The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 9 – Chapter 10
CHAP. IX. This Doctrine of Friendſhip with Chriſt improved in order to Heart-examens, Exhortations, and Directions touching ſincere cloſure with a Chriſt as our friend.
SECT. 1. Motives, and Rules for the examining of our ſelves, whether we are ſincere, or Hypocritick friends of Chriſt.
Ʋſe 4. Uſe 4 4.Of Examination. THis ſubject of Amitie with Chriſt, as before Explicated, may be uſefully improved, in order to Heart-examens, and a more complete Judgement of our Chriſtian ſtate. Is there ſo much required to the conſtitution of a ſincere Amitie with Chriſt? Are there ſo many, who by their profeſſion, ſeem good friends of Chriſt, but yet, in their Affection, are real enemies to him? Wil ſo much of that, which now paſſeth for Friendſhip with Chriſt, be one day found to be no better than enmitie againſt him? And is it ſo ſinful, ſo fooliſh, ſo dangerous a thing, for any to delude themſelves with falſe Ideas, Pictures, and Shadows, of Amitie with Chriſt? O then! how greatly doth it concerne us al, to examine narrowly every vein of our friendſhip with Chriſt? Are we not told in the Sacred Writ, that few are ſaved; yea, that the Righteous ſhal ſcarcely be ſaved? Doth it not then much concerne us, to take al the heed that may be, that we be not left out of that ſmal number? Oh! how ſad is it to have any fundamental error; yea, any looſe pin, in this great work of friendſhip with Chriſt? And the more effectually to provoke our ſpirits,Motives to examine our friendſhip with Chriſt. to a more thorough Inquiſition into, and examination of our Friendſhip with Chriſt; Conſider,
1.1. From the Difficulties that attend it. How many difficulties attend a true and ſacred. Friendſhip with Chriſt. Is it not extreme difficult to part with right eyes, and hands, beloved Idols, and darling luſts, which are profeſſed enemies to Chriſt? Is it not very hard to offer violence to corrupt Nature; to diſloge ſin, and ſelf from the Bent of the heart, that ſo Chriſt may loge, and inhabit there? O! how difficult, yea impoſſible, without omnipotent Grace, is it to win an inch of ground on ſelf-wiſdome, ſelf-wil, ſelf-humor, ſelf-ſtrength, and ſelf-righteouſnes? What a painful death is it to die to that adulterous, curſed Idol Self, that ſo we may live to Chriſt? Whoever overcame ſin and ſelf, without a world of Difficulties? And how can we ever hope for friendſhip with Chriſt, til we have our hearts rent from theſe his profeſſed enemies? It is an eaſy matter to become a falſe, bypocritick friend of Chriſt; but O! how hard is it to be really ſuch? there is no great pain, or difficultie in attaining to a Name, and profeſſion of Friendſhip with Chriſt; but what a world of pain, and labor is there required, to obtain the Thing it ſelf? He that is not ſenſible of the difficulties, it's a black ſigne, he knows not what the thing it ſelf means. Now then, if it be ſo difficult a thing to arrive unto a ſincere Amitie with Chriſt, doth it not greatly concerne us al, to examine wel, whether that which we profeſſe, be of the right make? Doth not the difficultie of gaining real friendſhip with Chriſt, lay an eſſential obligation on al Profeſſors, to make a narrow Scrutinie, and Inquiſition into their hearts, touching the ſinceritie of that which they profeſſe? 2 Cor. 13.5. know ye not, that Chriſt is in you, except ye be Reprobates?
2.2. From the facilitie of being miſtaken about the truth of our friendſhip with Chriſt. Conſider, how eaſie a thing it is to be miſtaken in our perfuaſions, about the ſinceritie of our friendſhip with Chriſt. As the thing it ſelf is moſt difficult, ſo our miſtake about the truth of it, is moſt eaſie. Though the diſtance 'twixt true Amitie with Chriſt, and falſe be vaſt, and in a ſenſe infinite, yet the latter doth ſo much reſſemble the former, as that it is very eaſy to miſtake therein. Alas! how much watered braſſe is there, that paſſeth for pure gold? How many Idol-Chriſts are there, which paſſe for the true Chriſt? Is there not much baſtard ſpurious knowlege, that paſſeth for true ſaving light? Are there not many adulterous, whoriſh Affections, which paſſe for true conjugal Affections to Chriſt? How fearfully are thouſands of awakened Profeſſors, deluded with the ſhadow, or dream of friendſhip with Chriſt, when as they are indeed, at heart, real enemies to him? Have we not cauſe then to ſift our hearts to the very bran, to ſhake our ſelves out of our ſelves, and to demand of our ſelves ſuch queſtions as theſe: What a…t thou, as to Friendſhip with Chriſt? How doth thy ſoul ſtand diſpoſed, and framed towards him? It's true, thou haſt profeſſed long, and much Amitie to him; ay but doeſt thou really, and ſtrongly intend what thou pretendeſt to be? Thou doeſt pretend to give him thy heart; but is there no Image of Jelouſie, no darling luſt loged there, in the room of Chriſt? Thou haſt arrived to ſome partial, ſuperficial conformitie unto Chriſt, but yet is there not an inward Difformitie and diſagreement from him? Oh! how much ſhould this veriſimilitude, or Reſſemblance betwixt counterfeit and ſincere friendſhip with Chriſt, awaken and excite our ſpirits, to a ſerious and accurate ſcrutinie into our own hearts, and ſtates, as to this particular?
3.3. From the danger of miſtakes herein. Conſider, how dangerous a miſtake about our friendſhip with Chriſt is. Is not, friendſhip with Chriſt the moſt fundamental part of Chriſtianitie? Is not then the leaſt error, or flaw herein fundamental? Of what uſe is a falſe perſuaſion of true friendſhip with Chriſt, but to make you ſteal quietly to Hel, in a ſweet ſleep, or golden dream of carnal ſecuritie? For what ſerves the Name, and Notion of a friend, without the thing, but to make thee a more cunning, and effectual enemie to Chriſt, and thine own ſoul? Alas! Alas! a Name is but a Name, or ſhadow of a thing: and unleſſe thou haſt the Thing it ſelf, the Name of being a friend to Chriſt, wil but ſerve, as a vizard, or diſguiſe, to concele a rotten heart, and ſink thee deeper into the Abyſſe of ſin and miſerie. Doth it not then nearly concerne us al, to examine thoroughly what our friendſhip with Chriſt is? O that the profeſſed friends of Chriſt would be very ſerious, and punctual in this particular; and never deſiſt, til they have brought this grand Queſtion, or rather Controverſie, to ſome Head and Concluſion, of this, or the like import: Am I, or am I not a real friend of Chriſt? Have, I elected him for himſelf, or have I not? Is mine heart ſtrongly bent for him, or is it not?
Now to come to a ful Reſolution of this Queſtion,Diſtinctive Characters of Chriſt's falſe and true friends. I ſhal lay down ſome criterial notes, or diſtinctive Characters of Chriſt's falſe, and real friends.
1.1 In point of Eſſimation. The true friend of Chriſt eſtimes nothing worſe than ſin, and nothing better than Chriſt, and friendſhip with him: he fears and feels no worſe Hel than ſin, that deprives him of Chriſt; he hopes for, and deſires no better Heaven, than Chriſt, and the Injoyment of him, Pſal. 73.25. whom have I in Heaven but thee, &c. Chriſt's Preſence makes up his Heaven, and Chriſt's Abſence makes up his Hel. But now is it thus with the falſe friend of Chriſt? Hath he not ſome thing better than Chriſt, and ſomething worſe than ſin? Do not ſome, notwithſtanding al their pretenſions to Amitie with Chriſt, ſecretly prefer ſome Idol-lover before Chriſt? Are not ſome, who affect the name of friends to Chriſt, great Admirers, and Adorers of ſome beloved ſin, which is Chriſt's worſt enemie? Doth not every falſe friend of Chriſt prefer his own quiet, peace, and contentement before Chriſt, and the Injoyment of him? Have not the moſt refined Hypocrites, and falſe friends of Chriſt, ſomething more ſweet than Chriſt, namely their own eaſe; and ſomething more bitter than ſin, to wit the torment of Conſcience? It's true, the falſe friend of Chriſt may, at times, eſpecially when under the heats of Conſcience, have a Judgement of Conviction againſt ſin, as burning and tormenting his Conſcience; ay but al this while, has he not a ſecret Judgement of Approbation for ſin, as it brings contentement, and ſatisfaction to his heart? Doth not his heart ſecretly approve of it as ſweet and delicious, while his Conſcience diſallows, and diſowns it as ſcalding, and tormenting.
2.…. As to aver…ion from ſin. The ſincere friend of Chriſt has his heart greatly broken for, as alſo broken off from ſin, as ſin. 1. As to Heartbreakings for ſin.(1.) His heart is greatly broken for ſin as ſin: he is deeply wounded for ſin, not only becauſe it gives a wound to his peace, but alſo becauſe it wounds the Law, Honor, and Name of his Lord. He is grieved not only for the evil of Paſſion or ſuffering, that follows on ſin, but alſo for the evil of Action or doing, that lies wrapt up in the nature of ſin: The breach which is made on the Divine Law by his ſin, is as much, yea, much more a burden to the friend of Chriſt; than the breach that is made on his particular peace: So David, Pſal. 51.4. Againſt thee, thee only have I ſinned. The ſenſe of his loſſe, in loſing Chriſt's favor, by reaſon of his ſin, is more to him, than the ſenſe of pain: yea, he feels the greateſt ſting, and pain in the loſſe of God. But is it thus with a falſe friend of Chriſt? It's true, he is much afflicted for ſin; but why? Is it becauſe it offendeth and afflicteth Chriſt? no; but becauſe it offends and afflicts his own Conſcience. It is not the evil of doing, but the evil of ſuffering he grieves, and mournes under: he is diſpleaſed with ſin, not becauſe it diſpleaſeth God, but becauſe it diſpleaſeth ſelf.
(2.)2. As to the Hearts being broken off from ſin. The ſincere friend of Chriſt has his heart broken off from ſin: not only his Judgement, but alſo the bent of his heart is turned againſt ſin: his Affections are not only bowed, but broken off from ſin: he prefers libertie from ſin, before licence to ſin: he had much rather be ſtript naked of ſin, than be indulged in it. He maintains a daily war againſt ſin, and hates it, even while he is led captive by it, Pſal. 97.10. Yea, he hates that ſin moſt, which is moſt delicious, pleaſing, uſeful, and agreable to corrupt Nature. But is it thus with the falſe friend of Chriſt? Doth he not ſtil retain a prevailing love to ſin, even when that light, which is in conſcience, conflicts moſt againſt it? hath not his heart a ſecret hankering after ſin, even when he makes moſt ſolemne vows, and covenants againſt it? Are not al his Convictions, Humiliations, Covenants, and conflicts againſt ſin, means greatly ſubſervient to its concelement, confirmation, and growth? Thus, while acts of ſin are ſuſpended, and ſome branches lopped off, its Soveraintie, and Dominion in the heart is more violent.
3.3. As to ſelf-demal & Chriſt-exaltation. The ſincere friend of Chriſt makes it his main ſtudie, and work to abaſe ſelf, and exalt Chriſt; but the falſe friend exalts ſelf, and abaſeth Chriſt, in al he undertakes. Firſt, the true friend of Chriſt makes it his buſines to denie himſelf, and exalt Chriſt, in al he doth. He would fain abandon, and abjure himſelf, that ſo he might more completely adhere, and cleave to Chriſt: He would be loſt in himſelf, that ſo he might be found of, and in Chriſt: He would be ſpoiled, and ſtript naked of al his own ſufficiences, that ſo he might be clothed with Chriſt's white raiment, Rev. 3.17. He deſires to be a fool in his own, and the World's eye, that ſo he may be wiſe in, and by Chriſt, 1 Cor. 3.18. He dares not, for a World, be his own flatterer; no, he accounts ſelf preſumtion, a ſelf-hel: he would be alwaies jelous, yea, deſpairing of himſelf, though he would never be jelous, or deſpairing of his Lord, Ezech. 13.10, 16. The knowlege of himſelf keeps him from pride; and the knowlege of Chriſt keeps him from Deſpair. For, not to know a man's ſelf, is the root of pride; and after a man hath known himſelf in his miſeries, not to know Chriſt in his Grace, is the root of deſpair, as a ſerious a Janſeniſt obſerves. Again,a Cyran Max. 28. He is very ready to diſpleaſe his own wil and humor, that ſo he may pleaſe his Lord's: He doth renunciate his own Righteouſnes, that ſo he may partake of Chriſt's, Philip. 3.8, 9. In ſhort, he would be poor in himſelf, that he might be rich in Chriſt; weak in himſelf, that he might be ſtrong in Chriſt; dead in himſelf, that he might live in Chriſt, Gal. 2.20. Nothing in himſelf, that he might be al things in Chriſt, Gal. 6.3. Thus he abaſeth ſelf, and exalts Chriſt. But is it thus with the falſe friend of Chriſt? Doth he not, in al undertakements, exalt himſelf, and abaſe Chriſt? Is not ſelf the great Idol, before which al the Faculties of his ſoul do bow? Doth not that great Diana ſelf rule al, and Chriſt ſtand by as a mere inſignificant Cipher? Is not ſelf-wiſdome advanced in the room of Chriſt's wiſdome? Doth not ſelf-wil give laws, yea check, to the wil of Chriſt? Is not ſelf love the great Bel, and Dragon, that devoureth al love to Chriſt? Yea, doth he not Husband, and Improve al Divine Illuminations, Aſſiſtances, Quickenings, Conſolations, and other gracious Talents for the Intereſt of Idol-ſelf? It's true, he doth, at times, denie himſelf in ſome things, but is it not that he may the more effectually promote himſelf in other things? Is not the Bent of his heart moſt inſeparably clung to Idol-ſelf, even when, in his profeſſion, he ſeems moſt reſolvedly turned againſt it? Doth he not ſeemingly abaſe his externe, and carnal ſelf, that ſo he may the more effectually exalt his Interne, and ſpiritual ſelf? Or, if he doth ariſe to ſuch a meſure of evangelick ſelf-denial, as ſeemingly to denie his own ſelf-Righteouſnes, and ſelf-ſufficience; yet is it not al in Hypocriſie, that ſo he may more really, and ſlily advance the ſame? Yea, doth not al his pretended ſelf-denial ſerve only to ſtrengthen, hide, and promote inward luſts? Such a mere lie is al his ſeeming ſelf-denial: ſo greatly doth he ſeek himſelf, even when he moſt denies himſelf. So much is Chriſt abaſed by him, even when he ſeems the moſt to exalt him.
4.4. As to the Law of God. The true friend of Chriſt is dead to the Law, but Maried to Chriſt: He expects not life by Doing, but by Believing: It's true, he is alive to the Law, as it is an evangelick Rule of the Divine Life; but he is dead to it as a Covenant, Rom. 7.4. He has an intimate Ʋnion with, Love for, Delight in Chriſt's Royal Law of Libertie, as it is an exact Idea, and Image of the Divine Nature; but yet he abandons, and abjures the Moral Law, as a covenant of works. Yea, the very Faults, and Aberrations from the Law, which a true friend of Chriſt is obnoxious to, do, in the end, make him more in love with it, and obedient to it as a rule. Whereas on the contrarie, his love and obedience to the Law as a Rule, doth indeed alienate his heart the more from it as a Covenant. And the formal reaſon of both theſe contrarie regards, and affections, is one and the ſame; namely, love to, and dependence on Chriſt; which under his failures and defects, make him more humble, dependent, and watchful; and under his performances, to the Law, more thankful, affectionate, and regardful to Chriſt. But now the falſe friend of Chriſt, notwithſtanding al his pretenſions to Chriſt, he ſtil remains dead to him, and maried to the Law. It's true, he comes to Chriſt as a Mediator, but why is it? is it not to have a legal, or Evangelick Righteouſnes of his own, to depend on? Doth he not performe al his duties in obedience to the Law, as his Husband, thereby to quiet Conſcience? Is it not his grand deſigne to exalt the Law as a Covenant of works? Doth he not deſire Grace more to pay his debts to the Law, than to walk with, or injoy Chriſt? Is it not greater joy, and ſatisfaction to him, to content and ſatisfie the Law, than to content, and ſatisfie Chriſt? Doth he not make it his work and buſines, to bring forth fruit to the Law, rather than to bring forth fruit to Chriſt, Rom. 7.4? Theſe are black characters of being Maried to the Law.
5.5. As to Crucifixion to the World. The genuine friend of Chriſt makes Chriſt alone his friend, but the world Chriſt's, and his own ſervant. He makes the world the object, not of his Fruition, but Ʋſe only: nothing but God in Chriſt is the matter of his conjugal Amitie, Fruition, and ſatisfaction. So long as he can injoy Chriſt, he accounts that he wants nothing, i. e. no eſſential part of his Beatitude, albeit he lies under the Deprivement of Al things: and ſo on the contrarie, although he has a confluence, and abundance of al things, yet he injoyes nothing but Chriſt, as the matter of his Felicitie. Thus it was with Paul, Phil. 4.12.Phil. 4.12. he knew how to abound in al his wants, and how to want, in al his Abundance. he had got the Art of contentation in the loſſe of al things; and of moderation in the injoyment, or uſe of them; becauſe he made Chriſt alone his friend, and the world a ſervant to Chriſt, and himſelf.
But is it thus with the falſe friend of Chriſt? Doth he indeed make Chriſt alone his Friend, and the world his ſervant? Doth he not rather make Chriſt his Servant, and the world alone his friend? Are not al his Thoughts, Studies, Affections, and Labors, laid out chiefly on the World? Doth he not make ſome lower inferior good, the chief object and matter of his Fruition, Complacence, and Satisfaction; and Chriſt only a matter of uſe, or means ſubſvervient to his Idol-good? Hence, is he not altogether a ſtranger to that great Evangelick Myſterie, of abounding in al his wants, and of wanting in al his abundance? When the World ſmiles on him, with the Affluence of al things, doth not his heart adhere unto, and commit adulterie with it? And if the world frown upon him, is not his heart ful of murmurs, ſtormes, and vexatious Anxieties? Such an Adulterous, Whoriſh heart has every falſe friend of Chriſt, as he is deſcribed to the life, Jam. 4.4.
6.6. As to the election of a whole Chriſt, with a whole heart. A ſincere friend of Chriſt takes a whole Chriſt, with the whole heart. He Elects not only the Crown, but alſo the Croſſe; the yoke as wel as the wages; the work as wel as the reward of Chriſt. And as he embraceth a whole Chriſt, ſo alſo with a whole heart, Pſal. 119.2. i.e. the Pondus, weight, Bent, or moſt prevalent Inclination of his heart, is towards Chriſt. It's true, he has ſome Wil, and at times a Luſt for inferior goods; ay but yet he has a ſtronger Wil, and Bent for Chriſt: he is, in a remiſſe degree unwilling, but in an Intenſe degree willing to be Chriſt's. But is it thus with the falſe friend of Chriſt? Doth he, indeed, take an whole Chriſt? or doth he not rather pick and chuſe out that of Chriſt, which beſt ſerves his turne. It's true, the notion of a Savior is ſweet to his wounded Conſcience; ay but is not the notion of a Lord bitter to his rebellious heart? A view of Chriſt's Crown is pleaſing; but is not the contemplation of his Croſſe, ſad, and terrible to him? Again, as he takes a divided falſe Chriſt; ſo is it not with a divided falſe heart? He is in ſome degree willing to be Chriſt's; but is he not in a greater degree unwilling? He has a faint, languiſhing, ſuperficial wil for Chriſt; but hath he not a far firmer, deeper, and more violent wil for Idol friends? ſo greatly is his heart divided, Jerem. 3.10. Judah hath not turned to me with her whole heart. A divided Chriſt, or heart, makes a falſe friend.
7.7. As to cloſures with Chriſt's perſon for himſelf. A ſincere friend of Chriſt cloſeth with the perſon of Chriſt, and that for himſelf: He comes to Chriſt, not only for ſ…me good things from him, but for thoſe good things in him. It's true, he loves the Gifts of Chriſt wel, ay but he loves the Giver better: yea, he loves the Gifts, for the Giver's ſake. He comes not to Chriſt merely as a beggar to a rich man's door; as a Client to his Lawyer; as a ſick woman to her Phyſician, only to ſerve a turne, and away again; but he comes to Chriſt as a ſick woman to her Husband, and friend, who is both able, and willing to cure her of her maladies, and alſo to ſatisfie her with himſelf. It's true, that which firſt inclines the friends of Chriſt to come unto him, is the ſenſe of their need; ay but they know there is no way to have thoſe needs ſupplied, but ay a cloſure with his perſon: and after ſome familiar converſation with him, they then find, by ſweet experience, that al their needs are ſupplied in the fruition of Chriſt for himſelf: they at firſt ſeek, and injoy Chriſt for themſelves; but afterwards they ſeek and injoy themſelves in Chriſt. They know that he that hath the Son, hath life, 1 Joh. 5.12. and therefore they ſeek not for life, diſtinct from Chriſt, but for Chriſt himſelf as the ſupreme Fountain, and adequate object, or matter of their life.
But is it thus with the falſe friend of Chriſt? It's true he loves the gifts of Chriſt; but doth he not hate the Giver? He affects the bracelets, and love-tokens ſent by Chriſt; but doth he not diſlike the perſon of Chriſt? He comes to Chriſt to ſatisfie and eaſe his douting, troubled Conſcience; but doth he not go to beloved Idols, and Luſts to ſatisfie and eaſe his heart? At beſt, doth he not come to Chriſt only as a forlorne bankrupt to a bountiful Benefactor, merely to gain ſomewhat, whereby to pay his debts to the Law? He would gladly receive life and Benefits from Chriſt; but doth he not ſtil remain an enemie to Chriſt? Is he not altogether ignorant of, and a ſtranger to thoſe ſurpaſſing excellences, thoſe ſuper-eminent heart-raviſhing Beauties and Divine Suavities that are in Chriſt? Is not this the great wound and plague of every falſe friend of Chriſt, that he comes to him for life, or ſome inferior good, but yet conſiders not, neither regards that life, and good that is in Chriſt himſelf? How many falſe friends of Chriſt are there, who cloſe with him rather as the way to a temporal, and carnal happines, than to an eternal, and ſpiritual Life? And as for ſuch of them, who take Chriſt as the way to ſpiritual life, is not this their main plague-ſore, that they come to Chriſt for life diſtinct from himſelf, and conſider not that he himſelf is, not only the efficient, but alſo the chief object of their life?
Now then, there being ſuch a vaſt difference between the true and falſe friends of Chriſt, doth it not greatly concerne us al to be much in ſuch heart-examens to trie our ſelves by theſe, or ſuch like criterial notes, whether we are in the number of one, or t'other ſort? O that al, who pretend to Amitie with Chriſt, would be faithful to their own ſouls, and Intereſt in this point! What a dreadful curſe is this, which remains on the falſe friends of Chriſt, that that they put Darknes for light, evil for good, falſe for true friendſhip.
SECT. 2. Exhortations to ſuch as are apparent enemies, or feigned friends of Chriſt, to become real friends to him.
WE have practically improved this Theme of Amitie with Chriſt, Ʋſe 4 in order to the conviction of apparent enemies, or falſe friends of Chriſt: It remains, that we now improve the ſame by Exhortations, and Directions unto ſuch, for a real cloſure with Chriſt, as their friend. We ſhal begin with the exhortative part,Exhortations to a complete election of Chriſt as our friend. and endeavor to evince, what eſſential Obligations; what grounded, and binding Reaſons, or Motives, every Rational creature lies under, for the minding, and ſeeking after Amitie with Chriſt. The Reaſons, or Motives, which may be urged, for the enforcement of this Exhortation, are very weightie, preſſing, and binding; and that whether we conſider the Object, Subject, Nature, or Effects of this Divine Amitie with Chriſt.
1.Mot. 1. From the excellences of Chriſt. One great Head of Motives, to preſſe apparent enemies, or falſe friends of Chriſt, to a thorough cloſure with him, as their friend, may be taken from the perfection of the object, Chriſt and his Excellences, both Relative, 1. Relative.and Abſolute. (1.) Let us conſider the Relative excellences of Chriſt, as Mediator, and ſee what Argument they afford, to perſuade us, to a complete election of him, as our beſt friend. Is not the notion of a Savior, and Mediator, very ſweet, and pleaſing to condemned Captives? Are not al ambitious of their Prince's Favor, and Amitie? Doth any thing ſo much captivate the heart of a Malefactor, as the Smiles, and gracious Aſpects of his Judge? And ſhal not then the gracious Invitations, and offers of Reconcilement from the Lord of Glorie, the great Mediator, and Judge of ſinners, captivate their hearts to him? Are there not hidden Treaſures of life, and Grace in Chriſt? Is he not a boundleſſe, bottomleſſe Ocean of merciemercy? Oh! What incomparable ſweetneſſes; what heart-raviſhing Beauties; What tranſcendent excellences are there in Chriſt, the Mediator? Alas! is it not ſtrange, that ſuch an Husband, ſuch a Friend, ſuch a Fountain of life, as Chriſt is, ſhould find ſo little ſhare in our hearts, and friendſhip? Oh that ever Chriſt ſhould be ſo large-hearted towards poor ſinful us, and that we ſhould be ſo narrow-hearted towards him! O come, come gaze on, admire, adore, eſpouſe, and cleave to this great Mediator.
(2.)2. Abſolute. Chriſt is moſt eligible for himſelf, if we conſider him in his Abſolute excellences. Is not Chriſt, God bleſſed for evermore; and ſo the firſt Principle, and Laſt end of our Beings? And can there be any thing more agreable to a rational Being, ſuch as man is, than firme Adheſion to, and Frution of his firſt principle, and Laſt end. aTunc Effectus maxime perfectus eſt, quando in ſuun redit principium: Redeunt autem ad ſuum principium ſingulae creaturae, in quantum ſui principii ſimilitudinem gerunt. Aquinas contr. Gent. l. 5. c. 46.Is it not the ultimate perfection of a rational creature, to returne unto his firſt Principle, and Laſt end? And wherein conſiſts this returne to our firſt Principle and Laſt end, but in Aſſimilation to, and election of Chriſt, God-man, for our friend? Can human Felicitie be formed out of any thing beneath God in Chriſt? Doth any inferior good ſuit with that moſt noble part of man, his Soul? Doth not the ſupreme perfection of man conſiſt in its union to, and communion with ſomewhat ſuperior, yea, infinitely ſuperior to himſelf? And what is there thus ſuperior to man, but God in Chriſt? What can quiet and ſatisfie the clamorous deſires of an wide-mouthed ſoul, but ſomewhat that is Good of it ſelf, which needs no moderation in the enjoyment thereof? But is there any thing beſides God in Chriſt, that is [bonum per ſe] Good of it ſelf? Are not al inferior goods, good only in order ſo ſome higher good? and do they not hence require moderation in the uſe of them? But doth friendſhip with, or the enjoyment of God in Chriſt admit of any moderation? Can we excede here? Need we any meſures, or bounds to the fruition of that, which is the moſt ſolid, and ſubſtantial Good; a good moſt uniforme, pure, and without the leaſt commixture; a good moſt Neceſſarie, and Abſolute; a good moſt Comprehenſiue, and Self-ſufficient; a good moſt diffuſive, and communicative; yea the ſupreme, and beſt Idea of al good? And is not Chriſt al this? Doth not then this moſt Infinite, Soverain, Ʋniverſal, and beſt Good, beſt deſerve our choiceſt Frindſhip? O then, why are men ſuch ſtrangers to Chriſt!
2. Another Head of Motives,Mot. 2. From the condition of the ſoul. which ſhould provoke, both open enemies, and falſe friends of Chriſt, to a thorough-out cloſure with him, as their friend, is taken from the condition of their Souls. 1. Its Origine.(1.)aThis Divine Origine of the ſoul was by ſome Judaick Tradition, wel known to the Pagan Philoſophers; Whence Plato cals the ſoul foreign, a Divine particle of God, and foreign, the Divine Nature: And Ariſtotle cals it, foreign, moſt akin to the Gods. Of which ſee Court of the Gentiles, P. 1. B 3. C. 4. S. 4. Is not thy ſoul of a celeſtial origine? Was it not Inſpired, and Infuſed immediately by God, as Gen. 2.7? Is it not thence termed the Off-ſpring of God, Act. 17.28. i.e. of al this inferior World moſt akin to God? Is it not then a diſgrace, and Reproche. for Human Nature, to contract friendſhip with any but God in Chriſt? Hath the ſoul ſuch a phyſick or natural cognation with God? Is it not then a monſtrous, prodigious curſe, that it ſhould prefer friendſhip with Idol-friends, compoſed of clay, before Amitie with the great God, from whom it deſcended, and with whom it hath ſuch a natural, though not moral, Reſſemblance? Oh! What an infinite Diſparagement, and Diſhonor is this for Human Nature, to enter into a ſtrict Amitie with ſenſible Inferior Goods; and to reject, or neglect friendſhip with its Creator, who gave it Being, and ſtil continues to be its moſt Laudable, Honorable, and Happy Being; that to which it is moſt akin?
(2.)2. Its Nature. Conſider the Nature of thy ſoul. Is it not Immaterial, Spiritual, and ſimple? And can any other Good, but God in Chriſt, feed, and nouriſh a ſpiritual Nature? Is there any proportion, or ſuitablenes between carnal objects, and an Immaterial facultie? Is it not an abſurd, incongruous, ignoble thing, for ſuch a ſimple, ſublime, and elevated Spirit as the human ſoul is, to mingle with a dirtie, polluting world, and mean while neglect Chriſt, who is ſuch a ſpiritual, noble good? dQuanto forma eſt nobilior, tanto in ſuo eſſe ſemper excedit materiam. Unde forma cujus operatio excedit conditionem materiae & ipſa ſecundum dignitatem ſui eſſe, ſuperexcedit materiam. Aquinas contra Gent. l. 2. c. 68.By how much the more noble any Forme is, by ſo much the more predominant it is over the matter: and by how much the more it is predominant over the matter, by ſo much the more muſt its operation excede, and ſurpaſſe the condition of the matter. This demonſtrates the immaterial, ſpiritual condition of the human ſoul; its excellence, and preference beyond al material beings; and how much it is debaſed, and diſgraced by mingling with material, ſenſible good, or any thing inferior to God in Chriſt. Farther, the Immaterialitie of the ſoul may be demonſtrated from its Indiviſibilitie, Intellectualitie, Reflexibilitie, Activitie, and ſeparate ſtate. Al which ſufficiently demonſtrate, that nothing but God in Chriſt is an object adequate, and commenſurate to the ſoul.
(3.)3. Its Capacitie. Remember of what an Infinite Capacitie thy ſoul is.eQuanto potentia eſt altior tanto respicit objectun univerſalius. Aquin. Has it not a vaſt Intellect, or Apprehenſive Facultie, radically apt, were it but morally diſpoſed, to take in the Glorious Ideas of God, the firſt Truth, and Beautie? Is it not alſo inveſted with a boundleſſe wil and Infinite Deſires, which can never be terminated, or ſatisfied, but by the Fruition of God in Chriſt, the beſt Good? Is there not in every Creature an Appetite of Ʋnion, and Communion with its choiceſt good, and beſt friend? How then comes it to paſſe, that the wil of man ſhould be ſo averſe from union, and friendſhip with Chriſt?
(4.)4. Its Activitie. Conſider, the Activitie of thy ſoul. As it is a ſpirit of an Infinite capacitie, ſo alſo of an unwearied Activitie, and therefore muſt have ſome friend for continual converſation with al. For, by how much the more ſimple and noble any Forme is, by ſo much the more vigorous and active it is. Now the human ſoul being the moſt ſimple and noble of al inferior formes, it muſt needs alſo be the moſt active. Thus much thefPlato, Phaedr. fol. 246. poor blind Philoſopher could by his midnight Philoſophie diſcover: whence he attributes to the ſoul, 'Wings, or a winged Chariot, whereby ſhe purſues after the ſupreme Beautie or Firſt Truth, and never finds Reſt, or Satiſfaction, til ſhe come to the contemplation thereof.' Such is the ſoul's Activitie. And is it not much better to ſpend the vigor and Activitie of thy ſoul on Chriſt, the beſt friend that ever was, than on Idol-friends? Is it not a great degradation, debaſement, and defilement to human Nature, to ſpend its Activitie, in converſation with ſenſible goods, which are ſo far beneath it, but neglect friendſhip, and communion with Chriſt? Oh! what vexation, ſhame, torment, and bondage follows ſuch an adulterous heart?
(5.)5. Its Immotarlitie. Remember thy ſoul is is anePlato makes the ſoul to be as God, incompoſite, incorruptible, and immortal: whence being diſloged from the bodie, he ſaith, it roturnes, foreign, to God, that original Idea to whom it is akin, Plato, Phaedo fol. 55, 56. Immortal Spirit; and therefore muſt ſubſiſt when thy bodie is loged in the Grave, and al the Beautie, Glorie, and Sweets of this eye-pleaſing world, burnt to a black cole, or reduced to its primitive Nothing. And what wilt thou do when thy ſoul is diſloged from thy bodie, and ſtript maked of al thoſe Idol-friends, to which it is now chained? Doeſt thou now prefer friendſhip with this whoriſh world, before Amitie with Chriſt? Ay, but what wilt thou ſay, or think, when al theſe Idol-Gods are rent from thee? What wilt thou do for a friend to al Eternitie, for thine Immortal ſoul, if thou make not Chriſt thy friend? Perhaps thou can't now, as thou conceiteſt, live wel enough without Chriſt, and friendſhip with him: But is there not a time coming, when Time, and the friend, of Time ſhal be no more? What wil thine Immortal ſoul do for a friend then, if Chriſt be not thy friend? But on the contrarie, if thou make Chriſt thy friend now, he wil be ſo unto al Eternitie. fAni…a eſt creata in corfinio ae…rnitatis & temporis: nam actio ejus ſecundum quam con…ngitur ſuperioribus quae ſunt ſupra tempus, aetern…atem participat, &c. Aquin. contr. Gent. l. 3. c. 61.Yea, by adhering unto Chriſt, who is an eternal good, thy ſoul wil participate in its meſure, of Eternitie it ſelf. For an act is ſpecified by its object: wherefore the ſoul ſou'ls action, whereby it is conjoined with Chriſt, an Eternal Object, doth, in a ſort, partake of his Eternitie; as thoſe acts, whereby the ſoul adheres to temporal objects, are ſaid to be temporal. And oh! what invincible engagements doth this lay on thine immortal ſoul, to elect, and inviolably adhere to Chriſt; becauſe hereby it wil, in its meſure, participate of Eternitie it ſelf, and eternal enjoyments.
3. Another commun place of Arguments,Mot. 3. From the Nature of Amitie with Chriſt. to enforce this Exhortation, is taken from the genuine Idea, and Nature of Amitie with Chriſt. What is Friendſhip with Chriſt, but a Divine Confederation, Alligation, or binding of the Heart to God, by a ſolemne League and Covenant of Friendſhip? And can there be a greater Felicitie, than to have the ſoul bound, by an inviolable Covenant of Amitie, to the great Jehovah? What? Is it poſſible, that a rational Creature ſhould refuſe ſuch a ſweet, and Divine Obligation, as this of friendſhip with Chriſt? Are not theſe ſilken, and golden chains, whereby a rational ſoul is bound faſt to his chiefeſt good, more deſirable, than the Iron chains, whereby the heart is fetterd to ſenſibled good? Is there any loſſe, or pain to be feared by having the ſoul inſeparably glued, and knit to ſuch an excellent friend as Chriſt is? Is it not a ſweet, and delightſome death to die with longings for, and ſoul-ſatisfying converſation with Chriſt, our beſt friend? What is Hel, but ſeparation from Chriſt, Pſal. 73.27. and therefore what-greater Heaven may we expect, or deſire, than an Immutable, and Intimate union, and communion with Chriſt, as our beſt friend, Pſal. 73.28? Is it not ſtrange then, that Human Nature, indued with Judgement, and Wil, ſhould be ſo averſe to a Covenant of friendſhip with Chriſt? What? not adhere and cleave to Chriſt, who is ſo good a friend, yea ſometimes an only friend? Doth the ſoul receive any Dammage by entring into a ſtrict Amitie with Chriſt? Is it any ſhame, or diſgrace for Human Nature to be fettered, and chained to Chriſt, the Lord of Glorie? Wil any thing render thee more Happie, than the eternal Bleſſed Viſion, and fruition of the Deitie? And is not this Appendent to, yea formally contained in friendſhip with Chriſt?
4.Mot. 4. From the effects of friendſhip with Chriſt. Laſtly, To provoke our ſpirits to an entire Election of Chriſt as our friend, let us conſider a little the bleſſed Effects of ſuch an Election.1. Divine Life. (1.) Is not life a very eligible thing? Did not Satan ſpeak the truth, when he ſaid, Skin for skin, and al that a man hath for his life? And is not the life of the ſoul by ſo much the more deſirable, than the life of the bodie, by how much more excellent the ſoul is, than the bodie? Now, wherein conſiſts the life of the ſoul, but in friendſhip with Chriſt? As the life of the bodie, Conſiſts in its union with the ſoul; ſo doth not the life of the ſoul conſiſt in union with Chriſt, as its Friend? What is ſpiritual Death, but Diſunion from Chriſt? Can there be a more natural, uniforme, equal, permanent, excellent, noble and perfect life, than that which conſiſts in converſation with Chriſt, our choiceſt friend? Is not al other life, though never ſo ſeemingly ſplendid, and glorious, but a dream, and metaphor, of life; or rather a Shadow of death, if compared with this life? Yea, doth not this bring health out of ſicknes, life out of death, Heaven out of Hel?
(2.)2. Strength. Wherein conſiſts the Vigor and Strength of Human Nature, but in Election of, and Adheſion to Chriſt as our friend? Doth not al Infirmitie, and Imbecillitie of bodie ſpring from ſome diſ-union, obſtruction, or diſtance between the part and the whole? And do not al our Infirmities of ſoul ariſe from Diſ-union, or Diſtance from Chriſt, our Head? Is not the ſoul moſt firme and ſtrong, when it adhereth moſt firmely to Chriſt, its firſt principle?
(3.)3. Honor. What is true Nobilitie, Honor, and Dignitie, but Adheſion to, and participation of the Fountain of al Honors? Now, as the King is the Fountain of Honor in his Kingdome, ſo is not Chriſt the Fountain of Honor in his Kingdome? And can there be an higher piece of Honor among Subjects, than to be the King's Favorite, and friend; to have his eye, and ear, and power to command? And is not this Honor vouchſafed to al Chriſt's friends? Have they not his ear, yea, heart to command, as C. 6. S. 5.
(4.)4. Libertie. Wherein conſiſts the formal Idea of Divine Libertie, but in a Divine Amplitude or Enlargement of State, and Acts, ariſing from ſubjection to God, and the uſe of al other things in ſubordination to him? And is not this the immediate and eſſential product of Amitie with Chriſt, as before, C. 6. S. 5.
(5.)5. Riches. What are Riches, but the Affluence of many uſeful, and precious Goods? Now, if Chriſt be your friend, are not al things yours, 1 Cor. 3.22, 23? Yea, has not he an admirable facultie of Spiritualizing temporal mercies? Are not the very commun goods of his friends, ſugared, and watered with ſpecial favor; dipt in the bloud of the Son of God? And doth not this turne curſes into bleſſings, povertie into riches, ſalt croſſes into ſweet mercies? Whereas, to ſuch as are not friends of Chriſt, their beſt bleſſings are ſalted with the curſe of God. The ſweeteſt comforts want ſpirit and bloud, without Chriſt: but to ſuch as are his friends, there can be no want: an uncovered Tent, a ſtraw Bed, a Pillow of ſtone, an emtie Purſe, are great riches to ſuch. Yea; by electing Chriſt for thy friend, thou comeſt to ſhare in fountain-goodnes; and are not al things moſt pure, moſt ſweet, and moſt copious in their Fountain? Can he want any thing that is good, who enjoyes the Fountain of al? See C. 6. S. 5.
(6.)6. Peace. Wherein conſiſts true Peace, Joy, and comfort, but in a ſweet Harmonie, Ʋniformitie, Order, and Agreement of al parts? And whence ſprings this Harmonie, and Agreement in the ſoul, but from its firme Adherence to Chriſt as its friend?
(7.)7. Intereſt. What is the ſupreme Intereſt of a Rational Creature, but to uſe, and refer al inferior concernes to his Laſt end? And is not this alſo the Immediate, and proper Iſſue of Friendſhip with Chriſt? Do any more effectually promote their ſupreme Intereſt and Laſt end, than ſuch as Elect and adhere to Chriſt as their beſt Friend? Thus we ſee what Demonſtrative Arguments, Reaſons, and Motives there are, to induce, and provoke men unto a complete cloſure with Chriſt, as their friend. And oh! what a prodigious piece of folie is it after al this, for men to perſiſt in open enmitie againſt, or falſe friendſhip towards Chriſt?
SECT. 3. Directions for ſuch as are open enemies, or Hypocritick friends of Chriſt, to come to a cordial, and complete Friendſhip with him.
WE procede now to the ſecond part of this Uſe,Divections for attaining to a complete friendſhip with Chriſt. namely, the Directions for attaining unto a complete Amitie with Chriſt. Art thou firmely reſolved, or wel inclined to become a friend of Chriſt? But art thou indeed, and in good earneſt diſpoſed hereto? Then take the following Directions.
Firſt,In general, Lay a good Foundation. look wel to the Beginnings of thy friendſhip; be ſure thou lay a good Foundation. Take this for an Infallible, eternal Truth, The progreſſe, and perfection of your Amitie with Chriſt, wil be proportionable to its Foundation, and beginning. Wherefore a good Beginning is more than half your work: and, on the contrarie, a bad Beginning is worſe than none at al. Let thy Conſcience be never ſo deeply wounded by the Spirit of Bondage, yea, caſt down to Hel, under Deſpairing thoughts, and Helliſh Terrors; yet, if there be not a fiducial cloſing with Chriſt; thou wilt prove at beſt but a conquered Enemie, or ſlave, not a faithful friend of Chriſt. Again, Let thine Heart be lift up to Heaven, in ſpiritual Illuminations, and Raptures of Joy; yet if the inward Pondus, or Weight, i. e. the more prevalent Inclination, and Bent thereof, be not towards Chriſt, thou wilt remain but an Apparent Hypocritick friend, and real enemie of him. Laſtly, let thy Profeſſion, and Converſation be gilded over with never ſo many Splendid Titles, Artificial Formes, and Habits of legal Mortification, pretended Evangelick Sanctitie, Puritie, and Pietie ſeemingly Angelick; yet if thine Heart be not ſound, and ſincere, al thy Glorious Titles, and Formes of Godlines, and Friendſhip with Chriſt, are but begun in Hypocriſie, and wil unavoidably end in Apoſtaſie. Therefore thou ſeeſt how greatly it doth concerne thee, to look wel to the Foundations, and Beginnings of thine Amitie with Chriſt: For if it begin il, it can never end wel. Looſe worke, or any fundamental error in thy firſt Election of Chriſt, wil cauſe a crack in the whole Structure of thy friendſhip with him. If thou begin but a ſeeming, Hypocritick friend, thou wilt and a real, and open enemie of Chriſt. Oh then! of what infinite concernement is it, to uſe al manner of Caution, Circumſpection, and Diligence in laying a good Foundation, for a ſound and laſting friendſhip with Chriſt? O beware, beware, of falſe, ſuperficial, or rotten foundations! If thou wilt build a laſting Structure of Amitie with Chriſt, ſuch as may reach up to Heaven, thou muſt lay the Foundation almoſt as low as Hel: namely, thou muſt dig deep, not duplicate page duplicate page only into ſin, but alſo into ſelf; and never leave digging, til thou come to an holy and humble ſelf-deſpair; which is a kind of felt Hel, yet the Gate of Heaven, and friendſhip with Chriſt. For ſelf-deſpair is a door to Faith, and Hope in Chriſt. But we deſcend to particulars.
As in man's Bodie, there are two great and principal parts, the Head, which is the Fountain of Animal Spirits, and thence the ſeat of Senſe, and Judgement; as alſo the Heart, which is the Fountain of vital Spirits, and ſo the ſeat of Life and Affections: bThe life of Friendſhip conſiſts in Freedome tempered with Wiſdome and Faithfulnes. The main Foundations of Friendſhip with Chriſt. 1. A prudent Head.So in like manner in al Friendſhip there are two great principal parts, and Foundations, (1.) A prudent Head. (2.) A vital, loyal, or Faithful Heart. Now proportionable hereto, there are two main, and principal parts, and Foundations of our Amitie with Chriſt. (1.) A prudent, ſanctified Head, or Judgement. (2.) A vital, loyal, Faithful, or Honeſt Heart.
1. One principal part, and main Foundation of Amitie with Chriſt, conſiſts in a ſanctified prudent Head, or a wel-principled, awakened, and ſerious Judgement. As the Head is the top of the bodie, the ſeat of Animal Spirits, and therefore the Guide of a man; ſo ſpiritual Judgement is the Guide of a friend of Chriſt. Saving Light, and Sanctified Wiſdome is the very life, and Soul, not only of our firſt cloſures with Chriſt, but alſo of al the following parts of Chriſtianitie. And this is to me a great maxime in Divinitie, That according to the Nature, and meſure of our Light, and Judgement, touching Chriſt, and his concernes; ſuch wil be the Nature, and meſure of our Amitie with him. If our Light be, as Joh. 8.12. The light of life, i. e. a real, ſpiritual, clear, diſtinct, certain, feeling, and Active Light, or Judgement; then wil our Election of him as our friend, be ſingle, cordial, complete, and firme. So alſo as to the meſure, if our Light be intenſe, ſtrong, growing, and noon-tide; then wil our friendſhip with Chriſt be exceding warme, flouriſhing, glorious, and operative. Such an intimate Connexion is there between ſaving Light, or ſanctified Wiſdome, and friendſhip with Chriſt. But oh! how rare is it to meet with ſuch a ſanctified Head, ſuch a ſaving Light of Life, or Judgement? Are there not a world of ſeeming friends of Chriſt, who have their Heads ſtuffed, and cram'd with airy Notions, fine ſpun Ideas, or curious ſpeculations of Chriſt, and Evangelick Truths; who yet never had any one beam, or ſpark of this true Light of life, or ſanctified Judgement? A Sanctified prudent head. Which implies, 1. An Head wel principled with Habitual Notions of Chriſt.Wherefore it is neceſſary that we give the true character, the exact Idea, or Juſt meſure of this ſanctified, Prudent Head, which is ſo Fundamental to the conſtitution of a ſincere Amitie with Chriſt.
(1.) It muſt be an Head wel-principled, or indued with a ſtock of ſanctified, habitual Ideas, or Notions touching Chriſt, and his evangelick concernes; eſpecially ſuch as refer to friendſhip with him. This is eſſential, and fundamental to the conſtitution of a Divine Amitie with Chriſt. For if there be not a conſiderable meſure of Habitual Light, or Sanctified Evangelick Notions, touching Chriſt, his Excellences, Laws, and the Benefits we receive by him, how can the ſoul fal in love with him? Who ever judiciouſly loved that, whereof he never had any right Notion, or conception? In brief, if thou wilt become a good friend of Chriſt, get a true Idea, or right notion of Chriſt's Relative, and Abſolute perfections; How ful of Grace, and Truth he is; what an Infinite plenitude of Life dwels in him; How willing, and readie he is to fil every emtie heart; to enrich every poor ſoul; to refreſh every wearie and heavy laden ſinner; to heal every wounded ſoul; to revive every dead and drooping ſpirit; to juſtifie every ſelf-condemned ſinner, that comes unto him. Get alſo a right Notion of al the Abſolute perfections of Chriſt: touching thoſe raviſhing Beauties, and Tranſcendent excellences that ſhine in his perſon, as he is the Son of God, and expreſſe Image of his Perſon. Farther, thou muſt have right Ideas of thine own ſin and miſerie; and thence of thine abſolute neceſſitie and need of Chriſt; as alſo of the covenant of Grace, and the Termes on which Chriſt is offered to thee.
(2.)2. An awakened Head. It ſufficeth not, that thou haſt an head wèl-principled, with Habitual notions of Chriſt, but thou muſt alſo have an awakened Head, or an actual feeling Judgement of Chriſt and his Affairs. Habitual Notions, without an actual feeling conſideration of things, is but a ſleepy, and dreaming knowlege; that which wil never work the Heart, to any real cloſure with Chriſt as our friend. The Head is the Fountain of the ſenſes; and if theſe be bound up by vapors, or decay of ſpirits, ſleep preſently follows: So here, if Conſcience, which is the ſeat of ſpiritual ſenſe, be bound up by the vapors of ſin, what follows, but ſpiritual ſlumber, and dreams; which diſ-ſpirit our Friendſhip with Chriſt? The more awakened, actual, and Feeling our Judgement of Chriſt is, the more firme wil our friendſhip with him prove. A ſleepy, dreaming, and infenſible knowlege of Chriſt, breeds only a looſe, broken, variable, and falſe Amitie with him.
(3.)3. A ſerious Head. A Sanctified, prudent Head, implies alſo a ſerious, conſidering, deliberative Judgement. None make better friends of Chriſt, than ſuch as pounder, muſt, and pore moſt upon him. A raſh, unadviſed Head is a very bad Foundation for Friendſhip with Chriſt. The plodding, contriving Head, if it fixe on a right matter, is uſually attended with a fixed Reſolution, and invariable wil. If thou deſireſt to be a Loyal friend of Chriſt, be much in ſpiritual conſideration, conſultation, and advice touching Chriſt, and thine Adherence to him. The wiſeſt friend, if good, is uſually the beſt.
(4.)4. A working Head. A ſanctified Head is alſo a working Head: Active prudence, if it pitch on a right object, is alwaies beſt. Nothing ſo ſtrong, as a ſanctified Judgement, backt with experience, and Affection. And if the Judgement be wel-grounded, and ſtrong, the friendſhip cannot be weak, or ſtaggering. A lazy, ſlothful Judgement ever breeds a looſe, ſuperficial Amitie with Chriſt. So much for the firſt Foundation, namely a ſanctified, prudent Head.
2.2. Foundation for friendſhip with Chriſt is a Loyal Heart. If thou wilt arrive to a ſolid, entire Amitie with Chriſt, get, not only a ſanctified, prudent Head, but alſo a Loyal, faithful, and ſincere Heart. This is the main fundamental, and principal part of Friendſhip with Chriſt. A prudent Head, without a faithful, and ſincere Heart, never makes a good friend, either of men, or Chriſt. Now this Loyal, ſincere Heart conſiſts of two parts, (1.) A Broken Heart. (2.) A Sound Heart. Of each in order.
1.1. A Broken Heart. If thou wilt lay a good foundation for friendſhip with Chriſt, thou muſt be ſure to get a Broken Heart. For a Broken heart is beſt diſpoſed to cloſe with, receive, and entertain a whole Chriſt. A broken ſpirit he wil not deſpiſe, Pſal. 51.17. The Sacrifices of God are a Broken ſpirit, &c. Now this Broken Heart implies,1. An Heart Broken for ſin. (1.) An heart deeply Broken, and wounded for ſin. Corrupt Nature is extreme loftie, ſtout-hearted, and unbroken: it cannot bend, or ſtoop to termes of Reconcilement with Chriſt; yea, it makes a ſport of Chriſt, 'til the Spirit of Bondage come, and break it to pieces: the ſecure ſinner ſleeps on, and never wakes, 'til the Law, by its terrors and fears ſhake him: Chriſt and Heaven, are moſt ſweet to them, who have been ſhaken over the flames of Hel, and almoſt ſinothered by the ſmoke thereof: there is an Evangelick ſenſe of Hel, which much conduceth to Chriſt's Heaven. 'Chriſt's Palace-work (ſaithtRuther… a Reverend Divine) and his new dwelling laid upon Hel felt, and feared, is moſt firme: and Heaven-grounded, and laid upon ſuch an Hel, is ſureſt work, and wil not waſh away with Winter ſtormes. It were good that Profeſſors were not like young Heirs, who come to their rich Eſtate, long ere they come to their Wit, and ſo laviſh it.' It cannot be expected that the ſoul ſhould be raiſed up to faith, and Amitie with Chriſt, before it hath been caſt down by fears, and terrors of Conſcience; at leaſt ſo far, as to make it ſenſible of the need it hath of Chriſt. (2.)2. An Heart Broken off from fin, and ſelf. A Broken heart includes an Heart Broken off from ſin, and ſelf. That Freindſhip with Chriſt, which is not founded on averſion from ſin, and ſelf, is but emtie, and airy, and wil ſerve only as wings to carrie you to Hel: ſuch a Forme of Amitie with Chriſt, is without life, and power: it makes you only more cunning enemies to Chriſt, and your own ſouls. There muſt be a plowing up the fallow ground of ſin, and ſelf, before the ſeed of friendſhip with Chriſt wil ſpring up.
2.2. A ſound Heart. Pſ. 119.80. If thou wouldeſt lay a ſure foundation for a ſtable Amitie with Chriſt, thou muſt get not only a Broken, but alſo a ſound Heart. So Pſal. 119.80. let mine heart be ſound in thy Statutes. foreign, immaculate, entire, perfect, or wanting nothing. The wiſe man tels us, the heart of a fool is nothing worth: and why? Becauſe he wants the beſt part of his heart; he is hollow-hearted, or rotten at the Core, unſound in heart; and therefore ſhal be, one day, aſhamed of his folie, and hypocriſie. But, ſaith David: Let mine heart be ſound in thy Statutes; that I be not aſhamed, i e. that I may approve my ſelf a loyal friend to thee, and ſo never be aſhamed of my profeſſion. It's true, David was ſubject to many imperfections: he had many ſpecks, and defects, as ſome ſound Apples have: ay but yet he was not rotten at the Core, as Hypocrites are: the inward frame, and Bent of his heart was ſincere and ſound. Though the friends of Chriſt be ſubject to many imperfections, yet the inward conſtitution, and frame of their hearts is ſound and upright; and this keeps them Loyal, and Faithful to Chriſt: whereas the rotten-hearted friend of Chriſt, be his profeſſion never ſo golden, and ſplendid, yet, becauſe rottennes poſſeſſeth the frame and Bent of his heart, he ſhal at laſt be aſhamed and confoundèd. A rotten, hollow Heart, although it may ſeem never ſo beautiful, and Glorious, alwayes proves diſloyal to Chriſt. There is no durable friendſhip, but what ſprings from a ſound Heart: which implies,
1.1. A living Heart. A living Heart. Life, they ſay, begins at the Heart; ſo doth Amitie with Chriſt. Art begins with externes; but Nature, and life begin with Internes: The Heart is the firſt that lives, and the laſt that dies: ſo here, true friendſhip with Chriſt begins with a living Heart. Therefore if thou wouldeſt really be, what thou doeſt profeſſe thou art, a friend of Chriſt, be ſure thou mind more the inward life, and power of Grace in thine Heart, than externe Formes, Apparences, and Shadows thereof. It is Sage, and great Advice, which the ſerious Janſeniſt gives to young Converts.cS. Cy an I. tty. Chreſt. Max. 14. 'In the beginning of Converſion, we ſhould not affect to appear devout before the eyes of the World, by ſome promt, and exterior change, which comes under publick view; but retain our ſelves, and the new ſentiments of pietie, which Grace inſpires, within the ſecret of our Hearts; that ſo the Renovation of our ſouls be diſcovered, rather by our Actions, than by our externe mines, geſtes, and behavior.' O that green, and young friends of Chriſt would obſerve this; and more ſtudiouſly intend the interne Life, and power of Grace in the Heart, than the externe Forme thereof.
2. If thou deſireſt to approve thy ſelf a loyal friend of Chriſt,2. A ſingle Heart which Implice, then induſtriouſly labor after a ſingle Heart. This is another eſſential branch, or part of a ſound Heart. Now this ſingle Heart implies both a ſingle Object; and alſo ſingle Motives, or Ends. 1. The Election of a fingle Chriſt.(1.) If thou wilt have a ſingle Heart towards Chriſt, thou muſt let a ſingle Chriſt poſſeſſe thine Heart. For ſuch as the object, under its formal conſtitution, is, ſuch wil our Hearts be: If thou elect a double Chriſt, i.e. adde any thing to, or compound any thing with Chriſt, thou wilt have a double Heart: O beware, beware, how thou mixe the World, the Law, Sin, or Self with Chriſt! Fie, Fie, on that adulterous whoriſh Heart, which would fain loge ſomewhat beſides Chriſt, in the bed of its Affections! Chriſt muſt lie his alone in the Bent of the wil, or he wil have nothing to do with that ſoul. Alas! how many make a commun Strumpet of their Heart; let it lie in commun for Chriſt, and for any Idol-lover? Thou muſt defie right-hands, right-eyes, and al other Idol-luſts, or Lovers, if thou wilt be a loyal friend of Chriſt. Yea, ſelf in its whole latitude, whether wiſe, conceited, Religious, moral, Righteous, or Evangelick ſelf, muſt ſtand by, as a mere cipher, that ſo Chriſt may poſſeſſe the room of ſelf. Thou muſt die to al other Lovers, if thou wilt live to, and with Chriſt, as thy Friend. We have al too much of an adulterous love, and whoriſh Heart; which is inclined to loge ſomething beſides Chriſt in his Royal Bed; and therefore the Lord is pleaſed to allure ſuch, as belong unto the Election of his Grace, into a Wildernes-condition of much ſpiritual Bondage, Tentations, Deſertions, Deadneſſes, Diſcomfitures, Hurries, and other Afflictions, not a few, thereby to baniſh al Idol-lovers from the Heart. Oh then! Why wil not poor awakened ſouls fal in with the deſigne of their Lord, and let him have his alone in the Royal bed of their conjugal Affections? Chriſt wil be Al or None.
(2.2. Single Motives of our Election. If thou wilt have a ſingle Heart towards Chriſt, then let the Motives of thy Friendſhip to him be ſingle. As thou muſt elect a ſingle Chriſt for thy friend, ſo alſo the motives of thine Election muſt be ſingle. Now the motives of any action are of the ſame Nature, and have the ſame Influence with the end: for the Laſt end is the ſupreme motive of every Action. So then, to have ſingle motives of our friendſhip with Chriſt, is to have a ſingle Intention, or Intuition of right ends, in our election of him. This is called in Scripture a ſingle eye, Mat. 6.22.Mat. 6.22. If therefore, thine eye be ſingle, i. e. If thou haſt a ſingle, pure Intention; if there be no ſquint eye, no oblique regards to private ends. A ſingle heart takes Chriſt not only for the Loaves, but for himſelf; not only as the way to profit, but as the way to life; not only to cool the heats of Conſcience, but alſo to quench the fire of luſt in the heart; not only to ſatisfie the Law, and its demands, but alſo to ſatisfie the Heart, with the Fruition of Chriſt himſelf. Such are the motives of a ſingle Heart, and ſuch ought to be the motives of thy friendſhip with Chriſt. Thus the Spouſe Characteriſeth the friends of Chriſt,Cant. 1.4. Cant. 1.4. The upright love thee, i.e. ſuch as have an upright, ſingle Intention, right ends, or ſtrait motives; they, and they alone have a ſound, ſincere love of Friendſhip for thee: ſuch as have a double heart, or (as the Pſalmiſt, Pſal. 12.2.) an Heart and an Heart, an Heart for Chriſt, and an heart for Idol-lovers, ſuch are falſe friends.
3.3. An Entire Heart. A ſound Heart is an Entire Heart: As thou muſt take Chriſt with a ſingle Heart, which refers to the Object and Motives, ſo alſo with an Entire, whole Heart, or thou wilt never make a loyal friend of Chriſt. This indeed follows on the former: for if the Heart be double as to the object, and motives, it can never be in it ſelf Entire. The Compoſition, or Duplicitie of the object, ever breeds a Diviſion in the Facultie, or Subject; which deſtroyes al friendſhip with Chriſt. Integritie of Heart is Eſſential to al true Amitie with men, but much more with God.Pſ. 119.2 So Pſal. 119.2. Bleſſed are they that ſeek him with the whole Heart. i.e. (1.) They who ſeek nothing but God himſelf; foreignor if they ſeek any thing elſe but God, it is for himſelf. Thus God is to be loved with the whole heart, i. e. he is to be loved alone; or if any thing elſe beſides God be loved, it muſt be loved for God, and in God. For he that loves any thing beſides God, which he loves not for God, loves that thing more than God, and ſo makes an Idol of it: they that love Chriſt with the whole heart, love nothing but Chriſt for it ſelf. (2.) To ſeek God in Chriſt with the whole heart, is to have the prevalent part of the heart towards him: and they who have the prevalent Pondus, or Bent of their Hearts toward Chriſt, they are indeed ſound-hearted, and Loyal friends. In moral eſtimation, the major, prevalent part paſſeth for the whole: if Chriſt hath the prevalent part, or Bent of the wil, he was the whole: but if you give him only the leſſer part, i. e. ſome Velleitie, or conditionate wil, ſome wiſhings, and wouldings, ſome looſe deſires, you give him nothing. If you give Chriſt only a faint, languiſhing, incomplete wil, you are ſo far from becoming his Friends, as that you do indeed render your ſelves more ſpiritual, cunning, and mortal enemies to him thereby. For ſuch imperfect Velleities, or conditionate, languid deſires, and wil towards Chriſt, being ſoon overcome, and born edown by the prevalent Bent of the Heart towards Idol-luſts, and other Lovers, they ſerve only to concele, corroborate, and improve thoſe ſeeds of enmitie, which lie dormant in the Heart, againſt Chriſt. O then take heed, how thou content thy ſelf with ſome languid, faint wiſhes, or conditionate deſires after Chriſt: believe it, he wil have the Bent of the wil, or nothing. If thou divide Chriſt, or divide thine heart 'twixt Chriſt and the World, thou wilt never have him. As thou muſt reſerve nothing of the Bent of thy heart for any but Chriſt. Believe it, as a piece of Chriſt wil not ſuffice thee; ſo a piece of thine heart wil not ſuffice Chriſt. Beware then, how thou divide thy narrow Heart: remember al is too little for Chriſt: it wil not ſerve him and any Idol; he wil have al or none. Give Chriſt therefore his due, an entire, complete Heart: be wholly for him, and then expect, that he be wholly for thee: Let al other ſuiters ſtand by, and Chriſt alone poſſeſſe the conjugal Bent of thine Heart. Know, that Chriſt's Jelouſie wil not admit a Diviſion of thine Heart: a little love for other friends may be too much, but much love for Chriſt, is too little, in a ſoul eſpouſed to Chriſt. If thou wilt be a loyal friend of Chriſt, thou muſt get a determined, reſolute, peremtorie wil for him: thou muſt contend and wreſtle, with an holy violence, for Chriſt; and reſolve not to be put off with any thing but Chriſt. Yea, though Chriſt ſeems to turne his back on thee, yet follow him ſtil, even to the Gates of Hel, and then thou ſhalt with the Syrophenician woman, find a Heaven of Friendſhip with him. Chriſt loves ſuch holy Importunitie, and contention: loveviolence, is very pleaſing unto Chriſt: He that wil not be denied, ſhal be ſure to find Chriſt.
4.4. Get a flexible Heart. A ſound Heart is a flexible heart. A dead Heart is very ſtiffe, and inflexible; but a living ſound heart is very Flexible, and yielding to Chriſt. It's ſo in Nature, dead Carcaſſes are very ſtiffe and unpliable, but a living bodie has its parts very pliable. If then thou wouldeſt have a ſound Heart towards Chriſt, be ſure that thy heart be very flexible towards him. Flexibilitie, is eſſential to the conſtitution of Amitie amongſt men: If both, or each be of inflexible, croſſe, ſtiffe Humors, there wil never be a laſting friendſhip. Stout-hearted ſinners are, in Divine eſtimation, far from Chriſt, and friendſhip with him, Eſa. 46.12. If thou art ambitious of being a loyal friend of Chriſt, thine Heart muſt be flexible, and pliable. (1.) To the Termes of his Covenant, and his Evangelick offers of Grace. (2.) To his Royal Laws, eſpecially ſuch as relate to friendſhip with him. (3.) To the workings and operations of his ſpirit of Grace. (4.) To his providential occurrences, in a way of paſſive ſubjection, and ſubmiſſion. Thus thine heart muſt be flexible towards Chriſt; albeit inflexible, and reſolute againſt ſin, and al Idol-friends.
5.5. Get an Honeſt ſincere Heart. A ſound Heart is an Honeſt, ſincere Heart, ſuch as really intends what it pretends unto: ſuch an heart is eſſential to true Amitie with Chriſt. So Luke 8.15. An honeſt, and good heart, are joined together. This honeſt heart is oppoſed to a guileful, deceitful, lying Heart; which is repugnant to friendſhip with Chriſt. So Eſa. 63.8. The friends of Chriſt are called, Children that wil not lie, i. e. they really Intend, what they pretend unto: there is an Harmonie, and conformitie betwixt their Affection, and Profeſſion; they would really be what they profeſſe they are: there is no guile found in their mouths, or profeſſion, Rev. 14.5. Such a friend was Nathaniel, Joh. 1.47. An Iſraelite indeed in whom is no guile: If thou haſt any prevalent degree of Hypocriſie, or guile in thine Heart, thy friendſhip with Chriſt wil never be good, or ſound. It's true, the friends of Chriſt find, and feel too many Reliques, and Spices of Guile, and Hypocriſie in their Hearts: ay but this is their burden; which they groan under, and hate, and conflict againſt: neither have theſe Remains of Hypocriſie any prevalent Dominion in the ſoul: neither doth the Bent of the Heart mingle with,Eph. 6.24. foreign Vox ad animun relata: legitur & I it 2.7. In …loſſar…o foreign incortu…tus. Utuntur Plato & Demoſthenes. foreign ſenſu …odem. Grot. in loc. or approve of them. Look wel then to this, that thine heart be honeſt and ſincere with Chriſt, Epheſ. 6.24. Grace he with al them that love our Lord Jeſus Chriſt in ſincerite, foreign, i. e. with a pure, virgin, incorrupt love; ſuch as has no prevailing mixture of Guile, or adulterous Affection; ſuch as, by no blandiſſements of this heart-hewitching world, by no ſolicitations of ſin, and Satan, can be inveigled, or enticed from Chriſt. O ſtudie, labor, contend, pray, wait, and ſeek for ſuch an honeſt ſincere heart: ſuch, and ſuch alone makes a ſound-hearted friend of Chriſt.