The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 3
CHAP. III. The Election of a ſingle Chriſt in oppoſition to Sin, Self, the World, and the Law.
SECT. 1. The Saints friendſhip with Chriſt is conjugal; and therefore Chriſt is ſingly to be Elected.
AS the foundation in Artificials gives union, A found Head and a ſincere Heart the great ſprings of al friendſhip.and ſtrength; and the Head in Naturals affords Influence and Conduct to the whole bodie: the like does Prudence in Morals; particularly in Friendſhip, as it has been ſhewn. But yet if Prudence be the root and Head, the Wil is the Heart, where friendſhip has its proper Seat and Throne: So that, not only a ſound Head, but alſo a ſincere heart is eſſentially and fundamentally neceſſary to the conſtitution of true Amitie, whether human, or Divine. This leads us to the remaining Characters of the firſt fundamental Law of friendſhip; namely, that it be founded on a ſingle complete election of our friend, and that for himſelf. Theſe Adjuncts or Attributes, given to this Election, refer both to its object and ſubject, i. e. we muſt chuſe a ſingle complete object, for it ſelf, with a ſingle, complete Heart. Wherefore we ſhal diſcourſe of theſe Attributes under both their references.
Firſt,1. Touching the object of this Election. As for the object of this Election it muſt be ſingle, and complete, in al friendſhip, whether human or Divine. We ſhal, with the Lord's gracious Aſſiſtance, examine each of theſe in their order.
Firſt,1. It muſt be …ingle either, 1. Comparatively. The Object of this Election muſt be ſingle, at leaſt comparatively, if not abſolutely. For, (1.) Al friendſhip amongſt men requires, that its object be comparatively ſingle: that is, that the heart admits not of any corrival, or other friend, who ſtands in direct oppoſition to, or competition with his elect friend. For every one may be juſtly reputed, ſo far an enemie to his friend, as he is a friend, though but ſecretly, to his friend's enemie. Or 2. Abſolutely as in conjugal friendſhip.But (2.) There are ſome kinds of friendſhip which require a ſingle object abſolutely; as that between conjugal Relations. Conjugal Amitie, as ſuch, abſolutely excludes al degrees of compariſon, in the ſame kind, as to al other lovers and friends. He or ſhe that has the leaſt degree of true conjugal love, or friendſhip for any other perſon, ſave that to whom he or ſhe is joyned, by a conjugal Election or Mariage-conſent, offers violence to the very fundamental Laws of conjugal friendſhip, and may be accounted an Adulterer, or Adultereſſe; at leaſt ſo far as this irregular paſſion prevaileth. For the very formal nature or reaſon of conjugal friendſhip excludeth al corrivals, or copartners with its friend. This is a ſealed fountain; if any ſtreams iſſue forth to other lovers, the whole is poiſoned, Prov. 5.15, 16, 17, 18, 19, 20. Prov. 2.17. Cant. 4.12.
Now ſuch is the friendſhip betwixt Chriſt and a gracious ſoul;The friendſhip betwixt Chriſt and his friends conjugal, and therefore the object ſingle. it is conjugal, and therefore requires abſolutely a ſingle object of its election or choice. That ſoul who admits any other but Chriſt, to ſhare in the ſame Kind of conjugal Affection, which it owes to Chriſt, is guiltie of ſpiritual adulterie, and fornication. There is a ful character of a ſoul eſpouſed to Chriſt, Cant. 4.12. a Garden encloſed is my Siſter, Cant. 4.12.my Spouſe, a ſpring ſhut up, a fountain ſealed, i. e. her conjugal friendſhip is wholly reſerved for Chriſt, and for none other. Whence v. 8. he cals upon her,Cant. 4.8. to come from the Lions dens, from the montains of the Leopards, i. e. to renounce friendſhip with al old lovers, which were either open or ſecret enemies to him. For as the Lion ſignifies an open fierce enemie, ſo the Leopard or Panther implies a cunning, ſlie enemie, which, under pretence of friendſhip, does more effectually hurt:hNon patitur Divinus ſponſus illam quan tori ſociam habere vult, morari in ſylveſtribus locis, ubi Leonum ſunt & pard… run cubilia. Sanctius in l. For this Beaſt is eſtimed a friend to all Beaſts except the Dragon; and thence by the beautie of his skin, or ſweetnes of his ſmel allures all beaſts to him. Whence Antichriſt, that great enemie of Chriſt, is Rev. 13.2. reſſembled under this ſymbolick Image of a Leopard; which ſets forth his ſecret, cunning enmitie, maſqued under a pretext of ſeeming friendſhip. So Hoſ. 13.7. We have the Lion and the Leopard joyned together, as expreſſive of Gods open and ſecret enmitie againſt his backſliding people. Thus Chriſt admoniſheth his ſpouſe, to refuſe friendſhip with al old lovers, which were either Lions or Leopards, open enemies, or falſe friends to him, that ſo ſhe might be as a garden encloſed, a ſpring ſhut up, a fountain ſealed for himſelf, and himſelf alone. The like Admonition Chriſt gives his contracted ſpouſe,Pſal. 45.10, 11. Pſal. 45.10. Hearken (O Daughter) and conſider, and incline thine ear: forget alſo thine own people, and thy fathers houſe. 11. So ſhal the King greatly deſire thy beautie: for he is thy Lord, and worſhip thou him. That this is ſpoken of the Spouſe or friends of Chriſt, the very Title of the Pſalme imports, which is a ſong of loves, i. e. betwixt Chriſt and his conjugal friends. What then does Chriſt exhort his conjugal relations unto? (1.)iforeign ſignifies both diligent Attention, and alſo Obedience. To bearken, i. e. to give diligent attention to thoſe conjugal Articles, or Laws, which were incumbent on her to obſerve. (2.) Not only diligently to attend, but alſo to conſider, i.e.kforeign Which denotes vigilant circumſpection and deep deliberation. to conſult, deliberate, and weigh exactly, what are the moſt proper expedients and means, for the completing and perfecting her conjugal union, and communion with her Lord. And then the Pſalmiſt propoſeth, (3.) That ſhelforeign i. e. Bend thine heart to a readie cloſure. ineline her ear: i. e. not only conſider and adviſe warily about the means, but alſo chearfully to conſent unto, and embrace ſuch as were moſt expedient for the accompliſſment of her end. She was to conſider and debate long, and maturely, about ſuch means as were beſt for the accompliſſement of this ſo happy match; but, the deliberation and conſultation being over, ſhe was to incline her ear, i. e. chearfully to conſent, and ſpeedily to execute thoſe means, which were judged fitteſt for the attaining her end. Thence (4.) the Pſalmiſt acquaints us, what the firſt and main of theſe means were; namely, Forget alſo thine own people and thy fathers houſe. As if he had ſaid, look as thoſe who enter into conjugal friendſhip and relation, have their conjugal Affections ſo far melted and diſſolved into their beloved friend, as that they do in a manner forget al old relations, though never ſo near allied by bloud, even Father, Mother, &c. mforeign Et Obliviſcere populi tui, & Domut patris tui. i. e. Morum patriae & ritu…m. Vates ſponſam admonet, ſi ſponſam velit amore ſui accendere, neceſſe eſſe, ut ſuae Gentis a… paternae Domus, corumque o…nnium, quae antea chariſſi…a habuit prorſus obliviſcatur, ac marito tantum placere ſtudeat. Muis.ſo muſt thou have thine heart divorced from al old lovers, though never ſo near akin to thee, if thou wilt enter into a conjugal friendſhip with thy Lord. Conjugal Affection and relation contracts and gathers in the Affections, which lie looſe and in commun among many friends, to one ſingle perſon: ſo muſt the conjugal friend of Chriſt, cal home his ſcattered and wandering affections, and cauſe them al to center on their beſt beloved. Whence it follows. (5.) v. 11. So ſhall the King greatly deſire thy beautie, i. e. Be thou wholly for him, and he wil be wholly for thee: let thy Affections be taken off al old Lovers, and Knit entirely to him, and his Affections ſhall be entirely knit to thee: be thou content with him, and he ſhal be content with thee: let the King have his Throne al alone in thy heart, and his heart ſhal be as it were alone ſet on thee, So ſhal the King deſire thy beautie. nRation…m adf…rt cur ſtudere debeat, ut placeat marito. Muis.And thence (6.) follows the ſecond reaſon, why ſhe ſhould forget her own people and fathers houſe: For he is thy Lord, and worſhip thou him, i. e. He is not only thy Husband but Soverain Lord, to whom al Divine Adoration and worſhip doth appertain: wherefore if thou reſerveſt, in the ſupreme conjugal bent of thine heart, which is thy Lords Temple and Throne, any ſecret haunt for old lovers, thou art guiltie, not only of ſpiritual Adulterie, but alſo of Idolatrie: for he is thy Lord, whom alone thou muſt adore, or worſhip, with ſpiritual-conjugal faith, love, and obedience. Thou art miſtaken if thou thinkeſt to mediate a league of friendſhip, betwixt thy New Lord, and old lovers: no, he wil have his alone in the inmoſt bent of thine heart, which is his ſacred Temple, or rather the Holy of Holies, where none may enter or Loge but himſelf: there is room for other Lovers in the out-loges of the Affections, but none here, in this ſacred Bent of thine heart, ſave for thy Lord: he alone muſt be extolled and worſhipped here. He that ſtudies, and indeavours to make a compoſition betwixt Chriſt and any old friend, ſo as to allow them both a ſhare in the inmoſt bent of his ſpiritually conjugal love, does but delude himſelf with a framed ſhadow, or Idol-Chriſt, of his own fancie. A compound-Chriſt is a falſe Chriſt: if we chuſe not a ſingle Chriſt for our friend, we chuſe nothing, but a coined Idol of our own deluded hearts: he that addes any thing to Chriſt, as a copartner in his ſpiritual conjugal friendſhip, deſtroyes the whole of Chriſt, as to benefit. Al this is ſet forth to the life in that Parable, Hoſea 3.1, 2, 3. v. 1.Hoſ. 3.1, 2, 3. Then ſaid the Lord unto me, go yet, love a woman (beloved of her friend, yet an adultereſſe) according to the love of the Lord toward the Children of Iſrael, who look to other Gods and love flagons of Wine. The caſe ſtood thus: The Jews had entred into a conjugal covenant of friendſhip, with God, as you have it, Jer. 2.2, 3. I remember the kindnes of thy youth, the love of thine eſpouſals, &c. But Iſrael had broken her conjugal covenant with God, as this Prophet Hoſea declareth at large, chap. 1.2. whence She is here ſtiled an Adultereſſe, becauſe, albeit ſhe retained the profeſſion and worſhip of God in part, yet ſhe looked to other Gods, and loved flagons of Wine, oPropter voluptates colunt Idola, magis de victu, quam de Dei cultu ſolliciti Tarnovius. Intellige ho… de Idololatrarum …o…viviis: plerumque enim haec conjunguntur, ſuperſtitio & luxus. Rivet.: i. e. ſhe found good emolument, or incomes of pleaſures and riehes by the flagons of Wine, or drink offerings which were poured forth to other Gods; therefore ſhe looks towards them, or gives them a ſhare in that conjugal friendſhip and worſhip which was due to God alone, as Zeph. 1.5. Yet for al this, though Iſrael had thus broken wedlock with God, yet he had an affectionate compaſſionate eye towards her: ſhe was beloved of her friend though an adultereſſe; God had a mind to enter into a new covenant of conjugal friendſhip with her: but how? would God be content that Iſrael ſhould lie in commun for him and Idol-Gods? No; but firſt he redeems her Affections by out-bidding other lovers; and ſo wil have her as a garden encloſed and a fountain ſealed, proper to himſelf. So v. 2. So I bought her to me for fiveteen pieces of Silver, &c. V. 3. And I ſaid unto her, thou ſhalt abide for me many daies, thou ſhalt not play the Harlot, and thou ſhalt not be for another man, ſo wil I alſo be for thee. As if the Lord had ſaid: O my backſliding Spouſe, I have yet once again ranſomed thee, both by price and power, from thine Idol-lovers; look wel to it, that thou play not the Harlot again: be thou for me, and not for any other lover, and I wil be for thee: approve thy ſelf a loyal friend to me, and dout not but that I ſhal approve my ſelf ſo to thee. Thus Cant. 6.3.Cant. 6.3. I am my beloveds, and my beloved is mine, i. e. I am wholly and ſingly for my Beloved, as he is wholly and ſingly for me:Si…ut speculum figuram nullam habet, ſed illam admittit, quam is quem habet coram, objicit; ſic spo…ſa fidelis praeter ſ…onſum nullum ad aſ…oct…m admittit. Sanctius. I am in regard of conjugal love and ſubjection, not mine own, but his: as he is, in point of conjugal love and care, not his own but mine. Its true, my beloved ceaſeth not to be his own, when he becomes mine; but yet he demeaneth himſelf as if he were not his own; he aſſumeth ſuch intimate Relations, and bowels, of an husband, friend, ſavior, &c. as beſpeaks him wholy mine, and therefore it is my dutie to make over my ſelf, my Thoughts, Admirations, Affections, Perſon and al to him; ſo that I am now to mind, admire, live in, poſſeſſe, enjoy, and delight in him, and not my ſelf; I am to reject every Idol-lover and friend.
Thence God tels the Iſraelites, that he would not deliver them, til they had put away their falſe Gods, Judges 10.13, 14.Judg. 10.13, 14, 15. Yet ye have forſaken me, and ſerved other Gods: wherefore I wil deliver you no more. Go crie unto the Gods ye have choſen, and let them deliver you in the time of your tribulation. God upbraids them with their Idol-Gods and falſe lovers. But yet when the Iſraelites had put away their Idols, and humbled themſelves before God, it is ſaid the Lord's ſ…ul was grieved for their miſerie, v. 15, 16. The like Hoſ. 14.3, 4.Hoſ. 14.3, 4, 8. When Iſrael is brought to renounce al Idol-lovers and falſe Gods, then, and not til then, Chriſt comes in as a friend, promiſing to heal her backſlidings. So v. 8. Ephraim ſhal ſay, what have I any more to do with Idols? and what follows? I have heard him, and obſerved him, &c. Chriſt wil never hearken to us as a friend, ſo long as we have to do with Idols.
Thus Hoſ. 2.15,Hoſ. 2.15, 16. 16, 17. when God takes Iſrael again into Covenant with himſelf, he wil have her forget the names of Baalim, her old Idol lovers, and cal him Jſhi, her Husband. Thus the ſoul, that enters into a conjugal friendſhip with Chriſt, muſt be for him ſingly, and for none other: he muſt not adde to or compound any thing with Chriſt; but muſt bid adieu unto, and abandon al old lovers, which may pretend unto, or aim at the leaſt ſhare in the bent of the heart, or that conjugal Affection which is alone due to Chriſt.
SECT. 2. Reprobation of ſin, by the friends of Chriſt.
BUT now to deſcend to particulars,Four old lovers which pretend a ſhare in our conjugal love. there are 4 old friends, or lovers which pretend unto, and aim at an intereſt in that conjugal affection and friendſhip, which is alone due to Chriſt; and thoſe are, 1. Sin. 2. Self. 3. The World. 4. The Law as a Covenant. The firſt two are interne, and boſome-friends; and therefore more apt to betray us: the latter, albeit more externe and forrein, yet are they exceeding dangerous, and very prone, either by their ſmiles, or frowns, to get a ſhare in that conjugal friendſhip, which is due to Chriſt. Whoever therefore does really intend and deſire, to enter into a ſolemne League and Covenant of Amitie with Chriſt, muſt abandon each of theſe, ſo far as they ſtand in oppoſition to, or competition with Chriſt; who muſt have his royal Throne, al alone, in the bent of the heart. And this indeed ſuits with the nature of al election formally conſidered: FornCujus eſt approbare ejus eſt reprobare. al election, in its ſtrict notion, does import a reprobation of ſomething: he that elects one thing, reprobates another. So he that elects Chriſt for his friend, muſt reprobate or refuſe al theſe old Idol-lovers, ſo far as they pretend unto any ſhare in that conjugal Affection, which is due to Chriſt, and to him alone.
1.1. The friend of Chriſt muſt reprobate and reject ſin. He that wil eſpouſe Chriſt for his friend, muſt abſolutely renounce, yea, bid open defiance unto ſin, that boſome inmate, which pretends much kindnes for us, but is indeed a ſworne enemie, not only unto Chriſt, our beſt friend, but alſo to our ſelves. The Philoſopher could tel us:oforeign. Ariſt. Rhet. l. 2. c. 4. That thoſe who are truly friends, have the ſame enemies, and friends. This holds moſt true here; he that is a friend to Chriſt is an enemie to ſin; and ſo on the contrary, he that is a friend to ſin, is an enemie to Chriſt. To pretend unto an election of Chriſt as our friend, without any ſincere reprobation of ſin, is a contradiction in Chriſtianitie. What? a friend of Chriſt, and yet reſerve ſecret haunts for beloved luſts? a friend of Chriſt, and yet indulge thy ſelf in ſecret, if not open ſins? a friend of Chriſt, and yet one that doeſt allow thy ſelf in known provocations againſt Chriſt? a friend of Chriſt, and yet as vain in thine apparel and geſtures, as frothy in thy diſcourſes, as voluptuous and fleſh-pleaſing in thine uſe of the creatures, as proud and ſcornful in thy behavior, as vain-glorious in ſelf-exaltation, as worldly and greedy of lucre, as other worldlings? oh! what a monſtrous contradiction is this? Again, art thou a pretender to friendſhip with Chriſt, or yet a frequent, yea wilful neglecter of Chriſtian duties, both private in thine alone, or retirements, and more publick in thy relations? Art thou an Angel in the Church, but a Devil in thy Familie, at leaſt in thine own heart? Certainly if this be good friendſhip with Chriſt, then Hel is crouded with a world of good friends of Chriſt. Such falſe friends were thoſe apoſtatizing Jews, Zeph. 1.5. who ſwear by the Lord, Zeph. 1.5.and by Malcham: foreign, unto (not by) the Lord and to Malcham, i. e. they profeſſe friendſhip to God, yea bind themſelves to him by an oath of Allegiance and Supremacie, to be for him and for none other: but yet under hand, they ſwear alſo to Malcham: i. e. their Idol Molock, to whom they give allegiance and homage as wel as to God; Which indeed was a flat contradiction. For God and Baal can no more be reconciled, than Heaven and Hel. This is the commun caſe of a world of ſeeming friends: They ſwear both to the Lord and to Malcham: they profeſſe conjugal friendſhip to Chriſt, and yet retain ſome Idol-luſt, ſome Image of Jealouſie, which muſt go halves with Chriſt. Thus do many falſe friends of Chriſt, ſtudie and meditate, how they may mediate a league between Chriſt and luſt: Chriſt they muſt have, to quiet the clamors of conſcience, and luſt they muſt have, to quiet and content their hearts: hence they compound al differences betwixt Chriſt and luſt. This is an Hel-bred friendſhip, yet too commun among the croud of Profeſſors.How far a falſe friend of Chriſt may procede in the reprobation of ſin.
Neither wil every laxe and partial reprobation of ſin ſuffice, to conſtitute a ſincere election of, and conjugal friendſhip with Chriſt. Many a ſeeming friend of Chriſt may procede very far in turning from ſin, and yet never turne to Chriſt; yea continue ſtil a ſecret, and at laſt turne an open enemie to him. How far did Herod go in joyful attendence on John's Miniſterie, and Reformation, til it came to part with his Herodias? and then he chuſeth to part with John's head, and life by Chriſt, rather than with her, as Marc. 6.10. Luke 3.18. Did not Demas procede far, and cleave long to Chriſt? was he not much eſtimed by the Apoſtles? Do they not make honorable mention of him in their writings? And yet did not the love of this world ſo far prevail upon him, as that at laſt he left Paul, and the work of the Miniſterie, and turnes Merchant, 2 Tim. 4.10. he hath forſaken me and loved this preſent world, he forſakes Chriſt, and Chriſt forſakes him.1. As to judgement. (1.) A falſe friend of Chriſt, may have many dreadful apprehenſions of the damning nature of ſin; yea he may feel ſome ſcorching terrors, and heats of Divine wrath in his conſcience for ſin; which may fil him with great indignation againſt ſin, ſo far as it carries a ſting and torment in it; and yet al this while he allows and approves of it in his …, as ſweet or profitable: he may have …gement of conviction and Diſcretion againſt …, as it is the fuel of Divine wrath, or he…re, and yet he may have a judgement of Approbation for ſin, as pleaſing to corrupt nature.2. As to wil. (2.) Neither may the falſe friend of Chriſt, have his Judgement only turned againſt ſin, but his heart alſo may, in ſome meſure, by many faint wiſhes, partial vows, and legal Covenants againſt ſin, very far depart from it. How many pretending friends of Chriſt are there, who make ſolemne vows againſt their ſins, but after their vows make inquiries, (as Solomon obſerves) how they may reconcile their Luſts and Chriſt? Do not many, with ſolemne proteſtations, turne out ſin at the ſtreet door, as a rebellious ſon, and yet ſoon after, take it in again at ſome backdoor? Are not many mens covenants againſt ſin, (1.) Either extorted and wrung from them by reaſon of the heats and gals of their conſcience? (2.) Or partial? they covenant againſt ſome ſins, that ſo they may retain other ſins with more ſecuritie. (3.) Or legal? they covenant againſt ſin in their own ſtrength, and ſo ſoon fal into the hands of that ſin they covenant againſt. (4.) Or conditional? they covenant to quit ſin, provided it wil not be a more dutiful obedient ſervant. (5.) Yea, do not the moſt of mens covenants againſt ſin ſerve as a blind to concele their ſins? yea, as food to nouriſh, ſtrengthen, and improve ſin; at leaſt inward heart-luſts? Thus do many ſeeming friends of Chriſt make al their Vows and Covenants againſt their ſins, but as expedients ſubſervient to the concelement, ſtrength, and growth of ſin. In brief, the bent of their heart is towards ſin, while they ſeem, with many proteſtations and vows, to reprobate the ſame: they have fatherly bowels rolling towards ſin whiles they ſeem moſt diſpleaſed with it: they are offended at ſin, not becauſe God is offended at it, but becauſe it offends their peace, and troubles their conſciences, &c. 3. As to conflicts with, and mortificaons of ſin.(3.) Yet farther; a falſe friend of Chriſt may arrive, not only to ſome faint inclinations and proteſtations of heart againſt ſin, but alſo to ſome ſharp combats with, and ſome ſeeming mortifications of ſin. The light of conſcience may fight againſt the luſts of his heart: as it was with Balaam, Numb. 22.18. externe branches of ſin may be lopped off: Acts of ſin may be ſuſpended: ſome ſins may be purſued even to death. Yea, not only outward Acts, but inward luſtings may be in part quenched. Yea, the root of ſin may ſeem very far withered. And al this but feigned conflicts, and ſuperficial mortification of ſin, which determine in the greater prevalence and ſovereigntie of ſin. For al their combats, and ſtruglings againſt ſin, do but more miſerably entangle them in ſin: while the acts of ſin grow more feeble and weak, the inward Dominion of ſin grows ſtronger, and more violent; like a torrent pent up with banks. The more emty the ſtreams of ſin are, the fuller is the fountain: when ſin ſeems moſt aſleep, it is oft leaſt mortified, and moſt lively within: As in malignant diſeaſes, when the humor ſtrikes in, it grows more incurable. Mat. 22.25,—28. This is the caſe of many a ſeeming friend of Chriſt.
But now it is far otherwiſe with thoſe who really chuſe Chriſt as their friend.What are the poſtures of Chriſt's ſincere friends towards ſin. 1. As to their judgement. (1.) As to their Judgements, they ha'nt only a conviction, but alſo a reprobation of ſin: they ſee ſin, not in the Devils minorating glaſſe, but in the magnifying glaſſe of Gods law: they contemplate ſin not only in the notion and Idea; but really, and intuitively: they ſee the thing it ſelf, and that in its monſtrous ugly ſhapes, and aggravations: whence ſin appears to them exceding ſinful, Rom. 7.13.Rom. 7.13. foreign. They ſee in ſin al moral and natural evil; al weaknes, povertie, ſervitude, ſhame, reproche, deformitie and debaſement of human Nature. And theſe their convictions of ſin are real, ſpiritual, deep, feeling and conſtant: their eye lids are kept open, ſo that freſh light and convictions of ſin break in, every day more than other, as it was with Aſaph, Pſal. 77.4. Thou holdeſt mine eyes waking. 2. As to their conſciences.(2.) The true friends of Chriſt, do not only ſee ſin in its colors, but alſo feel the weight of it: though perhaps they have not the melting ſenſe of Chriſts love, yet they have the bitter ſenſe of ſin: 'tis true, they feel not alwaies the workings of their friendſhip to Chriſt, yet they feel the burden of their provocations againſt Chriſt; which is to them the worſt of Hels: they find more malignitie, and bondage in The leaſt moral evil of doing, than in the greateſt natural evil of ſuffering. 3. foreign then wil….(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 emnitie; that which ſprings from an inſtinct or Law of Nature, and vents it ſelf againſt the whole kind. So great is his hatred againſt ſin, Pſal. 79.10. Prov. 8.13. Yea, he hates the very ſin he commits, and loves the good he omits, Rom. 7.15, 16. He has alſo a ſpring of godly ſorrow in his heart: he is troubled and grieved for ſin, not only becauſe it grieves and troubles his conſcience, but alſo becauſe his beſt friend Chriſt, is grieved and wounded thereby: his heart bleeds for ſin, becauſe it cauſed the heart of his Lord to bleed to death: his ſpirit is broken for ſin, becauſe the law of his God is broken thereby: his ſorrow for ſin is very fruit-bearing, 2 Cor. 7.9, 10. (4.) Again, the real friend of Chriſt does not only hate, and mourne for ſin, but alſo fight the Lord's Battels againſt ſin. His heart takes part with God againſt ſin, even when his members are engaged for ſin againſt God, Rom. 7.15, 16, 19. He fights againſt ſin, not with carnal, or legal, but with evangelick and ſpiritual weapons, 2 Cor. 10.4. For the weapons of our warfare are not carnal but mightie, &c. He takes unto him the whole Armor of God, Epheſ. 6.13, 14, &c. He takes the ſword of the ſpirit, whereby he lets forth the heart-blood of ſin, Rom. 8.13. H… makes uſe of the ſhield of faith, dipt in the blood of Chriſt, which is very efficacious to keep off the fierie darts of luſt, Heb. 9.14. Neither are his conflicts againſt ſin at a diſtance only, but very intimate and cloſe, in the ſame facultie; Divine light againſt carnal wiſdome, love to Chriſt againſt ſinful luſts; godly ſorrow againſt carnal grief: theſe fight hand to hand, in the mind, wil, and Affections. Neither does he fight againſt groſſer ſins only, but alſo againſt more ſpiritual, refined luſts; as ſpiritual pride, unbelief, ſelf-love, hypocriſie, carnal confidence, preſumption, formalitie in duties, hard-heartednes, carnal ſeouritie, and ſpiritual ſloth. Moreover, he has more vehement conflicts with his beloved darling luſts; ſuch ſins as are moſt fleſh-pleaſing or profitable; moſt preſuming, and domineering, Pſal. 19.13. which do more eaſily beſet him, and for which corrupt nature does moſt cater, and provide. But above al ſins, he is moſtly vexed with, and therefore moſt vehemently ſet againſt his corrupt Nature; which is the heart, the curſed root of bitternes, the poiſoned fountain, that gives life, malignitie, and venome to al other ſins: he ſtrikes not only at the branches, but laies the axe to this root of ſin: he endeavors not only to purge the ſtreams, but alſo to ſweeten the fountain: his main work is not only to cure the botches and breakings forth of ſin, but to drive the malignitie from the heart: though ſin may gain ſome loging in his externe members, yet he wil allow it no quiet abode in the heart, Rom. 7.22, 23. In ſhort; the ſincere friend of Chriſt, albeit he may be oft foiled by ſin, yet he riſeth again; yea he fals forward, and gains ground by his fals: his being foiled by ſin, does end in his greater victorie over ſin; in that it makes him more humble, ſelf-denying, believing, &c. So that oft, when the Acts of ſin are moſt violent and ſtrong, the Dominion of ſin is moſt impotent, and weak; as it is with nature in dying pangs, he even then overcomes moſt, when he ſeems moſt overcome by ſin: Sin is not only aſleep, or Sick, but dead in him: and the death of ſin is the life of his friendſhip with Chriſt. His reprobation of ſin ends in the election of Chriſt. Heb. 6.1. Theſe are the poſtures of Chriſt's friends towards ſin.
SECT. 3. The Election of, and Amitie with Chriſt, preſuppoſeth the Renunciation of irregular ſelf.
2.2. The Election of Chriſt preſuppoſeth a renunciation of irregular. ſelf. ANother great corrival, which ſues for an intereſt in that conjugal Amitie, and friendſhip which is due to Chriſt alone, is ſelf. This is a more ſecret and ſlie competitor with Chriſt, but by ſo much the more dangerous, Self is a more maſqued enemie; which oft carries the face of a friend, not only towards the ſoul, but towards Chriſt alſo: and yet there is not a greater enemie in the world, either to Chriſt or the ſoul, than irregular, inordinate, and lawleſſe ſelf. 'Tis therefore great folie, yea madnes, to imagine there can be any true election of, and Amitie with Chriſt, unleſſe there be firſt a divoroe from, and Abjuration of Self, ſo far as it ſtands in oppoſition to, and competition with Chriſt. This is evident even from the univerſal Idea or general nature of Friendſhip.Self-denial, eſſential to al Friendſhip. The Philoſopher can tel us, that,pforeign, Ariſt. l. 4. c. …. they are avaricious, ſordid perſons, who ſeek to gain by their friends, to whom they ought to give, i. e. they, who make ſelf the only meaſure of their friendſhip, are good friends to none but themſelves: for you may expect friendſhip from them, no longer than they may expect advantage and profit from you. He that regards himſelf only, and converts al his thoughts and ſtudies to his own Intereſt, is the worſt in the world to make a friend of: becauſe he uſually fails his friend moſt, when he has moſt need of his friendſhip; namely, in times of difficultie. The ſelfiſh man wil part with his beſt friend,Self violates al the laws of friendſhip. rather than with his carnal Intereſt. Yea inordinate, lawleſſe ſelf, will not ſtick to offer violence, to al the fundamental and eſſential Laws of true Amitie, and friendſhip. For, (1.)qAriſt. Rhet. l. 2. c. 4. A friend is to be choſen for himſelf: i. e. not for what good we are to receive from him, but for what good we ſee and enjoy in him: This a ſelfiſh man minds not: he ſees nothing deſirable in his friend, but what good he receives from him. (2.) Again, true Amitie requires a likenes, yea ſome kind of unitie, and oneneſſe in principles, humours, diſpoſitions, wils and Affections. But a ſelfiſh man can no longer conforme to his friend, than his friend conformes to his Intereſt. Irregular ſelf is ful of croſſe principles, humors, diſpoſitions, and Affections. (3.) The Philoſopher, as well as Reaſon, tels us, that al true Amitie is founded in virtue; and thence, that there is no ſound friendſhip but among virtuous perſons: but now the ſelfiſh perſon knows no virtue, but what promotes his great Idol ſelf. (4.) Farther, true friendſhip requires mutual communion, communication, and reſignation of al things. This a ſelfiſh perſon can no way approve of: mine and Thine are his fundamental Laws: he chuſeth rather to enjoy his carnal intereſt, than his friend: he had much rather break a thouſand times with his friend, than once with carnal ſelf. (5.) Again, confidence and dependence is eſſential to true friendſhip: but a ſelfiſh man has no confident, but ſelf: he can truſt his beſt friends no longer, than he has trial of them. Jelouſie, foreign.ſuſpicion and disbelief is the firſt Article of his Creed. (6.) True friendſhip requires, that we do or ſuffer any thing for our friend: But now a ſelfiſh perſon can do but little, and ſuffer much leſſe for his friend, (7.) Laſtly, Fidelitie, and conſtance is fundamental, and neceſſary to true Amitie: But alas! how mutable, how inconſtant, how diſloyal is a ſelfiſh man to his beſt friends? Hence the Philoſopher concludes,qforeign. Plato, Conviv. fol. 184. That friendſhip is not to be taken up for riches or any politick Intereſt: becauſe ſuch an Amitie has nothing ſtable in it, but its Inſtabilitie or inconſtance. And thus much experience tels us, that friendſhip taken up on baſe ſelfiſh Intereſts, is moſt inconſtant: for the leaſt miſtakes, prejudices, croſſe humors, paſſions or diſſatisfactions oft' turnes ſuch friendſhip into ſecret, if not open enmitie. By al which it appears, that they, who enter into a league of friendſhip for baſe ſelfiſh ends, wil ſoon come to an end of their friendſhip. Whence alſo it is manifeſt, that ſelf-denial is eſſential and fundamental to al true friendſhip.
Neither is this ſelf-abnegation fundamentally neceſſary to human friendſhip only, but alſo to Divine. Self-love Chriſt's greateſt enemie in 7 regards.Spiritual Amitie with Chriſt is no intereſſed Love: that lawleſſe Lord, or rather Tyrant, Self-love is the greateſt enemie Chriſt has. For (1.) whatſoever pretenſions of Amitie to Chriſt it may make, yet the intrinſick and ſecret meſure of al its kindnes to Chriſt is ſelf-intereſt: ſo much the Philoſopher aſſures us,rforeign. Ariſt. that the ſelf-lover acts wholly for himſelf, either according to his proffit or pleaſure. (2.) Again, ſelf-love fils the heart with a world of prejudices againſt Chriſt. O! What unbelieving Jelouſies, what groundles ſurmiſes, and ſuſpicions; what cruel, ſevere, and hard thoughts of Chriſt have ſelf-ſeeking profeſſors? (3.) Whence alſo comes that obſtinacie, contumacie, ſtout-heartednes, and inflexibilitie or ſtubbornes of wil, which is in many pretenders of friendſhip to Chriſt, but from proud ſelf? ſforeign. Suidas.for ſelf is the proudeſt thing in the world: it affects no leſſe than a Deitie, or equalitie with God and Chriſt; and therefore its wil muſt be its law; it is impatient of any yoke, though never ſo ſweet and eaſie. (4.) Self-love is the greateſt enemie to Chriſt, becauſe it is ful of ſelf-flatterie, preſumtion, and carnal ſecuritie. Holy Self-deſpair is the beſt foundation for friendſhip with Chriſt; becauſe it makes ſinners ſee and feel their abſolute neceſſitie of Chriſt. I muſt have Chriſt or I die, ſaies the ſelf-deſpairing ſoul.tCoecus ſui amor hominibu… perſuadet, Nihil odioſum ſibi ineſſe. Calv. But now ſelf-love fils the ſoul with groundles preſumtions, and carnal confidences: if ſin be but aſleep, or ſick, ſelf perſuades the ſinner, that ſin is dead: if there be but a few ſeeming good actions, ſelf-love preſumes that there are alſo good Affections: If there be ſome legal ſorrow for ſin, this affection of ſelf-love falſely concludes, there is an hatred of ſin, &c. (5.) Lawleſſe ſelf is a great bar to friendſhip with Chriſt, in that it is the cauſe of al ſin, and ſo of difformitie from, and rebellion againſt Chriſt. That ſelf-love is the cauſe of al ſin, the poor blinduforeign, &c. Plato Leg. 5. f. 731. Philoſopher can inſtruct us: for (ſaith he) he that loves, is blind about that he loves; and ſo he imagines there is greater honor due to himſelf than truth. Again, al ſin ſprings from an inordinate appetite of ſome lower good: and the true cauſe why any do inordinately love any lower good is, becauſe they do inordinately love themſelves. Hence (6.) Self-love puts another bar to Divine Amitie with Chriſt, in that it is the cauſe of al manner of confuſion, and diſorder in the ſoul. Friendſhip with Chriſt, is (as we have before Chap. 2. ſhewn) a very barmonious, regular, and orderly thing: But now that lawleſſe Tyrant ſelf breeds al kind of confuſion. So Plato excellently philoſophiſeth, ſhewing,wforeign, &c. Plato Repub. 9. fol. 575,—577. how Tyrannick ſelf-love lives, as an abſolute Monarch, in al manner of confuſion and irregularitie, &c. (7.) Laſtly, lawleſſe ſelf is moſt obſtructive of Divine Amitie with Chriſt, in that it makes men double minded, diſloyal and unconſtant in al the offices and duties of friendſhip towards Chriſt. Self-ſeeking profeſſors are indeed friends to none but their own humors, luſts, and Intereſts: whatever fair pretences they make to Chriſt, yet in truth al their friendſhip is concluded within their own ſphere: ſelf is the centre and circumference, where al the lines terminate. 'Tis true, they wil perhaps in ſome leſſer concernes, where ſelf is not invaded, appear for Chriſt, that ſo they may in concernes of greater conſequence act for themſelves: they live and die within the circle of their own private Intereſts: they really adore and worſhip no God, but ſelf. Whence 'tis impoſſible that ſuch, whoſe ends differ ſo vaſtly from Chriſt's, ſhould maintain entire, and long friendſhip with him. Divine Amitie with Chriſt is lined with a world of difficulties; and therefore it needs a world of courage and reſolution: Cowards wil make no good friends of Chriſt; becauſe they are below the loweſt office of friendſhip. But ſelf-love is mighty cowardly and timorous, as alſo ſlothful and lazy: it cries, there is a Lion in the way, if but any ſhadow of danger. 'Tis true, a ſelfiſh friend may go, like Orphah with her mother, a furlong or two with Chriſt, ſo long as the way lies fair and direct for his own Intereſt; but yet he ſoon parts at the firſt croſſe way.xQuia adhuc nimis inordinatè te diligis, ideò plenè te reſignare aliorum voluntati trepidas, Gerſon de Imitat. Chriſti, l. 3. c. 13. One keeps on with Chriſt til he comes to the croſſe way of ſhame or reproche: another he walks with Chriſt, til he comes to the croſſe way of povertie or need: others march with Chriſt, til they come to ſome fiery trial of perſecution. This is moſt certain, that friendſhip with Chriſt, begun on baſe ſelfiſh grounds, will end in ſecret or open enmitie: for when ſuch ſeeming friends have atained their ends on Chriſt, they care not to have any more to do with him. We find this fully exemplified in many ſelfiſh friends that followed Chriſt, while on earth, for the loaves, or bag, or ſome ſuch carnal intereſt. So Joh. 6.15.Joh. 6.15, 26. there are ſome ſeemingly ſuch zelous friends of Chriſt, as that they would come and take him by force, and make him a King. Ay but Chriſt puts no confidence in them: he knew their ſelfiſh deſigne, and upbraids them with it, v. 26. verily ye ſeek me becauſe ye did eat of the loaves, and were filled. yQuos ſportula ſecit amicos. Juven. Sat.Such baſquet-friends are reproched by the Heathens. Neither were they long-lived-friends of Chriſt; for v, 60, 61. they are offended at him, and ſo quit his companie. The like inſtance we have, Joh. 2.23, 24. where many commit themſelves to Chriſt, but he would not commit himſelf to them; becauſe he ſaw they were but ſelfiſh falſe-hearted friends, which would ere long prove open enemies to him. We have alſo a great inſtance hereof in zelous Jehu, 2 King. 10.15, 16.2 King. 10.15, 16. where he ſeems a forward and hearty friend of God; and cries out to Jehonadab, come with me and ſee my zele for the Lord. He pretends much zelous friendſhip for God, but he intends al for himſelf: Jehu ſeems to go far in the work of Reformation: oh! what an huge zele has he ſeemingly for God? But when it came to the hazard of his Crown, then the golden Calves muſt he ſet up: he would rather venture the loſſe of Religion, Chriſt and al, than the loſſe of his Kingdome, 2 King. 10.29, 31.2 King. 10.29, 31. He regarded not to walk in al the commandments of the Lord: Albeit he went far in Reformation, yet he durſt not go farther than his Intereſt attended him: when Reformation, and Intereſt croſſe each other,Where ſelf is the cauſe of friendſhip, 'tis alſo the ruine of the ſame. then he breaks with God, and ſo God breaks with him, as v. 32. And 'tis worth our remarque, that the very ſame ſelf-intereſt, namely his ambitious deſire of the Kingdome, which made him ſeem ſo zelous a friend of God, againſt Ahab's houſe, was that which at laſt turned his ſeeming friendſhip into open emnitie againſt God. For the ſame ſelf-intereſt that engaged him for God, againſt Ahab's familie, in order to the obtaining of the Kingdome, engaged him againſt God, and a thorow Reformation, leſt thereby he ſhould again loſe the Kingdome: which ſeems to be aimed at, Hoſ. 7.1.Hoſ. 7.1. when I would have healed Iſrael, then the iniquitie of Ephraim was diſcovered, and the wickednes of Samaria. Jehu's ambition was very wel pleaſed, to join in the work of Reformation, ſo far as it conduced to his gaining of the Kingdome: but having gained it, the ſame ſelf-love hindred him from joining too far in Reformation, leſt thereby he ſhould again loſe his Kingdome. Thus the ſame Idol-ſelf, which at firſt made him a ſeeming friend, at laſt made him an open enemie to God. So mutable and variable a thing is ſelf, and al friendſhip founded, and rolling thereon. And, as Ambitious ſelf thus far prevailed with Jehu, ſo Avaricious or covetous ſelf no leſſe influenced Judas, both in the election, and reprobation of Chriſt, as his friend: For the ſame avaricious humor, which made him continue a friend of Chriſt, namely that he might have his bag or purſe ſupplied, (for Judas was Chriſt's Burſar, as Joh. 13.29.) the ſame at laſt inclined him to ſel his maſter and friend, for thirty pieces of Silver. Such a viſible curſe is there upon al ſelfiſh friendſhip, as that ſelf-love is both the effective, and deſtructive cauſe thereof. By al which it is evidently manifeſt, that inordinate ſelf is the Gangrene of al true friendſhip: ſo that nothing is more eſſential and fundamental to the election of Chriſt as our friend, than the Reprobation, abnegation and abjuration of tyrannick, lawles ſelf. Renunciation of ſin, without the renunciation or rejection of ſelf, does but make men more ſecret, and cunning enemies of Chriſt.
And as there can be no eſpouſement of Chriſt for our friend,A character of hypocritick, partial ſelf-denial. 'til there be a divorce from ſelf; ſo neither is it every partial, ſuperficial, carnal, externe, legal, and hypocritick ſelf-denial that wil ſerve the turne, to conſtitute a ſincere friendſhip with Chriſt. For it is moſt evident, that many denie themſelves in ſome things,As to 1. Self-wiſdom. that ſo they may ſeek themſelves more effectually in other-ſome. Others denie themſelves much in profeſſion; that ſo they may exalt themſelves the more in Realitie. Some ſeemingly abaſe their own wiſdome, that ſo they may the more cunningly advance the ſame; as the Academicks, and Scepticks of old.2. Self-humor. Others profeſſedly croſſe & thwart their own Inclinations, and humors, that ſo they may promote their own merits. 3. Self-merit.Others renounce their own merits and ſelf-righteouſnes in profeſſion, that ſo they may the more eſtabliſh the ſame in their hearts. 4. The cauſes of ſelf-denial. 1. From ſelf-love.How much ſeeming ſelf-abnegation is there in the world, which ſprings only from ſelf-love? How many are there who ſeem to abaſe themſelves in their own, and the worlds eyes, that ſo they may be extolled by other men? does not many mens ſelf-denial ſpring only from carnal fear of Divine wrath;2. From carnal fear, or, 3. Spiritual pride. 5. Its effects. or from ſpiritual pride and vain glorie? is not the ſelf-denial of many made uſe of only, as an artificial blind, or maſque to cover over a rotten baſe heart? do'nt they under a forme of ſelf-abnegation, hide the power of luſt? Is not the ſelf-denial of many ſeeming friends of Chriſt only legal and forced; which at laſt ends in greater ſelf-ſeeking and Apoſtaſie? certainly, ſuch ſelf-denial is the peſt of Religion, mere carnalitie, enmitie againſt God; yea flat Idolatrie; and therefore the greateſt abomination unto God: ſo far is it from laying a foundation for Divine Amitie with Chriſt.
Whence it appears that that ſelf-denial,An Idea of true ſelf-denial which ſprings from a ſpiritual ſight of our ſelves, and of God. which uſhers in friendſhip with Chriſt, is of a more noble deſcent, and nature: it ſprings from a broad, inward, ſpiritual, intuitive, feeling, living, and Divine light; diſcovering to the ſoul the univerſal pravitie, contagion, malignitie, povertie, nakednes, impotence, ſervitude, yea Hel of ſin, and miſerie in corrupt Nature. This Divine light gives the ſoul alſo a bright, ſpiritual, real, intuitive, affective apprehenſion of the Juſtice, Puritie, Majeſtie, and Glorie of God; which makes the ſinner much more vile and loathſome in his own eyes; as it was with Eſaias, chap. 6.5.Eſa. 6.5. who, having had a ſight of God in his Glorie, v. 1. he cries out, wo is me, for I am undone, &c. This is the proper Genius and Spirit of Chriſts friends; the more real, and lively diſcoveries they have of the glorie of Chriſt, the more they loath, and abhor themſelves, as not meet to come into the preſence of Chriſt. Thus alſo Job, ch. 40. v. 4. Behold I am vile, what ſhal I anſwer thee? I wil lay mine hand upon my mouth. So Job 42.5. I have heard of thee by the hearing of the ear: but now mine eye ſeeth thee. What follows? v. 6. Wherefore I abhor my ſelf, and repent in duſt and aſhes. Job, having had a glimpſe of the Lords glorie, he looks upon himſelf as moſt loathſome and abominable: he is not only aſhamed of, and grieved for his ſin, but he loaths himſelf as one quite out of heart; he abhors himſelf as an unclean and abominable thing. And this is the ſweet and gracious temper of every friend of Chriſt; ſo far as he ſees the glorie of Chriſt, ſo far he loaths himſelf: the more highly he eſtimes, and affects Chriſt, the more deeply he diſeſtimes, and diſaffects himſelf: yea, he abhors himſelf ſo much, as that he would fain be ſevered from himſelf, and never own himſelf more: he looks upon himſelf as fit rather to be ſwallowed up of judgement, than capable of merciemercy; he is quite out of conceit, and love with himſelf. Thus alſo the Publican; who having had ſome glimpſe of Gods juſtice and holines, Luk. 18.13.Luk. 18.13. (1.) He ſtands afar off: which argues a lively ſenſe of his infinite diſtance from God. (2.) He would not lift up his eyes to Heaven, as deeply ſenſible of his own unworthines. (3.) But ſmote upon his breaſt, &c. as conſcious of his own wretched ſinful ſtate and condition. Such a deep lively ſight, and ſenſe of ſelf-nothingnes, yea of ſelf-hel, brings the ſoul to an holy and happy ſelf-deſpair; which is an effectual door to faith and friendſhip with Chriſt. Such a ſelf-deſpairing ſoul is really nothing in his own eyes, though he hopes to be ſomething by Divine vouchſafement: His own wiſedome, As to 1. Self-wiſdom, and preſumtion.which perhaps he ſometimes idolized, is now to him mere folie, Gal. 6.3. His old ſelf-preſumtions, and ſelf-flatteries are, in his eſtime now, as the Gates and Suburbs of Hel: he would not for a world be his own flatterer: he deſires to be ſifted to the bran, that ſo he might know the worſt of his ſtate. As for ſelf-wil, 2. Self-wil.he looks upon it as no better than a ſelf-hel: he accounts his own wil the moſt crooked, ſtubborne, perverſe piece of the whole Creation; and therefore would fain have it broken and ground to powder; wholly melted and diſſolved into the wil of God, Pſal. 131.2.3. Self-forces. His ſelf-forces, and ſelf-ſtrength, he judgeth to be wholly infirme, and weak: and whereas formerly, his evangelick aſſiſtances were improved for the Intereſt of ſelf; and under pretence of depending on Chriſt, he really depended on himſelf; he now abjures al ſelf-dependence, and counts al his ſtrength to lie in his ſelf-weaknes, ſo far as it leads him to more complete and abſolute dependence on Chriſt, 2 Cor. 12.10. As for his ſelf-righteouſnes, 4. Self-righteouſnes.he looks upon it as moſt unrighteous; yea, as dung and droſſe in compariſon of Chriſt,5. Self-peace. Phil. 3.8, 9. His ſelf-peace and ſecuritie, is that which he daily watches and fighteth againſt.6. Self-intereſt. His carnal ſelf-intereſt, is to him no better than ſelf-ruine. His ſelf-glorie is his ſelf-ſhame, 7. Self-glorie.and reproche. Thus is the true ſelf-denying friend nothing in himſelf, that ſo he may be ſomething in Chriſt: he is a fool in himſelf that he may be wiſe in Chriſt: he is poor in himſelf, that he may be rich in Chiſt: he is naked in himſelf, that he may be clothed with Chriſt's white rayment: he is weak in himſelf that he may be ſtrong in Chriſt: he is loſt in himſelf, that he may be found in Chriſt: he is deſpairing in himſelf, that he may believe in Chriſt: he dies in himſelf, that he may live in Chriſt. Thus the friend of Chriſt abjures ſelf in every branch, and vein thereof, and placeth Chriſt in the room of ſelf: he turnes that great Idol, that whoriſh creature ſelf out at doors; and takes in Chriſt, his ſoverain Lord, to loge al alone in the Bent of his conjugal love and deſires: He turnes my ſelf into Chriſt-ſelf; my wit into Chriſt's wiſdome, my wil into Chriſt's wil; my ſtrength into Chriſt's omnipotence; mine eaſe into Chriſt's pleaſure; my credit into Chriſt's honor; mine intereſt into Chriſt's exaltation. Thus he abandons, and dies to private, particular, irregular ſelf; that he may poſſeſſe, enjoy, admire, deſire, hope for, delight in, and live upon his moſt univerſal, generous, noble, laudable, and beſt ſelf, Chriſt. This is that happy ſelf-denial, which is ſo fundamental and eſſential to friendſhip with Chriſt: For he that can thus denie himſelf, wil never denie his Lord, and friend, he that hath thus overcome himſelf, wil with eaſe overcome al difficulties, that lie in his way to Chriſt. The greateſt conflicts the friends of Chriſt have, is with lawleſſe, tyrannick ſelf. This is that which ruines al falſe friends of Chriſt: for how many have very far overcome ſin, and yet after al have been overcome by ſelf? and among thoſe that ſeem to denie themſelves, how many ſeek themſelves moſt, while they ſeem moſt to denie themſelves? O happy is he, that underſtands what it is to abjure, Beatus q… intelligit quid ſit amare Chriſtum & contemnere ſcipſ…m. Gerſon, de Imit. Chriſti.contemne, and abandon ſelf, and eſpouſe Chriſt as his friend. Nothing makes men more uniforme, familiar, confident, officious, intimate, and loyal friends of Chriſt, than ſuch a genuine, pure ſtrain and vein of ſelf-denial. What made Abraham ſo eminent for friendſhip with God, as that he is ſtiled, with an emphaſe or accent, The Friend of God? Was it not his ſelf-abnegation, Abraham's friendſhip with God founded on ſelf-denial.that laid ſo good a foundation for his ſo great Amitie with God? Were not al the great and noble exploits of Abraham's friendſhip with God, founded on ſelf-denial? His firſt great act of friendſhip towards God, for which he is ſtiled, Eſa. 41.2, 8. the friend of God, conſiſted, in his forſaking Chaldea, his neareſt relations, and eye-pleaſing delights to follow God, he knew not whither, as a Pilgrime, al his daies. Was not this an high piece of ſelf-abjuration? Again, the ſecond great Act of friendſhip, for which he is recognized, and openly proclaimed the friend of God, James 2.23. was his offering up his only Son Iſaac. And, O! what a world of ſelf-denial, was there in this Act? I might run thorow that little Book of Martyrs,, Other Scripture-inſtances. Heb. 11.or white rol of Chriſt's Confeſſors, and friends, Hebrews 11. and diſcover unto you what viſible veins of ſelf-denial ran thorow al their friendſhip towards God. For faith, which was the ſoul and life of their friendſhip, is the greateſt ſelf-denier in the World. Do but, in your meditations (which is too large a Theme for me) run over thoſe noble friends of Chriſt, there mentioned, even from Abel, to the end of the Chapter, and you'l ſee pure, and high ſtrains of ſelf-denial, which were the chief corner ſtones of their confidence in, and friendſhip with God in Chriſt. Again, let us contemplate Chriſt's New Teſtament friends, and we ſhal find much of ſelf-renunciation at the bottome of al their Amitie with Chriſt. Was not John Baptiſt a rare, John Baptiſt's friendſhip with Chriſt grounded on ſelf-denial.choice friend of Chriſt? and who more eminent for ſelf-denial than he; eſpecially when it came it came to a competition with Chriſt? Mat. 3.11.So Mat. 3.11. he confeſſeth he was not worthy to bear Chriſts's Shooes. Joh. 3 26, 30.But more particularly, John 3.26—30. v. 26. Some of John's Diſciples, ſeem much offended, that Chriſt had more Diſciples than he: whereupon John, v. 27, 28. rebukes them: and v. 29. declares ſolemnely, that for his part, he was but the friend of Chriſt, the Bridegroom; and therefore 'twas joye enough for him to hear his voice. Yea, addes he, v. 30. He muſt increaſe, but I muſt decreaſe. As if he had ſaid: Let my name lie in the duſt, and rot, ſobeit that his name be exalted, and made glorious: let me be diſgraced and deſpiſed, provided that he be dignified, and extolled: let my root wither and drie away, ſo that his branch may flouriſh: let my Sun ſet, and be turned into a black cole, that his Sun may ſhine forth more brightly: not my Kingdome, but his Kingdome come: let me be nothing, ſo that he may be al things. Theſe are noble ſtrains of ſelf-denying friendſhip. I might ſhew you the like in other Evangelick friends of Chriſt; as the Thief on the Croſſe, Luk. 23.42. and Paul, who, Rom. 9.3. ſeems content to ſuffer an innocent and ſinleſſe Hel, for the intereſt of his Lord: and every where, when he ſpeaks of himſelf, he draws a veil over his own excellences, that ſo Chriſts glorie might ſhine forth more conſpicuouſly: as Gal. 2.20. Yet not I but Chriſt liveth in me: that modeſt corrective [not I] argues much ſelf-denying friendſhip. But I muſt contract. By theſe and the like exemplifications and inſtances, we ſee, what an eſſential, and fundamental connexion there is, betwixt ſelf-denial, and Friendſhip with Chriſt. I ſhal cloſe this particular with an obſervation of the Philoſopher; zforeign. Ariſt. Rhet. l. 1. c. 1.who notes, that young men uſually are more [foreign] friendly, and ſociable, than other ages; becauſe they rejoice in ſocietie, and mind not their profit, or ſelf-intereſt; as friends ought not. The reaſon holds good in al friendſhip, and the obſervation very far in friendſhip amongſt men; becauſe, the elder men grow, uſually, if they are not clothed with a Divine nature, the more ſelfiſh they are. But it's quite contrary in Divine friendſhip with Chriſt: Young Chriſtians, though they oft have the largeſt affections for Chriſt, yet have they the leaſt friendſhip towards him: and the reaſon is, becauſe there is much of ſelf in al their Affections and duties: they mind more what they receive from Chriſt, than what they give unto him: they love Chriſt in themſelves, more than themſelves in Chriſt: whereas grown, and mature Chriſtians, though perhaps their Affections, and friendſhip to Chriſt be not ſo juicy and ſappy, yet are they more ſpiritual and leſſe ſelfiſh: they love Chriſt now more for what good is in himſelf, than for what good they receive from him: and whereas at firſt, they loved Chriſt for themſelves, they now love themſelves in and for Chriſt: the more they are acquainted with Chriſt, the more they love him for himſelf; which is the pureſt ſtrain of freindſhip.
Thus we ſee how eſſential ſelf-denial is both to the Being, and Perfection of al friendſhip, and particularly of Divine.
SECT. 4. How far the World muſt be reprobated, in order to the Election of Chriſt as our friend.
3.How far the World is to be rejected, in order to the Election of Chriſt as our friend. WE have finiſht the two great interne competitors of Chriſt, ſin, and ſelf; we now procede to the externe corrivals of Chriſt; which are the World, and the Law. Theſe are not formally, and in themſelves enemies to Chriſt, but only objectively, and indirectly, as they, by their frowns or ſmiles, inveigle, and entice the heart away from Chriſt. We ſhall therefore examine them more curſorily, and begin with the World; which is ſo far to be rejected, as it ſtands in oppoſition to, or competition with Chriſt. The world has a double face, the one ſmiling, and the other frowning: by the former it endeavors to allure, by the latter it ſtrives to terrifie the ſoul from Chriſt. In both theſe reſpects the World muſt be denied; though principally as to the former: For generous ſpirits, are ſooner overcome by the ſmiles, than by the frowns of the World. 1. The Allurements of the World.As for the Allurements and blandiſſements of the World, they are very bewitching and heart-inveigling things. Al things in exceſſe are hurtful; but the intemperance of proſperitie is moſt dangerous.aMagnam ſo turam magnus animus decet: qui riſi ſe ad illam extulit & altior ſteti…, illam quoqu… infra terram dedu…it. Seneca. He need have a great meſure of Grace, who has great worldly enjoyments: for if his heart be not much above them, with God; he wil be ſoon brought under, and made a ſlave by them. The world, albeit it promiſe fair, is very faithleſſe, and deceitful: it uſually then deceives us moſt, when we moſt love, or truſt it. Nothing makes men ſooner mad, than to be drunk with too much felicitie. Our Heads, and Hearts are ſo weak and infirme, as that they are ſoon overcome with the ſweet wine of worldly good. And therefore, he that will be a friend of Chriſt, needs much wiſdome, and Chriſtian Temperance, as to the Deſire, Ʋſe, and Fruition of theſe lower goods. The Philoſopher ſaies, in down right termes,bforeign. Plato. that it is impoſſible to be exceding rich, and exceding good. Which comes near our Lord's great Aphoriſme, That it is impoſſible for a rich man to enter into the Kingdome of Heaven, i. e. as 'tis explained, for one that truſts in his riches; which is the uſual practice of rich men; who therefore are moſt unfit to make friends of Chriſt. Certainly great confluences of inferior goods, are great impediments to friendſhip with Chriſt: Becauſe they make men uſually (1.) Verycforeign. Ariſt. Rhet. l. 2. c. 19. proud. (2.) Very ſoft-natured, and unable to bear, and manage the croſſe. (3.) Very voluptuous and ſenſual. (4.) Very formal, dead-hearted and ſtrangers to God, in al their waies. (5.) Very confident in themſelves. (6.) Very earthy and baſe-minded. Which are al very obſtructive to friendſhip with Chriſt. We have ſufficifient inſtances hereof, in thoſe who pretended friendſhip to Chriſt. So the young man, Mat. 19.21,Mat. 19.21, 22.22. what kept him from cloſing with Chriſt, but his poſſeſſions? he had rather part with Chriſt, than with his riches. He that wil make Chriſt his friend muſt ungod the World. Now the Worlds Deitie, or, if you wil, Trinitie conſiſts in the Luſts of the fleſh, the luſts of the eye, and the pride of life, as 1 Joh. 2.16.1 Joh. 2.16. i.e. according to the uſual explication, the act being (by reaſon of its near alliance) ſet for the object, Senſual pleaſures, Riches, and Honors: Which, as the Cynick wittily expreſſeth it,dforeign. Diogen. Cyn. are the maſques of Vices; yea, and the fuel of them. So Philo the Jew tels us,ePhilo in Decalog. That all ſin comes from the luſt after pleaſures, or riches, or glorie. Theſe therefore muſt be ſo far rejected, as they ſtand in competition with Chriſt. Thus Chriſt enjoines the young man Matth. 19.21.Mat. 19.11. Go and ſel what thou haſt and give to the poor. Chriſt commands him to part with al, if he would partake of him. To part with al; why, or how ſo? (1.) Every friend of Chriſt muſt part with al habitually, in the habitual frame and bent of his heart: Chriſt muſt be loved more than al: thence the friends of Chriſt are required to hate al in compariſon of Chriſt: that is, to love al with a leſſer love which is comparative hatred. This the young man came ſhort in: for he loved his riches more than Chriſt, as v. 22. (2.) The friend of Chriſt muſt part with al actually when Chriſt cals for it: which Chriſt does in ſome caſes; As 1. In thoſe firſt times of the Goſpel, Chriſt required that his friends ſhould lay down al at his feet, and live on a commun ſtock: and therefore it was this young man's ſin, that he would not obey Chriſt's command, and part with al at his injunction: which was alſo the ſin of Ananias and Saphira; and it coſt them their lives. Again, 2. Chriſt commands his friends to part actually with al; ſo far as his Churches ſhal need require it, for the maintaining of his worſhip and ordinances. Which ſeems the meaning of that Scripture, Gal. 6.6, 7, 8. Be not deceived, God is not mocqued, for what a man ſows, that alſo ſhal he reap, &c. His deſigne is to inſtruct us, that we may not grudge any thing to Chriſt, for the maintaining of his Worſhip. 3. We are actually to part with al for Chriſt, ſo far as it may ſtand in competition with Chriſt, which oft happens in times of Perſecution: we muſt loſe al to keep Chriſt and a good Conſcience. So our Lord informes us,Mat. 6.24. Mat. 6.24. No man can ſerve two maſters—ye cannot ſerve God and Mammon, i. e. as Chryſoſtome paraphraſeth on theſe words,fforeign. Chryſoſt. no one can ſerve God and Mammon; becauſe they require oppoſite things: Chriſt commands that we part with what we have, Mammon commandt that we catch at what we have not. There is alſo an emphaſe in that notion, ſerve; which implies to be under the Dominion, and to depend on the beck of thoſe we ſerve. He that is under the Dominion of Chriſt, as his husband and friend, muſt uſe the World as his ſervant, not as his friend or Lord. In brief,How the World is to be uſed in ſubordination to Chriſt. the right uſe of the World, in ſubordination to our friendſhip with Chriſt, conſiſts in theſe particulars, (1.) In al creature-goods, to have a ſingle intention on, and pure Affection for Chriſt, as our chiefeſt good, and beſt friend. This Chriſt injoines in the fore-cited Scripture, Mat. 6.22. if the eye, [i. e. the Intention] be ſingle, the whole bodie is ful of light. To the friends of Chriſt, the whole World ſhould be but a glaſſe, wherein they ſee and enjoy Chriſt their friend. (2.) There muſt be moderation in the uſe of al creature-comforts, and contentation in the loſſe of them. Al ſenſible goods are to the friends of Chriſt, but things indifferent; and therefore they muſt uſe them indifferently: they muſt learne, with Paul, Phil. 4.12.Phil. 4.12. to want in al their abundance, and to abound in al their wants. What is wanting in their proviſion, they muſt make up by contentment; and what is over or abundant, they muſt, by Chriſtian moderation and charitie, learne to want. (3.) The friends of Chriſt muſt uſe things to be uſed; and enjoy things to be injoyed, i. e. they muſt uſe the World as their ſervant, and injoy Chriſt as their friend. For he that makes the World his friend, makes Chriſt his enemie. Jam. 4.4.So Jam. 4.4. Know ye not, that the friendſhip of the world is enmitie with God? &c. ſo irreconcilable is the feud 'twixt Chriſt and the World, when they come in competition, as that he who is a friend of the World muſt needs be an enemie to Chriſt; and he that is a friend to Chriſt, is neceſſarily engaged to be an enemie to the World. How far the friends of Chriſt muſt reject the frowns of the World, we intend to ſhew, God willing, when we come to their dutie as to bearing Chriſt's Croſſe.
SECT. 5. How far Divorce from the Law is pre-requiſite, to the Eſpouſement of Chriſt as our friend.
4.How far the Law is to be rejected in order to the eſpouſement of Chriſt. WE now procede to the laſt grand competitor with Chriſt, namely The Law; which is not ſimply, and abſolutely an enemie to Chriſt, but only ſo far, as under the notion of an Husband, or Covenant of works, it ſues for a ſhare in that conjugal faith and friendſhip, which is due to Chriſt alone. Now the Law endeavors to enter into the ſame bed with Chriſt, or to gain our conjugal friendſhip, both by its frowns and ſmiles, i. e. by its threats, and promiſes. (1.) The Law, eſpecially when ſet home by the ſpirit of bondage, by its threats and terrors, affrightens and pricks the ſinner's Conſcience. Then (2.) by its fair promiſes and offers of life, it preſſeth hard for the ſouls conjugal faith and friendſhip. But (3.) it being impoſſible for the ſinner to performe exact obedience to the Law, therefore the Law is content, to go ſharer with Chriſt; that the ſoul do what …t can, and then, that its imperfections be made up by the perfect righteouſnes of Chriſt. Thus the Law is content to compound with Chriſt, and that its covenant …f works gO…era tincta ſanguine Chriſti. Bellarm.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 cals the joining the bondwoman, and the free-woman together,Notes of fouls maried to the Law. Gal. … 30, 31. and ch. 5.2, 3, 4. And that this … the caſe of multitudes of convinced ſinners, is evident (1.) From their legal performances of duties, merely to ſatisfie and quiet conſcience, not to pleaſe and ſatisfie Chriſt. (2.) From their employing, and improving Goſpel-aſſiſtances for the promoting of legal, ſelf-righteouſnes. (3.) From their ſeeking after ſupport and comfort from duties performed, rather than from Chriſt in duties. (4.) From their fear o… diſpleaſing the Law, more than of diſpleaſing Chriſt. (5.) From their making uſe of their legal performances, and righteouſnes only as a cover blind or maſque to concels a rotten heart, or ſome baſe luſts. Theſe are black characters of a ſoul maried to the Law, Rom. 7.1, &c. But now the ſoul… that enters into a covenant of conjugal friendſhip with Chriſt,Chriſts friends dead to the Law, and how. is divorced from, and dead unto the Law, as an Huſband, or covenant of Works; and as i… is ahforeign. Plato. rigorous Tyrant, which requires perfect, exact obedience, and curſeth al that performe it not; or as it would ſhare with Chriſt in our conjugal Affections. This the Apoſtle profeſſedly declares, Rom. 7.1, 2,Rom. 7.1, 2, 3, 4.3, 4. v. 1. &c. he ſhews how the Law has Dominion over ſinners, ſo long as they are maried to it, and out of Chriſt. But, addes he v. 4. ye are become dead to the law by the bodie of Chriſt, that ye ſhould be maried to another, i. e. being by faith united and maried to Chriſt, ye owe no conjugal faith and friendſhip to the Law, which was your old husband; no, you are now dead to it as a covenant; you are not obnoxious to its curſes; neither are you obliged to give it conjugal benevolence, or to bring forth children to it: for ye are maried to Chriſt, that ye ſhould bring forth iFr…ctus vocat liberos. Beza.fruit, [i. e. children] unto God. Al your duties now muſt not be to pleaſe and ſatisfie the Law, as your husband, but to pleaſe and ſatisfie Chriſt: neither muſt you by your performances indeavour to exalt the righteouſnes of the Law as a Covenant,Gal. 4.30, 31. but Chriſt. The like Gal. 4.30, 31. where he tels them, they muſt caſt out the bond-woman, i. e. the Law, as a Covenant, and embrace the free-woman, i. e. the Covenant of Grace. Yet this hinders not,The friends of Chriſt love the Law as a Directorie. but that the friends of Chriſt are obliged to love and obſerve the Law, as a Directorie and Inſtructor, to regulate and guide them in their walking: Yea, in this regard their hearts have an intimate union with the Law; they would fain, as two ſtrait lines, touch in every point with the Law; they hug, and embrace it, becauſe it is but a reflexe Image, a Tranſcript or copie of the holines of Chriſt, their beſt friend. Whereas the falſe friends of Chriſt, embrace the Law as an Husband, or Covenant of Works, but hate it as a Directorie, or rule of life: the true friends of Chriſt, they reprobate, yea hate the Law as a Covenant of Works, and yet embrace, and love it as a Directorie, and rule of life. Theſe differing and oppoſite Affections, in the falſe and true friends of Chriſt, procede from the differing and oppoſite regards they have to the law and Chriſt. The falſe friend of Chriſt, his laſt end is to exalt himſelf, and therefore he eſpouſeth the Law for his Huſband, that ſo he might bring forth fruit to himſelf, and exalt his own righteouſnes: The true friend of Chriſt, his laſt end is to abaſe Self, and exalt Chriſt, and therefore he rejects the Law as a Covenant, and eſpouſeth Chriſt for his husband, that ſo he may bring forth fruit to God, and exalt his free-grace. Whence the Law, being ſtripped of its bitter, and ſour curſes, and dipped in the blood of Chriſt; as alſo ſweetned with free-grace and Goſpel-merciemercy; it now becomes a ſweet and eaſie evangelick-yoke, a new commandement of love, a royal Law of libertie; which with his inward man he delighteth in, and loves to conforme unto, as Rom. 7.22. Jam. 1.25.
Thus we have finiſht the firſt character of the object; and ſhewn, how Chriſt is ſingly to be choſen, in oppoſition to Sin, Self, the World, and Law. Al of which are comprehended in the character of the good Merchant,Mat. 13.46. Mat. 13.46. who ſold al that he had, and bought the pearle of precious price: he ſold Sin, and Self, and the World, and the Law, ſo far as they ſtood in oppoſition to, or competition with Chriſt. He that holds faſt any of theſe, when Chriſt cals for them, lets go Chriſt. He that forſakes not al for Chriſt, wil ſoon forſake Chriſt, when there is any hazard of his poor Al, and therefore Chriſt wil never own ſuch as a true friend. So far as the Heart is clung to any of theſe as corrivals of Chriſt, ſo far it is an enemie, not a friend to Chriſt.