The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 4
CHAP. IV. The Election of Whole Chriſt; both Offices, Perſon, Spirit, Waies, Members, and Croſſe.
SECT. 1. A complete Chriſt muſt be elected by his Friends.
A Second conſideration of Chriſt,A complete Chriſt the object of the Saints friendſhip. as he is the object of his friends Election, is, that he be completely choſen. It wil not ſuffice to conſtitute a real Amitie with Chriſt, that he be ſingly, unleſſe he be alſo completely elected: For Chriſt is made uſeleſſe, yea an enemie to us, not only by addition of ſomething to him, but alſo by ſubſtraction, or diminution of ſomething from him. As we may not therefore adde either ſin, or ſelf, or world, or Law to Chriſt; ſo neither may we ſubſtract or withdraw any thing from Chriſt. A divided, as wel as a compound, Chriſt, is but an imaginary friend, or rather real enemie to us. Wherefore he that will really make Chriſt his friend, muſt elect him completely as wel as ſingly. Now to chuſe Chriſt completely imports two things. 1. To chuſe whole Chriſt: And 2. To chuſe whole Chriſt for himſelf. Of theſe in their order, Firſt,1. The friends of Chriſt muſt elect a whole Chriſt. Thoſe who will contract an Amitie with Chriſt, muſt elect, or chuſe whole Chriſt. Though I cannot, as yet, ſatisfie mine own thoughts with that perſuaſion, which ſuppoſeth, juſtifying faith as ſuch, and under that reduplication, to regard Chriſt as Lord and King, as wel as Prieſt: becauſe this is, as I conceive with ſubmiſſion, to confound the differing formes of faith, as juſtifying and as ſanctifying; whereof the former ſpeaks a relation to Chriſt as Prieſt, the latter to Chriſt as King chiefly. Beſides, I have not as yet any ſufficient reaſon, which might perſuade me to quit that received opinion, That faith juſtifies as an Inſtrument; not phyſick, but moral, or rather federal, depending wholly on the inſtitution of God: and hence not as an Active, but Paſſive, or Receptive and Applicative Inſtrument, whereby the Righteouſnes of Chriſt is received, and made ours: Though I cannot, I ſay, for theſe, and ſuch like conſiderations force my mind to aſſent, that juſtifying faith as ſuch, regardeth Chriſt as Lord and King; yet I eaſily grant, yea ſhal demonſtrate, that ſanctifying faith, which is one great ligament or eſſential bond of the ſouls friendſhip with Chriſt, cloſeth with whole Chriſt, as wel Prophet and King, as Prieſt, &c.
SECT. 2. The friends of Chriſt muſt Elect him as their King.
1.1. The friends of Chriſt muſt elect him as King. THE true friend of Chriſt doth eſpouſe him not only as Jeſus, a Savior, but alſo as Chriſt an anointed King: he elects Chriſt, not only as a Prieſt to deliver him from Hel, but alſo as a King to deliver him from his luſts. To take Chriſt only to ſave us from wrath, and not to ſave us from ſin, is a black character of a rotten heart, and falſe friend.Joh. 1.11. So Joh. 1.11. He came unto his own, and his own received him not. He came unto his own: i. e. Chriſt came to the Jews, who pretended great friendſhip to the Meſſias, and therefore when they heard he was come, oh! how were they overjoyed at ſo good news? how do they rejoyce and ſport themſelves in the light of his Goſpel, as Joh. 5.35. what Hoſanna's and Songs of deliverance do they ſing, Mat. 21.9.15. Joh. 12.13? How greedy are they to make him their King? Joh. 6.15. How is it ſaid then, that they received him not? why they received him not askforeign; non receperunt illum ut Dominum, Grot. in locum. Lord and King, to rule over them, and deſtroy their luſts. They could be content to receive him as a Savior, to deliver them from their enemies, the Romans; as alſo from the wrath of a ſin-revenging God; ſuch tidings were very joyous to them; but when Chriſt comes to convince them of, and rebuke them for their unbelief, hypocriſie, pride, formalitie, and other great Abominations, O, then they would hear no more of him; away with him, he was not for their turne. Thus they received him not as Lord and King. But then he addes, v. 12. But as many as received him, to them he gave power to become the ſons of God, i. e. Thoſe who received whole Chriſt, as Lord and King, as wel as Savior, thoſe he dignified with the title of ſons and friends. The friends of Chriſt muſt beſpeak him in this, or ſuch like language: Lord here is an inflexible, ſtiffe, hard, perverſe, ſtubborne, obſtinate, ſtout, proud heart; wilt thou bend, melt, meeken, ſoften, ſtoop, and humble it, by thy royal Sceptre and Soveraign Grace? ſhal it be made flexible, pliable, and conformable to thy royal wil and pleaſure? Again, Lord here are inordinate, tumultuous, rebellious Affections; which love what they ſhould hate, and hate what they ſhould love; which hope what they ſhould fear, and fear what they ſhould hope, &c. Now, good Lord, wilt thou ſubdue theſe thy lawleſſe enemies? ſhall they, by the power of thy Grace, have a ſweet Harmonie, Ʋniformitie, and Order infuſed into them? may it pleaſe thee to enable me to love what thou loveſt; to hate what thou hateſt, &c? Farther; Lord, here are many ſpiritual refined luſts; here is an Hel of Atheiſme, unbelief, preſumption, carnal-ſecuritie, ſelf-love, ſpiritual pride, carnal confidence, formalitie, hypocriſie, &c. Wilt thou, dear Lord, waſh thy feet in the blood of theſe thine Adverſaries? Shal thy garments be died red in their bloud? Laſtly; O Lord, thou ſeeſt here is a wretched, curſed old man, a bodie of ſin, a root of bitternes, a tyrannick lawleſſe Law of rebellion, an envenomed poiſoned fountain of ſin, a corrupt nature dwelling in me; may it now pleaſe thee to nail it to thy croſſe, to pierce it thorough, with the ſpear of thy Spirit, that ſo its heart-blood may iſſue forth, as it ſometime made thine to guſh forth? Thus the friends of Chriſt muſt elect him to be Lord, and King, over their luſts, as wel as perſons. As for thoſe who pretend to be friends of Chriſt, but yet are not willing to have their luſts ſlain by him, Chriſt pronounceth an heavy doom againſt ſuch, Luk. 19.27. But thoſe mine enemies which would not that I ſhould reign over them, Plutarch in the Life of …y…rgus.bring hither and ſlay them before me. The Soveraigntie and Intereſt of a Prince conſiſts chiefly in his wiſdome and ſufficience to governe: for the faithful obedience of the ſubjects depends much upon the wiſdome and ſufficience of their Prince: he that governs wel, is uſually wel obeyed. As the Art of a good Rider is to make his horſe flexible, and tractable: even ſo the Wiſdome of a good King conſiſts in teaching his ſubjects to obey. This King-craft, or Regal-wiſdome is tranſcendently, and incomparably in Chriſt: and hence it is, that his ſubjects and friends ſo willingly and chearfully elect him for their King, Pſal. 110.3. Thy people ſhal be willing, or willingneſſes, &c.
SECT. 3. Chriſt's friends elect him as their Prieſt.
2.2. Chriſt's friends chuſe him for their Prieſt. CHriſt's friends elect him as their Prieſt. They own no other purgatorie of ſins guilt, but the bloud of Chriſt; no other Interceſſor, at the Throne of Grace, but the Lamb of God. lforeign. Plato, Conviv. fol. 188.The blind Philoſopher could ſee and acknowlege thus much, that al Sacrifices were to conciliate or breed, Reconciliation, Amitie and communion betwixt God and men. Whence he makes this the main office of the Pagan Demons, mTouching this office of the Pagan Demons to conciliate friendſhip betwixt God and men, See more largely, Court of the Gentiles, P. 1. B. 2. c. 8. ſ. 5. pag. 225.to tranſmit the Sacrifices of men to the Gods, and the rewards of the Gods to men. And, becauſe they were ſenſible of a greater guilt in ſin, than could be waſhed off by the bloud of Buls, and Goats, or ſuch like ſacrifices, therefore they endeavored to pacifie their angry Deities bynThe cuſtome of the Gentiles to pacifie their Gods by human Sacrifices, See Court of the Gent. Part. 1. B. 2. c. 9. ſ. 9. pag. 264, &c. Human Sacrifices; which cuſtome, peradventure, took place amongſt them, from ſome broken Traditions they had received, touching the true Meſſias and his Sacrifick, or Prieſtly Office. But whatever their blind apprehenſions were, it is moſt certain, the friends of Chriſt elect no other Sacrificer, or Prieſt to make reconciliation, and mediate an Amitie betwixt them and God, than Chriſt himſelf. They expect no Act of Oblivion for their offenſes paſt, but what is procured by his bloud: no friendſhip and communion with God for time to come, but what this their friend Chriſt, who is at Gods right hand, and has his ear to command, by his Interpellation, or Interceſſion, obtains for them. They tranſmit al their Petitions by Chriſt's hands to God the Father, and expect God's gracious returns, and vouchſafements, to be tranſmitted to them, by the ſame hands. The friends of Chriſt look upon his Sacerdotal office or Prieſthood as the moſt perfect. Heb. 5.6.So Heb. 5.6. Thou art a Prieſt for ever after the order of Melchiſedec. Who this Melchiſedec was, is much diſputed:oCunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor. per M…l hiſedecum figurat foreign. Grot. in Hebr. 7.3. A learned man makes him to be Chriſt himſelf, appearing to Abraham under an human ſhape: whoever he were, it is moſt certain Chriſt's Prieſthood, expreſſed hereby, is moſt perfect: ſo v. 9. and being made perfect, he became the Author of Salvation unto al them that obey him, i. e. to al his friends. The deſigne of this ſacred penman is to ſet forth the precelience or preference of Chriſt's Prieſt-hood before that of Aaron: which he demonſtrates, (1.) From the excellence of Chriſt's perſon, who was without ſin. (2.) From the prelation of his Miniſtration: Chriſt offered for his people only, Aaron for himſelf alſo. (3.) From the Sacrifice offered: Aaron offered the bloud of Buls, &c. but Chriſt offer'd himſelf: he was both Sacrificer, and Sacrifice, and Altar. (4.) From Chriſt's compaſſion towards thoſe, for whom he offered himſelf, &c. Theſe and ſuch like conſiderations engage the friends of Chriſt to Elect him, and him alone as their Prieſt. And in as much as the Sacrificature, Chriſt's friends chooſe him, 1. To expiate for their ſins.or Prieſthood of Chriſt confiſts of two parts, his Expiation or atonement on earth, and his Interceſſion in Heaven: his friends elect him for their Prieſt, in both theſe regards; both to expiate for their ſins, and to intercede for them in Heaven: So Heb. 1.3. As to the firſt part of Chriſt's oblation, his friends elect him both for their Sacrificer, their Sacrifice, and their Altar. pforeign. Plat. Def. fol. 4, 5.A Sacrifice is a victime given unto God. And the formal reaſon or eſſence of an expiaatorie Sacrifice, conſiſts in the ſprinkling of bloud, Heb. 9.22. Becauſe, according to that ancient law of God given to Noah, Gen. 9.4. bloud paſſeth for the ſoul, which, in Brutes, is conveighed in the bloud. Wherefore the friends of Chriſt have their eyes and faith wholly fixed on the bloud of Chriſt, and on that alone for the pardon of their ſin: they thirſt after his death and bloud as the life and food of their ſouls. So in like manner do they elect Chriſt as their alone Interceſſor with God:2. To intercede for them. they expect no returnes of their petitions, but what comes by him.
SECT. 4. The Election of Chriſt as a Prophet eſſential to friendſhip with him.
3.Election of Chriſt as Prophet. CHriſt is to be elected, by his friends as their Prophet. Theqforeign, &c. Plato, conviv. fol. 188. Philoſopher tels us, That the Prophetick Art was to conciliate, or beget a friendſhip betwixt the Gods and men. What he fondly conceits of the Pagan black Prophetick Art, is moſt true of Chriſt's prophetick office; the grand deſigne whereof is, to bring ſinners to a knowledge of, and Amitie with God. Alas! why is it that men, who are rational creatures, are ſo great enemies to God, the firſt Truth and laſt good? is not this the true reaſon, becauſe men are borne, foreign, mad fools? Tit. 3.3. They cannot apprehend thoſe tranſcendent, raviſhing perfections that are in God: there is no adequation or proportion between their carnal hearts and God's ſpiritual excellences; and therefore no marvel that they affect not to make God their friend. But now the friends of Chriſt, being ſenſible of this their native blindnes, they elect Chriſt as their Prophet and conductor to inſtruct them in the things of God.Joh. 10.4. So Joh. 10.4. And he goeth before them: and the ſheep follow him; for they know his voice. Chriſt alludes to the cuſtome of thoſe countreys, where the Shepherd was wont to go before his ſheep, and calling them by a peculiar note, which they were accuſtomed to, they chearfully followed him: So Chriſt's friends, who are his ſheep, having elected him for their great Shepherd, they, underſtanding his dialect or voice, follow him as their Guide. The like,Joh. 14.6. Joh. 14.6. I am the Way, the Truth, and the Life, &c. As if he had ſaid; why, follow me: for I am the true way to life. Gerſon de Imitat. Chriſti. l. 3. c. 56.Without a Way a man cannot go; without Truth a man cannot know where to go; without Life a man is never the better for going. I am the way, which thou oughteſt to follow; the truth which thou ougheſt to believe; the life, which thou oughteſt to hope for. I am the Way inviolable, the Truth infallible, the Life interminable or endleſſe. I am the moſt ſtrait way, the moſt ſupreme Truth, the moſt perfect life. Thus the friends of Chriſt elect him for their Prophet, and counſeller: they underſtand his Dialect or language, and therefore follow him, the true way to life; but a ſtranger they wil not follow, as Joh. 10.5. But now the falſe friends of Chriſt they underſtand not his cal or proper Dialect; they hear not his voice more than the voice of a ſtranger.Joh. 8.43. So Joh. 8.43. wherefore know ye not my ſpeech: foreign, my Dialect tone, or peculiar note, and voice, whereby I cal my friends. Chriſt ſeems to marvel at their ſtupid ſottiſh ignorance; But then he reſolves al into this, even becauſe ye cannot hear my word. They had no ſpiritual judgement of diſcretion, becauſe they wanted a Divine facultie of hearing his Word; and thence no wonder that they elect him not as their Prophet and Shepherd. Yea, they are ſo far from electing Chriſt as their Prophet, that they chuſe darknes before light; yea, hate his prophetick light; becauſe it diſcovers their ſins.John 3.19, 20. So John 3.19. This … the condemnation, that Light is come … the World, and men love darknes rather than light: for their works are … 20. For every one that doth evil hates … light, and cometh not to the light, leſt … deeds be reproved. No wonder that ſu… elect not Chriſt as their Prophet.
SECT. 5. The Election of Chriſt's perſon a fundamental part of our friendſhip with him.
4.4. The friends of Chriſt elect his perſon; and how? THE real friends of Chriſt elect his Perſon as wel as his Benefits. This is an eſſential, and fundamental condition of al Amitie both human, and Divine, to elect the Perſon of our friend. He that chuſeth a friend only to receive good things from him, without regard or love to his Perſon, is not a friend to him whom he hath choſen, but to himſelf only. And this has a more peculiar conſideration in conjugal friendſhip; which, if it terminate or fixe not on the Perſon of him whom it eſpouſeth, it is but an adulterous and whoriſh love. Now the Amitie 'twixt a Believer and Chriſt, is (as we have at large demonſtrated in the foregoing Chap.) conjugal, and therefore the election of Chriſt's perſon is the moſt eſſential ingredient thereof. Thus it was with the Spouſe, Cant. 1.2.Cant. 1.2. The firſt thing ſhe breathes forth, is this: Let him Kiſſe me with the Kiſſes of his mouth, &c. The Kiſſe, in thoſe ancient and ſimple times, implied nothing laſcivious, impure, or indecent: but it was uſed as a ſymbol of intimate friendſhip and union of ſpirits. For by the Kiſſe there is, as it were, a mutual Transfuſion, and duplicate page duplicate page Tranſpiration or breathing forth of ſouls, each into other, as Plato obſerves. Whence friends were wont in ancient times, out of a ſuperſtitious kind of pietie, to receive, with their mouth, the laſt breath, or ſouls of their dying friends; that ſo they who were dead in themſelves, might (as they fancied) live in them. So that by the Kiſſe here, which the ſpouſe breaths after, we muſt underſtand the ſpiritual transfuſion and inhabitation of Chriſt in her ſoul, and the firme adheſion of her ſoul to Chriſt, as her husband. Thence it follows, for thy love is better than Wine. O! It is the beloved himſelf, that is al in al in the Spouſe's Books. And therefore it is obſervable, that what ſhe mentions, v. 2. of the ſavor of his Ointments, and afterwards, of his Apples, Wine, Myrrhe, Spiknard, Perfumes, &c. theſe are al to be underſtood of Chriſt himſelf. Duties, Graces, Comforts, yea Heaven it ſelf are al nothing without Chriſt, in the eſtime of his Spouſe.Cant. 2 16. So the Spouſe, Cant. 2.16. I am my beloved's, and my beloved is mine, i. e. as he has choſen me for himſelf, ſo I have choſen him for my ſelf. He abides in me by his ſpirit, and I abide in him by faith and love: he is wholly for me, and I am wholly for him: He makes a free invitation and render of himſelf to me, and therefore I make a chearful acceptation of him, and reſignation of my ſelf unto him: he minds, regards, and affects nothing ſo much as my ſelf, mine heart, and perſon; and therefore I muſt count what is not himſelf as nothing. It's true, to enjoy the Bracelets and love-tokens of my Beloved is ſweet, ay but to enjoy himſelf is much ſweeter: It is a very pleaſing thing to ſee and embrace the Divine favors of my Lord: but oh! how pleaſing is it, to ſee and embrace the Lord of thoſe favors? In what precedes, we have the mention of many Divine Benedictions, which the Spouſe did participate of, in and from her beloved: the text cited, is a reflexion on her beloved himſelf, as the fountain and original Idea of al her benedictions. Some conceive this Divine Aphoriſme, which is oft repeted, to be the burden of this ſacred nuptial ſong: becauſe it is moſt accommodated to expreſſe that mutual conjugal Affection which is 'twixt Chriſt and his Spouſe. So among the Romans, they had their ſolemne formulae, whereby thoſe who entred into conjugal relation, expreſſed their mutual reſignation of themſelves, and al that was theirs, each to other; as that: Where thou Caius art, there am I Caia: Pagans accounted it unworthy of conjugal relation to eſpouſe any thing ſo much as the perſon of their beloved. What may the friend of Chriſt regard, deſire, or ſeek more than Chriſt himſelf? Doth not he ſuffice for Chriſt? and ſhal not Chriſt alone ſuffice for him? Doth not Chriſt take complacence in his friends alone as his Spouſe? and ſhal not they take complacence in him alone as their Husband? Conjugal Relation, albeit it may find its Relates different and diſlike, yet it makes them one and alike. Therefore, as Chriſt condeſcends ſo low, as to eſpouſe the perſon of his Spouſe: ſo her heart muſt aſcend ſo high as to eſpouſe his perſon for himſelf.Self the firſt motive that draws ſinners to Chriſt. 'Tis true, the firſt motive that draws the friends of Chriſt, unto a cloſing with him, is to gain life from him: 'tis a ſenſe of need that drives them firſt to Chriſt: ay but, when they conſider and underſtand, that there is no life to be gained by him, but by eſpouſing of him for their husband; yea, upon a ſerious, and deep contemplation of Chriſt, being convinced that their life and happineſs conſiſts in the enjoyment of him, this engageth them ſpeedily and chearfully to elect and chuſe his perſon, as the fitteſt object for conjugal Amitie. As in civil conjugal contracts, and friendſhip, oft' times that which firſt moves the attention, and allures the perſon to hearken to a motion or offer of Mariage, is ſome externe good; perhaps the man offers a great dowry, or the woman has a good Portion: theſe or ſuch like conſiderations frequently open the door to conjugal Amitie: but after frequent viſits and familiar converſation together, the perſons begin to be more taken with the perſonal worth, if there be any, each of other: and peradventure at laſt affections grow ſo pure and diſ-intereſſed, as that, if there were no dowry, no portion to be had, yet they would not break: Juſt ſuch is the conjugal Amitie 'twixt Believers and Chriſt: That which firſt awakens the ſoul, and makes it attentive to the offers of Chriſt, it's ſenſe of need: the conſcience is ſtung with Divine wrath, and finds no Phyſician that can cure its wound but Chriſt: the ſinner is under an Arreſt of Divine Juſtice, and having not a farthing to pay his debts, is dragged to priſon, by the ſpirit of Bondage and the Law: now, while in priſon, there is a motion made by the King's Son, Chriſt, that if the ſoul wil eſpouſe him for her husband, he wil pay al her debts: this is good news indeed: what! wil the ſon of God enter into conjugal contract and friendſhip with ſuch a ſinful beggarly wretch as I am? oh! who would refuſe ſuch a good motion? Content! the bargain is made, &c. Thus the ſinner is firſt driven into ſtraits, Yea to ſelf-deſpair: for ſuch proud beggars are we al by nature, as that no one ever attends to the wooings of Chriſt, til he be forced to it by an holy ſelf-deſpair, wrought by the ſpirit of bondage: but then being invited and wooed by Chriſt, he chearfully and readily eſpouſeth him as a friend and husband: and the more familiar acquaintance, and converſation he has with Chriſt, the more is he ſatisfied in his choice of him: ſo that, whereas at firſt, he was fired out of ſelf by the ſpirit of bondage, and forced to go to Chriſt, as a ſick man to his Phyſician, or as a condemned malefactor to the King's Son, More pute ſtrains of friendſhip with Chriſt.to beg his life; yet now, he ſees al the reaſon in the World, why he ſhould love and embrace Chriſt: now he can crie ſhame upon himſelf, and al the world, for being ſo unwilling to eſpouſe Chriſt: now al his life and happines lies wrapped up in Chriſt; ſo that he fears no greater Hel than the loſſe of Chriſt, and deſires no greater Heaven than the enjoyment of Chriſt. Thus the friends of Chriſt, though at firſt they eſpouſe Chriſt in order to life, yet after ſome communion with him, and contemplation of his raviſhing glories, (as 2 Cor. 3.18.) they then find, by experience, that their life is hid in him; ſo that his preſence makes a young Heaven, and his abſence Hel.
And this diſcovers to us the true reaſon, why the Lord, in much wiſdome and tendernes, keeps many of his elect friends, The Lords keeps many of his Elect long under bondage and hardnes of heart, to make way for a more ful choice of Chriſt's Perſon.a long time under a ſpirit of Bondage, laboring and groaning under a drie, withered, parched, hard, and dead heart; namely to drive them more thoroughly out of themſelves, to a ful cloſing with the perſon of their Lord; that ſo they might learne to derive al grace from him: for poor ſouls under a ſpirit of bondage, and ſoul-troubles, chiefly mind the affectionate workings, and thence the eaſe and quiet of their own ſpirits, more than the eſpouſing of, and depending on Chriſt their Lord: wherefore in much pittie and compaſſion to the ſouls of his elect, Chriſt oft' keeps them long under fruitleſſe conflicts, and vain attemts of their own barren, bewildred, frozen hearts, that ſo they might be brought to a greater meſure, of happy ſelf-deſpair, in order to a more complete, entire election of him as their husband, and beſt friend, for himſelf.
Whence alſo we learne, what is the mortal wound, and plague of ſo many falſe friends of Chriſt,The plague of falſe friends is, that they cloſe not with the perſon of Chriſt. who may and oft' do go very far, in the election of Chriſt as their Prieſt, Prophet, and King; yea, and receive many amicable, love-tokens from him; yea, now and then a friendly viſit, and ſmile of his countenance; yea, ſome goodly ornaments of commun gifts, and graces; yea, ſome commun Aſſiſtances, influences, enlargements, and quickenings of heart in duties; and yet al this while never come to any real, conjugal Amitie, with him. What ſhould be the cauſe of ſuch a prodigious, monſtrous miſcarriage? why, here lies the core and malignant root of this inveterate plague-ſore; ſuch ſeeming friends of Chriſt, being ſtung and galled with divine wrath, may cloſe with Chriſt, in a great meſure, as their Prieſt, that ſo, by his wounds and righteouſnes, their ſtripes may be healed, that ſo his blood may be applied as a balſame to their wounds; that ſo his merits may be imputed to them in order to the payment of their debts: yea, they may come unto him as their Prophet, and Shepherd to guide them in this their labyrinth, and wildernes-condition: yea, farther, they may come unto him as their King; and that not only to rule their perſons, but alſo very far to deſtroy their luſts; at leaſt to keep them in good order, that ſo they may not be, as thornes in their ſides, to prick and gal their conſciences: thus far, I ſay, may a falſe friend of Chriſt procede, in the election of him, and yet for want of a conjugal cloſing with the perſon of Chriſt, continue a real enemie to him. By al this we ſee, of what moment and weight it is, that the friends of Chriſt elect his perſon. But more of this in what followeth.
SECT. 6. The friends of Chriſt are to Elect his Spirit alſo for their friend.
5.5. Election of Chriſt's Spirit. SUch as wil contract friendſhip with Chriſt muſt alſo elect his ſpirit for their friend. Chriſt's Spirit is, not only the ſame in Eſſence with himſelf, but alſo his Viear-general, Vice-gerent, and Deputie amongſt his friends, in this lower Region of the Church: they therefore that wil eſpouſe Chriſt for their friend, muſt in like manner eſpouſe his Spirit, as his Subſtitute here on earth, to govern, influence, and conduct them, til they arrive to the immediate and perfect viſion and fruition of the Bleſſed Deitie. The friends of Chriſt are as yet in their Non-age, and therefore he has left them his ſpirit as their Tutor, and Advocate. So Joh. 14.16, 17.Joh. 14.16, 17. I wil pray the Father, and he ſhal give you another Comforter; foreign;foreign Vox eſt Attica, quae ſignificantur illi quos in periculo accerſimus, ut nobis adſint conſilio, qui iidem Advocati dicuntur, etiamſi non litigent in ſoro, noſtro nomine. Camero fol. 221. which ſignifies ſuch a comforter, or Advocate, as is ready, in al our ſtraits and difficulties, to adviſe, counſel, aſſiſt, and encourage us. The Tutor, according to the civil Law, is to be a Defenſor, or Gardien of his Pupil; and none were admitted to have Tutors, but ſuch as were free Pupils. Such are the friends of Chriſt, they are free-born pupils left by Chriſt, under the Tuition, Inſpection, and Protection of his ſpirit; whom they chearfully elect, and ſubmit unto us as Chriſt's Delegate and Commiſſioner, to order, direct, protect, and influence their ſouls. Are the friends of Chriſt oppreſſed and borne down by tyrannick boiſterous luſts? then, where ſhould they go, but to the Spirit of Chriſt, to quel and ſubdue thoſe proud luſts? ſo Eſa. 4.4. by the ſpirit of judgement, and by the ſpirit of burning, the bloud of Jeruſalem is purged away. Are they weak and infirme? then muſt they go to this ſpirit to corroborate and confirme their ſpirits. Do they labor under great Deadneſſes, ſpiritual Stupidities, and hardneſſes of heart? who then can ſoften, quicken, and molliſie their hearts, if not this quickening Head, this Fire or flame of God, with which Chriſt's friends are baptized? Matth. 3.11. He ſhal haptize you with the holy Ghoſt and with fire. Again, are their ſouls ſtraitned, bound up, and, as it were, fetter'd by many tentations, and difficulties? who then can enlarge their ſouls and ſet them at libertie, but this their friend, who, where ever he comes, brings libertie, as 2 Cor. 3.17. is it not this free ſpirit, that widens, and enlargeth the heart, to pour out it ſelf before God in prayer? Rom. 8.15, 27. Farther, are the friends of Chriſt wounded by Tentation or luſt? who then can heal their wounded hearts, if not the Spirit of Chriſt? is not he the healing virtue of the Sun of Righteouſnes, Mal. 4.2? Do they find ſpiritual languiſſements, ſenſible conſumtions, abatements, and decaies in their Affections to, and communion with Chriſt? Whence then may they expect nouriſhment, growth, and thriving herein, if not from this living Head, Col. 2.19? Are their hearts withered, barren, parched, like a deſert place? and who can make them revive and ſpread forth their branches; and make their beautie as that of the Olive tree or Lillie, if not this fructifying ſpirit? is not he as dew to Iſrael, &c. Hoſ. 14.5, 6, 7. Eſa. 26.19? Laſtly, are the friends of Chriſt in a Wildernes-condition, under many Deſertions, troubles, fears, hurries, diſquietments of ſpirit, about their ſpiritual ſtate? who then can ſpeak comfort, if not this Divine Comforter? where may they expect a door of hope, if not in this valley of Achor, Hoſ. 2.14, 15. Who can adviſe, direct, conduct, and encourage them in their bewildred condition, if not this their Tutor, Advocate, and friend? Theſe and ſuch like conſiderations do deeply oblige, and ſtrongly engage thoſe who contract friendſhip with Chriſt, to elect and eſpouſe his ſpirit as their Advocate, Guide, Protector, and Tutor, while abſent from Chriſt.
SECT. 7. The friends of Chriſt muſt elect his Yoke, Members, and Croſſe.
6. THE friends of Chriſt muſt elect, 6. Election of Chriſt's waies and ordinances.not only his perſon, and Spirit, but alſo his Yoke, i. e. ordinances, waies of worſhip, and ſervice. So Pſal. 84.10. For a day in thy Court is better than a thouſand: Pſal. 84.10.ſforeign LXX. foreign. elegi.I had rather be a door keeper in the houſe of my God, than to dwel in the Tents of Wickednes. I had rather: Heb. I have elected or choſen rather: and ſo the LXX. render it: as if he had ſaid, This is my great option or choice; I have what I would have, might I but enjoy this. Why? what is it that he ſo electively deſires! 'Tis to be but a Door-keeper in the houſe of his God; the meaneſt office in the Church, is more eligible and deſirable in his eye, than the higheſt preferments at Court. A learnedtGatak…r, Cinnus, cap. 11. p. 297. Divine interprets it thus: I had rather have mine ear bored at the Door of thine houſe: and ſo he underſtands it, as an alluſion to that Ceremonial Inſtitute, or Rite, of boring ſervants in the ear, at the poſt of the door, when they were willing to become perpetual ſervants. And the Targum ſeems to incline to this ſenſe in rendring it by auforeign adharere. word that ſignifies to adhere. As if he had ſaid: I chuſe rather to be a bond-ſlave, and perpetual ſervant in thine houſe then to ſit upon the Throne in the World. Such was his option and election of Gods ſervice. They who pretend to elect Chriſt for their friend, and yet reject his ordinances, worſhip, ſervice, and waies, are guiltie of a flat contradiction and ſoleciſme in Chriſtianitie. This was Iſrael's crime,Hoſ. 4.16. Hoſ. 4.16. for Iſrael ſlideth back as a back-ſliding Heifer. i. e. as an Heifer wLori impatiens.impatient of the Yoke: Iſrael could be content with the privileges, but not with the duties of friendſhip with God: the crown was beautiful and eligible, but the Yoke burdenſome. Chriſt wil have al his friends eſpouſe his yoke as wel as his crown: Mat. 11.29. Take my yoke, &c. Hence we find a ſad complaint of Chriſt againſt Ephraim, for her falſe pretenſions of friendſhip towards him,Hoſ. 10.11. Hoſ. 10.11. And Ephraim is an Heifer that is taught, and loveth to tread out the Corne; but I paſſed over upon her fair neck. Here is a tacit comparation between plowing and treading out the corne: the latter, Ephraim could chearfully ſubmit unto; but not the former: and the reaſons are, becauſe (1.) Plowing work carries more reſtraint in it; the Bullock was to ſubmit its neck unto the yoke; whereas in treading out of the Corne it was looſe and free. (2.) In treading out the Corne there was not ſo much toil and labor as in Plowing. (3.) In treading out of the Corne there was not only libertie and eaſe, but alſo profit and advantage: for, according to the Law, it is ſaid, 1 Cor. 9.9. thou ſhalt not muzle the mouth of the Oxe that treadeth out the Corne: So that here is advantage as wel as labor: whereas in Plowing work there was not only reſtraint, and toil, but alſo no profit. No wonder therefore that Ephraim prefers treading out the Corne before plowing. Is not this the caſe of a world of falſe friends, who elect ſuch ſervice for Chriſt, as carries libertie, eaſe, and profit in it; but cannot ſubmit to the yoke?
7.Election of Chriſt's members for our friends. The friends of Chriſt are to eſpouſe his members and friends, as wel as himſelf. Chriſt's members are part of himſelf; they are myſtically Chriſt; and therefore ſuch as reject them, do not, cannot truely elect Chriſt, as their friend. But of this more in the perfective Laws of friendſhip.
8. Laſtly, They who wil elect Chriſt, Election of Chriſt's Croſſe.as their friend, muſt in like manner elect and eſpouſe his Croſſe. They can be no friends to Chriſt, who are enemies to his Croſſe, Phil. 3.18. To renounce our croſſe and ſufferings for Chriſt, is to renounce our intereſt in Chriſt, his croſſe and ſufferings for us. We are never more like Chriſt then on the Croſſe, and therefore never better friends to him then there. None that are pleaſed with Chriſt, wil be diſpleaſed with his Croſs: by renouncing Chriſt's Croſſe, we renounce friendſhip with him, Heb. 10.25. Of this alſo in its proper place, when we come to treat of that paſſive obedience, which is due to Chriſt. Thus we have ſhewn how whole Chriſt is to be elected: his ſceptre, as wel as his crown; his perſon, as wel as his Righteouſnes; not only his privileges, but alſo his duties; his yoke as wel as his benefits; his croſſe as wel as his rewards.