ: if we choose not a single Christ for our friend, we choose nothing, but a coined Idol of our own deluded hearts: he that adds anything to Christ, as a copartner in his spiritual conjugal friendship, destroys 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. Then said the Lord unto me, go yet, love a woman (beloved of her friend, yet an adulteress) according to the love of the Lord toward the Children of Israel, who look to other God's and love flagons of Wine. The case stood thus: The Jews had entered into a conjugal covenant of friendship, with God, as you have it, Jer. 2.2, 3. I remember the kindness 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 styled an Adulteress, because, albeit she retained the profession and worship of God in part, yet she looked to other God's, and loved flagons of Wine, : 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 God's; 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 all 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 adulteress; 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-God's? No; but first he redeems her Affections by out-bidding other lovers; and so will 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 days, thou shalt not play the Harlot, and thou shalt not be for another man, so will 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 well to it, that thou play not the Harlot again: be thou for me, and not for any other lover, and I will be for thee: approve thyself a loyal friend to me, and dout not but that I shall approve myself so to thee. Thus 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: 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 wholly mine, and therefore it is my duty to make over myself, my Thoughts, Admirations, Affections, Person and all to him; so that I am now to mind, admire, live in, possess, enjoy, and delight in him, and not my self; I am to reject every Idol-lover and friend.

Thence God tells the Israelites, that he would not deliver them, til they had put away their false God's, Judges 10.13, 14. Yet ye have forsaken me, and served other God's: wherefore I will deliver you no more. Go cry unto the God's ye have chosen, and let them deliver you in the time of your tribulation. God upbraids them with their Idol-God's 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 misery, v. 15, 16. The like Hos. 14.3, 4. When Israel is brought to renounce all Idol-lovers and false God's, then, and not til then, Christ comes in as a friend, promising to heal her backslidings. So v. 8. Ephraim shall say, what have I anymore to do with Idols? and what follows? I have heard him, and observed him, &c. Christ will never hearken to us as a friend, so long as we have to do with Idols.

Thus Hos. 2.15, 16, 17. when God takes Israel again into Covenant with himself, he will 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 add to or compound anything with Christ; but must bid adieu unto, and abandon all 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, 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 bosom-friends; and therefore more apt to betray us: the latter, albeit more externe and foreign, 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 solemn 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, all alone, in the bent of the heart. And this indeed suits with the nature of all election formally considered: For all 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 all these old Idol-lovers, so far as they pretend unto any share in that conjugal Affection, which is due to Christ, and to him alone.

1. He that will espouse Christ for his friend, must absolutely renounce, yea, bid open defiance unto sin, that bosom inmate, which pretends much kindness for us, but is indeed a sworn enemy, not only unto Christ, our best friend, but also to ourselves. The Philosopher could tell us: 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 enemy to sin; and so on the contrary, he that is a friend to sin, is an enemy to Christ. To pretend unto an election of Christ as our friend, without any sincere reprobation of sin, is a contradiction in Christianity. What? a friend of Christ, and yet reserve secret haunts for beloved lusts? a friend of Christ, and yet indulge thyself in secret, if not open sins? a friend of Christ, and yet one that doest allow thyself 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 willful neglecter of Christian duties, both private in thine alone, or retirements, and more public in thy relations? Art thou an Angel in the Church, but a Devil in thy Family, at least in thine own heart? Certainly if this be good friendship with Christ, then Hel is crowded with a world of good friends of Christ. Such false friends were those apostatizing Jews, Zeph. 1.5. who swear by the Lord, and by Malcham: 〈 in non-Latin alphabet 〉 , unto (not by) the Lord and to Malcham, i. e. they profess friendship to God, yea bind themselves to him by an oath of Allegiance and Supremacy, 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 well 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 profess conjugal friendship to Christ, and yet retain some Idol-lust, some Image of Jealousy, which must go halves with Christ. Thus do many false friends of Christ, study 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 all differences betwixt Christ and lust. This is an Hel-bred friendship, yet too commun among the crowd of Professors.

Neither will every lax and partial reprobation of sin suffice, to constitute a sincere election of, and conjugal friendship with Christ. Many a seeming friend of Christ may proceed very far in turning from sin, and yet never turn to Christ; yea continue still a secret, and at last turn an open enemy to him. How far did Herod go in joyful attendence on John's Ministry, and Reformation, til it came to part with his Herodias? and then he chooseth to part with John 's head, and life by Christ, rather than with her, as Marc. 6.10. Luke 3.18. Did not Demas proceed 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 Ministry, and turns Merchant, 2 Tim. 4.10. he hath forsaken me and loved this present world, he forsakes Christ, and Christ forsakes him. (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 all 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 judgment of Approbation for sin, as pleasing to corrupt nature. (2.) Neither may the false friend of Christ, have his Judgment only turned against sin, but his heart also may, in some measure, 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 solemn 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 solemn protestations, turn out sin at the street door, as a rebellious son, and yet soon after, take it in again at some backdoor? Are not many men's 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 security. (3.) Or legal? they covenant against sin in their own strength, and so soon fall into the hands of that sin they covenant against. (4.) Or conditional? they covenant to quit sin, provided it will not be a more dutiful obedient servant. (5.) Yea, do not the most of men's covenants against sin serve as a blind to conceal their sins? yea, as food to nourish, strengthen, and improve sin; at least inward heart-lusts? Thus do many seeming friends of Christ make all their Vows and Covenants against their sins, but as expedients subservient to the concelement, strength, and growth of sin. In brief, the bent of their heart is towards sin, while they seem, with many protestations and vows, to reprobate the same: they have fatherly bowels rolling towards sin whiles they seem most displeased with it: they are offended at sin, not because God is offended at it, but because it offends their peace, and troubles their consciences, &c. (3.) 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 all this but feigned conflicts, and superficial mortification of sin, which determine in the greater prevalence and sovereigntie of sin. For all their combats, and strugglings 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 empty the streams of sin are, the fuller is the fountain: when sin seems most asleep, it is oft least mortified, and most lively within: As in malignant diseases, when the humor strikes in, it grows more incurable. Mat. 22.25,—28. This is the case of many a seeming friend of Christ.

But now it is far otherwise with those who really choose Christ as their friend. (1.) As to their Judgments, they ha'nt only a conviction, but also a reprobation of sin: they see sin, not in the Devils minorating glass, but in the magnifying glass of God's law: they contemplate sin not only in the notion and Idea; but really, and intuitively: they see the thing itself, and that in its monstrous ugly shapes, and aggravations: whence sin appears to them exceeding sinful, Rom. 7.13. They see in sin all moral and natural evil; all weakness, poverty, servitude, shame, reproach, deformity 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.) 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 Christ's love, yet they have the bitter sense of sin: 'tis true, they feel not always 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 malignity, and bondage in The least moral evil of doing, than in the greatest natural evil of suffering. (3.) Hence the loyal friend of Christ, has the Bent of his heart strongly set against sin: his displeasure against sin boils up to an high degree of hatred, revenge, and Antipathie; which is the most deep, and rooted enmity; that which springs from an instinct or Law of Nature, and vents itself 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 mourn 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 mighty, &c. He takes unto him the whole Armor of God, Ephes. 6.13, 14, &c. He takes the sword of the spirit, whereby he lets forth the heart-blood of sin, Rom. 8.13. H • makes use of the shield of faith, dipt in the blood of Christ, which is very efficacious to keep off the fiery darts of lust, Heb. 9.14. Neither are his conflicts against sin at a distance only, but very intimate and close, in the same faculty; Divine light against carnal wisdom, love to Christ against sinful lusts; godly sorrow against carnal grief: these fight hand to hand, in the mind, will, and Affections. Neither does he fight against grosser sins only, but also against more spiritual, refined lusts; as spiritual pride, unbelief, self-love, hypocrisy, carnal confidence, presumption, formality 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 all sins, he is mostly vexed with, and therefore most vehemently set against his corrupt Nature; which is the heart, the cursed root of bitterness, the poisoned fountain, that gives life, malignity, and venom to all other sins: he strikes not only at the branches, but lays 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 malignity from the heart: though sin may gain some loging in his externe members, yet he will 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 falls forward, and gains ground by his falls: his being foiled by sin, does end in his greater victory 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. 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 sly competitor with Christ, but by so much the more dangerous, Self is a more masqued enemy; which oft carries the face of a friend, not only towards the soul, but towards Christ also: and yet there is not a greater enemy in the world, either to Christ or the soul, than irregular, inordinate, and lawless self. 'It is therefore great folie, yea madness, to imagine there can be any true election of, and Amitie with Christ, unless 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. The Philosopher can tell us, that, they are avaricious, sordid persons, who seek to gain by their friends, to whom they ought to give, i. e. they, who make self the only measure of their friendship, are good friends to none but themselves: for you may expect friendship from them, no longer than they may expect advantage and profit from you. He that regards himself only, and converts all 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 difficulty. The selfish man will part with his best friend, rather than with his carnal Interest. Yea inordinate, lawless self, will not stick to offer violence, to all the fundamental and essential Laws of true Amitie, and friendship. For, (1.) 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 likeness, yea some kind of unity, and oneness in principles, humors, dispositions, wills and Affections. But a selfish man can no longer conform to his friend, than his friend conforms to his Interest. Irregular self is full of cross principles, humors, dispositions, and Affections. (3.) The Philosopher, as well as Reason, tells us, that all 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 self. (4.) Farther, true friendship requires mutual communion, communication, and resignation of all things. This a selfish person can no way approve of: mine and Thine are his fundamental Laws: he chooseth 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 anything for our friend: But now a selfish person can do but little, and suffer much less 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, 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 tells us, that friendship taken up on base selfish Interests, is most inconstant: for the least mistakes, prejudices, cross humors, passions or dissatisfactions oft' turns such friendship into secret, if not open enmity. By all which it appears, that they, who enter into a league of friendship for base selfish ends, will soon come to an end of their friendship. Whence also it is manifest, that self-denial is essential and fundamental to all true friendship.

Neither is this self-abnegation fundamentally necessary to human friendship only, but also to Divine. Spiritual Amitie with Christ is no interested Love: that lawless Lord, or rather Tyrant, Self-love is the greatest enemy Christ has. For (1.) whatsoever pretensions of Amitie to Christ it may make, yet the intrinsic and secret measure of all its kindness to Christ is self-interest: so much the Philosopher assures us, that the self-lover acts wholly for himself, either according to his profit or pleasure. (2.) Again, self-love fills the heart with a world of prejudices against Christ. O! What unbelieving Jelousies, what groundless surmises, and suspicions; what cruel, severe, and hard thoughts of Christ have self-seeking professors? (3.) Whence also comes that obstinacy, contumacy, stout-heartednes, and inflexibilitie or stubbornness of will, which is in many pretenders of friendship to Christ, but from proud self? for self is the proudest thing in the world: it affects no less than a Deity, or equality with God and Christ; and therefore its will must be its law; it is impatient of any yoke, though never so sweet and easy. (4.) Self-love is the greatest enemy to Christ, because it is full of self-flattery, presumption, and carnal security. Holy Self-despair is the best foundation for friendship with Christ; because it makes sinners see and feel their absolute necessity of Christ. I must have Christ or I die, says the self-despairing soul. But now self-love fills the soul with groundless 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 all sin, and so of difformitie from, and rebellion against Christ. That self-love is the cause of all sin, the poor blind 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, all 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 of all 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 lawless Tyrant self breeds all kind of confusion. So Plato excellently philosophiseth, showing, how Tyrannick self-love lives, as an absolute Monarch, in all manner of confusion and irregularity, &c. (7.) Lastly, lawless self is most obstructive of Divine Amitie with Christ, in that it makes men double minded, disloyal and inconstant in all 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 all their friendship is concluded within their own sphere: self is the center and circumference, where all the lines terminate. 'It is true, they will perhaps in some lesser concerns, where self is not invaded, appear for Christ, that so they may in concerns 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 resolution: Cowards will 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. 'It is 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 cross way. One keeps on with Christ til he comes to the cross way of shame or reproach: another he walks with Christ, til he comes to the cross way of poverty 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 enmity: for when such seeming friends have atained their ends on Christ, they care not to have anymore 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. there are some seemingly such zealous 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 design, and upbraids them with it, v. 26. verily ye seek me because ye did eat of the loaves, and were filled. Such basquet-friends are reproached by the Heathens. Neither were they long-lived -friends of Christ; for v, 60, 61. they are offended at him, and so quit his company. 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 zealous Jehu, 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 zeal for the Lord. He pretends much zealous friendship for God, but he intends all for himself: Jehu seems to go far in the work of Reformation: oh! what an huge zeal 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 loss of Religion, Christ and all, than the loss of his Kingdom, 2 King. 10.29, 31. He regarded not to walk in all 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 cross each other, 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 Kingdom, which made him seem so zealous a friend of God, against Ahab 's house, was that which at last turned his seeming friendship into open enmity against God. For the same self-interest that engaged him for God, against Ahab 's family, in order to the obtaining of the Kingdom, engaged him against God, and a thorough Reformation, lest thereby he should again lose the Kingdom: which seems to be aimed at, Hos. 7.1. when I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria. Jehu 's ambition was very well pleased, to join in the work of Reformation, so far as it conduced to his gaining of the Kingdom: but having gained it, the same self-love hindered him from joining too far in Reformation, lest thereby he should again lose his Kingdom. Thus the same Idol-self, which at first made him a seeming friend, at last made him an open enemy to God. So mutable and variable a thing is self, and all friendship founded, and rolling thereon. And, as Ambitious self thus far prevailed with Jehu, so Avaricious or covetous self no less 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 all selfish friendship, as that self-love is both the effective, and destructive cause thereof. By all which it is evidently manifest, that inordinate self is the Gangrene of all 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, 'til there be a divorce from self; so neither is it every partial, superficial, carnal, externe, legal, and hypocritick self-denial that will serve the turn, to constitute a sincere friendship with Christ. For it is most evident, that many deny themselves in some things, that so they may seek themselves more effectually in other-some. Others deny themselves much in profession; that so they may exalt themselves the more in Realitie. Some seemingly abase their own wisdom, that so they may the more cunningly advance the same; as the Academics, and Skeptics of old. Others professedly cross & thwart their own Inclinations, and humors, that so they may promote their own merits. Others renounce their own merits and self-righteousness in profession, that so they may the more establish the same in their hearts. How much seeming self-abnegation is there in the world, which springs only from self-love? How many are there who seem to abase themselves in their own, and the worlds eyes, that so they may be extolled by other men? does not many men's self-denial spring only from carnal fear of Divine wrath; or from spiritual pride and vain glory? 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 form 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 Apostasy? certainly, such self-denial is the pest of Religion, mere carnality, enmity against God; yea flat Idolatry; 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, 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, malignity, poverty, nakedness, impotence, servitude, yea Hel of sin, and misery in corrupt Nature. This Divine light gives the soul also a bright, spiritual, real, intuitive, affective apprehension of the Justice, Purity, Majesty, and Glory of God; which makes the sinner much more vile and loathsome in his own eyes; as it was with Isaiah, chap. 6.5. who, having had a sight of God in his Glory, v. 1. he cries out, woe is me, for I am undone, &c. This is the proper Genius and Spirit of Christ's friends; the more real, and lively discoveries they have of the glory 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 shall I answer thee? I will 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 myself, and repent in dust and ashes. Job, having had a glimpse of the Lord's glory, he looks upon himself as most loathsome and abominable: he is not only ashamed of, and grieved for his sin, but he loathes 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 glory of Christ, so far he loathes 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 judgment, than capable of mercy; he is quite out of conceit, and love with himself. Thus also the Publican; who having had some glimpse of God's justice and holiness, 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 unworthiness. (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-hell, 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 wisdom, which perhaps he sometimes idolized, is now to him mere folie, Gal. 6.3. His old self-presumtions, and self-flatteries are, in his esteem 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-will, he looks upon it as no better than a self-hell: he accounts his own will the most crooked, stubborn, perverse piece of the whole Creation; and therefore would fain have it broken and ground to powder; wholly melted and dissolved into the will of God, Psal. 131.2. His self-forces, and self-strength, he judgeth to be wholly infirm, 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 all self-dependence, and counts all his strength to lie in his self-weakness, so far as it leads him to more complete and absolute dependence on Christ, 2 Cor. 12.10. As for his self-righteousness, he looks upon it as most unrighteous; yea, as dung and dross in comparison of Christ, Phil. 3.8, 9. His self-peace and security, is that which he daily watches and fighteth against. His carnal self-interest, is to him no better than self-ruin. His self-glory is his self-shame, and reproach. 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 Christ: he is naked in himself, that he may be clothed with Christ's white raiment: 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 turns that great Idol, that whorish creature self out at doors; and takes in Christ, his sovereign Lord, to loge all alone in the Bent of his conjugal love and desires: He turns myself into Christ-self; my wit into Christ's wisdom, my will into Christ's will; 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 possess, enjoy, admire, desire, hope for, delight in, and live upon his most universal, generous, noble, laudable, and best self, Christ. This is that happy self-denial, which is so fundamental and essential to friendship with Christ: For he that can thus deny himself, will never deny his Lord, and friend, he that hath thus overcome himself, will with ease overcome all difficulties, that lie in his way to Christ. The greatest conflicts the friends of Christ have, is with lawless, tyrannick self. This is that which ruins all false friends of Christ: for how many have very far overcome sin, and yet after all have been overcome by self? and among those that seem to deny themselves, how many seek themselves most, while they seem most to deny themselves? O happy is he, that understands what it is to abjure, contemn, and abandon self, and espouse Christ as his friend. Nothing makes men more uniform, 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 styled, with an emphase or accent, The Friend of God? Was it not his self-abnegation, that laid so good a foundation for his so great Amitie with God? Were not all 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 styled, Esa. 41.2, 8. the friend of God, consisted, in his forsaking Chaldea, his nearest relations, and eye-pleasing delights to follow God, he knew not whither, as a Pilgrim, all his days. 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 thorough that little Book of Martyrs,, or white rol of Christ's Confessors, and friends, Hebrews 11. and discover unto you what visible veins of self-denial ran thorough all 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 will 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 shall find much of self-renunciation at the bottom of all their Amitie with Christ. Was not John the Baptist a rare, choice friend of Christ? and who more eminent for self-denial than he; especially when it came it came to a competition with Christ? So Mat. 3.11. he confesseth he was not worthy to bear Christ's's Shooes. But more particularly, John 3.26—30. v. 26. Some of John's Disciples, seem much offended, that Christ had more Disciples than he: whereupon John, v. 27, 28. rebukes them: and v. 29. declares solemnly, that for his part, he was but the friend of Christ, the Bridegroom; and therefore 'twas joy enough for him to hear his voice. Yea, adds 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 dry 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 Kingdom, but his Kingdom come: let me be nothing, so that he may be all things. These are noble strains of self-denying friendship. I might show you the like in other Evangelic friends of Christ; as the Thief on the Cross, Luk. 23.42. and Paul, who, Rom. 9.3. seems content to suffer an innocent and sinless Hel, for the interest of his Lord: and everywhere, when he speaks of himself, he draws a veil over his own excellences, that so Christ's glory 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 connection there is, betwixt self-denial, and Friendship with Christ. I shall close this particular with an observation of the Philosopher; who notes, that young men usually are more [ 〈 in non-Latin alphabet 〉 ] friendly, and sociable, than other ages; because they rejoice in society, and mind not their profit, or self-interest; as friends ought not. The reason holds good in all 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 all 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 less 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 friendship.

Thus we see how essential self-denial is both to the Being, and Perfection of all 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. WE have finished the two great interne competitors of Christ, sin, and self; we now proceed 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 terrify 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. As for the Allurements and blandissements of the World, they are very bewitching and heart-inveigling things. Al things in excess are hurtful; but the intemperance of prosperity is most dangerous. He need have a great measure of Grace, who has great worldly enjoyments: for if his heart be not much above them, with God; he will be soon brought under, and made a slave by them. The world, albeit it promise fair, is very faithless, 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 felicity. Our Heads, and Hearts are so weak and infirm, 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 wisdom, and Christian Temperance, as to the Desire, Use, and Fruition of these lower goods. The Philosopher says, in down right terms, that it is impossible to be exceeding rich, and exceeding good. Which comes near our Lord's great Aphorism, That it is impossible for a rich man to enter into the Kingdom 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 proud. (2.) Very soft-natured, and unable to bear, and manage the cross. (3.) Very voluptuous and sensual. (4.) Very formal, dead-hearted and strangers to God, in all their ways. (5.) Very confident in themselves. (6.) Very earthy and base-minded. Which are all 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, 22. what kept him from closing with Christ, but his possessions? he had rather part with Christ, than with his riches. He that will make Christ his friend must ungod the World. Now the Worlds Deity, or, if you will, Trinity consists in the Lusts of the flesh, the lusts of the eye, and the pride of life, as 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 Cynic wittily expresseth it, are the masques of Vices; yea, and the fuel of them. So Philo the Jew tells us, That all sin comes from the lust after pleasures, or riches, or glory. These therefore must be so far rejected, as they stand in competition with Christ. Thus Christ enjoines the young man Matth. 19.21. Go and sel what thou hast and give to the poor. Christ commands him to part with all, if he would partake of him. To part with all; why, or how so? (1.) Every friend of Christ must part with all habitually, in the habitual frame and bent of his heart: Christ must be loved more than all: thence the friends of Christ are required to hate all in comparison of Christ: that is, to love all 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 all actually when Christ calls 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 all 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 all at his injunction: which was also the sin of Ananias and Sapphira; and it cost them their lives. Again, 2. Christ commands his friends to part actually with all; so far as his Churches shall 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 shall he reap, &c. His design is to instruct us, that we may not grudge anything to Christ, for the maintaining of his Worship. 3. We are actually to part with all for Christ, so far as it may stand in competition with Christ, which oft happens in times of Persecution: we must lose all to keep Christ and a good Conscience. So our Lord informs us, Mat. 6.24. No man can serve two masters—ye cannot serve God and Mammon, i. e. as Chrysostom paraphraseth on these words, 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, the right use of the World, in subordination to our friendship with Christ, consists in these particulars, (1.) In all 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 body is full of light. To the friends of Christ, the whole World should be but a glass, wherein they see and enjoy Christ their friend. (2.) There must be moderation in the use of all creature-comforts, and contentation in the loss of them. Al sensible goods are to the friends of Christ, but things indifferent; and therefore they must use them indifferently: they must learn, with Paul, Phil. 4.12. to want in all their abundance, and to abound in all their wants. What is wanting in their provision, they must make up by contentment; and what is over or abundant, they must, by Christian moderation and charity, learn to want. (3.) The friends of Christ must use things to be used; and enjoy things to be enjoyed, i. e. they must use the World as their servant, and enjoy Christ as their friend. For he that makes the World his friend, makes Christ his enemy. So Jam. 4.4. Know ye not, that the friendship of the world is enmity 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 enemy to Christ; and he that is a friend to Christ, is necessarily engaged to be an enemy to the World. How far the friends of Christ must reject the frowns of the World, we intend to show, God willing, when we come to their duty as to bearing Christ's Cross.

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

4. WE now proceed to the last grand competitor with Christ, namely The Law; which is not simply, and absolutely an enemy 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 perform 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 righteousness of Christ. Thus the Law is content to compound with Christ, and that its covenant • f works be tinctured with Christ's blood, and mixed with the covenant of Grace: and by this means it gains the consent and conjugal friendship of many poor awakened sinners. A mixed covenant of Law and Christ, Works and Grace is very commun, but most dangerous. Thus it prevailed with the Judaizing Galatians, who compounded matters between the Law and Christ, and so admitted both into the same conjugal bed of Faith and Dependence; which the Apostle calls the joining the bondwoman, and the free-woman together, 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 satisfy and quiet conscience, not to please and satisfy Christ. (2.) From their employing, and improving Gospel-assistances for the promoting of legal, self-righteousness. (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 righteousness only as a cover blind or masque to concels a rotten heart, or some base lusts. These are black characters of a soul married to the Law, Rom. 7.1, &c. But now the soul • that enters into a covenant of conjugal friendship with Christ, is divorced from, and dead unto the Law, as an Husband, or covenant of Works; and as i • is a rigorous Tyrant, which requires perfect, exact obedience, and curseth all that perform it not; or as it would share with Christ in our conjugal Affections. This the Apostle professedly declares, Rom. 7.1, 2, 3, 4. v. 1. &c. he shows how the Law has Dominion over sinners, so long as they are married to it, and out of Christ. But, adds he v. 4. ye are become dead to the law by the body of Christ, that ye should be married to another, i. e. being by faith united and married 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 married to Christ, that ye should bring forth fruit, [i. e. children ] unto God. Al your duties now must not be to please and satisfy the Law, as your husband, but to please and satisfy Christ: neither must you by your performances endeavor to exalt the righteousness of the Law as a Covenant, but Christ. The like Gal. 4.30, 31. where he tells them, they must cast out the bondwoman, i. e. the Law, as a Covenant, and embrace the free-woman, i. e. the Covenant of Grace. Yet this hinders not, 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 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 reflex Image, a Transcript or copy of the holiness 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, proceed 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 righteousness: 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 sweetened with free grace and Gospel-mercy; it now becomes a sweet and easy evangelick-yoke, a new commandment of love, a royal Law of liberty; which with his inward man he delighteth in, and loves to conform unto, as Rom. 7.22. Jam. 1.25.

Thus we have finished 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. who sold all that he had, and bought the pearl 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 calls for them, lets go Christ. He that forsakes not all for Christ, will soon forsake Christ, when there is any hazard of his poor Al, and therefore Christ will 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 enemy, not a friend to Christ.

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

A Second consideration of Christ, as he is the object of his friends Election, is, that he be completely chosen. It will not suffice to constitute a real Amitie with Christ, that he be singly, unless he be also completely elected: For Christ is made useless, yea an enemy to us, not only by addition of something to him, but also by subtraction, or diminution of something from him. As we may not therefore add either sin, or self, or world, or Law to Christ; so neither may we subtract or withdraw anything from Christ. A divided, as well as a compound, Christ, is but an imaginary friend, or rather real enemy to us. Wherefore he that will really make Christ his friend, must elect him completely as well as singly. Now to choose Christ completely imports two things. 1. To choose whole Christ: And 2. To choose whole Christ for himself. Of these in their order, First, Those who will contract an Amitie with Christ, must elect, or choose whole Christ. Though I cannot, as yet, satisfy mine own thoughts with that persuasion, which supposeth, justifying faith as such, and under that reduplication, to regard Christ as Lord and King, as well as Priest: because this is, as I conceive with submission, to confound the differing forms 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 physic, 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 Righteousness 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 shall demonstrate, that sanctifying faith, which is one great ligament or essential bond of the souls friendship with Christ, closeth with whole Christ, as well Prophet and King, as Priest, &c.

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

1. 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. 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 rejoice 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 Lord and King, to rule over them, and destroy their lusts. They could be content to receive him as a Savior, to deliver them from their enemies, the Romans; as also from the wrath of a sin-revenging God; such tidings were very joyous to them; but when Christ comes to convince them of, and rebuke them for their unbelief, hypocrisy, pride, formality, and other great Abominations, O, then they would hear no more of him; away with him, he was not for their turn. Thus they received him not as Lord and King. But then he adds, 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 well 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, stiff, hard, perverse, stubborn, obstinate, stout, proud heart; wilt thou bend, melt, meeken, soften, stoop, and humble it, by thy royal Sceptre and Sovereign Grace? shall it be made flexible, pliable, and conformable to thy royal will 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 lawless enemies? shall they, by the power of thy Grace, have a sweet Harmonie, Uniformitie, 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 Atheism, unbelief, presumption, carnal-security, self-love, spiritual pride, carnal confidence, formality, hypocrisy, &c. Wilt thou, dear Lord, wash thy feet in the blood of these thine Adversaries? Shall thy garments be died red in their blood? Lastly; O Lord, thou seest here is a wretched, cursed old man, a body of sin, a root of bitterness, a tyrannick lawless 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 cross, 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 well 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, bring hither and slay them before me. The Soveraigntie and Interest of a Prince consists chiefly in his wisdom and sufficience to govern: for the faithful obedience of the subjects depends much upon the wisdom and sufficience of their Prince: he that governs well, is usually well obeyed. As the Art of a good Rider is to make his horse flexible, and tractable: even so the Wisdom of a good King consists in teaching his subjects to obey. This King-craft, or Regal-wisdom is transcendently, and incomparably in Christ: and hence it is, that his subjects and friends so willingly and cheerfully elect him for their King, Psal. 110.3. Thy people shall be willing, or willingnesses, &c.

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

2. CHrist's friends elect him as their Priest. They own no other purgatory of sins guilt, but the blood of Christ; no other Intercessor, at the Throne of Grace, but the Lamb of God. The blind Philosopher could see and acknowledge thus much, that all 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, to transmit the Sacrifices of men to the God's, and the rewards of the God's to men. And, because they were sensible of a greater guilt in sin, than could be washed off by the blood of Bulls, and Goats, or such like sacrifices, therefore they endeavored to pacify their angry Deities by Human Sacrifices; which custom, peradventure, took place amongst them, from some broken Traditions they 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 blood: no friendship and communion with God for time to come, but what this their friend Christ, who is at God's right hand, and has his ear to command, by his Interpellation, or Intercession, obtains for them. They transmit all 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. So Heb. 5.6. Thou art a Priest forever after the order of Melchizedek. Who this Melchizedek was, is much disputed: 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 all them that obey him, i. e. to all his friends. The design of this sacred penman is to set forth the precelience or preference of Christ's Priest-hood before that of Aaron: which he demonstrates, (1.) From the excellence of Christ's person, who was without sin. (2.) From the prelation of his Ministration: Christ offered for his people only, Aaron for himself also. (3.) From the Sacrifice offered: Aaron offered the blood of Bulls, &c. but Christ offered 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, 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. A Sacrifice is a victime given unto God. And the formal reason or essence of an expiaatorie Sacrifice, consists in the sprinkling of blood, Heb. 9.22. Because, according to that ancient law of God given to Noah, Gen. 9.4. blood passeth for the soul, which, in Brutes, is conveyed in the blood. Wherefore the friends of Christ have their eyes and faith wholly fixed on the blood of Christ, and on that alone for the pardon of their sin: they thirst after his death and blood as the life and food of their souls. So in like manner do they elect Christ as their alone Intercessor with God: they expect no returns of their petitions, but what comes by him.

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

3. CHrist is to be elected, by his friends as their Prophet. The Philosopher tells us, That the Prophetick Art was to conciliate, or beget a friendship betwixt the God's and men. What he fondly conceits of the Pagan black Prophetick Art, is most true of Christ's prophetic office; the grand design 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, 〈 in non-Latin alphabet 〉 , 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 blindness, they elect Christ as their Prophet and conductor to instruct them in the things of God. So Joh. 10.4. And he goeth before them: and the sheep follow him; for they know his voice. Christ alludes to the custom of those countries, where the Shepherd was wont to go before his sheep, and calling them by a peculiar note, which they were accustomed to, they cheerfully 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. 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. 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 endless. 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 counselor: they understand his Dialect or language, and therefore follow him, the true way to life; but a stranger they will 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. So Joh. 8.43. wherefore know ye not my speech: 〈 in non-Latin alphabet 〉 , my Dialect tone, or peculiar note, and voice, whereby I cal my friends. Christ seems to marvel at their stupid sottish ignorance; But then he resolves all into this, even because ye cannot hear my word. They had no spiritual judgment of discretion, because they wanted a Divine faculty 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 choose darkness before light; yea, hate his prophetic light; because it discovers their sins. So John 3.19. This 〈◊〉 the condemnation, that Light is come 〈◊〉 the World, and men love darkness rather than light: for their works are 〈◊〉 20. For everyone 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. THE real friends of Christ elect his Person as well as his Benefits. This is an essential, and fundamental condition of all Amitie both human, and Divine, to elect the Person of our friend. He that chooseth 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. The first thing she breathes forth, is this: Let him Kiss me with the Kisses of his mouth, &c. The Kiss, 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 Kiss there is, as it were, a mutual Transfusion, and 〈1 page duplicate〉 〈1 page duplicate〉 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 piety, 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 Kiss here, which the spouse breaths after, we must understand the spiritual transfusion and inhabitation of Christ in her soul, and the firm 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 all in all 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, Myrrh, Spikenard, Perfumes, &c. these are all to be understood of Christ himself. Duties, Graces, Comforts, yea Heaven itself are all nothing without Christ, in the esteem of his Spouse. 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 myself. 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 cheerful acceptation of him, and resignation of myself unto him: he minds, regards, and affects nothing so much as myself, mine heart, and person; and therefore 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 reflection on her beloved himself, as the fountain and original Idea of all her benedictions. Some conceive this Divine Aphorism, which is oft repeated, to be the burden of this sacred nuptial song: because it is most accommodated to express that mutual conjugal Affection which is 'twixt Christ and his Spouse. So among the Romans, they had their solemn formulae, whereby those who entered into conjugal relation, expressed their mutual resignation of themselves, and all that was theirs, each to other; as that: Where thou Gaius art, there am I Caia: Pagans accounted it unworthy of conjugal relation to espouse anything 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 shall not Christ alone suffice for him? Doth not Christ take complacence in his friends alone as his Spouse? and shall not they take complacence in him alone as their Husband? Conjugal Relation, albeit it may find its Relates different and dislike, yet it makes them one and alike. Therefore, as Christ condescends so low, as to espouse the person of his Spouse: so her heart must ascend so high as to espouse his person for himself. 'It is 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 cheerfully to elect and choose 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 Marriage, 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-interested, as that, if there were no dowry, no portion to be had, yet they would not break: Just such is the conjugal Amitie 'twixt Believers and Christ: That which first awakens the soul, and makes it attentive to the offers of Christ, it's sense of need: the conscience is stung with Divine wrath, and finds no Physician that can cure its wound but Christ: the sinner is 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 will espouse him for her husband, he will pay all her debts: this is good news indeed: what! will 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 all 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 cheerfully 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, to beg his life; yet now, he sees all the reason in the World, why he should love and embrace Christ: now he can cry shame upon himself, and all the world, for being so unwilling to espouse Christ: now all his life and happiness lies wrapped up in Christ; so that he fears no greater Hel than the loss 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 wisdom and tenderness, keeps many of his elect friends, a long time under a spirit of Bondage, laboring and groaning under a dry, withered, parched, hard, and dead heart; namely to drive them more thoroughly out of themselves, to a full closing with the person of their Lord; that so they might learn to derive all 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 pity and compassion to the souls of his elect, Christ oft' keeps them long under fruitless conflicts, and vain attempts of their own barren, bewildered, frozen hearts, that so they might be brought to a greater measure, 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 learn, what is the mortal wound, and plague of so many false friends 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 all 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 measure, as their Priest, that so, by his wounds and righteousness, their stripes may be healed, that so his blood may be applied as a balsam to their wounds; that so his merits may be imputed to them in order to the payment of their debts: yea, they may come unto him as their Prophet, and Shepherd to guide them in this their labyrinth, and wilderness-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 thorns in their sides, to prick and gal their consciences: thus far, I say, may a false friend of Christ proceed, in the election of him, and yet for want of a conjugal closing with the person of Christ, continue a real enemy to him. By all 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. SUch as will 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 Deputy amongst his friends, in this lower Region of the Church: they therefore that will 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 Deity. 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. I will pray the Father, and he shall give you another Comforter; 〈 in non-Latin alphabet 〉 ; which signifies such a comforter, or Advocate, as is ready, in all 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 cheerfully 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 judgment, and by the spirit of burning, the blood of Jerusalem is purged away. Are they weak and infirm? then must they go to this spirit to corroborate and confirm their spirits. Do they labor under great Deadnesses, spiritual Stupidities, and hardnesses of heart? who then can soften, quicken, and mollisie their hearts, if not this quickening Head, this Fire or flame of God, with which Christ's friends are baptized? Matth. 3.11. He shall haptize you with the holy Ghost and with fire. Again, are their souls straitened, bound up, and, as it were, fettered by many temptations, and difficulties? who then can enlarge their souls and set them at liberty, but this their friend, who, where ever he comes, brings liberty, as 2 Cor. 3.17. is it not this free spirit, that widens, and enlargeth the heart, to pour out itself 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 Righteousness, Mal. 4.2? Do they find spiritual languissements, sensible consumtions, abatements, and decays 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 beauty as that of the Olive tree or Lily, 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 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 bewildered 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 Cross.

6. THE friends of Christ must elect, not only his person, and Spirit, but also his Yoke, i. e. ordinances, ways of worship, and service. So Psal. 84.10. For a day in thy Court is better than a thousand: I had rather be a door keeper in the house of my God, than to dwell in the Tents of Wickedness. 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! 'It is to be but a Door-keeper in the house of his God; the meanest office in the Church, is more eligible and desirable in his eye, than the highest preferments at Court. A learned 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 rendering it by a word that signifies to adhere. As if he had said: I choose 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 God's service. They who pretend to elect Christ for their friend, and yet reject his ordinances, worship, service, and ways, are guilty of a flat contradiction and solecism in Christianity. This was Israel 's crime, Hos. 4.16. for Israel slideth back as a backsliding Heifer. i. e. as an Heifer 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 will have all his friends espouse his yoke as well 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. And Ephraim is an Heifer that is taught, and loveth to tread out the Corn; but I passed over upon her fair neck. Here is a tacit comparation between plowing and treading out the corn: the latter, Ephraim could cheerfully 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 Corn it was loose and free. (2.) In treading out the Corn there was not so much toil and labor as in Plowing. (3.) In treading out of the Corn there was not only liberty and ease, but also profit and advantage: for, according to the Law, it is said, 1 Cor. 9.9. thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: So that here is advantage as well 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 Corn before plowing. Is not this the case of a world of false friends, who elect such service for Christ, as carries liberty, ease, and profit in it; but cannot submit to the yoke?

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

8. Lastly, They who will elect Christ, as their friend, must in like manner elect and espouse his Cross. They can be no friends to Christ, who are enemies to his Cross, Phil. 3.18. To renounce our cross and sufferings for Christ, is to renounce our interest in Christ, his cross and sufferings for us. We are never more like Christ then on the Cross, and therefore never better friends to him then there. None that are pleased with Christ, will be displeased with his Cross: by renouncing Christ's Cross, 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 scepter, as well as his crown; his person, as well as his Righteousness; not only his privileges, but also his duties; his yoke as well as his benefits; his cross as well as his rewards.

SECT. 1. Christ must be elected for himself.

TO make up a complete constitution of Christ, 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 for himself. Without this qualification, all friendship, even amongst men as men, is reputed, by the wiser Heathens, but as spurious, and bastard; that which will soon, when occasion serves, degenerate into secret dislike; if not open enmity. Thence the Philosopher gives this Idea, or Definition of a true friend, That he is such a one as seriously wisheth, and studiously endeavors the good of his friend, for his friends sake. Though this Idea of friendship, may possibly prove too narrow for the Saints Amitie with Christ, yet thus far it holds good, that Christ must be 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: I am only a lover of thyself; 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 left interested, and most purely carried out to Christ for himself. The less mixture of self and carnal respects there is in any friendship, 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 beauty and glory in, as that they affected nothing more than to seem thus generous, in electing and loving their friend for himself. So Attalus the Philosopher said, That it was more pleasant to make a friend, (i. e. by love and kindnesses expressed to him) than to have one: ( i.e. for our use and benefit). And the moralist gives us this general character of his wise man, 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 useless.—Why (adds he) do I elect a friend? that I may have one for whom I can die. Such pure and dis-interested 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, 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 all things. For the first principle or element of electing Christ for himself, consists in seeing all our satisfaction and rest laid up in him, and not in ourselves, or anything else. Where ever the heart finds complete rest, that it lives on, loves and enjoys for itself; and the deprivement of that is death and Hel unto it. Again, what we elect for itself, 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 measure of all good; and thence the spring of all rest and satisfaction. So that none elects Christ for himself, but such as can content and satisfy 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, all these poor, low, interested, selfish respects which draw sinners to friendship with Christ, whiles in this lower Region of Clay-tabernacles, will 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 wilderness-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 interested Affections mixed with their Amitie towards Christ. Yea, all 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 temptation, 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 will be necessary that we state and determine that great case of Conscience, How far the friends of Christ may regard themselves, their own spiritual Interest, life, and happiness, in their election of, and Affection to Christ as their friend? This case being duly stated, and limited, we shall the more clearly, and satisfactorily proceed, in determining the Christians duty 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, 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 has been at large demonstrated, Chap. 3.) 'It is true, 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 all 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 beauty enough in him, to espouse him as their Husband: such a mercenary respect have they to Christ; whom they desire, only to promote the Interest of legal-self: and therefore the Lord keeps them, in much mercy, under a spirit of bondage, 'til they are divorced from this legal self.

But as for those, 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 lain 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 all their Treaties, covenants, and closings with Christ, are, at best, but to get a legal-Righteousness of their own. This in some is more visible and apparent, in others more refined, and mixed of Law and Grace; which was the case of the Galatians, whereby such false friends of Christ, under a pretension of Amitie with, and dependence on Christ, 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 Marriage 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 righteousness; 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 ruins millions of awakened sinners.

SECT. 3. The friends of Christ may not elect him, for the advance of an Evangelic self-Righteousness.

2. Propos. THE friends of Christ may not elect and close with him, only to promote an evangelick self, of their own evangelick righteousness, and sufficiences. By evangelick self, I understand all evangelick or Gospel Gifts, Graces, Assistances, Quicknings, Enlargements, Duties, Privileges, Peace, Joyes, and other sufficiences; so far as they tend to promote a self-righteousness, or self-dependence, though never so seemingly evangelick. This is the sad and miserable case of many Evangelic, and more refined Hypocrites; who dare not pretend to any legal righteousness, or merit of their own; they are too knowing, and sensible of their natural pravitie, and daily 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 Evangelic 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 Christ, only as a blind, or engine, the more efficaciously to promote this their Evangelic self-dependence. This was the very case of those false friends of Christ, Esa. 48.1. 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 righteousness. How does that appear? v. 2. for they cal themselves of the holy city, [ i.e. they trust in their Church-privileges] and stay themselves upon the God of Israel: or, they boast, and glory 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 Evangelic, 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 all their Evangelic Assistances, and commun Graces, received from Christ, only to compose an Evangelic 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 full of nothing but self-love, and real enmity against Christ; and therefore the greatest abomination that may be in his esteem. So cursed is its root.

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

3. Prop. THE friends of Christ may not elect him purely, and solely 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 cheer 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 learn to value himself, more than all the sweet Accidents, or comforts of his Presence. Yet these are but some feverish fits of love-madness, and distempers in the friends of Christ: they do not so much dote upon, or Idolize the love-tokens of Christ, but that still they retain the Bent of their heart, as a royal Throne for Christ himself: and therefore, though Christ withdraw all love-visits from them, yea, though he may seem, at times, to turn against them as an enemy, to cal them dogs, or the like; yet they still 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 enemy to them.

But now 'tis quite otherwise with the false friends of Christ: 'It is 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 wilderness-condition, to live upon a dry faith, and absent Lord, then farewell to all 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, mercenary 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. 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 exceedingly ravished with such good News, especially if they have met with disasters, crosses, and disappointments in this World: and hence they seem cheerfully willing, and ready to embrace Christ as their friend, to conduct them to this their desired Heaven. But all this while they little think, or consider what Heaven is; they understand not that Heaven consists in perfect holiness, 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 their Messias. 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 taste 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 enmity against Christ, and yet, having their consciences a little awakened at Christ's reports of life and happiness, they pretend friendship to him, and seem willing to share in his bread from Heaven. Man has an innate, natural appetite, after life and happiness, under its universal notion, though he hate it as defined, and bound up under the particular notion of holiness, 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 ways, in which the false friends of Christ would make use of his help, to bring them to Heaven: I shall 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 shall we do, that we may work the works of God. They would fain get Heaven by doing; have wages for their work, as hirelings; whereas Christ tells 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 show 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, and satisfy themselves, in themselves, as the ultimate object of their fruition. To make self the last end of our desires and satisfaction, is as much Idolatry, as to make self the first principle of our Dependence. Therefore the friend of Christ must choose him in opposition, not only to self-dependence, but also to self-satisfaction. He must neither seek, nor find rest and satisfaction in anything below Christ: yea, he must find rest and satisfaction in Christ alone, even in the want of all things. A sincere friend sees all 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-wisdom into Christ's wisdom; self-will, into Christ's will; self-confidences, into confidences in Christ, &c. And thus the friends of Christ, As they must give all contentment to him, so must they take up all contentment in him. To choose Christ only to give contentment to, or take contentment in ourselves, is a black marque of an adulterous friend of Christ. The friends of Christ must study, first how they may content, and satisfy Christ, and then, how they may content, and satisfy 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, smells 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, to be enjoyed by them upon their own conditions. This is also a sad symtome of a rotten-hearted friend, to be willing to choose Christ for his friend, provided, it may be on his own terms and conditions. Sinners by nature are so stout-hearted, as that they will 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 will; to make the heart flexible, and willing to take Christ upon his own terms 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, that Virtue receives not a sordid Lover: we must come to it with an open breast. This is most true of friendship with Christ: he is a sordid selfish friend, who comes to Christ with an open face, but with a breast locked up: (which is the mode of courtiers and politicians ) no, they, who will enter into friendship with Christ, must come with an open heart, as well 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 all conditions from him, but to give no conditions to him. Thus David, 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 styled, v. 8. The friend of God.

8. Prop. The friends of Christ may not elect him, with regard to themselves any way, wherein self may stand in competition with, or opposition to the Honor of Christ. The great design and Interest of the friends of Christ, should be to abase themselves, and exalt Christ. So John the 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 freedom from Hel.

2. THese exclusive, or negative Propositions being premised, the inclusive, or affirmative will 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 all 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 all such, as will come unto, or elect him for their Mediator. Yea, the Gospel makes this the great damning sin, that men will not come unto Christ for life and salvation: so Joh. 5.40. surely, if this be the great Gospel-sin, that men will not come unto Christ for life; then it necessarily follows, that this is the great Gospel-duty, 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 will appear more clearly and fully by the following particulars.

1. Prop. The friends of Christ may, in their election of him, have an eye on, and regard to their freedom 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 destroy, but perfect. Thus much the wisest of the Heathens could, by their candle-light, see and acknowledge: wherefore some of them made self-preservation the first part of their moral philosophy: and 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, duly 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 choose Christ out of fear of Hel, so long as the Hel we fear, is not merely a tormenting, but also a sinning Hel. Is it not the highest degree of filial fear and love, for a child to be afraid of falling into the fire; because thereby he shall 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. 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 tendered in the Gospel, almost everywhere. (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 example, without all 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 firm Amitie with, and adherence to himself: So John 14.2. Now a motive hath the place of an end (though sometimes but partial and subordinate ) and it's well 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 cheerfully? and shall 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 immortality, the last judgment, and all Gospel-obedience, to deny, 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 Sadducees, denying the Resurrection, &c? was it not this, (if we may credit the 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 deny the friends of Christ any regard to the recompense of reward, what does it, but strip them, not only of their Christianity, but also of their humanity 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 happiness? 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. 'It is true, to mind Heaven merely as a reward; or as a reward to be given as hire, for our labor; or as a reward that consists in some imaginary felicity, distinct from the enjoyment of God; such an eye on Heaven is too mercenary, and smells 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 liberality of a tenderhearted Father; and purchased by the blood 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, 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 all ye that labor, and are heavy laden, and I will 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 rendered more amicable, and serviceable unto Christ. For by being eased of their burdens, both of temptation, and sin, they not only lie 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 will, taken off, that so we may the more cheerfully trust, love, honor, and obey Christ our friend.

4. 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 glory. 'It is true, if the friend of Christ should eye himself, as his sole, or supreme end, above and beyond the glory 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 smell 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 glory 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. Prop. Christ has constituted such an essential and intimate connection, between his own, and his friends Interest; as that they never seek, or promote themselves more; than when they most deny 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 reproached Job with, Job. 1.9. Doth Job fear God for naught? may, in a strict and spiritual sense, be applied to all the friends of Christ, who do not elect Christ for naught. There are none in the World greater self-seekers, in a spiritual and true sense, than the friends of Christ. For the more they deny, 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 cannot 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, will fully appear, with the Lord's Assistance, from what follows in the next Chapter. At the present, we shall conclude with an observation of Jansen, (that great patron of Grace, and the cause of Christ) who acutely and solidly discusseth, and determines this case; whether a regard to our reward, or Happines, be inconsistent with our love to God for himself? Thus Jans. August. Tom. 3. De Gratia, l. 5. c. 10.

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 truly, 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 will 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, 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, and chiefest Good, for himself? Is not the last end the first measure and rule of all 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? What doth the true notion of Liberty import, but a Recesse from Inferior Goods, and Access to the infinite, supreme Good? Ought not all multitude to be reduced to, and governed by the one, simple, and choicest good? Doth not the formal reason of loving all particular goods result, not from their own goodness, but from that of the universal, and most comprehensive good? Now, is not Christ our last end, and choicest good? Is not all God, and whole God in him? Can then the friends of Christ more advance themselves, than by electing of, and living in him, who is their last end, and chiefest good? Is not this an happy loss, when the friends of Christ lose themselves, and all other private goods, in the enjoyment of Christ for himself? How do they resign up themselves as captives to his love, when once they come to see, and taste, and smell, and feed on the Divine satisfactions of his presence? In short, have not all creatures an Appetite of Union, or desire after their last end, and that for itself? and does not their perfection consist in the firm adhering or cleaving thereto? Is there any other measure for our love of the last end, and chiefest good, but to love him without all measure, 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 all manner of Divine suavities and attractive satisfactions flow from him? when their hearts do in any good measure comprehend the wonders of his Love, Grace, and Goodness, are they not then filled with most satisfaction, yea, with the fullness of God, as Eph. 3.19? And do not such satisfying sights of Christ lift up their souls, so far above all Idol-lovers, as that these are in no capacity to reach, or inveigle their hearts, as formerly?

(2.) What is more attractive, drawing, and alluring, than the supreme, first Beauty, which converts the eyes of all Intelligent Beings to itself? And is not Christ, that express Image, and Brightness of the Fathers glory, the first and supreme Beauty? Is it not then the Interest of his friends to choose him for himself? Has not Christ the most amiable, beautiful face that ever was? Doth not the most beautiful essence, and all the Divine perfections of the Deity 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 harmony, what exact proportion, and form is there in all his excellences? Again, how natural is Christ's Beauty? What are all created Beauties, but borrowed colors, and paint, if compared with Christ? What an infinite quantity of beautiful, and glorious Truths are there in Christ? What a splendor, effulgence, and amiable amenitie of all Divine Attributes shine in him? Well might the Spouse say, Cant. 1.16. Behold thou art fair my beloved, yea pleasant; or amiable, acceptable. Certainly, such is the soul-ravishing Beauty of Christ, as that the contemplation thereof, by faith, transforms his friends into a like Image, 2 Cor. 3.18. Plato says, that the contemplation of the first Beauty makes us, 〈 in non-Latin alphabet 〉 , friends of God.

(3.) Again, Is not Christ the first principle of Dependence, as well as the last end of fruition? And does not the life, Interest, and perfection of every derived, borrowed Being, consist in the firm adhesion unto, and intimate, immediate Dependence on its first Principle? Is it not the interest of the rivulet and stream, to live in, and derive all 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 all 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 all their habitual Graces wither, and die away? Doth not all Habitual Grace, both as to quality and quantity or measure depend wholly on the Divine Infusions of Christ? Are not also all the effusions, and respirations or exercises 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 are they out of Christ, but a poor, withered, barren, weak, empty, hungry, base, ignoble, naked nothing? where lies their riches, beauty, honor, food, raiment, liberty, delights, life, perfection, and all, 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. 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 itself. 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.) 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 Self-motion is most natural to a Rational Being? And who moves more naturally in himself, than he that elects Christ for himself? 'It is true, to corrupt Nature this is a preternatural, and forced motion: The Animal or Natural man, as now degenerated, sees no beauty 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, 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? 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 will than Acts of love? And is not the election of, and Adhesion to Christ for himself, the most sovereign, and noble strain of Love? Yea, by how much the more invincibly, and intimately the will'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 sympathy betwixt the renewed nature in the friends of Christ, and Christ himself. Whence it is that the Psalmist • ries out, Psal. 73.28. But it is good [or most natural and best ] for me [who am a friend of God] to draw near to God [to be as it were fettered, chained, and glued to God, as my best friend] oh! how pleasing and natural is this?

(2.) 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 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, To act well, is to live well: 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 Evangelic Invitation he makes to sinners, Esa. 55.3. saith, that such as elect him for himself, and feed on him, shall live, i. e. lead a most noble, generous, delicious prosperous, satisfactory, yea, Divine life. For life is oft in sacred Writ, as here, pu • for the Tranquillitie, Vigor, and Felicitie o • life. The like Psal. 69.32. and your he • shall live that seek God, i. e. you that see • elect, and enjoy Christ for himself; O • what vigorous, man-like, yea Divine lives sh •• you live? how lively and spritefully will your souls move and act? Does not the life of every creature put forth, and discover itself most in that Act, which is most proper and agreeable to its Nature, purely considered? and what Act is there more agreeable 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.) 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 all the reason in the World, that sinners should elect their Savior for himself? Is not Christ the most rational object, yea wisdom itself, and therefore most attractive of our wisdom, 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-logic, but Heart-logic also: it is the elixir and Spirits of Reason, the deepest and profoundest wisdom to contemplate, adhere to, and love Christ for himself. Friendship with Christ carries in it an Ocean, a Sea of sublime reason, yea the flour of Reason. The Prodigal never came to himself, Luk. 15.17. i. e. to a sound and sober mind, to acts of reason and judgment, til he could, by the Art of Divine Logic, 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 Logic of Christ's friends: Is it not their highest wisdom to adhere unto their first Principle, and last End? Is it not all the reason in the world, that the friends of Christ should elect him for himself, who gave himself a ransom 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, not only his Reason, but his Affection also, 2 Cor. 5.14. For the love of Christ constraineth us: i. e. does wholly overcome and captivate our Reason, like the ecstatick impulses, and raptures of the Prophets: our Judgments, as well as Affections are ravished with the consideration hereof. How so? because we thus judge: [or we thus syllogize, dispute, or reason in ourselves] that if one died for all, then were all dead. V. 15. And that he died for all, that they which live, should not hence forth live unto themselves, but unto him, which died for them, and rose again. Oh! says 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 all the reason that may be for it, because he has been so good a friend to us. Such a Divine Logic is there in Amitie with Christ.

(4.) To Elect Christ for himself is most Perfective of Human Nature, because most voluntary, and pleasing to the renewed will, in the friends of Christ. By how much the more voluntary any act of the will is, by so much the more agreeable to, and perfective of its nature such an act is. Now what more spontaneous and voluntary, 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 fettered 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? 'It is true, the friends of Christ have their wills drawn to, and confirmed in the election of Christ, by no less than a pul of omnipotence: But yet, oh! how sweetly and cheerfully does it adhere to Christ? what an happy necessity; 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 voluntary necessity, a love-violence; every thread of this Divine election is twisted out of love, 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 tells us, that love knows no force, but which is voluntary, and sweet: for everyone voluntarily obeys 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. Liberty.

3. 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, spiritual, and best self. 1. Hereby they are made partakers of the Divine Nature, 2 Pet. 1.4. The Divine Nature, as it is in God, wherein does it consist, but in the immutable Adhesion to himself, his own essential Goodness, 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 tells us, That this is the great endeavor of Nature, to beget a natural effect like to itself. 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 enjoys 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 says, Exod. 3.14. I am that I am, 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, says, 1 Cor. 15.10. by the Grace of God I am what I am. Though Paul knew full well his infinite Distance from God as a creature, yet by Grace, and by virtue of his adherence to Christ as his friend, he could ascribe, and assume to himself some borrowed shadow of that Divine Al-sufficience. And when friendship with Christ is consummate, and perfect, as it is in Heaven, where the friends of Christ perfectly adhere to him for himself, then there is a more perfect degree of this Divine Nature, and self-sufficience: Then the friends of Christ are, if we may speak it with reverence, as so many little made-God's: 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. Another blessed effect which the friends of Christ ohtain, by their electing of Christ for himself, is a Divine Amplitude, or Liberty. Al human Liberty, whether Natural, Civil, Moral, or Divine, consists in an Amplitude, or Enlargement either of State, or Acts. (1.) As for Natural Liberty, it consists in the natural Amplitude, Universalitie, and infinite capacity of the soul, whereby it is exemted from all coactive Necessity, and invested with a rational spontaneitie, which naturally, and essentially attends all its human Acts, and Motions. Now what does more conduce to the Improvement of this natural Amplitude, and enlargement of soul, than a firm 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 faculty 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 carnality, more than election of, and firm adherence to Christ for himself? Who has his will more Universal, and Indedendent as to Inferior goods, than the friend of Christ, who elects him for himself? Is not all 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 well for natural, as Divine matters? so 1 King. 4.29. And God gave Solomon wisdom, and Understanding, exceeding much, and largeness of heart, &c. e Hebr. Amplitude or Enlargement of Heart. Oh, what an ample, wide, universal, and comprehensive wisdom, and will had Solomon, upon his first Election of, and Adherence to God as his friend? But, after his heart turned from God, to sensible good, what a narrow, servile, fettered 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, 〈 in non-Latin alphabet 〉 : It is hugely amplified, extended, or widened: Whereas v. 12. he says, the Corinthians, by reason of their sin, were straitened, or narrowed in their spirits: wherefore he exhorts them, v. 13. 〈 in non-Latin alphabet 〉 , be ye also amplified, or enlarged: and then he shows 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.) As for civil Liberty, it consists in a man's being, sui juris, his own Master, or Lord; and thence it is defined, a Facultie of doing, or power of living, as men list, or please: whence those people are accounted free, which are 〈 in non-Latin alphabet 〉 , such as give laws to themselves. And surely none are so free, in this regard, as such who elect, and adhere to Christ for himself. Yea, such as are servants of men, by the election of Christ for himself, they become the Lord's free-men. So 1 Cor. 7.22. For he that is called in the Lord, being a servant, is the Lord's freeman: i. e. A servant, by election of, and subjection to Christ, becomes ingenuous, noble, and free, both as to State, and Acts. It's true, he is the servant of men; ay but, is he not also the son of God, Joh. 1.12? his outward man is to serve, and observe the wills 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 designs and aims for God? How much is he above the frowns, and flatteries of this lower world, even then, when, with his body, 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 cheerful, and active is he in the dispatch of his master's business, that so he may gain a little time, to pour out his soul into the bosom of Christ? Is it not admirable to see, with what diligence some poor servants will 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 liberty 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, that virtue makes men, sui juris, their own Lord's; because nothing can be above him, who is above fortune. Again (adds 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: he, by subjecting himself to Christ, his Lord, becomes Lord and master of all inferior things, yea, of himself also. Plato tells us, that the temperate virtuous man is, 〈 in non-Latin alphabet 〉 , above himself; because by his temperance, he has Dominion over himself. Again he says, 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? 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 all her lusts, and all inferior things. Aristotle , treating of a magnanimous man, says, 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. Thus by subjection to Christ, they become Lord's of themselves, and all 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 have, so long as they elect, and love Christ for himself. It's true, the friend of Christ abandons not the world as to necessary 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 emblem 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 center, 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? Do 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.) As for Moral, Spiritual, and Divine Liberty, it is most evident, that it springs from, and consists, in the electing, and enjoying of Christ for himself. For certainly the Divine Liberty of God is the most exact Idea, exemplar, or pattern of our Liberty: Now wherein does the Liberty of God chiefly consist, but in the Divine Amplitude of his own Being, whereby he acts all 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 ways, to elect Christ for himself, and to act all for him, the more they ressemble the Divine Liberty. Was not this the Divine Liberty, which David was most ambitious of? Psal. 119.45. I will walk at liberty, Hebr. In Amplitude, latitude or enlargement of heart and ways: 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 thyself: thy will is to me a royal law: the more invincibly my heart adheres to thee, and thy reveled will, the more free do I judge myself. Such a perfect freedom is there in the service of Christ! Thus have we gone thorough all the notions of Liberty, with evident conviction, that the election of Christ for himself gives the best improvement to all liberty, under whatever notion it be considered.

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

3. ANother blessed effect, which the friends of Christ obtain, by electing Christ for himself, is a Divine Life, with all the issues thereof. Spiritual, Divine life consists in the due functions of the mind and will, with the perpetual regard, which the soul has to God. Now whence procedes these due functions of the Mind and Will, 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 adds 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 all 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 are any operations more agreeable to the Divine life, than such as flow from a firm election of, and adherence unto Christ for himself?

Farther, as the Divine life itself, so all the Issues, or effects thereof are rendered most perfect, by a firm election of, and adherence unto Christ for himself. Solomon gives us a wise Caution, Prov. 4.24. Keep thine heart with all 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 all these maintained, and promoted by continued election of Christ for himself?

(1.) As for Health, the Philosopher tells us, That the healing of anything consists, in giving it its proper diet, and motion: and then he adds, 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 communion with Christ himself? And the same Philosopher informs us, That the right method of restoring health, is to restore all the humors and parts of the body to their natural order: for what is sickness but some disorder &c. And then he more particularly affirms, 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.) Another issue of life is Strength, and stability 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, 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 shall 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 all parts: so this filial fear or obsequious adhesion of thy soul to God in Christ, shall feed, nourish, confirm, and restore all 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 confirm and strengthen the same, as Job 21.24. so in like manner doth the soul's adherence to God in Christ, greatly confirm and strengthen it. The Nerves (though most flexible) are judged the strongest part in the body, 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 conveyeth spirits, and strength from Christ the Head, unto the believing soul? Again, the strength of everything, 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, That by how much the more righteous any soul is, the stronger it is. And are there anymore truly righteous and holy, than those who adhere most firmly to Christ for himself? Does not the vigor, and strength of Grace consist in this, that it is as a pondus or weight, to incline the whole soul to contemplate, love, and enjoy God in Christ, for himself? What is Divine Love, but an impetus, or strong impulse and bent of will, whereby it adheres to God for himself? Is not all spiritual strength conveyed to the soul by this means?

(3.) Another issue of life is augmentation or growth. And what more effectually promotes the growth of the new creature, than repeated 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 firm Adhesion to, and Dependence on Christ for himself. For nothing doth more transform the heart into the glorious Image of God, than the fiducial intuition of the glory 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, 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 warm beams of the Sun of Righteousness, who ariseth on them, with healing under his wings, Mal. 4.2?

(4.) Another issue of life in the new Creature (as well as in the old) is spiritual inward sense. Life is of all things most sensible: and the more spiritual, and excellent the life is, the more quick and lively are its senses: 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 repeated 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 fullness 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 loss of Christ is? According to the sweet sense we have of any Felicitie enjoyed, such will be our bitter sense of the loss thereof: Now it is most certain that none have a more feeling bitter sense of the Absence or loss of Christ, than 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 small miscarriages against Christ? Such are their spiritual senses. One of the Philosophers 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 all its spiritual senses exercised, as Heb. 5.14. Does not Paul pray for the Philippians, That they might abound in all sense? Phil. 1.9. 〈 in non-Latin alphabet 〉 : and how may this be attained unto, but by adhering unto Christ, that quickening Head?

(5.) 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 will the motion be: For the manner of acting is according to the manner of existing: By how much the more perfect the Form is, by so much the more perfect is the life: and thence, according to the perfection of the life, we may measure 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 Philosopher assure us, That the contemplation of God is the proper motion of the mind? And who may expect the contemplation of God if not the friends of Christ, who elect him for himself? What is there more efficacious, to draw forth every Grace in its exercise, than transforming sights of God in Christ, by faith? And who are there, that enjoy more of such transforming sights, than such as most firmly, and constantly elect and adhere unto Christ for himself? O! what uniform, harmonious, beautiful, yea glorious exercises 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 Glass, the Glory 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 all the issues thereof.

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

4. ANother great effect of electing Christ for himself, is Divine Dignity, Honor and Advancement. What is Honor, even in the esteem of the poor Philopher, but 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? 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 Kingdom, 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, as Ezech. 9.4. Rev. 14.1? Is it not a singular favor that such have Christ's ear, and heart to command? Can there be a greater Dignity, 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 Nobility amongst men, than to be of the blood-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 Nobility, 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!

5. The Election of Christ for himself, is that which Produceth, Conserves, and Promotes, the most that may be, a Divine Harmonie, and good order in the soul, and its Operations. The Philosophers saw so much Beauty and excellence in Harmonie, and Order, as that One makes it the soul of the World. Another held, That Virtue, and all things else that were desirable, consisted in Harmonie: Whence Plato called Virtue, the Music of the soul; and Justice the Symphonie, or consent of Virtues. And what puts the soul into a better Order, Harmonie, and Uniformitie, than Adherence to Christ for himself? Oh how uniform, and harmonious are all the motions of the friends of Christ, so far, and so long as they adhere to him? what a sweet composure, and consent is there of Contemplatives and Actives; of Prudence, with Meeknes; of Wisdom with Humility; of Seriousnes, with Chearfulnes; of Affabilitie, with Severitie; of Solitude, with Service and Activitie? Thus Graces seemingly opposite, do sweetly conspire, and meet together, by virtue of that Divine Harmonie, which attends the soul's adhering to Christ for himself, 2 Pet. 1.5, 6, 7, 8.

6. The Election of, and Adhesion unto Christ for himself, infuseth a Divine Beauty, and Glory into the soul, as also into its Acts, so far as they spring from this root. Plato makes Beauty to arise, from the Form, so far as it is predominant over the matter; which is of itself without form and beauty: Others make Beauty to arise from the mixture of colors; again, others from the prevalence of light, together with a due proportion of parts. Al these notions of Beauty agree well with that soul, which elects, and adheres to Christ for himself. For when is the Spiritual, Divine Nature, which has the place of a form in the soul, more predominant over the carnal part, than when it adheres most unto, and depends most on Christ? when does the Face of the soul shine with most beautiful color, and rays of Divine light, if not when it beholds the glorious face of the Lord, 2 Cor. 3.18? Did not Moses 's face shine with sparkling light and Beauty, when he had been conversing with the Lord on the Mount Among naturals, what more beautiful, and glorious, than the luster and brightness of the Sun? But oh! how much more glorious is that soul, which, by adhering to Christ, and beholding of his glory, is transformed into the same Image? The Philosopher tells us, that the very Images of things beautiful are also beautiful, Oh! how beautiful then is that soul, which is adorned with the beautiful glorious Image of Christ? And where is there more of the glorious Image of Christ to be found, than in those, who adhere to him, and behold his glory? was it not this that made David so much to long, to dwell in the house, and to behold the beauty of the Lord, Psal. 27.4?

7. The Election of Christ, is that which brings with it the most real, solid, pure, spiritual, strong, masculine, permanent, heart-ravishing, soul-satisfying Pleasures. Al pleasures are by so much the better, by how much the more real and solid they are: carnal pleasures are only opinionative, feeble, and flashy; and therefore little worth: But the pleasures that flow from communion with Christ for himself, are most solid, substantial, and deep. Again, the more pure any pleasures are, the better? Now the pleasures that flow from the election of Christ for himself, are most pure and immixed: Al other pleasures are but feculent, muddy, and drossy in comparison of these. The Philosopher says, That the generation of Pleasure is from the copulation of finite and Infinite. His meaning is, that there is no true pleasure, but what springs from the soul's union to, and communion with God. Of all human pleasures, those are certainly best, which are most spiritual; because such are most rational, most connatural, and most efficacious: Now such are these Divine suavities, which flow from election of, and adherence to Christ for himself. O! what Spiritual Delices are such friends of Christ master of, at times? Again, those are the purest, and noblest pleasures, which admit of the least excess: For where there is excess, there is evil and misery. Now, how doth this commend those Divine pleasures, which follow upon the souls adherence to Christ for himself? May we exceed in, or enjoy too much of those soul-satisfying delights, which flow from Christ? no surely. Lastly, The purest, and best pleasures are those which are formed out of the sweetest, and best Good: and by how much the more intimate, and entire communion the soul has with its choicest good, by so much the more refined, delicious, and permanent are its pleasures. Oh then! what divine Suavities do the friends of Christ enjoy, so far as they elect, and adhere to him for himself? So, Cant. 2.3. I sat down under his shadow with great delight, and his fruit was sweet to my taste, Cant. 5.16. His mouth is most sweet, Hebr. sweetnesses, in the Abstract and plural number; which notes a complexion of all sweetnesses.

8. Lastly, Election of Christ for himself, is that which makes the friends of Christ masters of the best Treasures and Riches. Al things are theirs, if they are Christ's. So, 1 Cor. 3.21. For all things are yours: i. e. all that you need, as well as all that you possess; what you want, as well as what you have: For sometimes nothing doth us more good than our wants: he that hath a spirit to bear contentedly the want of Riches, enjoys the real benefit of them; yea, much more than he that possesseth them in the greatest confluence, without such a spirit of contentment. Its the mind of man that makes him rich, or poor, not the fruition, or want of things: the contented friend of Christ, though never so poor, is yet Lord of all things, because he knows how to want them: his wants do him as much good as his enjoy ments: what he possesseth not, doth him as much, yea more good, than it doth those who are the actual owners of it: what he enjoys not, is his in capite, and therefore by a better title, and for a better use, than to them that enjoy these things. Again, Al things, i. e. both life, and death, enemies as well as friends, Devils as well as good Angels. Are yours: i. e. for your use, and good; not in possession, but in free heritage: and how so? he tells you how, v. 23. and ye are Christ's: i. e. Because ye are Christ's, by a firm election of him for himself, therefore all things, whereof he is Lord, becomes yours. As the Wife, (though of never so mean condition formerly) by virtue of her Union with her Husband, has a title, and right to the whole of his goods; so that she can say, This house, these fields are mine: so the friends of Christ, by electing him, may lay claim to all that is his. Thus we see how much the friend of Christ does advance himself by electing Christ for himself. This will more fully appear by what follows.

SECT. 1. Christ's Mediatorie excellences from the Designation of God the Father, Heb. 2.5, 6, 7, 8. Joh. 6.27. Heb. 3.2. Heb. 5.4, 5. Act. 2.36, 37. Eph. 5.2.

HAving largely demonstrated, That the friend of Christ does most seek, and promote himself, really considered, by electing Christ for himself, we now proceed to demonstrate, How, and Why Christ is to be elected for himself? I join both these considerations together, because they mutually give to, and receive from each other Light and Evidence. And the more fully to explicate, and demonstrate, how, and why Christ is to be elected for himself, we must consider Christ in all his Excellences, so far as he is held forth to his friends, as eligible for himself. Now the excellences of Christ may be considered, 1. As Mediatorie and Relative, or, 2. As Absolute. The Mediatorie excellences of Christ may be again considered, as relative, 1. To God the Father, or 2. To his friends, and members. Christ's Mediatorie excellences, as relative to God the Father, may be farther referred, (1.) To the Father's Divine Designation, and Appointment; whereby Christ was furnished with a Facultie, and commission for his Office; or, (2.) To the Father's Divine Adaptation, and Qualification; which gave Christ an Aptitude or fitness for his Office, as Mediator. We shall, with the Lord's Assistance, treat of each in their order.

1. We shall begin with Christ's Mediatorie excellences as relative to God the Father's Designation, or Appointment; whereby he received (to speak in the Civilian's Phrase) a Facultie, or commission for his Mediatorie Office. As in Nature, so in Grace, it seemed good to God, to elect one commun Principle, or Person, which should be as an Head or Fountain, through which all the streams of his Grace should flow. This is most agreeable to the Infinite Wisdom and Bounty of God; yea, to that Principle of Reason, which will have one chief Head, or first, and most excellent in every kind, from which all the rest, which belong to that kind, must descend, and receive what appertains to their kind. Thus in Nature, and the Creation, the first Adam; thus also in the world of Grace, or the Recreation, and reparation of corrupt Nature, Christ the second Adam, was, by God, constituted a commun Head, and principle of life. So, Rom. 5.19. For as by one man's Disobedience, many were made sinners; so by the obedience of one, shall many be made righteous, i. e. look as the first Adam was a commun Head to all his posterity, and so by his sin brought death on all; so Christ, the second Adam, is a commun Principle to all his elect seed, and by his obedience brings life to all, as v. 21. The like Heb. 2.5, 6, 7, 8, 9. where we are told, that the world to come, that is, the world of Grace, was not made subject to Angels, but to Christ, that so by the Grace of God, he should taste Death for all his seed. We may here consider, as it were, two worlds: the one old, and sinful, subject to Adam, as the commun root, and parent thereof. This old sinful world is full of Rebellion against God; misery, weakness, bondage, reproach, sin, and Death; and is now under the power, and tyranny of Satan, the God of this world, as 2 Cor. 4.4. The other world, restored by Christ, is full of Grace, Peace, Righteousness, Holines, Obedience, Life, and the Favor of God: This is here called, v. 5. the world to come; and so is distinguished from the old, past world of sin, not so much in regard of time, (For this new world began also even from Adam 's fall) as in regard of State: for the sinful world, whereof Adam was the first principle, is called the old, past world, in respect of its sinful state; and the world of Grace is styled the world to come, and the new world, in regard of its renewed state; as it is a state of grace, life, and salvation; whereas Adam 's world, was a state of sin, Death, and condemnation. Thus Esa. 65.17. for behold I create new Heavens, and a new earth: and the former shall not be remembered. Where this world to come, is called the new world, and so opposed to the former old world of sin. So in like manner, we find mention of the old and new man in Believers, which refers to the different principles of Nature and Grace. Thus we see what is here meant by the world to come; namely, the elect, believing World; the new Kingdom of Grace. Now this world of Grace, is said to be put in subjection, not to Angels, or any other Creature, but to Christ, v. 5—9. For unto the Angels hath he not put in subjection the world to come, &c. i. e. God the Father hath not made Angels Commission-officers, or invested them with a Facultie and Autoritie to Governe this New world of grace: Neither they, nor any other creatures are designed Mediators, Purchasers, or Dispensors of Grace, in this new world, but the Son of God alone: So, v. 8. Thou puttest all things in subjection under his feet, &c. i. e. The Son of God, and he alone, is invested, by God the Father, with all Autoritie, to change the old, sinful, ruinated world, into a new, repaired world of Grace, and Righteousness: neither is there the least tittle, or pin, in this world to come, which is not subject to Christ: so it follows: For in that he put all in subjection under him; he left nothing that is not put under him. By which it is evident, that no part of this new world, can be subject to, or dependent on any creature; no not Angels! the whole being, by the Designement and Appointment of God the Father, made subject to Christ alone. This is farther manifest from that comprehensive notion, World, v. 5. Where Christ's Kingdom of Grace, appointed him by God the Father, is called the world to come, to note the universal Restitution, or Recreation, and Renovation of all things, in this new world, by Christ; it being he alone, who is impowered to change the old world of sin, and miscrie, into a new world of Grace and Righteousness. Thus Deering on this place:

Thus we see how the whole Kingdom of Grace, styled here the world to come, is, by the ordination of God the Father, made subject to Christ alone, in opposition to Angels, and all other Creatures. Hence Christ is styled, Esa. 9.6. the Father of Eternity: Which the LXX. render, 〈 in non-Latin alphabet 〉 , The father of the world to come.

We have another great, and convictive Testimony, to prove Christ's Designation by God the Father, Joh. 6.27. For him hath God the Father sealed. Christ, as Mediator, was sealed by God the Father many ways. (1.) He had the privy-seal of God the Father's election; whereby he was constituted Head of all the Elect (2.) He was sealed by the indelible character of the Father's Glory, Heb. 1.3. by the fullness of the Deity, espousing, and dwelling in the Humanity, Col. 2.9. (3.) Christ had also the Broad Sea of an audible Testimony from Heaven, Mat. 3.16, 17. (4.) Christ was sealed by many Miracles, which were all, so many visible seals of God the Father. (5.) He was sealed also by his Baptism, and solemn inauguration, or installement into office. (6.) God the Father sealed Christ by giving him up as a sacrifice for sin, and owning of him by sensible tokens from Heaven, on the Cross. (7.) Christ was also sealed by being justified, and raised up from the Dead, Rom. 1.4. Thus was Christ sealed by the Father, as being designed and appointed by him, in his eternal election, as also anointed, called to office, set forth, inaugurated, sanctified, and every way furnished, both with Autoritie and power to be the Mediator, and Savior of the Elect.

We have farther evidence of God the Father's constituting, or appointing Christ to his Office, Heb. 3.2. Who was faithful to him that appointed him, &c. 〈 in non-Latin alphabet 〉 , to him that made, constituted, dignified, adorned him with his office, according to the import of the Hebr. 〈 in non-Latin alphabet 〉 : thus Heb. 5.4, 5. it is said, that Christ took not this Honor to himself, but was called thereto of God, as Aaron also was: so in like manner Christ glorified not himself, in being made an High Priest; but he that said unto him: Thou art my Son, today have I begotten Thee: i. e. look as Aaron's Dignity and Glory, as High Priest, sprang wholly from God's Divine Vocation and Constitution: had he assumed, or taken that Honor to himself, without being constituted, and appointed thereto by God, it had been so far from being a Dignity, and Glory to him, as that it would have proved the greatest blot, and reproach imaginable to him, as it was to Saul, and Uzziah, who entrenched on the Priestly office, without any Cal from God. But it is observable, that Christ's Vocation, here, is brought in by way of Antithesis, or opposition to, and preference above that of Aaron. Aaron was called to a Priesthood of Types, Signs, and Shadows; which endured but for awhile; but Christ was called to the true, substantial Priesthood, which changed not, but continued forever, after the order of Melchizedek. Again, Aaron 's Vocation was but that of a servant; but Christ's that of a Son. So that look, as the substance is better than the figure; the Son higher than the Servant; and immutable better than that which is mutable; so much doth Christ's Vocation exceed that of Aaron. Thus Christ's Dignity, Glory, and Honor, as the great High Priest, and Mediator betwixt God and Man, is made to result, and issue from God the Father's Vocation, Constitution and Appointment. We find a parallel expression (to this Heb. 3.2.) in Act. 2.36. Therefore let all the house of Israel know for certain, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Peter having given an infallible Demonstration of Christ's being the only Messias, he concludes his Discourse with this convictive and close application, Therefore let all the house of Israel know for certain, that God hath Made, &c. as if he had said, why Brethen, do you know what you have done, in crucifying this Jesus? is he not the Lord of Glory, the only High Priest, and Messias? Has not God Made him Lord and Christ? 〈 in non-Latin alphabet 〉 , it is the same Verb with that Heb. 3.2. i. e. God has dignified, glorified, honored him with the Title, and Office of being the Messias, and only Mediator. And what follows? v. 37. [unspec 37] Now when they heard this they were pricked in their heart, &c. What? Have we, indeed, crucified the Lord of Glory? have we imbrued our hands in his blood, who was dignified, and honored, by God the Father, with the Title and office of Mediator? Oh! we never dreamt of this: What sinful, miserable wretches are we, who have crucified him, whom God has made, or constituted, appointed, and glorified, as the only Messias? This pricked, or galled their consciences sorely. Thus everywhere in the Evangels, especially in that of John, when our blessed Lord undertakes to convince the Unbelieving Jews, of their sin, in rejecting him, the true Messias, he gives spirit and force to his Arguments, from this Medium, that he assumed not his mediatorie Office and Dignity of himself; but received it from God the Father: So Joh. 5.22, 23, 37, 43, &c. And indeed all Christ's Mediatorie Acts, albeit of themselves they should be of infinite valor, or worth, would notwithstanding be no way meritorious, and sufficient to redeem sinners, without this Divine Designation, Constitution, and appointment of God the Father; who lies under no obligation, but what ariseth from his own constitution and covenant of Grace, to accept of any satisfaction for sin. Hence it is, that Christ's Sacrifice for sin, is styled, Ephes. 5.2. a Sacrifice to God for a sweet-smelling savor, i. e. as it is adequate to the Divine appointment of God the Father. For, were there not an exact commensuration or proportion, betwixt God the Father's Divine constitution, and Christ's performance, his Sacrifice would never have proved a sweet-smelling savor to God. And, I think, we may be bold to assert, that in all those Scriptures of the Old Testament, wherein we find mention of a sweet-smelling Sacrifice offered to God, it must be understood of Christ, wrapped up under those terrene shadows. So Gen. 8.21. it's said, The Lord smelled a sweet savor, [or a savor of rest ] in Noah 's Sacrifice: Whereby God's 〈 in non-Latin alphabet 〉 , complacence, and satisfaction in the Sacrifice of his Son, typified by this of Noah, is expressed. For as men are recreated and refreshed by sweet-smelling savors; so is God, by the Sacrifice of his Son; because it is according to his own constitution. God had been greatly offended by the horrible fetor, or stinking ordure of sin, which had polluted the old World; ay but now, upon Noah 's offering up a Sacrifice, as a specimen of his faith in Christ, typified hereby, the great God is wonderfully recreated and refreshed; as men are by sweet-smelling savors. And it is remarquable, that Moses says not, that God smelled the savor of the Holocaust, or burnt offering, mentioned, v. 20. but a savor of rest, or complacence, arising from the Sacrifice of his Son, shadowed forth thereby. There are no Sacrifices, no good works or performances, though never so Evangelic, and refined, that are a sweet-smelling savor unto God, farther than they are perfumed by the Satisfaction, and Incense of Christ: neither would Christ's satisfaction have been a sweet savor unto God, had it not been regulated by, and commensurate to the Divine constitution. By all this it appears, of what absolute necessity it is, that the friends of Christ, in their election of him for himself, have a particular eye and regard, unto God the Father's Designation and appointment of him. Has God the Father constituted, or made Christ a second Adam, a public Representative, or commun person? Oh then! how cheerfully should his friends elect him as such? Is the world to come, the Kingdom of Grace, by God the Father put in subjection to his Son, and to him alone, in opposition to all other Mediators, whether Saints, or Angels, or our own self-sufficiences? Shall not his friends then voluntarily and freely resign up their souls, their persons, their Al to his trust, and Disposement? Again, has God the Father put so many Seals on Christ, to assure his friends, that he is the chief corner stone, chosen of God, and precious, as 1 Pet. 2.4? How readily then ought they to set their seal of faith to Christ, to embrace and choose him, as thus chosen of God, and build their souls upon him? Lastly, was Christ, Heb. 3.2. Act. 2.36. Made, i. e. constituted, dignified, adorned, and glorified, by God the Father, with that glorious Title of Honor, and Office of Being Mediator between God and Men? Oh then! how should the friends of Christ, by their solemn consideration, and acceptation of him, as offered and delivered to them by God the Father, exalt and honor him as their constituted, Crowned Lord? Was not this the very design of God the Father, in committing all judgment and power to the Son, that all should honor the Son, even as they honor the Father, Joh. 5.22, 23. But hath committed all judgment to the Son: That all men should honor the Son, even as they honor the Father: i.e. Christ, by the Designement, and Appointment of God the Father, has received an absolute Dominion and Soveraintie over all creatures, men and Angels, &c. that all men should honor him, with the same honor with which they honor the Father. Now Christ is thus honored; (1.) By cheerful acceptation of him as our constituted Mediator. (2.) By lively, and daily Admiration of those Divine excellences that dwell in him: The more we admire the incomparable perfections of Christ, the more we honor him. (3.) By raised spiritual Affections towards him: We honor them most whom we love best. (4.) By Divine Adoration of him. Al Divine honor implies Adoration: and the more we adore Christ, the more we honor him. (5.) By Divine subjection to his will. Obedience to the will of our Superiors, is a great part of that honor we owe unto them. (6.) By Divine Satisfaction in Christ, as our choicest good. Heart-satisfaction in Christ as our best good, is the highest honor we can give unto him. (7.) By Divine Imitation: We honor them greatly, whose virtues we imitate. Thus the friends of Christ must honor him, as their constituted Mediator. But alas! how greatly defective are, even the friends of Christ, in their election of, and honor given to him, in regard of this Divine constitution, Dignity, and Office, vouchsafed to Christ, by God the Father? Certainly much of the Beauty and Glory of Christ, as Mediator, does, not only spring from, but also consist in God the Father's Commission, or Facultie, conferred on him. As the Dignity and Glory of an Ambassador consists more in his Commission, and Autoritie vouchsafed by his Prince, than in his Pomp and Retinue: So a great part of the Dignity and Glory of Christ, as Mediator, consists in the Commission and Autoritie, which is vouchsafed him by God the Father: and the more the friends of Christ, eye and regard this Divine Designement, and Appointment of God the Father, the more they elect him for himself, and the better friends they make. Yea, by such a clear, spiritual, deep, fixed contemplation, and consideration of Christ, under this glorious Constitution and Designation of God the Father, the friends of Christ not only exalt and honor him most, but also most promote their own Interest, Grace, Liberty, Dignity, peace, and Joy, as we have shewn in the foregoing Chapter.