The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 6
CHAP. VI. That the friend of Chriſt does moſt promote himſelf, by electing Chriſt for himſelf, is demonſtrated both from the Object, Act, and Effects of this Election.
SECT. 1. That the friends of Chriſt do moſt advance themſelves by electing Chriſt for himſelf, is proved, 1. From Chriſt, the Object.
HAving reſolved that great Caſe, How far the friends of Chriſt may, in their election of him, regard themſelves? and in part demonſtrated, that they never more truely, and ſpiritually regard, ſeek, and promote themſelves, than when they moſt, abjuring their carnal, legal, and private ſelf, elect Chriſt for himſelf; Our main work now wil be, (1.) To proſecute the Demonſtration begun, by ſeveral convincing Evidences, or Diſcoveries, that the friends of Chriſt do moſt really ſeek, and advance their ſpiritual beſt ſelves, by clecting of Chriſt for himſelf: and then (2.) To explicate How, and Why the friends of Chriſt muſt elect him for himſelf?
That the friends of Chriſt do moſt really ſeek, That the friends of Chriſt do moſt advance themſelves by electing Chriſt for himſelf is proved, 1. From the object Chriſt conſidered.and advance their ſpiritual, beſt ſelves, by electing Chriſt for himſelf, is evident both from the Object, Act, and Effects of this Election. 1. As for the Object of this election, who is it but God-man or God himſelf, clothed with human Nature? (1.) When the friends of Chriſt elect him, whom do they elect, but God himſelf, the moſt infinitely perfect, and firſt Being, and laſt End? And is not God to be elected for himſelf? Or can the friends of Chriſt promote themſelves more, than by electing him, who is their Laſt end, 1. As the laſt End and chief-eſt Good.and chiefeſt Good, for himſelf? Is not the laſt end the firſt meſure and rule of al means, and Actions? and is not every Subject or Facultie by ſo much the more noble, and perfect, by how much the more perfect and noble its laſt end is? Wherein conſiſts the Rectitude of an Intelligent Creature, but in his inviolable adherence unto God, as his Laſt end? qLibertas electionis importat acceſſam ad infinitum & receſſam ab inferioribus. Gibieuf.What doth the true notion of Libertie import, but a Receſſe from Inferior Goods, and Acceſſe to the infinite, ſupreme Good? Ought not al multitude to be reduced to, and governed by the one, ſimple, and choiceſt good? Doth not the formal reaſon of loving al particular goods reſult, not from their own goodnes, but from that of the univerſal, and moſt comprehenſive good? Now, is not Chriſt our laſt end, and choiceſt good? Is not al God, and whole God in him? Can then the friends of Chriſt more advance themſelves, than by electing of, and living in him, who is their laſt end, and chiefeſt good? Is not this an happy loſſe, when the friends of Chriſt loſe themſelves, and al other private goods, in the enjoyment of Chriſt for himſelf? How do they reſigne up themſelves as captives to his love, when once they come to ſee, and taſt, and ſmel, and feed on the Divine ſatiſfactions of his preſence? In ſhort, have not al creatures an Appetite of Ʋnion, or deſire after their laſt end, and that for it ſelf? and does not their perfection conſiſt in the firme adhering or cleaving thereto? Is there any other meſure for our love of the laſt end, and chiefeſt good, but to love him without al meſure, and end, infinitely, and for himſelf? And what can more commend to us the election of Chriſt for himſelf? Is he not his friend's laſt end and beſt good? Do not al manner of Divine ſuavities and attractive ſatisfactions flow from him? when their hearts do in any good meſure comprehend the wonders of his Love, Grace, and Goodnes, are they not then filled with moſt ſatisfaction, yea, with the fulnes of God, as Eph. 3.19? And do not ſuch ſatisfying ſights of Chriſt lift up their ſouls, ſo far above al Idol-lovers, as that theſe are in no capacitie to reach, or inveigle their hearts, as formerly?
(2.) What is more attractive, drawing, 2. As the firſt Beautie,and alluring, than the ſupreme, firſt Beautie, which converts the eyes of al Intelligent Beings to it ſelf? And is not Chriſt, that expreſse Image, and Brightneſſe of the Fathers glorie, the firſt and ſupreme Beautie? Is it not then the Intereſt of his friends to chuſe him for himſelf? Has not Chriſt the moſt amiable, beautiful face that ever was? Doth not the moſt beautiful eſſence, and al the Divine perfections of the Deitie ſhine in him? What are viſible Beauties, but mere Deformities in compariſon of Chriſt? In the viſible World, what is there ſo beautiful as light? and in the Intelligible World, what ſo beautiful as Truth? Now, is not Chriſt the firſt light and Truth? Oh the infinite Beauties of Chriſt's Intelligibilitie! What infinite harmonie, what exact proportion, and forme is there in al his excellences? Again, how natural is Chriſt's Beautie? What are al created Beauties, but borrowed colors, and paint, if compared with Chriſt? What an infinite quantitie of beautiful, and glorious Truths are there in Chriſt? What a ſplendor, effulgence, and amiable amenitie of al Divine Attributes ſhine in him? Wel might the Spouſe ſay, Cant. 1.16. Behold thou art fair my beloved, yea pleaſant; or amiable, acceptable. Certainly, ſuch is the ſoul-raviſhing Beautie of Chriſt, as that the contemplation thereof, by faith, transformes his friends into a like Image, 2 Cor. 3.18. Plato ſaies, that the contemplation of the firſt Beautie makes us, foreign, friends of God.
(3.)3. As the firſt principle of Dependence. Again, Is not Chriſt the firſt principle of Dependence, as wel as the laſt end of fruition? And does not the life, Intereſt, and perfection of every derived, borrowed Being, conſiſt in the firme adheſion unto, and intimate, immediate Dependence on its firſt Principle? rPraemotio Divina eſt converſiva ad Deum, & ſepa…ative à creaturis. Gibleuf. Lib.Is it not the intereſt of the rivulet and ſtream, to live in, and derive al from the fountain? When does the branch flouriſh and proſper more, than when it lives moſt in, and upon the influence of the root? Is it thus the commun Intereſt of al depending Beings, to live upon their principle of Dependence? and is it not the Intereſt of Chriſt's friends to elect, and live upon him their Root, Head, Fountain, and firſt principle of Dependence? Alas! ſhould not Chriſt every moment inſpire, and infuſe new life and ſpirits of actual grace, into the hearts of his friends, how ſoon would al their habitual Graces wither, and die away? Doth not al Habitual Grace, both as to qualitie and quantitie or meſure depend wholly on the Divine Infuſions of Chriſt? Are not alſo al the effuſions, and reſpirations or exercices of Grace wholly dependent on, and proportioned to Chriſt's gracious Infuſions and Inſpirations? May we not then hence ſafely conclude, that the gracious life, forces, and Acts of Chriſt's friends, have an abſolute, and immediate dependence on Chriſt, their moſt noble and beſt ſelf? True indeed, Chriſt is not their very ſelf; they are not Chriſted, and Goded, as ſome blaſphemouſly dream: But yet, is he not his friend's Next ſelf? yea, their moſt laudable, noble, and beſt ſelf? Alas! what are they out of Chriſt, but a poor, withered, barren, weak, emty, hungry, baſe, ignoble, naked nothing? where lies their riches, beautie, honor, food, raiment, libertie, delights, life, perfection, and al, but in Chriſt? Does not this ſufficiently evince, that 'tis their chief Intereſt to elect Chriſt for himſelf? But of this more in the next Chapter.
SECT. 2. The very Act of electing Chriſt for himſelf proves, that it is the higheſt Intereſt of his friends ſo to act.
2.2. Demonſt. From the Act of Electing Chriſt for himſelf. Which is, THat the friend of Chriſt does moſt advance himſelf, namely his ſpiritual, beſt ſelf, by electing Chriſt for himſelf, is farther evident from the Act it ſelf. Every Being does then moſt Act for, and Promote it ſelf, when the Acts it puts forth are moſt perfective of its Nature. Now what Acts of the ſoul are more perfective of human Nature, than the Election, and fruition of Chriſt for himſelf?1. Moſt Natural. (1.) The more Natural any Acts are, the more perfective are they of that Nature unto which they appertain: And what more Natural to human Nature, conſidered in is pure naturals, than to elect Chriſt for himſelf? Does not the Philoſopher determine, that pforeign, Plato. Item: Optimus motus eſt in ſeipſo, & ex ſeipſo, quia talis eſt rationali Naturae cognatiſſinus. Plato.Self-motion is moſt natural to a Rational Being? And who moves more naturally in himſelf, than he that elects Chriſt for himſelf? 'Tis true, to corrupt Nature this is a preternatural, and forced motion: The Animal or Natural man, as now degenerated, ſees no beautie in Chriſt, and therefore has no natural Diſpoſition to elect Chriſt for himſelf. Ay but to Adam, who was clothed with pure Nature, it was moſt natural to elect God for himſelf: and ſo, in proportion, to the friends of Chriſt, ſo far as their Natures are renewed,qActus naturaliſſimus animae eſt, inhaerere Deo. Bradward. what can be more natural, than to elect and cleave to Chriſt for himſelf? Is not Chriſt, as God-man, more intimate to his friends, than the moſt intimate part of themſelves?rQui à Deo ut ultimo fia…, & primo principio movetur, à ſeipſo, & in ſeipſo movetur. Gib. de Libert. pag. 28, 29, 85, 103, 108. And are they not then moved in, and towards themſelves, when they move in, and towards Chriſt for himſelf? Again, what more natural to the wil than Acts of love? And is not the election of, and Adheſion to Chriſt for himſelf, the moſt ſoverain, and noble ſtrain of Love? Yea, by how much the more invincibly, and intimately the wil's Love is allured, and drawn to adhere to Chriſt for himſelf, is it not by ſo much the more …ure, ſpiritual, free, perfect, and natural? So great is the ſympathie betwixt the renewed nature in the friends of Chriſt, and Chriſt himſelf. Whence it is that the Pſalmiſt …ries out, Pſal. 73.28.Pſ. 73.28. But it is good [or moſt natural and beſt] for me [who am a friend of God] to draw near to God [to be as it were fettered, chained, and glued to God, as my beſt friend] oh! how pleaſing and natural is this?
(2.)2. Moſt living and lively. To elect Chriſt for himſelf is perfective of human Nature, and ſo moſt for the promotion of true ſpiritual ſelf, becauſe its the moſt living, and lively act of the ſoul. The human ſoul is ſuppoſed to be, as a ſelf-moving, ſo anſforeign, Joan. Grammat. in Ariſt. Anim. ever-moving principle. Now look by how much the more perfect the ſelf-motion, and ever-motion of any Being is, by ſo much more perfect is its life. For according to the Philoſopher,tforeign. Ariſt. Eth. l. c. 4. To act wel, is to live wel: By how much the more perfect the manner of our Acting is, by ſo much the more perfect is the manner of our life. And is not this election of Chriſt for himſelf the moſt perfect act of the ſoul? can the friends of Chriſt live a more generous, noble, Divine life, than by continued election, and fruition of Chriſt, their beſt friend? Thus Chriſt, i… that great Evangelick Invitation he makes to ſinners,Eſa. 55.3. Vita pro vitae faelicitate & vigore accipitur. Glaſſ. Eſa. 55.3. ſaith, that ſuch as elect him for himſelf, and feed on him, ſhal live, i. e. lead a moſt noble, generous, delicious proſperous, ſatisfactorie, yea, Divine life. For life is oft in ſacred Writ, as here, pu… for the Tranquillitie, Vigor, and Felicitie o… life.Pſ. 69.32. The like Pſal. 69.32. and your hea… ſhal live that ſeek God, i. e. you that ſee… elect, and enjoy Chriſt for himſelf; O… what vigorous, man-like, yea Divine lives ſh… you live? how lively and ſpritefully wil your ſouls move and act?uUnumquodque vivens oſtenaitur vivere ex operatione ſibi propria, ad quam inclinatur. Aquinas. Does not the life of every creature put forth, and diſcover it ſelf moſt in that Act, which is moſt proper and agreable to its Nature, purely conſidered? and what Act is there more agreable to the renewed Nature of Chriſt's friends, than the electing of, and adhering to him for himſelf? Does not this come neareſt to the life of God, which conſiſts in the bleſſed viſion and fruition of himſelf? And may we expect a more perfect life than to live as God does? Surely no.3. Moſt rational. (3.) To elect Chriſt for himſelf is an act moſt perfective of Human Nature, becauſe it is moſt rational. The life, and perfection of the Human ſoul conſiſts much in its Rationalitie. And what can be imagined more Rational for the Friends of Chriſt, than to elect him for himſelf? Is it not al the reaſon in the World, that ſinners ſhould elect their Savior for himſelf? Is not Chriſt the moſt rational object, yea wiſdome it ſelf, and therefore moſt attractive of our wiſdome, and election? What takes a rational Being more than Reaſon? And hath not Chriſt the moſt convincing, the moſt invincibly binding Reaſons, to attact the heart to himſelf, for himſelf? The election of Chriſt for himſelf imports not only Head-logick, but Heart-logick alſo: it is the elixir and Spirits of Reaſon, the deepeſt and profoundeſt wiſdome to contemplate, adhere to, and love Chriſt for himſelf. Friendſhip with Chriſt carries in it an Ocean, a Sea of ſublime reaſon, yea the flour of Reaſon. The Prodigal never came to himſelf, Luk. 15.17. i. e. to a ſound and ſober mind, to acts of reaſon and judgement, til he could, by the Art of Divine Logick, diſpute himſelf into a reſolution of returning to his Fathers houſe, where was bread enough, to elect, and adhere unto Chriſt for himſelf. Such is the ſpiritual Logick of Chriſt's friends: Is it not their higheſt wiſdome to adhere unto their firſt Principle, and laſt End? Is it not al the reaſon in the world, that the friends of Chriſt ſhould elect him for himſelf, who gave himſelf a ranſome for them? what mroe reaſonable, than that they ſhould live, and die with him, who lived and died for them? This ſeems ſuch a Demonſtrative, binding, conſtraining Argument to Paul, as that it quite overcame,2 Cor. 4.14, 15. not only his Reaſon, but his Affection alſo, 2 Cor. 5.14. For the love of Chriſt wforeign, i. e. totos nos poſſidet & regit, us ejus afflatu quaſi correpti agamus omnia: alludit enim ad vatum ſuroren. Beza.conſtraineth us: i. e. does wholly overcome and captivate our Reaſon, like the ecſtatick impulſes, and raptures of the Prophets: our Judgements, as wel as Affections are raviſhed with the conſideration hereof. How ſo? becauſe we thus judge: [or we thus ſyllogize, diſpute, or reaſon in our ſelves] that if one died for al, then were al dead. V. 15. And that he died for al, that they which live, ſhould not hence forth live unto themſelves, but unto him, which died for them, and roſe again. Oh! ſaies Paul, if Chriſt died for us, what reaſon have we to elect and live to him? whence he concludes V. 16. wherefore henceforth know we no man after the fleſh, &c. i.e. we are now reſolved to live to, and upon Chriſt for himſelf: we ſee al the reaſon that may be for it, becauſe he has been ſo good a friend to us. Such a Divine Logick is there in Amitie with Chriſt.
(4.)4. Moſt Voluntarie. To Elect Chriſt for himſelf is moſt Perfective of Human Nature, becauſe moſt voluntarie, and pleaſing to the renewed wil, in the friends of Chriſt. By how much the more voluntarie any act of the wil is, by ſo much the more agreable to, and perfective of its nature ſuch an act is. Now what more ſpontaneous and voluntarie, than the electing of Chriſt for himſelf? Oh! what a ſweet pain is loveſicknes for Chriſt? how golden are thoſe chains, how ſilken are thoſe cords, whereby the heart is fetter'd and bound to Chriſt? Yea, is it not the moſt pleaſing death, to the friends of Chriſt, to die bleeding with love and adherence to Chriſt? 'Tis true, the friends of Chriſt have their wils drawen to, and confirmed in the election of Chriſt, by no leſſe than a pul of omnipotence: But yet, oh!xRepugnanti non volenti neceſſitas eſt: in volente neceſſitas non eſt. Seneca. how ſweetly and chearfully does it adhere to Chriſt? what an happy neceſſitie; what a bleſſed conſtraint; what a ſweet and pleaſing violence is that, which knits, and keeps the hearts of Chriſt's friends cloſe unto himſelf? It's a voluntarie neceſſitie, a love-violence; every thread of this Divine election is twiſted out of love,Hoſ. 11.4. Hoſ. 11.4. I drew them with the cords of a man, with bands of love. And what can be more free and pleaſing than bands of love? The Philoſopher tels us,yforeign, Plato, Conviv. that love knows no force, but which is voluntarie, and ſweet: for every one voluntarily obeyes Love. Is not this moſt true, here? is not the heart moſt voluntarily, though neceſſarily and invincibly, bound to Chriſt, to elect, love, and enjoy him for himſelf? But of this more in what follows. Thus we have demonſtrated, that the election of Chriſt for himſelf is an Act moſt perfective of Human Nature, and therefore moſt for the promotion of true ſelf.
SECT. 3. Demonſtr. 3. From the bleſſed Effects that follow upon the Election of Chriſt for himſelf, 1. The Divine Nature. 2. Libertie.
3.3. Demonſt. From the effect… of electing Chriſt for himſelf: Which are, THat the friend of Chriſt does moſt promote himſelf, by the election of Chriſt for himſelf, may be farther Demonſtrated from the Effects of this Election: for the tree is known by its fruits; the cauſe by its effects. Certainly, the friends of Chriſt, by the election of him for himſelf, attain unto many glorious Effects and Fruits, which greatly conduce to the advance of their true,…. Participation of the Divine Nature. ſpiritual, and beſt ſelf. 1. Hereby they are made partakers of the Divine Nature, 2 Pet. 1.4. The Divine Nature, as it is in God, wherein does it conſiſt, but in the immutable Adheſion to himſelf, his own eſſential Goodnes, and infinite perfection? Now the friends of Chriſt, ſo far as they elect, and adhere to Chriſt for himſelf, ſo far are they partakers of this Divine Nature. The Chriſtian Philoſopher tels us,zforeign. Joan. Grammat in Ariſtot. de Anima. That this is the great endeavor of Nature, to beget a natural effect like to it ſelf. This holds true here: the Divine Nature in Chriſt produceth a Divine nature, in ſome degree like, in his friends: ſo that as he loves, and enjoyes himſelf, for himſelf; ſo they love and enjoy him for himſelf alſo: only with this difference, that it is natural, and eſſential to Chriſt to adhere to, and enjoy himſelf as God; which his friends have only by participation, and of Grace: yet ſo as that they partake of ſome ſhadow, and dark reſſemblance of that ſelf-ſufficience, that is in Chriſt, as God. For look as God ſaies, Exod. 3.14. I am that I am, Exod. 3.14. foreign 1 Cor. 15.10. foreign.i. e. I am the firſt, infinite, ſelf-ſufficient Being; ſo Paul, in his proportion, by virtue of his electing of, and adhering to Chriſt for himſelf, ſaies, 1 Cor. 15.10. by the Grace of God I am what I am. Though Paul knew ful wel his infinite Diſtance from God as a creature, yet byaQuod Deo competit per Naturam nobis co …pet t… per Gratiam, Gig. de Libert. p. 493. Grace, and by virtue of his adherence to Chriſt as his friend, he could aſcribe, and aſſume to himſelf ſome borrowed ſhadow of that Divine Al-ſufficience. And when friendſhip with Chriſt is conſummate, and perfect, as it is in Heaven, where the friends of Chriſt perfectly adhere to him for himſelf, then there is a more perfect degree of this Divine Nature, and ſelf-ſufficience: Then the friends of Chriſt are, if we may ſpeak it with reverence, as ſo many little made-Gods: bPerfectè liber eſt foreign, quaſi mortalis Deus, nihil habet quod nonvult, & nibil vult quod non habet: vult omnia quae debet, & omnia poſſit quae vult. Mori Diſp. 2. de Grat. theſ. 6.they have nothing but what they would have, and they would have nothing but what they have. Such a derived image, or ſhadow of the Divine Nature, and Al-ſufficience have the friends of Chriſt, ſo far as they elect and adhere to him for himſelf.
2.2. Libertie. Another bleſſed effect which the friends of Chriſt ohtain, by their electing of Chriſt for himſelf, is a Divine Amplitude, or Libertie. Al human Libertie, whether Natural, Civil, Moral, or Divine, conſiſts in an Amplitude, or Enlargement either of State, 1 Natural.or Acts. (1.) As for Natural Libertie, it conſiſts in the natural Amplitude, cHomo ad immenſam quandam Amplitudinem natus eſt. Gibieuf. de Libert. pag. 361.Ʋniverſalitie, and infinite capacitie of the ſoul, whereby it is exemted from al coactive Neceſſitie, and inveſted with a rational ſpontaneitie, which naturally, and eſſentially attends al its human Acts, and Motions. Now what does more conduce to the Improvement of this dIlle eſt liber in agendo qui à nullo creato dependet, qui nullis limitibus coercetur, nec ex parte princi ii, nec ex parte finis; qui eminentiam quandam & Infinitatem adeptus eſt, ſecundum quam ab Infinito, ad Infinitum, ſuper Infinito movetur, &c. Gibieuf de Libert. p. 270.natural Amplitude, and enlargement of ſoul, than a firme Election of, and Adheſion unto Chriſt for himſelf? What is it that moſt confines, and narrows the whole ſoul, but adherence to, and dependence on ſenſihle inferior good? Is not every facultie of the ſoul by ſo much the more univerſal, ample, and wide, by how much the more immaterial, and ſpiritual it is? And, what exemts, and frees the ſoul from adherence to ſenſible good, and carnalitie, more than election of, and firme adherence to Chriſt for himſelf? Who has his wil more Ʋniverſal, and Indedendent as to Inferior goods, than the friend of Chriſt, who elects him for himſelf? Is not al this exemplified to the life, in Solomon; who, when he firſt elected God for his friend, had a huge large heart beſtowed on him, as wel for natural, as Divine matters? ſo 1 King. 4.29.1 Kings 4 29. foreign amplitudinem cordis. Jun. Tremel. And God gave Solomon wiſdome, and Ʋnderſtanding, exceding much, and largenes of heart, &c. e Hebr. Amplitude or Enlargement of Heart. Oh, what an ample, wide, univerſal, and comprehenſive wiſdome, and wil had Solomon, upon his firſt Election of, and Adherence to God as his friend?fBrutum Animal, etſi non plane ad unum aſtrictum ſit, ſicut Plaetae, & Lapides, libertate tamen non pollet, quiae nulla infinitate gaudet: ſolius Rationalis creaturae iſtud privilegium eſt quae ſola Dei capax eſt, & iſta capacitate tranſire poteſt in Divinam Amplitudinem. Gibieuf de Libert. p. 262. But, after his heart turned from God, to ſenſible good, what a narrow, ſervile, fetter'd heart had he? Paul, who was a great friend of Chriſt, one that elected him for himſelf, what a great, vaſt, comprehenſive, univerſal ſoul had he? So, 2 Cor. 6.11. Our heart is enlarged, foreign: It is hugely amplified, extended, or widened: Whereas v. 12. he ſaies, the Corinthians, by reaſon of their ſin, were ſtraitned, or narrowed in their ſpirits: wherefore he exhorts them, v. 13. foreign, be ye alſo amplified, or enlarged: and then he ſhews them how they might attain to this amplitude, or enlargement of ſoul, namely by returning to Chriſt, and cleaving to him, as v. 14, 15, 16.
(2.)2. Civil Libertie. As for civil Libertie, it conſiſts in a man's being, ſui juris, his own Maſter, or Lord; and thence it is defined, a Facultie of doing, or power of living, as men liſt, or pleaſe: whencegPopuli illi libe…i dicuntur, qui ſunt, foreign Derodone. thoſe people are accounted free, which are foreign, ſuch as give laws to themſelves. And ſurely none are ſo free, in this regard, as ſuch who elect, and adhere to Chriſt for himſelf. Yea, ſuch as are ſervants of men, by the election of Chriſt for himſelf, they become the Lord's free-men. So 1 Cor. 7.22.1 Cor. 7.22. For he that is called in the Lord, being a ſervant, is the Lord's freeman: i. e. A ſervant, by election of, and ſubjection to Chriſt, becomes ingenuous, noble, and free, both as to State, and Acts. It's true, he is the ſervant of men; ay but, is he not alſo the ſon of God, Joh. 1.12? his outward man is to ſerve, and obſerve the wils and humors of men; but oh! how free, how generous is he in the inward man? what generous and noble principles has he? what great and ſublime deſignes and aims for God? How much is he above the frowns, and flatteries of this lower world, even then, when, with his bodie, he is moſt officious and ſerviceable to men? And then as for Acts, how free is he in his ſpiritual regards, and acts towards Chriſt, even when he is moſt deeply engaged in bodily ſervices for men? How chearful, and active is he in the diſpatch of his maſter's buſines, that ſo he may gain a little time, to pour out his ſoul into the boſome of Chriſt? Is it not admirable to ſee, with what diligence ſome poor ſervants wil diſpatch their affairs, that ſo they may have ſome time for converſe with Chriſt? Whereas, peradventure, when they come to be their own maſters, they have not ſo much libertie of ſpirit and acts for Chriſt, as when they were in a ſervile condition. Thus the ſervant, that is called in the Lord, is the Lord's free-man. The Heathen Moraliſt can teach us,hSencca, Epiſt. that virtue makes men, ſui juris, their own Lords; becauſe nothing can be above him, who is above fortune. Again (addes he) That man can do what he liſt, who conceives he muſt do nothing, but what he ought. Such a free Noble-man, is the friend of Chriſt, who elects him for himſelf:iEx ſubjectione ad Deum emergit Dominium in creaturas. Gibieuf, de Libertate p. 218, 260, 264. he, by ſubjecting himſelf to Chriſt, his Lord, becomes Lord and maſter of al inferior things, yea, of himſelf alſo. Plato tels us, that the temperate virtuous man is, foreign, above himſelf; becauſe by his temperance, he has Dominion over himſelf. Again he ſaies,kQui optimus eſt, faeliciſſimus & Auguſt ſſimus eſt, quia ſeipſum regit, &c. Plato Repub. 9. that he, who is moſt virtuous, is moſt happy, and moſt Royal or Noble; becauſe he rules himſelf, which is the moſt Royal Dominion. And who may lay claim to ſuch a noble, Regal ſelf-Dominion, if not they, who adhere to Chriſt for himſelf?Hoſ. 11.12. ſo Hoſ. 11.12. But Judah yet rulety with God, and is faithful with the Saints. Judah, ſo long as ſhe kept faithful, in adhering to Chriſt, ſhe ruled with God, and had a regal Dominion over al her luſts, and al inferior things. Ariſtotle lforeign. Ariſt. Eth. l. 4. c. 8., treating of a magnanimous man, ſaies, that he cannot live to any but his friend; becauſe that is ſervile. How true is this of the friends of Chriſt, who elect him for himſelf? ſuch are ſo magnanimous and generous, as that they cannot live to any but Chriſt their friend.mDominiem Lioertatis oritur ex adhaeſio… ad Deum: eſt vis quaedam in fine ultimo fundadamentum habons: i. e. uti & frui omnibus, ſervato ordi…e finis. Gibieuf, de Libert. pag. 218, 264, 263. Thus by ſubjection to Chriſt, they become Lords of themſelves, and al inferior goods: they live as they lift and pleaſe; becauſe nothing pleaſeth them, but what pleaſeth Chriſt their beſt friend: they have what they would have, ſo long as they elect, and love Chriſt for himſelf. It's true, the friend of Chriſt abandons not the world as to neceſſarie uſes; but yet he is ſo far above it, as that he uſeth it only as a ſervant, not as a friend: the world is under his feet, as Rev. 14.1. the Church ſtands with the Moon (an embleme of ſublunarie things) under her feet. The friend of Chriſt poſſeſſeth the world, as though he poſſeſſed it not: his lands, houſes, gardens, and other ſenſible goods have no more room in the centre, or Bent of his heart, than if they were the lands, houſes, and gardens of other men: ſuch is his Dominion over the creature, and ſo far doth he live as he liſts. But is it thus with baſe-minded, ſervile ſinners, who live under the Dominion of every baſe luſt, and ſenſible good? Doe Voluptuous, Avaricious, and Ambitious men live as they liſt; who, the more they have of their Idol goods, the more they want, the more vexed are their Deſires? Surely none live as they liſt, but the friends of Chriſt, who enjoy himſelf.
(3.)3. Moral and Divine Libertie. As for Moral, Spiritual, and Divine Libertie, it is moſt evident, that it ſprings from, and conſiſts, in the electing, and enjoying of Chriſt for himſelf. nNoſtra libertas inhaeret Devinae, ut exemplari; & in perpetua ejus imitatione verſatur. Gibieuf de Libert. p. 373.For certainly the Divine Libertie of God is the moſt exact Idea, exemplar, or patterne of our Libertie: Now wherein does the Libertie of God chiefly conſiſt, but in the Divine Amplitude of his own Being, whereby he acts al things moſt wiſely, and freely, for himſelf? And then ſurely, the more the friends of Chriſt arrive unto this Divine Amplitude, and enlargement of heart and waies, to elect Chriſt for himſelf, and to act al for him, the more they reſſemble the Divine Libertie. Was not this the Divine Libertie, which David was moſt ambitious of? Pſal. 119.45. I wil walk at libertie, Hebr.oPſal. 119.45. foreign In amplitudine, ſeu latitudine, Jun. Trem. In Amplitude, latitude or enlargement of heart and waies: and then he gives the cauſe, and reaſon of this his Divine Amplitude: for I ſeek thy Precepts: i. e. mine heart elects and adheres to thee for thy ſelf: pLa libertà di ſpirito è un diſtaccamento del cuore de tutte le coſe, per ſeguire la volonta di Dio. Sales.thy wil is to me a royal law: the more invincibly my heart adheres to thee, and thy reveled wil, the more free do I judge my ſelf. Such a perfect freedome is there in the ſervice of Chriſt! Thus have we gone thorow al the notions of Libertie, with evident conviction, that the election of Chriſt for himſelf gives the beſt improvement to al libertie, under whatever notion it be conſidered.
SECT. 4. The Divine life, and al the Iſſues of it moſt improved by the Election of Chriſt for himſelf.
3.3. Divine Life. ANother bleſſed effect, which the friends of Chriſt obtain, by electing Chriſt for himſelf, is a Divine Life, with al the iſſues thereof.qLa vie spirituelle conſiſte en des fonctions de noſtre Intelligence & volente, & en des eſgards perpetuels, que nos ames ont a Dieu. Meſtrerat de la foy, p. 42. Spiritual, Divine life conſiſts in the due functions of the mind and wil, with the perpetual regard, which the ſoul has to God. Now whence procedes theſe due functions of the Mind and Wil, but from their Adherence unto Chriſt? what gives the ſoul a pure, and perpetual regard to God, but election of Chriſt for himſelf? Every life is by ſo much the more noble, and perfect, by how much the more noble, and perfect its principles, influences, and operations are: and ſurely this addes much to the excellence, and perfection of that Divine life, which the friends of Chriſt, by election of him for himſelf, are inveſted with. For is not Chriſt, as Godman, the firſt principle of al Grace, and the laſt end, or beſt good? Are not the Divine Influences of the ſpirit moſt efficacious, for the Conſervation, Improvement, and Perfection of the Divine life? May we imagine that there are any operations more agreable to the Divine life, than ſuch as flow from a firme election of, and adherence unto Chriſt for himſelf?
Farther, as the Divine life it ſelf, ſo al the Iſſues, or effects thereof are rendred moſt perfect, by a firme election of, and adherence unto Chriſt for himſelf. Solomon gives us a wiſe Caution,Prov. 4.13. The iſſues of life, which are conſerved, and improved, by election of Chriſt for himſelf are 5. Prov. 4.24. Keep thine heart with al diligence, for out of it are the iſſues of life. How can the friends of Chriſt keep their hearts better, than by an inviolable election of, and adherence unto Chriſt? And is not this the beſt expedient to conſerve and promote the Iſſues of life, which flow from thence? What are the Iſſues of Life, but, 1. Health, 2. Strength, 3. Growth, 4. Senſe, 5. Motion? Are not al theſe maintained, and promoted by continued election of Chriſt for himſelf?
(1.)1. Health. As for Health, the Philoſopher tels us,rforeign Cujuſque eſt ei prop ium pabulum & motum tributre: proprius motus Anio…i eſt eontemplatio Dei. Plato, Timaeo. That the healing of any thing conſiſts, in giving it its proper diet, and motion: and then he addes, That the proper motion of the mind conſiſts in the contemplation of God. Does not this greatly evince and prove, that the health of the ſoul conſiſts in an intimate union, and adherence to Chriſt? For what more proper diet can the renewed ſoul have, than Chriſt himſelf? and is there any motion more decent, and becoming the friends of Chriſt, than a cloſe, and uninterrupted communion with Chriſt himſelf? And the ſame Philoſopher informes us,ſforeign, &c. Plato, Repub. 4. fol. 444. That the right method of reſtoring health, is to reſtore al the humors and parts of the bodie to their natural order: for what is ſicknes but ſome diſorder &c. And then he more particularly affirmes, That the health of the ſoul conſiſts in virtue? Does not this infallibly demonſtrate, that the Health of the ſoul is maintained, and improved by adherence to Chriſt for himſelf? For what order, what virtue can there be in the ſoul, without this adherence? So Mal. 4.2. With healing under his wings, and Rev. 22.2.
(2.)2. Strength. Another iſſue of life is Strength, and ſtabilitie of parts, which is a conſequent of health, and conſiſts moſtly in the Vigor, and Activitie of the Spirits. Hence we find both theſe joined together as the proper effect of the ſoul's adherence to God in Chriſt, Prov. 3.7. Fear the Lord, Prov. 3.7, 8.and depart from evil, i. e. Cleave to God in Chriſt for himſelf, (which according to the Old Teſtament phraſeologie is expreſſed by fear) and bid adieu to ſin. What then? v. 8. It ſhal be health (or medicine) to thy Navel: As if he had ſaid; look as the Navel adminiſters nouriſhment, and medicine to Infants lodged in their Mothers womb, for the reſtauration and confirmation of al parts: ſo this filial fear or obſequious adheſion of thy ſoul to God in Chriſt, ſhal feed, nouriſh, confirme, and reſtore al parts of thy ſpirit. Whence it follows: and marrow to thy bones: or irrigation, or watering to thy bones, i. e. look as the marrow, by the moiſture it affords to the bones, doth very much confirme and ſtrengthen the ſame, as Job 21.24. ſo in like manner doth the ſoul's adherence to God in Chriſt, greatly confirme and ſtrengthen it. The Nerves (though moſt flexible) are judged the ſtrongeſt part in the bodie, becauſe they are the vehicule of the Animal Spirits: And how does this notion of bodily ſtrength commend the ſoul's election of Chriſt, which is the ſpiritual Nerve, that conveigheth ſpirits, and ſtrength from Chriſt the Head, unto the believing ſoul? Again, the ſtrength of every thing, is ſaid to conſiſt in its adherence to its firſt principles of Dependence: the ſtrength of the branch conſiſts in its adherence to, and communion with the ſtock and root. And, does not then the ſtrength of Chriſt's friends, conſiſt in continued adherence to, and dependence on him? is not he the Vine, and are not they the branches? and can the branch get any ſtrengch, ſave by adhering to the Vine? Was not this Chriſt's main errand into the world, to bind up the broken-hearted, Eſa. 61.1? The Philoſopher could imforme us,tforeign. Plato, Hippias, fol. 375. That by how much the more righteous any ſoul is, the ſtronger it is. And are there any more truely righteous and holy, than thoſe who adhere moſt firmely to Chriſt for himſelf? Does not the vigor, and ſtrength of Grace conſiſt in this, that it is as a pondus or weight, to incline the whole ſoul to contemplate, love, and enjoy God in Chriſt, for himſelf?uOrdo (ſive Amor) eſt pondus quo res omnis ad finem, ut ad centrum, quietem, & ſtabilitatem vergit. Gib. What is Divine Love, but an impetus, or ſtrong impulſe and bent of wil, whereby it adheres to God for himſelf? Is not al ſpiritual ſtrength conveighed to the ſoul by this means?
(3.)3. Growth in Grace. Another iſſue of life is augmentation or growth. And what more effectually promotes the growth of the new creature, than repeted Election of, and Adherence unto Chriſt for himſelf? The Improvement of Grace conſiſts not merely in the Depuration of oppoſite principles; nor yet in a greater Diſpoſition of the ſubject; but in the acquirement of a greater Latitude of ſpiritual life, both intenſive, and extenſive; which ariſeth from the ſoul's firme Adheſion to, and Dependence on Chriſt for himſelf. For nothing doth more transforme the heart into the glorious Image of God, than the fiducial intuition of the glorie of God in Chriſt, 2 Cor. 3.18. And it is moſt certain, that none arrive to higher raiſures of Grace in this life, than thoſe that live moſt in actual Dependence on, and communion with Chriſt for himſelf. Does not the child thrive moſt, when it adheres moſt unto, and ſucks the mother's Breaſts? And is not Chriſt the ſame to his friends, as the Mother is to the child, 1 Pet. 2.2, 3? when is the branch more green, and flouriſhing, than at ſpring; when it abides moſt in, and receives moſt juice, and ſap from the Vine? and is there not the ſame reſſemblance between Chriſt and his friends, Joh. 15.5? Who are they that go forth and grow up as Calves of the ſtal, but Chriſt's friends, who adhere to him, and ſo lie under the warme beams of the Sun of Righteouſnes, who ariſeth on them, with healing under his wings, Mal. 4.2?
(4.)4. Senſe. Another iſſue of life in the new Creature (as wel as in the old) is ſpiritual inward ſenſe. wVitâ nihil ſenſibilius.Life is of al things moſt ſenſible: and the more ſpiritual, and excellent the life is, the more quick and lively are its ſenſes: xQuanto le coſe ſono piu materiali, tanto è la lor' inſenſibilita. La Fiſonomia Dela Belliere.For by how much the more material any life is, by ſo much the greater is its inſenſibilitie. O then what a quick ſenſe hath the friend of Chriſt, ſo far, and ſo long, as, by repeted acts of election, he adheres to him, as the fountain of his ſpiritual life? It's true, peradventure he has not the grateful ſenſe of the ſweet Accidents of Chriſt's preſence; yet has he not the doleful ſenſe of Chriſt's abſence? He has not the feeling ſenſe of Chriſt's fulnes in him, yet has he not a deep ſenſe of his own emtines out of Chriſt? He has not, perhaps, the refreſhing ſenſe of his Intereſt in Chriſt; yet has he not a lively ſenſe of the tranſcendent excellence of Chriſt; and what a bitter thing the loſſe of Chriſt is? According to the ſweet ſenſe we have of any Felicitie enjoyed, ſuch wil be our bitter ſenſe of the loſſe thereof: Now it is moſt certain that none have a more feeling bitter ſenſe of the Abſence or loſſe of Chriſt, than they who elect and adhere to him for himſelf. Oh! What a quick and deep ſenſe have ſuch of ſin, which is the cauſe of Chriſt's departure? How do their wounds of Conſcience bleed, under the freſh, and lively ſenſe of ſmal miſcarriages againſt Chriſt? Such are their ſpiritual ſenſes. One of the Philoſophers yProtagoras dixit, foreign, Diog. Laert. foreign.held, That the ſoul was nothing elſe but ſenſe: Is not this, in a ſenſe, true of the renewed ſoul, ſo far as it adheres to Chriſt for himſelf? has it not then al its ſpiritual ſenſes exerciſed, as Heb. 5.14. Does not Paul pray for the Philippians, That they might abound in al ſenſe? Phil. 1.9. foreign: and how may this be attained unto, but by adhering unto Chriſt, that quickning Head?
(5.)5. Motion. The laſt great iſſue of life is Motion: and by how much the more noble and raiſed the life is, by ſo much the more active, and perfect wil the motion be: For the manner of acting is according to the manner of exiſting: By how much the more perfect the Forme is, by ſo much the more perfect is the life: and thence, according to the perfection of the life, we may meſure the perfection of the operation, ſpringing thence. And, can there be a more noble and perfect life, than continued Election of, and Adheſion unto Chriſt for himſelf? Does not thezforeign, &c. Plato Timaeo. Philoſopher aſſure us, That the contemplation of God is the proper motion of the mind? And who may expect the contemplation of God if not the friends of Chriſt, who elect him for himſelf? What is there more efficacious, to draw forth every Grace in its exercice, than transforming ſights of God in Chriſt, by faith? And who are there, that enjoy more of ſuch transforming ſights, than ſuch as moſt firmely, and conſtantly elect and adhere unto Chriſt for himſelf? O! what uniforme, harmonious, beautiful, yea glorious exercices of Grace do ſuch friends of Chriſt live under? Are not theſe the pure in heart, to whom the bleſſed viſion, and fruition of God is promiſed, Mat. 5.8? do not theſe behold, in Chriſt, that Divine Miroir, or Glaſſe, the Glorie of the Lord, 2 Cor. 3.18? In ſhort; what ſpiritual motion can the Saints exert, without adherence to, and dependence on Chriſt their Head? Joh. 15.5. without me, [or ſeparated from me] ye can do nothing. Thus the friends of Chriſt, by continued election of, and Adheſion to him for himſelf, are made partakers of the Divine life, and al the iſſues thereof.
SECT. 5. Divine Honor, Order, Beautie, Pleaſures, and Riches, from the election of Chriſt for himſelf.
4.4. Effect is Divine Honor. ANother great effect of electing Chriſt for himſelf, is Divine Dignitie, Honor and Advancement. What is Honor, even in the eſtime of the poor Philopher, butaforeign. Ariſt. Eth. l. 4. the reward of virtue, given to good men? And what greater virtue can there be, than an intimate Adherence to Chriſt for himſelf? Again, is not the King the fountain of Honor? and are not they eſtimed moſt Honorable, who ſtand in his preſence, and receive marques of Honor, and Favor from him?bNemo altero nobilior niſi cui rectius ingenium — Qui imagines in Atrio expon…nt noti magis quàm nobiles ſunt. Seneca. Surely this makes much for the Honor of Chriſt's friends, who elect him for himſelf: for ſuch are Heavens Courtiers; they ſtand in the preſence of Chriſt, the King of Kings; yea, they are his Aſſeſſors, who ſet with him upon the Throne, Luk. 22.30. That ye may eat and drink at my Table in my Kingdome, and ſit on Thrones, &c. What higher marque of Honor can there be, than to have Chriſt's, and his Father's name written on their forheads, as Ezech. 9.4. Rev. 14.1?cAltum quiddam eſt virtus, excelſum, regale, invictum. In regno nati ſumus. Deo parere libertas eſt, Seneca. Is it not a ſingular favor that ſuch have Chriſt's ear, and heart to command? Can there be a greater Dignitie, than to be of Chriſt's Cabinet-Counſel, Pſal. 25.14? Is it not an high marque of Honor to receive friendly viſits, and manifeſtations of love from Chriſt, as Joh. 14.21. & 15.15? Farther, what greater Nobilitie amongſt men, than to be of the bloud-Royal? And are not thoſe who elect, and adhere to Chriſt for himſelf, moſt allied and akin to him? as Mat. 12.49, 50. Behold my Mother! &c. The Philoſopher definesdforeign. Plat. Definit. 1 Chron. 4.9. Heb. foreign Nobilitie, a virtue of Noble manners. And what more Noble manners can there be, than to adhere to Chriſt for himſelf? What was it that made Jabez, 1 Chron. 4.9. more honorable [or weighty, or glorious] than his brethren? Why we are told, v. 10. Jabez called on the God of Iſrael, &c. Jabez elected God, and clave unto him for himſelf, &c. Such honor have they who cleave to Chriſt!
5.5. Effect is, Divine Harmonie and Order. The Election of Chriſt for himſelf, is that which Produceth, Conſerves, and Promotes, the moſt that may be, a Divine Harmonie, and good order in the ſoul, and its Operations. The Philoſophers ſaw ſo much Beautie and excellence in Harmonie, and Order, as that OneePlato. makes it the ſoul of the World. fPythagoras held foreign. Diog. Laert.Another held, That Virtue, and al things elſe that were deſirable, conſiſted in Harmonie: Whence Plato called Virtue, the Muſick of the ſoul; and Juſtice the Symphonie, or concent of Virtues. And what puts the ſoul into a better Order, Harmonie, and Ʋniformitie, than Adherence to Chriſt for himſelf?gIt is ſaid of Padre Paul, the Venetian, that that which made him moſt admired was, the coupling together of Virtues, that are ſeemingly oppoſite, as Knowledge and humilitie, &c. Life of Father Paul. Oh how uniforme, and harmonious are al the motions of the friends of Chriſt, ſo far, and ſo long as they adhere to him? what a ſweet compoſure, and concent is there of Contemplatives and Actives; of Prudence, with Meeknes; of Wiſdome with Humilitie; of Seriouſnes, with Chearfulnes; of Affabilitie, with Severitie; of Solitude, with Service and Activitie? Thus Graces ſeemingly oppoſite, do ſweetly conſpire, and meet together, by virtue of that Divine Harmonie, which attends the ſoul's adhering to Chriſt for himſelf, 2 Pet. 1.5, 6, 7, 8.
6.6. Effect is, Divine Beautie and Glorie. The Election of, and Adheſion unto Chriſt for himſelf, infuſeth a Divine Beautie, and Glorie into the ſoul, as alſo into its Acts, ſo far as they ſpring from this root. hSee Les Beaux Esprits Tom. 1. Confer. 26. de la Beautè.Plato makes Beautie to ariſe, from the Forme, ſo far as it is predominant over the matter; which is of it ſelf without forme and beautie: Others make Beautie to ariſe from the mixture of colors; again, others from the prevalence of light, together with a due proportion of parts. Al theſe notions of Beautie agree wel with that ſoul, which elects, and adheres to Chriſt for himſelf. For when is the Spiritual, Divine Nature, which has the place of a forme in the ſoul, more predominant over the carnal part, than when it adheres moſt unto, and depends moſt on Chriſt? when does the Face of the ſoul ſhine with moſt beautiful color, and rayes of Divine light, if not when it beholds the glorious face of the Lord, 2 Cor. 3.18? Did not Moſes's face ſhine with ſparkling light and Beautie, when he had been converſing with the Lord on the Mount Among naturals, iforeign.what more beautiful, and glorious, than the luſtre and brightnes of the Sun? But oh! how much more glorious is that ſoul, which, by adhering to Chriſt, and beholding of his glorie, is transformed into the ſame Image? kforeign, Plato Phileb. 64.The Philoſopher tels us, that the very Images of things beautiful are alſo beautiful, Oh! how beautiful then is that ſoul, which is adorned with the beautiful glorious Image of Chriſt? And where is there more of the glorious Image of Chriſt to be found, than in thoſe, who adhere to him, and behold his glorie? was it not this that made David ſo much to long, to dwel in the houſe, and to behold the beautie of the Lord, Pſal. 27.4?
7.7. Effect is, Divine Pleaſures. The Election of Chriſt, is that which brings with it the moſt real, ſolid, pure, ſpiritual, ſtrong, maſculine, permanent, heart-raviſhing, ſoul-ſatisfying Pleaſures. Al pleaſures are by ſo much the better, by how much the more real and ſolid they are: carnal pleaſures are only opinionative, feeble, and flaſhy; and therefore little worth: But the pleaſures that flow from communion with Chriſt for himſelf, are moſt ſolid, ſubſtantial, and deep. Again, the more pure any pleaſures are, the better? Now the pleaſures that flow from the election of Chriſt for himſelf, are moſt pure and immixed: Al other pleaſures are but feculent, muddie, and droſſie in compariſon of theſe.lVoluptatis generatio fit ex infi iti & fiaiti copulatione. Plato Phileb. The Philoſopher ſaies, That the generation of Pleaſure is from the copulation of finite and Infinite. His meaning is, that there is no true pleaſure, but what ſprings from the ſoul's union to, and communion with God. Of al human pleaſures, thoſe are certainly beſt, which are moſt ſpiritual; becauſe ſuch are moſt rational, moſt connatural, and moſt efficacious: Now ſuch are theſe Divine ſuavities, which flow from election of, and adherence to Chriſt for himſelf. O! what Spiritual Delices are ſuch friends of Chriſt maſter of, at times? Again, thoſe are the pureſt, and nobleſt pleaſures, which admit of the leaſt exceſſe: For where there is exceſſe, there is evil and miſerie. Now, how doth this commend thoſe Divine pleaſures, which follow upon the ſouls adherence to Chriſt for himſelf? May we excede in, or enjoy too much of thoſe ſoul-ſatisfying delights, which flow from Chriſt? no ſurely. Laſtly, The pureſt, and beſt pleaſures are thoſe which are formed out of the ſweeteſt, and beſt Good: and by how much the more intimate, and entire communion the ſoul has with its choiceſt good, by ſo much the more refined, delicious, and permanent are its pleaſures. Oh then! what divine Suavities do the friends of Chriſt enjoy, ſo far as they elect, and adhere to him for himſelf? So, Cant. 2.3. I ſate down under his ſhadow with great delight, Cant. 2.3.and his fruit was ſweet to my taſt, Cant. 5.16. His mouth is moſt ſweet, Hebr. ſweetneſſes, in the mAbſtracta praedicantur de formis. Al Treaſures and Riches.Abſtract and plural number; which notes a complexion of al ſweetneſſes.
8. Laſtly, Election of Chriſt for himſelf, is that which makes the friends of Chriſt maſters of the beſt Treaſures and Riches. Al things are theirs, if they are Chriſt's. So, 1 Cor. 3.21. For al things are yours: i. e. al that you need, 1 Cor. 3.21, 23.as wel as al that you poſſeſſe; what you want, as wel as what you have: For ſometimes nothing doth us more good than our wants: he that hath a ſpirit to bear contentedly the want of Riches, enjoyes the real benefit of them; yea, much more than he that poſſeſſeth them in the greateſt confluence, without ſuch a ſpirit of contentement. Its the mind of man that makes him rich, or poor, not the fruition, or want of things: the contented friend of Chriſt, though never ſo poor, is yet Lord of al things, becauſe he knows how to want them: his wants do him as much good as his enjoy ments: what he poſſeſſeth not, doth him as much, yea more good, than it doth thoſe who are the actual owners of it: what he enjoyes not, is his in capite, and therefore by a better title, and for a better uſe, than to them that enjoy theſe things. Again, Al things, i. e. both life, and death, enemies as wel as friends, Devils as wel as good Angels. Are yours: i. e. for your uſe, and good; not in poſſeſſion, but in free heritage: and how ſo? he tels you how, v. 23. and ye are Chriſt's: i. e. Becauſe ye are Chriſt's, by a firme election of him for himſelf, therefore al things, whereof he is Lord, becomes yours. As the Wife, (though of never ſo mean condition formerly) by virtue of her Ʋnion with her Husband, has a title, and right to the whole of his goods; ſo that ſhe can ſay, This houſe, theſe fields are mine: ſo the friends of Chriſt, by electing him, may lay claim to al that is his. Thus we ſee how much the friend of Chriſt does advance himſelf by electing Chriſt for himſelf. This will more fully appear by what follows.