The Saints Amity with God in Christ, Discourse · Part 1 · Book 1 · Chapter 8
CHAP. VIII. This Doctrine of Amitie with Chriſt improved by Doctrinal Corollaries; and practick Uſes, for the conviction of open Enemies, and Hypocritick Friends of Chriſt.
SECT. 1. Doctrinal Corollaries from this firſt part of friendſhip with Chriſt.
HAving explicated, Doctrinal Corollaries from this firſt part of Friendſhip with Chriſt.and demonſtrated the general conſtitution of the object; how and why the friends of Chriſt muſt elect him ſingly, completely, and for himſelf: We now come to make ſome general Improvements, both Doctrinal, and practick, of this firſt part, of the firſt great and Fundamental Law of Friendſhip with Chriſt. The Doctrinal Improvements of this Head, we ſhal reduce to certain uſeful Corollaries, or Inferences; which naturally flow from what has been laid down, and follow in their order.
1.1. The Infinite condeſcenſion of Free-Grace. Doth Chriſt aſſume ſinners into ſuch a bleſſed ſtate of Friendſhip with himſelf? Hence then we may infer, what the infinite condeſcenſion, and Soverain Dominion of Free-Grace, towards lapſed undone man is. What? Is it poſſible, that the great Jehovah ſhould ſtoop ſo low, as to engage in ſuch an intimate friendſhip with his poor creature? Yea, that the moſt glorious, pure, and ſpotleſſe Being, ſhould be content to mingle with impure, dirtie, ſinful fleſh and bloud? Yea, farther, that the ever-bleſſed God ſhould court, and beſeech his deformed creature, to enter into a ſtrict bond of friendſhip with himſelf? what tranſcendent condeſcendence is this? Was it ever known, that Beautie courted Deformitie; that Riches begged friendſhip of Povertie; that Honor bended the knee to Reproche, and Diſgrace; that the King beſeeched the Malefactor to be reconciled to him; that Happines wooed Miſerie to be its Spouſe? Yet, Lo! thus it is in this buſines of Friendſhip with Chriſt: the firſt, and ſupreme Beautie courts the moſt deformed ſinner; the infinitely rich, and ſelf-ſufficient Being begs his poor nothing-creature to be friends with him; the moſt Honorable Lord of Glorie wooeth his wretched, reproched, and captive rebel to be, not only reconciled to him, but his Spouſe. O the unparalleled, and admirable ſoveraintie of this Divine, condeſcendent Grace! Who would ever have thought, or imagined, that ſuch Al-ſufficient, and omnipotent Grace, ſhould have ſtooped ſo low, to proud ſelf-conceited, and rebellious ſinners? What a wonder of wonders is this, that free-grace ſhould purſue ſinners with continued offers, yea, importunate deſires of Friendſhip, when they purſue it with repeted Effronts, and Acts of Rebellion? O! how ſhould the friends of Chriſt admire, and adore the Lengths, Breadths, Depths, and Heights of this Tranſcendent condeſcenſion of God?
2.2. The Dignitie of Religion. Hence alſo we may infer, What a Noble, Generous, and Heroick thing the true Chriſtian Religion is; in that it puts lapſed man, into a ſtate of friendſhip with the great God. For, what is true Religion, but a Religation, or binding of the ſoul unto God? And how can the ſoul be bound to God more inviolably, and more intimately, than by deep, ſpiritual, and lively Acts of Contemplation, Election, and Fruition of him for himſelf, as our friend? Muſt not therefore that Religion needs be a very Heroick, and Generous thing, which binds the heart to God, by ſuch an inſeparable, intimate, and ſtrict bond of Friendſhip? ſurely he deſerves not this Title of honor, to be called a Chriſtian, who eſtimes not Religion, and Friendſhip with Chriſt as the moſt Honorable thing in the World.
3.3. 'Tis the higheſt Wiſdome to make Chriſt our friend. Hence learne farther, That none are truely Wiſe, Judicious, and Intelligent, but ſuch as elect Chriſt for their Friend. The choice of an agreable, and good friend, has alwaies been accounted, by the wiſeſt of men, of greateſt moment, and concernement. For Friendſhip, although it be but a Relative Being, yet it is mightie efficacious, and Influential; in that it ſecretly inſinuates, and winds it ſelf into the heart; and, by, I know not what kind of charme, captivates, and transformes it into the Ideas, and Qualities of its friend. Is it not then a point of higheſt Intereſt, and conſequence, to ſee that we make choice of the beſt friend? And can there be a more ſuitable, or better Friend than Chriſt? Are not al other friends of no value, if compared with Chriſt? Have not the beſt of creature-friends their croſſe humors, their ſelf-intereſts, their moroſe, and diſagreable actions? But oh! what a ſweet-humored, ſelf-denying, condeſcendent, affectionate, judicious, and faithful friend is Chriſt? Surely then, they are no fools, who elect him for their friend, albeit they thereby ſhould diſoblige al the world beſides, and incur its frowns. The friends of Chriſt know ful wel what they get, in making Chriſt their friend, although thereby they loſe al other friends; yea make them their enemies. Time wil be, and that not long hence, when it wil more fully appear, that there is nothing of moment, but real Friendſhip with Chriſt: and therefore certainly they who elect Chriſt for their friend, muſt needs be the wiſeſt of men, yea the only wiſe men; albeit they are not ſuch now in the world's eye and eſtime.
4.4. Al by nature enemies to God in Chriſt. This Idea of Amitie with Chriſt, as before ſtated, inſtructs us alſo, that al men by nature are enemies to God in Chriſt. Friendſhip among men, as we have proved, comes not from Nature, but by choice: Men are not borne, but made friends; and that by long converſation, and experience, grounded on ſome commun Likenes, and Agreablenes. And is there ſo much requiſite to the conſtitution of friendſhip among men? Oh! how much more then is there required, to the conſtitution of a firme, inviolable, and ſpiritual Amitie with Chriſt? Can a blind mind, by Natures dark Lanthorne, ſee Chriſt's excellences? Can Free-wil, by her moſt potent Impotence, find legs to come to Chriſt, or armes to imbrace him? Can there be any Divine Amitie with Chriſt, without ſome Divine Conformitie, and Similitude, to him? And has the black, deformed, Rebellious, and dead ſoul any, the leaſt, reſſemblance of Chriſt by Nature? Doth not Friendſhip with Chriſt, in its formal Idea, import a complete Reſignation, and ſubjection to his Soverain Wil, and Grace? And is not the Wil of man naturally crooked, perverſe, ſtubborne, humorous, proud, inflexible, and every way repugnant to Chriſt's wil? Yea, do not men naturally hate Chriſt, and al that belongs to him; his Yoke, Croſſe, Worſhip, Word, Wayes and People? It's true, ſome natural men, having had the privilege of a good education, or the Infuſion of ſome commun graces, preſume they love Chriſt wel: but had they been borne of Jews, or Pagans, would not the ſame commun motives, which now induce them to love Chriſt, have proved as powerful to work in them, a more inveterate hatred againſt him? Doth not our Lord himſelf aſſure us? Luk. 11.23. He that is not with me, is againſt me, &c. Whereby he ſtrongly proves, that there can be no midle ſtate betwixt Enmitie againſt, and Friendſhip with Chriſt: ſuch as are not friends to, are enemies againſt him.
5.5. Al Friendſhip with Chriſt from God. Hence it follows, that God alone can make men friends of Chriſt: Divine Amitie is the effect of omnipotence: man may as ſoon give himſelf an Angelick Being, as make himſelf a friend of Chriſt. Thence ſaith Chriſt, Joh. 15.16. Ye have not choſen me, but I have choſen you, &c.aJoh. 15.16. Commendat …, …um, q-od à ſe ani…ae ſactur ſit init…um, …ullis … ſo um i… ſ… ben factis provocu…o Non me …le…iſtis i… amicum, ſed ego Vos. Grot. in …oc. i. e. mine Election of you, precedes your election of me: you could never have elected me, had I not firſt pre-elected, and pre-determined your hearts in order thereto. Can corrupt Nature abjure, and abandon it ſelf, its own Wiſdome, Wil, Intereſt, and Dependences? Would it not be thought a prodigious thing, if a dead man ſhould take up his Grave on his back, and walk? And doth not the Scripture conclude al men by nature to be ſpiritually dead? Is there not an Infinite diſtance between ſomething and Nothing? And can any but Infinite, and Omnipotent power reconcile extremes ſo infinitely diſtant, as ſomething and Nothing? How then can this Something of Friendſhip with Chriſt, be educed out of the confuſed Nothing of corrupt Nature, but by the omnipotent, creative power of God, who calleth (or maketh) things that are not as though they were, Rom. 4.17. Rom. 9.25.
6.6. The contradictions of many ſeeming friends of Chriſt. Muſt Chriſt be thus elected by his friends? then hence conclude, what monſtrous contradictions many ſeeming friends of Chriſt lye under. Who is there ſo profligate, and debauched, but would fain be accounted a friend of Chriſt? And yet how few are there, who walk with Chriſt, according to thoſe Laws of friendſhip, which he hath made eſſential to ſuch a ſtate? Is it not a flat contradiction in Chriſtianitie, for men to profeſſe Amitie with Chriſt, and yet ſtil to reſerve ſecret haunts for ſome beloved luſt? What! a friend to Chriſt, and yet maintain ſecret dalliances, and correſpondences with his worſt enemies, Self-love, Pride, Carnalitie, or any other Delilah? A friend to Chriſt, and yet a friend to the unrighteous Mammon; as avaritious, as greedy of world goods, as any Worldling? A friend to Chriſt, and yet as ſelfiſh, as narrow-hearted, as much clung to the Intereſts of the fleſh, as thoſe who are Chriſt's profeſt enemies? A friend of Chriſt, and yet a ſecret, if not open, enemie to the Saints his friends, to his Yoke, Croſſe, Sceptre, or Government, and waies? A friend of Chriſt, and yet as conformable to the luſts, humors, mades or faſhions of this World, as carnal Senſualiſts? A friend of Chriſt, and yet as frothie, as vain, as ſleight-ſpirited, as wanton in diſcourſe, as the profane? A friend of Chriſt, and yet as paſſionate and furious, on the leaſt provocation; as fraudulent and deceitful in thy dealings; as unfaithful and remiſſe in the Relations, and duties of thy familie; as profane in thine obſervation of the Lord's day; as formal, careleſſe, and inconſtant in thy private Devotion; as regardleſſe, or indifferent as to the publick worſhip and ordinances of God, as others, who pretend little or nothing to friendſhip with Chriſt? Oh! What infinite contradictions are theſe? How is Hel crouded with ſuch friends of Chriſt? Fie, Fie upon ſuch Friendſhip! Either reſolve to quit the Name of a friend to Chriſt, or elſe cloth thy name, with ſomewhat that is better than a mere name, and more really demonſtrative of the thing thou layeſt claim unto.
7.How far ſome may go as to ſeeming Friendſhip with Chriſt, and yet be but real Enemies to him. This farther informes us, That many awakened, terrified, illuminated, gified, and formal Profeſſors may arrive to high elevations, and raiſures of commun Friendſhip with Chriſt, and yet be indeed no real friends, but enemies to him. Thus it was with him, Mark 12.34.Mark. 12.31. And when Jeſus ſaw that he anſwered diſcretely, he ſaid unto him; Thou are not far from the Kingdome of God. He was very near to Divine Amitie with Chriſt, in regard of his Gifts, Illumination, Commun Affection, and Moralitie: and yet very far off from any cordial, entire, and thoroughout embracement of a ſingle, complete Chriſt, for himſelf. It is, or at leaſt ought to be a dreadful conſideration for the Profeſſors of this Generation, to conſider, how near the Kingdome of Heaven, many ſeeming friends of Chriſt have come in this Age; what ſtrong and clear convictions of ſin they have had; what tremblements, and Earth-quakes of Conſcience they have lain under; how much, and how long they have been wounded by a Spirit of Bondage; how far their hearts have been purged from many groſſe, yea ſome more refined corruptions; What a ſtock of Evangelick Gifts, and commun Graces they have attained unto; what affectionate deſires they have ſeemed to have towards Chriſt, his Ordinances, Diſcipline, Miniſters, Truths, Worſhip, Members, and wayes; how far they have taſted of the Celeſtial Gift, and the powers of the World to come, Heb. 6.4, 5. What ſolemne covenants they have made with Chriſt; and laſtly, how far they have walked with Chriſt, (though with a crooked double heart) in ſeeming wayes of friendſhip; I ſay, to conſider how near the Kingdome of Heaven, many ſuch pretended friends of Chriſt have come, in theſe latter dayes, and yet after al, approved themſelves open enemies to him. Oh! what a terrible, what a ſoul-confounding, what an heart-bleeding conſideration is, or ought this to be, to the profeſt friends of Chriſt this day? What heart is there, if not Adamantine and obdurate, but trembles at ſuch thoughts? How ſhould theſe ſad, yea prodigious ſpectacles of Apoſtaſie, fil us al with a Godly fear, holy awe, and ſelf-jelouſie? Let him that ſtandeth, take heed leſt he fal.
8.8. How eaſie a thing it is to miſcarrie in the beginning of our friendſhip with Chriſt. Hence alſo we are taught, how eaſy a thing it is to miſcarrie in the Beginnings of a profeſſed friendſhip with Chriſt. Is there ſo much required to the conſtitution of a real Amitie with Chriſt? Muſt there be a parting with al Beloved Idols? Is it neceſſarie that we bid Adicu to al Old Lovers, whether Sin, Self, the World, or Law? Is this the firſt fundamental Law of friendſhip with Chriſt, that we eſpouſe a ſingle, complete, Chriſt, for himſelf, and with a ſingle complete heart? Oh! how eaſie a thing is it then to miſcarrie, in the beginnings of our friendſhip with Chriſt? Believe it, the leaſt flaw or error, in our firſt cloſings with Chriſt, is fundamental. Whence procedes the great Hypocriſies, and Apoſtaſies of mens Hearts, and Lives, but from ſome practick error, miſtake, or defect in their firſt Election of, and Amitie with Chriſt? Friendſhip il begun, can never end wel: He that begins but an Almoſt friend, wil end an Altogether-enemie of Chriſt.
9.9. Much ſeeming friendſhip with Chriſt is but real enmitie to him. This inſtructs us alſo, That much of that which paſſeth for good friendſhip with Chriſt, in the eye of the World, is in truth but real enmitie againſt Chriſt, in the eye of God. Oh! how many are there, who are friends of Chriſt in profeſſion, and yet enemies to him in Affection; at leſt in the Bent of their Hearts? Ah! Alas! how is the viſible Church on earth, crouded with many ſecret enemies to, who ſeem good friends of Chriſt? Yea, what Throngs, and Crouds of Hypocrites are there now roaring in Hel, who once paſſed for great friends of Chriſt, in the viſible Church? Aſſuredly, real Friendſhip with Chriſt is very rare, and difficult: It is an eaſie matter to be a friend in Name; but O! how difficult is it to be ſo indeed? I verily believe, that one great deſigne of al God's Providences towards his Church, is to diſcover the Rottenneſſes, and Hypocriſie of falſe friends of Chriſt. And I am not without great, and, I fear, too rational fears, that many of thoſe who now paſſe for generally avowed friends of Chriſt, wil one day appear to be but hollow-hearted, and maſqued enemies of him. O that there were not too great grounds for ſuch fears!
10.10. True friendſhip among men very rare. From the general Idea, and notion of Friendſhip, we may collect, That there is little, yea very little real, and ſolid Amitie to be found amongſt men, each towards other. It's true, there is nothing among men more affected, and commun than this ſtile, Your Friend; and yet what more rare than the Thing? The Notion of Friendſhip is Sweet, and Amiable; and therefore al lay claim to it; but the practice of the Thing it ſelf is very difficult and rare, eſpecially in this ſelf-ſeeking Age; and therefore it is no wonder, that the moſt of men, even among thoſe who aſſume to themſelves the name, are ſo much ſtrangers to the thing. Alas! How few are there, who do, or can elect their friend for himſelf? Wil not the moſt of men break with their beſt friends, when they croſſe their Humors, or Intereſts? Do not the Philoſophers teach us, that al true Amitie is founded in Virtue? And is there any virtue beyond Friendſhip with Chriſt? May we not then hence conclude, That there is no true Amitie among men, as men, but what ſprings from Amitie with Chriſt? I am ſtrongly perſuaded, that there was never leſſe Friendſhip among men, as men, than now adayes: and the reaſons to me are evident; namely, from the ſtrength of mens private paſſions, their Inordinate love to this World, the Soverain prevalence of ſelf, and the decay of that ancient Simplicitie, Integritie, and publick-ſpiritednes, which formerly flouriſhed among men. Theſe, I ſay, ſeem to be the genuine Reaſons, and Cauſes, why there now is leſſe natural, or civil Amitie among men, than in the dayes of old.
11.11. The folie of ſuch as refuſe to make Chriſt their friend. Hence alſo we may conclude, That ſuch as refuſe to elect Chriſt for their friend, are deſervedly branded with the blackeſt marque of Fools, and Mad men. Is Chriſt indeed ſo amiable, and eligible for himſelf? Doth al the Glorie, and perfection of the bleſſed Deitie dwel bodily in him? Is it man's ſupreme Dignitie, Libertie, and perfection to elect, and adhere to him for himſelf? Oh then! how deſperately fooliſh, how notoriouſly mad are al they, who reject, or neglect the election of ſuch a friend? Alas! what is it to have al the World thy friend, if Chriſt be thine enemie? Wil not al the Glorie of this fading world, at the laſt conflagration, be burnt up, and contracted into its firſt nothing; at leaſt as to matter of happines? What canſt thou be ſaid to have, or enjoy, if thou wanteſt Chriſt? How poor would thy gain be, if al the earth were thine, and Chriſt not thine? But on the contrarie, what a bleſſed loſſe is that, if thou ſhouldeſt loſe al things, to gain Chriſt? Are not al things without Chriſt nothing, and nothing with Chriſt, as good as al things? Is it not notorious folie, for a rational ſoul, to hunger after the jejune, emtie pleaſures of a vexatious World, and to neglect the Divine ſuavities, and delices of an increated, eternal Good? Doth it not argue a ſottiſh, bewitched mind, to ſtand gazing on a blaſted, Sun-burnt flour of ſenſible good, and mean-while to turne the back on the Sun of Righteouſnes, that firſt Light, and Beautie? Alas! Alas! that Rational creatures ſhould be ſo raving mad, as to laviſh their Affections on ſuch deformed Harlots, and black Idols of clay, and yet find ſo little love, for the beſt friend that ever was! O the Monſtrous folie! O the unconceivable madnes of blind ſinners! That Beautie it ſelf ſhould have ſo few eyes gazing on it; that the ſupreme, eternel, moſt comprehenſive, moſt diffuſive, moſt permanent, and beſt good, ſhould have ſo few hearts fettered and chained to it! That he, who is the wonder of Heaven, and Earth, the only Beloved of the Father, ſhould have ſo little ſhare in the hearts of men! O bewitched fools! O blind ſouls! What ails you, that ſuch an incomparable friend is deſpiſed by you? How comes it to paſſe, that you are ſo deſperately mad, as to part with your love, and ſouls for mere nothing? When wil men …e wiſe?
SECT. 2. A practick Improvement of this Doctrine, touching Amitie with Chriſt, in order to the conviction of ſecure ſinners, who reject Chriſt.
Uſe 1 Of conviction to ſecure ſinners, who mind not Friendſhip with Chriſt.HAving diſpatched the Doctrinal Corollaries, we now procede to ſome practick Improvements of this great Doctrine, touching Friendſhip with Chriſt. And the firſt great practick Ʋſe I would make of this Doctrine, is of convincement to ſecure ſinners, who neither Mind, nor Affect this great concerne of Divine Amitie with Chriſt. This Ʋſe I ſhal branch forth into two parts, (1.) The conviction of the Sin. (2.) The conviction of the Miſerie, of ſuch as neither mind, nor Affect Friendſhip with Chriſt.
1.1. The Aggravation of this Sin, not to mind friendſhip with Chriſt meſured. To convince ſecure ſinners of their ſin; in rejecting, or neglecting Friendſhip with Chriſt, we may conſider its Aggravations both in regard of its Object, Subject, Formal Nature, and Effects.
1.1. By its Object. The Aggravations, and weight of this ſin wil greatly appear, if we ſeriouſly weigh, and conſider the Object againſt which it ſtrikes. For it is a Maxime evident to the Light of Nature, and ſo univerſally granted by al conſiderate perſons, That the Aggravation of an offenſe is to be meſured by the Object, or Perſon againſt whom it is committed. Now then let us conſider what there is in Chriſt, that Aggravates their ſin, who refuſe Divine Amitie with him.
(1.)1. It is againſt Chriſt the alone Author of life. Is not Chriſt the alone Spring, and Source of Spiritual life? Can any but Chriſt give life to dead ſouls? Did he not die, that dead ſinners might live? Is not his bloud a Soverain balſame for wounded bleeding ſouls? O then! how comes it to paſſe, that bleeding, dying ſinners reject him, who is the alone Soverain phyſician of Souls? Was it ever known, that a condemned Rebel refuſed to be reconciled to, and receive a pardon from his Soverain Prince? Is it poſſible, that a wretched Malefactor, hung up in Chains for his Sin, ſhould refuſe friendſhip with the Prince of Life, who alone can ſave him? What? Art thou a poor, ſtarved ſinner, and yet refuſeſt the Bread of life? Yea doeſt thou trample on the Lord of life, who makes ſuch proviſion of ſuitable, abundant, ſoul-ſtrengthening, ſoul-fattening, ſoul-ſatisfying, and delicious food for thee? Oh! what a monſtrous piece of Ingratitude is this? So Pſal. 81.10, 11.Pſal. 81.10, 11. Chriſt makes a ſolemne invitation: open thy mouth wide and I wil fil it. And what follows? But my people would not hearken to my voice: and Iſrael would none of me. Oh! there lies the ſting of their ſin, Iſrael would have none of me. This [Me] is the greateſt word that ever was ſpoke: it lies as a Mountain of Lead on Iſrael's ſin: O! What a generous, illuſtrious, Divine Me is this? How many Paradiſes, Heavens, and Glories lies wrapt up in this great Me? What a death, and Hel is it to be deprived of this brave, and noble Me? What eye-pleaſing Beauties, what ſoul-ſatiſfying delices, what infinite Treaſures of Grace, and Glorie lie in this inconceivable Me, as dropt from Chriſt's mouth? And yet, lo! Iſrael would have none of me: I would fain be a friend of Iſrael, but alas! Iſrael would have none of me, for her friend: I court and wooe Iſrael to be my Spouſe, but ſhe refuſeth and rejects Me: Me, who am her moſt honorable, laudable, and beſt ſelf; Me, who am her old, tried, faithful, omnipotent, moſt uſeful, and moſt pleaſing friend. What a world of deep aggravations are there couched under this little Pronoun Me? Who would ever have imagined, that Iſrael, who profeſſed ſo much friendſhip to Chriſt, ſhould be guiltie of ſuch unkindnes?
(2.)2. Chriſt willingnes to give forth life, and to be reconcilee to ſinners. Is not Chriſt extreme willing, and readie to give out life to ſinners? Doth he not long for, and thirſt after the Salvation of loſt ſouls? Are not his offers of life exceding Free, chearful, and univerſal? May not al that wil, come and drink freely of this living Fountain, Revel. 21.6? Is not he as readie to give as we are to aske; to open, as we are to knock, Joh. 4.10. Doth he not give Liberally, and Abundantly to al that deſire friendſhip with him, Cant. 5.1? Yea, doth he not wait long, and greatly importune ſinners to be reconciled to him? So 2 Cor. 5.20. We pray you in Chriſt's ſtead, be ye reconciled to God. Now is not this an hainous crime, that Chriſt, who is the Lord of Glorie, ſhould come and beſeech his enemies to be reconciled to him, and yet they go on in open Hoſtilitie againſt him? What? Doth Chriſt, who is the perſon offended, and injured, ſtoop ſo low, as to become a ſupplicant, and beſeech you, who are rebellious Subjects, to be reconciled to him, and his Father? And wil you ſleight ſuch gracious condeſcenſion, ſuch unparalleld offers of merciemercy? Oh! What prodigious Impietie is this?
(3.)Chriſt's perſonal excellences. Conſider again, what it is you reject, in rejecting Chriſt and friendſhip with him. Is not Chriſt, as has been proved, moſt eligible for himſelf? Doth not al God the Father's Glorie, and perfection, even the Bleſſed Deitie it ſelf, dwel corporally, i. e. Really, Subſtantially, and Perſonally in him? Is he not the expreſſe Image and Character of the Father's Perſon, and Glorie, Heb. 1.3? And is he not thence the Firſt in order of Truths, and the Laſt in order of Ends; the Alpha and Omega of man's Felicitie, as Revel. 1.11. I am Alpha and Omega, the Firſt, and the Laſt, &c? Now, can a rational creature be guiltie of a greater crime than this, to refuſe Friendſhip with the firſt Truth, and Laſt End of al things? For, what more Beautiful than the Firſt Truth or Light? and what more Amiable than the Laſt End or choiceſt Good? Doth not heautie attract the eyes, and Goodnes allure the Hearts of al? And, by a paritie of reaſon, muſt not the Firſt Beautie, if duely apprehended, neceſſarily be moſt attractive of the mind's contemplation; and the Laſt, beſt Good, moſt alluring of the wil's Election? And yet, Ah! Alas! How few minds ſtand gazing on Chriſt, the Firſt Beautie, and Truth? How few Wils are fettered and chained to Chriſt, the Laſt End, and Chiefeſt Good? Oh! What horrid Atheiſme, Sacrilege, and Blaſphemie is this, to refuſe Amitie with ſuch an excellent ſuperlative Good as Chriſt is? Who would ever believe, did not woful experience aſſure us of it, that man, who is indued with a rational capacitie, ſhould be ſo much averſe from, yea an enemie to his beſt Good? Oh! when, when, wil the blind, mad world of ſinners come to it ſelf, and be convinced of its ſin, and miſerie, in rejecting Chriſt, the alone Fountain of the Divine Life, and the main of objective Beatitude?
2.2. The Aggravations of this ſin, in refuſing Amitie with Chriſt, meſured by its ſubject. The Aggravations of this ſin, in rejecting friendſhip with Chriſt, may be meſured by its chief Subject or Seat, which is the Wil. This is an Aphoriſme in Theologie, generally granted in the Scholes, That look by how much the more of the wil there is in any ſin, by ſo much the more it is aggravated: For the Wil is the chief ſeat, and therefore the meſure of Meral Beings, whether good or evil. If there were no good wil, there could be no Grace, nor Glorie: and if there were no ſinful wil, there could be no ſin, nor Hel: And ſo by conſequence, according to the proportion of the wil, Such is the proportion of our Grace, or Sin. A wil ſtrongly bent for God, is eminently Gracious; and a wil ſtrongly bent for ſin, is notoriouſly wicked. Now this ſin, of rejecting Amitie with Chriſt, carries much of the wil, and therefore much of the the formal Nature, Venome, and Malignitie of ſin in it. And thence it deſerves a remarque, that when Chriſt comes to convince the unbelieving Jews, of the weight of their ſin in rejecting him, he layes the ſtreſſe of al on their Wil. Pſal. 81.11.So Pſal. 81.11. But my people would not hearken to my voice, and Iſrael would none of me. The like Prov. 1.25. But ye have ſet at nought al my counſel, and would none of my reproof. Thus alſo Joh. 5.40. And ye wil not come to me that ye might have life. And ſo elſe where, Chriſt frequently upbraids them with wilful impenitence, and unbelief: which argues not any ſufficient light in Nature to apprehend, or moral capicitie in the Wil to embrace Chriſt, but theſe, and ſuch like Reprehenſions are uſed to point out the chief root, and ſeat of the diſeaſe, which is the Wil: For ſinners are wilfully Ignorant, or Haters of the light, as Prov. 1.29. For that they hated knowlege, &c. and ſo proportionably, wilfully impotent, or unable to come to Chriſt for life. Now is it not a prodigious ſin, for men wilfully to ſhut their eyes againſt, and hate the moſt beautiful, and glorious rayes of Divine light, that ſtream from Chriſt, the Sun of Righteouſnes? Is Chriſt ſo ful of life, and ſo willing to give it forth unto al that come unto him? and ſhal ſinners be unwilling to receive it? What? not willing to live? Doth not this ſeem ſtrange? A reaſonable creature, and yet unwilling to be happie? Is death a thing ſo amiable, as to be preferred before life; yea, Immortal death, before Immortal life? Was it ever known, that chains and fetters were more eligible, than Libertie and freedome? Oh! what a monſtrous ſin is this, that poor undone ſinners, ſhould wilfully contemne the Fountain of al life? Who would ever have thought, that a rational creature ſhould be ſo ſottiſh and mad, as wilfully, and electively to prefer ſin, the worſt evil, before Chriſt the chiefeſt good? What a reproche, and diſgrace is this to human Nature, that it ſhould cordially embrace Satan, the worſt of enemies, and wilfully reject Chriſt the beſt of Friends? Can there be a greater ſin than this, for an Intelligent Being electively to chuſe, yea, love Death, and hate Chriſt, who is life it ſelf? And yet this is the caſe of al thoſe who embrace not Chriſt as their friend, Prov. 8.36. Al they that hate me, love death.
3.3. The meſure of this ſin from its formal Nature. The Aggravations of this ſin, not to mind, or affect Amitie with Chriſt, are lively repreſented in its Formal Nature, and Idea. The Definition, or eſſential Idea of a thing gives you its formal nature, portrait, and Image: and if you underſtand the Formal nature of a ſin, you may eaſily gueſſe at its Aggravations. Now the general Idea, and formal nature of al ſin conſiſts in an Obliquitie, or tranſgreſſion of ſome Divine Law. And by how much the more forcible, obligatorie, and inviolable the Law is, by ſo much the more there is of Obliquitie, and Malignitie in that ſin, which is the Tranſgreſſion of ſuch a Law. Now the Law, which obligeth men to mind and affect Amitie with Chriſt, is the Mediators Law, an Evangelick Law, which hath a double Sanction appendent to it; not only that of a Creator, but alſo that of a Redeemer. And oh! What an hainous crime is this, to Tranſgreſſe this Evangelick Law of the Mediator; which is twiſted, and compoſed of ſuch ſilken cords of love, ſuch ſweet obligations of Evangelick Grace, and MercieMercy? This Aggravation is ſet forth to the life, Heb. 2.2, 3. For if the word ſpoken by Angels. [i. e. the Law of Moſes] was ſtedfaſt, and every Tranſgeſſion, and diſobedience received a juſt recompenſe of reward: How ſhal we eſcape, if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, &c? As if he had ſaid: Alas! if the Tranſgreſſion of the Moſaick Law was reputed ſo hainous, and therefore had ſuch dreadful curſes pronounced againſt it; what ſhal we ſay of ſuch as tranſgreſſe the Mediator's Evangelick Law of Grace; which offers life and ſalvation to ſinners? Oh! what a prodigious ſin is this, to neglect ſo great Salvation, which the Son of God invites us to? How deſervedly do ſuch periſh? But a little to examine the particular Ideas, The particular Ideas of this ſin.and branches of this ſin.
(1.)1. It's ful of Atheiſme and unbelief. Not to mind, and affect Amitie with Chriſt, carries in its formal nature or bowels a world of Ʋnbelief, and Atheiſme. Not to embrace Chriſt as our beſt friend, what is it but to give God the Lie? So 1 Joh. 5.10.1 Joh. 5.10. He that believeth not God, hath made him a liar; becauſe he believeth not the record that God gave of his Son. Can there be a greater ſin than this, to make God, who is veracitie it ſelf, and the firſt Truth, a Liar? And doth not every one that rejecteth Chriſt, make God a liar; becauſe he believeth not the record that God hath given of his Son? O remember, ſinner, what thou doeſt, when thou refuſeſt friendſhip with Chriſt: know, that thereby thou makeſt the moſt faithful, and bleſſed God a liar; And ſo, (O the monſtrous Blaſphemie not to be mentioned without horror!) a Son of the Devil?
(2.)2. It is a crucifixion of Chriſt. To reject Chriſt, or neglect friendſhip with him, is no leſſe than a repeted Crucifixion of Chriſt, and expoſing of him to open ſhame: Men crie Shame, and Treacherie on Judas, for betraying of his Lord: They condemne Pilate, for condemning the Lord of life: Who ſo wicked, as not to eſtime the Jews bloudie, and curſed, for embrewing their hands in the bloud of their Meſſias? But know that every one, who refuſeth Chriſt, and friendſhip with him, betrayes him as much as Judas, condemnes him worſe than Pilate, and embrews his hands in his Savior's bloud, as wel as the bloud-thirſtie Jews. For it is moſt certain, that Chriſt hath no worſe Enemie, than the Ʋnbeliever; he who wil not e…ct him as his friend. He that wil not embrace Chriſt, as offered in the Goſpel, with his whole heart, and adhere to him as his beſt friend, is his worſt enemie; and one that daily crucifies the Lord of Glorie, by his unbelief. O conſider the weight of this ſin, as deſcribed, Heb. 6.6. Seing they Crucifie to themſelves the Son of God afreſh, and put him to an open ſhame.
(3.)3. It is a blaſpheming Chriſt. Not to embrace Chriſt, as offered in the Goſpel for our friend, is formal blaſphemie; in that it brings a ſcandal, il report, and reproche on Chriſt. What is Blaſphemie, but to raiſe an il report, or ſcandal on God, whereby the moſt bleſſed Deitie is reproched. Now, what brings a greater reproche or Scandal on God, than to contemne and diſgrace the Son of God, ſo far, as to prefer any other friend, either ſin, or ſelf before him? Can there be a greater reproche or diſgrace caſt on Chriſt, than to elect Id…l-luſts, or other lovers before him? Is not this an high piece of Blaſphemie, to tel the World, that that the Creature deſerves our friendſhip more than Chriſt the Creator of al? Oh think on this!
(4.)4. It is Sa…r…ge. Not to make Chriſt our friend, is, in an high degree Sacrilege, or robbing God of his due. Al ſerious ſpirits hate and abhor the Imputation of Sacrilege, both name and thing: But what greater Sacrilege can there be, than to rob, and plunder Chriſt of his Diademe, and Imperial Throne? Is not Chriſt's Mediatorie Office his Diademe? and is not the heart of his friends, his chief Imperial Throne? Do not then al ſuch as refuſe to make him their friend, rob him of his Diademe and Throne? Thus we ſee what the Aggravations of this ſin are in regard of its formal nature and Idea.
4.4. The Aggravations of this ſin not to Elect Chriſt from its Effects. We may take a meſure of this ſin, not not to mind friendſhip with Chriſt, by its Effects. That muſt needs be a ſin of the firſt magnitude, which has a moſt Ʋniverſal, malignant Influence on al other Sin. Now enmitie againſt Chriſt, or the neglect of friendſhip with him, is the bitter root, and poiſoned Fountain of al other ſin. Whence ſprings carnal confidence, groundles preſumtion, ſoul-deluſion, Formalitie, Hypocriſie, Hardnes of heart, and final Apoſtaſie, but from enmitie againſt Chriſt, or ſome eſſential defect of Amitie with him?
2.2. The miſerie of ſuch as regard not friendſhip with Chriſt. We have explicated the Aggravations of the ſin; we might be as large in laying open the Aggravations of the miſerie, that follows on the not minding, and Affecting Amitie with Chriſt. Can there be an higher piece of Miſerie, than to have Chriſt, who is the beſt friend, our worſt Enemie? And is not Chriſt a profeſſed enemie unto al ſuch, as regard not friendſhip with him? Were it not much better for a man to have al the World his enemie, than Chriſt? Can there be a worſe Hel, than an Heart void of Chriſt? We may read the dreadful doom of ſuch,Heb. 10.28, 29. Heb. 10.28, 29. He that deſpiſed Moſes's Law died without merciemercy, under two or three witneſſes. Of how much ſorer puniſhment, ſuppoſe ye, ſhal he be thought worthy, who hath troden under foot the Son of God, &c? As the ſin of rejecting Chriſt is of an higher and deeper guilt, ſo alſo the puniſhment bears ſome proportion thereto. The Mediator's curſe is a double, and complicated curſe: A cup of pure, immixed vengeance is prepared for Evangelick enemies of Chriſt: The hotteſt place in Hel muſt be their eternal manſion and portion. So it follows, v. 30. For we know him that hath ſaid, Vengeance belongeth unto me, I wil recompenſe ſaith the Lord. Evangelick Vengeance, is Vengeance with a witnes; perfect in the higheſt degree and kind, both Intenſively, and Extenſively? And that which addes the greateſt weight to al, is, that it is Immediate Vengeance: it flows immediately from the vindictive juſtice of Chriſt the Mediator, againſt whom the ſin is committed. So, v. 31. It is a fearful thing to fal into the hands of the living God. The like 2 Theſ. 1.8. In flaming fire taking vengeance, &c. v. 9. who ſhal be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the gl…rie of his …. This … comes immediately from the … of the Lord, both as the Effective Cauſe, and … as the objective Term… thereof. Evangelic… … of Chriſt may now ſleight, and diſregard both his offers of friendſhip, and Threats of puniſhiment: but oh! what wil they ſay, or think, or do, when they ſee him, whole friendſhip they have now contemned, coming, as their Judge, in flaming fire, to take vengeance on them? O that they would now conſider, What it is to fal under the Mediator's malediction! Let al the …nemies of Chriſt, whether open or ſecret, remember, that their condemnation ſtands ſubſcribed, and ſealed with the Mediator's curſe, unleſſe they repent, and come to termes of friendſhip with him, Joh. 3.18. He that believeth not, is condemned alreadie, i. e. His ſentence of eternal damnation ſtands ſubſcribed, and ſealed in Heaven, and the execution wil unavoidably follow, unleſſe he repent. And tel me now, is death a thing ſo deſirable, as to be preferred before life? Are the chains, and fetters of damned ſinners ſo amiable, as to make thee in love with them? Canſt thou expect more eaſe and ſatisfaction in the eternal flames of divine wrath, than in the ſweet boſome of the Lord Jeſus? Wil the hideous yellings, and diſmal cries of damned ſpirits, be more pleaſing Muſick in thine ears, than the bleſſed Halelujah's of glorified Saints and Angels? Is there ſo much ſweetnes, and Libertie in the ſervice of Satan or ſin, as to make thee willing to prefer it before Amitie with Chriſt, and the glorious Libertie of the ſons of God? Are the poiſonous ſtreams, which flow from the dead Sea of ſenſual enjoyment, more refreſhing, and ſoul-ſatisfying, than the waters of life from Chriſt? If not, how comes it to paſſe that thou doeſt ſo much neglect, and ſleight Amitie with Chriſt? Lo! Chriſt is willing to be friends with thee; he offers life to thee; take heed what thou doeſt; neglect not ſo great ſalvation: Remember what it is that is offered to thee; and who it is that offers it. And O! beware how thou delayeſt in coming to termes of Agreement with Chriſt. Haſt thou not long enough already perſiſted in enmitie againſt Chriſt, and thine own ſoul? Wilt thou be ſo hard-hearted, and ſo cruel to thy ſelf, as to embrew thine hands, for ever, in thine own bloud; the bloud of thine Immortal ſoul? Is not enmitie againſt Chriſt the worſt ſoul-murder? Canſt thou find it in thine heart to let thy poor ſoul famiſh, when as the bread of life is offered to thee? Art thou content to hang in chains for ever, as a rebel againſt Heaven, rather than to accept a pardon from ſo gracious a Prince? O have ſome pitie on thy ſoul, and reſolve to make Chriſt thy friend. Alas! Alas! canſt thou expect that any ſhould pitie thee at the laſt day, if now thou wilt not have ſome pitie on thy ſelf? Art thou reſolved to be a Devil to thy ſelf, I mean a Deſtroyer of thine own ſoul, by thy wilful enmitie againſt Chriſt? What ſhal I ſay? O that I could but perſuade men to be willing to live! Is this a difficult requeſt? and yet, Alas! how few are there, who are really willing to live eternally? It is a diſmal, aſtoniſhing conſideration, to think, how few, among the croud of Chriſtians, are really willing to live. Surely, did ſecure ſinners underſtand what true ſpiritual life, and Happines were, we ſhould not have ſo much ado, to beſeech them to cloſe with Chriſt, as their friend. Oh! this is the curſe of curſes, men know not the things that belong to their peace, Luk. 19.42.
SECT. 3. How far Refined Hypocrites may procede, in a ſeeming Amitie with Chriſt, and yet continue real enemies to him.
Ʋſe 2. Uſe 2 2.For conviction and terror to refined Hypocrites. THis Doctrine of Divine Amitie with Chriſt, as before ſtated, affords us yet a more cloſe word of conviction, and Terror for ſecret refined Hypocrites; who ſeem good friends, but yet really are no better than maſqued enemies of Chriſt. Indeed the caſe of ſuch is more deſperate, than that of open enemies to Chriſt: For, by how much the more difficult it is, to diſcover the wound of their Hypocriſie, by ſo much the more dangerous, and incurable it is. According to moral eſtimation, it is far more eaſie to awaken a debauched ſinner, and make him ſenſible of his neceſſitie of Chriſt, than Evangelick, Spiritual, and refined Hypocrites; who being under ſome commun Illuminations, tranſient Affections, ſeeming Graces, Good motions, and falſe pretenſions of Friendſhip with Chriſt, are hereby made more Real and Effectual, though cunning, and imperceptible enemies to him. Wherefore to diſabuſe, and undeceive ſuch ſelf-deluding ſinners, of their dangerous, if not deſperate Hypocriſie, we ſhal, with the Lord's Aſſiſtance, endeavor to lay open before them, (1.) How Far they may procede in a ſeeming Friendſhip with Chriſt, and yet continue real enemies to him. And then, (2.) What a ſinful, fooliſh, curſed, and wretched ſtate this is, under a pretended Friendſhip with Chriſt, to cover over, and concele a real enmitie againſt him.
Q. 1. How far Refined, Evangelick Hypocrites may procede in a ſeeming friendſhip with Chriſt, and yet continue real enemies to him. The very mention of this Queſtion ſhould make our fleſh to Tremble; eſpecially if we conſider, what prodigious experiments, and Inſtances we have had in this Age (to aſcend no higher) to explicate, and demonſtrate the ſame. O that we al had a deep, quick, lively, and feeling ſenſe of the weight of this Queſtion.How far many ſeeming friends of Chriſt may go, and yet be but real enemies to him. How ſhould the Apprehenſions, of the Apoſtaſies of theſe latter times, poſſeſſe our Conſciences with a Divine awe, ſelf-jelouſie, and Tremblement? That muſt needs be a very hard heart, that is not affected, and afflicted, under the ſenſe of the great Back-ſlidings, which many pretended friends of Chriſt lye under. How many violent, forced friends has Chriſt; who crouch and bend the Knee to him, under the Stormes and heats of divine wrath, but turne their back again upon him, when the ſtorme is over? How many accidental, occaſional friends hath Chriſt, who fals in love with him, ſo long as he fals in with their carnal, or legal Intereſt? But when Providence ſeems to croſſe Promiſes, or the Intereſt of Chriſt really croſſeth their private Intereſt, how ſoon do ſuch bid Adieu and farewel to Chriſt? Therefore to undeceive the deceived Profeſſors of this backſliding Age, take theſe following Propoſitions, as a brief Reſolution of the Queſtion before us.
1. Prop.1. As to the Spirit of Bondage. A ſeeming friend of Chriſt may procede very far, in al the great preparative Convictions, and Diſpoſitions of the Spirit of Bondage. Are the ſincere Friends of Chriſt deeply convinced of, burdened with, and wounded for ſin? And may not the falſe friends of Chriſt, very far ſhare in theſe preparative works of the Spirit of Bondage? Was not Cain greatly convinced of, and burdened with his ſin, when he cried out, my puniſhment is greater than I can bear, Gen. 4.14? Did not Judas alſo the feel the weight of his ſin, which made him ſtrangle himſelf? Had not debauched Felix a mightie terror and Tremblement on his Conſcience, when Paul the Priſoner ſtruck him in the right vein, and made him ſenſible of his Intemperance, Injuſtice, and Judgement to come, Act. 24.25? Yea, have not many awakened, convinced conſciences, at times, been under great ſoul-confounding Terrors, and perhaps greater than many ſincere friends of Chriſt ever felt; and yet after al, grown more ſecure than ever; yea, open enemies to Chriſt? Oh! how ſhould this make our hearts to ake and tremble?
2 Prop.2. As to Averſion from ſin and ſelf. A falſe friend of Chriſt may arrive to a very great meſure of partial Averſion from ſin, and ſelf; which are Chriſt's worſt enemies. Had not Balaam a great Indignation, at leaſt ſeemingly, againſt the wages of unrighteouſnes, offered to him by Balak? Yea, doth he not make a ſolemne vow againſt it? Numb. 6.22, 18. If Balak would give me his houſe ful of gold, &c. Had he not alſo many conflicts, in his own ſpirit, againſt this ſin? May not many falſe friends of Chriſt have, not only ſome groſſer and externe branches of ſin lopped off, but alſo ſome interne luſts quenched for a while; Yea, the whole maſſe of ſin laid aſleep, and ſeemingly mortified for the preſent; eſpecially under violent heats of Conſcience? Doth not this ſeem to be the import of that Text,Luk 11.25. Luk. 11.25. and when he cometh he findeth it ſwept and garniſhed? And ſo in like manner for ſelf-denial; how far have many falſe friends of Chriſt proceded, not only in the renunciation of carnal, and ſenſual ſelf; but alſo of inward, ſpiritual, moral, legal, yea, evangelick ſelf; and yet ſtil continued real enemies of Chriſt, as before, Chap. 2. Sect. 2?
3 Prop.3. As to Aſſent and Eſtime of Chriſt. A falſe friend of Chriſt may arrive unto a great Aſſent unto, and commun Eſtime of Chriſt, as a very deſirable Friend. Had not thoſe falſe friends of Chriſt, a very ſtrong aſſent to, and eſtime of Chriſt as their Meſſias, when they cried out,Joh. 6.14. John 6.14. This is of a Truth, That Prophet that ſhould come into the world? Yea, their Aſſent and conviction was ſo prevalent, as that they would needs make him their King, v. 15. And yet the very ſame perſons, not long after, turne profeſſed enemies to him. Yea, were there not ſome of the awakened Jews ſo far taken with Chriſt, as that they would preſently, without any more delay, give him a ſolemne Inauguration and Enſtalment, as their Meſſias? So Joh. 12.13.Joh. 12.13. Took branches of Palm-trees, and went forth to meet him, and cried, Hoſanna, bleſſed is the King of Iſrael, that cometh in the name of the Lord. The branches of Palm-trees, were tokens of their Joy; and their crying Hoſanna, was a Rite, whereby they recognized him as their Meſſias: And yet Lo! the very ſame perſons, as 'tis moſt likely, within a very few dayes crie, Crucifie, Crucifie him.
4 Prop.4. As to conſent and cloſing with Chriſt. A falſe friend of Chriſt may attain unto a conſiderable conſent to, and cloſing with Chriſt as his friend. Did not many of the Rulers believe on Chriſt, who yet durſt not openly confeſſe him, as their friend, Joh. 12.42?Joh. 12.42. Mat. 8.19. Yea, doth not the awakened, ingenuous Scribe, Mat. 8.19. make a ſolemne contract, or covenant of Friendſhip with Chriſt, ſaying: Maſter I will follow thee whereſoever thou goeſt? And yet Chriſt ſeems, by what follows, to put no confidence in him. Yea, may not the falſe friends of Chriſt very far cloſe with him, as the Objective matter of their Happines, and yet come ſhort of real friendſhip? Doth not this ſeem to be the caſe of many awakened Jews?Joh. 6.34. So Joh. 6.34. Lord evermore give us this bread. And yet when Chriſt explicates more fully how they muſt feed on this bread of life, how much are they ſcandalized at him, v. 60, 61?
5 Prop.5. As to Affections. A falſe friend of Chriſt may have ſome ſuperficial tranſient Affections for Chriſt, and againſt what may appoſe him as his friend. Did not many falſe friends gladly receive Chriſt? Luk. 8.40. foreign i. e. benigno voltu, &c.Luk. 8.40. The people gladly received him, i. e. with a ſmiling, joyous countenance, they bid him welcome. Did not Herod gladly hear John Baptiſt? Did not Balaam deſire to die the death of the Righteous? Did not Pharaoh, and Simon Magus deſire the Prayers of Chriſt's Miniſters? Did not the Fooliſh Virgins deſire the Oil of Grace, to welcome Chriſt withal, Mat. 25.1? Was not Jehu ſeemingly filled with zele for the Worſhip of Chriſt, againſt Baal's Prieſts and Idols? Did not Saul, and Ahab mourne under the Diſpleaſure and curſe of God? Oh! what ſerious ſpirit trembles not at this?
6 Prop.6. As to Union with Chriſt. A falſe friend of Chriſt may come unto ſome ſeeming union with Chriſt. Doth not Chriſt make mention of ſome dead branches, which yet have a ſeeming implantation into, and union with him?Joh. 15.2. Joh. 15.2. every branch in me that beareth not fruit, &c. It's true, they have not a Phyſick, or Hyper-Phyſick, ſupernatural, and real union of continuitie, or ſpiritual Inheſion in Chriſt; yet they have a mathematick, ſuperficial, and ſeeming union of contiguitie with, or Adheſion to Chriſt: they touch Chriſt, and adhere to him, as a dead fruitles branch, to the Vine: Although they are not under the Gracious, and ſpecial Inhabitation of the Spirit, yet may they not be under ſome commun Illapſes, and Irradiations of the Spirit? So Heb. 6.4. and were made partakers of the Holy Ghoſt.
7 Prop.7. As to Chriſt's Image. A falſe friend of Chriſt may have ſome ſleight touches, and ſtrokes of the Spirit of Sanctification; ſome firſt lines, ſuperficial Impreſſes or ſtampes of commun Grace on his heart. We may not ſay or conceit, as ſome, that a falſe friend of Chriſt may have true ſaving Grace: no, this deſtroyes God's …, the Covenant of Grace, &c. Yet we may lately conclude, that he may, and oft doth, attain unto a great meſure of commun Graces, which have a mightie Reſſemblance with ſaving Graces, and therefore can very hardly, by human eſtimation, be diſtinguiſhed there-from. Is it not ſaid, that God gave Saul another heart, though not a new heart, 1 Sam. 10.9? Do not many begin in the Spirit, and yet end in the Fleſh, as Gal. 3.3?
8 Prop.8. As to Active obedience. A falſe friend of Chriſt may give a partial, hypocritick ſubjection, and conformitie to the Laws of Chriſt. Do we not read of ſome, 2 Tim. 3.1—5. who in theſe laſt dayes, ſhould arrive unto a viſible forme of Godlines, and yet denie the power or truth thereof; yea continue ſtil under the power of luſt? Have we not had dreadful Inſtances of this, in theſe laſt perillous dayes? How many are there, who have ſometimes ſhone like Stars of the firſt magnitude, in the Firmament of the Church, and yet now like Meteors, or blazing Comets, lye buried in the aſhes of their burnt profeſſion? O tremble, tremble at this, ye Engliſh Profeſſors!
9 Prop.9. As to Paſſive obedience. A falſe friend of Chriſt, may yield, not only Hypocritick Active Obedience to Chriſt's Laws; but alſo ſome paſſive obedience to his Croſſe, and that in a very conſiderable degree. Doth not Paul, Mat. 13.22.1 Cor. 13.3. ſuppoſe, that a falſe friend of Chriſt may give his bodie to be burnt, or die a Martyr for Chriſt, and yet want Divine Charitie, or true Amitie for Chriſt? How far a falſe friend of Chriſt may, with courage, ſuffer perſecution for Chriſt, ſeems lively illuſtrated, Mat. 13.22. by the thorny Ground, which is more generous than the ſtony ground, in that, it bears a ſcorching day of perſecution: and yet after al, the thornes or cares of the World choke the Corne, when it comes near to Harveſt. Have we not had ſad exemples of this alſo in this our Age? How many Profeſſors have paſſed thorow a bitter Winter of perſecution, with courage, and yet after al, been blaſted with a Sun-ſhine day of proſperitie, or worldly cares, and comforts?
10 Prop.10. As to Dependence an Chriſt. A falſe friend of Chriſt may be brought to a conſiderable meſure of ſeeming Dependence on Chriſt, both for Providential, Miniſterial, and gracious Influences. Did not Saul conſult, and wait on the Divine Oracle, 1 Sam. 13.9,—13? Is it not ſaid of ſome falſe friends of Chriſt,Eſa. 48.2. Eſa. 48.2. that they ſtayed themſelves on the God of Iſrael? i. e. they preſumed, and gloried much in their dependence on Chriſt, though they really depended on nothing, but their own Phantaſies, and carnal confidences: they conceit they depend on Chriſt, but really depend on this their own fond conceit. And is not this the caſe of a world of falſe friends of Chriſt? O that it were not.
11 Prop.11. As to Aſſiſtances and Services. A falſe friend of Chriſt may receive great Aſſiſtances from Chriſt, and do great Services for him. Was not this the caſe of Judas? Did he not do many Miracles, and perhaps awaken, if not convert ſome ſouls? Oh! what Aſſiſtances, and Enlargements in duties? What Divine Benedictions on their Labors, have many Miniſters, who yet never were real friends of Chriſt, received from him?
12.12. As to Praiſes. A falſe friend of Chriſt may returne unto him, ſome acknowlegement for Divine Aſſiſtances, or other mercies received: So Luk. 5.26. And they were al amazed, and glorified God, i. e. for what they had ſeen of his omnipotence in the Miracle wrought.
13.13. As to communion of Saints. Exo. 12 38. A falſe friend of Chriſt may adhere very cloſe to the more pure Ordinances, Adminiſtrations, and members of Chriſt. Thus Exod. 12.38. We find mention of a mixed people, who went up with the Iſraelites out of Egypt, and indured ſome difficulties, to have communion with them; and yet, at laſt they fel off, as leaves in Autumne, and returned back again to Egypt, as Numb. 11.4. This is a terrible contemplation for the Profeſſors of this Age: Thus the fooliſh Virgins conſociate with the wiſe, Mat. 25.1.
14.14. As to communion with Chriſt. Luke 13.26, 27. Yea, a falſe friend of Chriſt may arrive to ſome meſure of communion with Chriſt, in his Ordinances. This ſeems the caſe of thoſe preſumtuous Confidents, Luk. 13.26. We have eaten, and drunk in thy preſence, and thou haſt taught in our Streets. Eating and drinking together, denoteth familiar converſation, and friendly communion. They had oft' eaten, and drunk with Chriſt at his communion Table, and this makes them mightie confident of their Amitie with Chriſt. But yet Chriſt rejects them as workers of Iniquitie, v. 27. Should not this conſideration make every vein in our hearts to Tremble?
15.15. As to prelibations of Glorie. A falſe friend of Chriſt may arrive unto ſome labial ſips, ſome ſuperficial taſts of the Celeſtial Gift, and of the powers of the Kingdome to come. This ſeems couched in that ſuppoſition, Heb. 6.4, 5. and have taſted of the Heavenly Gift, &c. There may be ſome labial prelibations of coming Glorie, ariſing from ſome commun Illuminations of the Spirit, without the leaſt taſt of thoſe ſpiritual ſuavities, and ſatisfying ſweetneſſes, which the real friends of Chriſt find in the Injoyment of himſelf; and whereby their luſts after other things are quenched, as Joh. 4.14. whereas the falſe friends of Chriſt never drink a ful draught, but have only ſome ſips of Divine Suavities; which when gone, make them but more eager and greedy after their luſts.
16.16. As to expectation of Chriſt's comming. A falſe friend of Chriſt may in ſome meſure expect, and wait for Chriſt's ſecond coming. Thus it was with the Fooliſh Virgins, they waited for the Bridegroom's coming, as wel as the Wife, Mat. 25.1.
17.17. As to Aſſurance. Laſtly, A falſe friend of Chriſt may have a very tenacious, and violent preſumtion of an Intereſt in Chriſt, when as many real friends of Chriſt live… al their dayes under great ſuſpicions, fears, and douts touching the ſame. Thus it was with the fooliſh Virgins, Mat. 25.1. and thoſe miſtaken Confidents, Luk. 13.26. And oh! what dreadful confuſion? what Eternal Diſappointment, wil multitudes of Profeſſors, at the laſt day, fal under in this regard, when they ſhal come to take their names out of the Lamb's book of life, and find nothing but a mere blank there? Thus we have conciſely ſhewn, how far refined Hypocrites may procede, in a ſeeming Amitie with Chriſt, and yet continue real enemies to him. Each of theſe propoſitions deſerve, and may have, if the Lord give opportunitie, a very large Explication, and Demonſtration. But I am not ignorant, that many ſcrupulous, douting, tender, and troubled Conſciences, may make an il uſe of theſe Truths, for the putting off that ſatisfaction, and comfort which belongs to them; eſpecially ſeing we have not now opportunitie, or place, to explicate, and clear them as we ought: therefore we ſhould adviſe ſuch, not to engage their thoughts in any deep conſideration of theſe propoſitions, without the Aſſiſtance of ſome Judicious Miniſter, or friend. That which we at preſent deſigne hereby, is only conviction, and ſoul-confuſion to refined Hypocrites, or falſe friends of Chriſt, who take up with ſome imperfect Ideas, and groundleſſe preſumtions of being the friends of Chriſt. You ſee how near miſtaken friendſhip ſeems to come, …o that which is real friendſhip with Chriſt: how much the watered Braſſe of counterfeit Grace, reſſembles the pure Gold of ſincere Grace. Is it not then a very eaſie matter for refined Hypocrites to delude themſelves, and the moſt knowing Chriſtians, with falſe Ideas, Apparances, and Shadows of ſeeming Amitie with Chriſt? Oh! how eaſie a thing is it for many gifted cunning Hypocrites, to ſteal quietly to Hel, without notice taken of their Hypocriſie, either by themſelves or others? Yea, may we not juſtly conclude hence, that many, who are in the Churches eſtimation, as wel as in their own, exalted to the higheſt forme of friendſhip with Chriſt, ſhal at laſt day be eaſt down to the loweſt place in Hel, by Chriſt their Judge? And doth not al this make thine heart to tremble? then know, that thy caſe is by ſo much the more deſperate, and incurable, by how much the more inſenſible thou art of thine Hypocriſie. A ſecure Conſcience is much worſe than a tormented.
SECT. 4. The Sin, Folie, and Curſe of thoſe, who under a pretended friendſhip with Chriſt, concele their real Enmitie againſt him.
THE more effectually to awaken,2. Q. What the Sin, folie, curſe and plague of falſe friendſhip with Chriſt is? and confound falſe friends of Chriſt, we procede to our ſecond Queſtion, What a ſinful, fooliſh, curſed, wretched ſtate this is, for profeſſors, under a pretended Friendſhip with Chriſt, to cover over, and concele their real enmitie againſt him. We ſhal reduce the Reſolution of this Queſtion to theſe three Heads, or commun places: (1.) The ſinfulnes of this ſtate. (2.) The Folie of it. (3.) The Curſe and Plague of it.
1.1. The ſinfulnes of falſe friendſhip. It is a moſt ſinful wicked ſtate, for Profeſſors, under a pretended Friendſhip, to concele a real enmitie againſt Chriſt. And the Iniquitie hereof appears in theſe ſeverals.
(1.)1. It is a mocking at Chriſt. Is it not an high crime for ſuch as profeſſe friendſhip to Chriſt, to mocque at him? And is not this the caſe of al falſe friends of Chriſt? Do they not mocque at Chriſt, who profeſſe friendſhip to him in words, but denie him in deeds? So Tit. 1.6. They profeſſe that they know God, but in works they denie him: Pſal. 36.16. with Hypocritical mocquers.
(2.)2. It is a wearying of Chriſt. Is it not a great piece of Impietie to burden, and wearie Chriſt, who alone gives reſt to poor ſouls? And can there be a greater burden to Chriſt's ſoul, than this, that ſuch as profeſſe friendſhip to him, ſhould ſecretly cheriſh enmitie againſt him? So Eſa. 7.13. But wil ye wearie my God alſo? i. e. by your unbelief, and falſe friendſhip.
(3.)3 It is moſt lothſome to Chriſt. That muſt needs be the greateſt fin, which is moſt lothſome and oppoſite to Chriſt, the greateſt good. Now what more lothſome to Chriſt, than an Hypocritick profeſſion of Amitie to him? Thence it's ſaid,Job 13.16. Job 13.16. For an Hypocrite ſhal not come before him. The meaning is, he lothes Hypocrites, as we loth excrements, or dung, which was, by God's appointment, to be removed out of fight. Hypocrites are the excrements of the Church, and ſo moſt lothſome to Chriſt. Whence alſo, he threatens ſuch,Rev. 3.16. Rev. 3.16. ſo then becauſe thou art lukewarme, and neither cold nor hot, I wil ſpue thee out of my mouth. Luke-warme water hath ſomething in it nauſeous to man's Stomach, and therefore Nature is not at eaſe, til it diſcharge it ſelf of it, by vomit. So lothſome and nauſeous is a falſe, luke-warme friend to the ſtomach of Chriſt.
(4.)4. It doth Chriſt a moſt miſchief. Falſe friendſhip with Chriſt, is a ſin of the firſt magnitude, and deepeſt guilt, in that it doth Chriſt the moſt miſchief. A falſe friend, is but a maſqued enemie. Now it is wel known, that the maſqued enemie wounds more effectually than the bare faced. And this is that which addes much weight to Antichriſt's myſterie of Iniquitie, that he makes uſe of a pretended friendſhip to Chriſt, thereby the more effectually to undermine his Kingdome. Whence he is ſet forth to us under the Embleme of a Leopard, or Panther, which ſeems a friend to al Beaſts, Revel. 13.2.Rev. 13 2. And the beaſt which I ſaw was like unto a Leopard. The Leopard, by reaſon of the beautie of his skin, or ſweetnes of his odor, allures al beaſts to him: So Antichriſt, under pretended friendſhip to Chriſt, wounds him more effectually. And thus every falſe friend of Chriſt, is, in his proportion, an Antichriſt, one that under pretended Amitie, doth more efficaciouſly betray, wound, and Crucifie Chriſt. Again, look as Antichriſt's falſe friendſhip towards Chriſt is ſtiled Blaſphemie; ſo, by a paritie of Reaſon, the pretended Amitie of every falſe friend is an high degree of Blaſphemie: and ſo it is ſtiled, Revel. 2.9. And I know the Blaſphemie of them that ſay they are Jews, and are not, but are the Synagogue of Satan. To profeſſe our ſelves to be Jews, i. e. members, and friends of Chriſt, and not to be ſo indeed, is an high degree of Blaſphemie againſt Chriſt; in that the Hypocriſie and Apoſtafie of ſuch, when it breaks forth, gives a mortal wound to Religion, and ſo brings a ſcandal on Chriſt, and his wayes: ſo great is the Blaſphenſie of al Chriſt's falſe friends.
2.2. The folie of falſe friendſhip with Chriſt in that it is, We have in ſome meſure diſcovered the myſterie of Iniquitie, that lyes wrapt up in al falſe friendſhip with Chriſt: We ſhal now a little examine the Folie, and Madnes that lies couched in the bowels of this ſin.
(1.)1. Selffla terie. Is it not judged, by wiſe men, an egregious piece of folie, for a man to be his own Flatterer; eſpecially if thereby he receive any conſiderable dammage? Such a fool is every falſe friend of Chriſt: for he flattereth himſelf in his own eyes, til his iniquitie be found to be hateful, Pſal. 36.2.
(2.)2 Self-deluſion. What greater folie can there be, than ſelf-deluſion? And is not every falſe friend of Chriſt a ſelf-deluding, yea, a ſoul-deluding ſinner? Eſa. 44.20. A deceived heart hath turned him aſide, &c. So Prov. 1.18. And they lay in wait for their own bloud, and lurke privily for their own lives.
(3.)3. Self-ruine. Is it not notorious folie for a man man to concele a wound, or plague-ſore, which, if not diſcovered, and ſearched, wil unavoidably prove his ruine? And is not this the caſe of every falſe friend of Chriſt? What more mortal wound, or plague of the Soul can there be, than hypocritick Amitie with Chriſt? O the madnes of ſuch falſe friends!
(4.)4. Self-confidence. Doth not our bleſſed Lord tel us that it's egregious folie, to build a goodly ſtructure on a ſandy Foundation? And is not every falſe friend of Chriſt ſuch a notorious fool? Doth he not build al his hopes, and Heaven on the ſandy foundation of his own carnal preſumtions, and confidences? Such an one is branded with the black marque of a Fool, by the wiſeſt of mere men, Prov. 28.26. He that truſteth in his own heart, is a fool, &c.
(5.)5. Self-contradiction. Is not ſelf-contradiction a great piece of Folie? And oh! What a ſelf-contradiction is every falſe friend of Chriſt? Doth he not contradict his own Convictions, Profeſſion, Vows, Covenants, Experiences, Yea, and his own ſupreme Intereſt and Happines? What a world of ſelf-contradictions are there in falſe friendſhip with Chriſt?
(6.)6. It ſhal … be manifeſt. What notorious folie is it for a man to ſtudie the concelement of his offenſe from men, when his Judge ſees it, and wil at laſt make it manifeſt before al the World? Such is the caſe of al falſe friends, 2 Tim. 3.9.2.3, 9. Their folie ſhal be manifeſt to al men. God ſees it now, and men ſhal ſee it hereafter. Death and Judgement ſtrips us of al vizards, maſques, and falſe pretenſions of ſeeming Amitie with Chriſt. We may deceive others, though never ſo quick-ſighted; Yea, and our ſelves too now; but can we deceive Chriſt? Is he not ſaid to be of a quick underſtanding, or ſent, Eſa. 11.3. and therefore able to ſmel out the moſt perfumed Hypocriſies of falſe friends, to prie into every vein of it?
(7.)7. It is a courting a picture. Is it not ſtupendous folie to court the picture, and embrace the ſhadow of our beloved, but to neglect the perſon? And is not every falſe friend of Chriſt ſuch a fool in grain? What is the profeſſion of friendſhip to Chriſt, without a real eſpouſing of his perſon, but the eſpouſing a Name, and rejecting the Thing; a courting the Picture, or Shadow, but deſpiſing the perſon of our friend?
3.3. The curſe of falſe Amitie with Chriſt. As the ſin and folie of falſe friendſhip with Chriſt is very notorious, ſo alſo the curſe and plague thereof is extreme malignant.
1.1. It is the root of a world of ſpiritual ſins. Falſe friendſhip with Chriſt is a monſtrous pregnant curſe, in that it hides, feeds, foments, ſtrengthens, and improves a world of ſpiritual ſins. How much is Ʋnbelief ſtrengthened by it? What a ſoverain Influence hath it on carnal preſumtion, and ſecuritie? How many groſſe, and refined errors are produced, and maintained by it? Yea, the whole bodie of Antichriſtianiſme is but the product of falſe friendſhip with Chriſt, as 2 Theſ. 2.10. Again, how much doth it ſwel the heart with ſpiritual pride? How weak, impotent, and inſtable doth it render the heart, as Jam. 1.6, 8? Whence ſprings al hard thoughts of, and murmurs againſt God, but from this evil, bitter root, Exod. 6.9? What feeds carnal confidence and ſelf-dependence, more than this falſe friendſhip? Is not this alſo the ſpirit of ſelf-love, and ſelf-ſeeking? Farther, whence ſprings curſed Formalitie, but from this root? Laſtly, What hardens the heart, and inclines it to Apoſtafie ſo much as this evil ſpirit of falſe friendſhip with Chriſt, Heb. 3.13? Such an efficacious, and malignant Influence has it for the Concelement, Confirmation, and Improvement of ſwarmes of ſpiritual luſts?
(2.)2. It poiſons the beſt mercies. Falſe Amitie with Chriſt, as it is the food, and nurſe of the worſt ſins, ſo alſo the poiſon, and curſe of the beſt mercies. It not only infuſes a curſe into temporal mercies, but alſo into ſpiritual: it turnes the meanes of Grace into a means of hardening: it makes the word of God, which is in it ſelf the ſavor of life unto life, to be the ſavor of death unto death, 2 Cor. 2.16. Is it not a dreadful curſe, to have, not only our ſins, but alſo our beſt duties, privileges, gifts, commun Graces, evangelick Aſſiſtances, miniſterial ſervices for Chriſt, and Divine conſolations from him, converted al into poiſon, and fuel for our luſts? And yet this is the caſe of every falſe friend of Chriſt.
(3.)3. It puts a ſting into al Afflictions. Falſe friendſhip with Chriſt puts a ſting into al Afflictions, whether ſpiritual or temporal. As the worſt of Afflictions work together for good to the real friends of Chriſt, Rom. 8.28. So al work together for evil to his falſe friends. A ſincere heart finds ſome of his ſweeteſt and beſt mercies, in his moſt bitter and worſt trials: but a rotten falſe heart finds al curſed to him.
(4.)4. Chriſt leaves ſuch to the …ares of this world. Falſe friendſhip with Chriſt provokes him to deliver up ſuch to the efficacious Inveiglements, Blandiſſements, and Enchantments of a bewitching, alluring world. If Chriſt cannot obtain the whole heart, he will relinquiſh and leave it to be poſſeſſed by this heart-enſnaring world, that great Idol-God. And, albeit ſome ſenſual ſecure ſinners may account it their Libertie, to be captivated by the golden chains, and fetters of a ſmiling world; yet let them know, by how much the more pleaſing the world's chains are, by ſo much the more miſerable is their curſe. Oh! What a deep curſe is it to have our Table, our Relations, our Al become a ſnare, as Rom. 11.9.
(5.)5. Chriſt leaves ſuch to the plague of their own hearts. Chriſt uſually leaves his falſe friends to the plague of their own hearts. And oh! What a terrible curſe is this? Can there be a greater puniſhment of ſin, than to be left to the ſwindge of ſin? Is not ſin in it ſelf the greateſt evil? Need we then fear a greater curſe than to be left by Chriſt, under the Tyrannie of our own luſts? And lo! this is the curſe of Chriſt's falſe friends,Pſal. 81.11, 12. Pſal. 81.11. But my people would not hearken unto my voice, and Iſrael would none of me, i. e. they contented themſelves with the name, picture, or profeſſion of me, but yet would not embrace my perſon: they were friends in profeſſion, but enemies in Affection: And what follows? v. 12. ſo I gave them up to their own hearts luſt: and they walked in their own counſels. What a curſe of curſes is this? can Hel produce a more terrible plague than this, to be left to our own hearts luſt? Surely no.
(6.)6. Chriſt puts a period to the day of Grace. When Profeſſors go on in a courſe of Hypocritick friendſhip with Chriſt, he at laſt puts a period to their day of Grace. Thus he dealt with the unbelieving Jews, Luk. 19.42.Luk. 19.42. ſaying, If thou hadſt known, even thou, at leaſt in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Iſrael had her day of Grace, but now it's gone; now her Sun is ſet; now farewel to al Goſpel Grace and offers; farewel to al wooings, and ſtrivings of the Spirit of Grace with her: Oh! what a complicated, twiſted, binding curſe is here for al Chriſt's falſe friends? How much better were it to part with the Sun out of the Firmament; yea, with life it ſelf a thouſand times over, than to bid Adieu to the day of Grace?
(7.)7. Chriſt leaves them to Satan the God of this world. Yet farther; ſuch as procede in a continued courſe of falſe Amitie with Chriſt, he at length delivers them up to Satan, the God of this world. Thus he dealt with Judas, that falſe friend and Traitor, Luk. 22.3. Then entred Satan into Judas. And what follows? v. 4. And he went his way, and communed, how he might betray him. When Chriſt, after long wooings, waitings, and ſtrivings, cannot gain the hearts of his falſe friends, he at laſt delivers them up to Satan, the God of this World, who comes with ſeven Devils, and poſſeſſeth the heart. Wilt thou not, ſaith Chriſt, after al my Wooings, and Allurements of Free-grace, after al my ſtrivings by my Spirit, give me thy whole Heart? Why then farewel: take him Satan: ſeing he would not be my voluntarie, and real friend, let him be thy captive vaſſal and ſlave: ſeing he would not bend his neck to mine eaſie yoke, let him feel the dints and weight of thine Iron Chain. What an Hel-bred eurſe is this!
(8.)8. Chriſt ſelf becomes a ſtone of ſtumbling. Again, Chriſt himſelf becomes a ſtone of ſtumbling, and rock of offenſe unto ſuch, as perſevere in falſe friendſhip with him. When awakened, convinced ſinners have long profeſſed much friendſhip towards Chriſt, and yet ſtil retain ſome ſecret Haunts for beloved luſts, or dare not venter the weight of their ſouls upon him, the chief corner ſtone, then he becomes a ſtone of ſtumbling to them. This was the caſe of the unbelieving Jews, Mat. 21.43.Mat. 21.43, 44. Therefore I ſay unto you, the Kingdome of God ſhal be taken from you; foreign, i. e. For this very cauſe, becauſe you reject me the head corner-ſtone, (v. 42.) therefore my Goſpel, and my Grace ſhal be taken from you: and then it follows, v. 44. And whoſoever ſhal fal on this ſtone ſhal be broken, &c. i. e. I, who am to my real friends the chief corner-ſtone, wil be to you a ſtone of confuſion, and deſtruction.
(9.)9. Judicial Hardnes. Hence follows a ſpirit of ſlumber, Judicial blindnes, and obduration, or Hardnes of heart; which Chriſt, in righteous Judgement, at laſt leaves ſuch falſe friends unto. Wilt thou not, ſaith Chriſt, ſee my Beautie, hear my voice, or embrace me with thine whole heart? why then be content; thou ſhalt not, ſee, or hear or embrace me, as thy friend, to al eternitie. So Rom. 11.8, 9, 10. According as it is written, God hath given them the ſpirit of ſlumber; eyes that they ſhould not ſee, and ears that they ſhould not hear to this very day, &c. Hence follows a ſpiritual ſtupor, a. cauterized and callous Conſcience: and by how much the more ſenſeleſſe conſcience is, by ſo much the deeper is its curſe.
(10.)10. A liablenes to al the curſes of the Law and Goſpel. Hence the falſe friend of Chriſt, fals under al the curſes both of the Law and Goſpel; yea, Chriſt ſwears againſt him in wrath. So Pſal. 95.11. Ʋnto whom I ſware in my wrath that they ſhould not enter into my reſt. Oh! What a dreadful curſe is this, that comes from the Mediator, the Fountain of al Bleſſings?
(11.)11. Al his Hopes paſſing, but his ſorrows eternal and intolerable. Whence, laſtly; al the hopes, and comforts of Chriſt's falſe friend are momentary and vain, but al his woes and miſeries are eternal, and intolerable. Job 8.13. and the Hypocrites hopes ſhal periſh. Job 20.5. And the joy of the Hypocrite but for a moment. So fleeting and paſſing are his hopes, and Joyes. But what are his ſorrows? ſurely, they are ſwift, unſupportable, and eternal. (1.) His fears ſhal ſurprize him, when he is leaſt aware of it. Eſa. 33.14. Fearfulnes hath ſurprized the Hypocrites. Oh! what pannick fears wil ſurprize Chriſt's falſe friends one day. (2.) His diſappointment ſhal be endleſſe, and without remedie. (3.) And then the hotteſt place in Hel is reſerved for him, Mat. 14.51. Such are the Plagues and curſes of al Chriſt's falſe friends. And that which is ſum of al is this, Chriſt himſelf wil be their eternal and worſt enemie. And wil not al this ſerve to awaken, and convince the falſe friends of Chriſt, how ſad and curſed their ſtate is? Oh then! What ſhal we ſay? Who can imagine, what are the Lengths, Breadths, Depths, and Heights of this myſterie of Iniquitie; this Hypocriſie, this falſe Friendſhip towards Chriſt, which is loged in the hearts of many profeſſed friends, yet real enemies of Chriſt? The Lord effectually convince us al of this Plague.