THEOPHILIE: OR A DISCOURSE OF THE Saint's Amity WITH GOD in CHRIST.  
Wherein is Explicated, and Improved, 

I. The Idea of Amity in the General: And more particularly, the Laws, both Fundamental, Essential, and Perfective, of the Saints Amity with God in Christ.  
II. The Gracious Vouchsafements, and Privileges, which Christ Confers on his Friends.    
By Theophilus Gale.  Philip. 3.8. 
Yea, doubtless, and I count allthings but loss, for the excellence of the knowledge of Christ Jesus, my Lord, etc.  
London, Printed by R. W. for Francis Titan at the three Daggers in Fleetstreet, 1671.   

FOR My FRIENDS.  
My Friends,  
THE Idea of Friendship, we all know, is not less Beautiful, and Pleasing, than Commun: Who so morose, so rude, so selfish, so base-minded, but would fain be, if not really, yet in vulgar estimation, eminent both for Active, and Passive Friendship? Do not the most of men, make it their main study, and labour, how they may acquire friends; and appear to be such to those, whom they would make such to themselves? Ask the poor blind Philosophers, and they will tell you, what an incomparable Jewel a true Friend is. So universally received, so delicious, and ravishing, is the Notion of Friendship. And yet, Friends, I must inform you, that albeit the Notion of Friendship be so commun, and pleasing; yet the Thing itself, is as rare, and displeasing to this narrow-spirited, selfish Age. 
a Aristotle was so sensible of the paucity true friends, that he cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O friends! there is no friend.  Oh! what a doleful and sad contemplation is it, to an Ingenuous, and Noble, (not to add a Christian) Spirit; to consider, among the crowd of men, whoso much affect, profess, and glory in this stile, of being Your Friend, how few there are, who affect, yea, who do not in Truth contradict, the Thing itself? Do not most pretenders to friendship towards you, appear to be, at last, friends to none but themselves? Alas! If the Notion of Friendship be so sweet, and rare; then how much more sweet, and rare is the Thing itself? He must needs be much Alienated from Human Nature, who is not wel-pleased with the Name; and yet how few are experimentally acquainted with the Thing? The Design therefore of this following Discourse, is, to Revive the true Idea, and Character of Friendship, both Human and Divine; which seems much obliterated, and defaced, in these Last Times of Apostasy.  
I have been, My Friends, long meditating, how I might best express my Love to your Souls: And, after serious Inquisition, I cannot find out a more effectual. Expedient than this, to acquaint you with, and press you unto, Divine Amity with God in Christ; which is the only solid, and substantial Foundation, for Amity among ourselves: For if we are not Friends of Christ, we shall not be Good, or Long friends each with other. Wherefore, my main work lies here, to corroborate, and fortify the great Essentials, and Vitals of friendship with Christ; and then our Friendship among ourselves will follow, as Light doth the Sun, Heat Fire, and the Shadow the Body. For it is, to me, an Experiment, or Observation, clothed with eternal Truth, that nothing hath a more efficacious, and sovereign Influence, for the Production, Conservation, and Improvement of mutual friendship among Christians, as Christians; yea, among men, as men, under all Relations, than wel-grounded, and Growing Friendship with Christ; which is the first, original, Universal Idea, or most perfect Exemplar of all other true Friendship. And, without all peradventure, were Christians but better friends of Christ, they would be better friends among themselves. Whence arise those envenimed Spirits, those proud Animosities, those vexatious Heats, and needless Controversies, among the professing friends of Christ; but from some very great gradual, if not essential, defect in that Friendship they profess towards Christ? Doth not Christ make this an essential character of his friends, that they love each other, Joh. 15.12, 17? Is not then the defect of Love, and Friendship among Christians, a black Marque of some defect in our Friendship towards Christ? And is there any more effectual course to be taken, for the Repairment, and Restauration of the primitive love, and friendship among Christians, than the Restauration, and Repairment of their languid, dying Love, and Friendship towards Christ? Such an intimate, essential Connexion with, yea, causal Dependence on friendship with Christ, has Christian friendship among ourselves, both in its first Production, and Improvement.  
Having, My Friends, given you my design, I must a little acquaint you, with the Material parts, and Accidents of the following Discourse. Finding myself under a deep sense, of many intrinseck, and essential Obligations, some natural, some civil, some Christian, and some mixed of some, or all of these; which have brought me under many particular Laws, and Offices of Christian friendship towards you; I have, for the discharge of the same, endeavoured to comprehend, under some one or t'other Head, all your Cases, and Conditions: and O that you would all take your portion!  
1. Some of you are my Friends by Blood, and Nature; 
For my Friend's by blood only.  and O that I could say, we were all such by Grace, and the Blood of Christ also! But, Ah! Alas! I fear, some of you, who are Dear, yea very Dear friends to me by Blood, are yet Enemies to Christ. And, albeit I am not arrived to that measure of Pure zeal, as to say, with Paul, Rom. 9.3. I could wish myself were accursed from Christ, for my Brethren, my Kinsmen according to the Flesh; Yet, I hope, I may, in some poor measure, without vanity say, in the foregoing words of Paul, v. 2. That I have great heaviness, and continual sorrow in mine heart for you, to consider, that any of us, who are tied together by such a natural Bond of friendship founded in Blood. should be eternally rend, and separated each from other. If there were any place for sorrow and grief in Heaven, how much of it would be found in the hearts of glorified Saints, to think, that while they are there bathing their hearts, in the soul-satisfying river of Life, part of their own flesh and blood, should be frying, and boiling in the flames of Hell? O that I could prevail upon you, who are so near to me by blood (and yet, as I fear, too many of you, far from Christ) seriously to consider, the weight of those Arguments offered to you; in the following Treatise, for Friendship with Christ! What is it, you mostly Intent, or aim at? Would you fain preserve your Names, Families, and Repute, from being buried in the Grave of Oblivion, Disgrace, and Reproach? I do not condemn your endeavour hereof, provided that it be in Subordination to the Name, and Interest of your Lord; and in Subjection to his Sovereign will, and Pleasure: But yet remember, I pray you, (1.) That a Name, is but a Name, when all is done, and therefore but 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democrit.  a Shadow of a Thing: (2.) That a Good Name is, by Universal Consent, but the Shadow, or Reflection of Virtue. And what greater Virtue can there be than the Election of Christ for your friend? What are a thousand Names, or Titles of Honour without Christ, but as so many cyphers without a figure? You know, that ten or twenty cyphers, if they stand alone, without a Figure precedent, signify nothing: but prefix a figure before them, and then each Cipher is very significant. And, is it not just so with all Names, and Titles of Honour? Are they any more, in themselves, than mere cyphers? But place Christ before them, and then, O! how significant is every Name or Title of Honour? How many 10000, or 100000 of Honours follow? Yea, (3.) Can there be a greater piece of Honour, and Renown than this, to let your Names, and Honours rot in the dust for the Name of Christ? Surely, the best way to preserve your Name, is to Sacrifice it to Christ, and his Service. O that you had 100000 Names, and Dignities to part with for Christ, and his Service! What the Honour of Christ's friends is, you will see p. 163. of this Discourse. Or, is it Riches, Pleasures, Beauty, or Liberty you aim at? Surely, these you will find no where so pure, so sweet, so satisfying, as in friendship with Christ, as Chap. 6. And if these taking, alluring Arguments will not prevail with you, to make Christ your friend; then read, I beseech you, the Black Marquis, and Curses, which remain on Open, or Secret Enemies of Christ, Chap. 8. But if you are in any measure inclined to make Christ your friend, then for farther Inducements, and Directions, view Chap. 9  
As for you, My Friends, 
For my friends by civil contract.  who are such, on any civil account, or Relation, contracted by Education, or conversation; if you yet remain strangers to Christ, my Desires, and Advice to you, are the same with what precedes to my Friends, and Relations by Blood.  
But as for you, My Friends, 
For my Friends in Christ, or by Nature, and in Christ both.  who are so by Grace, though not by Nature; or by Grace, and Nature both, I shall, because I know I may, use much freedom with you. I have ever had, since I understood what Friendship means, great estime of it; though I am sensible of great defects therein, both towards Christ and you. And that which makes me the more to value your friendship is, many spiritual Advantages, especially, the Benefit of your Prayers; which, I am very apt to persuade myself, I receive thereby. And the Reflection on, or contemplation of those many weighty Obligations, and Engagements I lie under, in reference to you, was a great motive to engage my pen, in this Vndertakement before you. I must confess, I have been formerly, and still am in part, much dissatified in the common Humour, or Itch of writing Books; especially, unless there be something more than ordinary to be found in them: But yet considering, that Books are valued, and read by friends, not only for their own intrinseck value; but also according to the Estime, and Affection we have of the Author, this gave me some hopes, that these my Desires, and Labours, though never so mean and contemptible in themselves, as also in the estime of Athenian Wits, might be of some Use to you, for your soul's good.  
And I am farther to inform you, My dear Friends, that when I entered on this Vndertakement, my first Intention was, only to give you some familiar and brief Manual, or Directory, for your Instruction, in What Christ expects from his friends, in a way of Duty; and what they may expect from him, in a way of gracious privilege, and Vouchsafement: What ought to be the postures of your hearts towards Christ; and what are the postures of Christ's heart towards you: How you may walk with Christ; and how Christ will walk with you, in all ways of friendship, and Communion. This, I say, was my first Intention, when I first undertook this Discourse. Which indeed takes in the sum of my practic Divinity, and which I intended to give you, with as much Perspicuity, Brevity, and Familiarity, as I might. But, Lo! I had no sooner entered into that spacious field of Emmanuel's Land, and there received some glimmering prospect, of those heart-ravishing Beauties, and incomparable Perfections, which render him so much eligible, and amiable for himself, but I soon lost myself, and my first Intention in those Thickets. I was, as the wand'ring Bee, so taken with the fragrant flours, that grow in this Emmanuel's garden; as that I could not refrain wand'ring from flour to flour, till I had gathered some sweet honey from each.  
And this, My Friends, giveth you the Reason why the explicatory part of this First Book, which I intended to comprise in one Section, or Chapter at most, is run up to such a Bulk, and takes not in, as I guess, the fourth part of the first fundamental Law of friendship with Christ. And albeit it may seem to some too offensive, to others too uncouth and difficult, to others too digressive, to others too artificial; yet I must tell you, that I repent not of my Labours herein. O happy Digression, that meets with so good a friend! O Blessed Art, that serves to adorn the Lord of Glory!  
First, I am not ignorant, that this Discourse will seem offensive to many Curious, Athenian wits; who may, peradventure, out of curiosity look into it, but after a taste of my Design, will treat it as the Athenians did Paul's Discourse, Act. 17.18. What will this Babbler say? etc. To talk of Christ's being eligible for himself; and that he ought to be elected as such by his friends, is a Mystery too great for the wisdom of this world to comprehend: and therefore no wonder, if many lascivious wits snarl, and carp at such Discourses. But I neither regard, nor fear their cavils: I bless the Lord, I have this witness in myself, that, what I writ, is Truth; yea, a Truth necessary to be inculcated, in these Wanton, Backsliding days. And though I shall not undertake to vindicate every expression, yet I no way doubt, but, with the Lord's Assistance, to maintain the substance of this Discourse, and each part thereof; and that both by Scriptural, and Rational Argument. I have studiously avoided Controversies; because my subject is Love, and friendship: neither would I have a Controversy with any, but such as have some fundamental controversy with my Lord. You will find here nothing dissonant to the Doctrine of the Church of England, as stated by our first Reformers, and Sealed by many of them, with their Blood. Yet I pretend not to be Infallible, and therefore if any serious person, shall declare his dissent, against any thing dropped from my Pen, I hope, I shall be willing to be better informed; and though he may find me in an error, he shall not leave me in obstinacy.  
But to return to you, My Christian friends, for whom I am more nearly concerned, and, in a measure, afflicted for some of you, who are good friends of Christ, and yet may, peradventure, find some Disappointment, if not occasion of spiritual trouble, from this Treatise, and that both as to Matter and Form. First, as to its Matter, you may, perhaps, find something above your Intellectual capacity to apprehend; and others above your Moral, or Gracious capacity to practise. 1. As for such Notions, you may here meet with, above your Apprehensive capacity; you may be pleased to consider. (1.) That these Notions here explicated, are not mere, idle, fruitless speculations; but Scriptural Mysteries, such as are full of spiritual sap, and juice; and have a mighty efficacious Influence on our walking with God, as our friend. (2.) If your capacity be too short to wade thorough, or fathom the Depths of these Divine Mysteries; yet remember, 'tis worth your while to stand on the banks of this bottomless Ocean, and cry out with Paul, Rom. 11.33. O the Depth of the riches, both of the wisdom, and knowledge of God If we can comprehend, or apprehend but a little of such Transcendent mysteries, it is of great moment. (3.) Remember also that Paul, Rom. 1.14. counted himself a debtor to the wise, as well as to the unwise. (4.) Though in the explication of some great Scriptural Mysteries, I have gone, perhaps, beyond ordinary capacities, yet I have in other parts, especially in the application, endeavoured to condescend to vulgar capacities.  
2. As for such Truths as may seem to be above your moral, or gracious capacity, in point of practice, particularly that of electing Christ for himself, and the like; be pleased to take notice. (1.) That we treat of Friendship with Christ in its universal Idea, or abstract Nature; not in its Concrete, or Subject: we show what our Friendship ought to be, not what we always attain unto. (2.) Know that it is one thing to practice Truths, and another thing to know we practise them; The meanest Christian doth, daily, more or less, practise this Truth, of electing Christ for himself, albeit he knows not that he doth it.  
Lastly, Some of you, My dear friends, may perventure scruple at the Form of this Discourse; as being too artificial, and clothed with too much of the Egyptian Spoils, or human Learning. But let such remember; (1.) That what Earring, or Jewels we have taken from the Egyptians, or Pagans, are only used to adorn the Lord of Glory, from whom they all came. (2.) We use them, not as essential parts of our Discourse, but only as Accidents, to illustrate, and set off the Truth we deliver; that so carnal hearts may thereby be alured, to come and see, what excellences are in our lord (3) It must be considered, that there is a vast difference between the Word preached, and Printed Discourses thereon. In Preaching the Word, the Minister acts as the Ambassador of Christ, and invested with his Authority; and therefore the more he arrogates, or assumes of Human Authority, the more he seems to derogate from the Authority of Christ. The word Preached, the more it is clothed with its own native, virgin simplicity; and the less mixture it has of human wisdom, and Autorities; the more Authority and Efficacy it has, as I conceive, on Conscience. But now in Printed Discourses, the case seems much different. For (1.) The Author acts under a more private capacity, by virtue of his Gifts. (2.) In Printed Exercices, I see no reason to the contrary, but that the Author may have divers ends, (though all subordinate to God's Glory) and so a mixture of different Materials and Subjects, some Human, some Divine. Which is a sufficient Apology for what mixture of human Argument you may find, in this following Discourse; which is intended as an Idea, as well of Civil, as of Divine Friendship; that so the Former may allure, and make way to the latter; and the Latter give Spirit, and Perfection to the former.  
Thus, my dear friends, I have given you some account of the Spirit, and Body, the design and matter of the following Treatise. What remains but that we now enter on, not only the Study and Contemplation, but also the practice of the ensuing Subject? Which that we may, with Life, and Power engage in, and perform, and so outgo, and outlive all false Hypocritick friends, of this back-sliding age, aught to be our daily Prayer; which is greatly desired of you, because greatly needed, by him, who conceives himself under many essential obligations to be, first, entirely and inviolably the Lords; and in him, entirely, and inviolably,  
Yours, in all Christian friendship, and Service, Theophilus Gale.   

TABLE OF CONTENTS.  

CHAP. 1. Of Friendship in General, John 15.14.  

NAtural Friendship. Page 2  
Human Friendship. Page 2, 3  
Divine Friendship. Page 3, 4  
No true Amity but what is founded on Amity with Christ. Page 4  
The Paraphrase and Explication of John 15.14. Page 5  
The Laws of Friendship fundamental, or perfective. Page 6  
All Friendship is founded on Election. Page 9    

CHAP. 2. Christian prudence the foundation of friendship with Christ.  

PRudence necessary to the Election of Christ. p. 10  
The parts of Christian prudence. p. 14  
Prudence necessary, 1. For the discovery of the right End and Object of our friendship, which is termed spiritual Sagacity. p. 14  
What this Sagacity is; and how greatly useful in order to a complete friendship with Christ. p. 15,— 19  
2. Spiritual Providence, or Consultation about the Means, very useful for friendship with Christ. p. 19,— 24  
3. Dexterity in the Disposement of means, a fundamental ingredient of friendship with Christ. p. 24, 25.  
This Dexterity styled, (1.) P●spicacitie. p. 26  
(2.) Experience. p. 27  
(3.) Facility of learning. p. 28  
(4.) An easy Method of procedure. p. 29  
(5.) Dexterity properly so termed. p. 29,— 34    

CHAP. 3. The Election of a single Christ, in opposition to Sin, Self, the World, and the Law.  

THE Saint's Friendship with Christ is Conjugal. p. 35, 36  
Conjugal Friendship with Christ requires a single object of its Election, etc. p. 36,— 44.  
1. Reprobation of sin essential to friendship with Christ. p. 45,— 47.  
How far a false friend of Christ may precede in the Reprobation of sin. p. 47  
(1.) As to Judgement. p. 48  
(2.) As to Will p. 49  
(3.) As to Affections. p. 50  
What are the postures of the sincere friends of Christ towards sin. (1.) As to judgement. p. 51  
(2.) As to their Consciences. ibid.  
(3.) As to Will, and conflicts against sin. p. 51, 52, 53.  
2. The Election of Christ presupposeth the Renunciation of Self. p. 55  
Self violates all the Laws of friendship. p. 56, 57  
Self-love is Christ's greatest enemy in 7. regards. p. 58,— 64  
Where Self is the cause of friendship, it is also the Ruin of the same. p. 62, 63  
A character of Hypocritick self-denial. p. 64, 65  
An Idea of true self-denial springing from a sight of ourselves and of God. p. 65, 66.  
The parts of this Self-denial. p. 67, 68  
Abraham's self-denial, the ground of his friendship with God. p. 69  
John Baptist's self-denial the foundation of his friendship with Christ. p. 70, 71  
3. How far the World, is to be rejected, in order to the Election of Christ for himself. p. 73  
4. How far the Law is to be rejected by Christ's friends. p. 79  
Notes of a soul's being married to the Law. p. 80  
How Christ's friends are dead to the Law. p. 80, 81.  
How the friends of Christ are alive to the Law as a rule. p. 81, 82    

CHAP. 4. The Election of whole Christ, etc.  

A Complete Christ the Object of the Saints friendship. p. 84, 85  
1. The friends of Christ must Elect him as their King. p. 86,— 88  
2. Christ's friends Elect him as their Priest. p. 89— 91  
3. The Election of Christ as our Prophet. p. 92,— 94  
4. The Election of Christ's Person a fundamental part of our friendship with him. p. 95,— 102  
Self the first Motive that draws sinners to Christ. p. 98  
More pure strains of friendship with Christ. p. 99, 100  
The plague of false friends is, that they close not with the Person of Christ. p. 101, 102  
5. The friends of Christ must elect his Spirit also, as their Friend. p. 102,— 105  
6. Christ's Yoke, Ways, and Ordinances must be elected. p. 105,— 107  
7. Election of Christ's Members. p. 107  
8. Election of Christ's Cross. p. 107    

CHAP. 5. How far the friends of Christ may regard themselves.  

CHrist must be elected for himself. p. 109,— 111  
What it is to Elect Christ for himself. p. 111, 112  
No regard is to be had to sinful, or carnal self. p. 113  
How the Elect, while under a Spirit of Bondage, aim at legal self only. p. 114  
False friends of Christ ruined by legal self. p. 114, 115  
The friends of Christ may not elect him for the advance of an Evangelic self-sufficience. p. 116, 117  
Christ's friends may not elect him, merely for the sweet Accidents of his presence. p. 118, 119  
Christ may not be elected for a carnal Heaven, or to avoid a carnal Hel. p. 120, 121, 122  
The friends of Christ may not elect him for self, as their last end; or on their own Conditions. p. 123— 125  
The friends of Christ may eye freedom from Hel. p. 126, 127  
The friends of Christ may have a regard to Heaven. p. 128,— 130  
Christ's friends may desire ease from their burdens. p. 131  
The friends of Christ may regard themselves, any way in subordination unto Christ. p. 132  
The essential connexion 'twixt the Interest of Christ, and that of his friends. p. 132,— 134    

CHAP. 6. That the friends of Christ do most advance themselves, by electing Christ for himself.  

1. THis is proved from the object, Christ, considered, (1.) As the Last end. p. 136, 137  
(2.) As the First Beauty. p. 137, 138  
(3.) As the First Principle of Dependence, p. 138, 139  
2. From the Act of Electing Christ; which is, (1.) Most Natural. p. 140, 141  
(2.) Most living, and lively. p. 142  
(3.) Most Rational. p. 143,— 145  
(4.) Most Voluntary. p. 145, 146  
3. From the Effects of electing Christ for himself, which are, p. 146  
(1.) Participation of the Divine Nature, p. 146, 147  
(2.) Liberty, both natural, civil, and Divine. p. 148,— 154  
(3) Divine life, with all its Issues. p. 155  
1. Spiritual Health. p. 156  
2. Divine Strength. p. 157, 158  
3. Growth in Grace. p. 159, 160  
4. Spiritual Sense. p. 160, 161  
5. Divine Motion. p. 161, 162  
(4.) Divine Honor. p. 163, 164  
(5.) Divine Harmony, and Order. p. 164, 165  
(6.) Divine Beauty, and Glory. p. 165, 166  
(7.) Divine Pleasures. p. 166,— 168  
(8.) Divine Treasures. p. 168, 169    

CHAP. 7. How, and why Christ is to be elected for himself, in regard of his mediatory excellences, as Relative to God the Father.  

THE Distribution of Christ's Excellences. p. 170  
Christ's Designment to Office. p. 171— 182  
Heb. 2.5, 6, 7, 8. largely explicated. p. 172,— 175  
Joh. 6.27. Sealed, What p. 175  
Heb. 3.2. Appointed. p. 176, 177  
Act. 2.36. God hath made, etc. p. 177, 178  
Ephes. 5.1. A sweet smelling savour. p. 178, 179  
How the friends of Christ must eye his Divine Constitution. p. 180,— 182  
Christ's Aptitude for his Office. p. 183  
Joh. 1.14. largely explicated. p. 183,— 186  
Joh. 1.16. And of his fullness, etc. p. 186, 187  
All Grace passeth from Christ as its Fountain. p. 187,— 189  
How all Divine perfections dwell in Christ, as in a Temple, Col. 2.9. p. 190— 195  
Heb. 1.3. Explicated in each particular. p. 196,— 208  
2 Cor. 4.6. The Face of Jesus, what. p. 209,— 212  
2 Cor. 4.4. How Christ is the Image of God. p. 212, 213  
2 Cor. 3.18. Christ an Essential Glass, etc. p. 214,— 218  
How the Believing soul is transformed into the Image of God, shining in Christ. p. 216, 217  
How all the Attributes of God shine in Christ. p. 219,— 226  
The Wisdom of God in Christ. p. 220  
The Love, and Grace of God in Christ. p. 220, 221  
God's Justice in Christ. p. 222  
God's Holiness in Christ. p. 222, 223  
God's Omnipotence in Christ. p. 223  
God's Faithfulness in Christ. p. 224  
God's Immensity in Christ. p. 225  
God's Independence in Christ, etc. p. 226  
Contemplate the Glorious Ideas of God in Christ. p. 227,— 230  
Election, and Fruition of God's excellences in Christ. p. 230, 231  
Imitation of Christ's human Nature. p. 231, 232  
Christ's friends should present themselves fit Temples for Christ. p. 233, 234    

CHAP. 8. The Doctrine of Amity with Christ improved by Doctrinal Corollaries, and practic Uses.  

DOctrinal Corollaries from this Subject. p. 235— 248  
1. The condescendence of Freegrace. p. 236  
2. The Dignity of Religion. p. 237  
3. The highest Wisdom, is to make Christ our friend. p. 238  
4. Al by nature Enemies to Christ. p. 239  
5. All friendship with Christ, from God. p. 240  
6. The contradictions of many seeming Friends. p. 241  
7. How far false friends of Christ may go. p. 242, 243  
8. How easy a thing it is to miscarry in the beginning of our friendship. p. 244  
9 Much seeming friendship with Christ not real. p. 245  
10. True Friendship among men rare. p. 245, 246  
11. The folly of such as refuse Christ. p. 247, 248  
Use 1. The Aggravations of this sin, not to mind friendship with Christ. p. 249,— 259  
1. As to its Object, it is against Christ, (1.) The Author of life. p. 250  
(2.) Most willing to give life. p. 251  
(3.) Most excellent in himself. p. 252  
2. The Aggravations of this sin, as to its Subject. p. 253,— 255  
3. The Aggravations of this sin in regard of its formal Nature. p. 255, 556  
(1.) It's full of Atheism. p. 257  
(2.) Of Crucifying Christ. p. 257  
(3.) Of Blasphemy against Christ. p. 258  
(4.) Of Sacrilege. p. 258  
4. The Aggravations of this sin from its Effects. p. 259  
The misery of such as refuse friendship with Christ. p. 259,— 263  
Use 2. For conviction to Refined Hypocrites. p. 263  
How far refined Hypocrites may proceed in false friendship with Christ. p. 264,— 273  
As to, 1. The Spirit of Bondage. p. 265  
2. Aversion from sin, and self. p. 266  
3. Assent, and Estime of Christ. p. 267  
4. Consent, and closing with Christ. p. 267, 268  
5. Affections. p. 268  
6. Union with Christ. p. 269  
7. The Image of Christ. p. 269  
8. Active Obedience. p. 270  
9 Passive Obedience. p. 270  
10. Dependence on Christ. p. 271  
11. Service, and Assistances. p. 271  
12. Praises. 13. Communion of Saints. p. 272  
14. Communion with Christ. p. 272  
15. Prelibations of Glory, etc. 273, etc.  
The Sinfulness of false friendship with Christ. p. 276  
(1.) It is a mocquing Christ. p. 276  
(2.) It is a Wearying Christ. p. 277  
(3.) Is is most loathsome to Christ. p. 277  
(4.) It doth Christ most mischief. p. 277, 278  
The Folly of false friendship with Christ. p. 279  
It is, (1.) self-flattery. (2.) Self-delusion. p. 279  
(3.) Self-ruine. (4.) Self-confidence.  
(5.) Self-contradiction p. 280  
(6.) It shall be manifest folly. p. 280  
(7.) It is courting of shadows. p. 280  
The Curse of false friendship with Christ. p. 281  
(1) It is the Root of many Spiritual sins. p. 281  
(2.) It Poisons the best Mercies. p. 282  
(3.) It puts a sting into all Afflictions. p. 282  
(4.) Christ leaves such under the snares of this world. p. 282  
(5.) Christ leaves such to the Plague of their own hearts. p. 283  
(6.) Christ puts a period to the day of Grace. p. 284  
(7) Christ leaves them to Satan. p. 284  
(8.) Christ becomes a stone of stumbling to such. p. 285  
(9) Hence follows Judicial hardness. p. 285  
(10.) Such are exposed to all the Curses of the Law, etc. p. 286  
(11.) All the Hopes of such perish. p. 286    

CHAP. 9 Heart-Examens, Exhortations, and Directions, touching a sincere closure with Christ, as our friend.  

Use 3. FOR Examination. p. 288  
Motives, 1. From the Difficulties that attend friendship with Christ. p. 289  
2. From the Facility of being mistaken herein. p. 290  
3. From the Danger of such mistakes. p. 291  
Distinctive Characters of true and false friends of Christ. p. 292  
As to 1. Estimation. p. 292  
2. Aversion from sin. p. 293, 294  
3. Self-denial, and Exaltation of Christ. p. 295,— 297  
4. The Law. p. 297, 298  
5. Crucifixion to the World. p. 299  
6. The Election of a whole Christ, with the whole Heart p. 300  
7. Closures with Christ's person for himself. p. 301,— 303  
Use 4. Exhortation to a thorough closure with Christ. p. 304  
Motive 1. From the Excellences of Christ. p. 304,— 307  
Mot. 2. From the Condition of the Soul, its Origine, Nature, Capacity, Activity, Immortality. p. 307,— 311  
Mot. 3. From the Nature of Amity with Christ. p. 311, 311  
Mot. 4. From the Effects of Amity with Christ. p. 312,— 315  
Directions for a complete closure with Christ. p. 316  
In general, lay a good Foundation. p. 316, 317  
1. Get a Sanctified Head; which implies, p. 319  
(1.) An Head wel-principled, with Evangelick notions. p. 320  
(2.) An awakened Head. p. 321  
(3.) A Serious Head. p. 321  
2. Get a Loyal Heart; which implies, p. 322  
(1.) A Broken Heart. p. 323  
(2.) A Sound Heart; which implies, p. 324,  
1. A living Heart. p. 325  
2. A Single Heart, both as to object, and Motives. p. 326, 327  
3. An Entire Heart. p. 328, 329  
4. A Flexible Heart. p. 330, 331  
5. An Honest Heart. p. 331, 332    

CHAP. 10. Advice to the friends of Christ, for the living up to the Dignity of this their Relation.  

Use 5. DIrections for Christ's friends &c. Direct. 1. Tudie and admire Christ's Excellences. p. 333  
(1.) Study the Beauties of Christ's Person. p. 335, 336  
(2.) Study, Christ's Good-Nature, Love and Tendernesses. p. 336,— 340  
(3.) Study the Riches of Grace in Christ. p. 340,— 344  
Direct. 2. Daily repete your first Election of Christ. p. 344  
The Benefits of such repeated Elections of Christ,  
As to, (1.) Gradual separation from sin and Self, etc. p. 345  
(2.) The confirmation of our Union with Christ. p. 346  
(3.) The Radication of Grace. p. 347  
(4.) The Enlargement of Affections. p. 348  
(5.) Recoveries out of Backslidings. p. 349  
(6.) Communion with Christ. p. 350  
(7.) The life of faith. p. 350, 351  
(8.) Assurance of salvation. p. 352,— 354  
Direct. 3. Grow more rooted and built up in Christ, Col. 2.7. As to (1.) Assent, and Estime of Christ. p. 355, 356  
(2.) Strong Adherence to Christ. p. 357, 358  
(3) Resignation to, and Dependence on Christ. p. 359,— 362  
Direct 4. Get spiritual, Conjugal Affections for Christ. p. 363, etc.  
(1.) Conjugal Love to Christ. p. 365,— 367  
(2.) Conjugal Desires after Christ. p. 367,— 369  
(3.) Conjugal Grief for Christ's absence p. 369, 370  
(4.) Lively Hopes of Christ's Returns. p. 371, 372  
(5) Joy and Complacence in Christ's Presence. p. 373  
(6) Conjugal Fear of displeasing Christ. p. 374  
(7.) Conjugal Zele for Christ. p. 375  
Direct. 5. Endeavour after the greatest intern Uniformity with, and extern Conformity to Christ. p. 376  
(1.) Intern Uniformity with Christ. p. 378  
(2.) Extern Conformity to Christ. p. 380  
Direct. 6. Aspire after more intimate Union, and Communion with Christ, etc. p. 383  
1. Confirm, and Improve Union with Christ. p. 384  
(1.) RelativeVnion with Christ. p. 385  
(2.) PositiveVnion with Christ; p. 385  
1. Habitual. p. 385  
2. Actual; which is (1.) Intellectual. p. 386  
(2.) Moral; which is 1. Adhesive, p. 387  
2. Affective. p. 387  
2. Aspire after more intimate communion with Christ. p. 388,— 391  
(1.) In all Duties of Religion. p. 391  
(2.) In all Providential occurrences. p. 392  
(3.) In Creature-comforts, and inferior goods. p. 393  
Direct. 7. Give all Content to Christ. p. 394  
1. Do nothing that may displease Christ. p. 395  
Christ is displeased and grieved, (1.) By visible Relapses, or secret Indulgences in sin. p. 395  
(2.) By secret Backslidings of Heart. p. 395,— 397  
2. Grow up more into the Image of Christ. p. 397  
3. Displease Self. p. 397  
4. Be Flexible towards Christ's Will, and Grace. p. 398  
(1.) Towards his Will of Precept, and Providence. p. 399  
(2.) Towards his gracious Inspirations. p. 400  
5. Study Fidelity towards Christ. p. 400  
6. Frequent Addresses to Christ. p. 401  
7. Civility and Respects due to Chri. p. 401, 402  
Direct. 8. Take all Content in Christ. p. 403,— 407  
1. As the Spring of all Grace. p. 408  
2. As the Matter of our Happiness: and so, p. 408  
(1.) Christ must be loved for himself. p. 408, 409  
(2.) Christ must be enjoyed as the best good. p. 410  
(3.) Christ must be the spring of our Satisfaction. p. 411  
(4.) Christ must be enjoyed without Measure. p. 411  
Direct. 9 Live by faith in all States, and Conditions of suffering by, or for Christ. p. 412  
1. Under all Sufferings immediately from Christ. p. 413  
Christ has many Gracious Ends in Desertion. p. 414, 415  
How the friends of Christ must live by faith under all his Absences, and Desertions. p. 416, 417  
(1.) By keeping up good Thoughts of Christ. p. 418, 419  
(2.) By humble Submission unto Christ. p. 420  
(3.) By firm Adherence unto Christ. p. 421, 422  
(4.) By Endeavours to please Christ. p. 422  
(5.) By Long after Christ. p. 423  
(6.) By labouring against sinking Despondences. p. 423  
(7.) By making Deprivements of Grace a Means of Grace. p. 423  
(8.) What is wanting in Sense, make up by Faith. p. 423  
2. The Advantages of faith in suffering for Christ. p. 424  
Directions for a life of faith under the Cross. p. 425  
(1.) Give not way to hard Thoughts of the Cross. p. 425  
(2.) Keep under Lawless Self, and Soft Nature. p. 426  
(3.) Faith must Espouse Christ's Cross. p. 427  
(4.) Faith must Triumph over the Cross. p. 427  
(5.) Faith must Improve every Cross. p. 428     

TABLE OF SCRIPTURES EXPLICATED.  
Chap. Ver. Page Genesis. 8 21 179 1 Kings. 4 29 149 2 Kings. 10 16, 29, 31 62, 63 1 Chronicles. 4 9, 10 164 Jeb. 42 5, 6 66 Psalms. 16 7 17 45 10, 11 38 73 25 404 73 26 358 81 10, 11 250, 251, 254 84 10 105, 106 119 2 328 119 45 154 119 57, 58, 59, 60. 22 119 80 324 119 133 33 119 139 375 119 158 375 Proverbs. 3 7, 8 157 4 23 156 Canticles. 1 2 95, 96 2 7 365 2 16 96, 346 3 3 3●8 4 8 37, 38 4 12 37 5 6 370 5 9, 10 334 6 3 96 Esaias. 40 9 228 65 1 228, 229 Hosea. 3 1, 2, 3 41 3 5 374 4 16 106 10 11 106, 107 11 12 152 Zephanie. 1 5 47 Matthew. 6 24 76 15 22, 23, 24, 25, 26, 27. 416, 417, 418 19 11 75, 76 Luke. 10 40, 41 31, 32 14 31, 32 21 18 13 66 John. 1 11, 12 86 1 14 183, 184, 185 1 16 186, 187 3 13 225 3 26, 30 70, 71 5 22, 23 181 6 27 175 6 67 396 10 4 92 14 6 93 14 16, 17 103 15 14 5 20 15 369 Acts. 2 36, 37 177, 178 11 23 357 Romans. 7 1— 4 81 12 1, 2 387 1 Corinthians. 3 16, 17 233 3 21, 23 168, 169 7 22 150, 151 15 10 147 2 Corinthians. 3 18 214— 218 4 4 212, 213 4 6 209— 212 5 14, 15 144 Ephesians. 5 1 380 5 2 178, 179 6 2 332 Philippians. 2 5 381 Colossians. 2 6 347 2 7 355 2 9 191— 195 Hebrews. 1 3 196— 208 2 5, 6, 7, 8 171— 175 3 2 176 5 4, 5 176 5 6, 9 90, 91 10 28, 29 260   

ERRATA.  
PAge 32. line 4. for two read too. p. 47. l. 31. for or r. and. p. 96. l. 23. r. Cant. 6 3. p 185. l 15. blot out. generation and p. 192. marg. l. 8. r plena. p. 241. l. ult. r. Worldly. p. 287. l 3. before Sum insert the. p. 288. Contents l. 4. blot out a before Christ. p. 288. l. ●. r. Use 3. p. 311. l. 9 blot out the first Soul.   

Memorandum.  
Reader,  
IF thou find, in the following Discourse, some Words above thy Capacity to apprehend; be pleased to remember, that the following word, or words do, for the most part, Interpret, and Explain the same.   

THEOPHILIE: OR A Discourse of the Saints Amity with God in Christ.  

PART. I. Of CHRISTOLOGIE Or Concerning the right constitution of the Object; How Christ is to be Elected by his Friends.  

BOOK I. Of the first Fundamental Law of Friendship with Christ; Consisting in a prudent Election of a single, complete Christ, for Himself.  

CHAP. I. Of Friendship in General: with the Explication of Joh. 15.14. Ye are my Friends, if ye do whatsoever I command you.  

SECT. 1. Of Friendship in General.  
EVery Good, whether natural, civil, 
Of Friendship in general.  or Divine, is by so much the better, by how much the more Universal and Communicative it is; and the more universal and communicative any Good is, the more amicable or friendly it is. There is a kind of natural Friendship amongst Inanimates: 
Natural friendship.  The Elements of Nature are under such an essential combination of natural friendship, as that, to preserve the Interest of the whole, they oft deny, yea move contrary to their proper natural inclinations Amongst the four element's Fire seems the most noble and friendly; because most publicly active and communicative of its good. Yea the Sun, 
a That the Sun is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a celestial fire, is the persuasion of the greatest Philosophers both Pagan and Christian, as well modern as ancient; not to mention many Reverend Divines and learned men of this Age: Of which else where.  which is supposed to be no other than a celestial fire, is of all Inanimates most noble and friendly; because most universally active and communicative of its heat, and influence; according to that description of the Psalmist, Ps. 19.5, 6. where the Sun is brought in under the shadow of a friendly Bridegroom, rejoicing in his amicable communications to the Creatures: yea it's said, there is nothing hid from the heat thereof, i. e. not only the beauty of the Rose, and virtues of all plants; but also the perfections of Minerals, the lustre of Gold and Silver, the sparkling of the Diamond, with other precious stones, which lie hid in the bowels of the earth, own their original to the Sun's friendly communications of heat and influence.  
The proper seat of Human Friendship is civil Society, 
Human friendship.  either personal, domestic, or more politic: and the more  and communicative men are, the more noble and friendly. Narrow-spirited and selfish persons, such as are wholly clung to their own Interests, as they are the reproaches of all societies, so likewise the most unfit to make friends. He that cannot deny himself will soon deny his friend: he who is wholly wedded to himself, will not stick to break with his best friends, if they stand in the way of self-exaltation. It is the generous noble selfdenying spirit, that makes the best friend in all societies and relations, whether conjugal or more commun. But of this more anon.  
As for Divine Amity or friendship; 
Divine friendship.  God in Christ must necessarily be the best friend, because the most 
b The Philosophers make this one character of their chiefest Good that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most diffusive or communicative of itself. Whence Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that The chief Idea of Good is the productive cause of all Good.  universal, diffusive, and communicative Good. God is such a Good as is commun to all, and yet proper to each of his friends. Christ has no Interest of his own Cross to the main Interest of his friends. Sin is therefore the worst evil, and that which most obstructs the course of friendship, because it most contracts and narrows the heart (which in itself is an universal, infinite appetite) unto private, selfish ends, and Interests. Whereas Grace, so far as it is predominant, makes men generous,  and communicative in all designs, and actions; and therefore it makes the best friends in all relations, conditions, and stations. For Grace, being the Ressemblance or Image of God, the most universal, best good and friend, the more it prevails in any soul, the more friendly and actively useful will such be, in all Relations and Capacities. Hence it appears, that the Saints Amity or friendship with Christ, God-man, (whether we consider it objectively in regard of Christ, or subjectively in regard of the Saints) is the most perfect Idea, exemplar or pattern of all human friendship. Yea, we may be bold to say, that there is no real and cordial Amity among men, but what has its Foundation in, 
No true Amity but what is founded on Amity with Christ.  and Derivation from this Divine Amity, or friendship, 'twixt Christ and his friends. He that is not a friend to God in Christ, is not truly a friend to any other; no, nor yet to himself. We must therefore have recourse to this Divine Amity with Christ, not only as the right pattern, but as also the spring of all Amity amongst ourselves. The Design therefore of this Treatise is, to explicate and demonstrate, what are the Laws and Privileges of the Saints friendship with Christ: which will also give us the best Idea, Foundation and expedients for friendship amongst ourselves, under all Relations, States, and Conditions, both as men and Christians.   

SECT. 2. The Paraphrase and Explication of the Text, John 15.14.  
AS for the Foundation of this Discourse, we shall fix it on part of our Lord's farewel-Sermon, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you.  
These words, as to the letter of them, 
The mind of the words, Joh 15.14.  are plain and familiar: Their mind and sense you may take in the following paraphrase and explication. Friends are best known at parting: Christ is now at parting-point with his Disciples: they seem to condole his departure; and hang about him as loath to part; especially seeing his departure was like to prove so prejudicial both to him and them. But our blessed Lord, to solace their spirits, and revive their faith, gives them to understand they should be no losers by his absence: for, Ye are my friends. As if he had said 'tis true, I leave you in a persecuting, temting dirty world; yet be not overmuch concerned about mine absence: Be assured I have such a bleeding sense of your condition, such a fire of Affection, such tendernesses of compassion, such warm bowels, an heart so large, so gracious, so sympathetick towards you, as that I may as soon forget myself, as forget you: Know, that I am now going to bleed to die for you, that you may live and reign with me; I go to take up my logement, for three days, in a cold grave (that shadow of darkness) for you, that so you may loge with me for ever in mansions of Glory: and after that I shall ascend up to Heaven for you, and yet leave mine heart with you on earth. It's true, I shall not then any more sigh, or weep, or bleed for you, yet shall I not be without a deep sense of your sighing, weeping, and bleeding for and after me. Know, that distance of place shall make no distance in mine Amity and friendship towards you. Remember, in all your straits you have a friend in Heaven, who is not unmindful of you on earth; albeit the world may load you with disgrace, reproaches, and a world of il-wil, yet I shall nevertheless own you as my friends: yea, I shall then own you most, when the world, and perhaps your worldly friends, do most scorn and reject you. You may expect most of my friendly regards, affectionate care, and gracious vouchsafements, even then, when you are most despised, persecuted, and hated by the World. In brief, assure yourselves, you shall find me always your best friend, and sometimes your only friend: for, believe me, you are my friends. Only with this Proviso, if ye do whatsoever I command you; i.e. If you approve yourselves friends to me, by observing all my commands, both particular, such as I have newly mentioned, and more general, as it becometh friends. Or else, we may understand the words thus: Ye are my friends: i e. Ye shall approve yourselves to be my friends: it being usual with some penmen, especially this Evangelist, to express the notification or manifestation of a thing by a verb that signifies its essence or being: so Joh. 15.8. So shall ye be [i. e. manifest yourselves to be] my Disciples.  
To obviate a mistake here, we are to consider, that in this conditionate proposition and promise, whereas there seems, (as some will have it) to be a causal connexion between the Antecedent, and Consequent; as if Christ's friendship with us, had a dependence on our obedience to him, as the moral cause thereof, Christ intends no such thing hereby: for he adds v. 16. Ye have not chosen me, but I have chosen you, etc. i. e. my friendship to you, depends not on your friendship to me, as the productive, meritorious moral cause thereof; but on the contrary, your Friendship and obedience towards me, depends on my election of you. Whence it is evident, that the conditional connexive particle, If, in our text doth not connote (1.) Any general decree or universal Intention immanent in Christ, of friendship towards al. (2.) Nor yet any power in corrupt Nature to perform such an obedience to Christ's commandments, as may entitle men to this privilege of being the friends of Christ. (3.) Nor yet any causal Dependence, or suspension of Christ's friendship on our obedience. But Christ useth here (as elsewhere) this conditionate mode of proposing the terms of his friendship. (1.) As a way most convenient and agreeable to human Nature. (2.) To show the connexion between man's Duty, and his favour, as also how pleasing obedience is to him. (3.) As an Instrument, in and by which he conveigheth the condition required.  
Thus we see the words contain two parts 1. A gracious vouchsafement or privilege on Christ's part, Ye are my friends. 2. A duty required, if ye do whatsoever I command you. The proposition I collect hence, and lay as the Foundation of the following Discourse, is this: That there are certain universal and commun Laws of friendship even amongst men; which being duly observed, by Believers, towards Christ, he is not ashamed to own them as friends, and vouchsafe to them all such privileges as correspond therewith.  
For the more full explication of this Proposition, we shall resolve it into these two Questions. 1. What are those universal Laws of friendship among men, which Believers ought to observe towards Christ? 2. What are those gracious vouchsafements or privileges which Christ confers on his friends!   

SECT. 3. The first Law of friendship in Election.  
AS for the Laws of friendship amongst men they are either fundamental and essential; 
The Laws of friendship.  such as tend to the constitution, and Being of friendship: or they are perfective, such as conduce, though not to the very Being, yet to the Improvement and Perfection of friendship. We shall begin with the essential and fundamental Laws of friendship.  
The first universal, fundamental Law of Amity or friendship among men, 
All friendship is founded on Election.  consists in a deliberate single complete election of our friend for himself. Amity or friendship comes not by Nature, or by Accident, but by election and choice: neither will every rash, forced, unstable, incomplete election suffice to constitute true lasting friendship: but this election must be, 1. Deliberate, 2. Single, 3. Complete, and that both as to the object and subject. We shall discourse of these, each in their order, with endeavours to demonstrate, how essential and necessary these are to our friendship with Christ.  
That all true Amity or friendship is founded on Election or choice, is very evident both from universal consent, commun Sense, and Reason. Hence the Philosopher defines friendship, an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Defin.  election of one and the same kind of life. Farther, all true Amity and friendship has its foundation in virtue: now no one is virtuous by Nature, or by Accident, but by choice: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 3. c. 4. Hence Plato, Cratyl. makes the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because Virtue is most eligible.  election is most proper or essential, to virtue. And surely the election of Christ for our friend, as it is our highest wisdom, so also virtue. No one must ever imagine to share in the gracious vouchsafements of Christ, who will not vouchsafe Christ a share in his heart's election and choice: Neither is it every indiscrete, faint, instable, and incomplete election, that will serve to constitute true Christian Amity and friendship; which, by how much the more solid spiritual, comprehensive and transcendent a good it is, by so much the more judicious, transcendent, and perfect must this election be.    

CHAP. II. Christian prudence the foundation of all friendship; and more particularly of that with Christ.  

SECT. 1. A general account of Christian prudence, as the foundation of friendship with Christ.  
THE Election, 
This election must be judicious.  which is necessarily required to make up a sincere Amity and friendship, must be rational, judicious and discrete. Indeed all human election does necessarily presuppose a Judgement of Discretion; according to that of the Philosopher, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 3. c. 4.  Election must be with reason and Judgement: again, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 3. c. 5.  Election is a consultative, or deliberative Appetite. And surely if Consultation and Discretion be necessary to all Election, it is much more requisite to this of Amity, especially as it regards Christ, which is the most noble and excellent kind of friendship. Rash unadvised friendship seldom proves sound or lasting: an hasty friend, and a slow enemy are accounted alike dangerous. Yea, 
Turpe censetur statim amore occuparl, sine deliberatione. Plato, Coviv.  how oft does rash hasty friendship degenerate into down right enmity and hatred? We have had too sad experiments of this in many seemingly forward friends of Christ, who in time have proved professed enemies to him. Certainly they who take Christ they know not why, will part with him for they know not what: Such casual accidental Christians are not long-lived friends of Christ. Their friendship to Christ is no better, than that of Turks to Mahomet; it being bottomed only on some common motives of Education, or Imitation: Their grounds are only sleight and inconsiderate; such, as if all other circumstances concurred, would turn them into a Jewish or Mahumedan enmity against Christ. There is no friendship with Christ, that will prove sincere and durable, but what is bottomed on, and flows from a serious, judicious, rational election of him; on substantial, essential grounds and proper motives apprehended by the soul. The Physician tells us, 
Syn●●tu●.  that Nature makes no sudden mutations or changes: and every sudden mutation is dangerous. This is thus far true here, that, he who suddenly jumps into a profession of friendship with Christ, without much deliberation, and many inward serious thoughts, what his friendship with Christ is like to cost him, is in great danger of backsliding in a tempestuous day. 
Mat. 7.26.  Thus much our Lord himself assures us in that Parable, Mat. 7.26. The foolish man which built his house upon the sand, is he that takes up his friendship with Christ upon sleight, inconsiderate grounds. Such hasty buildings have seldom sure foundations. Wherefore Christ compares his real substantial friend, 
Luk. 14.28.  to a wise builder, that first sits down and considers his cost, Luk. 14.28, 29, 30. For which of you intending to build a tower, sitteth not down first, and counteth the cost, etc. Christ speaks here in relation to his Cross, as it appears from v. 27. and whosoever doth not bear his cross, and come after me, cannot be my Disciple. He that will espouse Christ for his friend, must withal espouse his cross; and therefore it greatly concerns him, to sit down and consider his charges. Such was Moses' consideration, in the election of Christ for his friend, as we have it, 
Heb. 11.25, 26.  Heb. 11.25, 26. choosing rather to suffer affliction with the people of God, etc. Moses had a full prospect of all the pleasures, honours, and advantages of Pharaoh's court: he had also a judicious prevision, or foresight of those afflictions, he was like to meet with in espousing Christ, and his persecuted people for his friends; and after a serious deliberate debate (pro & contra) in his own thoughts, he chose rather a suffering afflicted friendship with Christ and his people, than the eye-pleasing delights, and heart-bewitching Grandeur of Pharaoh's court. Here was indeed weighty and mature deliberation. Without all peradventure, friendship with Christ is grounded upon the highest and deepest Reasons; and therefore the deeper and stronger our apprehensions of those Reasons are, the deeper and stronger will our friendship with Christ be. Sanctified reason is the eye, not only of our soul, but also of our Amity and friendship with Christ; which will be stronger or weaker according to the force of those sanctified reasons on which it is grounded. Friendship backed with spiritual, solid, deep, feeling, lively contemplations of Christ's excellences, moves strongly towards, and closeth intimately with him. 'Tis a great saying of the Philosopher, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Rep. fol. 382.  No fool and mad man is [Theophiles] a friend of God. Friendship with Christ, though it does not find men wise and serious, yet it makes them so. 'Tis the sinner, who is an enemy to Christ, that is the fool and mad man. Grace, which makes men's friends to Christ, makes them also wise and deliberate.   

SECT. 2. A Spiritual sagacity or judgement of Discretion the foundation of Amity with Christ.  
BUT to speak a little more distinctly and closely to this first propriety of our election. 
The parts of Christian prudence.  The Wisdom, reason or Judgement, which is to be employed in the election of a friend, is styled Prudence; which is defined, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Def. Plat.  A faculty or power of itself productive of human happiness. This Prudence contains in it these parts 1. A Sagacity, or a spirit of Discretion for the finding out the right end and object. 2. An Universal providence, or provision of all such means as conduce to the attainment of our desired end. 3. A Facility, and dexterity for the disposing of these means in the best manner and method, in order to the prosecution of our end. 
Prudence necessary 1. To discover the right end and object of our friendship.  All these parts of Prudence are very requisite to all friendship, but especially to the choice of Christ as our friend.  
1. There must be a spiritual sagacity or judgement of Discretion to find out the right end and object of our friendship. This is indeed of huge concernment, in order to the right constitution of friendship: for the last end in morals has the same place with the first principles in speculatives, and with the Form in Naturals. The last end infuseth sweetness, goodness, forces, and life into all the means: therefore if this be naught our friendship can never be good. 
i Tu verò, Omnia cum amico delibera, sed de ipso prius: post amicitiam credendum est, ante amicitiam judicandum. Seneca  In our Amity with Christ the last end, and ultimate object of our choice must be no other than Christ himself: there is therefore required a spiritual sagacity to discover the excellences of Christ. Sagacity is said to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Def. fol. 412.  an Acumen or sharpness of Understanding, whereby we easily and speedily penetrate, or dive into the nature and quality of things. Amongst irrational creatures the Dog is thought to partake of a very great shadow hereof, 
k Plato makes the Dog to be endued with a very great natural Sagacity for the differencing his friends from his enemies. Plato Rep. 2. fol. 376. Life of Padre Paul, pag. 60.  in that he can, at the first glance, discover his friend. And it is said of Pad●e Paul the Venetian, that great Master of Prudence, ‛ That he could immediately penetrate the nature, inclinations, and designs of men, and, like a perfect Musician, make his judgement of the Instrument by the first touch: so, by making men speak, he knew their ends, their Interests, their drifts, their resolutions upon business, and with most admirable quickness, the very answers they could make; and so he regulated himself in all proceedings. ' Such a sugacitie or sharp-sightednes is extremely useful in the choice of a friend; especially of Christ; who is imcomparably the best of friends. Oh! were men so quicksighted and sage, as to discern those infinite beauties, and ravishing glories of Christ's person; that Divine suavity and good-nature of his Disposition, those warm compassions and sweet tendernesses of his bowels, those wonders and condescensions of his Grace; in brief, had men eyes to see, what an ancient, laborious, industrious, bleeding, burning, rich, free, unwearied, invincible love Christ bears towards sinners, they could not choose, but choose him for their friend. But ah! alas! here lies the sinner's Hell, he is quick-sighted towards Idol-lovers, but he has no eyes to see Christ, the mysteries and wonders of his beauty, Grace and Glory; and therefore 'tis no wonder, that Christ has so few friends in the world. Would the blind World but take Philip's advice, and Nathaniel's practice, John 1.47. 
Joh. 1.47.  Come and see, what transcendent perfections, what imcomparable excellences, sweetnesses, and heart-conquering mysteries of Grace, and Love, are to be found in Christ, what a crowd of friends might he have? come and see will speak more for Christ, to set forth his excellences, than the tongues of men or Angels can do. But alas! men will not come, men will not see, and dive into the glorious mysteries of Christ, and therefore 'tis no marvel that Amity or friendship with him is so rare. The Philosopher tells us 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fol. 206.  That a wise man does not praise his beloved, 'til after some familiarity he knows him well. The wise men of the world commend not Christ as the best friend, because they know him not; and they know him not, because they have no familiarity, or acquaintance with him. All men that have inward, feeling experimental familiarity with Christ, commend and extol him, as the best friend: no man that ever came to him, and tasted how good and gracious he is, went away with repenting and hard thoughts of him. David, as a figure of Christ, blesseth the Lord for this spiritual sagacity, as Psal. 16.7. 
Psal. 16.7.  I bless the Lord who hath given me counsel. What counsel does he mean? why, counsel or sagacity to choose God for his friend and portion: as it's evident from v. 5, 6. The Lord is the portion of mine inheritance, etc. He is so far from envying of the wicked their portions, and friends, or from repenting of his choice, that he blesseth God all his days for this spiritual sagacity or counsel, which he gave him, to choose God himself, and none but God for his friend. Yea, he is so much taken and satisfied in his choice, as that he cries out to all the world, 
Psal. 34.8.  Psal. 34.8. O taste and see that the Lord is good. This spiritual sagacity is a Divine instinct, wrought by the spirit of God, whereby the soul first tastes, and then sees the excellences of Christ. So Tyndal, on John 10.4, 5. (fol. 265.) ‛ If they ask, how we know that it is the Scripture of God? ask them, who taught the Eagles to spy out their prey? even so the Children of God spy out their father. ' Divine instinct, backed with inward sense and spiritual reason, gives the soul a clear, spiritual, affective sight of Christ; and so engageth the heart to move strongly towards him. For no knowledge works more powerfully, than instinct of nature strengthened by reason. Those who have an inward feeling taste of Christ's admirable sweetnesses, will see and know what an excellent friend he is. The Philosopher defines 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Platon. Def. fol. 413.  election, a right experimental probation, such as the Goldsmith has of metals. This is most true here; the more inward, experimental, and familiar probation, or trial, we have of Christ, the more cheerful, firm, and inviolable will our election of, and Amity towards him be. 'Tis true, every friend of Christ has not a feeling sense of his interest in Christ; yet he has deep sense of the superlative excellence of Christ. Some good friends of Christ, have not the sweet, joyous sense of Christ's presence, yet they have the bitter, bemoaning sense of his absence; which argues some foregoing taste, how sweet friendship with Christ is. Thus it was with the Spouse; even when she had lost his sweet refreshing sense of Christ's comforting presence, she still retained a lively sense of the bitterness of his absence, and superlative worth, as it appears by the high character she gives of him, Cant. 5.11— 16. my beloved is white and ruddy, 
Cant. 5.11.— 16.  etc. Thus we see what spiritual sagacity or sharp-sightednes is required; also what foundation it has in spiritual sense, in order to the Election of Christ as our friend.   

SECT. 3. Sacred Providence or Consultation about means necessary to Friendship with Christ.  
2. ANother part of prudence, 
Providence or consultation about the means.  necessary for the constitution of a well grounded and inviolable Amity or friendship, is Providence, or a prudent provision of such means as are most conducible to our end. This providence is defined in the general, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Defin. fol. 414.  a preparation for some future end or design. As to our present case, it implies an universal comprehension of, and deliberation or consultation about all such means, and particular circumstances relating thereto, whereby a firm wel-grounded Amity may be maintained. This Providential prudence 
o Arst. Eth. lib 3. c. 5.  some term Deliberation or consultation; which refers (1.) To the means, not the end. (2.) To means licit, not 
p De illicitis nulla debet esse consultatio. Grot.  illicit, or unlawful. (3.) Among lawful means not to infinite, but finite. (4.) In finites, not to what are impossible, but to such as are in our power. (5.) As for such means as are in our power, consultation takes an 
q Qui ad tauca respic●t, facile respondet.  universal prospect of all that relate to our end. (6.) Lastly, after a full view of all means, it commends the 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Platon. definite. fol. 414.  best to our election; in which it determines. These are the characters, which the Philosopher gives of a good consultation. Now to draw down these general rules to our present purpose. The soul that would arrive to a wel-grounded election of Christ for his friend, must seriously consult and deliberate on all such means as are most expedient for the prosecution, and obtainment of this his end. For to choose a friend, without a serious consultation about, or provision of such means as necessarily conduce to the maintaining and promoting of such an Amity, is, even in the 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Conviv. fol. 184.  common estimation of all prudent persons, but a rash, foolish, election. If ever deliberation and providence be useful, it is in this case, namely for the finding out the most apposite, and proper means for the promoting our friendship with Christ. And the reason hereof is drawn from the difficulties, which occur in making a clear, firm, solid, complete judgement, touching the most proper means for the maintaining our Amity with Christ. 'Tis not here, as in speculative Sciences, where the Premises being laid, the conclusion follows of its own accord, without difficulty: no, 
t Intellectus practicus propter passiones variásqu● occurrentes ●●●●mstantias d●fficilius veritatem attingit quàm speculate vus. St. Joseph. Thes 64.  here, in this undertaking of friendship with Christ, there occur various irregular passions, cross humours, private Interests, and other material circumstances, which very much obstruct the practic Conscience, in making a right judgement of the means, albeit the end be already fixed: so that without mature deliberation and consideration little good will be done. A soul that will engage in Amity with Christ, must resolve upon parting with right eyes and hands, things most dear unto him; which requires serious advice and deliberation: he must also make account of being engaged in many a sharp Combat with spiritual wickednesses in high places, with a frowning and flattering world, and with a sly, deceitful, treacherous heart; All which require a world of spiritual prudence and caution. This very argument our blessed Lord improveth, to provoke Christians to serious Consultation, and Providence, about such means as may conduce to their friendship with himself. So Luk. 14.31, 32, 33. 
Luk. 14.31, 32.  Or what King going to make war against another King, sitteth not down first, and consulteth, whether he be able with ten thousand, to meet him that cometh against him with twenty thousand, etc. The scope of the Parable is this: Christ acquaints them, v. 26, 27. what a difficult conflict they had to engage in; they must hate (comparatively) father, mother, wife, children, yea and life also, if they would be his friends: Therefore he bids them sit down, and consider what provision they had made, for such a difficult undertakement: whether they had got armour of proof, and sufficient forces for such a difficult exploit and warfare. Certainly they who unadvisedly rush into such a battle, without their spiritual ar●or, the shield of faith, the sword of the spirit, etc. must expect, ere long, to lie wallowing in the blood of their slain friendship with Christ. He that is only a casual and rash friend of Christ, cannot promise himself to be always such; as the 
u Non promittit se talem in perpetuum, qui casu bonus est. Senec.  moralist observes of a good man. He that intends to approve himself, what he professeth to be, as to friendship, must deliberately provide a sufficience of spiritual Armour, and forces to carry him thorough all difficulties, he is like to encounter with. Such was David's election of God for his friend, 
Psal. 119.57, 58, 59  Psal. 119.57, 58, 59, 60. v. 57 Thou art my portion O Lord. There lies David's choice of God for his portion or friend. 
* Sensus est: Habeant sibi alii suos honores, o●es, & caetera hujus●odi: At ego, O Domine, si● statuo, Pars & portio mea, etc. Muis.  As if he had said: some choose this, others choose that, others choose some other inferior good for their portion: but as for me, Lord, I solemnly profess, and that after serious deliberation, that I have no other portion or friend but thee: let who will take these lower goods; give me thyself, I have enough, I am content: I can neither expect nor desire a better good. And what follows? I have said, that I would keep thy words. I have said, i. e. I have, upon serious mature deliberation and consultation, peremtorily resolved. What? that I would keep thy words: i e. that I would vigorously prosecute all those means, by thee prescribed, for the maintaining of this my election of thee for my friend. So v. 58. I entreated thy favour with my whole heart, etc. i. e. I have chosen thee, with the bent of mine heart, for my friend. What follows? v. 59 I thought on my ways: There is a great Emphase in the Hebr. 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter reputavi (nam verbum est Pihel) fac●ltate mibi primum data, quum duas cernerem vias, unam Veluptatis, alteram Vertutis.  Verb, rendered I thought: which signifies here, I diligently weighed, and deliberately considered every tittle, like those who cast accounts, comparing every part with the other, to the intent that I might the better sum up the whole. Of what? Of my ways: i e. all those ways and means which lead me to a more complete and perfect union and communion with thee as my friend. So it follows: and turned my feet unto thy Testimonies. The like v. 60. I made haste, and delayed not to keep thy commandments. 
n Festinavi. Sensus est: Re cognitâ nihilsum cunctatus, sed mox praeceptis tuis servandis incubus. Muis.  His deliberation was long and serious, but his execution was with haste, and without delay: which indeed is, by wise men, supposed to be one of the highest pieces of Prudence. For to consult long, and warily on all means and ways, that may promote our end, and then to execute speedily, is the most likely course to render our designs and undertakements most effectual, and successful. Such was David's Deliberation and resolution in his election of God for his friend. If our Deliberation about the means be rash and inconsiderate; and our resolution, and execution slow and dilatory, such friendship, though it may begin with much heat and warmth of Affection, yet it usually ends in shameful disappointment, if not open Apostasy. Briefly; they who do hand over head (as we say) or unadvisedly choose Christ for their friend, without solemn and due consultation about the difficulties, that may impede or hinder, and the means, which may promote their intended Amity, are seldom long-lived, but never the best friends of Christ. For friendship inconsiderately and easily acquired, is usually as rashly and easily lost, when difficulties occur. This holds true in civil, but much more in spiritual Amity, with Christ. Nothing therefore is more requisite, to lay a firm foundation for friendship with Christ, than mature deliberation and consultation, not whether or no we should make him our friend, (that is past doubt and inquiry) but what are the most effectual means, and expedite courses, to procure and promote friendship with him.   

SECT. 4. Dexterity in the Disposement of means, a fundamental ingredient of friendship with Christ.  
ANother branch of human Prudence is dexterity or Facility of judgement, 
Dexterity or facility in disposing of the means.  for the disposement and ordering of the means in the best method and manner, in order to our more facile prosecution of the end. 
x La prudence est dans l'action, ce qu'est la Sapience dans la contemplation. Confer. Beaux Esprits Confer. 13. p. 225.  Look what Sapience or Intelligence is in contemplation, the same is Prudence in action. For the end in action and moral virtue, is the first principle in prudence. So that as in Sciences, there is an huge use of Logic. and method for the right disposition, ordering, and placing of terms, propositions, and discourses, in order to the drawing down exact consequences and conclusions from first Principles: just so it is in moral Prudence; it may not suffice that we pitch on a right end, and choose the best means to prosecute this end; but there is also required an exact disposing or ordering of those means, in order to the more speedy and effectual prosecution of the end. This they call Dexterity or Facility of Judgement; which is extremely necessary in all moral actions, and no where more than in the election of a friend, but most of all in the choice of Christ our best friend; as it will appear by an examen of the several notions and offices thereof.  
This Dexterity in the general, 
Dexterity What?  is an exactness or equity of judgement, which gives to all things their just weight, measure, order, and place: and it has divers Names and Offices; which agree well with that Prudence whereby Christian Amity, especially with Christ, is produced and maintained.  
1. 
1. perspicacity.  It is termed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a perspicacity of counsel, which 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato, de Rep. 4. fol. 428. ubi addit Serranus: Dicit Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Consilii inveniendi perspicacitatem praesstantissimum q●iden sapieatiae genus esse.  Plato defines, a manifestative Science; and supposeth it to be one of the most noble kinds of wisdom; because it gives unto things their just proportion, order, and rank. Such indeed a perspicacity, or discrete counsel is very advantageous for the constituting and promoting a right friendship betwixt men and men; but more particularly betwixt men and Christ. He that will make Christ his friend, and have conversation with him as such, needs much perspicacity and dexterity, so to order all his ways and course of life, as that there be a sweet harmony, and happy combination between all the parts thereof; so that one duty may not displace another, but each keep its proper rank and order. Christian Amity, especially with Christ, is a very uniform, harmonious and equal thing: if there be any confusion or disorder in our ways, it will soon make a schism or breach, so far as it prevails, in our friendship. So that there is required much Divine Logic, and method, or holy Art to knit the parts and Duties of our life so exactly together, as that there be no dissonance, or jarring found amongst them. Hence this perspicacity or Dexterity is defined by the Platonist, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Platon. Def. fol. 413.  a connatural virtue of reasoning, or a virtuous Logic. Certainly if natural and artificial Logic be so greatly useful for the methodizing and right ordering the parts of speculative Sciences; of how much greater use is this Divine Logic, or sacred method, for the right ordering the parts and duties of a Christians life and conversation with Christ as his friend?  
2. 
2. Experience a great orderer of Affairs.  This Prudent disposition of our ways and means is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 experience; which has a mighty efficacious dexterity for the ordering of Affairs, and therefore must needs be very useful for the breeding, and maintaining of all friendship; but in a more peculiar regard, of the Saints Amity with Christ. Plato tells us, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Rep. 9 fol. 582.  that an experienced person, endued with prudence, is the only Philosopher: and he gives this reason of it; because a prudent experience is the best Judge of human Affairs. And, that experience is the chief nursery of Prudence, the same Philosopher proves else where 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Gorgias. , because experience renders our lives regular and harmonious, according to rules of Art: whereas inexperienced persons, upon the occurrence of any new or strange Accidents, are liable to many irregularities, confusions, and disorders. And the reason hereof is this: a prudent experience furnisheth us with many, and useful observations, and experiments; which being reduced to their several classes and ranks, give us general rules and precepts, for the more regular ordering and disposement of our ways and courses, in the prosecution of our end. The particular occurrences and singular Accidents of our lives, are well-nigh infinite; and therefore are accounted as such: 
c Singularia infinita, per Prudentiae regulas reducuntur ad finita. Aquinas. Summ.  Now the infinite contingences, and severals of our lives, are, by the rules of Prudent experience, reduced to a finite series, and regular order; which renders our conversation more uniform and orderly. By all this it evidently appears, how greatly necessary a prudent experience is, both for the begetting, and augmenting, as of Amity in general, so more particularly of our friendship with Christ. An Election of a friend, founded on a prudent experience is ever most firm, harmonious, and inviolable. And nothing makes the Saints walk more orderly with Christ, as their friend, than a prudent experience of his and their own ways. But of this more in the Perfective Laws of friendship.  
3. 
3. A facile method of learning our duties.  This Prudent disposement of our ways, is also styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a facile or easy method of learning; which they define 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. Des. fol. 413. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. generositas animi, & vis conjectandi id quod quemque decet. Ser.  a good disposition of the soul to learn speedily. By this good disposition of the soul it is supposed, they mean, a greatness of mind, and faculty of conjecturing at that, which most becomes every one. And surely all will grant, such an easy method of learning, or faculty of conjecturing at what is most becoming, is very necessary to all friendship, and more particularly to the Saint's Amity with Christ. The more skilful men are and facile in learning their duties towards Christ, without all peradventure, the better friends they will make. Such conjectures are most happy and successful for the begetting of friendship.  
4. 
4. Facile progression.  This prudent disposement of our ways is farther named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a facile progression, or easy method of procedure: which they define, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Des. fol. 414.  a firm Facility of rational judgement; whereby our actions and ways are regulated and ordered in the best manner. Which also greatly conduceth both to the begetting and maintaining of all friendship, Human and Divine.  
5. 
Dexterity What.  Lastly, This prudent disposition of our ways and Actions is most properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dexterity: which is an habit of prudence governing and directing all means so as they may all, in their respective stations, most directly conduce to their end. Than which, what may we conceive to have a more sovereign influence on all friendship, but more immediately on our friendship with Christ? were Christians so prudently dexterous, as to use and enjoy all things in subservience and subordination to Christ, and their friendship with him, to what a rate of communion with him might they attain? what incomparable friends would they make? how visible and glorious would their friendship with Christ be? But this is the bane of all our Amity with Christ, (which is also most egregious imprudence) we confound the order and series of means and end; 
f Utimur fruendis, ac● fruimur utendis, August.  we enjoy things to be used, and use things to be enjoyed. We enjoy the creature and use God; we make the world our friend, and Christ its servant: or else if our end be right, yet there is too oft a confusion and disorder in the use of means: How violently busy are we oft about trifles, and how trifling about things of the greatest moment? how do many seeming friends of Christ, toil and sweat for earth, if not for Hell, but sport and play with Heaven? Yea, do not too many friends of Christ, for the main sincere, engage their hands, if not their thoughts and hearts, in such a crowd of worldly affairs, though materially good, as that their spirits are distracted and unfit for conversation with Christ as their friend. This seems to have been the folly of Martha, for which she is friendly, yet sharply, rebuked by her Lord, Luk. 10.40, 41. v. 40. 'tis said, Marth● was cumbered about much serving. 
Luke 10.40, 41.  The service she was employed in, was materially good, yea of the best kind: for what more laudable, than to provide for her Lord, who was so good a friend? yea, she thought it so great a piece of service for her Lord, as that she comes to him, with desires that he would dismiss her Sister Marie, to assist her. Wherein then lay her blame? why, it lay in this; she wanted this sacred dexterity, or facility of disposing and ordering her Affairs. For 'tis said, v. 40. She was cumbered about much service. Though the Service was of the best kind; and both an effect and argument of her friendship with Christ, yet it was, 1. Too much: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpant de ministeriis hujus vitae. Grot.  She wanted dexterity to give the just weight and measure as to the quantity. 2. She wanted also dexterity, as to the manner, or right ordering of her Service: for she was cumbered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or hurried here and there; full of confusion and disorder. Yea 3. These hurries so far prevailed on her spirit, as to cause a distraction and schism therein: so v. 41. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Martha, Martha thou art careful, or, as it were, torn in pieces with anxious solicitous cares. Whence 4. follows another defect as to dexterity, 'tis said: She was troubled. The word signifies 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inq●iunt Graeci Grammatici, proprie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ●●de porro ad caetera transfertur. Suidas exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Distraheris, Latini dicerent, Grot.  such a trouble, as proceeds from the raging of the Sea, when it casts up mud and filth, or from troubled waters, when the mud is stirred, etc. Her spirit was so disturbed about those two many things, as that it cast forth many dirty thoughts, etc. 5. She wanted dexterity as to the timing of her Service. It had been more fit for her, at this time, to have, with her Sister Marie, minded that one thing necessary, namely communion with her Lord in spirit, mentioned v. 42. But one thing is needful and Marie hath chosen that good part, etc. What was Mary's choice? why, 'twas, as v. 39 to sit at Christ's feet, and enjoy more spiritual communion with him. Thus we see, how far good friends of Christ, for want of this prudent dexterity, or holy skill to order their Affairs aright, may, even in their services for Christ, fall into many errors and miscarriages, even against those laws of friendship they profess. As all Vice, whether natural or moral, consists 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Phaedo 92.  in an Ataxy, or disorder, and confusion; so all Grace in an Eutaxie, or good-order, and harmony. 
Pythagoras.  Hence some o● the Philosophers held, that Virtue was nothing else but a symmetry, or Harmony. And if this Good order or Harmony be essential to all virtue, how much more than is it requisite to friendship, especially between the soul and Christ, which is one of the highest degrees of virtue. The poor Philosopher could say, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato Protag. 3. fol. 326.  that the whole life of a man should consist of a good rhyme, and right harmony: Whence he makes Harmony and Symmetry to be the soul, not only of the moral, but also of the natural World. Is not this more properly applicable to the Saints friendship with Christ? 
Prudent order, the soul of Amity.  what does more spirit, animate, beautify, and confirm Amity with Christ, than an holy order, and Divine Harmony in our ways and conversation? And what can be more soverainly efficacious, and expedient for the begetting this sacred order, than this spiritual, prudent Dexterity, which we have been treating of? Spiritual light and prudence is the best orderer of things: Sinners void of the light of life, are lodged in the grave of sin, where there is no order, but confusion; yea their light is darkness, as Job speaks of the natural death, Job 10.22. 
Job 10.22.  A land of darkness, as darkness itself, and of the shadow of death, without any order, and where the light is as darkness. Sinners, whose light is darkness, cannot but be full of disorder and confusion: for all disorder comes from darkness. Thence Job 37.19. 
Job 37.19.  'tis said, we cannot order our speech by reason of darkness. None can order their words and ways aright, but such as are endued with the spirit of God, and saving light. Whence David prays, Psal. 119.133. 
Psal. 119.133.  Order my steps in thy word, i. e. cloth me with a spirit of wisdom, or prudent dexterity, that so I may order my steps according to thy word, and approve myself thy faithful friend. And such as do thus prudently order their ways, have a promise of the highest manifestations of Divine friendship, 
Psal. 50.23.  as Psal. 50.23. To him that ordereth his conversation aright, will I show the salvation of God. We see then how essentially, and universally useful this Divine Prudence is, both for the production and conservation of friendship in general, but more particularly, of that Amity which ought to be 'twixt the soul and Christ. I shall sum up the whole of this particular in a brief character of Divine Prudence, as it relates to friendship with Christ. This spiritual prudence is 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jambl. ex Pythag.  an Intelligent eye, which contemplates those incomparable beauties, and transcendent glories that are in Christ: it is a spiritual taste which savours and relisheth those incomparable sweetnesses that are in Christ: It is the greatest inventresse of means most expedient for the enjoyment of Christ, as our friend. It is a 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pythag.  sacred orderer, which prescribes the best Directory for our ways: It is produced in a pure mind; which reflecting on Christ, beholdeth in him a most beautiful exemplar or Idea for all its ways: It is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag.  the Corrector and Governor of all our paths; 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jambl. ex Pythag.  which referring all to the Divine pattern, brings us into the nearest Assimilation to, and communion with Christ as our friend. O! what need then have the friends of Christ to study and pray for this Divine prudence? Jam. 1.5. If any lack wisdom, etc.    

CHAP. III. The Election of a single Christ in opposition to Sin, Self, the World, and the Law.  

SECT. 1. The Saint's friendship with Christ is conjugal; and therefore Christ is singly to be Elected.  
AS the foundation in Artificials gives union, 
A found Head and a sincere Heart the great springs of all friendship.  and strength; and the Head in Naturals affords Influence and Conduct to the whole body: the like does Prudence in Morals; particularly in Friendship, as it has been shown. But yet if Prudence be the root and Head, the Will is the Heart, where friendship has its proper Seat and Throne: So that, not only a sound Head, but also a sincere heart is essentially and fundamentally necessary to the constitution of true Amity, whether human, or Divine. This leads us to the remaining Characters of the first fundamental Law of friendship; namely, that it be founded on a single complete election of our friend, and that for himself. These Adjuncts or Attributes, given to this Election, refer both to its object and subject, i. e. we must choose a single complete object, for itself, with a single, complete Heart. Wherefore we shall discourse of these Attributes under both their references.  
First, 
1. Touching the object of this Election.  As for the object of this Election it must be single, and complete, in all friendship, whether human or Divine. We shall, with the Lord's gracious Assistance, examine each of these in their order.  
First, 
1. It must be ●ingle either, 1. Comparatively.  The Object of this Election must be single, at least comparatively, if not absolutely. For, (1.) All friendship amongst men requires, that its object be comparatively single: that is, that the heart admits not of any corrival, or other friend, who stands in direct opposition to, or competition with his elect friend. For every one may be justly reputed, so far an enemy to his friend, as he is a friend, though but secretly, to his friend's enemy. 
Or 2. Absolutely as in conjugal friendship.  But (2.) There are some kinds of friendship which require a single object absolutely; as that between conjugal Relations. Conjugal Amity, as such, absolutely excludes all degrees of comparison, in the same kind, as to all other lovers and friends. He or she that has the least degree of true conjugal love, or friendship for any other person, save that to whom he or she is joined, by a conjugal Election or Mariage-consent, offers violence to the very fundamental Laws of conjugal friendship, and may be accounted an Adulterer, or Adulteress; at least so far as this irregular passion prevaileth. For the very formal nature or reason of conjugal friendship excludeth all corrivals, or copartners with its friend. This is a sealed fountain; if any streams issue forth to other lovers, the whole is poisoned, Prov. 5.15, 16, 17, 18, 19, 20. Prov. 2.17. Cant. 4.12.  
Now such is the friendship betwixt Christ and a gracious soul; 
The friendship betwixt Christ and his friends conjugal, and therefore the object single.  it is conjugal, and therefore requires absolutely a single object of its election or choice. That soul who admits any other but Christ, to share in the same Kind of conjugal Affection, which it owes to Christ, is guilty of spiritual adultery, and fornication. There is a full character of a soul espoused to Christ, Cant. 4.12. a Garden enclosed is my Sister, 
Cant. 4.12.  my Spouse, a spring shut up, a fountain sealed, i. e. her conjugal friendship is wholly reserved for Christ, and for none other. Whence v. 8. he calls upon her, 
Cant. 4.8.  to come from the Lion's dens, from the mountains of the Leopards, i. e. to renounce friendship with all old lovers, which were either open or secret enemies to him. For as the Lion signifies an open fierce enemy, so the Leopard or Panther implies a cunning, sly enemy, which, under pretence of friendship, does more effectually hurt: 
h Non patitur Divinus sponsus illam quan tori sociam habere vult, morari in sylvestribus locis, ubi Leonum sunt & pard●run cubilia. Sanctius in l.  For this Beast is esteemed a friend to all Beasts except the Dragon; and thence by the beauty of his skin, or sweetness of his smell allures all beasts to him. Whence Antichrist, that great enemy of Christ, is Rev. 13.2. ressembled under this symbolic Image of a Leopard; which sets forth his secret, cunning enmity, masked under a pretext of seeming friendship. So Hos. 13.7. We have the Lion and the Leopard joined together, as expressive of Gods open and secret enmity against his backsliding people. Thus Christ admonisheth his spouse, to refuse friendship with all old lovers, which were either Lions or Leopards, open enemies, or false friends to him, that so she might be as a garden enclosed, a spring shut up, a fountain sealed for himself, and himself alone. The like Admonition Christ gives his contracted spouse, 
Psal. 45.10, 11.  Psal. 45.10. Harken (O Daughter) and consider, and incline thine ear: forget also thine own people, and thy father's house. 11. So shall the King greatly desire thy beauty: for he is thy Lord, and worship thou him. That this is spoken of the Spouse or friends of Christ, the very Title of the Psalm imports, which is a song of loves, i. e. betwixt Christ and his conjugal friends. What then does Christ exhort his conjugal relations unto? (1.) 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both diligent Attention, and also Obedience.  To hearken, i. e. to give diligent attention to those conjugal Articles, or Laws, which were incumbent on her to observe. (2.) Not only diligently to attend, but also to consider, i.e. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which denotes vigilant circumspection and deep deliberation.  to consult, deliberate, and weigh exactly, what are the most proper expedients and means, for the completing and perfecting her conjugal union, and communion with her Lord. And then the Psalmist proposeth, (3.) That she 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bend thine heart to a ready closure.  ineline her ear: i. e. not only consider and advise warily about the means, but also cheerfully to consent unto, and embrace such as were most expedient for the accomplissment of her end. She was to consider and debate long, and maturely, about such means as were best for the accomplissement of this so happy match; but, the deliberation and consultation being over, she was to incline her ear, i. e. cheerfully to consent, and speedily to execute those means, which were judged fittest for the attaining her end. Thence (4.) the Psalmist acquaints us, what the first and main of these means were; namely, Forget also thine own people and thy father's house. As if he had said, look as those who enter into conjugal friendship and relation, have their conjugal Affections so far melted and dissolved into their beloved friend, as that they do in a manner forget all old relations, though never so near allied by blood, even Father, Mother, etc. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Obliviscere populi tui, & Domut patris tui. i e. Morum patriae & ritu●m. Vates sponsam admonet, si sponsam velit amore sui accendere, necesse esse, ut suae Gentis a● paternae Domus, corumque o●nnium, quae antea charissi●a habuit prorsus obliviscatur, ac marito tantum placere studeat. Muis.  so must thou have thine heart divorced from all old lovers, though never so near akin to thee, if thou wilt enter into a conjugal friendship with thy Lord. Conjugal Affection and relation contracts and gathers in the Affections, which lie lose and in common among many friends, to one single person: so must the conjugal friend of Christ, call home his scattered and wandering affections, and cause them all to centre on their best beloved. Whence it follows. (5. v. 11. So shall the King greatly desire thy beauty, i. e. Be thou wholly for him, and he will be wholly for thee: let thy Affections be taken off all old Lovers, and Knit entirely to him, and his Affections shall be entirely knit to thee: be thou content with him, and he shall be content with thee: let the King have his Throne all alone in thy heart, and his heart shall be as it were alone set on thee, So shall the King desire thy beauty. 
n Ration●m adf●rt cur studere debeat, ut placeat marito. Muis.  And thence (6.) follows the second reason, why she should forget her own people and father's house: For he is thy Lord, and worship thou him, i. e. He is not only thy Husband but Sovereign Lord, to whom all Divine Adoration and worship doth appertain: wherefore if thou reservest, in the supreme conjugal bent of thine heart, which is thy Lord's Temple and Throne, any secret haunt for old lovers, thou art guilty, not only of spiritual Adultery, but also of Idolatry: for he is thy Lord, whom alone thou must adore, or worship, with spiritual-conjugal faith, love, and obedience. Thou art mistaken if thou thinkest to mediate a league of friendship, betwixt thy New Lord, and old lovers: no, he will have his alone in the inmost bent of thine heart, which is his sacred Temple, or rather the Holy of Holies, where none may enter or Loge but himself: there is room for other Lovers in the out-loges of the Affections, but none here, in this sacred Bend of thine heart, save for thy Lord: he alone must be extolled and worshipped here. He that studies, and endeavours to make a composition betwixt Christ and any old friend, so as to allow them both a share in the inmost bent of his spiritually conjugal love, does but delude himself with a framed shadow, or Idol-Christ, of his own fancy. A compound-Christ is a false Christ: if we choose not a single Christ for our friend, we choose nothing, but a coined Idol of our own deluded hearts: he that adds any thing to Christ, as a copartner in his spiritual conjugal friendship, destroys the whole of Christ, as to benefit. All this is set forth to the life in that Parable, Hosea 3.1, 2, 3. v. 1. 
Hos. 3.1, 2, 3.  Then said the Lord unto me, go yet, love a woman (beloved of her friend, yet an adulteress) according to the love of the Lord toward the Children of Israel, who look to other Gods and love flagons of Wine. The case stood thus: The Jews had entered into a conjugal covenant of friendship, with God, as you have it, Jer. 2.2, 3. I remember the kindness of thy youth, the love of thine espousals, etc. But Israel had broken her conjugal covenant with God, as this Prophet Hosea declareth at large, chap. 1.2. whence She is here styled an Adulteress, because, albeit she retained the profession and worship of God in part, yet she looked to other Gods, and loved flagons of Wine, 
o Propter voluptates colunt Idola, magis de victu, quam de Dei cultu solliciti Tarnovius. Intellige ho● de Idololatrarum ●o●viviis: plerumque enim haec conjunguntur, superstitio & luxus. Rivet. : i e. she found good emolument, or incomes of pleasures and riehes by the flagons of Wine, or drink offerings which were poured forth to other Gods; therefore she looks towards them, or gives them a share in that conjugal friendship and worship which was due to God alone, as Zeph. 1.5. Yet for all this, though Israel had thus broken wedlock with God, yet he had an affectionate compassionate eye towards her: she was beloved of her friend though an adulteress; God had a mind to enter into a new covenant of conjugal friendship with her: but how? would God be content that Israel should lie in common for him and Idol-Gods? No; but first he redeems her Affections by out-bidding other lovers; and so will have her as a garden enclosed and a fountain sealed, proper to himself. So v. 2. So I bought her to me for fiveteen pieces of Silver, etc. V 3. And I said unto her, thou shalt abide for me many days, thou shalt not play the Harlot, and thou shalt not be for another man, so will I also be for thee. As if the Lord had said: O my backsliding Spouse, I have yet once again ransomed thee, both by price and power, from thine Idol-lovers; look well to it, that thou play not the Harlot again: be thou for me, and not for any other lover, and I will be for thee: approve thyself a loyal friend to me, and doubt not but that I shall approve myself so to thee. Thus Cant. 6.3. 
Cant. 6.3.  I am my beloved's, and my beloved is mine, i. e. I am wholly and singly for my Beloved, as he is wholly and singly for me: 
Si●ut speculum figuram nullam habet, sed illam admittit, quam is quem habet coram, objicit; sic spo●sa fidelis praeter s●onsum nullum ad as●oct●m admittit. Sanctius.  I am in regard of conjugal love and subjection, not mine own, but his: as he is, in point of conjugal love and care, not his own but mine. It's true, my beloved ceaseth not to be his own, when he becomes mine; but yet he demeaneth himself as if he were not his own; he assumeth such intimate Relations, and bowels, of an husband, friend, saviour, etc. as bespeaks him wholly mine, and therefore it is my duty to make over myself, my Thoughts, Admirations, Affections, Person and all to him; so that I am now to mind, admire, live in, possess, enjoy, and delight in him, and not my self; I am to reject every Idol-lover and friend.  
Thence God tells the Israelites, that he would not deliver them, till they had put away their false Gods, Judges 10.13, 14. 
Judg. 10.13, 14, 15.  Yet ye have forsaken me, and served other Gods: wherefore I will deliver you no more. Go cry unto the Gods ye have chosen, and let them deliver you in the time of your tribulation. God upbraids them with their Idol-Gods and false lovers. But yet when the Israelites had put away their Idols, and humbled themselves before God, it is said the Lord's s●ul was grieved for their misery, v. 15, 16. The like Hos. 14.3, 4. 
Hos. 14.3, 4, 8.  When Israel is brought to renounce all Idol-lovers and false Gods, then, and not till then, Christ comes in as a friend, promising to heal her backslidings. So v. 8. Ephraim shall say, what have I any more to do with Idols? and what follows? I have heard him, and observed him, etc. Christ will never hearken to us as a friend, so long as we have to do with Idols.  
Thus Hos. 2.15, 
Hos. 2.15, 16.  16, 17. when God takes Israel again into Covenant with himself, he will have her forget the names of Baalim, her old Idol lovers, and call him Jshi, her Husband. Thus the soul, that enters into a conjugal friendship with Christ, must be for him singly, and for none other: he must not add to or compound any thing with Christ; but must bid adieu unto, and abandon all old lovers, which may pretend unto, or aim at the least share in the bent of the heart, or that conjugal Affection which is alone due to Christ.   

SECT. 2. Reprobation of sin, by the friends of Christ.  
BUT now to descend to particulars, 
Four old lovers which pretend a share in our conjugal love.  there are 4 old friends, or lovers which pretend unto, and aim at an interest in that conjugal affection and friendship, which is alone due to Christ; and those are, 1. Sin. 2. Self. 3. The World. 4. The Law as a Covenant. The first two are intern, and bosome-friends; and therefore more apt to betray us: the latter, albeit more extern and foreign, yet are they exceeding dangerous, and very prone, either by their smiles, or frowns, to get a share in that conjugal friendship, which is due to Christ. Whoever therefore does really intent and desire, to enter into a solemn League and Covenant of Amity with Christ, must abandon each of these, so far as they stand in opposition to, or competition with Christ; who must have his royal Throne, all alone, in the bent of the heart. And this indeed suits with the nature of all election formally considered: For 
n Cujus est approbare ejus est reprobare.  all election, in its strict notion, does import a reprobation of something: he that elects one thing, reprobates another. So he that elects Christ for his friend, must reprobate or refuse all these old Idol-lovers, so far as they pretend unto any share in that conjugal Affection, which is due to Christ, and to him alone.  
1. 
1. The friend of Christ must reprobate and reject sin.  He that will espouse Christ for his friend, must absolutely renounce, yea, bid open defiance unto sin, that bosom inmate, which pretends much kindness for us, but is indeed a sworn enemy, not only unto Christ, our best friend, but also to ourselves. The Philosopher could tell us: 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 2. c. 4.  That those who are truly friends, have the same enemies, and friends. This holds most true here; he that is a friend to Christ is an enemy to sin; and so on the contrary, he that is a friend to sin, is an enemy to Christ. To pretend unto an election of Christ as our friend, without any sincere reprobation of sin, is a contradiction in Christianity. What? a friend of Christ, and yet reserve secret haunts for beloved lusts? a friend of Christ, and yet indulge thyself in secret, if not open sins? a friend of Christ, and yet one that dost allow thyself in known provocations against Christ? a friend of Christ, and yet as vain in thine apparel and gestures, as frothy in thy discourses, as voluptuous and flesh-pleasing in thine use of the creatures, as proud and scornful in thy behaviour, as vainglorious in self-exaltation, as worldly and greedy of lucre, as other worldlings? oh! what a monstrous contradiction is this? Again, art thou a pretender to friendship with Christ, or yet a frequent, yea wilful neglecter of Christian duties, both private in thine alone, or retirements, and more public in thy relations? Art thou an Angel in the Church, but a Devil in thy Family, at least in thine own heart? Certainly if this be good friendship with Christ, than Hell is crowded with a world of good friends of Christ. Such false friends were those apostatising Jews, Zeph. 1.5. who swear by the Lord, 
Zeph. 1.5.  and by Malcham: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto (not by) the Lord and to Malcham, i. e. they profess friendship to God, yea bind themselves to him by an oath of Allegiance and Supremacy, to be for him and for none other: but yet under hand, they swear also to Malcham: i. e. their Idol Molock, to whom they give allegiance and homage as well as to God; Which indeed was a flat contradiction. For God and Baal can no more be reconciled, than Heaven and Hel. This is the common case of a world of seeming friends: They swear both to the Lord and to Malcham: they profess conjugal friendship to Christ, and yet retain some Idol-lust, some Image of Jealousy, which must go halves with Christ. Thus do many false friends of Christ, study and meditate, how they may mediate a league between Christ and lust: Christ they must have, to quiet the clamours of conscience, and lust they must have, to quiet and content their hearts: hence they compound all differences betwixt Christ and lust. This is an Hellbred friendship, yet too commun among the crowd of Professors. 
How far a false friend of Christ may proceed in the reprobation of sin.   
Neither will every lax and partial reprobation of sin suffice, to constitute a sincere election of, and conjugal friendship with Christ. Many a seeming friend of Christ may proceed very far in turning from sin, and yet never turn to Christ; yea continue still a secret, and at last turn an open enemy to him. How far did Herod go in joyful attendence on John's Ministry, and Reformation, till it came to part with his Herodias? and than he chooseth to part with John's head, and life by Christ, rather than with her, as Marc. 6.10. Luke 3.18. Did not Demas proceed far, and cleave long to Christ? was he not much esteemed by the Apostles? Do they not make honourable mention of him in their writings? And yet did not the love of this world so far prevail upon him, as that at last he left Paul, and the work of the Ministry, and turns Merchant, 2 Tim. 4.10. he hath forsaken me and loved this present world, he forsakes Christ, and Christ forsakes him. 
1. As to judgement.  (1.) A false friend of Christ, may have many dreadful apprehensions of the damning nature of sin; yea he may feel some scorching terrors, and heats of Divine wrath in his conscience for sin; which may fill him with great indignation against sin, so far as it carries a sting and torment in it; and yet all this while he allows and approves of it in his 〈◊〉, as sweet or profitable: he may have ●●●●gement of conviction and Discretion against 〈◊〉, as it is the fuel of Divine wrath, or he●●●re, and yet he may have a judgement of Approbation for sin, as pleasing to corrupt nature. 
2. As to wil  (2.) Neither may the false friend of Christ, have his Judgement only turned against sin, but his heart also may, in some measure, by many faint wishes, partial vows, and legal Covenants against sin, very far departed from it. How many pretending friends of Christ are there, who make solemn vows against their sins, but after their vows make inquiries, (as Solomon observes) how they may reconcile their Lusts and Christ? Do not many, with solemn protestations, turn out sin at the street door, as a rebellious son, and yet soon after, take it in again at some backdoor? Are not many men's covenants against sin, (1.) Either extorted and wrung from them by reason of the heats and galls of their conscience? (2.) Or partial? they covenant against some sins, that so they may retain other sins with more security. (3.) Or legal? they covenant against sin in their own strength, and so soon fall into the hands of that sin they covenant against. (4.) Or conditional? they covenant to quit sin, provided it will not be a more dutiful obedient servant. (5.) Yea, do not the most of men's covenants against sin serve as a blind to conceal their sins? yea, as food to nourish, strengthen, and improve sin; at least inward heart-lusts? Thus do many seeming friends of Christ make all their Vows and Covenants against their sins, but as expedients subservient to the concelement, strength, and growth of sin. In brief, the bent of their heart is towards sin, while they seem, with many protestations and vows, to reprobate the same: they have fatherly bowels rolling towards sin whiles they seem most displeased with it: they are offended at sin, not because God is offended at it, but because it offends their peace, and troubles their consciences, etc. 
3. As to conflicts with, and mortificaons of sin.  (3.) Yet farther; a false friend of Christ may arrive, not only to some faint inclinations and protestations of heart against sin, but also to some sharp combats with, and some seeming mortifications of sin. The light of conscience may fight against the lusts of his heart: as it was with Balaam, Numb. 22.18. extern branches of sin may be lopped off: Acts of sin may be suspended: some sins may be pursued even to death. Yea, not only outward Acts, but inward lustings may be in part quenched. Yea, the root of sin may seem very far withered. And all this but feigned conflicts, and superficial mortification of sin, which determine in the greater prevalence and sovereignty of sin. For all their combats, and struggle against sin, do but more miserably entangle them in sin: while the acts of sin grow more feeble and weak, the inward Dominion of sin grows stronger, and more violent; like a torrent penned up with banks. The more emty the streams of sin are, the fuller is the fountain: when sin seems most asleep, it is oft least mortified, and most lively within: As in malignant diseases, when the humour strikes in, it grows more incurable. Mat. 22.25,— 28. This is the case of many a seeming friend of Christ.  
But now it is far otherwise with those who really choose Christ as their friend. 
What are the postures of Christ's sincere friends towards sin. 1. As to their judgement.  (1.) As to their Judgements, they han't only a conviction, but also a reprobation of sin: they see sin, not in the Devil's minorating glass, but in the magnifying glass of God's law: they contemplate sin not only in the notion and Idea; but really, and intuitively: they see the thing itself, and that in its monstrous ugly shapes, and aggravations: whence sin appears to them exceeding sinful, Rom. 7.13. 
Rom. 7.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They see in sin all moral and natural evil; all weakness, poverty, servitude, shame, reproach, deformity and debasement of human Nature. And these their convictions of sin are real, spiritual, deep, feeling and constant: their eye lids are kept open, so that fresh light and convictions of sin break in, every day more than other, as it was with Asaph, Psal. 77.4. Thou holdest mine eyes waking. 
2. As to their consciences.  (2.) The true friends of Christ, do not only see sin in its colours, but also feel the weight of it: though perhaps they have not the melting sense of Christ's love, yet they have the bitter sense of sin: 'tis true, they feel not always the workings of their friendship to Christ, yet they feel the burden of their provocations against Christ; which is to them the worst of Hells: they find more malignity, and bondage in The least moral evil of doing, than in the greatest natural evil of suffering. 
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than wil●.  (3.) Hence the loyal friend of Christ, has the Bend of his heart strongly set against sin: his displeasure against sin boils up to an high degree of hatred, revenge, and Antipathy; which is the most deep, and rooted enmity; that which springs from an instinct or Law of Nature, and vents itself against the whole kind. So great is his hatred against sin, Psal. 79.10. Prov. 8.13. Yea, he hates the very sin he commits, and loves the good he omits, Rom. 7.15, 16. He has also a spring of godly sorrow in his heart: he is troubled and grieved for sin, not only because it grieves and troubles his conscience, but also because his best friend Christ, is grieved and wounded thereby: his heart bleeds for sin, because it caused the heart of his Lord to bleed to death: his spirit is broken for sin, because the law of his God is broken thereby: his sorrow for sin is very fruit-bearing, 2 Cor. 7.9, 10. (4.) Again, the real friend of Christ does not only hate, and mourn for sin, but also fight the Lord's Battles against sin. His heart takes part with God against sin, even when his members are engaged for sin against God, Rom. 7.15, 16, 19 He fights against sin, not with carnal, or legal, but with evangelic and spiritual weapons, 2 Cor. 10.4. For the weapons of our warfare are not carnal but mighty, etc. He takes unto him the whole Armour of God, Ephes. 6.13, 14, etc. He takes the sword of the spirit, whereby he lets forth the heartblood of sin, Rom. 8.13. H● makes use of the shield of faith, dipped in the blood of Christ, which is very efficacious to keep off the fiery darts of lust, Heb. 9.14. Neither are his conflicts against sin at a distance only, but very intimate and close, in the same faculty; Divine light against carnal wisdom, love to Christ against sinful lusts; godly sorrow against carnal grief: these fight hand to hand, in the mind, will, and Affections. Neither does he fight against grosser sins only, but also against more spiritual, refined lusts; as spiritual pride, unbelief, self-love, hypocrisy, carnal confidence, presumption, formality in duties, hard-heartedness, carnal seouritie, and spiritual sloth. Moreover, he has more vehement conflicts with his beloved darling lusts; such sins as are most flesh-pleasing or profitable; most presuming, and domineering, Psal. 19.13. which do more easily beset him, and for which corrupt nature does most cater, and provide. But above all sins, he is mostly vexed with, and therefore most vehemently set against his corrupt Nature; which is the heart, the cursed root of bitterness, the poisoned fountain, that gives life, malignity, and venom to all other sins: he strikes not only at the branches, but lays the axe to this root of sin: he endeavours not only to purge the streams, but also to sweeten the fountain: his main work is not only to cure the botches and break forth of sin, but to drive the malignity from the heart: though sin may gain some loging in his extern members, yet he will allow it no quiet abode in the heart, Rom. 7.22, 23. In short; the sincere friend of Christ, albeit he may be oft foiled by sin, yet he riseth again; yea he falls forward, and gains ground by his falls: his being foiled by sin, does end in his greater victory over sin; in that it makes him more humble, selfdenying, believing, etc. So that oft, when the Acts of sin are most violent and strong, the Dominion of sin is most impotent, and weak; as it is with nature in dying pangs, he even then overcomes most, when he seems most overcome by sin: Sin is not only asleep, or Sick, but dead in him: and the death of sin is the life of his friendship with Christ. His reprobation of sin ends in the election of Christ. Heb. 6.1. These are the postures of Christ's friends towards sin.   

SECT. 3. The Election of, and Amity with Christ, presupposeth the Renunciation of irregular self.  
2. 
2. The Election of Christ presupposeth a renunciation of irregular. self.  ANother great corrival, which sues for an interest in that conjugal Amity, and friendship which is due to Christ alone, is self. This is a more secret and sly competitor with Christ, but by so much the more dangerous, Self is a more masked enemy; which oft carries the face of a friend, not only towards the soul, but towards Christ also: and yet there is not a greater enemy in the world, either to Christ or the soul, than irregular, inordinate, and lawless self. 'Tis therefore great folly, yea madness, to imagine there can be any true election of, and Amity with Christ, unless there be first a divoroe from, and Abjuration of Self, so far as it stands in opposition to, and competition with Christ. This is evident even from the universal Idea or general nature of Friendship. 
Self-denial, essential to all Friendship.  The Philosopher can tell us, that, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. l. 4. c. ●.  they are avaricious, sordid persons, who seek to gain by their friends, to whom they ought to give, i. e. they, who make self the only measure of their friendship, are good friends to none but themselves: for you may expect friendship from them, no longer than they may expect advantage and profit from you. He that regards himself only, and converts all his thoughts and studies to his own Interest, is the worst in the world to make a friend of: because he usually fails his friend most, when he has most need of his friendship; namely, in times of difficulty. The selfish man will part with his best friend, 
Self violates all the laws of friendship.  rather than with his carnal Interest. Yea inordinate, lawless self, will not stick to offer violence, to all the fundamental and essential Laws of true Amity, and friendship. For, (1.) 
q Arist. Rhet. l. 2. c. 4.  A friend is to be chosen for himself: i. e. not for what good we are to receive from him, but for what good we see and enjoy in him: This a selfish man minds not: he sees nothing desirable in his friend, but what good he receives from him. (2.) Again, true Amity requires a likeness, yea some kind of unity, and oneness in principles, humours, dispositions, wills and Affections. But a selfish man can no longer conform to his friend, than his friend conforms to his Interest. Irregular self is full of cross principles, humours, dispositions, and Affections. (3.) The Philosopher, as well as Reason, tells us, that all true Amity is founded in virtue; and thence, that there is no sound friendship but among virtuous persons: but now the selfish person knows no virtue, but what promotes his great Idol self. (4.) Farther, true friendship requires mutual communion, communication, and resignation of all things. This a selfish person can no way approve of: mine and Thine are his fundamental Laws: he chooseth rather to enjoy his carnal interest, than his friend: he had much rather break a thousand times with his friend, than once with carnal self. (5.) Again, confidence and dependence is essential to true friendship: but a selfish man has no confident, but self: he can trust his best friends no longer, than he has trial of them. Jealousy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suspicion and disbelief is the first Article of his Creed. (6.) True friendship requires, that we do or suffer any thing for our friend: But now a selfish person can do but little, and suffer much less for his friend, (7.) Lastly, Fidelity, and constancy is fundamental, and necessary to true Amity: But alas! how mutable, how inconstant, how disloyal is a selfish man to his best friends? Hence the Philosopher concludes, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato, Conviv. fol. 184.  That friendship is not to be taken up for riches or any politic Interest: because such an Amity has nothing stable in it, but its Instability or inconstance. And thus much experience tells us, that friendship taken up on base selfish Interests, is most inconstant: for the least mistakes, prejudices, cross humours, passions or dissatisfactions oft turns such friendship into secret, if not open enmity. By all which it appears, that they, who enter into a league of friendship for base selfish ends, will soon come to an end of their friendship. Whence also it is manifest, that self-denial is essential and fundamental to all true friendship.  
Neither is this self-abnegation fundamentally necessary to human friendship only, but also to Divine. 
Self-love Christ's greatest enemy in 7 regards.  Spiritual Amity with Christ is no interessed Love: that lawless Lord, or rather Tyrant, Self-love is the greatest enemy Christ has. For (1.) whatsoever pretensions of Amity to Christ it may make, yet the intrinsic and secret measure of all its kindness to Christ is self-interest: so much the Philosopher assures us, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  that the self-lover acts wholly for himself, either according to his profit or pleasure. (2.) Again, self-love fills the heart with a world of prejudices against Christ. O! What unbelieving Jealousies, what groundless surmises, and suspicions; what cruel, severe, and hard thoughts of Christ have self-seeking professors? (3.) Whence also comes that obstinacy, contumacy, stout-heartednes, and inflexibilitie or stubbornness of will, which is in many pretenders of friendship to Christ, but from proud self? 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas.  for self is the proudest thing in the world: it affects no less than a Deity, or equality with God and Christ; and therefore its will must be its law; it is impatient of any yoke, though never so sweet and easy. (4.) Self-love is the greatest enemy to Christ, because it is full of self-flattery, presumption, and carnal security. Holy Self-despair is the best foundation for friendship with Christ; because it makes sinners see and feel their absolute necessity of Christ. I must have Christ or I die, says the self-despairing soul. 
t Coecus sui amor hominibu● persuadet, Nihil odiosum sibi inesse. Calv.  But now self-love fills the soul with groundless presumtions, and carnal confidences: if sin be but asleep, or sick, self persuades the sinner, that sin is dead: if there be but a few seeming good actions, self-love presumes that there are also good Affections: If there be some legal sorrow for sin, this affection of self-love falsely concludes, there is an hatred of sin, etc. (5.) Lawless self is a great bar to friendship with Christ, in that it is the cause of all sin, and so of difformity from, and rebellion against Christ. That self-love is the cause of all sin, the poor blind 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato Leg. 5. f. 731.  Philosopher can instruct us: for (saith he) he that loves, is blind about that he loves; and so he imagines there is greater honour due to himself than truth. Again, all sin springs from an inordinate appetite of some lower good: and the true cause why any do inordinately love any lower good is, because they do inordinately love themselves. Hence (6.) Self-love puts another bar to Divine Amity with Christ, in that it is the cause of all manner of confusion, and disorder in the soul. Friendship with Christ, is (as we have before Chap. 2. shown) a very barmonious, regular, and orderly thing: But now that lawless Tyrant self breeds all kind of confusion. So Plato excellently philosophiseth, showing, 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato Repub. 9 fol. 575,— 577.  how Tyrannic self-love lives, as an absolute Monarch, in all manner of confusion and irregularity, etc. (7.) Lastly, lawless self is most obstructive of Divine Amity with Christ, in that it makes men double minded, disloyal and unconstant in all the offices and duties of friendship towards Christ. Self-seeking professors are indeed friends to none but their own humours, lusts, and Interests: whatever fair pretences they make to Christ, yet in truth all their friendship is concluded within their own sphere: self is the centre and circumference, where all the lines terminate. 'Tis true, they will perhaps in some lesser concerns, where self is not invaded, appear for Christ, that so they may in concerns of greater consequence act for themselves: they live and die within the circle of their own private Interests: they really adore and worship no God, but self. Whence 'tis impossible that such, whose ends differ so vastly from Christ's, should maintain entire, and long friendship with him. Divine Amity with Christ is lined with a world of difficulties; and therefore it needs a world of courage and resolution: Cowards will make no good friends of Christ; because they are below the lowest office of friendship. But self-love is mighty cowardly and timorous, as also slothful and lazy: it cries, there is a Lion in the way, if but any shadow of danger. 'Tis true, a selfish friend may go, like Orphah with her mother, a furlong or two with Christ, so long as the way lies fair and direct for his own Interest; but yet he soon parts at the first cross way. 
x Quia adhuc nimis inordinatè te diligis, ideò plenè te resignare aliorum voluntati trepidas, Gerson de Imitat. Christi, l. 3. c. 13.  One keeps on with Christ till he comes to the cross way of shame or reproach: another he walks with Christ, till he comes to the cross way of poverty or need: others march with Christ, till they come to some fiery trial of persecution. This is most certain, that friendship with Christ, begun on base selfish grounds, will end in secret or open enmity: for when such seeming friends have atained their ends on Christ, they care not to have any more to do with him. We find this fully exemplified in many selfish friends that followed Christ, while on earth, for the loaves, or bag, or some such carnal interest. So Joh. 6.15. 
Joh. 6.15, 26.  there are some seemingly such zealous friends of Christ, as that they would come and take him by force, and make him a King. Ay but Christ puts no confidence in them: he knew their selfish design, and upbraids them with it, v. 26. verily ye seek me because ye did eat of the loaves, and were filled. 
y Quos sportula secit amicos. Juven. Sat.  Such basquet-friends are reproached by the Heathens. Neither were they long-lived-friends of Christ; for v, 60, 61. they are offended at him, and so quit his company. The like instance we have, Joh. 2.23, 24. where many commit themselves to Christ, but he would not commit himself to them; because he saw they were but selfish false-hearted friends, which would ere long prove open enemies to him. We have also a great instance hereof in zealous Jehu, 
2 King. 10.15, 16.  2 King. 10.15, 16. where he seems a forward and hearty friend of God; and cries out to Jehonadab, come with me and see my zeal for the Lord. He pretends much zealous friendship for God, but he intends all for himself: Jehu seems to go far in the work of Reformation: oh! what an huge zeal has he seemingly for God? But when it came to the hazard of his Crown, than the golden Calves must he set up: he would rather venture the loss of Religion, Christ and all, than the loss of his Kingdom, 
2 King. 10.29, 31.  2 King. 10.29, 31. He regarded not to walk in all the commandments of the Lord: Albeit he went far in Reformation, yet he durst not go farther than his Interest attended him: when Reformation, and Interest cross each other, 
Where self is the cause of friendship, 'tis also the ruin of the same.  than he breaks with God, and so God breaks with him, as v. 32. And 'tis worth our remark, that the very same self-interest, namely his ambitious desire of the Kingdom, which made him seem so zealous a friend of God, against Ahab's house, was that which at last turned his seeming friendship into open enmity against God. For the same self-interest that engaged him for God, against Ahab's family, in order to the obtaining of the Kingdom, engaged him against God, and a thorough Reformation, lest thereby he should again lose the Kingdom: which seems to be aimed at, Hos. 7.1. 
Hos. 7.1.  when I would have healed Israel, than the iniquity of Ephraim was discovered, and the wickedness of Samaria. Jehu's ambition was very well pleased, to join in the work of Reformation, so far as it conduced to his gaining of the Kingdom: but having gained it, the same self-love hindered him from joining too far in Reformation, lest thereby he should again lose his Kingdom. Thus the same Idol-self, which at first made him a seeming friend, at last made him an open enemy to God. So mutable and variable a thing is self, and all friendship founded, and rolling thereon. And, as Ambitious self thus far prevailed with Jehu, so Avaricious or covetous self no less influenced Judas, both in the election, and reprobation of Christ, as his friend: For the same avaricious humour, which made him continue a friend of Christ, namely that he might have his bag or purse supplied, (for Judas was Christ's Bursar, as Joh. 13.29.) the same at last inclined him to sell his master and friend, for thirty pieces of Silver. Such a visible curse is there upon all selfish friendship, as that self-love is both the effective, and destructive cause thereof. By all which it is evidently manifest, that inordinate self is the Gangrene of all true friendship: so that nothing is more essential and fundamental to the election of Christ as our friend, than the Reprobation, abnegation and abjuration of tyrannic, lawless self. Renunciation of sin, without the renunciation or rejection of self, does but make men more secret, and cunning enemies of Christ.  
And as there can be no espousement of Christ for our friend, 
A character of hypocritick, partial self-denial.  ' till there be a divorce from self; so neither is it every partial, superficial, carnal, extern, legal, and hypocritick self-denial that will serve the turn, to constitute a sincere friendship with Christ. For it is most evident, that many deny themselves in some things, 
As to 1. Self-wisdom.  that so they may seek themselves more effectually in othersome. Others deny themselves much in profession; that so they may exalt themselves the more in Reality. Some seemingly abase their own wisdom, that so they may the more cunningly advance the same; as the Academics, and Sceptics of old. 
2. Self-humor.  Others professedly cross & thwart their own Inclinations, and humours, that so they may promote their own merits. 
3. Self-merit.  Others renounce their own merits and self-righteousness in profession, that so they may the more establish the same in their hearts. 
4. The causes of self-denial. 1. From self-love.  How much seeming self-abnegation is there in the world, which springs only from self-love? How many are there who seem to abase themselves in their own, and the world's eyes, that so they may be extolled by other men? does not many men's self-denial spring only from carnal fear of Divine wrath; 
2. From carnal fear, or, 3. Spiritual pride. 5. Its effects.  or from spiritual pride and vain glory? is not the self-denial of many made use of only, as an artificial blind, or mask to cover over a rotten base heart? don't they under a form of self-abnegation, hid the power of lust? Is not the self-denial of many seeming friends of Christ only legal and forced; which at last ends in greater self-seeking and Apostasy? certainly, such self-denial is the pest of Religion, mere carnality, enmity against God; yea flat Idolatry; and therefore the greatest abomination unto God: so far is it from laying a foundation for Divine Amity with Christ.  
Whence it appears that that self-denial, 
An Idea of true self-denial which springs from a spiritual sight of ourselves, and of God.  which ushers in friendship with Christ, is of a more noble descent, and nature: it springs from a broad, inward, spiritual, intuitive, feeling, living, and Divine light; discovering to the soul the universal pravity, contagion, malignity, poverty, nakedness, impotence, servitude, yea Hell of sin, and misery in corrupt Nature. This Divine light gives the soul also a bright, spiritual, real, intuitive, affective apprehension of the Justice, Purity, Majesty, and Glory of God; which makes the sinner much more vile and loathsome in his own eyes; as it was with Esaias, chap. 6.5. 
Esa. 6.5.  who, having had a sight of God in his Glory, v. 1. he cries out, woe is me, for I am undone, etc. This is the proper Genius and Spirit of Christ's friends; the more real, and lively discoveries they have of the glory of Christ, the more they loathe, and abhor themselves, as not meet to come into the presence of Christ. Thus also Job, ch. 40. v. 4. Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth. So Job 42.5. I have heard of thee by the hearing of the ear: but now mine eye seethe thee. What follows? v. 6. Wherefore I abhor myself, and repent in dust and ashes. Job, having had a glimpse of the Lords glory, he looks upon himself as most loathsome and abominable: he is not only ashamed of, and grieved for his sin, but he loathes himself as one quite out of heart; he abhors himself as an unclean and abominable thing. And this is the sweet and gracious temper of every friend of Christ; so far as he sees the glory of Christ, so far he loathes himself: the more highly he estimes, and affects Christ, the more deeply he disestimes, and disaffects himself: yea, he abhors himself so much, as that he would fain be severed from himself, and never own himself more: he looks upon himself as fit rather to be swallowed up of judgement, than capable of mercy; he is quite out of conceit, and love with himself. Thus also the Publican; who having had some glimpse of God's justice and holiness, Luk. 18.13. 
Luk. 18.13.  (1.) He stands afar off: which argues a lively sense of his infinite distance from God. (2.) He would not lift up his eyes to Heaven, as deeply sensible of his own unworthiness. (3.) But smote upon his breast, etc. as conscious of his own wretched sinful state and condition. Such a deep lively sight, and sense of self-nothingnes, yea of self-hel, brings the soul to an holy and happy self-despair; which is an effectual door to faith and friendship with Christ. Such a self-despairing soul is really nothing in his own eyes, though he hopes to be something by Divine vouchsafement: His own wisdom, 
As to 1. Self-wisdom, and presumption.  which perhaps he sometimes idolised, is now to him mere folly, Gal. 6.3. His old self-presumtions, and self-flatteries are, in his estime now, as the Gates and Suburbs of Hell: he would not for a world be his own flatterer: he desires to be sifted to the bran, that so he might know the worst of his state. As for self-will, 
2. Self-will.  he looks upon it as no better than a self-hel: he accounts his own will the most crooked, stubborn, perverse piece of the whole Creation; and therefore would fain have it broken and ground to powder; wholly melted and dissolved into the will of God, Psal. 131.2. 
3. Self-forces.  His self-forces, and self-strength, he judgeth to be wholly infirm, and weak: and whereas formerly, his evangelic assistances were improved for the Interest of self; and under pretence of depending on Christ, he really depended on himself; he now abjures all self-dependence, and counts all his strength to lie in his self-weaknes, so far as it leads him to more complete and absolute dependence on Christ, 2 Cor. 12.10. As for his self-righteousness, 
4. self-righteousness.  he looks upon it as most unrighteous; yea, as dung and dross in comparison of Christ, 
5. Self-peace.  Phil. 3.8, 9 His self-peace and security, is that which he daily watches and fighteth against. 
6. Self-interest.  His carnal self-interest, is to him no better than self-ruine. His self-glorie is his self-shame, 
7. Self-glorie.  and reproach. Thus is the true selfdenying friend nothing in himself, that so he may be something in Christ: he is a fool in himself that he may be wise in Christ: he is poor in himself, that he may be rich in Chest: he is naked in himself, that he may be clothed with Christ's white raiment: he is weak in himself that he may be strong in Christ: he is lost in himself, that he may be found in Christ: he is despairing in himself, that he may believe in Christ: he dies in himself, that he may live in Christ. Thus the friend of Christ abjures self in every branch, and vein thereof, and placeth Christ in the room of self: he turns that great Idol, that whorish creature self out at doors; and takes in Christ, his sovereign Lord, to loge all alone in the Bent of his conjugal love and desires: He turns myself into Christ-self; my wit into Christ's wisdom, my will into Christ's will; my strength into Christ's omnipotence; mine ease into Christ's pleasure; my credit into Christ's honour; mine interest into Christ's exaltation. Thus he abandons, and dies to private, particular, irregular self; that he may possess, enjoy, admire, desire, hope for, delight in, and live upon his most universal, generous, noble, laudable, and best self, Christ. This is that happy self-denial, which is so fundamental and essential to friendship with Christ: For he that can thus deny himself, will never deny his Lord, and friend, he that hath thus overcome himself, will with ease overcome all difficulties, that lie in his way to Christ. The greatest conflicts the friends of Christ have, is with lawless, tyrannic self. This is that which ruins all false friends of Christ: for how many have very far overcome sin, and yet after all have been overcome by self? and among those that seem to deny themselves, how many seek themselves most, while they seem most to deny themselves? O happy is he, that understands what it is to abjure, 
Beatus q●● intelligit quid sit amare Christum & contemnere scips●m. Gerson, de Imit. Christi.  contemn, and abandon self, and espouse Christ as his friend. Nothing makes men more uniform, familiar, confident, officious, intimate, and loyal friends of Christ, than such a genuine, pure strain and vein of self-denial. What made Abraham so eminent for friendship with God, as that he is styled, with an emphase or accent, The Friend of God? Was it not his self-abnegation, 
Abraham's friendship with God founded on self-denial.  that laid so good a foundation for his so great Amity with God? Were not all the great and noble exploits of Abraham's friendship with God, founded on self-denial? His first great act of friendship towards God, for which he is styled, Esa. 41.2, 8. the friend of God, consisted, in his forsaking Chaldea, his nearest relations, and eye-pleasing delights to follow God, he knew not whither, as a Pilgrim, all his days. Was not this an high piece of self-abjuration? Again, the second great Act of friendship, for which he is recognized, and openly proclaimed the friend of God, James 2.23. was his offering up his only Son Isaac. And, O! what a world of self-denial, was there in this Act? I might run thorough that little Book of Martyrs,, 
Other Scripture-instances. Heb. 11.  or white rol of Christ's Confessors, and friends, Hebrews 11. and discover unto you what visible veins of self-denial ran thorough all their friendship towards God. For faith, which was the soul and life of their friendship, is the greatest self-denier in the World. Do but, in your meditations (which is too large a Theme for me) run over those noble friends of Christ, there mentioned, even from Abel, to the end of the Chapter, and you'll see pure, and high strains of self-denial, which were the chief corner stones of their confidence in, and friendship with God in Christ. Again, let us contemplate Christ's New Testament friends, and we shall find much of self-renunciation at the bottom of all their Amity with Christ. Was not John Baptist a rare, 
John Baptist's friendship with Christ grounded on self-denial.  choice friend of Christ? and who more eminent for self-denial than he; especially when it came it came to a competition with Christ? 
Mat. 3.11.  So Mat. 3.11. he confesseth he was not worthy to bear Christs's Shoes. 
Joh. 3 26, 30.  But more particularly, John 3.26— 30. v. 26. Some of John's Disciples, seem much offended, that Christ had more Disciples than he: whereupon John, v. 27, 28. rebukes them: and v. 29. declares solemnly, that for his part, he was but the friend of Christ, the Bridegroom; and therefore 'twas joy enough for him to hear his voice. Yea, adds he, v. 30. He must increase, but I must decrease. As if he had said: Let my name lie in the dust, and rot, sobeit that his name be exalted, and made glorious: let me be disgraced and despised, provided that he be dignified, and extolled: let my root whither and dry away, so that his branch may flourish: let my Sun set, and be turned into a black coal, that his Sun may shine forth more brightly: not my Kingdom, but his Kingdom come: let me be nothing, so that he may be all things. These are noble strains of selfdenying friendship. I might show you the like in other Evangelic friends of Christ; as the Thief on the Cross, Luk. 23.42. and Paul, who, Rom. 9.3. seems content to suffer an innocent and sinless Hell, for the interest of his Lord: and every where, when he speaks of himself, he draws a veil over his own excellences, that so Christ's glory might shine forth more conspicuously: as Gal. 2.20. Yet not I but Christ liveth in me: that modest corrective [not I] argues much selfdenying friendship. But I must contract. By these and the like exemplifications and instances, we see, what an essential, and fundamental connexion there is, betwixt self-denial, and Friendship with Christ. I shall close this particular with an observation of the Philosopher; 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 1. c. 1.  who notes, that young men usually are more [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] friendly, and sociable, than other ages; because they rejoice in society, and mind not their profit, or self-interest; as friends ought not. The reason holds good in all friendship, and the observation very far in friendship amongst men; because, the elder men grow, usually, if they are not clothed with a Divine nature, the more selfish they are. But it's quite contrary in Divine friendship with Christ: Young Christians, though they oft have the largest affections for Christ, yet have they the least friendship towards him: and the reason is, because there is much of self in all their Affections and duties: they mind more what they receive from Christ, than what they give unto him: they love Christ in themselves, more than themselves in Christ: whereas grown, and mature Christians, though perhaps their Affections, and friendship to Christ be not so juicy and sappy, yet are they more spiritual and less selfish: they love Christ now more for what good is in himself, than for what good they receive from him: and whereas at first, they loved Christ for themselves, they now love themselves in and for Christ: the more they are acquainted with Christ, the more they love him for himself; which is the purest strain of friendship.  
Thus we see how essential self-denial is both to the Being, and Perfection of all friendship, and particularly of Divine.   

SECT. 4. How far the World must be reprobated, in order to the Election of Christ as our friend.  
3. 
How far the World is to be rejected, in order to the Election of Christ as our friend.  WE have finished the two great intern competitors of Christ, sin, and self; we now proceed to the extern corrivals of Christ; which are the World, and the Law. These are not formally, and in themselves enemies to Christ, but only objectively, and indirectly, as they, by their frowns or smiles, inveigle, and entice the heart away from Christ. We shall therefore examine them more cursorily, and begin with the World; which is so far to be rejected, as it stands in opposition to, or competition with Christ. The world has a double face, the one smiling, and the other frowning: by the former it endeavours to allure, by the latter it strives to terrify the soul from Christ. In both these respects the World must be denied; though principally as to the former: For generous spirits, are sooner overcome by the smiles, than by the frowns of the World. 
1. The Allurements of the World.  As for the Allurements and blandissements of the World, they are very bewitching and heart-inveigling things. All things in excess are hurtful; but the intemperance of prosperity is most dangerous. 
a Magnam so turam magnus animus decet: qui risi se ad illam extulit & altior steti●, illam quoqu● infra terram dedu●it. Seneca.  He need have a great measure of Grace, who has great worldly enjoyments: for if his heart be not much above them, with God; he will be soon brought under, and made a slave by them. The world, albeit it promise fair, is very faithless, and deceitful: it usually then deceives us most, when we most love, or trust it. Nothing makes men sooner mad, than to be drunk with too much felicity. Our Heads, and Hearts are so weak and infirm, as that they are soon overcome with the sweet wine of worldly good. And therefore, he that will be a friend of Christ, needs much wisdom, and Christian Temperance, as to the Desire, Use, and Fruition of these lower goods. The Philosopher says, in down right terms, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato.  that it is impossible to be exceeding rich, and exceeding good. Which comes near our Lord's great Aphorism, That it is impossible for a rich man to enter into the Kingdom of Heaven, i. e. as 'tis explained, for one that trusts in his riches; which is the usual practice of rich men; who therefore are most unfit to make friends of Christ. Certainly great confluences of inferior goods, are great impediments to friendship with Christ: Because they make men usually (1.) Very 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 2. c. 19  proud. (2.) Very softnatured, and unable to bear, and manage the cross. (3.) Very voluptuous and sensual. (4.) Very formal, dead-hearted and strangers to God, in all their ways. (5.) Very confident in themselves. (6.) Very earthy and base-minded. Which are all very obstructive to friendship with Christ. We have sufficifient instances hereof, in those who pretended friendship to Christ. So the young man, Mat. 19.21, 
Mat. 19.21, 22.  22. what kept him from closing with Christ, but his possessions? he had rather part with Christ, than with his riches. He that will make Christ his friend must ungod the World. Now the World's Deity, or, if you will, Trinity consists in the Lusts of the flesh, the lusts of the eye, and the pride of life, as 1 Joh. 2.16. 
1 Joh. 2.16.  i.e. according to the usual explication, the act being (by reason of its near alliance) set for the object, Sensual pleasures, Riches, and Honours: Which, as the Cynic wittily expresseth it, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. Cyn.  are the masks of Vices; yea, and the fuel of them. So Philo the Jew tells us, 
e Philo in Decalog.  That all sin comes from the lust after pleasures, or riches, or glory. These therefore must be so far rejected, as they stand in competition with Christ. Thus Christ enjoines the young man Matth. 19.21. 
Mat. 19.11.  Go and sell what thou hast and give to the poor. Christ commands him to part with all, if he would partake of him. To part with all; why, or how so? (1.) Every friend of Christ must part with all habitually, in the habitual frame and bent of his heart: Christ must be loved more than all: thence the friends of Christ are required to hate all in comparison of Christ: that is, to love all with a lesser love which is comparative hatred. This the young man came short in: for he loved his riches more than Christ, as v. 22. (2.) The friend of Christ must part with all actually when Christ calls for it: which Christ does in some cases; As 1. In those first times of the Gospel, Christ required that his friends should lay down all at his feet, and live on a common stock: and therefore it was this young man's sin, that he would not obey Christ's command, and part with all at his injunction: which was also the sin of Ananias and Saphira; and it cost them their lives. Again, 2. Christ commands his friends to part actually with all; so far as his Churches shall need require it, for the maintaining of his worship and ordinances. Which seems the meaning of that Scripture, Gal. 6.6, 7, 8. Be not deceived, God is not mocqued, for what a man sows, that also shall he reap, etc. His design is to instruct us, that we may not grudge any thing to Christ, for the maintaining of his Worship. 3. We are actually to part with all for Christ, so far as it may stand in competition with Christ, which oft happens in times of Persecution: we must lose all to keep Christ and a good Conscience. So our Lord informs us, 
Mat. 6.24.  Mat. 6.24. No man can serve two masters— ye cannot serve God and Mammon, i. e. as chrysostom paraphraseth on these words, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  no one can serve God and Mammon; because they require opposite things: Christ commands that we part with what we have, Mammon commandt that we catch at what we have not. There is also an emphase in that notion, serve; which implies to be under the Dominion, and to depend on the beck of those we serve. He that is under the Dominion of Christ, as his husband and friend, must use the World as his servant, not as his friend or Lord. In brief, 
How the World is to be used in subordination to Christ.  the right use of the World, in subordination to our friendship with Christ, consists in these particulars, (1.) In all creature-goods, to have a single intention on, and pure Affection for Christ, as our chiefest good, and best friend. This Christ injoines in the forecited Scripture, Mat. 6.22. if the eye, [i. e. the Intention] be single, the whole body is full of light. To the friends of Christ, the whole World should be but a glass, wherein they see and enjoy Christ their friend. (2.) There must be moderation in the use of all creature-comforts, and contentation in the loss of them. All sensible goods are to the friends of Christ, but things indifferent; and therefore they must use them indifferently: they must learn, with Paul, Phil. 4.12. 
Phil. 4.12.  to want in all their abundance, and to abound in all their wants. What is wanting in their provision, they must make up by contentment; and what is over or abundant, they must, by Christian moderation and charity, learn to want. (3.) The friends of Christ must use things to be used; and enjoy things to be enjoyed, i. e. they must use the World as their servant, and enjoy Christ as their friend. For he that makes the World his friend, makes Christ his enemy. 
Jam. 4.4.  So Jam. 4.4. Know ye not, that the friendship of the world is enmity with God? etc. so irreconcilable is the feud 'twixt Christ and the World, when they come in competition, as that he who is a friend of the World must needs be an enemy to Christ; and he that is a friend to Christ, is necessarily engaged to be an enemy to the World. How far the friends of Christ must reject the frowns of the World, we intent to show, God willing, when we come to their duty as to bearing Christ's Cross.   

SECT. 5. How far Divorce from the Law is pre-requisite, to the Espousement of Christ as our friend.  
4. 
How far the Law is to be rejected in order to the espousement of Christ.  WE now proceed to the last grand competitor with Christ, namely The Law; which is not simply, and absolutely an enemy to Christ, but only so far, as under the notion of an Husband, or Covenant of works, it sues for a share in that conjugal faith and friendship, which is due to Christ alone. Now the Law endeavours to enter into the same bed with Christ, or to gain our conjugal friendship, both by its frowns and smiles, i. e. by its threats, and promises. (1.) The Law, especially when set home by the spirit of bondage, by its threats and terrors, affrightens and pricks the sinner's Conscience. Then (2.) by its fair promises and offers of life, it presseth hard for the souls conjugal faith and friendship. But (3.) it being impossible for the sinner to perform exact obedience to the Law, therefore the Law is content, to go sharer with Christ; that the soul do what ●t can, and then, that its imperfections be made up by the perfect righteousness of Christ. Thus the Law is content to compound with Christ, and that its covenant ●f works 
g O●era tincta sanguine Christi. Bellarm.  be tinctured with Christ's blood, and mixed with the covenant of Grace: and by this means it gains the consent and conjugal friendship of many poor awakened sinners. A mixed covenant of Law and Christ, Works and Grace is very common, but most dangerous. Thus it prevailed with the Judaizing Galatians, who compounded matters between the Law and Christ, and so admitted both into the same conjugal bed of Faith and Dependence; which the Apostle calls the joining the bondwoman, and the freewoman together, 
Notes of fouls married to the Law.  Gal. 〈◊〉 30, 31. and ch. 5.2, 3, 4. And that this 〈◊〉 the case of multitudes of convinced sinners, is evident (1.) From their legal performances of duties, merely to satisfy and quiet conscience, not to please and satisfy Christ. (2.) From their employing, and improving Gospel-assistances for the promoting of legal, self-righteousness. (3.) From their seeking after support and comfort from duties performed, rather than from Christ in duties. (4.) From their fear o● displeasing the Law, more than of displeasing Christ. (5.) From their making use of their legal performances, and righteousness only as a cover blind or mask to concels a rotten heart, or some base lusts. These are black characters of a soul married to the Law, Rom. 7.1, etc. But now the soul● that enters into a covenant of conjugal friendship with Christ, 
Christ's friends dead to the Law, and how.  is divorced from, and dead unto the Law, as an Husband, or covenant of Works; and as i● is a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato.  rigorous Tyrant, which requires perfect, exact obedience, and curseth all that perform it not; or as it would share with Christ in our conjugal Affections. This the Apostle professedly declares, Rom. 7.1, 2, 
Rom. 7.1, 2, 3, 4.  3, 4. v. 1. etc. he shows how the Law has Dominion over sinners, so long as they are married to it, and out of Christ. But, adds he v. 4. ye are become dead to the law by the body of Christ, that ye should be married to another, i. e. being by faith united and married to Christ, ye own no conjugal faith and friendship to the Law, which was your old husband; no, you are now dead to it as a covenant; you are not obnoxious to its curses; neither are you obliged to give it conjugal benevolence, or to bring forth children to it: for ye are married to Christ, that ye should bring forth 
i Fr●ctus vocat liberos. Beza.  fruit, [i. e. children] unto God. Al your duties now must not be to please and satisfy the Law, as your husband, but to please and satisfy Christ: neither must you by your performances endeavour to exalt the righteousness of the Law as a Covenant, 
Gal. 4.30, 31.  but Christ. The like Gal. 4.30, 31. where he tells them, they must cast out the bondwoman, i. e. the Law, as a Covenant, and embrace the freewoman, i. e. the Covenant of Grace. Yet this hinders not, 
The friends of Christ love the Law as a Directory.  but that the friends of Christ are obliged to love and observe the Law, as a Directory and Instructor, to regulate and guide them in their walking: Yea, in this regard their hearts have an intimate union with the Law; they would fain, as two straight lines, touch in every point with the Law; they hug, and embrace it, because it is but a reflex Image, a Transcript or copy of the holiness of Christ, their best friend. Whereas the false friends of Christ, embrace the Law as an Husband, or Covenant of Works, but hate it as a Directory, or rule of life: the true friends of Christ, they reprobate, yea hate the Law as a Covenant of Works, and yet embrace, and love it as a Directory, and rule of life. These differing and opposite Affections, in the false and true friends of Christ, proceed from the differing and opposite regards they have to the law and Christ. The false friend of Christ, his last end is to exalt himself, and therefore he espouseth the Law for his Husband, that so he might bring forth fruit to himself, and exalt his own righteousness: The true friend of Christ, his last end is to abase Self, and exalt Christ, and therefore he rejects the Law as a Covenant, and espouseth Christ for his husband, that so he may bring forth fruit to God, and exalt his freegrace. Whence the Law, being stripped of its bitter, and sour curses, and dipped in the blood of Christ; as also sweetened with freegrace and Gospel-mercie; it now becomes a sweet and easy evangelick-yoke, a new commandment of love, a royal Law of liberty; which with his inward man he delighteth in, and loves to conform unto, as Rom. 7.22. Jam. 1.25.  
Thus we have finished the first character of the object; and shown, how Christ is singly to be chosen, in opposition to Sin, Self, the World, and Law. Al of which are comprehended in the character of the good Merchant, 
Mat. 13.46.  Mat. 13.46. who sold all that he had, and bought the pearl of precious price: he sold Sin, and Self, and the World, and the Law, so far as they stood in opposition to, or competition with Christ. He that holds fast any of these, when Christ calls for them, let's go Christ. He that forsakes not all for Christ, will soon forsake Christ, when there is any hazard of his poor Al, and therefore Christ will never own such as a true friend. So far as the Heart is clung to any of these as corrivals of Christ, so far it is an enemy, not a friend to Christ.    

CHAP. IU. The Election of Whole Christ; both Offices, Person, Spirit, Ways, Members, and Cross.  

SECT. 1. A complete Christ must be elected by his Friends.  
A Second consideration of Christ, 
A complete Christ the object of the Saints friendship.  as he is the object of his friend's Election, is, that he be completely chosen. It will not suffice to constitute a real Amity with Christ, that he be singly, unless he be also completely elected: For Christ is made useless, yea an enemy to us, not only by addition of something to him, but also by substraction, or diminution of something from him. As we may not therefore add either sin, or self, or world, or Law to Christ; so neither may we subtract or withdraw any thing from Christ. A divided, as well as a compound, Christ, is but an imaginary friend, or rather real enemy to us. Wherefore he that will really make Christ his friend, must elect him completely as well as singly. Now to choose Christ completely imports two things. 1. To choose whole Christ: And 2. To choose whole Christ for himself. Of these in their order, First, 
1. The friends of Christ must elect a whole Christ.  Those who will contract an Amity with Christ, must elect, or choose whole Christ. Though I cannot, as yet, satisfy mine own thoughts with that persuasion, which supposeth, justifying faith as such, and under that reduplication, to regard Christ as Lord and King, as well as Priest: because this is, as I conceive with submission, to confound the differing forms of faith, as justifying and as sanctifying; whereof the former speaks a relation to Christ as Priest, the latter to Christ as King chief. Besides, I have not as yet any sufficient reason, which might persuade me to quit that received opinion, That faith justifies as an Instrument; not physic, but moral, or rather federal, depending wholly on the institution of God: and hence not as an Active, but Passive, or Receptive and Applicative Instrument, whereby the Righteousness of Christ is received, and made ours: Though I cannot, I say, for these, and such like considerations force my mind to assent, that justifying faith as such, regardeth Christ as Lord and King; yet I easily grant, yea shall demonstrate, that sanctifying faith, which is one great ligament or essential bond of the souls friendship with Christ, closeth with whole Christ, as well Prophet and King, as Priest, etc.   

SECT. 2. The friends of Christ must Elect him as their King.  
1. 
1. The friends of Christ must elect him as King.  THE true friend of Christ doth espouse him not only as Jesus, a Saviour, but also as Christ an anointed King: he elects Christ, not only as a Priest to deliver him from Hell, but also as a King to deliver him from his lusts. To take Christ only to save us from wrath, and not to save us from sin, is a black character of a rotten heart, and false friend. 
Joh. 1.11.  So Joh. 1.11. He came unto his own, and his own received him not. He came unto his own: i. e. Christ came to the Jews, who pretended great friendship to the Messiah, and therefore when they heard he was come, oh! how were they overjoyed at so good news? how do they rejoice and sport themselves in the light of his Gospel, as Joh. 5.35. what Hosannas and Songs of deliverance do they sing, Mat. 21.9.15. Joh. 12.13? How greedy are they to make him their King? Joh. 6.15. How is it said then, that they received him not? why they received him not as 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; non receperunt illum ut Dominum, Grot. in locum.  Lord and King, to rule over them, and destroy their lusts. They could be content to receive him as a Saviour, to deliver them from their enemies, the Romans; as also from the wrath of a sin-revenging God; such tidings were very joyous to them; but when Christ comes to convince them of, and rebuke them for their unbelief, hypocrisy, pride, formality, and other great Abominations, O, than they would hear no more of him; away with him, he was not for their turn. Thus they received him not as Lord and King. But then he adds, v. 12. But as many as received him, to them he gave power to become the sons of God, i. e. Those who received whole Christ, as Lord and King, as well as Saviour, those he dignified with the title of sons and friends. The friends of Christ must bespeak him in this, or such like language: Lord here is an inflexible, stiff, hard, perverse, stubborn, obstinate, stout, proud heart; wilt thou bend, melt, meeken, soften, stoop, and humble it, by thy royal Sceptre and Sovereign Grace? shall it be made flexible, pliable, and conformable to thy royal will and pleasure? Again, Lord here are inordinate, tumultuous, rebellious Affections; which love what they should hate, and hate what they should love; which hope what they should fear, and fear what they should hope, etc. Now, good Lord, wilt thou subdue these thy lawless enemies? shall they, by the power of thy Grace, have a sweet Harmony, Uniformity, and Order infused into them? may it please thee to enable me to love what thou lovest; to hate what thou hatest, & c? Farther; Lord, here are many spiritual refined lusts; here is an Hell of Atheism, unbelief, presumption, carnal-securitie, self-love, spiritual pride, carnal confidence, formality, hypocrisy, etc. Wilt thou, dear Lord, wash thy feet in the blood of these thine Adversaries? Shall thy garments be died red in their blood? last; O Lord, thou seest here is a wretched, cursed old man, a body of sin, a root of bitterness, a tyrannic lawless Law of rebellion, an envenomed poisoned fountain of sin, a corrupt nature dwelling in me; may it now please thee to nail it to thy cross, to pierce it thorough, with the spear of thy Spirit, that so its heartblood may issue forth, as it sometime made thine to gush forth? Thus the friends of Christ must elect him to be Lord, and King, over their lusts, as well as persons. As for those who pretend to be friends of Christ, but yet are not willing to have their lusts slain by him, Christ pronounceth an heavy doom against such, Luk. 19.27. But those mine enemies which would not that I should reign over them, 
Plutarch in the Life of ●y●●rgus.  bring hither and slay them before me. The Sovereignty and Interest of a Prince consists chief in his wisdom and sufficience to govern: for the faithful obedience of the subjects depends much upon the wisdom and sufficience of their Prince: he that governs well, is usually well obeyed. As the Art of a good Rider is to make his horse flexible, and tractable: even so the Wisdom of a good King consists in teaching his subjects to obey. This Kingcraft, or Regal-wisdome is transcendently, and incomparably in Christ: and hence it is, that his subjects and friends so willingly and cheerfully elect him for their King, Psal. 110.3. Thy people shall be willing, or willingnesses, etc.   

SECT. 3. Christ's friends elect him as their Priest.  
2. 
2. Christ's friends choose him for their Priest.  CHrist's friends elect him as their Priest. They own no other purgatory of sins guilt, but the blood of Christ; no other Intercessor, at the Throne of Grace, but the Lamb of God. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato, Conviv. fol. 188.  The blind Philosopher could see and acknowledge thus much, that all Sacrifices were to conciliate or breed, Reconciliation, Amity and communion betwixt God and men. Whence he makes this the main office of the Pagan Demons, 
m Touching this office of the Pagan Demons to conciliate friendship betwixt God and men, See more largely, Court of the Gentiles, P. 1. B. 2. c. 8. s. 5. pag. 225.  to transmit the Sacrifices of men to the Gods, and the rewards of the Gods to men. And, because they were sensible of a greater guilt in sin, than could be washed off by the blood of Bulls, and Goats, or such like sacrifices, therefore they endeavoured to pacify their angry Deities by 
n The custom of the Gentiles to pacify their Gods by human Sacrifices, See Court of the Gent. Part. 1. B. 2. c. 9 s. 9 pag. 264, etc.  Human Sacrifices; which custom, peradventure, took place amongst them, from some broken Traditions they had received, touching the true Messiah and his Sacrifick, or Priestly Office. But whatever their blind apprehensions were, it is most certain, the friends of Christ elect no other Sacrificer, or Priest to make reconciliation, and mediate an Amity betwixt them and God, than Christ himself. They expect no Act of Oblivion for their offences past, but what is procured by his blood: no friendship and communion with God for time to come, but what this their friend Christ, who is at God's right hand, and has his ear to command, by his Interpellation, or Intercession, obtains for them. They transmit all their Petitions by Christ's hands to God the Father, and expect God's gracious returns, and vouchsafements, to be transmitted to them, by the same hands. The friends of Christ look upon his Sacerdotal office or Priesthood as the most perfect. 
Heb. 5.6.  So Heb. 5.6. Thou art a Priest for ever after the order of Melchisedec. Who this Melchisedec was, is much disputed: 
o Cunaeus de Repub. Hebr. l. 3. c. 3. Philo de Allegor. per M●l hisedecum figurat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. in Hebr. 7.3.  A learned man makes him to be Christ himself, appearing to Abraham under an human shape: whoever he were, it is most certain Christ's Priesthood, expressed hereby, is most perfect: so v. 9 and being made perfect, he became the Author of Salvation unto all them that obey him, i. e. to all his friends. The design of this sacred penman is to set forth the precelience or preference of Christ's Priesthood before that of Aaron: which he demonstrates, (1.) From the excellence of Christ's person, who was without sin. (2.) From the prelation of his Ministration: Christ offered for his people only, Aaron for himself also. (3.) From the Sacrifice offered: Aaron offered the blood of Bulls, etc. but Christ offered himself: he was both Sacrificer, and Sacrifice, and Altar. (4.) From Christ's compassion towards those, for whom he offered himself, etc. These and such like considerations engage the friends of Christ to Elect him, and him alone as their Priest. And in as much as the Sacrificature, 
Christ's friends choose him, 1. To expiate for their sins.  or Priesthood of Christ confists of two parts, his Expiation or atonement on earth, and his Intercession in Heaven: his friends elect him for their Priest, in both these regards; both to expiate for their sins, and to intercede for them in Heaven: So Heb. 1.3. As to the first part of Christ's oblation, his friends elect him both for their Sacrificer, their Sacrifice, and their Altar. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Def. fol. 4, 5.  A Sacrifice is a victim given unto God. And the formal reason or essence of an expiaatorie Sacrifice, consists in the sprinkling of blood, Heb. 9.22. Because, according to that ancient law of God given to Noah, Gen. 9.4. blood passeth for the soul, which, in Brutes, is conveyed in the blood. Wherefore the friends of Christ have their eyes and faith wholly fixed on the blood of Christ, and on that alone for the pardon of their sin: they thirst after his death and blood as the life and food of their souls. So in like manner do they elect Christ as their alone Intercessor with God: 
2. To intercede for them.  they expect no returns of their petitions, but what comes by him.   

SECT. 4. The Election of Christ as a Prophet essential to friendship with him.  
3. 
Election of Christ as Prophet.  CHrist is to be elected, by his friends as their Prophet. The 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato, conviv. fol. 188.  Philosopher tells us, That the Prophetic Art was to conciliate, or beget a friendship betwixt the Gods and men. What he fond conceits of the Pagan black Prophetic Art, is most true of Christ's prophetic office; the grand design whereof is, to bring sinners to a knowledge of, and Amity with God. Alas! why is it that men, who are rational creatures, are so great enemies to God, the first Truth and last good? is not this the true reason, because men are borne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mad fools? Tit. 3.3. They cannot apprehend those transcendent, ravishing perfections that are in God: there is no adequation or proportion between their carnal hearts and God's spiritual excellences; and therefore no marvel that they affect not to make God their friend. But now the friends of Christ, being sensible of this their native blindness, they elect Christ as their Prophet and conductor to instruct them in the things of God. 
Joh. 10.4.  So Joh. 10.4. And he goeth before them: and the sheep follow him; for they know his voice. Christ alludes to the custom of those countries, where the Shepherd was wont to go before his sheep, and calling them by a peculiar note, which they were accustomed to, they cheerfully followed him: So Christ's friends, who are his sheep, having elected him for their great Shepherd, they, understanding his dialect or voice, follow him as their Guide. The like, 
Joh. 14.6.  Joh. 14.6. I am the Way, the Truth, and the Life, etc. As if he had said; why, follow me: for I am the true way to life. 
Gerson de Imitat. Christi. l. 3. c. 56.  Without a Way a man cannot go; without Truth a man cannot know where to go; without Life a man is never the better for going. I am the way, which thou oughtest to follow; the truth which thou oughest to believe; the life, which thou oughtest to hope for. I am the Way inviolable, the Truth infallible, the Life interminable or endless. I am the most straight way, the most supreme Truth, the most perfect life. Thus the friends of Christ elect him for their Prophet, and counsellor: they understand his Dialect or language, and therefore follow him, the true way to life; but a stranger they will not follow, as Joh. 10.5. But now the false friends of Christ they understand not his call or proper Dialect; they hear not his voice more than the voice of a stranger. 
Joh. 8.43.  So Joh. 8.43. wherefore know ye not my speech: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Dialect tone, or peculiar note, and voice, whereby I call my friends. Christ seems to marvel at their stupid sottish ignorance; But than he resolves all into this, even because ye cannot hear my word. They had no spiritual judgement of discretion, because they wanted a Divine faculty of hearing his Word; and thence no wonder that they elect him not as their Prophet and Shepherd. Yea, they are so far from electing Christ as their Prophet, that they choose darkness before light; yea, hate his prophetic light; because it discovers their sins. 
John 3.19, 20.  So John 3.19. This 〈◊〉 the condemnation, that Light is come 〈◊〉 the World, and men love darkness rather than light: for their works are 〈◊〉 20. For every one that doth evil hates 〈◊〉 light, and cometh not to the light, lest 〈◊〉 deeds be reproved. No wonder that su●● elect not Christ as their Prophet.   

SECT. 5. The Election of Christ's person a fundamental part of our friendship with him.  
4. 
4. The friends of Christ elect his person; and how?  THE real friends of Christ elect his Person as well as his Benefits. This is an essential, and fundamental condition of all Amity both human, and Divine, to elect the Person of our friend. He that chooseth a friend only to receive good things from him, without regard or love to his Person, is not a friend to him whom he hath chosen, but to himself only. And this has a more peculiar consideration in conjugal friendship; which, if it terminate or fix not on the Person of him whom it espouseth, it is but an adulterous and whorish love. Now the Amity 'twixt a Believer and Christ, is (as we have at large demonstrated in the foregoing Chap.) conjugal, and therefore the election of Christ's person is the most essential ingredient thereof. Thus it was with the Spouse, Cant. 1.2. 
Cant. 1.2.  The first thing she breathes forth, is this: Let him Kiss me with the Kisses of his mouth, etc. The Kiss, in those ancient and simple times, implied nothing lascivious, impure, or indecent: but it was used as a symbol of intimate friendship and union of spirits. For by the Kiss there is, as it were, a mutual Transfusion, and Transpiration or breathing forth of souls, each into other, as Plato observes. Whence friends were wont in ancient times, out of a superstitious kind of piety, to receive, with their mouth, the last breath, or souls of their dying friends; that so they who were dead in themselves, might (as they fancied) live in them. So that by the Kiss here, which the spouse breathes after, we must understand the spiritual transfusion and inhabitation of Christ in her soul, and the firm adhesion of her soul to Christ, as her husband. Thence it follows, for thy love is better than Wine. O! It is the beloved himself, that is all in all in the Spouse's Books. And therefore it is observable, that what she mentions, v. 2. of the savour of his Ointments, and afterwards, of his Apples, Wine, Myrrh, spikenard, Perfumes, etc. these are all to be understood of Christ himself. Duties, Graces, Comforts, yea Heaven itself are all nothing without Christ, in the estime of his Spouse. 
Cant. 2 16.  So the Spouse, Cant. 2.16. I am my beloved's, and my beloved is mine, i. e. as he has chosen me for himself, so I have chosen him for myself. He abides in me by his spirit, and I abide in him by faith and love: he is wholly for me, and I am wholly for him: He makes a free invitation and render of himself to me, and therefore I make a cheerful acceptation of him, and resignation of myself unto him: he minds, regards, and affects nothing so much as myself, mine heart, and person; and therefore I must count what is not himself as nothing. It's true, to enjoy the Bracelets and love-tokens of my Beloved is sweet, ay but to enjoy himself is much sweeter: It is a very pleasing thing to see and embrace the Divine favours of my Lord: but oh! how pleasing is it, to see and embrace the Lord of those favours? In what precedes, we have the mention of many Divine Benedictions, which the Spouse did participate of, in and from her beloved: the text cited, is a reflection on her beloved himself, as the fountain and original Idea of all her benedictions. Some conceive this Divine Aphorism, which is oft repeated, to be the burden of this sacred nuptial song: because it is most accommodated to express that mutual conjugal Affection which is 'twixt Christ and his Spouse. So among the Romans, they had their solemn formulae, whereby those who entered into conjugal relation, expressed their mutual resignation of themselves, and all that was theirs, each to other; as that: Where thou Caius art, there am I Caia: Pagan's accounted it unworthy of conjugal relation to espouse any thing so much as the person of their beloved. What may the friend of Christ regard, desire, or seek more than Christ himself? Doth not he suffice for Christ? and shall not Christ alone suffice for him? Doth not Christ take complacence in his friends alone as his Spouse? and shall not they take complacence in him alone as their Husband? Conjugal Relation, albeit it may find its Relates different and dislike, yet it makes them one and alike. Therefore, as Christ condescends so low, as to espouse the person of his Spouse: so her heart must ascend so high as to espouse his person for himself. 
Self the first motive that draws sinners to Christ.  'Tis true, the first motive that draws the friends of Christ, unto a closing with him, is to gain life from him: 'tis a sense of need that drives them first to Christ: ay but, when they consider and understand, that there is no life to be gained by him, but by espousing of him for their husband; yea, upon a serious, and deep contemplation of Christ, being convinced that their life and happiness consists in the enjoyment of him, this engageth them speedily and cheerfully to elect and choose his person, as the fittest object for conjugal Amity. As in civil conjugal contracts, and friendship, oft times that which first moves the attention, and allures the person to hearken to a motion or offer of Marriage, is some extern good; perhaps the man offers a great dowry, or the woman has a good Portion: these or such like considerations frequently open the door to conjugal Amity: but after frequent visits and familiar conversation together, the persons begin to be more taken with the personal worth, if there be any, each of other: and peradventure at last affections grow so pure and disinteressed, as that, if there were no dowry, no portion to be had, yet they would not break: Just such is the conjugal Amity 'twixt Believers and Christ: That which first awakens the soul, and makes it attentive to the offers of Christ, it's sense of need: the conscience is stung with Divine wrath, and finds no Physician that can cure its wound but Christ: the sinner is under an Arrest of Divine Justice, and having not a farthing to pay his debts, is dragged to prison, by the spirit of Bondage and the Law: now, while in prison, there is a motion made by the King's Son, Christ, that if the soul will espouse him for her husband, he will pay all her debts: this is good news indeed: what! will the son of God enter into conjugal contract and friendship with such a sinful beggarly wretch as I am? oh! who would refuse such a good motion? Content! the bargain is made, etc. Thus the sinner is first driven into straits, Yea to self-despair: for such proud beggars are we all by nature, as that no one ever attends to the woo of Christ, till he be forced to it by an holy self-despair, wrought by the spirit of bondage: but then being invited and wooed by Christ, he cheerfully and readily espouseth him as a friend and husband: and the more familiar acquaintance, and conversation he has with Christ, the more is he satisfied in his choice of him: so that, whereas at first, he was fired out of self by the spirit of bondage, and forced to go to Christ, as a sick man to his Physician, or as a condemned malefactor to the King's Son, 
More pute strains of friendship with Christ.  to beg his life; yet now, he sees all the reason in the World, why he should love and embrace Christ: now he can cry shame upon himself, and all the world, for being so unwilling to espouse Christ: now all his life and happiness lies wrapped up in Christ; so that he fears no greater Hell than the loss of Christ, and desires no greater Heaven than the enjoyment of Christ. Thus the friends of Christ, though at first they espouse Christ in order to life, yet after some communion with him, and contemplation of his ravishing glories, (as 2 Cor. 3.18.) they then find, by experience, that their life is hid in him; so that his presence makes a young Heaven, and his absence Hel.  
And this discovers to us the true reason, why the Lord, in much wisdom and tenderness, keeps many of his elect friends, 
The Lords keeps many of his Elect long under bondage and hardness of heart, to make way for a more full choice of Christ's Person.  a long time under a spirit of Bondage, labouring and groaning under a dry, withered, parched, hard, and dead heart; namely to drive them more thoroughly out of themselves, to a full closing with the person of their Lord; that so they might learn to derive all grace from him: for poor souls under a spirit of bondage, and soul-troubles, chief mind the affectionate workings, and thence the ease and quiet of their own spirits, more than the espousing of, and depending on Christ their Lord: wherefore in much pity and compassion to the souls of his elect, Christ oft keeps them long under fruitless conflicts, and vain attemts of their own barren, bewildered, frozen hearts, that so they might be brought to a greater measure, of happy self-despair, in order to a more complete, entire election of him as their husband, and best friend, for himself.  
Whence also we learn, what is the mortal wound, and plague of so many false friends of Christ, 
The plague of false friends is, that they close not with the person of Christ.  who may and oft do go very far, in the election of Christ as their Priest, Prophet, and King; yea, and receive many amicable, love-tokens from him; yea, now and then a friendly visit, and smile of his countenance; yea, some goodly ornaments of common gifts, and graces; yea, some common Assistances, influences, enlargements, and quickenings of heart in duties; and yet all this while never come to any real, conjugal Amity, with him. What should be the cause of such a prodigious, monstrous miscarriage? why, here lies the core and malignant root of this inveterate plague-sore; such seeming friends of Christ, being stung and galled with divine wrath, may close with Christ, in a great measure, as their Priest, that so, by his wounds and righteousness, their stripes may be healed, that so his blood may be applied as a balsam to their wounds; that so his merits may be imputed to them in order to the payment of their debts: yea, they may come unto him as their Prophet, and Shepherd to guide them in this their labyrinth, and wildernes-condition: yea, farther, they may come unto him as their King; and that not only to rule their persons, but also very far to destroy their lusts; at least to keep them in good order, that so they may not be, as thorns in their sides, to prick and gall their consciences: thus far, I say, may a false friend of Christ proceed, in the election of him, and yet for want of a conjugal closing with the person of Christ, continue a real enemy to him. By all this we see, of what moment and weight it is, that the friends of Christ elect his person. But more of this in what followeth.   

SECT. 6. The friends of Christ are to Elect his Spirit also for their friend.  
5. 
5. Election of Christ's Spirit.  SUch as will contract friendship with Christ must also elect his spirit for their friend. Christ's Spirit is, not only the same in Essence with himself, but also his Viear-general, Vicegerent, and Deputy amongst his friends, in this lower Region of the Church: they therefore that will espouse Christ for their friend, must in like manner espouse his Spirit, as his Substitute here on earth, to govern, influence, and conduct them, till they arrive to the immediate and perfect vision and fruition of the Blessed Deity. The friends of Christ are as yet in their Nonage, and therefore he has left them his spirit as their Tutor, and Advocate. So Joh. 14.16, 17. 
Joh. 14.16, 17.  I will pray the Father, and he shall give you another Comforter; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox est Attica, quae significantur illi quos in periculo accersimus, ut nobis adsint consilio, qui iidem Advocati dicuntur, etiamsi non litigent in soro, nostro nomine. Camero fol. 221.  which signifies such a comforter, or Advocate, as is ready, in all our straits and difficulties, to advise, counsel, assist, and encourage us. The Tutor, according to the civil Law, is to be a Defensor, or Gardien of his Pupil; and none were admitted to have Tutors, but such as were free Pupils. Such are the friends of Christ, they are freeborn pupils left by Christ, under the Tuition, Inspection, and Protection of his spirit; whom they cheerfully elect, and submit unto us as Christ's Delegate and Commissioner, to order, direct, protect, and influence their souls. Are the friends of Christ oppressed and borne down by tyrannic boisterous lusts? then, where should they go, but to the Spirit of Christ, to quell and subdue those proud lusts? so Esa. 4.4. by the spirit of judgement, and by the spirit of burning, the blood of Jerusalem is purged away. Are they weak and infirm? then must they go to this spirit to corroborate and confirm their spirits. Do they labour under great Deadnesses, spiritual Stupidities, and hardnesses of heart? who then can soften, quicken, and mollify their hearts, if not this quickening Head, this Fire or flame of God, with which Christ's friends are baptised? Matth. 3.11. He shall haptize you with the holy Ghost and with fire. Again, are their souls straitened, bound up, and, as it were, fettered by many tentations, and difficulties? who then can enlarge their souls and set them at liberty, but this their friend, who, where ever he comes, brings liberty, as 2 Cor. 3.17. is it not this free spirit, that widens, and enlargeth the heart, to pour out itself before God in prayer? Rom. 8.15, 27. Farther, are the friends of Christ wounded by Tentation or lust? who then can heal their wounded hearts, if not the Spirit of Christ? is not he the healing virtue of the Sun of Righteousness, Mal. 4.2? Do they find spiritual languissements, sensible consumtions, abatements, and decays in their Affections to, and communion with Christ? Whence then may they expect nourishment, growth, and thriving herein, if not from this living Head, Col. 2.19? Are their hearts withered, barren, parched, like a desert place? and who can make them revive and spread forth their branches; and make their beauty as that of the Olive tree or Lily, if not this fructifying spirit? is not he as dew to Israel, etc. Hos. 14.5, 6, 7. Esa. 26.19? Lastly, are the friends of Christ in a Wildernes-condition, under many Desertions, troubles, fears, hurries, disquietments of spirit, about their spiritual state? who then can speak comfort, if not this Divine Comforter? where may they expect a door of hope, if not in this valley of Anchor, Hos. 2.14, 15. Who can advise, direct, conduct, and encourage them in their bewildered condition, if not this their Tutor, Advocate, and friend? These and such like considerations do deeply oblige, and strongly engage those who contract friendship with Christ, to elect and espouse his spirit as their Advocate, Guide, Protector, and Tutor, while absent from Christ.   

SECT. 7. The friends of Christ must elect his Yoke, Members, and Cross.  
6. THE friends of Christ must elect, 
6. Election of Christ's ways and ordinances.  not only his person, and Spirit, but also his Yoke, i. e. ordinances, ways of worship, and service. So Psal. 84.10. For a day in thy Court is better than a thousand: 
Psal. 84.10.  
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. elegi.  I had rather be a door keeper in the house of my God, than to dwell in the Tents of Wickedness. I had rather: Heb. I have elected or chosen rather: and so the LXX. render it: as if he had said, This is my great option or choice; I have what I would have, might I but enjoy this. Why? what is it that he so electively desires! 'Tis to be but a Doorkeeper in the house of his God; the meanest office in the Church, is more eligible and desirable in his eye, than the highest preferments at Court. A learned 
t Gatak●r, Cinnus, cap. 11. p. 297.  Divine interprets it thus: I had rather have mine ear bored at the Door of thine house: and so he understands it, as an allusion to that Ceremonial Institute, or Rite, of boring servants in the ear, at the post of the door, when they were willing to become perpetual servants. And the Targum seems to incline to this sense in rendering it by a 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adharere.  word that signifies to adhere. As if he had said: I choose rather to be a bondslave, and perpetual servant in thine house then to sit upon the Throne in the World. Such was his option and election of God's service. They who pretend to elect Christ for their friend, and yet reject his ordinances, worship, service, and ways, are guilty of a flat contradiction and solecism in Christianity. This was Israel's crime, 
Hos. 4.16.  Hos. 4.16. for Israel slideth back as a back-sliding Heifer. i e. as an Heifer 
w Lori impatiens.  impatient of the Yoke: Israel could be content with the privileges, but not with the duties of friendship with God: the crown was beautiful and eligible, but the Yoke burdensome. Christ will have all his friends espouse his yoke as well as his crown: Mat. 11.29. Take my yoke, etc. Hence we find a sad complaint of Christ against Ephraim, for her false pretensions of friendship towards him, 
Hos. 10.11.  Hos. 10.11. And Ephraim is an Heifer that is taught, and loveth to tread out the Corn; but I passed over upon her fair neck. Here is a tacit comparation between ploughing and treading out the corn: the latter, Ephraim could cheerfully submit unto; but not the former: and the reasons are, because (1.) Ploughing work carries more restraint in it; the Bullock was to submit its neck unto the yoke; whereas in treading out of the Corn it was lose and free. (2.) In treading out the Corn there was not so much toil and labour as in Ploughing. (3.) In treading out of the Corn there was not only liberty and ease, but also profit and advantage: for, according to the Law, it is said, 1 Cor. 9.9. thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: So that here is advantage as well as labour: whereas in Ploughing work there was not only restraint, and toil, but also no profit. No wonder therefore that Ephraim prefers treading out the Corn before ploughing. Is not this the case of a world of false friends, who elect such service for Christ, as carries liberty, ease, and profit in it; but cannot submit to the yoke?  
7. 
Election of Christ's members for our friends.  The friends of Christ are to espouse his members and friends, as well as himself. Christ's members are part of himself; they are mystically Christ; and therefore such as reject them, do not, cannot truly elect Christ, as their friend. But of this more in the perfective Laws of friendship.  
8. Lastly, They who will elect Christ, 
Election of Christ's Cross.  as their friend, must in like manner elect and espouse his Cross. They can be no friends to Christ, who are enemies to his Cross, Phil. 3.18. To renounce our cross and sufferings for Christ, is to renounce our interest in Christ, his cross and sufferings for us. We are never more like Christ then on the Cross, and therefore never better friends to him then there. None that are pleased with Christ, will be displeased with his Cross: by renouncing Christ's Cross, we renounce friendship with him, Heb. 10.25. Of this also in its proper place, when we come to treat of that passive obedience, which is due to Christ. Thus we have shown how whole Christ is to be elected: his sceptre, as well as his crown; his person, as well as his Righteousness; not only his privileges, but also his duties; his yoke as well as his benefits; his cross as well as his rewards.    

CHAP. V That grand Case, how far the friends of Christ may regard themselves; stated, both in the Negative and Affirmative.  

SECT. 1. Christ must be elected for himself.  
TO make up a complete constitution of Christ, 
Christ must be chosen for himself.  as the object of the Saints Amity, it is requisite, not only that whole Christ be elected, but also that he be elected for himself. This indeed seems the most essential and fundamental part, or the formal Idea, and constitutive reason of all true friendship; that our friend be chosen 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. l. 2. c. 4.  for himself. Without this qualification, all friendship, even amongst men as men, is reputed, by the wiser Heathens, but as spurious, and bastard; that which will soon, when occasion serves, degenerate into secret dislike; if not open enmity. Thence the Philosopher gives this Idea, or Definition of a true friend, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. pag. 27.  That he is such a one as seriously wisheth, and studiously endeavours the good of his friend, for his friend's sake. Though this Idea of friendship, may possibly prove too narrow for the Saints Amity with Christ, yet thus far it holds good, that Christ must be desired for himself. For friendship with Christ must be taken up, not upon contingent occasions, or commun grounds, but upon immediate reasons and proper motives, arising from an apprehension of Christ's special excellences. An Heathen could say to his friend: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates ad Alcibiad. Plat. Alcib.  I am only a lover of thyself; others are lovers of thy good things. How much more should the friends of Christ, bespeak him, their best friend, in such language? certainly that must needs be the most pure and noble Amity, which is left interessed, and most purely carried out to Christ for himself. The less mixture of self and carnal respects there is in any friendship, 
The more pure respects we have to Christ for himself, the more perfect is our friendship to him.  whether human or Divine, the more it terminates and centres on our friend for himself, and the more the heart terminates and centres on its friend for himself, the more it corresponds or answers unto the universal, and most perfect Idea of human and Divine Amity. This the poor Heathens saw so much beauty and glory in, as that they affected nothing more than to seem thus generous, in electing and loving their friend for himself. So 
c Attalus Philosophus di●ere, ol●bat, jucundius esse amicum sacere quàm habere, Sen. ad Luc.  Attalus the Philosopher said, That it was more pleasant to make a friend, (i. e. by love and kindnesses expressed to him) than to have one: (i.e. for our use and benefit). And the moralist gives us this general character of his wise man, 
d Seneca ad Luc. Epist. 9  That albeit he is content with himself, yet be desires to have a friend, were it only for this, that he might exercise friendship; that so a virtue of such excellent use, might not lie useless.— Why (adds he) do I elect a friend? that I may have one for whom I can die. Such pure and disinteressed strains of Divine Amity the friends of Christ should aim at, and endeavour after towards Christ. For by how much the more they intent, love, 
What it is to elect Christ for himself.  desire, hope for and delight in Christ for himself, by so much the more pure, noble, generous, divine and inviolable is their friendship towards him. Now the friends of Christ may be said to elect him for himself, when he himself gives rest and satisfaction to their souls, in the want and enjoyment of all things. For the first principle or element of electing Christ for himself, consists in seeing all our satisfaction and rest laid up in him, and not in ourselves, or any thing else. Where ever the heart finds complete rest, that it lives on, loves and enjoys for itself; and the deprivement of that is death and Hell unto it. Again, what we elect for itself, that we make our last end, and best good: Now the last end and choicest good is the first priaciple in morals, and so the most universal Idea, and perfect measure of all good; and thence the spring of all rest and satisfaction. So that none elects Christ for himself, but such as can content and satisfy themselves in Christ, not in themselves: and the more pure and disinteressed our regards to Christ for himself are, the better friends we are. In Heaven, all these poor, low, interessed, selfish respects which draw sinners to friendship with Christ, whiles in this lower Region of Clay-tabernacles, will there be perfectly swallowed up, and drowned in the beatific Vision, and fruition of Christ for himself, and for himself alone. But yet, while the friends of Christ are in this their nonage, and child-bood, he does indulge them in many childish, selfish humours. They are now in a wildernes-condition, absent from the Celestial Canaan, where Christ their friend resides, and therefore much strangers to those transcendent excellences, and ravishing Beauties, which shine in his person: no wonder then, if they have many obliqne and squint Regards; many private, and interessed Affections mixed with their Amity towards Christ. Yea, all the friends of Christ, at their first contract with him, are alured and drawn to him, by what good they hope to receive from him, rather than by what good they see in him: and many good friends of Christ, under Desertion or tentation, are more intent on what Grace and Comfort they may receive from Christ, than on what they may enjoy in himself. Upon these and such like considerations, it will be necessary that we state and determine that great case of Conscience, How far the friends of Christ may regard themselves, their own spiritual Interest, life, and happiness, in their election of, and Affection to Christ as their friend? This case being duly stated, and limited, we shall the more clearly, and satisfactorily proceed, in determining the Christians duty in electing, and affecting Christ their friend for himself.   

SECT. 2. How far Christ's friends may, in the Election of him, regard themselves.  
AS for that case, 
How far the friends of Christ may regard themselves in the Election of Christ?  how far the friends of Christ may regard themselves in the election of Christ, it may be resolved by these following propositions, some of which are exclusive or negative, others inclusive or positive. 1. The exclusive or negative Propositions are such as follow.  
1. Prop. The friends of Christ, in their election of him, may not regard sinful, carnal, or legal self. This is evident; because so far as they regard either of these selves, so far they compound Christ, and so elect only a false Christ, an Idol of their own brain. To have a squint eye on some beloved lust, or the world, or the law, in our election of Christ, is a black character of an adulterous, bastard, friend, such as would fain mediate a league between Christ and his professed enemies: (as has been at large demonstrated, Chap. 3.) 'Tis true, 
The elect while under a Spirit of bondage aim at legal self only.  the elect of Christ, whiles under only an awakened conscience, and a spirit of Bondage, have an eye and regard to legal self only, or mainly, in all their Treaties with Christ: They would fain have Christ, to pay their debts and engagements to the Law; they come to him as their Physician, to cure their diseases and wounds of conscience; but they see not as yet need enough of, or beauty enough in him, to espouse him as their Husband: such a mercenary respect have they to Christ; whom they desire, only to promote the Interest of legal-self: and therefore the Lord keeps them, in much mercy, under a spirit of bondage, 'til they are divorced from this legal self.  
But as for those, 
False friends of Christ ruined by legal self.  who belong not to the election of Grace, God permits them, and that deservedly, to split themselves on this fatal Rock. For, albeit some convinced sinners have lain long under dreadful terrors, and deep sense of their own sinful state, even unto an hellish despair, yet they never quit this Legal Self; but all their Treaties, covenants, and closings with Christ, are, at best, but to get a legal-Righteousnes of their own. This in some is more visible and apparent, in others more refined, and mixed of Law and Grace; which was the case of the Galatians, whereby such false friends of Christ, under a pretention of Amity with, and dependence on Christ, really depend on, and so are friends to none but legal self. Just like a bankrupt, or broken Merchant, who being cast into Prison for debt, and having a good offer of Marriage from a rich person, is willing to marry her for her riches, without the least love to her person, etc. such is the friendship of many awakened legal friends of Christ; who are content to espouse him, thereby to get a stock of their own legal righteousness; whereby they may pay their debts to the Law, and so get out of Conscience's prison, without any sincere love to Christ, or faith in him. This I call a mercenary, legal Amity with Christ; which is not only adulterous and whorish; but also a fatal instrument, which most effectually ruins millions of awakened sinners.   

SECT. 3. The friends of Christ may not elect him, for the advance of an Evangelic self-righteousness.  
2. 
The friends of Christ may not elect him for an evangelic self-righteousness.  Propos. THE friends of Christ may not elect and close with him, only to promote an evangelic self, of their own evangelic righteousness, and sufficiences. By evangelic self, I understand all evangelic or Gospel Gifts, Graces, Assistances, Quickning, Enlargements, Duties, Privileges, Peace, Joys, and other sufficiences; so far as they tend to promote a self-righteousness, or self-dependence, though never so seemingly evangelic. This is the sad and miserable case of many Evangelic, and more refined Hypocrites; who dare not pretend to any legal righteousness, or merit of their own; they are too knowing, and sensible of their natural pravity, and daily excursions to sin, to own any such legal-self: only by virtue of their seeming union to, and Amity with Christ, they have got a good stock of Evangelick Gifts, Assistances, Duties, Comforts, and other spiritual sufficiences; which they secretly, and perhaps unknowingly, cleave unto, and depend upon, notwithstanding their pretended adhering unto, and depending on Christ as their friend: yea, which is worse, they make use of their seeming Amity with, and dependence on Christ, only as a blind, or engine, the more efficaciously to promote this their Evangelic self-dependence. This was the very case of those false friends of Christ, Esa. 48.1. 
Esa. 48.1, 2.  Hear ye this O house of Jacob, which are called by the name of Israel [i.e. friends of God] which swear by the name of the God of Israel [i. e. who bind themselves by an oath of Allegiance unto God] but not in truth, nor in righteousness. How does that appear? v. 2. for they call themselves of the holy city, [i.e. they trust in their Church-privileges] and stay themselves upon the God of Israel: or, 
e Niti se gloriantur.  they boast, and glory that they depend on the God of Israel. They gloried much in their dependence on God, that so they might more insensibly depend on themselves. This is the case of numbers of Evangelic, and close hypocrites; who pretend much dependence on Christ, as their only friend, but yet really intent nothing but self-dependence; who make use of all their Evangelic Assistances, and commun Graces, received from Christ, only to compose an Evangelic Interest, or stock of self-sufficience, in distinction from, yea opposition to Christ. Such a self-regard, though never so seemingly evangelic and refined, may be resolved into legal-self, and the covenant of works, as the mother-root thereof: and albeit it may pretend much friendship to Christ, yet it is full of nothing but self-love, and real enmity against Christ; and therefore the greatest abomination that may be in his estime. So cursed is its root.   

SECT. 4. Christ's friends may not Elect him merely for the sweet Accidents of his presence.  
3. 
The Friends of Christ may not elect him merely for the sweet Accidents of his presence.  Prop. THE friends of Christ may not elect him purely, and solely for the sweet Accidents, love-tokens and comforts of his presence. Christ is the most liberal and freehearted friend that ever was: when, or where ever he comes to visit his friends, he brings his good cheer and banquet with him, as Prov. 9.1, 2, 3. Cant. 5.1. Eat O friends, drink, yea drink abundantly, O beloved. Now the friends of Christ, may and too oft do, dote too much on these delicious treatments of Christ: they may make an Idol of his very love-visits, and sweet manifestations of himself: the rings, bracelets, jewels, and love-tokens of Christ, may sometimes, even by Christ's friends, be too much doted on, even to the neglect, and disrespect of himself. This preposterous, doting love, and friendship Christ takes very unkindly; and therefore he oft cures such imperfections in his friends, by long absences, withdrawments of love-embracements, and bitter desertions; that so they may learn to value himself, more than all the sweet Accidents, or comforts of his Presence. Yet these are but some feverish fits of love-madnes, and distempers in the friends of Christ: they do not so much dote upon, or Idolise the love-tokens of Christ, but that still they retain the Bend of their heart, as a royal Throne for Christ himself: and therefore, though Christ withdraw all love-visits from them, yea, though he may seem, at times, to turn against them as an enemy, to call them dogs, or the like; yet they still follow him, as the Woman of Canaan did, and are resolved to cleave to him, though he depart from them; to approve themselves friends to him, although he may appear to be an enemy to them.  
But now 'tis quite otherwise with the false friends of Christ: 'Tis true, as long as they can sit at the High table, and be feasted with the delices, and sweet wine of Divine consolations, oh! none but Christ: he is then a great friend in their account: ay but when Christ leaves them in a barren wildernes-condition, to live upon a dry faith, and absent Lord, then farewell to all friendship with Christ: when he withdraws the sweet refreshments of his presence from them, they withdraw their hearts, and friendship from him. This is but a bastard, mercenary Amity, arising from that bitter root of self-love; which is content to feed on sweetmeats, and good things that flow from Christ, but minds not those Divine suavities, and good things that are in Christ. The friends of Christ may not be thus selfish.   

SECT. 5. Christ may not be elected for a carnal Heaven, or to avoid a carnal Hel.  
4. 
Christ's friends may not elect him as a means to procure a carnal Heaven.  Prop. CHrist must not be elected by his friends, as a means, whereby they may gain a mistaken false Heaven, or the true Heaven in a mistaken false way. (1.) The friends of Christ neither do, nor may elect him, as a means, whereby they may gain a mistaken, false Heaven. This is the great error of many carnal friends of Christ; who having glad tidings of the infinite delices, sweetnesses, pleasures, joys and satisfaction to be enjoyed in Heaven, they seem exceedingly ravished with such good News, especially if they have met with disasters, crosses, and disappointments in this World: and hence they seem cheerfully willing, and ready to embrace Christ as their friend, to conduct them to this their desired Heaven. But all this while they little think, or consider what Heaven is; they understand not that Heaven consists in perfect holiness, continued communion with, and praises of God: No, they dream of a fools Paradis, a sensual, carnal Heaven, wherein they may enjoy both their lusts and Happiness. Such an Heaven did the carnal Jews expect by their Messiah. 
John. 6.34.  So John 6.34. Lord evermore give us this bread. Christ having discoursed of the bread of life, that came down from Heaven, they seem very forward to taste of it: but alas! 'twas but a carnal Heaven that they desired: they knew not what the true bread of life was. They pleased themselves in their malice and enmity against Christ, and yet, having their consciences a little awakened at Christ's reports of life and happiness, they pretend friendship to him, and seem willing to share in his bread from Heaven. 
f Aliud est appetere b●atitatem sub notione universali, qui appetitus naturalis est, aliud est cam appetere sub notione particulari, hoc est, beatitatem definitam. Camero, fol. 356.  Man has an innate, natural appetite, after life and happiness, under its universal notion, though he hate it as defined, and bound up under the particular notion of holiness, and communion with God; which is the saints Heaven and life. (2.) The friends of Christ may not elect Christ as a means to gain the true Heaven in a mistaken, false way. There are many false ways, in which the false friends of Christ would make use of his help, to bring them to Heaven: I shall only name one, which is, when men would fain purchase Heaven as the reward of their own good works. This is natural to corrupt, proud Nature, to desire to be saved by doing, rather than by believing: thus the unbelieving Jews, John 6.28. What shall we do, that we may work the works of God. They would fain get Heaven by doing; have wages for their work, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Aristotle's notion of merit. The friends of Christ may not elect Christ to avoid Hell merely as penal.  as hirelings; whereas Christ tells them, v. 29. faith is the best work.  
5. Propos. The friends of Christ may not elect him as a means to avoid Hell, considered merely as a punishment, or an offence to, and diminution of their particular, private good. I do not say, that the friends of Christ may not elect Christ as a means to save them from the punishments of Hell: for this is justifiable, as we may show anon: but I say, they ought not to elect Christ to save them from Hell's punishment, merely as a purishment, without regard to the sin, which also is found in Hell, and is indeed the worst part of it. To desire Deliverance from Hell, only as it is offensive to our particular good, or penal, and not as it is sinful and so offensive to God, is a servile desire.   

SECT. 6. The friends of Christ may not elect him for self as their last end; or on their own conditions, etc.  
6. Prop. THE friends of Christ may not elect him to enjoy, content, 
The friends of Christ may not elect him for themselves as their last end.  and satisfy themselves, in themselves, as the ultimate object of their fruition. To make self the last end of our desires and satisfaction, is as much Idolatry, as to make self the first principle of our Dependence. Therefore the friend of Christ must choose him in opposition, not only to self-dependence, but also to self-satisfaction. He must neither seek, nor find rest and satisfaction in any thing below Christ: yea, he must find rest and satisfaction in Christ alone, even in the want of all things. A sincere friend sees all his good laid up in Christ, and not in himself; and therefore he makes Christ his last end, and the matter of his satisfaction: he studies to please Christ more than himself; yea, he pleaseth himself most in pleasing Christ: hence he converts every part of his private self, into a Christ-self; self-wisdome into Christ's wisdom; self-will, into Christ's will; self-confidences, into confidences in Christ, etc. And thus the friends of Christ, As they must give all contentment to him, so must they take up all contentment in him. To choose Christ only to give contentment to, or take contentment in ourselves, is a black mark of an adulterous friend of Christ. The friends of Christ must study, first how they may content, and satisfy Christ, and then, how they may content, and satisfy themselves in the fruition of Christ, their best friend. To make private self the last end of our satisfaction; or to convert the common graces, or good things we receive from Christ, to the interest of a particular self, abstract from Christ, smells too rankly of a false friend, such as endeavours to please himself more than Christ.  
7. Prop. The friends of Christ may not elect him, 
Christ may not be elected upon our own conditions.  to be enjoyed by them upon their own conditions. This is also a sad symtome of a rotten-hearted friend, to be willing to choose Christ for his friend, provided, it may be on his own terms and conditions. Sinners by nature are so stouthearted, as that they will rather part with Christ, Heaven, and Life, than with their own conditions: and therefore the main work of the spirit of Bondage, is, to stoop and bent the will; to make the heart flexible, and willing to take Christ upon his own terms and conditions. 'Til the heart be weaned from its own conditions, it is not fit to make a friend of Christ. The Heathen moralist could say, 
h Non recipit sordidum virtus amatorem: Soluto ad● illam sinu veniendum est. Sen. 222.  that Virtue receives not a sordid Lover: we must come to it with an open breast. This is most true of friendship with Christ: he is a sordid selfish friend, who comes to Christ with an open face, but with a breast locked up: (which is the mode of courtiers and politicians) no, they, who will enter into friendship with Christ, must come with an open heart, as well as face; without Reserves, Ifs and Ands, or any suchlike conditions. They must bring an heart of white paper, and leave it with Christ, to write what conditions he please on it. In brief; the friends of Christ must be willing to receive all conditions from him, but to give no conditions to him. Thus David, 
Psal. 131.1.  Psal. 131.2. My soul is as a weaned child, i. e. weaned from mine own conditions. So Abraham, Esa. 41.2. is brought to the foot of God, to be content to go and come, to do and suffer, to be any thing or nothing, as God should please: whence he is styled, v. 8. The friend of God.  
8. Prop. The friends of Christ may not elect him, with regard to themselves any way, 
Self may not be regarded in opposition to, or competition with Christ.  wherein self may stand in competition with, or opposition to the Honour of Christ. The great design and Interest of the friends of Christ, should be to abase themselves, and exalt Christ. So John Baptist, Joh. 3.30. and the Publican, Luk. 18.14. Hence, when ever self comes in competition with, or stands in opposition to Christ's honour, it ought not to be regarded by the friends of Christ.   

SECT. 7. The friends of Christ may, in their election of him, have regard to freedom from Hel.  
2. 
How far the friends of Christ may have regard to themselves in their election of Christ.  THese exclusive, or negative Propositions being premised, the inclusive, or affirmative will more easily follow. In the general, the friends of Christ may, in their election of him, regard themselves, so far as he is offered in the Gospel, as a means applicable, and necessary for the obtainment of life and salvation. For, without all peradventure, he that elects Christ as offered in the Gospel, elects him as his friend: Now the Gospel offers Christ as a means of life and salvation to all such, as will come unto, or elect him for their Mediator. Yea, the Gospel makes this the great damning sin, that men will not come unto Christ for life and salvation: so Joh. 5.40. surely, if this be the great Gospel-sin, that men will not come unto Christ for life; than it necessarily follows, that this is the great Gospel-dutie, and that wherein our friendship with Christ doth much consist, that we elect or close with him, in order to the obtainment of life by him. But this will appear more clearly and fully by the following particulars.  
1. Prop. The friends of Christ may, 
The friends of Christ may eye freedom from Hel.  in their election of him, have an eye on, and regard to their freedom from Hel. This is evident. (1.) Because the Gospel offers Christ to sinners, as their only Redeemer, to deliver them from Hel. (2.) Because self-preservation is an essential branch of the Law of Nature, which the Law of Grace, or friendship with Christ, does not destroy, but perfect. Thus much the wisest of the Heathens could, by their candlelight, see and acknowledge: wherefore 
i Hence the Stoics made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self preservation the first part of their Moral Philosophy, as Laert. Zeno.  some of them made self-preservation the first part of their moral philosophy: and 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato.  another saith, that this is virtue to preserve a man's self, and what belongs unto him; neither is there a more noble and generous piece of virtue, than to save a man's self and others. (3.) The very notion of Hell, duly considered, doth both allow and require, that the friends of Christ both fear, and endeavour to avoid it. For what is Hell, but a continued state of blaspheming, sinning against, and separation from God? Now, may not the friends of Christ elect him, as a means to keep them from such a state of sinning against, and alienation from himself? (4.) Neither does this argue servile and slavish, but filial fear, to choose Christ out of fear of Hell, so long as the Hell we fear, is not merely a tormenting, but also a sinning Hel. Is it not the highest degree of filial fear and love, for a child to be afraid of falling into the fire; because thereby he shall grieve, displease, and be deprived of his father? surely, such a fear of Hell is, not only allowable, but generous, and filial in Christ's friends.   

SECT. 8. The friends of Christ may, and aught to elect him with regard to Heaven.  
2. 
Saints may elect Christ with a regard to Heaven.  Prop. HEnce it follows, That the friends of Christ may elect him with an eye or regard to Heaven, the great recompense of reward. For, (1.) Thus likewise is Christ tendered in the Gospel, almost every where. (2.) The most loyal, and faithful of Christ's friends are commended for their faith in eyeing the recompense of reward. So Moses, Heb. 11.26. for having respect to the recompense of reward. Yea (3.) It is the Character of Christ himself, Heb. 12.2. Looking at the joy that was set before him. This is an exemple, without all exception, that the friends of Christ may have an eye on what they expect from him. (4.) Heaven and Happiness is proposed by Christ as the great motive to draw his friends unto a firm Amity with, and adherence to himself: So John 14.2. Now a motive hath the place of an end (though sometimes but partial and subordinate) and it's well known, that the end is a main principle of the Action, and therefore aught to be looked unto by the Agent. Is it not than most reasonable, that Heaven, which is made a motive, and so an end, (though but partial and subordinate) to allure Christ's friends to the election of him, should be regarded by them? Has Christ promised, and does he not offer Heaven as an encouragement to his friends, to make them elect him more cheerfully? and shall they not eye the encouragement which Christ gives them? What is this, but to say, the end and motives of an action ought not to be eyed by the Agent? (5.) Is not this to destroy Heaven, and Hell, the souls immortality, the last judgement, and all Gospel-obedience, to deny, That the friends of Christ ought to have any regard to the recompense of reward? What was it, that gave foundation to that damnable doctrine of the Sadduces, denying the Resurrection, & c? was it not this, (if we may credit the 
l See Camero, fol. 177.  Hebrews) that Antigonus, instructing his Scholar Saduk, That he must not serve God merely as a servant for reward, but as if there were no reward; Saduk, mistaking his Master's mind, concluded, there was then no reward of good works, and thence no Resurrection, & c? (6.) Yea, to deny the friends of Christ any regard to the recompense of reward, what does it, but strip them, not only of their Christianity, but also of their 
m Sunt quidam qui dicunt, abhorrere ab ingenio pii. hominis benefacere intuitu mercedis. At illi mihi videntur hominem homine exuere. Camero, fol. 45.  humanity or manhood? (7.) The very nature of Heaven does approve, yea engage the friends of Christ, to have an eye thereto, in the election of him. For what is Heaven, but a constant vision, and fruition of God in Christ, as their supreme happiness? So that, should not the friends of Christ have a regard to this Heaven, they should not regard the main of their Amity with Christ. 'Tis true, to mind Heaven merely as a reward; 
n Obedience which is only for reward, without all respect or motive of love and duty, is the obedience of an hireling; but not that which acknowledgeth the reward no otherwise due than of his Father's free love, etc. See Mede, Diatr. 2. pag. 334.  or as a reward to be given as hire, for our labour; or as a reward that consists in some imaginary felicity, distinct from the enjoyment of God; such an eye on Heaven is too mercenary, and smells too much of carnal, legal, and sordid self, as before. But to eye Heaven, as it consists in the enjoyment of God, and Christ; and as it is a reward given us, out of the liberality of a tenderhearted Father; and purchased by the blood of our dearest friend; and so given also by him, as an image, or remembrance of his free love, this is not mercenary, but a necessary part of our friendship with Christ.   

SECT. 9 The friends of Christ may elect him in order to their present relief, under Tentations and Afflictions, etc.  
3. Prop. THE friends of Christ may, 
The friends of Christ may desire ease from their burdens.  in their election of him, so far regard themselves, as to desire relief under, and deliverance from their present burdens, whether of Conscience, or Heart. This is likewise manifest, (1.) Because Christ is thus offered in the Gospel, to weary, and heavy laden sinners, as Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. (2.) This is the main of Christ's office, as Mediator, to save those who are lost, to bind up the , to heal the sick, to relieve the poor and needy, etc. (3.) Hereby the friends of Christ are, both morally and effectively, or efficaciously rendered more amicable, and serviceable unto Christ. For by being eased of their burdens, both of tentation, and sin, they not only lie under greater, and more essential obligations, but also are efficaciously, and effectually enabled to act more friendly towards Christ. Now surely this is a noble and generous strain of self-love, to desire to have our burdens, both of the guilt of sin, which load the Conscience, and of the power of sin, which load the will, taken off, that so we may the more cheerfully trust, love, honour, and obey Christ our friend.  
4. 
The friends of Christ may regard themselves any way in subordination to Christ.  Prop. The friends of Christ may elect him with regard to themselves, their own spiritual good, any way, so far as self stands in direct subordination or subservience to Christ, his interest and glory. 'Tis true, if the friend of Christ should eye himself, as his sole, or supreme end, above and beyond the glory of Christ; or if he should eye himself as a partial, lower end, that stands in opposition to, or competition with Christ and his honour; this would smell too rankly of sordid, proud, carnal self: Ay but to regard himself, and his spiritual good, or comfort, [servato ordine finis] in subordination to the glory of Christ, this is a pure, generous, Divine self-love, which greatly promotes Amity with Christ. He that thus regards himself in part, and in subservience unto Christ only, needs not doubt of Christ's regards to him as his friend.  
5. 
An essential connexion, and samenes 'twixt the Interest of Christ and his friends.  Prop. Christ has constituted such an essential and intimate connexion, between his own, and his friend's Interest; as that they never seek, or promote themselves more; than when they most deny themselves, and elect Christ for himself. Thus the true, spiritual self, and interest of Christ, and his friends, are so far from being opposite each to other, as indeed they are not distinct ends, but one and the same. So that what Satan maliciously reproached Job with, 
Job 1.9.  Job. 1.9. Doth Job fear God for nought? 
o That the friends of Christ do not elect, and serve him for nought; See Caril on this Job 1.9. pag. 109. and Mede, Diatr. 2. pag. 333. and Cameron. Opera fol. 45.46. But particularly, Jans. Aug. To. 3. l. 5. c. 10. fol. 225.  may, in a strict and spiritual sense, be applied to all the friends of Christ, who do not elect Christ for nought. There are none in the World greater self-seekers, in a spiritual and true sense, than the friends of Christ. For the more they deny, and abase themselves for Christ, the more they are dignified and exalted by him, Luk. 9.44. and 18.14. So far is the Interest of Christ from crossing the real interest of his friends, as nothing more promotes it: They can't conceive a more compendious way to advance themselves, than by electing Christ for himself, in opposition to their carnal, private self, and interest. What a sweet, and glorious contemplation, election, and fruition of themselves the friends of Christ have in the contemplation, election, and fruition of Christ for himself, will fully appear, with the Lord's Assistance, from what follows in the next Chapter. At the present, we shall conclude with an observation of 
p Ita mirabili modo fit ut sit nobis utilitatis nost●ae contemtus in diligendo gratis Deo utilissimus. Amoris enim Dei non est digna retributio nist ipser Deus, Ex quo fit, ut propter mercedem operari, non sit oculos à Deo ad se reflectere, & aliquid extra Deum expectare; sed Deus ipse magis adhuc gratuitò diligendus in aeternitate sit merces. Amor enim, amoris Retributio erit, etc. Jansenius August. To. 3. l. 5. de Gratia cap. 10. fo. 225.  Jansenius, (that great patron of Grace, and the cause of Christ) who acutely and solidly discusseth, and determines this case; whether a regard to our reward, or Happiness, be inconsistent with our love to God for himself? Thus Jans. August. Tom. 3. De Gratia, l. 5. c. 10. ‛ It is no small error (saith he) to imagine, that our own salvation, and the vision of God, and the whole complexum, or sum, of our Felicity may not be sincerely loved, with true charity: As if a Christian were otherwise commanded to love himself, than in loving God for God. For in this doing, he does mostly love himself: neither does he love himself truly, if he does otherwise love himself, than in loving God for himself. For by a most profound oblivion and forgetting of himself, he does most deeply love himself: For our good (saith Augustin) is nothing else but to adhere to God, & c. '    

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 truly, 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 will 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 measure and rule of all means, and Actions? and is not every Subject or Faculty 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? 
q Libertas electionis importat accessam ad infinitum & recessam ab inferioribus. Gibieuf.  What doth the true notion of Liberty import, but a Recess from Inferior Goods, and Access to the infinite, supreme Good? Ought not all multitude to be reduced to, and governed by the one, simple, and choicest good? Doth not the formal reason of loving all particular goods result, not from their own goodness, but from that of the universal, and most comprehensive good? Now, is not Christ our last end, and choicest good? Is not all 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 loss, when the friends of Christ lose themselves, and all other private goods, in the enjoyment of Christ for himself? How do they resign up themselves as captives to his love, when once they come to see, and taste, and smell, and feed on the Divine satisfactions of his presence? In short, have not all creatures an Appetite of Union, or desire after their last end, and that for itself? and does not their perfection consist in the firm adhering or cleaving thereto? Is there any other measure for our love of the last end, and chiefest good, but to love him without all measure, 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 all manner of Divine suavities and attractive satisfactions flow from him? when their hearts do in any good measure comprehend the wonders of his Love, Grace, and Goodness, are they not then filled with most satisfaction, yea, with the fullness of God, as Eph. 3.19? And do not such satisfying sights of Christ lift up their souls, so far above all Idol-lovers, as that these are in no capacity to reach, or inveigle their hearts, as formerly?  
(2.) What is more attractive, drawing, 
2. As the first Beauty,  and alluring, than the supreme, first Beauty, which converts the eyes of all Intelligent Being's to itself? And is not Christ, that express Image, and Brightness of the Father's glory, the first and supreme Beauty? Is it not then the Interest of his friends to choose him for himself? Has not Christ the most amiable, beautiful face that ever was? Doth not the most beautiful essence, and all the Divine perfections of the Deity 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 harmony, what exact proportion, and form is there in all his excellences? Again, how natural is Christ's Beauty? What are all created Beauties, but borrowed colours, and paint, if compared with Christ? What an infinite quantity of beautiful, and glorious Truths are there in Christ? What a splendour, effulgence, and amiable amenity of all Divine Attributes shine in him? Well might the Spouse say, Cant. 1.16. Behold thou art fair my beloved, yea pleasant; or amiable, acceptable. Certainly, such is the soul-ravishing Beauty of Christ, as that the contemplation thereof, by faith, transforms his friends into a like Image, 2 Cor. 3.18. Plato says, that the contemplation of the first Beauty makes us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, friends of God.  
(3.) 
3. As the first principle of Dependence.  Again, Is not Christ the first principle of Dependence, as well as the last end of fruition? And does not the life, Interest, and perfection of every derived, borrowed Being, consist in the firm adhesion unto, and intimate, immediate Dependence on its first Principle? 
r Praemotio Divina est conversiva ad Deum, & separative à creaturis. Gibleuf. Lib.  Is it not the interest of the rivulet and stream, to live in, and derive all 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 common Interest of all depending Being's, 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 all their habitual Graces whither, and die away? Doth not all Habitual Grace, both as to quality and quantity or measure depend wholly on the Divine Infusions of Christ? Are not also all 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, beauty, honour, food, raiment, liberty, delights, life, perfection, and all, 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 itself. 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 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 beauty 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, 
q Actus 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? 
r Qui 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 will than Acts of love? And is not the election of, and Adhesion to Christ for himself, the most sovereign, and noble strain of Love? Yea, by how much the more invincibly, and intimately the will's Love is alured, 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 sympathy 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 an 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. c. 4.  To act well, is to live well: 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 Evangelic 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, shall live, i. e. lead a most noble, generous, delicious prosperous, satisfactory, yea, Divine life. For life is oft in sacred Writ, as here, pu● for the Tranquillity, Vigour, and Felicity o● life. 
Ps. 69.32.  The like Psal. 69.32. and your hea● shall live that seek God, i. e. you that see● elect, and enjoy Christ for himself; O● what vigorous, manlike, yea Divine lives sh●● you live? how lively and spritefully will your souls move and act? 
u Unumquodque vivens ostenaitur vivere ex operatione sibi propria, ad quam inclinatur. Aquinas.  Does not the life of every creature put forth, and discover itself most in that Act, which is most proper and agreeable to its Nature, purely considered? and what Act is there more agreeable 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 rationality. And what can be imagined more Rational for the Friends of Christ, than to elect him for himself? Is it not all the reason in the World, that sinners should elect their Saviour for himself? Is not Christ the most rational object, yea wisdom itself, and therefore most attractive of our wisdom, 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 wisdom 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, till he could, by the Art of Divine Logic, dispute himself into a resolution of returning to his Father's house, where was bread enough, to elect, and adhere unto Christ for himself. Such is the spiritual Logic of Christ's friends: Is it not their highest wisdom to adhere unto their first Principle, and last End? Is it not all the reason in the world, that the friends of Christ should elect him for himself, who gave himself a ransom 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 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. totos nos possidet & regit, us ejus afflatu quasi correpti agamus omnia: alludit enim ad vatum surorens. Beza.  constraineth us: i e. does wholly overcome and captivate our Reason, like the ecstatick impulses, and raptures of the Prophets: our Judgements, as well as Affections are ravished with the consideration hereof. How so? because we thus judge: [or we thus syllogise, dispute, or reason in ourselves] that if one died for all, then were all dead. V 15. And that he died for all, that they which live, should not hence forth live unto themselves, but unto him, which died for them, and rose again. Oh! says 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, etc. i.e. we are now resolved to live to, and upon Christ for himself: we see all the reason that may be for it, because he has been so good a friend to us. Such a Divine Logic is there in Amity with Christ.  
(4.) 
4. Most Voluntary.  To Elect Christ for himself is most Perfective of Human Nature, because most voluntary, and pleasing to the renewed will, in the friends of Christ. By how much the more voluntary any act of the will is, by so much the more agreeable to, and perfective of its nature such an act is. Now what more spontaneous and voluntary, than the electing of Christ for himself? Oh! what a sweet pain is love-sicknes for Christ? how golden are those chains, how silken are those cords, whereby the heart is fettered 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 wills drawn to, and confirmed in the election of Christ, by no less than a pull of omnipotence: But yet, oh! 
x Repugnanti non volenti necessitas est: in volente necessitas non est. Seneca.  how sweetly and cheerfully does it adhere to Christ? what an happy necessity; 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 voluntary necessity, 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 tells us, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato, Conviv.  that love knows no force, but which is voluntary, and sweet: for every one voluntarily obeys 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. Liberty.  
3. 
3. Demonst. From the effects 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 Goodness, 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 tells us, 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joan. Grammat in Aristot. de Anima.  That this is the great endeavour of Nature, to beget a natural effect like to itself. 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 enjoys 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 says, Exod. 3.14. I am that I am, 
Exod. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, says, 1 Cor. 15.10. by the Grace of God I am what I am. Though Paul knew full well his infinite Distance from God as a creature, yet by 
a Quod 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 Alsufficience. 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, than 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: 
b Perfectè liber est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Alsufficience have the friends of Christ, so far as they elect and adhere to him for himself.  
2. 
2. Liberty.  Another blessed effect which the friends of Christ ohtain, by their electing of Christ for himself, is a Divine Amplitude, or Liberty. All human Liberty, whether Natural, Civil, Moral, or Divine, consists in an Amplitude, or Enlargement either of State, 
1 Natural.  or Acts. (1.) As for Natural Liberty, it consists in the natural Amplitude, 
c Homo ad immensam quandam Amplitudinem natus est. Gibieuf. de Libert. pag. 361.  Universality, and infinite capacity of the soul, whereby it is exempted from all coactive Necessity, and invested with a rational spontaneity, which naturally, and essentially attends all its human Acts, and Motions. Now what does more conduce to the Improvement of this 
d Ille est liber in agendo qui à nullo creato dependet, qui nullis limitibus coercetur, nec ex parte princi two, nec ex parte finis; qui eminentiam quandam & Infinitatem adeptus est, secundum quam ab Infinito, ad Infinitum, super Infinito movetur, etc. Gibieuf de Libert. p. 270.  natural Amplitude, and enlargement of soul, than a firm 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 faculty 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 carnality, more than election of, and firm adherence to Christ for himself? Who has his will more Universal, and Indedendent as to Inferior goods, than the friend of Christ, who elects him for himself? Is not all 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 well for natural, as Divine matters? so 1 King. 4.29. 
1 Kings 4 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplitudinem cordis. Jun. Tremel.  And God gave Solomon wisdom, and Understanding, exceeding much, and largeness of heart, etc. e Hebr. Amplitude or Enlargement of Heart. Oh, what an ample, wide, universal, and comprehensive wisdom, and will had Solomon, upon his first Election of, and Adherence to God as his friend? 
f Brutum 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, fettered 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is hugely amplified, extended, or widened: Whereas v. 12. he says, the Corinthians, by reason of their sin, were straitened, or narrowed in their spirits: wherefore he exhorts them, v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye also amplified, or enlarged: and then he shows 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 Liberty.  As for civil Liberty, it consists in a man's being, sui juris, his own Master, or Lord; and thence it is defined, a Faculty of doing, or power of living, as men list, or please: whence 
g Populi illi libe●i dicuntur, qui sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derodone.  those people are accounted free, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 freemen. 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 wills and humours 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 designs and aims for God? How much is he above the frowns, and flatteries of this lower world, even then, when, with his body, 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 cheerful, and active is he in the dispatch of his master's business, that so he may gain a little time, to pour out his soul into the bosom of Christ? Is it not admirable to see, with what diligence some poor servants will 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 liberty 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 freeman. The Heathen Moralist can teach us, 
h Sencca, Epist.  that virtue makes men, sui juris, their own Lords; because nothing can be above him, who is above fortune. Again (adds he) That man can do what he list, who conceives he must do nothing, but what he ought. Such a free Nobleman, is the friend of Christ, who elects him for himself: 
i Ex 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 all inferior things, yea, of himself also. Plato tells us, that the temperate virtuous man is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above himself; because by his temperance, he has Dominion over himself. Again he says, 
k Qui optimus est, faelicissimus & August ssimus est, quia seipsum regit, etc. 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 all her lusts, and all inferior things. Aristotle 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 4. c. 8. , treating of a magnanimous man, says, 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. 
m Dominiem 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 all 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 necessary 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 emblem of sublunary 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 Bend 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? Do 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 Liberty.  As for Moral, Spiritual, and Divine Liberty, it is most evident, that it springs from, and consists, in the electing, and enjoying of Christ for himself. 
n Nostra libertas inhaeret Devinae, ut exemplari; & in perpetua ejus imitatione versatur. Gibieuf de Libert. p. 373.  For certainly the Divine Liberty of God is the most exact Idea, exemplar, or pattern of our Liberty: Now wherein does the Liberty of God chief consist, but in the Divine Amplitude of his own Being, whereby he acts all 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 ways, to elect Christ for himself, and to act all for him, the more they ressemble the Divine Liberty. Was not this the Divine Liberty, which David was most ambitious of? Psal. 119.45. I will walk at liberty, Hebr. 
o Psal. 119.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In amplitudine, seu latitudine, Jun. Trem.  In Amplitude, latitude or enlargement of heart and ways: 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 thyself: 
p La libertà di spirito è un distaccamento del cuore de tutte le cose, per seguire la volonta di Dio. Sales.  thy will is to me a royal law: the more invincibly my heart adheres to thee, and thy reveled will, the more free do I judge myself. Such a perfect freedom is there in the service of Christ! Thus have we gone thorough all the notions of Liberty, with evident conviction, that the election of Christ for himself gives the best improvement to all liberty, under whatever notion it be considered.   

SECT. 4. The Divine life, and all 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 all the issues thereof. 
q La 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 will, with the perpetual regard, which the soul has to God. Now whence proceeds these due functions of the Mind and Will, 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 adds 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 God-man, the first principle of all 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 agreeable to the Divine life, than such as flow from a firm election of, and adherence unto Christ for himself?  
Farther, as the Divine life itself, so all the Issues, or effects thereof are rendered most perfect, by a firm 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 all 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 all these maintained, and promoted by continued election of Christ for himself?  
(1.) 
1. Health.  As for Health, the Philosopher tells us, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 adds, 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 informs us, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plato, Repub. 4. fol. 444.  That the right method of restoring health, is to restore all the humours and parts of the body to their natural order: for what is sickness but some disorder etc. And then he more particularly affirms, 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 stability of parts, which is a consequent of health, and consists mostly in the Vigour, and Activity 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 departed from evil, i. e. Cleave to God in Christ for himself, (which according to the Old Testament phraseology is expressed by fear) and bid adieu to sin. What then? v. 8. It shall 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 Mother's womb, for the restauration and confirmation of all parts: so this filial fear or obsequious adhesion of thy soul to God in Christ, shall feed, nourish, confirm, and restore all 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 confirm and strengthen the same, as Job 21.24. so in like manner doth the soul's adherence to God in Christ, greatly confirm and strengthen it. The Nerves (though most flexible) are judged the strongest part in the body, 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 , Esa. 61.1? The Philosopher could imforme us, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato, Hippias, fol. 375.  That by how much the more righteous any soul is, the stronger it is. And are there any more truly righteous and holy, than those who adhere most firmly to Christ for himself? Does not the vigour, 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? 
u Ordo (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 will, whereby it adheres to God for himself? Is not all spiritual strength conveyed 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 repeated 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 firm Adhesion to, and Dependence on Christ for himself. For nothing doth more transform the heart into the glorious Image of God, than the fiducial intuition of the glory 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 stall, but Christ's friends, who adhere to him, and so lie under the warm beams of the Sun of Righteousness, who ariseth on them, with healing under his wings, Mal. 4.2?  
(4.) 
4. Sense.  Another issue of life in the new Creature (as well as in the old) is spiritual inward sense. 
w Vitâ nihil sensibilius.  Life is of all things most sensible: and the more spiritual, and excellent the life is, the more quick and lively are its senses: 
x Quanto 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 insensibility. O then what a quick sense hath the friend of Christ, so far, and so long, as, by repeated 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 fullness 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 loss of Christ is? According to the sweet sense we have of any Felicity enjoyed, such will be our bitter sense of the loss thereof: Now it is most certain that none have a more feeling bitter sense of the Absence or loss 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 small miscarriages against Christ? Such are their spiritual senses. One of the Philosophers 
y Protagoras dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diog. Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 all its spiritual senses exercised, as Heb. 5.14. Does not Paul pray for the Philippians, That they might abound in all sense? Phil. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and how may this be attained unto, but by adhering unto Christ, that quickening 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 will the motion be: For the manner of acting is according to the manner of existing: By how much the more perfect the Form is, by so much the more perfect is the life: and thence, according to the perfection of the life, we may measure 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 the 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 exercise, than transforming sights of God in Christ, by faith? And who are there, that enjoy more of such transforming sights, than such as most firmly, and constantly elect and adhere unto Christ for himself? O! what uniform, 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 Glass, the Glory 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 all the issues thereof.   

SECT. 5. Divine Honour, Order, Beauty, 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 Dignity, Honour and Advancement. What is Honour, even in the estime of the poor Philosop, but 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Honour? and are not they esteemed most Honourable, who stand in his presence, and receive marquess of Honour, and Favour from him? 
b Nemo altero nobilior nisi cui rectius ingenium— Qui imagines in Atrio expon●nt noti magis quàm nobiles sunt. Seneca.  Surely this makes much for the Honour 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 Kingdom, and sit on Thrones, etc. What higher mark of Honour can there be, than to have Christ's, and his Father's name written on their foreheads, as Ezech. 9.4. Rev. 14.1? 
c Altum quiddam est virtus, excelsum, regale, invictum. In regno nati sumus. Deo parere libertas est, Seneca.  Is it not a singular favour that such have Christ's ear, and heart to command? Can there be a greater Dignity, than to be of Christ's Cabinet-Counsel, Psal. 25.14? Is it not an high mark of Honour to receive friendly visits, and manifestations of love from Christ, as Joh. 14.21. & 15.15? Farther, what greater Nobility 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! etc. The Philosopher defines 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. definite. 1 Chron. 4.9. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nobility, 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 honourable [or weighty, or glorious] than his brethren? Why we are told, v. 10. Jabez called on the God of Israel, etc. Jabez elected God, and clavae unto him for himself, etc. Such honour have they who cleave to Christ!  
5. 
5. Effect is, Divine Harmony and Order.  The Election of Christ for himself, is that which Produceth, Conserves, and Promotes, the most that may be, a Divine Harmony, and good order in the soul, and its Operations. The Philosophers saw so much Beauty and excellence in Harmony, and Order, as that One 
e Plato.  makes it the soul of the World. 
f Pythagoras' held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert.  Another held, That Virtue, and all things else that were desirable, consisted in Harmony: Whence Plato called Virtue, the Music of the soul; and Justice the Symphony, or consent of Virtues. And what puts the soul into a better Order, Harmony, and Uniformity, than Adherence to Christ for himself? 
g It 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 humility, etc. Life of Father Paul.  Oh how uniform, and harmonious are all the motions of the friends of Christ, so far, and so long as they adhere to him? what a sweet composure, and consent is there of Contemplatives and Actives; of Prudence, with Meekness; of Wisdom with Humility; of Seriousness, with cheerfulness; of Affability, with Severity; of Solitude, with Service and Activity? Thus Graces seemingly opposite, do sweetly conspire, and meet together, by virtue of that Divine Harmony, which attends the soul's adhering to Christ for himself, 2 Pet. 1.5, 6, 7, 8.  
6. 
6. Effect is, Divine Beauty and Glory.  The Election of, and Adhesion unto Christ for himself, infuseth a Divine Beauty, and Glory into the soul, as also into its Acts, so far as they spring from this root. 
h See Les Beaux Esprits Tom. 1. Confer. 26. de la Beautè.  Plato makes Beauty to arise, from the Form, so far as it is predominant over the matter; which is of itself without form and beauty: Others make Beauty to arise from the mixture of colours; again, others from the prevalence of light, together with a due proportion of parts. All these notions of Beauty agree well with that soul, which elects, and adheres to Christ for himself. For when is the Spiritual, Divine Nature, which has the place of a form 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 colour, and rays of Divine light, if not when it beholds the glorious face of the Lord, 2 Cor. 3.18? Did not Moses' face shine with sparkling light and Beauty, when he had been conversing with the Lord on the Mount Among naturals, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what more beautiful, and glorious, than the lustre and brightness of the Sun? But oh! how much more glorious is that soul, which, by adhering to Christ, and beholding of his glory, is transformed into the same Image? 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato Phileb. 64.  The Philosopher tells 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 glory? was it not this that made David so much to long, to dwell in the house, and to behold the beauty 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. All 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: All other pleasures are but feculent, muddy, and drossy in comparison of these. 
l Voluptatis generatio fit ex infi iti & fiaiti copulatione. Plato Phileb.  The Philosopher says, 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 all 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 excess: For where there is excess, there is evil and misery. Now, how doth this commend those Divine pleasures, which follow upon the souls adherence to Christ for himself? May we exceed 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 form 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 sat down under his shadow with great delight, 
Cant. 2.3.  and his fruit was sweet to my taste, Cant. 5.16. His mouth is most sweet, Hebr. sweetnesses, in the 
m Abstracta praedicantur de formis. All Treasures and Riches.  Abstract and plural number; which notes a complexion of all sweetnesses.  
8. Lastly, Election of Christ for himself, is that which makes the friends of Christ masters of the best Treasures and Riches. All things are theirs, if they are Christ's. So, 1 Cor. 3.21. For all things are yours: i. e. all that you need, 
1 Cor. 3.21, 23.  as well as all that you possess; what you want, as well 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, enjoys the real benefit of them; yea, much more than he that possesseth them in the greatest confluence, without such a spirit of contentment. It's 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 all 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 enjoys not, is his in capite, and therefore by a better title, and for a better use, than to them that enjoy these things. Again, All things, i. e. both life, and death, enemies as well as friends, Devils as well as good Angels. Are yours: i. e. for your use, and good; not in possession, but in free heritage: and how so? he tells you how, v. 23. and ye are Christ's: i e. Because ye are Christ's, by a firm election of him for himself, therefore all things, whereof he is Lord, becomes yours. As the Wife, (though of never so mean condition formerly) by virtue of her Union 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 all 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.    

CHAP. VII. How, and Why Christ is to be Elected for himself, in regard of his mediatory excellences, as Relative to God the Father.  

SECT. 1. Christ's mediatory excellences from the Designation of God the Father, Heb. 2.5, 6, 7, 8. Joh. 6.27. Heb. 3.2. Heb. 5.4, 5. Act. 2.36, 37. Eph. 5.2.  
HAving largely demonstrated, That the friend of Christ does most seek, and promote himself, really considered, by electing Christ for himself, we now proceed to demonstrate, How, and Why Christ is to be elected for himself? I join both these considerations together, because they mutually give to, 
The Distribution of Christ's excellences which render him eligible for himself: These are, 1. Relative.  and receive from each other Light and Evidence. And the more fully to explicate, and demonstrate, how, and why Christ is to be elected for himself, we must consider Christ in all his Excellences, so far as he is held forth to his friends, as eligible for himself. Now the excellences of Christ may be considered, 1. As mediatory and Relative, or, 2. As Absolute. The mediatory excellences of Christ may be again considered, as relative, 1. To God the Father, or 2. To his friends, and members. Christ's mediatory excellences, as relative to God the Father, may be farther referred, (1.) To the Father's Divine Designation, and Appointment; whereby Christ was furnished with a Faculty, and commission for his Office; or, (2.) To the Father's Divine Adaptation, and Qualification; which gave Christ an Aptitude or fitness for his Office, as Mediator. We shall, with the Lord's Assistance, treat of each in their order.  
1. We shall begin with Christ's mediatory excellences as relative to God the Father's Designation, or Appointment; 
Christ's mediatory excellences as relative to God the Father's Designation.  whereby he received (to speak in the Civilians Phrase) a Faculty, or commission for his mediatory Office. As in Nature, so in Grace, it seemed good to God, to elect one common Principle, or Person, which should be as an Head or Fountain, through which all the streams of his Grace should flow. 
s Haec agendi ratio convenit cum Axiomate Philosophico, Dari in unoquoque genere, aliquod summum, primum & excellentissium, a quo reliqua ejusdem generis descendant, & accipiant quod est illius generis, etc. Ca●●●o, fol. 35.  This is most agreeable to the Infinite Wisdom and Bounty of God; yea, to that Principle of Reason, which will have one chief Head, or first, and most excellent in every kind, from which all the rest, which belong to that kind, must descend, and receive what appertains to their kind. Thus in Nature, and the Creation, the first Adam; thus also in the world of Grace, or the Recreation, and reparation of corrupt Nature, Christ the second Adam, was, by God, constituted a common Head, and principle of life. So, Rom. 5.19. For as by one man's Disobedience, many were made sinners; so by the obedience of one, shall many be made righteous, i. e. look as the first Adam was a common Head to all his posterity, and so by his sin brought death on all; so Christ, the second Adam, is a common Principle to all his elect seed, and by his obedience brings life to all, 
Heb. 2.5, 6, 7. The World to come, What it is?  as v. 21. The like Heb. 2.5, 6, 7, 8, 9 where we are told, that the world to come, that is, the world of Grace, was not made subject to Angels, but to Christ, that so by the Grace of God, he should taste Death for all his seed. We may here consider, as it were, two worlds: the one old, and sinful, subject to Adam, as the common root, and parent thereof. This old sinful world is full of Rebellion against God; misery, weakness, bondage, reproach, sin, and Death; and is now under the power, and tyranny of Satan, the God of this world, as 2 Cor. 4.4. The other world, restored by Christ, is full of Grace, Peace, Righteousness, Holiness, Obedience, Life, and the Favour of God: This is here called, v. 5. the world to come; and so is distinguished from the old, past world of sin, not so much in regard of time, (For this new world began also even from Adam's fall) as in regard of State: for the sinful world, whereof Adam was the first principle, is called the old, past world, in respect of its sinful state; and the world of Grace is styled the world to come, and the new world, in regard of its renewed state; as it is a state of grace, life, and salvation; whereas Adam's world, was a state of sin, Death, and condemnation. Thus Esa. 65.17. for behold I create new Heavens, and a new earth: and the former shall not be remembered. Where this world to come, is called the new world, and so opposed to the former old world of sin. So in like manner, we find mention of the old and new man in Believers, which refers to the different principles of Nature and Grace. Thus we see what is here meant by the world to come; namely, the elect, believing World; the new Kingdom of Grace. Now this world of Grace, is said to be put in subjection, not to Angels, or any other Creature, but to Christ, 
Heb. 2.5.  v. 5— 9 For unto the Angels hath he not put in subjection the world to come, etc. i. e. God the Father hath not made Angels Commission-officers, or invested them with a Faculty and Authority to Govern this New world of grace: Neither they, nor any other creatures are designed Mediators, Purchasers, or Dispensors of Grace, in this new world, but the Son of God alone: So, 
Heb. 2.8.  v. 8. Thou puttest all things in subjection under his feet, etc. i. e. The Son of God, and he alone, is invested, by God the Father, with all Authority, to change the old, sinful, ruinated world, into a new, repaired world of Grace, and Righteousness: neither is there the least tittle, or pin, in this world to come, which is not subject to Christ: so it follows: For in that he put all in subjection under him; he left nothing that is not put under him. By which it is evident, that no part of this new world, can be subject to, or dependent on any creature; no not Angels! the whole being, by the Designment and Appointment of God the Father, made subject to Christ alone. This is farther manifest from that comprehensive notion, World, v. 5. Where Christ's Kingdom of Grace, appointed him by God the Father, is called the world to come, to note the universal Restitution, or Recreation, and Renovation of all things, in this new world, by Christ; it being he alone, who is impowered to change the old world of sin, and misery, into a new world of Grace and Righteousness. Thus Deering on this place: ‛ For seeing the world to come, noteth all the Restitution which is by Christ, the full change of all that ever was by sin, it's therefore named world; because we should assuredly know, there is nothing excepted. If then no part of this world be subject to any Creature, no not to Angels, in whom else then can we trust, to have any part of this wrought for us: we are all, as our fathers were, men by Nature of the old world, & c. ' Thus we see how the whole Kingdom of Grace, styled here the world to come, is, by the ordination of God the Father, made subject to Christ alone, in opposition to Angels, and all other Creatures. Hence Christ is styled, Esa. 9.6. the Father of Eternity: Which the LXX. render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The father of the world to come.  
We have another great, and convictive Testimony, to prove Christ's Designation by God the Father, Joh. 6.27. 
Joh. 6.27. How Christ is Sealed.  For him hath God the Father sealed. Christ, as Mediator, was sealed by God the Father many ways. (1.) He had the privy-seal of God the Father's election; whereby he was constituted Head of all the Elect 
t Quod si in Christo sumus electi, non ●n nobis ipsis reperiemus electionis nostrae certitudinem: ac ne in Deo quidem Patre, si nudum illum absque filio imaginamur. Christus ergo speculum est, in quo electionem nostram contemplari convenit, & sine fraude licet, Calv. Institut. fol. 197.  (2.) He was sealed by the indelible character of the Father's Glory, Heb. 1.3. by the fullness of the Deity, espousing, and dwelling in the Humanity, Col. 2.9. (3.) Christ had also the Broad Sea of an audible Testimony from Heaven, Mat. 3.16, 17. (4.) Christ was sealed by many Miracles, which were all, so many visible seals of God the Father. (5.) He was sealed also by his Baptism, and solemn inauguration, or instalment into office. (6.) God the Father sealed Christ by giving him up as a sacrifice for sin, and owning of him by sensible tokens from Heaven, on the Cross. (7.) Christ was also sealed by being justified, and raised up from the Dead, Rom. 1.4. Thus was Christ sealed by the Father, as being designed and appointed by him, in his eternal election, as also anointed, called to office, set forth, inaugurated, sanctified, and every way furnished, both with Authority and power to be the Mediator, and Saviour of the Elect.  
We have farther evidence of God the Father's constituting, or appointing Christ to his Office, Heb. 3.2. Who was faithful to him that appointed him, etc. 
u Heb. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est etiam ornare: quoniam vero munus dignitatem affert & ornamentum, hinc fit ut vocare adsit etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic infra, cap. 5. v. 5, 5. Camer. fol. 394.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him that made, constituted, dignified, adorned him with his office, according to the import of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thus Heb. 5.4, 5. it is said, that Christ took not this Honour to himself, but was called thereto of God, 
Heb. 5.4, 5.  as Aaron also was: so in like manner Christ glorified not himself, in being made an Highpriest; but he that said unto him: Thou art my Son, to day have I begotten Thee: i. e. look as Aaron's Dignity and Glory, as Highpriest, sprang wholly from God's Divine Vocation and Constitution: had he assumed, or taken that Honour to himself, without being constituted, and appointed thereto by God, it had been so far from being a Dignity, and Glory to him, as that it would have proved the greatest blot, and reproach imaginable to him, as it was to Saul, and Vzziah, who entrenched on the Priestly office, without any Cal from God. But it is observable, that Christ's Vocation, here, is brought in by way of Antithesis, or opposition to, and preference above that of Aaron. Aaron was called to a Priesthood of Types, Signs, and Shadows; which endured but for awhile; but Christ was called to the true, substantial Priesthood, which changed not, but continued for ever, after the order of Melchisedec. Again, Aaron's Vocation was but that of a servant; but Christ's that of a Son. So that look, as the substance is better than the figure; the Son higher than the Servant; and immutable better than that which is mutable; so much doth Christ's Vocation exceed that of Aaron. Thus Christ's Dignity, Glory, and Honour, as the great Highpriest, and Mediator betwixt God and Man, is made to result, and issue from God the Father's Vocation, Constitution and Appointment. We find a parallel expression (to this Heb. 3.2.) in Act. 2.36. 
Act. 2.36.  Therefore let all the house of Israel know for certain, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Peter having given an infallible Demonstration of Christ's being the only Messiah, he concludes his Discourse with this convictive and close application, Therefore let all the house of Israel know for certain, that God hath Made, etc. as if he had said, why Brethrens, do you know what you have done, in crucifying this Jesus? is he not the Lord of Glory, the only Highpriest, and Messiah? Has not God Made him Lord and Christ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the same Verb with that Heb. 3.2. i e. God has dignified, glorified, honoured him with the Title, and Office of being the Messiah, and only Mediator. And what follows? v. 37. Now when they heard this they were pricked in their heart, etc. What? Have we, indeed, crucified the Lord of Glory? have we embrued our hands in his blood, who was dignified, and honoured, by God the Father, with the Title and office of Mediator? Oh! we never dreamt of this: What sinful, miserable wretches are we, who have crucified him, whom God has made, or constituted, appointed, and glorified, as the only Messiah? This pricked, or galled their consciences sorely. Thus every where in the Evangels, especially in that of John, when our blessed Lord undertakes to convince the Unbelieving Jews, of their sin, in rejecting him, the true Messiah, he gives spirit and force to his Arguments, from this Medium, that he assumed not his mediatory Office and Dignity of himself; but received it from God the Father: So Joh. 5.22, 23, 37, 43, etc. 
w Opera Christi non fu●runt actu meritoria citra permissionem Dei, etsi ex se esseat valo is infiniti. Sancto Joseph. Thes. 74.  And indeed all Christ's mediatory Acts, albeit of themselves they should be of infinite valour, or worth, would notwithstanding be no way meritorious, and sufficient to redeem sinners, without this Divine Designation, Constitution, and appointment of God the Father; who lies under no obligation, but what ariseth from his own constitution and covenant of Grace, to accept of any satisfaction for sin. Hence it is, that Christ's Sacrifice for sin, 
Ephes. 5.2.  is styled, Ephes. 5.2. a Sacrifice to God for a sweet-smelling savour, i. e. as it is adequate to the Divine appointment of God the Father. For, were there not an exact commensuration or proportion, betwixt God the Father's Divine constitution, and Christ's performance, his Sacrifice would never have proved a sweet-smelling savour to God. And, I think, we may be bold to assert, that in all those Scriptures of the Old Testament, wherein we find mention of a sweet-smelling Sacrifice offered to God, it must be understood of Christ, wrapped up under those terrene shadows. So Gen. 8.21. it's said, 
Gen. 8.21.  The Lord smelled a sweet savour, [or a savour of rest] in Noah's Sacrifice: Whereby God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complacence, and satisfaction in the Sacrifice of his Son, typified by this of Noah, is expressed. For as men are recreated and refreshed by sweet-smelling savours; so is God, by the Sacrifice of his Son; because it is according to his own constitution. God had been greatly offended by the horrible fetor, or stinking ordure of sin, which had polluted the old World; ay but now, upon Noah's offering up a Sacrifice, as a specimen of his faith in Christ, typified hereby, the great God is wonderfully recreated and refreshed; as men are by sweet-smelling savours. And it is remarkable, that Moses says not, that God smelled the savour of the Holocaust, or burnt offering, mentioned, v. 20. but a savour of rest, or complacence, arising from the Sacrifice of his Son, shadowed forth thereby. There are no Sacrifices, no good works or performances, though never so Evangelic, and refined, that are a sweet-smelling savour unto God, farther than they are perfumed by the Satisfaction, and Incense of Christ: neither would Christ's satisfaction have been a sweet savour unto God, had it not been regulated by, and commensurate to the Divine constitution. By all this it appears, 
How the friends of Christ must eye his Divine constitution and Designation in their election of him.  of what absolute necessity it is, that the friends of Christ, in their election of him for himself, have a particular eye and regard, unto God the Father's Designation and appointment of him. Has God the Father constituted, or made Christ a second Adam, a public Representative, or commun person? Oh then! how cheerfully should his friends elect him as such? Is the world to come, the Kingdom of Grace, by God the Father put in subjection to his Son, and to him alone, in opposition to all other Mediators, whether Saints, or Angels, or our own self-sufficiences? Shall not his friends then voluntarily and freely resign up their souls, their persons, their Al to his trust, and Disposement? Again, has God the Father put so many Seals on Christ, to assure his friends, that he is the chief corner stone, chosen of God, and precious, as 1 Pet. 2.4? How readily then ought they to set their seal of faith to Christ, to embrace and choose him, as thus chosen of God, and build their souls upon him? Lastly, was Christ, Heb. 3.2. Act. 2.36. Made, i. e. constituted, dignified, adorned, and glorified, by God the Father, with that glorious Title of Honour, and Office of Being Mediator between God and Men? Oh then! how should the friends of Christ, by their solemn consideration, and acceptation of him, as offered and delivered to them by God the Father, exalt and honour him as their constituted, Crowned Lord? Was not this the very design of God the Father, in committing all judgement and power to the Son, that all should honour the Son, even as they honour the Father, 
Joh. 5.22, 23.  Joh. 5.22, 23. But hath committed all judgement to the Son: That all men should honour the Son, even as they honour the Father: i.e. Christ, by the Designment, and Appointment of God the Father, has received an absolute Dominion and sovereignty over all creatures, men and Angels, etc. that all men should honour him, with the same honour with which they honour the Father. Now Christ is thus honoured; (1.) By cheerful acceptation of him as our constituted Mediator. (2.) By lively, and daily Admiration of those Divine excellences that dwell in him: The more we admire the incomparable perfections of Christ, the more we honour him. (3.) By raised spiritual Affections towards him: We honour them most whom we love best. (4.) By Divine Adoration of him. All Divine honour implies Adoration: and the more we adore Christ, the more we honour him. (5.) By Divine subjection to his wil Obedience to the will of our Superiors, is a great part of that honour we own unto them. (6.) By Divine Satisfaction in Christ, as our choicest good. Heart-satisfaction in Christ as our best good, is the highest honour we can give unto him. (7.) By Divine Imitation: We honour them greatly, whose virtues we imitate. Thus the friends of Christ must honour him, as their constituted Mediator. But alas! how greatly defective are, even the friends of Christ, in their election of, and honour given to him, in regard of this Divine constitution, Dignity, and Office, vouchsafed to Christ, by God the Father? Certainly much of the Beauty and Glory of Christ, as Mediator, does, not only spring from, but also consist in God the Father's Commission, or Faculty, conferred on him. As the Dignity and Glory of an Ambassador consists more in his Commission, and Authority vouchsafed by his Prince, than in his Pomp and Retinue: So a great part of the Dignity and Glory of Christ, as Mediator, consists in the Commission and Authority, which is vouchsafed him by God the Father: and the more the friends of Christ, eye and regard this Divine Designment, and Appointment of God the Father, the more they elect him for himself, and the better friends they make. Yea, by such a clear, spiritual, deep, fixed contemplation, and consideration of Christ, under this glorious Constitution and Designation of God the Father, the friends of Christ not only exalt and honour him most, but also most promote their own Interest, Grace, Liberty, Dignity, peace, and Joy, as we have shown in the foregoing Chapter.   

SECT. 2. Christ's Aptitude for his Office, proves him to be most eligible for himself, Joh. 1.14, 16.  
2. ANother mediatory excellence of Christ is his Divine Aptitude, 
Christ's Aptitude and Ability.  or fitness for his Office; which is relative to God the Father's Adaptation or qualification. 
x Qui dat sacultatem dat, quantum in se est, quae ad facultatem sunt necessaria, quod in materia moral● intelligendum est morali modo. Grotius de Jure Belli l. 3. c. 22. par. 2. This Aptitude is called by the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power, or force, as the former Faculty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Authority: Hence that civil Axiom, Vis est ad cogendum, Potest as ad imperandum, Justin. Institut.  As in Civil Commissions, he that gives a Faculty or Authority to act, gives also, so far as he may, an Aptitude, or Ability for the execution of that Faculty and Commission. This holds most true here: God the Father has given Christ, not only a Faculty or Commission, but also an Aptitude or Ability for the execution of his Commission and Office. This Aptitude or fitness consists in that Divine plenitude or fullness of Grace and power, which is lodged in Christ, as Mediator. Thus 
z Joh. 1.14.  Joh. 1.14. And the word was made flesh, and dwelled among us (and we beheld his Glory, the Glory of the only begotten of the Father) full of Grace and truth. We have here a full account of Christ's Qualification and Aptitude as Mediator. (1.) We have here the immediate spring of Christ's Divine fullness; and that is the Word Incarnate, expressed in those first words, and the Word was made flesh: The Divine Word, or second person in the Trinity, by an ineffable, inconceivable Hypostatick union, espousing the human Nature, is the source and spring of all that Grace that is lodged therein. But (2.) God the Father is also brought in as the original head spring, and fountain of this Divine Plenitude of Grace lodged in Christ: for John saith: and we beheld his glory, the glory of the only begotten of the Father. Though this glory of Christ may possibly refer also to his eternal generation, as the second person in the Trinity; yet we must not exclude, but may safely take in his glory as Mediator, resulting from his incarnation; in which regard he is oft called the Son of God, as Heb. 5.5. Thou art my Son, to day have I begotten thee. And that this sense must be taken in, is evident, both from what precedes, and what follows: 
z Illud notandum voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae eadem sono & significatu est cum Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alludi ad conspicuam Divinae Majestatis praesentiam, quae Chaldaeo Paraphrastae etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc.  for he speaks here of the Word Incarnate, and of that glory which resulted from him as such, and was apprehended by the believing Jews, who had conversation with him; alluding, as it seems, to the Divine Shekina, or God's glorions dwelling in the Temple; which was but a Type of Christ's buman Nature. This appears from that notion [dwelled among us] for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems evidently derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so it is an allusion to the visible presence of the Divine Majesty in the Temple; which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Inhabitation: and thence the Evangelist adds: and we beheld his glory. This also seems exegetick of what precedes; and therefore the Chaldee Paraphrast is wont to express the Divine Shekina by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Glory. So Rom. 9.4. the Ark, which was the visible symbol of God's presence, and a particular type of Christ, is called the Glory, because God's glory shone there. Farther, that John speaks here of Christ's mediatory generation and glory, seems also evident from what follows: full of grace and truth: That this must be understood of his mediatory Plenitude is evident. (3.) In that it is said, Christ is Full of Grace and Truth, we must hereby understand all those habitual graces, or gracious habits and Dispositions, which are lodged in Christ's human Nature; and by Virtue of the Hypostatick union, may be said to be infinite in order of Grace, though in order of Being they are finite, and of the same kind with our Grace, as the 
y I● Christo suit gratia habitualis, caque ejusdem specici cum nostrá; & finita in genere entis, quamvis ●ici solet infinita in genere gratiae. Petr. Joseph. Thes. p. 19  Schools determine. Hence this plenitude or fullness, which is ascribed to Christ, is not the fullness of a vessel, such as is the fullness of Angels, and glorified Saints; but it is the fullness of a fountain, or inexhaustible Ocean, which can never be drawn dry: whence it is said, 
Joh. 1.16.  v. 16. and of his fullness have all we received, and Grace for Grace. Christ clothed himself with human flesh and blood, that so he might become an infinite mass, and boundless Sea of Visible, speaking, breathing, weeping, bleeding, living, dying Grace. All the glorified Saints and Angels are but living monuments, and everliving Tenants of this Freegrace: This Grace of Christ perfumeth Heaven and Earth. All that Grace which God doth, or can put forth for the salvation of sinners, is laid up in, and exhibited by Christ: He has broad and strong shoulders, which can bear to Heaven, the most heavy lumps of Hel. There is more force and omnipotence in Christ's infirmity and sufferings, than in all the strength, and efficacy of men and Angels: There is more life in Christ's death, more riches in his poverty, more victory in his hanging on the Cross, than in all the world besides. Yea, Christ's very sighs, tears, sweat, stripes, thirst, reproaches, and faintings have a sovereign efficacy in them, for the procuring, and conferring Grace on his Redeemed ones. Thence, we receive of Christ's fullness, Grace for Grace: i. e. look as the child receiveth from his parent limb for limb, member for member; or as the Sons of Adam receive all of his fullness sin for sin, lust for lust; so Christ's regenerated sons receive of his fullness, Grace for Grace: There is not any Grace in the heart of Christ, but his members have an Impartment, and Ressemblance thereof. Now this infinite plenitude of Grace in Christ, which renders him so glorious, proceeds originally from the election of God the Father. For all the Treasures of Grace are originally lodged in the sovereign good pleasure, or heart of God the Father, who has elected and ordained Christ as mediator; through whom all are to be conveyed to the elect. This ought greatly to be remarqued, or heeded by the friends of Christ, that, albeit the Divine essence, and sovereign will of God be the Original fountain of all Grace, yet he has determined, 
All Grace passeth through, and from Christ, as an infinite Ocean.  that not one drop of this Grace shall be derived unto sinners, but through Christ as mediator. This is the great mystery of the Gospel, the great wonder of Heaven and Earth, that the blessed God, who is the fountain of all Grace, should so far condescend to sinners, as to assume buman Nature, and make it a receptacle and vehicle to convey all Grace unto them. And oh! what an infinite plenitude of Grace is there lodged in Christ? What admirable blossoms of Grace, and Glory doth this most beautiful Rose of Sharon daily send forth? How doth every leaf of this Tree of life serve for the healing of the Nations. What everliving Springs, Seas, Floods, and Rivers of Grace have, for almost six thousand years, flowed from this Fountain of life and Grace? Suppose the Sun to be multiplied into millions of millions of Suns; and those filled with infinite mesures of light and heat: yet all these would be nothing, in comparison of those infinite Treasures of Grace that are in Christ. Yea, suppose all the elect, Angels and Men, to have existed from all eternity, (which is yet impossible) and received out of Christ ' fullness, Grace for Grace; yet, notwithstanding such an eternal effluxe or issue of Grace, Christ would never be exhausted, or weary of giving forth Grace: For, as Christ can never cease to be Christ, so he can never cease to be an eternal, infinite, overflowing Ocean of boundless Grace. And, as this Grace of Christ is infinite in itself; so also in the manner of its emanation it is infinitely free, efficacious, and sovereign. Doth not this Grace oft surprise the most graceless persons? Did it not transform Saul, a blackmouthed Blasphemer, and bloody Persecutor, into a St. Paul? How many ugly lumps of Hell, has this sovereign Grace of Christ transformed into a beautiful Heaven? Yea, what is Heaven but an house filled with standing Miracles, and living Monuments of this Grace? Should Christ strip glorified Saints, of his Jewels and ornaments of Grace, what would remain but poor, naked Nature? surely there is as much Grace spent in Heaven, as on earth; yea, the more Glory, the more Grace: Saints in Heaven are as poor and naked, without Christ as we. So infinite and essential are our obligations to Christ.  
In short, God the Father having Treasures of freegrace by him from all Eternity, not for himself, but for sinners, he was not content to have them loge, to all eternity, within his own heart and bowels; but found out this admirable way, (so far above Nature) of rich and condescendent Love and Grace, for the conveying of his Grace through his Son incarnate, or God-man; who is as an Universal, living Glass, on which all the Beams of Divine Grace immediately shine; and from whence they are reflected unto the hearts of sinners, for the illuminating, animating, and transforming of them, as 2 Cor. 3.18. of which more anon. 
z Whether the Grace of Christ received any Augmentation? See Janes against Hammond.  We shall not enter on that Schole-Dispute, Whether this Graee of Christ, after its first Infusion into the human Nature, received any intention or Augmentation? but content ourselves with the received commun Persuasion (not only of Protestants, but also of the Popish Schools) 
a Haec Gratia Christi de lege ordinar a augeri non potuit, absolutè tamen potuit, St. Joseph. Thes. 44.  That the Grace of Christ, albeit it received gradual extension as to fresh objects and Acts, (in which regard Christ is said to grow in Grace, etc.) yet it received not any gradual intention, or Augmentation, as to the principles or habits thereof; but was, at the first moment of the Hypostatick Union, perfect, not absolutely, (for so only God is perfect) but so far as it was, according to God's Divine ordination, requisite for the Human Nature to be invested with Grace, in order to Christ's being a perfect mediator. Thus we have shown how Christ, as Mediator, was, by God the Father, made the Receptacle, or Ocean of all Grace to be conveyed to the Elect; which indeed renders him, surpassing glorious and eligible for himself.   

SECT. 3. How all Divine perfections dwell in Christ, the Mediator, as in a Temple, Col. 2.9.  
BUT yet to penetrate, 
How the Deity and Divine Perfections dwell in Christ as Mediator?  or dive more deeply into this great Evangelic Mystery, and wonder of Angels and men; we are to consider, how that, not only the Grace of God, in a Divine plenitude, (according to moral estimation infinite) was communicated to the human nature of Christ, but also the whole Deity, and all the Divine Attributes, perfections, and excellences of God, by virtue of the Hypostatick Union, dwell therein, which renders Christ as Mediator, Infinitely Glorious and desirable for himself. 
See Am●s. Medul. Theol. l. 1. c. 17.  For Christ, the second Person of the Trinity, although he has but one subsistence, yet has he a double manner of subsisting; one in the Divine Nature from eternity; the other in the Human Nature upon his Incarnation; which latter manner of subsisting agrees to the Son of God, by reason of the Union which he has with the Human Nature, assumed by, and inseparably subsisting in the Divine Person; yet without any commixtion or confusion of the Deity in Christ, with the Humanity, or of the Humanity with the Deity. So Mat. 1.23. Emmanuel, God with us: and Job. 1.14. 
b Ex hac unione sequitur persenalis communicatie proprietatum quae non est realic transfusio, sed est communio vel concursus ad easdem operationes.— Hinc fit quod omnes Actiones & Passiones Christi referuntuy propriè ad ejus personam, tanquam ad terminum corum proprium, Ames. Medul. Theol. l. 2. c. 17. Thes. 21.22.  Hence follows a communication of proprieties; so that whatsoever belongs to either Nature may be attributed to, and predicated of the Divine Person. Thus he who is the eternal son of God, is said to be borne in time: he who was the Creator of all the World, becomes a creature: he who was David's Lord, becomes a son of David, as Luk. 20.44. which puzzled all the Jewish Doctors; he who was the immortal Lord, dies on the Cross, 1 Cor. 2.8. All this is said of the Divine person, though not of the Divine Nature. And oh! what a wonder of wonders is here, that the Divine and Human Nature, which were at such an infinite distance, should be reconciled in Emmanuel, God with us? What? Does the same person who is God, become man; yea, God and man bypostatically united? Is our Emmanuel, as verily God as man; and as verily man as God? Oh! what a great mystery of Godliness is this, God manifested in the flesh, 1 Tim. 3.16? How much does this our Emmanuel deserve to be Elected for himself?  
Hence it is said, 
Col. 2.9.  Colos. 2.9. For in him dwelleth all the fullness of the Godhead bodily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecumen. in loc. V T. Deus in Templo Hierosol. Et super Acca soederis in propitiatorio habitabat, sed tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: at postquam venit pleaitudo temporis toto pleaitutudo Deitatis, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verè modo eminentissimo., & personaliter, in Christi natura humana inhabitat. Glass. Philolog. S.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. (1.) Really, in opposition to all Types and Shadows. The Godhead dwelled also in the Temple at Jerusalem, but it was only as in a Type of Christ's human, and Mystic body. So v. 17. the Ceremonial rites are called shadows of things to come, but the body is of Christ, i. e. Christ is the truth and substance of all those Ceremonial Types: Thus also, Joh. 1.14. full of Grace and Truth; and Joh. 4.24. in Spirit and in Truth: where truth seems to be opposed to the ceremonial Shadows and Types. (2.) Bodily, i. e. Essentially and Substantially, in opposition to men, or Angels. Thus the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signify essence, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used for essence, as well as body. 'Tis true, the Deity dwells essentially in every creature, in some regard; and graciously in the Saints, Christ's mystic body, ay but, he dwells in the human body of Christ in a far more essential, substantial, and glorious manner: the Saints are not Godded, or made essentially and substantially one with God; neither are they espoused, and married to God, by an hypostatick Union, as the Human Nature of Christ is. Whence (3.) By Bodily, we may understand personally: For so frequently, both in sacred and Profane Authors, Body signifies a Person. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.1. imports persons. Then he says, that all the plenitude of the Deity [dwelleth]. This seems to be an allusion to the Divine Shekinah, or Inhabitation of the Deity, before mentioned, Joh. 1.14. Look as God once had a visible, glorious residence in the Holy of Holies, as in a Type of Christ's human nature, so he now dwelleth in the Antitype, really, essentially, and personally: For, all the fullness of the Deity dwelleth in Christ's human Nature, not only essentially, but also personally, by virtue of the Hypostatick Union. And oh! what a glorious and admirable Mystery is this, that Human Nature should be extended, and elevated to such a raised capacity, and glorious dignity, as to be, by an Hypostatick, personal union, espoused to the Son of God, and so become a Temple, wherein all the plenitude of the Deity dwells really, essentially, and personally? What? doth the fullness of the Deity so far condescend, as to come down, and dwell bodily, or personally, in Human Nature? Is it possible that there should be such a Name, and Thing as God-man? Oh! what an ineffable, incomprehensible, unparalled Name, and Thing is this? What a glorious miracle, what an astonishing wonder is Emmanuel, God with us, 
Mat. 1.23.  Mat. 1.23? Who can declare his generation? May not we conclude, with Augustin, that our Emmanuel was the Angel, that said unto Manoah, Judg. 13.18. Why askest thou after my name, seeing it is secret? or admirable, monderful. Is not every letter, yea tittle, of this name Emmanuel, God with us, or God dwelling bodily in Human Nature, beyond all measure, wonderful? Oh! what infinite wonders of condescendent love, what transcendent riches of Freegrace, are wrapped up in this one Name Emmanuel? How could poor mortals, yea sinners, whose eyes are so weak and dim, have ever hoped to behold the dazzling lustre, and shining glories of the Infinite Deity, had he not thus vouchsafed to come down, and dwell bodily in human Nature? Are our bodily eyes so dim and weak, as that they cannot, in a direct line, behold the Sun in its Noonday Glory, and brightness, but must wait for some reflex Image in a Basin of water, or some such glass? how impossible then is it, for a created understanding, so much enfeebled by sinful distillations, and humours, to contemplate the glorious, and dazzling Deity, should he not reflect the beams, and lustre of his shining Majesty, on the Glass of Emmanuel's human Nature? Does not all this render Christ, God-man, infinitely eligible for himself; seeing all the fullness of the Godhead dwells in him bodily, really, essentially, personally? Surely, if all the beams of the Father's love, Grace, and Glory centre in the human Nature of Christ, and are from him reflected on his friends, well may they elect him for himself: deservedly is he the object of their contemplation, admiration, adoration, and Fruition to all Eternity. O! how should the friends of Christ study, gaze on, and ravish their hearts with so amiable, and glorious a friend, in whom dwells all the fullness of the Godhead bodily? What an excellent, curious, rare piece of work is this human Nature of Christ, form and framed by the Spirit of God, Luk. 1.35? 
i Give me leave to think, that there was more of God in the human Nature of Christ, as Nature is a vessel coming out of the Porter's house, than ever was in Adam created according to God's Image. Rutherfurd's Christ's Dying, etc. p. 5.  How far does it outshine the Nature of Adam, even in his Innocent state? What a noble Fabric is the human body of Christ, which was framed, and sanctified by the overshadowing power of the most High? Of what a glorious make is Christ's human soul, which was so curiously framed, adorned, and beautified with such an infinite mass of pure Grace? In sum; what a glorious Temple must Christ's Human Nature needs be, wherein the plenitude of the Deity dwells bodily?   

SECT. 4. The Explication of Heb. 1.3. Who being the brightness of his Glory, and express Image of his Person, etc.  
WE find another excellent Character of Christ's mediatory perfection, 
Heb. 1.3. Who Being the Brightness.  as relative to God the Father, in Heb. 1.3. Who being the brightness of his Glory, and express Image of his Person, etc. Oh! what an admirable Description is here? how weighty, and wonderful is every word hereof? (1.) Who being the Brightness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Effulgentiae, relutentia. Greg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulgidus, lucidus. Hesych.  the Effulgence, Splendour, Lustre or shining brightness. Some take it to be a figurative term, borrowed from luminous, or lightsome bodies, which continually cast forth their rays, thereby to signify, that the Son of God, proceeds from the Essence of the Father, and is inseparably the same with him, dwelling in his inaccessible Glory, and manifesting the same to the World. The word, in its primary notation, signifies the splendour, or bright lustre of the Sun, in its Noon-tide Glory, either direct, or reflex, as it appears in a clear glass. Hence the Verb, whence it is immediately derived, signifies 
l 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. in Orat. de Pasch.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur etiam pro Die, ut apud Nicand. in Ther. See more Hen. Steph● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Refulgentia; quomodo radius à sole resplendet: unde non nulli deradiationem vertunt. ●stius in locum.   the Sun's irradiating, and illuminating the World; and the original root is sometimes used, to signify the splendour of the Sun, as it causeth Day. A learned Critic makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, to signify the reflection of the Divine Majesty, such as is the parelius, or reflex Image of the Sun, on an opposite Cloud. Christ is indeed a Divine parelius of God, ‛ The Father (saith Rutherford on this Text) is as it were all Sun, and all pearl; the Son Christ is the substantial rays, light-shining, the eternal, and essential irradiation of this Sun of Glory. The Sun's Glory is manifested to the World, in the light and beams that it sends out to the Word; and if the Sun should keep its beams and light within its body, we should see nothing of the Sun's Beauty and glory. No man, no Angel, could see any thing of God, if God had not had a con-substantial Son, begotten of himself, by an eternal generation; but Christ is the beams, and Splendour, the consubstantial shining of God; and as God incarnate, he reveles the excellence, Glory, and Beauty of God: ' Thus he. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Splendour, or Brightness of this Glory, may come under a double consideration: (1.) It may be considered in regard of the Father, whence, by an ineffable Generation, it eternally shone as light from light: so much the force of the preposition here affixed doth indicate: And look as the splendour of the Sun, always attends the Sun, and cannot be plucked from it: So Christ, the shining splendour of God the Father, is coeternal to him, and cannot be separated from him. (2.) A second consideration of this shining splendour is in regard of men, and the manifestation which the Father gives thereof by his Son. Christ, the Splendour of his Father's Glory, was sent by him into this world, to become incarnate, that so, in and by his human Nature, as an instrument, he might illuminate, vivificate, and transform the Elect into the glorious Image of God. Thus Christ is the splendour, or shining lustre of his Father's Glory. God the Father is in himself a light inaccessible, and full of Glory, 1 Tim. 6.16. dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see: i. e. God is in himself invisible, too bright, and dazzling and object for the sinners poor weak eye, to gaze on. Ay but now in Christ, who is the splendour, or shining brightness of the Father's Glory, the Invisible God becomes visible to an eye of faith here, and to a glorified eye in Heaven. As the Sun, take it in its noonday glory, 
Objectum nimis excellens laedit sensorium.  if you stand gazing on its shining lustre and brightness, in a direct vision, you'll soon find it too bright, and dazzling on object for your weak eye: but when there is a reflex image of its lustre, and shining brightness on a watery cloud, which they call parelius, and seems another Sun, (more agreeable to our weak eye, than the Sun itself) than you may stand gazing on that second Sun, or the reflex lustre, and brightness of the Sun, as long as you please, without damage to your eyes: 
m Deus ipse procul absconditus lateret, nisi nos irradiaret fulgor Christi: in hunc finem quicquid habet Pater apud unigenitum deposait, ut in c● patefaceret; ut ipsa bonorum communicatione exprim ret veram Gloriae suae imaginem, Calv. Instit. fol. 106.  just so it is here; the Divine Essence or Deity, considered in its self, is too dazzling and glorious an object for poor mortals to contemplate: should he shine in his full brightness, with immediate, direct beams, on the Glass of our weak understandings, alas! how soon should we be scorched and shrieveld to nothing? how would our minds be quite swallowed up? Ay but now this Divine splendour, and shining lustre of the Father's glory being reflected from the glass of Christ's human Nature, so it becomes very visible, and agreeable to a sanctified eye of faith. Oh! what a glorious blessed Parelius, or image of God the Father's Shining brightness, and glory, is Christ? What a beautiful, pleasing glass is he, from whom all the bright beams, and shining lustre of God the Father's Glory, is, by means of the Gospel, (which is a second Glass) reflected to the Glass of our ununderstandings? what a sweet, and glorious contemplation is here for the friends of Christ? how should they stand, with open faces, always, by a fixed eye of faith, gazing on the bright Shine, or shining brightness of the Divine Glory, reflected from Christ, (that Parelius, or original Glass) in and by the Gospel-glasse, to the living glass of their renewed understandings, as 2 Cor. 3.18? The Divine Essence, though he be in himself, and to the Glass of his own understanding, all light, and therefore is called in Scripture the fountain of light; yet, in regard of poor mortals, he is a light inaccessible, and therefore he is described, 
Psal. 18.9, 11.  Psal. 18.9. with darkness under his feet; and v. 11. He made darkness his secret place, etc. to denote, that albeit he were all light in himself, yet, as to fallen, sinful man, he is all darkness, or altogether unintelligible, out of Christ. 
n Christ is the shining brightness of the Glory of his Father: i. e. the person in the Deity, by whom only the eternal wisdom of God could impress his Majesty upon any Creature: neither was it ever possible that any Creature should show forth the goodness of God, but only by the person of the Son. Deering on Heb. 1.10.  The Deity indeed is so deep a mystery, and so greatly remote form finful flesh and blood, as that, had he not vouchsafed to deposit the lustre of his glory, in the only begotten Son Emmanuel, and through the veil of his flesh, to beam forth some rays of his glory, on poor sinful us; Who could ever hope to have the least glimpse of this shining brightness? 'Tis this daystar that must arise and conduct benighted sinners, those who loge in the Region of darkness, unto the sight, and fruition of the Father of Lights. So Joh. 14.7. If you had known we, 
Joh. 14.7, 8, 9  you should have known the Father likewise: and from henceforth ye know him, and have seen him: i. e. in Me, who am the brightness of his Glory. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non solum radios signifitat, sed & emanationem ac processionem, ut interim proprietas filii, qui à patre procedit ac gignit, infinuet. Oecolamp. in Heb. 1.3.  The Father, who is in himself invisible, and inaccessible, becomes accessible, and visible to Faith. Philip ignorantly demands, v. 8. Lord, show us the Father, and it sufficeth us. Our Lord replies, with a rebuke, v. 9 Have I been so long time with you, and yet knowest thou not me, & c? As if he had said: Why, this seems strange, and a symtome of great ignorance, that I should have been so long with you, and yet all this while thou hast not known the Father. Surely, if thou hadst known me, thou hadst known the Father also: for he that hath seen me, hath seen the Father; the brightness of whose Glory shines in me. Thus we see how Christ is the fulgor, splendour, and lustre or shining brightness of God the Father.  
(2.) Let us a little examine the following notion [Glory] Christ, as God-man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his Glory.  is not only the Brightness of God the Father, but the Brightness of his Glory. Glory imports these severals: (1.) A superlative Excellence: 
See Sibs on 2 Cor. 3.18.  For nothing is glorious but what is, in some high degree, excellent: (2.) A bright manifestation, or shining evidence: 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò plerumque abundans & copiosa lux est, in qua divinitas apparuit vel etiam Augustius quid. Oecolamp, in Heb. 1.3.  For nothing is glorious, as to us, (though it be excellent) unless it be manifested to be such: hence the shining light of the Sun, is said to be glorious, because it brings with it the glory of the Sun, and manifests the same, by darting forth its rays, which run into our eyes. (3.) Glory is so victorious, and convictive, as that, usually, it has a common vogue, and approbation of others; or else it loseth the end of its manifestation. Thus the glorious beams, and shines of the Sun are universally approved by all that have eyes to see it: whence other things and Persons, that pretend to glory, borrow their Titles of honour from the glorious light of the Sun; so 
n Augustus comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lustre of the Sun; as Illustris from lustro, and this from lux, or luceo, I shine.  Augustus, illustris, clarus, etc. Now all these Attributes of Glory are, in the highest degree, applicable to the Glory of God; which is the splendour, lustre, or shine of all God's transcendent Attributes, and excellences, and so carries with it the most superlative excellence, the most convictive evidence, and the most victorious approbation, of all such as have a sanctified, renewed eye to behold it. Such is the Glory of God, whereof Christ, as God-man, is said to be the shining brightness. 
The several Theatres of God's Glory.  'Tis true, the Glory of God has many Theatre and Stages, whereon it acts, and displayeth itself: there is much of the Glory of God's Wisdom, Power, and Goodness shines on the Theatre of the visible World, as Rom. 1.20. But there is more of his Glory discovers itself on the Theatre of the Gospel, and Gospel-Ordinances: Here shines the glory of his Grace, and its soul-pleasing discoveries: but yet there is a greater impress, and manifestation of God's Glory on the Theatre of the New Creature, or renewed soul; 
o If a man look on the Creatures he sees there God's Vestigia or footsteps of power, etc. If on the Saints and Angels, God's Image of holiness; if on Christ, there God himself, 2 Cor. 4.4, 5, 6. She herd, Parable of the Virgins. fol. 76.  Where shines the Divine Nature, or Image of God: and yet farther, there is an higher manifestation of the Divine Glory, on the Theatre, of the Celestial World, of Glorified Saints and Angels; where shines Grace triumphant, and victorious, in noonday glory, without the least spot; where also those glorified spirits are clothed with their best robes, of immediate, direct, intuitive Vision of the Blessed Deity, as he is, face to face. But yet all these several ascents, and raisures of created Glory, come infinitely short of that shining Brightness of the Father's Glory, which manifests itself on the Theatre of our Emmanuel, the only begotten Son of God. But I shall wind up this part of Christ's character, with that excellent Annotation of Judicious Deering, on these words, Heb. 1.3. Who being the Brightness of his Glory. ‛ This Title is absolutely given him as essential to the Son of God, not only before us, but before his Father also; that as all the Properties of the Godhead have their Being in the person of the Father; so the brightness, and beauty of them, is in the person of the Son; and so this name was proper to him before the world was made; noting, that eternally he was of the Father, so John 1.1. Touching us, he is called the brightness of his Father's Glory, many ways, as (1.) Because in our Nature he shown forth the lively countenance of his Father, in all fullness of Grace and truth, Joh. 1.14. and (2.) Because in the power of his Word, he wrought mightily in all creatures, Joh. 5.30. (3.) And again St. Paul calleth him, 2 Cor. 3.18. the Image (which is the shining brightness) of God, in respect of the clear manifestation of the Gospel, in which he hath set out so glorious a light of the power of God to save sinners. So he is to us the Brightness of glory, because many ways he shown forth the Glory of God his Father unto us, as Joh. 1.18. ' Thus he. How the brightness of all God's glorious Attributes, shine in Christ as Emmanuel, we shall, God willing, show in what follows, on 2 Cor. 4.6. Now, doth nor this effulgence, splendour, lustre or Brightness of the Father's Glory, which shines in Christ, render him infinitely eligible for himself? How much doth this substantial reflection of the Father's brightness, and glory transcend those accidental reflections of the Father's Glory in glorified Saints and Angels? See Dr. Owen, his Explication of this Text.  
(3.) We come now to the latter part of Christ's Character, 
Heb. 1.3. Express Image.  Heb. 1.3. and express Image of his person, 
p 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nota impressa, vel insculpta, aut inseripta: unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Arist. pol. l. 1. c. 6.  
Ind de notis Literarum tabellae Inscriptis. Item figura, effiries, Imago. Item, Descriptio, qua describitur aliqua res veluti ex no●a ei impressa à caeteris rebus eam dislinguendo. Cicero in Top. Vide Hen. Steph. Thesaur. Graec.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] alia comparatio à si●illo annuli rujus forma cerae imprimitur, Grotius in l.   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Character: which, in its first notation, imports a note impressed, inscribed, or engraven. Thence 'tis used to signify the stamps, or impresses of Letters on Tables, or of a Seal on Wax: Whence also it signifies an Effigies, Figure, or Image. Hence lastly, it is some times taken for a Description, whereby a thing is described, as it were by a note, or mark impressed on it; which distinguisheth it from all things else. In all these regards, Christ, as God-man, may be said to be the character of his Father's Person. (1.) Are not all the letters, yea, every title of God the Father's essential perfections inscribed, and engraven in most glorious, and legible characters, on our Emmanuel? (2.) Is not Christ, the only begotten Son of God, the substantial Type, Stamp, or Impress of God the Father's Personal, and Essential Glory? (3.) Yea, is not Christ, as God-man, the essential Effigies, Figure, and Image of God the Father? And, (4.) Is not Christ also the Divine Word, or an essential Description of God the Father, whereby he is infinitely distinguished from all things else? Some, 
Glassius Rhet. Sacr.  by Character here (which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to engrave) understand, not so much the Image of the Seal impressed on the Wax, as the Seal itself; insomuch as the Father has stamped his whole Essence, and Majesty most intimately on his Son, eternally begotten of himself; in whom his substantial Image shines. Which Explication is conceived to agree best with this Mystery, its fruit and effcacie; namely, as it expounds the secret of Christ's eternal generation. Farther, this notion expresseth God the Father's affection towards Christ: for the seal is preserved among our choicest Jewels; such as we affect and value most: thus the Father's most fervent love terminates on his only begotten Son, his substantial Seal, or Image, as Haggai 2.23. and will make thee as a Signet, wherein he is a Type of Christ. Lastly, this Idea of a Character, or Seal, as applied to Christ, imports the whole Oeconomie of his mediatory office: the Seal impressed on the Wax leaves an Image; and moreover gives an obsignation, and assurance of what is conveyed thereby: Christ is that signatorie Ring, or celestial Seal, who hath, and that from eternity, the most express Image of his Father's Glory, and Majesty impressed on him, and thence being sent into the World, as the Prince of Salvation, he assures life to all the Elect. The Pagan Orator tells us, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demesthenes.  That the Character, or descriptive Image, of the soul is seen in ●s words; and is not Christ, the Substantial, Essential, and Divine Word, a perfect Idea, or express character of the Father's Person, wherein his Essential Glory, otherwise invisible, becomes visible to an eye of faith? Again, when Christ is said to be the Character or express Image, hereby is also denoted the permanence and subsistence of the Deity in Christ: he is not a superficial, transient Image, but an express, lively, subsistant, and essential character, or Idea of the Father's person; as a Child that bears the Image of his Father, and partakes of the same nature with him. In that he calls Christ 
r 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. Expressa effigies, vel insculpta figura: In speculo quidem apparet Imago hominis, fed non character: unde character plus est quam Imago, quae in Gera vel alia quapiam re est; nam character est Ima oh perman●●s. Oecolampad. in Heb. 1.3.  
Character praeter figuram requirit ut sit expressus ad Archetypum, & adaequatus essentialiter, & ut possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. rebus adis s●ris im rimere suam Imaginem. Sic caim vo●at inscusptam formam ut ab omni adumbrata vel inani Imagine distinguat.   the Character, it is much more emphatic, than if he had said, an Image: For there appears in a Glass the Image of a thing, but not the character; which denotes a true, solid, lively form, or express Image, exactly representing the Archetype, as the character of the Seal impressed on Wax. So that character here imports, that Christ is a most perfect, adequate, absolute, essential, and express Image of God; such as gives a most certain and evident representation of his Father, answerable to Phil. 2.6. where he is said to be in the Form of God. which implies more than a figure, or bare Image; namely, an essential character. 'Tis true, there are some 
f He is the engraven form of the person of the Father: noting hereby the Unity of substance, as in whom the Fullness of the Godhead dwells bodily, Col. 1.9. Even as Paul calls him, the Image of God, distinguishing him by this name from all shadows, Heb. 10.1. Deering on Heb. 1.3.  stamps, impresses, or dark characters of God on the Visible, sensible World: There was also a more legible and fair character, or Image of God on Adam's soul in Innocence: There is yet a more noble character, or Impress of the Divine Glory on Glorified Saints, and Angels: but yet all these characters are infinitely short of our Emmanuel, as he is the substantial character, or express Image of his Father's Person; which notes, not only an unity in Quality, but in Substance; not only similitude, but also Indentitie, or samenes in essence; as also Parity and Equality in Glory. Thus Christ is the Character of his Father's person; which also renders him infinitely eligible for himself. But how Christ is the Image of his Father's Person, will farther appear in what follows on 2 Cor. 4.4, 6.   

SECT. 5. The Explication of 2 Cor. 4.6, 4.  
WE find another great Character of Christ, 
2 Cor. 4.6. In the Face of Jesus.  as he is the express Image of his Father's Glory, 2 Cor. 4.6. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the Glory of God, in the face of Jesus Christ. Here are several gradations, which render the whole, but especially Christ, the centre of the whole, very beautiful, and glorious. (1.) He says, that God, who commanded the light to shine out of darkness, hath shined in our hearts. Paul here counts all his notional knowledge before Conversion, but darkness; yea, such thick darkness as was upon the face of the Chaos, before God Created light, Gen. 1.2. So that nothing but the creative power of God, could bring saving light out of his confused, pharisaic darkness. 'Tis true, he had head-knowlege before: ay but now, says he, God has shined in our hearts, and made them a living Glass: for what? Why, (2.) To give the knowledge of God. Yea, (3.) The light, [i. e. the clear, and evident manifestation] of the knowledge of God. 
The face of Christ What?  But how is this possible? Surely no way but, (4.) In the face of Jesus Christ. 
f Per Angelum faciei Jehorae, Esa. 63.9. Filius Dei intelligitur, dictus faciei ipsius Angelus, quia est ille, qui visibili specie columnae s●il nubis, & ignis Israelitas in deserto duxit, & saciem Dei quast consp●ci●a● populo f●it: id●quod Jehovae ipsi ad cribitur, Exod. 14.24. Alii appellationem hanc illi dafam esse volunt, quod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1.15. Glass. Rhetor. s.  The Face is the most celestial, beautiful, majestic, lovely, and visible part in a man's body; wherein the invisible Characters, and Dispositions of the soul are oft very visible: if there be any goodliness, or excellence in the creature, it usually appears very far in the face. By face here we may understand the whole Form of Christ as Mediator. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebraeis, id omne significat quod sensibus exterioribus perci itar, Giot. in l.  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies all that, which is obvious to extern sense; and in general, the whole person. Whence the Face of a man is frequently in the Scripture-Phrasiologie, put for his whole person: so, to accept the Person, is in the Original, to accept the face, Luk. 20.21. as elsewhere, because the excellences of the person shine most in the face. Much of the Majesty, Glory, beauty, and loveliness of a man shines in his face. Thus Christ is the face of God. Oh! What an infinite Majesty, beauty, and Glory doth there shine in Christ? How lovely, amiable, sweet, and heart-ravishing are the manifestations of God in Christ? Alas! what is there to be seen of God, but what shines in Christ? Is not all God, and whole God manifest in the face of Christ? May we expect the least mediatory manifestation of the Divine Love, Grace, and Mercy, but in the Son? Is there not a confluence of all the lovely qualities, all the drawing Attributes, all the ravishing Beauties of the Deity in Christ? And doth not the contemplation of these glorious perfections, which shine in the face of Christ, draw life out of Death; beauty out of deformity; strength out of infirmity; order out of confusion; happiness out of misery; yea, Heaven out of Hell? Thus in the face of Christ, the Majesty, Beauty, amenity, Amiableness; Grace, with the other Divine Characters, and Invisible Glories of God the Father, become visible, and intelligible to the renewed mind. It's confessed, there is much of the glorious light, or knowledge of God, shines in the Face of the creatures; and more in the Face of the Ceremonial, and Moral Law; and yet more in the Face of the Gospel, and Gospel-ordinances; and yet more in the Faces of Believers, and glorified Saints. But alas! What are all these Faces, if compared with the glorious, lovely face of our Emmanuel, but mere deformities, yea nothing? Oh! What a beautiful glorious face has this Son of God, who can with one glance thereof, make all in Heaven, and Earth to smile? yea, ravish and overcome the hearts of his worst enemies? Oh! What an heart-charming, and victorious Beauty must there be in his face, where all the ravishing glories, and excellences of the Godhead centre? 
t Hammond on this place: and Beza: Alludit perset●ò ad Mosis taciem illam non anertam (ut clara esset D●i Imago, c 3.13.) sed operram. Beza in l.  Some will have this Phrase, [The face of Jesus Christ] to refer to the Story of Moses, desirous to see the Glory of God, Exod. 33.18, etc. with which sight, Moses' face was irradiated, and became glorious; yea, so glorious, that the purblind Israelites could not contemplate the same: ay but now the face of Jesus Christ has another-gets irradiation, than Moses' had; all the essential, and substantial rays of the Father's Glory, shine in this lovely face. 
2 Cor. 4.4. Image of God.  Hence v. 4. He is called the Image of God. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocant Graec●, non quanvie picturam, sed quae sit vivi instar, Unde Iconic●●pictores, quos v●l●o voramus qui peignent au vif. Beza.  The Excellence of a thing is seen in its Image, or picture, if well drawn: (1.) Christ is the essential, substantial, and most lively Image of God the Father: in his face, as God-man, shines all the glorious Attributes of God: as you have oft in the Child's face, a living Image, or Ressemblance of the Parent. It's true, there are some vestigia, or footsteps of God in the sensible World; ay, but the Image of God is not there: 
w Imago est Repraesentatio causae quantum ad similitnainem formae, non solum causalitatis, quod pertinet ad Vestigium, Aquin. Summ.  Vestigia, or footsteps have only some Impresses, or notices of causality; but an Image is a Representation of a cause, according to the similitude of his form, and not only of his causality. Again, Adam had, and the Saints here have, though imperfectly (as the Saints in Heaven perfectly have) the Image of God shining on them: ay but, all this is but a created, Accidental Image, or a similitude in Quality, or the accidental form of Grace: 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accip●tur etiam pro ipsa essentiali similitudine. Beza, in Heb. 10.1  it is Christ alone that is the increated, substantial Image, of the Father's Glory: he is clothed with the specifiek form (if we may so speak in the Schools Dialect) or with, not only a similitude, but Unity of the Divine Essence: his Likeness to God the Father consists, not in an Accidental, imperfect, but in a substantial and perfect Unity, or Identity of Essence. Thus Christ is the essential Image of God, as the plenitude of the Deity dwells in him personally, and essentially. (2.) Christ may be styled the Image of God, in regard of 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in quo sci●sum perspicuè conspiciendum praebet Deus, nec allo quàm officii ipsius respectu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] aliqui libri addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut indicetur Deam alio juin incomprehensib●lem in Christo tamen conspici. Beza, in l.  manifestation; as the Glory of the invisible God, becomes in, and by Christ visible to an eye of faith: wherefore some copies add here to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible: i. e. God, who is in his own nature invisible, or incomprehensible, doth in Christ, his essential Image, become visible to the believing world. So it answers to Col. 1.15. where Christ is called the Image of the invisible God: Namely, because, as the species, form, and figure of a man is known by his Image: so in, and by Christ, the wisdom, power, mercy, and Grace, with all the other Attributes of God, are made manifest. Hence the Hebrews call their Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image of God.   

SECT. 6. Christ an Essential Glass, wherein all the Glory of the Deity shines, and from which it is reflected on the Believing World, 2 Cor. 3.18. With the Explication.  
THE like excellent Character of Christ we have, 
2 Cor. 3.18. In a Glass.  2 Cor. 3.18. But we all with open face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, etc. We have here a parallel Antithesis betwixt the Grace of the Gospel, and the Law. Under the Law the Grace of God was veiled, and wrapped up in Types and Shadows, which were but a dark adumbration; but under the Gospel, the Glorious Grace of God shines as in a Glass. A Glass, 
t Speruium, praeter Intem & colorem, etiam expressam imaginem reflectit. Keck. Optic.  besides light and colour, reflects the express Image of its object. 
u Imago in Specuio est forma speculi. Estius in l.  Yea, the Image in a glass is the very form of the Glass: and therefore the word here used, signifies to contemplate his form in a glass. 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vocat speculum Apostolus filium Dei in carne manifestatum. qui nobis in ipsius Evangelio spectandus proponiter, & Mosi velato opponitur. Beza in locum.  The Son of God incarnate is the original glass, wherein all the Glory of God, is to be contemplated by believers, and that with open face; in opposition to Moses' covered face. By the glory of God, we are to understand all the glorious Attributes of God, as his Wisdom, Goodness, Grace, Holiness, Justice, Mercie, etc. Which are all to be seen in Christ, as a man's face is seen in a Glass. The blessed Deity has (as we may speak) deposited all his glorious rays, or Attributes in Christ, that Essential glass: His wisdom, mercy, justice, etc. is no where so visible as here: There is no saving ray of Glory darted from the Creator to the Creature, but what is reflected from this Divine Glass. Albeit the Essential Attributes of God are in all the three persons of the Trinity, yet the mediatory irradiation of these Attributes, is only in the Son, in whom they all meet, as in an Universal, Essential Glass. There are variety of Glasses, wherein the Glory of God shines: Some rays of his glorious wisdom, power, and goodness, shine in the Glass of the Creatures: some beams of his holiness, and purity shine in the Glass of the Moral Law: the Glory of his Grace is seen in the Glass of the Gospel, and Evangelick Administrations: Yea, Hell itself is a glass, wherein shines the Glory of God's Justice, as in Heaven, and Believers, the glory of his mercy, and grace. But all these are but created, partial, and dim glasses, in comparison of Christ, who is an increated, universal, and most bright Miroir, or Glass of the Father's Glory. We may suppose, for illustration sake, an universal, living, transforming Glass, such in which all the beams of the Sun, that ever were, or shall be, or possibly may be, are contacted; whence, shining upon the world, it should, by its Vivisick transformative Efficacy, not only convey the glory of the Sun, but change dead Creatures into so many glorious, living Suns; surely this would be a very glorious Glass: 
How the believing foul is transformed into the glorious Image of God shining in Christ.  Such an Universal, living, transformative glass is Christ: all the beams of the glorious Deity are contracted in him: neither ever did, or shall, or may there any one soulsaving ray of the Diving glory shine upon the dark, sinful world, but what is reflected from this glorious glass: Yea, such is its vivifick, transformative efficacy, as that those, who by a sanctified eye of faith, behold the glory of God therein, are transformed into the same Image, etc. Jesus Christ, God-man, having all the glorious Ideas of God's Image, and Grace, shining in him, as in a Glass, he reflects the same, in and by the glass of the Gospel, on the hearts of Believers; who by faith contemplating the same, are, by the efficacious working of the Spirit of grace, transformed into the same glorious Image, even from Glory to Glory, i. e. from one degree of glorious Grace unto another. Thus the believing soul, by faith contemplating the wisdom, meekness, patience, kindness, justice, (etc.) of God, shining in Christ, is, by the effectual concurrence of the Spirit of Christ, transformed into a wise, meek, patiented, kind, and just spirit. Faith, by contemplating the Glory of God in Christ, brings into the soul, spiritual Ideas of the same glorious Image, a divine light and life, bearing some Ressemblance to the life of God, or Divine Nature. So that Christ, the essential glass of God, hath nor only a manifestative, but also a transformative, changing glory, shining in him.  
Christ ressembles best your vitreous Miroirs, 
Christ ressembled to a Miroir.  or locking-glasses, which reflect the Image most lively: for glass, because it is rare and pellucid, receives the Species or Image with more facility; but by reason of its pelluciditie, it does not so easily fix, and retain the Image received: wherefore Art succurring Nature, to the Glass she adds lead, or quicksilver; which, by reason of its density, fixeth the Image received by the Glass: This indeed is a lively shadow of our Emmanuel, as he is the miroir, or Looking-glass of God the Father's glorious Image: For his Deity is, as it were, the glass, which is most pellucid and clear; and his Human Nature is, as it were, the lead or quicksilver, which fixeth the Image of the Father's glory, and so makes it reflexible to us. Such a glorious miroir or Looking-glass of the Father's glory is Christ, as God-man: and how infinitely eligible for himself does this render him? What? do all the rays of the Father's glorious Attributes centre on Christ? Is there not any one beam of the Glory of God, shining on the sinful World, with the saving light of life, but what is reflected from this living, transforming, glorious glass, God-man? Oh then! What a pleasing thing is it, to have an eye of faith fixed on this glorious Miroir, or Lookingglass, whereon all the Father's Glory shines? Oh! what a sweet death is it, to have the sanctified mind stand gazing on this Glorious, heart-transforming glass, till its eyestrings even break, by continued Contemplation, Admiration, Adoration, and Fruition of those soul- ravishing perfections, that shine therein? who would not cry Sorrow, Shame and Hell upon all those, who will not elect our Emmanuel, the substantial glass of the Deity, for himself? Ah! What an Hell is it to reject him? Believe it, there is no life so pure, so holy, so lovely, so sweet, so flourishing, so active, so generous, so noble, so harmonious, so glorious, so admirable, so perfect; as that which is most spent in the spiritual Intuition, or fiducial Vision, Election, and Fruition of the glorious Image of God, which shines in this Glass God-man. He that would have a dead, barren, hard, back-sliding heart, transformed into a lively, fruitful, tender, flourishing heart, let him come hither, and be much in the spiritual contemplation of God's glorious Attributes, which shine in this Glass, Christ.   

SECT. 7. How all the Attributes of God shine in Christ: namely his Wisdom, Goodness, Justice, Holiness, Power, Truth, Omnipotence, Independence, etc.  
WE have shown in the general, 
How all the Attributes of God shine in Christ?  how all the glorious Perfections of God shine in Christ, as in a Temple, where the Deity dwells bodily; as on a Theatre, where all the shining Brightness of the Father's Glory is displayed; as in a character of the Father's Person; as in a Face, and Image, wherein appears the Beauty, and excellence of God; and as in a Glass, which reflects all the glorious Beams of the Divine Attributes: But now to take some particular view, and consideration of those glorious Attributes of God, which shine in Christ as God-man, will greatly conduce to the explication, and Demonstration of our conclusion, that Christ is eligible for himself. In the general, the Attributes of God may be said to shine in Christ, (1.) Objectively, as he was the object-matter, or Theatre, on which they acted; or (2.) Formally, as they all reside in him; or (3.) Effectively, as issuing from him, and acting on the Creature. We shall consider them, though very briefly, under all these regards.  
1. 
1. God's Wisdom shines in Christ. 1. Objectively.  The Infinitely glorious Wisdom of God, shines most glorious in Christ: and that (1.) Objectively; in that Divine Wisdom found out such an admirable contrivement, for the reconcilement of Mercy and Justice, Sinners and God, by the Mediation, and Satisfaction of God-man. Oh! What a glorious design of Infinite Wisdom, does there appear in Christ's coming to save sinners, beyond what is manifest in all the other works of God? Does not the shining Brightness of God's wisdom, in this great plot of redemption by Christ, much outshine, yea seem, comparatively, to cast a veil on that wisdom, which shines in all other works of God. Surely, if it be lawful to make comparisons between the works of God, this of redemption by Christ, was the masterpiece of Divine Wisdom. 
2. Formally.  (2.) The Wisdom of God shines in Christ formally, as all the treasures of wisdom are lodged in him. Colos. 2.3. In whom are hid all the Treasures of Wisdom and Knowledge. 
3. Effectively.  (3.) The Wisdom of God shines in Christ effectively, as all that Divine Wisdom, which is communicated to the Saints, flows from him. 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made to us Wisdom, etc.  
2. 
2. The goodness, love, grace and mercy of God shines in Christ,  The Infinite Glory of God the Father's Goodness, Love, Grace, and Mercy shines most gloriously in our Emmanuel: and that, 
1 Objectively.  (1.) Objectively: Christ is the highest expression of Divine Goodness, the richest token of the Father's love, the most glorious monument of God's free Grace vouchsafed to his Creature, and the most admirable Miracle of sovereign Mercy towards sinners, that ever was, or may be. The blessed God has taken great delight, on all occasions, to vouchsafe sensible Demonstrations, and Arguments of his Divine philanthropy, or Bounty, and Good Nature towards Man: yea, all those rich ornaments, and gracious Accomplishments, or vouchsafements conferred on Adam in Innocence, were but the Effects of his free Grace; though in some regard they may be termed natural to Adam's first state. And since the Fall, the blessed Lord has not ceased to vouchsafe large tokens of his Divine philanthropy, or Bounty to his rebellious creature. Ay, but this unparallelled gift of his only begotten Son, is the highest mark of favour, and the richest manifestation of infinite Love, free Grace, and Mercy, that poor sinners are capable to receive. Well therefore might our Emmanuel cry out, Joh. 3.16. For God so loved the World, that he gave his only begotten Son. This little S O, is such a great note, and mark of Divine philanthropy, as that the lengths, breadths, depths, and heights of this Love, cannot be expressed, or conceived, as they ought, to all Eternity. 
2. Formally.  (2.) The Love, Mercie, and Grace of God, shine in Christ Formally, as he is a perfect Idea, or Miroir of Divine Love and Grace. As also (3.) 
3. Effectively.  Effectively, as all the Love and Grace of God the Father, streameth through his heart, unto the Elect, Joh. 1.16.  
3. 
God's Justice shines in Christ.  The Infinite Glory of God the Father's Divine Justice shines most eminently in Christ: (1.) Objectively, as he was the Object, or But, against which all the arrows of God's fiery indignation for sin, were shot. We have great Marquis of Divine Justice on Cain, and Judas; and yet far more dreadful tokens thereof in Hell: but yet we may safely affirm, that all the black curses of the Law, which their executions on sinners here; yea, that all the dreadful torments of the damned in Hell, are nothing nigh so clear, and ample Demonstrations of God's Justice, and Severity against sin, as the sufferings of our dying Emmanuel. O! come near, and behold the Sovereign pleasure of God the Father, in bruising his only begotten Son, and making his soul an offering for sin, Esa. 53.10. Oh! what a standing, glorious monument of Divine Justice against sin, is this red Glass of Christ's blood? Herein we may behold God the Father's Justice, as it were, triumphing over his natural, essential love to his only begotten Son. (2.) Again, the Justice of God shines in Christ, formally, as also (3.) Effectively, in that all justice originally inheres in, and flows from him.  
4. 
God's Holiness shines in Christ. 1 Objectively.  The Infinite Glory of God's Holiness shineth, with a most transcendent Brightness, in Christ: (1.) Objectively, and Demonstratively, as God, by making his soul an offering for sin, gave the highest Demonstration that can be, of his Infinite, Antipathy and Hatred against Sin. Yea it is supposed, and that on good reasons, That if Infinite wisdom should set itself on work never so much, to find out an Argument to manifest God's hatred of sin, there could not be a greater, than this his dealing with his Son. 
2. Formally.  (2.) God's Holiness dwells in Christ formally, as he is a perfect Idea, Miroir, or Glass of all Holiness, infinitely beyond glorified Saints, or Angels; and therefore styled, The Holy One. 
3. Effectively.  (3.) God's Holiness shines in Christ effectively, as all the Saints Holiness is derived from him, Joh. 1.16.  
5. 
The power of God shines in Christ.  The Infinite Glory of God's power shines most eminently in Christ: 1. Objectively: no work or effect of God's hand has such visible impresses of God's Omnipotence stamped on it, as the Hypostatick Union of the Divine and Human Nature, in one person: whence it is called the power of the most high. Besides, Infinite power shined most gloriously in his Miracles, Soul-sufferings, Death, and Resurrection, more than in the Creation of Heaven and Earth. (2.) The omnipotence. of God resides formally in Christ, as the proper seat thereof. (3.) The omnipotence of God the Father shineth most effectively in all Christ's great works of redemption, Conversion, Conservation, Protection, and Gubernation of his Church, etc. Col. 1.11. strengthened with all might, according to his glorious power.  
6. 
The truth, and faithfulness of God shines in Christ.  The Truth and Faithfulness of God the Father shines most gloriously in Christ: (1.) Objectively, in that Christ was the greatest Promise that ever God gave to lost sinners; yea, in him all the Promises are Yea and Amen: So that in sending him into the World, to die for sinners, God made good that great promise, made four thousand years before, Gen. 3.15. Yea, by this means all the promises of God are fulfilled. Whence the veracity, and Fidelity of God appears most conspicuous, and bright in Christ's coming into the World, etc. And this indeed is one of the greatest aggravations of unbelief; that, when the Faithfulness of God has so gloriously appeared, in fulfilling that great Promise of sending his Son, the accomplishment whereof was attended with such a world of difficulties; I say, that after this, sinners should disbelieve, or question the Faithfulness of God in fulfilling other promises, which have their Yea and Amen in Christ, Gal. 3.16. Again (2.) The Truth of God appears most glorious in Christ Formally, in that he has; to a tittle, made good all his promises. As Christ was the great Gift, and Promise of God the Father, so the Spirit is the great Promise, and Gift of Christ, Joh. 14, 16, 17, 18.26. And is not Christ every way as good as his word, in sending his Spirit? is there any one promise that Christ made his friends, at his Departure hence, but has been, and daily is fulfilled to a tittle? (3.) The Faithfulness of God shines in Christ effectively, in that he makes and keeps all his friends faithful, and steadfast in their Covenant with him.  
7. 
Christ the Image of God's Immensity and omnipresence.  Christ is a glorious Idea and Image of the Immensity, and Omnipresence of God, as Joh. 3.13. The Son of man which is in Heaven. The expression is very mysterious, and deserves a particular Remark: How was the Son of man in Heaven? 
Joh. 3.13.  Was he not then on earth, discoursing with them? or, could he be both in Heaven, and on Earth at the same time? Yes, he might, in different respects, and by virtue of the Hypostatick Union: 'tis true, his body, being finite, could not, as some fond dream, be in two places at the same time; that implies no less than a contradiction: ay, but yet Christ, God-man, by virtue of the personal Union of the two Natures, was at that very time, while he was discoursing with them on Earth, in Heaven. Oh! what a tremendous mystery is this, that the Son of man should be, at the same time in Heaven, and on Earth? How difficult, yea impossible is this to be understood, without understanding some thing of the Hypostatick Union! But yet that thus it is, this Scripture makes it clear: and hence it follows, that God's Omnipresence, which is one of his incommunicable Attributes, must be, in like manner, attributed to our Emmanuel, as he is God-man, though not in regard of his manhood. The like Luke 22.69.  
8. 
Christ an Idea of God's Independence.  Our Emmanuel, as God-man, is a glorious Idea, and Miroir of God the Father's Independence. This is another of God's incommunicable Attributes, which yet is deservedly given to, and assumed by Christ, Joh. 5.26. 
Joh. 5.26.  So hath he given to the Son to have life in himself. Christ's Human Nature, and all its glorious accomplishments have Dependence on none but Christ himself: all the Personal, and mediatory excellences of our Emmanuel depend upon no other, than his very Person.  
9 
Christ the Idea of all the other incommunicable Attributes of God.  The same may be affirmed of all the other incommunicable Attributes of God, namely of his Alsufficience, his Simplicity, his immutability, his Eternity, his Infinitude, his incomprehensibility; of all which Christ is a most glorious Idea, Character, Image, Temple, and Glass, wherein they shine with Infinite glory, and brightness; and whence they are reflected on the eye of faith.   

SECT. 8. Several particular Improvements of this first Character, of Christ's mediatory excellences.  
HAving largely demonstrated, 
The application of all the foregoing Characters of Christ.  how all the glorious Ideas of God's Attributes shine in Christ, as God-man, the Temple, Theatre, Splendour, Character, Face, Image, and Miroir, or Glass of the Father's Glory; what remains, but that we now contract all these shining and flaming rays, in a burning glass of some useful meditations, thereby to inflame the hearts of Christ's friends, to study, contemplate, elect, and enjoy this their Emmanuel for himself.  
1. 
1. Contemplate those glorious Ideas that shine in Christ.  Is the Glory of the Lord reveled? and may all flesh see it together, in this our Emmanuel; as Esa. 40.5? O then! come hither all flesh, come, and behold the most glorious Ideas, Characters, and Images of the Father's Glory, shining so brightly, and yet so sweetly, so pleasingly, so agreably, in this Increated, eternal, universal, Infinite, transforming Miroir, or Glass of Christ, God-man. The old saying under the Law was, that no man can see God and live: This holds true still, if we consider God out of Christ: 
u Pater qui imm●nsus est, in filio finitus est: quia s●●a● modulum nostrum accommodavit, ne meats nost as Imm ●nsitat● suae Glo●ae absurbeat. Calvin  Ay but now, God the Father, who is in himself infinite, invisible, & unintelligible, is, in this our Emmanuel, visible, and intelligible: he has, in this his Son, accommodated himself to our module and capaeitie; that so our minds may not be swallowed up with the Immensity of his Glory. O that the friends of Christ would set him, who is the Divine Miroir, and lookingglass of all the Father's Glory, ever before their eyes, and never leave musing, poring, contemplating on him, till they find their hearts transformed into a flame of Divine love to, and delight in this their Emmanuel, for himself! O that the friends of Christ would come, and poor on this glass; come, and look into this Ark; come, and worship in this Temple; come, and gaze on this most resplendent, and beautiful Face, in which shines all the Glory of the Deity! Hear Christ himself making solemn Proclamation to his friends of the New-Jerusalem, to come, 
Esa. 40.9.  and behold his Glory, Esa. 40.9. say unto the Cities of Judah, behold your God O come, and behold what wonders of Grace, Beauty, and Glory dwell in this your God Yea, he invites his Elect friends among the Gentiles, 
Esa. 65.1.  to come, and behold his Glory, Esa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not: I said, Behold me, Behold me, etc. Christ seeks them, that seek not after him; he is found of them, that ask not after him; and unto such he cries, Behold me! Behold me! The Doublement of the Word, argues how desirous Christ is to exhibit his most beautiful, and glorious face, to the contemplation of sinners. O then, come, come, behold, behold this so glorious a face! Why will you not come? What an heart-ravishing sight is here? The fixing of an eye of faith on Christ, in a way of spiritual Meditation, and contemplation, what a mighty Sovereign, Efficacious influence has it, to ravish the heart into an admiration, and election of him for himself? Ah! What a shame is it, that those, who profess themselves friends of Christ, have no more raised, deep, fixed Apprehensions, of those glorious excellences that shine in him? What deserves our most elevated contemplation, and admiration, if not those glorious Ideas of Divine perfections, which meet, and centre in Christ? Is there any thing more admirable, more beautiful, more heart-captivating, than the incomparable excellences of Christ? how comes it to pass then, that he has no more eyes gazing on him, no more hearts ravished with him, no more friends of, and for himself? Oh the folly, the madness, the brutishness of the blind World! 
w Christus virtute unionis Hypostaticae etiam in cruse pendens suit gloriosior omnibus creaturis, etiam Angelis gloriosissimis. Twissus, Vind. Grat.  Take Christ in his lowest humiliation, even when he hung upon the Cross, yet even then, by virtue of the Hypostatick Union, he was infinitely more glorious, and eligible for himself, than the most glorious creatures, even glorified Angels: and yet how few beholders of his Glory has he? No wonder therefore, that so few elect him for himself.  
2. 
Election and fruition of those Glorious excellences that shine in Christ.  Does all the plenitude of the Deity dwell bodily in Christ, as in a Temple? Oh then, what a Beautiful, glorious Temple is this? How should we admire, adore, elect, serve, and enjoy the Deity, in this so glorious a Temple? what deserves to be elected, and loved for itself, if not the Deity? Certainly, God must needs be the most alluring, drawing, heart-ravishing thing that may be: for when you say God, you say all: what can you say more? Again, is Christ the Effulgence, Splendour, lustre, or shining Brightness of the Father's Glory; yea, the substantial, and so infinitely the fairest character of his person? And is not this a mighty taking, alluring, drawing, binding character of Christ's excellence; which layeth an essential obligation on all his friends, to elect, love, and enjoy him for himself? Farther, doth all the Beauty, amenity, Majesty, Sweetness, Amiableness of God the Father, shine in the lovely Face of Christ? Yea, he is the lively Image of all the Father's Glory? And must not then the Friends of Christ elect, admire, and love this his so beautiful, majestic, and yet sweet, heart-charming Face for itself? Does not this substantial, essential Image of God, call for the highest Admiration, Adoration, Election, and Affection? What deserves Admiration, and election for itself, if not this first Beauty, and Image of God? Lastly, is our Emmanuel a Divine Miroir, or lookingglass, in which shines all the Glorious Attributes of God the Father? Oh! What an essential, and binding Obligation doth this lay upon all, that are, or will be friends of Christ, to stand always poring, and gazing on this Glass; that so their hearts may be transformed into the same Image, from Glory to Glory, as 2 Cor. 3.18? Who would not elect such a Divine, and glorious Miroir for itself, to be always contemplating, loving, and enjoying those soul-satisfying Perfections of the Deity, which centre, and shine therein, with such a Glory?  
3. Farther, 
The Friends of Christ in Imitation of the Human Nature in Christ, should get as near him, and love him as purely for himself as possibly it may be.  the way and manner of the Human Nature's being glorified; namely, by its being assumed, and personally united to the Godhead, doth both demonstrate, and instruct the friends of Christ, how they must elect, and love him for himself? For, whereas God communicates his Goodness to other Creatures by created Emanations, and effluences thereof; God the Son communicates his Goodness to his Human Nature, not by a created emanation, or effluxe of Goodness from himself, but by an Assumption, and personal union of the Human Nature with himself. So that the Human Nature in Christ is glorified, not by any emission, or communication of goodness from Christ, but by a reception into, or hypostatick union with himself. Now albeit the friends of Christ may not expect, or presume to be Christed, or taken into an hypostatick personal union with Christ; no, that is no less than blasphemy to affect, or desire; yet they should, and aught, in imitation of their human Nature assumed by Christ, both to desire, and endeavour as intimate an union, as possibly they may, with Christ their friend; and farther elect, and love him as purely, and entirely for himself, as they can. For the less the friends of Christ, eye, and regard the good things that flow from him, though spiritual; and the more purely, and entirely they intent, elect, and enjoy Christ for himself, and those glorious excellences they see in him, the nearer they arrive unto, and the more they partake of that beatific Glory, which their human Nature, assumed into a personal union with Christ, is invested with: I say, as the Human Nature in Christ hypostatically, or personally united to the Deity, is wholly swallowed up with, and satisfied in the Vision, and Fruition of Christ for himself; so in like manner the friends of Christ should aspire (in Imitation of their human Nature, espoused by, and taken into personal union with Christ) though not to have a personal union with Christ, yet to come as near as they may, without diminution of Christ's Glory, to the blessed vision, election, and Fruition of Christ for himself.  
4. Hence also it naturally follows, 
Christ's friends should present themselves fit Temples, etc. for Christ.  that the friends of Christ ought, in Imitation of their human Nature espoused by Christ, by all means possible, to present themselves fit Temples, Characters, Faces, Images, and Miroirs or looking-Glasses of Christ, that so they may be made partakers of his Glory, and enjoy him more fully for himself. Is Christ's human Nature full of Grace? Does the plenitude of the Deity dwell therein bodily, or personally, as in a Temple? Oh then! how much does it concern the friends of Christ, to get their human Nature's sanctified, to the utmost they may, that so they may present themselves living, and holy Temples, fit for Christ to dwell in, by his Spirit? This was that which Paul exhorts to, every where, 
1 Cor. 3.16, 17.  as 1 Cor. 3.16. know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you. What doth he conclude hence? v. 17. If any defile the Temple of God, him shall God destroy: for the Temple of God is holy; which Temple ye are. As if he had said: Do you consider, friends, what you do, in defiling your human Nature? Is it not the Temple of God? and is it lawful to defile the Temple of God? aught not the Temple of God to be holy? Will not God destroy such as defile his Temple, his Holy place? O beware what you do: remember your human Nature is the Temple of God. The like 1 Cor. 6.18. Flee Fornication, etc. and he gives the reason of it, v. 19 What? 
1 Cor. 6.18.  know ye not, that your body is the Temple of the Holy Ghost, 
2 Cor. 6.16.  etc. so 2 Cor. 6.16. and what agreement hath the Temple of God with Idols? For ye are the Temple of the living God, etc. What, suffer Idol-lovers, and lusts to loge in your hearts, which are the Temple of God? Oh! What monstrous Sacrilege? What notorious blasphemy is this? There is no one consideration does more deeply engage the friends of Christ, to press after Holiness, than this, that, as their human Nature was so far honoured by Christ, as to be taken into a personal union with the Deity; so they, in their measure, are taken into a mystic union with Christ; and thence become Temples, wherein he dwells graciously, and spiritually, though not bodily, or personally, as in his own human Nature. Oh! what a cogent Argument should this be, to the friends of Christ, to study, and endeavour, how they may beautify and adorn their human Nature, that so it may be a fit Temple for Christ to dwell in, as the Human Nature assumed by Christ, is the Temple wherein the Fullness of the Deity dwells bodily? the very thought, how far human Nature is raised, and dignified in Christ, how far should it raise our thoughts, studies, and important endeavours after Holiness; that so our own human Natures may be presented to Christ, as holy, and living Temples, fit for his gracious inhabitation? Ah! what a sad contemplation is it to consider, how much many seeming friends of Christ abuse, and abase human Nature, which is raised to so great a dignity, by suffering vile Idol-lovers, and base lusts to inhabit therein? Can the blind Heathens see so much cause, why men should not abase, but honour human Nature, because the soul dwells in it? Oh then! how much greater cause have the friends of Christ, to honour, and adorn human Nature with Grace, because Christ their best friend dwells therein?    

CHAP. VIII. This Doctrine of Amity with Christ improved by Doctrinal Corollaries; and practic 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 practic, of this first part, of the first great and Fundamental Law of Friendship with Christ. The Doctrinal Improvements of this Head, we shall 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 Freegrace.  Doth Christ assume sinners into such a blessed state of Friendship with himself? Hence than we may infer, what the infinite condescension, and Sovereign Dominion of Freegrace, 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 spotless Being, should be content to mingle with impure, dirty, sinful flesh and blood? 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 Beauty courted Deformity; that Riches begged friendship of Poverty; that Honour bended the knee to Reproach, and Disgrace; that the King beseeched the Malefactor to be reconciled to him; that Happiness wooed Misery to be its Spouse? Yet, Lo! thus it is in this business of Friendship with Christ: the first, and supreme Beauty courts the most deformed sinner; the infinitely rich, and self-sufficient Being begs his poor nothing-creature to be friends with him; the most Honourable Lord of Glory wooeth his wretched, reproached, and captive rebel to be, not only reconciled to him, but his Spouse. O the unparallelled, and admirable sovereignty of this Divine, condescendent Grace! Who would ever have thought, or imagined, that such all-sufficient, and omnipotent Grace, should have stooped so low, to proud self-conceited, and rebellious sinners? What a wonder of wonders is this, that freegrace should pursue sinners with continued offers, yea, importunate desires of Friendship, when they pursue it with repeated 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 Dignity of Religion.  Hence also we may infer, What a Noble, Generous, and Heroic 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 honour, to be called a Christian, who estimes not Religion, and Friendship with Christ as the most Honourable thing in the World.  
3. 
3. 'Tis the highest Wisdom to make Christ our friend.  Hence learn farther, That none are truly Wise, Judicious, and Intelligent, but such as elect Christ for their Friend. The choice of an agreeable, and good friend, has always been accounted, by the wisest of men, of greatest moment, and concernment. For Friendship, although it be but a Relative Being, yet it is mighty efficacious, and Influential; in that it secretly insinuates, and winds itself into the heart; and, by, I know not what kind of charm, captivates, and transforms 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 all other friends of no value, if compared with Christ? Have not the best of creature-friends their cross humours, their self-interests, their morose, and disagreeable actions? But oh! what a sweet-humored, selfdenying, 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 all the world besides, and incur its frowns. The friends of Christ know full well what they get, in making Christ their friend, although thereby they lose all other friends; yea make them their enemies. Time will be, and that not long hence, when it will 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 Amity with Christ, as before stated, instructs us also, that all 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 common Likeness, and agreableness. And is there so much requisite to the constitution of friendship among men? Oh! how much more than is there required, to the constitution of a firm, inviolable, and spiritual Amity with Christ? Can a blind mind, by Nature's dark Lantern, see Christ's excellences? Can Freewill, by her most potent Impotence, find legs to come to Christ, or arms to embrace him? Can there be any Divine Amity with Christ, without some Divine Conformity, 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 Sovereign Will, and Grace? And is not the Will of man naturally crooked, perverse, stubborn, humorous, proud, inflexible, and every way repugnant to Christ's will? Yea, do not men naturally hate Christ, and all that belongs to him; his Yoke, Cross, Worship, Word, Ways and People? It's true, some natural men, having had the privilege of a good education, or the Infusion of some common graces, presume they love Christ well: 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, etc. Whereby he strongly proves, that there can be no middle state betwixt Enmity against, and Friendship with Christ: such as are not friends to, are enemies against him.  
5. 
5. All Friendship with Christ from God.  Hence it follows, that God alone can make men friends of Christ: Divine Amity is the effect of omnipotence: man may as soon give himself an Angelic Being, as make himself a friend of Christ. Thence saith Christ, Joh. 15.16. Ye have not chosen me, but I have chosen you, etc. 
a Joh. 15.16. Commendat 〈◊〉, ●●um, q-od à se ani●●●●ae sactur sit init●um, ●ullis ● so 'em 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 itself, it's own Wisdom, Will, 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 all 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 lie 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 Christianity, for men to profess Amity with Christ, and yet still 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, carnality, or any other Delilah? A friend to Christ, and yet a friend to the unrighteous Mammon; as avaricious, 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 professed enemies? A friend of Christ, and yet a secret, if not open, enemy to the Saints his friends, to his Yoke, Cross, Sceptre, or Government, and ways? A friend of Christ, and yet as conformable to the lusts, humours, maids or fashions of this World, as carnal Sensualists? A friend of Christ, and yet as frothy, 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 deal; as unfaithful and remiss in the Relations, and duties of thy family; as profane in thine observation of the Lord's day; as formal, careless, and inconstant in thy private Devotion; as regardless, or indifferent as to the public worship and ordinances of God, as others, who pretend little or nothing to friendship with Christ? Oh! What infinite contradictions are these? How is Hell crowded with such friends of Christ? Fie, Fie upon such Friendship! Either resolve to quit the Name of a friend to Christ, or else clothe 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 informs us, That many awakened, terrified, illuminated, gified, and formal Professors may arrive to high elevations, and raisures of common 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 discreetly, he said unto him; Thou are not far from the Kingdom of God. He was very near to Divine Amity with Christ, in regard of his Gifts, Illumination, Commun Affection, and Morality: and yet very far off from any cordial, entire, and throughout 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 Kingdom 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 Earthquakes 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 gross, 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 ways; how far they have tasted of the Celestial Gift, and the powers of the World to come, Heb. 6.4, 5. What solemn covenants they have made with Christ; and lastly, how far they have walked with Christ, (though with a crooked double heart) in seeming ways of friendship; I say, to consider how near the Kingdom of Heaven, many such pretended friends of Christ have come, in these latter days, and yet after all, 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 professed 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 Apostasy, fill us all with a Godly fear, holy awe, and self-jelousie? Let him that standeth, take heed lest he fall.  
8. 
8. How easy a thing it is to miscarry in the beginning of our friendship with Christ.  Hence also we are taught, how easy a thing it is to miscarry in the Beginnings of a professed friendship with Christ. Is there so much required to the constitution of a real Amity with Christ? Must there be a parting with all Beloved Idols? Is it necessary that we bid Adicu to all 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 easy a thing is it then to miscarry, in the beginnings of our friendship with Christ? Believe it, the least flaw or error, in our first closings with Christ, is fundamental. Whence proceeds the great Hypocrisies, and Apostasies of men's Hearts, and Lives, but from some practic error, mistake, or defect in their first Election of, and Amity with Christ? Friendship il begun, can never end well: He that gins but an Almost friend, will end an Altogether-enemie of Christ.  
9 
9 Much seeming friendship with Christ is but real enmity 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 enmity 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, crowded with many secret enemies to, who seem good friends of Christ? Yea, what Throngs, and Crowds of Hypocrites are there now roaring in Hell, 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 easy matter to be a friend in Name; but O! how difficult is it to be so indeed? I verily believe, that one great design of all God's Providences towards his Church, is to discover the Rottennesses, and Hypocrisy of false friends of Christ. And I am not without great, and, I fear, too rational fears, that many of those who now pass for generally avowed friends of Christ, will one day appear to be but hollow-hearted, and masked 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 Amity 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 all lay claim to it; but the practice of the Thing itself 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? Will not the most of men break with their best friends, when they cross their Humours, or Interests? Do not the Philosophers teach us, that all true Amity is founded in Virtue? And is there any virtue beyond Friendship with Christ? May we not then hence conclude, That there is no true Amity among men, as men, but what springs from Amity with Christ? I am strongly persuaded, that there was never less Friendship among men, as men, than now adays: and the reasons to me are evident; namely, from the strength of men's private passions, their Inordinate love to this World, the Sovereign prevalence of self, and the decay of that ancient Simplicity, Integrity, and publick-spiritednes, which formerly flourished among men. These, I say, seem to be the genuine Reasons, and Causes, why there now is less natural, or civil Amity among men, than in the days of old.  
11. 
11. The folly 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 mark of Fools, and Mad men. Is Christ indeed so amiable, and eligible for himself? Doth all the Glory, and perfection of the blessed Deity dwell bodily in him? Is it man's supreme Dignity, Liberty, and perfection to elect, and adhere to him for himself? Oh then! how desperately foolish, how notoriously mad are all they, who reject, or neglect the election of such a friend? Alas! what is it to have all the World thy friend, if Christ be thine enemy? Will not all the Glory of this fading world, at the last conflagration, be burnt up, and contracted into its first nothing; at least as to matter of happiness? What canst thou be said to have, or enjoy, if thou wantest Christ? How poor would thy gain be, if all the earth were thine, and Christ not thine? But on the contrary, what a blessed loss is that, if thou shouldest lose all things, to gain Christ? Are not all things without Christ nothing, and nothing with Christ, as good as all things? Is it not notorious folly, for a rational soul, to hunger after the jejune, empty 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, Sunburnt flour of sensible good, and meanwhile to turn the back on the Sun of Righteousness, that first Light, and Beauty? 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 folly! O the unconceivable madness of blind sinners! That Beauty itself 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 pass, that you are so desperately mad, as to part with your love, and souls for mere nothing? When will men ●e wise?   

SECT. 2. A practic Improvement of this Doctrine, touching Amity 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 proceed to some practic Improvements of this great Doctrine, touching Friendship with Christ. And the first great practic Use I would make of this Doctrine, is of convincement to secure sinners, who neither Mind, nor Affect this great concern of Divine Amity with Christ. This Use I shall branch forth into two parts, (1.) The conviction of the Sin. (2.) The conviction of the Misery, 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 will greatly appear, if we seriously weigh, and consider the Object against which it strikes. For it is a Maxim evident to the Light of Nature, and so universally granted by all considerate persons, That the Aggravation of an offence 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 Amity 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 blood a Sovereign balsam for wounded bleeding souls? O then! how comes it to pass, that bleeding, dying sinners reject him, who is the alone Sovereign physician of Souls? Was it ever known, that a condemned Rebel refused to be reconciled to, and receive a pardon from his Sovereign 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 dost 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 solemn invitation: open thy mouth wide and I will fill 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 wrapped up in this great Me? What a death, and Hell 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 Glory lie in this inconceivable Me, as dropped 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 woo Israel to be my Spouse, but she refuseth and rejects Me: Me, who am her most honourable, 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 guilty of such unkindness?  
(2.) 
2. Christ willingness to give forth life, and to be reconcilee to sinners.  Is not Christ extreme willing, and ready 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 exceeding Free, cheerful, and universal? May not all that will, come and drink freely of this living Fountain, Revel. 21.6? Is not he as ready to give as we are to ask; to open, as we are to knock, Joh. 4.10. Doth he not give Liberally, and Abundantly to all 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 heinous crime, that Christ, who is the Lord of Glory, should come and beseech his enemies to be reconciled to him, and yet they go on in open Hostility 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 will you slight such gracious condescension, such unparallelled offers of mercy? Oh! What prodigious Impiety 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 all God the Father's Glory, and perfection, even the Blessed Deity itself, dwell corporally, i. e. Really, Substantially, and Personally in him? Is he not the express Image and Character of the Father's Person, and Glory, 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 Felicity, as Revel. 1.11. I am Alpha and Omega, the First, and the Last, & c? Now, can a rational creature be guilty of a greater crime than this, to refuse Friendship with the first Truth, and Last End of all 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 Goodness allure the Hearts of all? And, by a parity of reason, must not the First Beauty, if duly apprehended, necessarily be most attractive of the mind's contemplation; and the Last, best Good, most alluring of the will's Election? And yet, Ah! Alas! How few minds stand gazing on Christ, the First Beauty, and Truth? How few Wills are fettered and chained to Christ, the Last End, and Chiefest Good? Oh! What horrid Atheism, Sacrilege, and Blasphemy is this, to refuse Amity with such an excellent superlative Good as Christ is? Who would ever believe, did not woeful experience assure us of it, that man, who is endued with a rational capacity, should be so much averse from, yea an enemy to his best Good? Oh! when, when, will the blind, mad world of sinners come to itself, and be convinced of its sin, and misery, 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 Amity 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 Aphorism in Theology, generally granted in the Schools, That look by how much the more of the will there is in any sin, by so much the more it is aggravated: For the Will is the chief seat, and therefore the measure of Meral Being's, whether good or evil. If there were no good will, there could be no Grace, nor Glory: and if there were no sinful will, there could be no sin, nor Hell: And so by consequence, according to the proportion of the will, Such is the proportion of our Grace, or Sin. A will strongly bend for God, is eminently Gracious; and a will strongly bend for sin, is notoriously wicked. Now this sin, of rejecting Amity with Christ, carries much of the will, and therefore much of the the formal Nature, Venom, and Malignity of sin in it. And thence it deserves a remark, that when Christ comes to convince the unbelieving Jews, of the weight of their sin in rejecting him, he lays the stress of all 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 all my counsel, and would none of my reproof. Thus also Joh. 5.40. And ye will 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 Will 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 knowledge, etc. 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 rays of Divine light, that stream from Christ, the Sun of Righteousness? Is Christ so full of life, and so willing to give it forth unto all that come unto him? and shall sinners be unwilling to receive it? What? not willing to live? Doth not this seem strange? A reasonable creature, and yet unwilling to be happy? 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 Liberty and freedom? Oh! what a monstrous sin is this, that poor undone sinners, should wilfully contemn the Fountain of all 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 reproach, 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 choose, yea, love Death, and hate Christ, who is life itself? And yet this is the case of all those who embrace not Christ as their friend, Prov. 8.36. Al they that hate me, love death.  
3. 
3. The measure of this sin from its formal Nature.  The Aggravations of this sin, not to mind, or affect Amity 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 guess at its Aggravations. Now the general Idea, and formal nature of all sin consists in an Obliquity, or transgression of some Divine Law. And by how much the more forcible, obligatory, and inviolable the Law is, by so much the more there is of Obliquity, and Malignity in that sin, which is the Transgression of such a Law. Now the Law, which obligeth men to mind and affect Amity with Christ, is the Mediators Law, an Evangelic 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 heinous crime is this, to Transgress this Evangelic Law of the Mediator; which is twisted, and composed of such silken cords of love, such sweet obligations of Evangelick Grace, and Mercy? 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 steadfast, and every Transgession, and disobedience received a just recompense of reward: How shall 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 Mosaic Law was reputed so heinous, and therefore had such dreadful curses pronounced against it; what shall we say of such as transgress the Mediator's Evangelic 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 full of Atheism and unbelief.  Not to mind, and affect Amity with Christ, carries in its formal nature or bowels a world of Unbelief, and Atheism. 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 veracity itself, 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 dost, when thou refusest friendship with Christ: know, that thereby thou makest the most faithful, and blessed God a liar; And so, (O the monstrous Blasphemy 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 less than a repeated Crucifixion of Christ, and exposing of him to open shame: Men cry Shame, and Treachery on Judas, for betraying of his Lord: They condemn Pilate, for condemning the Lord of life: Who so wicked, as not to estime the Jew's bloody, and cursed, for embrewing their hands in the blood of their Messiah? But know that every one, who refuseth Christ, and friendship with him, betrays him as much as Judas, condemns him worse than Pilate, and embrews his hands in his Savior's blood, as well as the bloodthirsty Jews. For it is most certain, that Christ hath no worse Enemy, than the unbeliever; he who will not e●●ct him as his friend. He that will not embrace Christ, as offered in the Gospel, with his whole heart, and adhere to him as his best friend, is his worst enemy; and one that daily crucifies the Lord of Glory, by his unbelief. O consider the weight of this sin, as described, Heb. 6.6.  they Crucify 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 blasphemy; in that it brings a scandal, i'll report, and reproach on Christ. What is Blasphemy, but to raise an i'll report, or scandal on God, whereby the most blessed Deity is reproached. Now, what brings a greater reproach or Scandal on God, than to contemn 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 reproach or disgrace cast on Christ, than to elect Id●l-lusts, or other lovers before him? Is not this an high piece of Blasphemy, to tell the World, that that the Creature deserves our friendship more than Christ the Creator of all? 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. All 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 Diadem, and Imperial Throne? Is not Christ's mediatory Office his Diadem? and is not the heart of his friends, his chief Imperial Throne? Do not then all such as refuse to make him their friend, rob him of his Diadem 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 measure 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 Universal, malignant Influence on all other Sin. Now enmity against Christ, or the neglect of friendship with him, is the bitter root, and poisoned Fountain of all other sin. Whence springs carnal confidence, groundless presumption, soul-delusion, Formality, Hypocrisy, Hardness of heart, and final Apostasy, but from enmity against Christ, or some essential defect of Amity with him?  
2. 
2. The misery 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 misery, that follows on the not minding, and Affecting Amity with Christ. Can there be an higher piece of Misery, than to have Christ, who is the best friend, our worst Enemy? And is not Christ a professed enemy unto all such, as regard not friendship with him? Were it not much better for a man to have all the World his enemy, than Christ? Can there be a worse Hell, 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' Law died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden 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 Hell must be their eternal mansion and portion. So it follows, v. 30. For we know him that hath said, Vengeance belongeth unto me, I will recompense saith the Lord. Evangelick Vengeance, is Vengeance with a witness; perfect in the highest degree and kind, both Intensively, and Extensively? And that which adds the greatest weight to all, 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 fall into the hands of the living God. The like 2 Thes. 1.8. In flaming fire taking vengeance, etc. v. 9 who shall be punished with everlasting destruction from the presence of the Lord, and from the glory 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 will 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 fall under the Mediator's malediction! Let all the ●nemies of Christ, whether open or secret, remember, that their condemnation stands subscribed, and sealed with the Mediator's curse, unless they repent, and come to terms of friendship with him, Joh. 3.18. He that believeth not, is condemned already, i. e. His sentence of eternal damnation stands subscribed, and sealed in Heaven, and the execution will unavoidably follow, unless he repent. And tell 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 bosom of the Lord Jesus? Will the hideous yell, and dismal cries of damned spirits, be more pleasing Music in thine ears, than the blessed Halelujahs of glorified Saints and Angels? Is there so much sweetness, and Liberty in the service of Satan or sin, as to make thee willing to prefer it before Amity with Christ, and the glorious Liberty 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 pass that thou dost so much neglect, and slight Amity with Christ? Lo! Christ is willing to be friends with thee; he offers life to thee; take heed what thou dost; 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 terms of Agreement with Christ. Hast thou not long enough already persisted in enmity against Christ, and thine own soul? Wilt thou be so hard-hearted, and so cruel to thyself, as to imbrue thine hands, for ever, in thine own blood; the blood of thine Immortal soul? Is not enmity 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 pity on thy soul, and resolve to make Christ thy friend. Alas! Alas! canst thou expect that any should pity thee at the last day, if now thou wilt not have some pity on thyself? Art thou resolved to be a Devil to thyself, I mean a Destroyer of thine own soul, by thy wilful enmity against Christ? What shall 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 crowd of Christians, are really willing to live. Surely, did secure sinners understand what true spiritual life, and Happiness 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 proceed, in a seeming Amity with Christ, and yet continue real enemies to him.  
Use 2. Use 2 2. 
For conviction and terror to refined Hypocrites.  THis Doctrine of Divine Amity 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 not better than masked 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 Hypocrisy, by so much the more dangerous, and incurable it is. According to moral estimation, it is far more easy to awaken a debauched sinner, and make him sensible of his necessity of Christ, than Evangelick, Spiritual, and refined Hypocrites; who being under some common 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 Hypocrisy, we shall, with the Lord's Assistance, endeavour to lay open before them, (1.) How Far they may proceed 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 conceal a real enmity against him.  
Q. 1. How far Refined, Evangelic Hypocrites may proceed 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 all 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, possess 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 lie under. How many violent, forced friends has Christ; who crouch and bend the Knee to him, under the Storms and heats of divine wrath, but turn their back again upon him, when the storm is over? How many accidental, occasional friends hath Christ, who falls in love with him, so long as he falls in with their carnal, or legal Interest? But when Providence seems to cross 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 proceed very far, in all 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 mighty 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 all, grown more secure than ever; yea, open enemies to Christ? Oh! how should this make our hearts to ache and tremble?  
2 Prop. 
2. As to Aversion from sin and self.  A false friend of Christ may arrive to a very great measure 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 unrighteousness, offered to him by Balak? Yea, doth he not make a solemn vow against it? Numb. 6.22, 18. If Balak would give me his house full of gold, etc. 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 extern branches of sin lopped off, but also some intern lusts quenched for a while; Yea, the whole mass 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 proceeded, not only in the renunciation of carnal, and sensual self; but also of inward, spiritual, moral, legal, yea, evangelic self; and yet still 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 Messiah, 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, turn 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 solemn Inauguration and Installment, as their Messiah? 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 Messiah: And yet Lo! the very same persons, as 'tis most likely, within a very few days cry, Crucify, Crucify 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 confess 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 solemn 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 Happiness, 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 scandalised 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. benigno voltu, etc.  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 zeal for the Worship of Christ, against Baal's Priests and Idols? Did not Saul, and Ahab mourn 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, etc. It's true, they have not a Physic, or Hyper-Physick, supernatural, and real union of continuity, or spiritual Inhesion in Christ; yet they have a mathematic, superficial, and seeming union of contiguity with, or Adhesion to Christ: they touch Christ, and adhere to him, as a dead fruitless branch, to the Vine: Although they are not under the Gracious, and special Inhabitation of the Spirit, yet may they not be under some common 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 stamps of common 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 destroys God's 〈◊〉, the Covenant of Grace, etc. Yet we may lately conclude, that he may, and oft doth, attain unto a great measure of common Graces, which have a mighty Ressemblance with saving Graces, and therefore can very hardly, by human estimation, be distinguished therefrom. 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 conformity to the Laws of Christ. Do we not read of some, 2 Tim. 3.1— 5. who in these last days, should arrive unto a visible form of Godliness, and yet deny the power or truth thereof; yea continue still under the power of lust? Have we not had dreadful Instances of this, in these last perilous days? 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, lie buried in the ashes of their  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 Cross, 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 body to be burnt, or die a Martyr for Christ, and yet want Divine Charity, or true Amity 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 all, the thorns or cares of the World choke the Corn, when it comes near to Harvest. Have we not had sad exemples of this also in this our Age? How many Professors have passed thorough a bitter Winter of persecution, with courage, and yet after all, been blasted with a Sunshine day of prosperity, or worldly cares, and comforts?  
10 Prop. 
10. As to Dependence an Christ.  A false friend of Christ may be brought to a considerable measure 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 Fantasies, 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 Labours, 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 return unto him, some acknowledgement for Divine Assistances, or other mercies received: So Luk. 5.26. And they were all 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 endured some difficulties, to have communion with them; and yet, at last they fell off, as leaves in Autumn, 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 measure of communion with Christ, in his Ordinances. This seems the case of those presumptuous 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 mighty confident of their Amity with Christ. But yet Christ rejects them as workers of Iniquity, v. 27. Should not this consideration make every vein in our hearts to Tremble?  
15. 
15. As to prelibations of Glory.  A false friend of Christ may arrive unto some labial sips, some superficial tastes of the Celestial Gift, and of the powers of the Kingdom to come. This seems couched in that supposition, Heb. 6.4, 5. and have tasted of the Heavenly Gift, etc. There may be some labial prelibations of coming Glory, arising from some common Illuminations of the Spirit, without the least taste of those spiritual suavities, and satisfying sweetnesses, which the real friends of Christ find in the Enjoyment of himself; and whereby their lusts after other things are quenched, as Joh. 4.14. whereas the false friends of Christ never drink a full 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 coming.  A false friend of Christ may in some measure expect, and wait for Christ's second coming. Thus it was with the Foolish Virgins, they waited for the Bridegroom's coming, as well as the Wife, Mat. 25.1.  
17. 
17. As to Assurance.  Lastly, A false friend of Christ may have a very tenacious, and violent presumption of an Interest in Christ, when as many real friends of Christ live● all their days under great suspicions, fears, and doubts 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, will multitudes of Professors, at the last day, fall under in this regard, when they shall 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 shown, how far refined Hypocrites may proceed, in a seeming Amity with Christ, and yet continue real enemies to him. Each of these propositions deserve, and may have, if the Lord give opportunity, a very large Explication, and Demonstration. But I am not ignorant, that many scrupulous, doubting, tender, and troubled Consciences, may make an i'll use of these Truths, for the putting off that satisfaction, and comfort which belongs to them; especially seeing we have not now opportunity, 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 design hereby, is only conviction, and soul-confusion to refined Hypocrites, or false friends of Christ, who take up with some imperfect Ideas, and groundless 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 Brass of counterfeit Grace, ressembles the pure Gold of sincere Grace. Is it not then a very easy matter for refined Hypocrites to delude themselves, and the most knowing Christians, with false Ideas, Appearances, and Shadows of seeming Amity with Christ? Oh! how easy a thing is it for many gifted cunning Hypocrites, to steal quietly to Hell, without notice taken of their Hypocrisy, either by themselves or others? Yea, may we not justly conclude hence, that many, who are in the Church's estimation, as well as in their own, exalted to the highest form of friendship with Christ, shall at last day be east down to the lowest place in Hell, by Christ their Judge? And doth not all 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 Hypocrisy. A secure Conscience is much worse than a tormented.   

SECT. 4. The Sin, Folly, and Curse of those, who under a pretended friendship with Christ, conceal their real Enmity against him.  
THE more effectually to awaken, 
2. Q. What the Sin, folly, curse and plague of false friendship with Christ is?  and confound false friends of Christ, we proceed 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 conceal their real enmity against him. We shall reduce the Resolution of this Question to these three Heads, or commun places: (1.) The sinfulness of this state. (2.) The Folly of it. (3.) The Curse and Plague of it.  
1. 
1. The sinfulness of false friendship.  It is a most sinful wicked state, for Professors, under a pretended Friendship, to conceal a real enmity against Christ. And the Iniquity hereof appears in these severals.  
(1.) 
1. It is a mocking at Christ.  Is it not an high crime for such as profess friendship to Christ, to mocque at him? And is not this the case of all false friends of Christ? Do they not mocque at Christ, who profess friendship to him in words, but deny him in deeds? So Tit. 1.6. They profess that they know God, but in works they deny him: Psal. 36.16. with Hypocritical mocquers.  
(2.) 
2. It is a wearying of Christ.  Is it not a great piece of Impiety to burden, and weary Christ, who alone gives rest to poor souls? And can there be a greater burden to Christ's soul, than this, that such as profess friendship to him, should secretly cherish enmity against him? So Esa. 7.13. But will ye weary my God also? i. e. by your unbelief, and false friendship.  
(3.) 
3 It is most loathsome to Christ.  That must needs be the greatest fin, which is most loathsome and opposite to Christ, the greatest good. Now what more loathsome to Christ, than an Hypocritick profession of Amity to him? Thence it's said, 
Job 13.16.  Job 13.16. For an Hypocrite shall not come before him. The meaning is, he loathes Hypocrites, as we loath 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 loathsome to Christ. Whence also, he threatens such, 
Rev. 3.16.  Rev. 3.16. so then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Lukewarm water hath something in it nauseous to man's Stomach, and therefore Nature is not at ease, till it discharge itself of it, by vomit. So loathsome and nauseous is a false, lukewarm 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 masked enemy. Now it is well known, that the masked enemy wounds more effectually than the bare faced. And this is that which adds much weight to Antichrist's mystery of Iniquity, that he makes use of a pretended friendship to Christ, thereby the more effectually to undermine his Kingdom. Whence he is set forth to us under the Emblem of a Leopard, or Panther, which seems a friend to all Beasts, Revel. 13.2. 
Rev. 13 2.  And the beast which I saw was like unto a Leopard. The Leopard, by reason of the beauty of his skin, or sweetness of his odor, allures all 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 Amity, doth more efficaciously betray, wound, and Crucify Christ. Again, look as Antichrist's false friendship towards Christ is styled Blasphemy; so, by a parity of Reason, the pretended Amity of every false friend is an high degree of Blasphemy: and so it is styled, Revel. 2.9. And I know the Blasphemy of them that say they are Jews, and are not, but are the Synagogue of Satan. To profess ourselves to be Jew's, i e. members, and friends of Christ, and not to be so indeed, is an high degree of Blasphemy against Christ; in that the Hypocrisy and Apostafie of such, when it breaks forth, gives a mortal wound to Religion, and so brings a scandal on Christ, and his ways: so great is the Blasphensie of all Christ's false friends.  
2. 
2. The folly of false friendship with Christ in that it is,  We have in some measure discovered the mystery of Iniquity, that lies wrapped up in all false friendship with Christ: We shall now a little examine the Folly, and Madness that lies couched in the bowels of this sin.  
(1.) 
1. Selffla terie.  Is it not judged, by wise men, an egregious piece of folly, for a man to be his own Flatterer; especially if thereby he receive any considerable damage? Such a fool is every false friend of Christ: for he flattereth himself in his own eyes, till his iniquity be found to be hateful, Psal. 36.2.  
(2.) 
2 Self-delusion.  What greater folly 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, etc. So Prov. 1.18. And they lay in wait for their own blood, and lurk privily for their own lives.  
(3.) 
3. Self-ruine.  Is it not notorious folly for a man man to conceal a wound, or plague-sore, which, if not discovered, and searched, will unavoidably prove his ruin? 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 Amity with Christ? O the madness of such false friends!  
(4.) 
4. Self-confidence.  Doth not our blessed Lord tell us that it's egregious folly, 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 all his hopes, and Heaven on the sandy foundation of his own carnal presumtions, and confidences? Such an one is branded with the black mark of a Fool, by the wisest of mere men, Prov. 28.26. He that trusteth in his own heart, is a fool, etc.  
(5.) 
5. Self-contradiction.  Is not self-contradiction a great piece of Folly? 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 Happiness? What a world of self-contradictions are there in false friendship with Christ?  
(6.) 
6. It shall ● be manifest.  What notorious folly is it for a man to study the concelement of his offence from men, when his Judge sees it, and will at last make it manifest before all the World? Such is the case of all false friends, 2 Tim. 3.9. 
2.3, 9  Their folly shall be manifest to all men. God sees it now, and men shall see it hereafter. Death and Judgement strips us of all vizards, masks, and false pretensions of seeming Amity with Christ. We may deceive others, though never so quicksighted; Yea, and ourselves 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 smell out the most perfumed Hypocrisies of false friends, to pry into every vein of it?  
(7.) 
7. It is a courting a picture.  Is it not stupendous folly 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 Amity with Christ.  As the sin and folly 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, strengtheners, and improves a world of spiritual sins. How much is Unbelief strengthened by it? What a sovereign Influence hath it on carnal presumption, and security? How many gross, and refined errors are produced, and maintained by it? Yea, the whole body of Antichristianisme is but the product of false friendship with Christ, as 2 Thes. 2.10. Again, how much doth it swell the heart with spiritual pride? How weak, impotent, and instable doth it render the heart, as Jam. 1.6, 8? Whence springs all 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 Formality, 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 swarms of spiritual lusts?  
(2.) 
2. It poisons the best mercies.  False Amity 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 turns the means of Grace into a means of hardening: it makes the word of God, which is in itself the savour of life unto life, to be the savour 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, evangelic Assistances, ministerial services for Christ, and Divine consolations from him, converted all 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 all Afflictions.  False friendship with Christ puts a sting into all Afflictions, whether spiritual or temporal. As the worst of Afflictions work together for good to the real friends of Christ, Rom. 8.28. So all 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 all 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 Liberty, 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 swinge of sin? Is not sin in itself the greatest evil? Need we then fear a greater curse than to be left by Christ, under the Tyranny 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 Hell 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 farewell to all Gospel Grace and offers; farewel to all woo, and strive of the Spirit of Grace with her: Oh! what a complicated, twisted, binding curse is here for all Christ's false friends? How much better were it to part with the Sun out of the Firmament; yea, with life itself 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 proceed in a continued course of false Amity 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 entered Satan into Judas. And what follows? v. 4. And he went his way, and communed, how he might betray him. When Christ, after long woo, waitings, and strive, 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 all my Woo, and Allurements of Freegrace, after all my strive by my Spirit, give me thy whole Heart? Why then farewel: take him Satan: seeing he would not be my voluntary, and real friend, let him be thy captive vassal and slave: seeing he would not bend his neck to mine easy yoke, let him feel the dints and weight of thine Iron Chain. What an Hellbred curse is this!  
(8.) 
8. Christ self becomes a stone of stumbling.  Again, Christ himself becomes a stone of stumbling, and rock of offence unto such, as persevere in false friendship with him. When awakened, convinced sinners have long professed much friendship towards Christ, and yet still retain some secret Haunts for beloved lusts, or dare not venture the weight of their souls upon him, the chief corner stone, than 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 Kingdom of God shall be taken from you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. For this very cause, because you reject me the head cornerstone, (v. 42.) therefore my Gospel, and my Grace shall be taken from you: and then it follows, v. 44. And whosoever shall fall on this stone shall be broken, etc. i. e. I, who am to my real friends the chief cornerstone, will be to you a stone of confusion, and destruction.  
(9) 
9 Judicial Hardness.  Hence follows a spirit of slumber, Judicial blindness, and obduration, or Hardness of heart; which Christ, in righteous Judgement, at last leaves such false friends unto. Wilt thou not, saith Christ, see my Beauty, 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 all eternity. 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, etc. Hence follows a spiritual stupor, a. cauterised and callous Conscience: and by how much the more senseless conscience is, by so much the deeper is its curse.  
(10.) 
10. A liablenes to all the curses of the Law and Gospel.  Hence the false friend of Christ, falls under all the curses both of the Law and Gospel; yea, Christ swears against him in wrath. So Psal. 95.11. Unto whom I swore 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 all Blessings?  
(11.) 
11. Al his Hopes passing, but his sorrows eternal and intolerable.  Whence, lastly; all the hopes, and comforts of Christ's false friend are momentary and vain, but all his woes and miseries are eternal, and intolerable. Job 8.13. and the Hypocrites hopes shall perish. Job 20.5. And the joy of the Hypocrite but for a moment. So fleeting and passing are his hopes, and Joys. But what are his sorrows? surely, they are swift, unsupportable, and eternal. (1.) His fears shall surprise him, when he is least ware of it. Esa. 33.14. Fearfulness hath surprised the Hypocrites. Oh! what panic fears will surprise Christ's false friends one day. (2.) His disappointment shall be endless, and without remedy. (3.) And then the hottest place in Hell is reserved for him, Mat. 14.51. Such are the Plagues and curses of all Christ's false friends. And that which is sum of all is this, Christ himself will be their eternal and worst enemy. And will not all this serve to awaken, and convince the false friends of Christ, how sad and cursed their state is? Oh then! What shall we say? Who can imagine, what are the Lengths, Breadths, Depths, and Heights of this mystery of Iniquity; this Hypocrisy, this false Friendship towards Christ, which is lodged in the hearts of many professed friends, yet real enemies of Christ? The Lord effectually convince us all of this Plague.    

CHAP. IX. This Doctrine of Friendship with Christ improved in order to Heart-examens, Exhortations, and Directions touching sincere closure with a Christ as our friend.  

SECT. 1. Motives, and Rules for the examining of ourselves, whether we are sincere, or Hypocritick friends of Christ.  
Use 4. Use 4 4. 
Of Examination.  THis subject of Amity with Christ, as before Explicated, may be usefully improved, in order to Heart-examens, and a more complete Judgement of our Christian state. Is there so much required to the constitution of a sincere Amity with Christ? Are there so many, who by their profession, seem good friends of Christ, but yet, in their Affection, are real enemies to him? Will so much of that, which now passeth for Friendship with Christ, be one day found to be no better than enmity against him? And is it so sinful, so foolish, so dangerous a thing, for any to delude themselves with false Ideas, Pictures, and Shadows, of Amity with Christ? O then! how greatly doth it concern us all, to examine narrowly every vein of our friendship with Christ? Are we not told in the Sacred Writ, that few are saved; yea, that the Righteous shall scarcely be saved? Doth it not then much concern us, to take all the heed that may be, that we be not left out of that small number? Oh! how sad is it to have any fundamental error; yea, any lose pin, in this great work of friendship with Christ? And the more effectually to provoke our spirits, 
Motives to examine our friendship with Christ.  to a more thorough Inquisition into, and examination of our Friendship with Christ; Consider,  
1. 
1. From the Difficulties that attend it.  How many difficulties attend a true and sacred. Friendship with Christ. Is it not extreme difficult to part with right eyes, and hands, beloved Idols, and darling lusts, which are professed enemies to Christ? Is it not very hard to offer violence to corrupt Nature; to dislodge sin, and self from the Bent of the heart, that so Christ may loge, and inhabit there? O! how difficult, yea impossible, without omnipotent Grace, is it to win an inch of ground on self-wisdome, self-will, self-humor, self-strength, and self-righteousness? What a painful death is it to die to that adulterous, cursed Idol Self, that so we may live to Christ? Whoever overcame sin and self, without a world of Difficulties? And how can we ever hope for friendship with Christ, till we have our hearts rend from these his professed enemies? It is an easy matter to become a false, bypocritick friend of Christ; but O! how hard is it to be really such? there is no great pain, or difficulty in attaining to a Name, and profession of Friendship with Christ; but what a world of pain, and labour is there required, to obtain the Thing itself? He that is not sensible of the difficulties, it's a black sign, he knows not what the thing itself means. Now then, if it be so difficult a thing to arrive unto a sincere Amity with Christ, doth it not greatly concern us all, to examine well, whether that which we profess, be of the right make? Doth not the difficulty of gaining real friendship with Christ, lay an essential obligation on all Professors, to make a narrow Scrutiny, and Inquisition into their hearts, touching the sincerity of that which they profess? 2 Cor. 13.5. know ye not, that Christ is in you, except ye be Reprobates?  
2. 
2. From the facility of being mistaken about the truth of our friendship with Christ.  Consider, how easy a thing it is to be mistaken in our perfuasions, about the sincerity of our friendship with Christ. As the thing itself is most difficult, so our mistake about the truth of it, is most easy. Though the distance 'twixt true Amity with Christ, and false be vast, and in a sense infinite, yet the latter doth so much ressemble the former, as that it is very easy to mistake therein. Alas! how much watered brass is there, that passeth for pure gold? How many Idol-christs' are there, which pass for the true Christ? Is there not much bastard spurious knowledge, that passeth for true saving light? Are there not many adulterous, whorish Affections, which pass for true conjugal Affections to Christ? How fearfully are thousands of awakened Professors, deluded with the shadow, or dream of friendship with Christ, when as they are indeed, at heart, real enemies to him? Have we not cause then to sift our hearts to the very bran, to shake ourselves out of ourselves, and to demand of ourselves such questions as these: What a●t thou, as to Friendship with Christ? How doth thy soul stand disposed, and framed towards him? It's true, thou hast professed long, and much Amity to him; ay but dost thou really, and strongly intent what thou pretendest to be? Thou dost pretend to give him thy heart; but is there no Image of Jealousy, no darling lust lodged there, in the room of Christ? Thou hast arrived to some partial, superficial conformity unto Christ, but yet is there not an inward difformity and disagreement from him? Oh! how much should this verisimilitude, or Ressemblance betwixt counterfeit and sincere friendship with Christ, awaken and excite our spirits, to a serious and accurate scrutiny into our own hearts, and states, as to this particular?  
3. 
3. From the danger of mistakes herein.  Consider, how dangerous a mistake about our friendship with Christ is. Is not, friendship with Christ the most fundamental part of Christianity? Is not then the least error, or flaw herein fundamental? Of what use is a false persuasion of true friendship with Christ, but to make you steal quietly to Hell, in a sweet sleep, or golden dream of carnal security? For what serves the Name, and Notion of a friend, without the thing, but to make thee a more cunning, and effectual enemy to Christ, and thine own soul? Alas! Alas! a Name is but a Name, or shadow of a thing: and unless thou hast the Thing itself, the Name of being a friend to Christ, will but serve, as a vizard, or disguise, to conceal a rotten heart, and sink thee deeper into the Abyss of sin and misery. Doth it not then nearly concern us all, to examine thoroughly what our friendship with Christ is? O that the professed friends of Christ would be very serious, and punctual in this particular; and never desist, till they have brought this grand Question, or rather Controversy, to some Head and Conclusion, of this, or the like import: Am I, or am I not a real friend of Christ? Have, I elected him for himself, or have I not? Is mine heart strongly bend for him, or is it not?  
Now to come to a full Resolution of this Question, 
Distinctive Characters of Christ's false and true friends.  I shall lay down some criterial notes, or distinctive Characters of Christ's false, and real friends.  
1. 
1 In point of Essimation.  The true friend of Christ estimes nothing worse than sin, and nothing better than Christ, and friendship with him: he fears and feels no worse Hell than sin, that deprives him of Christ; he hopes for, and desires no better Heaven, than Christ, and the Enjoyment of him, Psal. 73.25. whom have I in Heaven but thee, etc. Christ's Presence makes up his Heaven, and Christ's Absence makes up his Hel. But now is it thus with the false friend of Christ? Hath he not some thing better than Christ, and something worse than sin? Do not some, notwithstanding all their pretensions to Amity with Christ, secretly prefer some Idol-lover before Christ? Are not some, who affect the name of friends to Christ, great Admirers, and Adorers of some beloved sin, which is Christ's worst enemy? Doth not every false friend of Christ prefer his own quiet, peace, and contentment before Christ, and the Enjoyment of him? Have not the most refined Hypocrites, and false friends of Christ, something more sweet than Christ, namely their own ease; and something more bitter than sin, to wit the torment of Conscience? It's true, the false friend of Christ may, at times, especially when under the heats of Conscience, have a Judgement of Conviction against sin, as burning and tormenting his Conscience; ay but all this while, has he not a secret Judgement of Approbation for sin, as it brings contentment, and satisfaction to his heart? Doth not his heart secretly approve of it as sweet and delicious, while his Conscience disallows, and disowns it as scalding, and tormenting.  
2. 
●. As to aver●ion from sin.  The sincere friend of Christ has his heart greatly broken for, as also broken off from sin, as sin. 
1. As to Heart-breaking for sin.  (1.) His heart is greatly broken for sin as sin: he is deeply wounded for sin, not only because it gives a wound to his peace, but also because it wounds the Law, Honour, and Name of his Lord. He is grieved not only for the evil of Passion or suffering, that follows on sin, but also for the evil of Action or doing, that lies wrapped up in the nature of sin: The breach which is made on the Divine Law by his sin, is as much, yea, much more a burden to the friend of Christ; than the breach that is made on his particular peace: So David, Psal. 51.4. Against thee, thee only have I sinned. The sense of his loss, in losing Christ's favour, by reason of his sin, is more to him, than the sense of pain: yea, he feels the greatest sting, and pain in the loss of God. But is it thus with a false friend of Christ? It's true, he is much afflicted for sin; but why? Is it because it offendeth and afflicteth Christ? no; but because it offends and afflicts his own Conscience. It is not the evil of doing, but the evil of suffering he grieves, and mourns under: he is displeased with sin, not because it displeaseth God, but because it displeaseth self.  
(2.) 
2. As to the Hearts being broken off from sin.  The sincere friend of Christ has his heart broken off from sin: not only his Judgement, but also the bent of his heart is turned against sin: his Affections are not only bowed, but broken off from sin: he prefers liberty from sin, before licence to sin: he had much rather be stripped naked of sin, than be indulged in it. He maintains a daily war against sin, and hates it, even while he is led captive by it, Psal. 97.10. Yea, he hates that sin most, which is most delicious, pleasing, useful, and agreeable to corrupt Nature. But is it thus with the false friend of Christ? Doth he not still retain a prevailing love to sin, even when that light, which is in conscience, conflicts most against it? hath not his heart a secret hankering after sin, even when he makes most solemn vows, and covenants against it? Are not all his Convictions, Humiliations, Covenants, and conflicts against sin, means greatly subservient to its concelement, confirmation, and growth? Thus, while acts of sin are suspended, and some branches lopped off, its sovereignty, and Dominion in the heart is more violent.  
3. 
3. As to self-demal & Christ-exaltation.  The sincere friend of Christ makes it his main study, and work to abase self, and exalt Christ; but the false friend exalts self, and abaseth Christ, in all he undertakes. First, the true friend of Christ makes it his business to deny himself, and exalt Christ, in all he doth. He would fain abandon, and abjure himself, that so he might more completely adhere, and cleave to Christ: He would be lost in himself, that so he might be found of, and in Christ: He would be spoiled, and stripped naked of all his own sufficiences, that so he might be clothed with Christ's white raiment, Rev. 3.17. He desires to be a fool in his own, and the World's eye, that so he may be wise in, and by Christ, 1 Cor. 3.18. He dares not, for a World, be his own flatterer; no, he accounts self presumption, a self-hel: he would be always jealous, yea, despairing of himself, though he would never be jealous, or despairing of his Lord, Ezech. 13.10, 16. The knowledge of himself keeps him from pride; and the knowledge of Christ keeps him from Despair. For, not to know a man's self, is the root of pride; and after a man hath known himself in his miseries, not to know Christ in his Grace, is the root of despair, as a serious a Jansenist observes. Again, 
a Cyran Max. 28.  He is very ready to displease his own will and humour, that so he may please his Lords: He doth renunciate his own Righteousness, that so he may partake of Christ's, Philip. 3.8, 9 In short, he would be poor in himself, that he might be rich in Christ; weak in himself, that he might be strong in Christ; dead in himself, that he might live in Christ, Gal. 2.20. Nothing in himself, that he might be all things in Christ, Gal. 6.3. Thus he abaseth self, and exalts Christ. But is it thus with the false friend of Christ? Doth he not, in all undertakements, exalt himself, and abase Christ? Is not self the great Idol, before which all the Faculties of his soul do bow? Doth not that great Diana self rule all, and Christ stand by as a mere insignificant Cipher? Is not self-wisdome advanced in the room of Christ's wisdom? Doth not self-will give laws, yea check, to the will of Christ? Is not self love the great Bel, and Dragon, that devoureth all love to Christ? Yea, doth he not Husband, and Improve all Divine Illuminations, Assistances, Quickening, Consolations, and other gracious Talents for the Interest of Idol-self? It's true, he doth, at times, deny himself in some things, but is it not that he may the more effectually promote himself in other things? Is not the Bent of his heart most inseparably clung to Idol-self, even when, in his profession, he seems most resolvedly turned against it? Doth he not seemingly abase his extern, and carnal self, that so he may the more effectually exalt his Intern, and spiritual self? Or, if he doth arise to such a measure of evangelic self-denial, as seemingly to deny his own self-righteousness, and self-sufficience; yet is it not all in Hypocrisy, that so he may more really, and slily advance the same? Yea, doth not all his pretended self-denial serve only to strengthen, hid, and promote inward lusts? Such a mere lie is all his seeming self-denial: so greatly doth he seek himself, even when he most denies himself. So much is Christ abased by him, even when he seems the most to exalt him.  
4. 
4. As to the Law of God.  The true friend of Christ is dead to the Law, but Married to Christ: He expects not life by Doing, but by Believing: It's true, he is alive to the Law, as it is an evangelic Rule of the Divine Life; but he is dead to it as a Covenant, Rom. 7.4. He has an intimate Union with, Love for, Delight in Christ's Royal Law of Liberty, as it is an exact Idea, and Image of the Divine Nature; but yet he abandons, and abjures the Moral Law, as a covenant of works. Yea, the very Faults, and Aberrations from the Law, which a true friend of Christ is obnoxious to, do, in the end, make him more in love with it, and obedient to it as a rule. Whereas on the contrary, his love and obedience to the Law as a Rule, doth indeed alienate his heart the more from it as a Covenant. And the formal reason of both these contrary regards, and affections, is one and the same; namely, love to, and dependence on Christ; which under his failures and defects, make him more humble, dependent, and watchful; and under his performances, to the Law, more thankful, affectionate, and regardful to Christ. But now the false friend of Christ, notwithstanding all his pretensions to Christ, he still remains dead to him, and married to the Law. It's true, he comes to Christ as a Mediator, but why is it? is it not to have a legal, or Evangelick Righteousness of his own, to depend on? Doth he not perform all his duties in obedience to the Law, as his Husband, thereby to quiet Conscience? Is it not his grand design to exalt the Law as a Covenant of works? Doth he not desire Grace more to pay his debts to the Law, than to walk with, or enjoy Christ? Is it not greater joy, and satisfaction to him, to content and satisfy the Law, than to content, and satisfy Christ? Doth he not make it his work and business, to bring forth fruit to the Law, rather than to bring forth fruit to Christ, Rom. 7.4? These are black characters of being Married to the Law.  
5. 
5. As to Crucifixion to the World.  The genuine friend of Christ makes Christ alone his friend, but the world Christ's, and his own servant. He makes the world the object, not of his Fruition, but Use only: nothing but God in Christ is the matter of his conjugal Amity, Fruition, and satisfaction. So long as he can enjoy Christ, he accounts that he wants nothing, i. e. no essential part of his Beatitude, albeit he lies under the Deprivement of All things: and so on the contrary, although he has a confluence, and abundance of all things, yet he enjoys nothing but Christ, as the matter of his Felicity. Thus it was with Paul, 
Phil. 4.12.  Phil. 4.12. he knew how to abound in all his wants, and how to want, in all his Abundance. he had got the Art of contentation in the loss of all things; and of moderation in the enjoyment, or use of them; because he made Christ alone his friend, and the world a servant to Christ, and himself.  
But is it thus with the false friend of Christ? Doth he indeed make Christ alone his Friend, and the world his servant? Doth he not rather make Christ his Servant, and the world alone his friend? Are not all his Thoughts, Studies, Affections, and Labours, laid out chief on the World? Doth he not make some lower inferior good, the chief object and matter of his Fruition, Complacence, and Satisfaction; and Christ only a matter of use, or means subsvervient to his Idol-good? Hence, is he not altogether a stranger to that great Evangelic Mystery, of abounding in all his wants, and of wanting in all his abundance? When the World smiles on him, with the Affluence of all things, doth not his heart adhere unto, and commit adultery with it? And if the world frown upon him, is not his heart full of murmurs, storms, and vexatious Anxieties? Such an Adulterous, Whorish heart has every false friend of Christ, as he is described to the life, Jam. 4.4.  
6. 
6. As to the election of a whole Christ, with a whole heart.  A sincere friend of Christ takes a whole Christ, with the whole heart. He Elects not only the Crown, but also the Cross; the yoke as well as the wages; the work as well as the reward of Christ. And as he embraceth a whole Christ, so also with a whole heart, Psal. 119.2. i.e. the Pondus, weight, Bent, or most prevalent Inclination of his heart, is towards Christ. It's true, he has some Will, and at times a Lust for inferior goods; ay but yet he has a stronger Will, and Bend for Christ: he is, in a remiss degree unwilling, but in an Intense degree willing to be Christ's. But is it thus with the false friend of Christ? Doth he, indeed, take an whole Christ? or doth he not rather pick and choose out that of Christ, which best serves his turn. It's true, the notion of a Saviour is sweet to his wounded Conscience; ay but is not the notion of a Lord bitter to his rebellious heart? A view of Christ's Crown is pleasing; but is not the contemplation of his Cross, sad, and terrible to him? Again, as he takes a divided false Christ; so is it not with a divided false heart? He is in some degree willing to be Christ's; but is he not in a greater degree unwilling? He has a faint, languishing, superficial will for Christ; but hath he not a far firmer, deeper, and more violent will for Idol friends? so greatly is his heart divided, Jerem. 3.10. Judah hath not turned to me with her whole heart. A divided Christ, or heart, makes a false friend.  
7. 
7. As to closures with Christ's person for himself.  A sincere friend of Christ closeth with the person of Christ, and that for himself: He comes to Christ, not only for s●me good things from him, but for those good things in him. It's true, he loves the Gifts of Christ well, ay but he loves the Giver better: yea, he loves the Gifts, for the Giver's sake. He comes not to Christ merely as a beggar to a rich man's door; as a Client to his Lawyer; as a sick woman to her Physician, only to serve a turn, and away again; but he comes to Christ as a sick woman to her Husband, and friend, who is both able, and willing to cure her of her maladies, and also to satisfy her with himself. It's true, that which first inclines the friends of Christ to come unto him, is the sense of their need; ay but they know there is no way to have those needs supplied, but ay a closure with his person: and after some familiar conversation with him, they then find, by sweet experience, that all their needs are supplied in the fruition of Christ for himself: they at first seek, and enjoy Christ for themselves; but afterwards they seek and enjoy themselves in Christ. They know that he that hath the Son, hath life, 1 Joh. 5.12. and therefore they seek not for life, distinct from Christ, but for Christ himself as the supreme Fountain, and adequate object, or matter of their life.  
But is it thus with the false friend of Christ? It's true he loves the gifts of Christ; but doth he not hate the Giver? He affects the bracelets, and love-tokens sent by Christ; but doth he not dislike the person of Christ? He comes to Christ to satisfy and ease his douting, troubled Conscience; but doth he not go to beloved Idols, and Lusts to satisfy and ease his heart? At best, doth he not come to Christ only as a forlorn bankrupt to a bountiful Benefactor, merely to gain somewhat, whereby to pay his debts to the Law? He would gladly receive life and Benefits from Christ; but doth he not still remain an enemy to Christ? Is he not altogether ignorant of, and a stranger to those surpassing excellences, those supereminent heart-ravishing Beauties and Divine Suavities that are in Christ? Is not this the great wound and plague of every false friend of Christ, that he comes to him for life, or some inferior good, but yet considers not, neither regards that life, and good that is in Christ himself? How many false friends of Christ are there, who close with him rather as the way to a temporal, and carnal happiness, than to an eternal, and spiritual Life? And as for such of them, who take Christ as the way to spiritual life, is not this their main plague-sore, that they come to Christ for life distinct from himself, and consider not that he himself is, not only the efficient, but also the chief object of their life?  
Now then, there being such a vast difference between the true and false friends of Christ, doth it not greatly concern us all to be much in such heart-examens to try ourselves by these, or such like criterial notes, whether we are in the number of one, or t'other sort? O that all, who pretend to Amity with Christ, would be faithful to their own souls, and Interest in this point! What a dreadful curse is this, which remains on the false friends of Christ, that that they put Darkness for light, evil for good, false for true friendship.   

SECT. 2. Exhortations to such as are apparent enemies, or feigned friends of Christ, to become real friends to him.  
WE have practically improved this Theme of Amity with Christ, Use 4 in order to the conviction of apparent enemies, or false friends of Christ: It remains, that we now improve the same by Exhortations, and Directions unto such, for a real closure with Christ, as their friend. We shall begin with the exhortative part, 
Exhortations to a complete election of Christ as our friend.  and endeavour to evince, what essential Obligations; what grounded, and binding Reasons, or Motives, every Rational creature lies under, for the minding, and seeking after Amity with Christ. The Reasons, or Motives, which may be urged, for the enforcement of this Exhortation, are very weighty, pressing, and binding; and that whether we consider the Object, Subject, Nature, or Effects of this Divine Amity with Christ.  
1. 
Mot. 1. From the excellences of Christ.  One great Head of Motives, to press apparent enemies, or false friends of Christ, to a thorough closure with him, as their friend, may be taken from the perfection of the object, Christ and his Excellences, both Relative, 
1. Relative.  and Absolute. (1.) Let us consider the Relative excellences of Christ, as Mediator, and see what Argument they afford, to persuade us, to a complete election of him, as our best friend. Is not the notion of a Saviour, and Mediator, very sweet, and pleasing to condemned Captives? Are not all ambitious of their Prince's Favour, and Amity? Doth any thing so much captivate the heart of a Malefactor, as the Smiles, and gracious Aspects of his Judge? And shall not then the gracious Invitations, and offers of Reconcilement from the Lord of Glory, the great Mediator, and Judge of sinners, captivate their hearts to him? Are there not hidden Treasures of life, and Grace in Christ? Is he not a boundless, bottomless Ocean of mercy? Oh! What incomparable sweetnesses; what heart-ravishing Beauties; What transcendent excellences are there in Christ, the Mediator? Alas! is it not strange, that such an Husband, such a Friend, such a Fountain of life, as Christ is, should find so little share in our hearts, and friendship? Oh that ever Christ should be so large-hearted towards poor sinful us, and that we should be so narrow-hearted towards him! O come, come gaze on, admire, adore, espouse, and cleave to this great Mediator.  
(2.) 
2. Absolute.  Christ is most eligible for himself, if we consider him in his Absolute excellences. Is not Christ, God blessed for evermore; and so the first Principle, and Last end of our Being's? And can there be any thing more agreeable to a rational Being, such as man is, than firm Adhesion to, and Frution of his first principle, and Last end. 
a Tunc Effectus maxime perfectus est, quando in suun redit principium: Redeunt autem ad suum principium singulae creaturae, in quantum sui principii similitudinem gerunt. Aquinas contr. Gent. l. 5. c. 46.  Is it not the ultimate perfection of a rational creature, to return unto his first Principle, and Last end? And wherein consists this return to our first Principle and Last end, but in Assimilation to, and election of Christ, God-man, for our friend? Can human Felicity be form out of any thing beneath God in Christ? Doth any inferior good suit with that most noble part of man, his Soul? Doth not the supreme perfection of man consist in its union to, and communion with somewhat superior, yea, infinitely superior to himself? And what is there thus superior to man, but God in Christ? What can quiet and satisfy the clamorous desires of an wide-mouthed soul, but somewhat that is Good of itself, which needs no moderation in the enjoyment thereof? But is there any thing besides God in Christ, that is [bonum per se] Good of itself? Are not all inferior goods, good only in order so some higher good? and do they not hence require moderation in the use of them? But doth friendship with, or the enjoyment of God in Christ admit of any moderation? Can we exceed here? Need we any mesures, or bounds to the fruition of that, which is the most solid, and substantial Good; a good most uniform, pure, and without the least commixture; a good most Necessary, and Absolute; a good most Comprehensive, and Self-sufficient; a good most diffusive, and communicative; yea the supreme, and best Idea of all good? And is not Christ all this? Doth not then this most Infinite, Sovereign, Universal, and best Good, best deserve our choicest Friendship? O then, why are men such strangers to Christ!  
2. Another Head of Motives, 
Mot. 2. From the condition of the soul.  which should provoke, both open enemies, and false friends of Christ, to a throughout closure with him, as their friend, is taken from the condition of their Souls. 
1. It's Origine.  (1.) 
a This Divine Origine of the soul was by some Judaic Tradition, well known to the Pagan Philosophers; Whence Plato calls the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Divine particle of God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine Nature: And Aristotle calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most akin to the Gods. Of which see Court of the Gentiles, P. 1. B 3. C. 4. S. 4.  Is not thy soul of a celestial origine? Was it not Inspired, and Infused immediately by God, as Gen. 2.7? Is it not thence termed the Offspring of God, Act. 17.28. i.e. of all this inferior World most akin to God? Is it not then a disgrace, and Reproach. for Human Nature, to contract friendship with any but God in Christ? Hath the soul such a physic or natural cognation with God? Is it not then a monstrous, prodigious curse, that it should prefer friendship with Idol-friends, composed of clay, before Amity with the great God, from whom it descended, and with whom it hath such a natural, though not moral, Ressemblance? Oh! What an infinite Disparagement, and Dishonour is this for Human Nature, to enter into a strict Amity with sensible Inferior Goods; and to reject, or neglect friendship with its Creator, who gave it Being, and still continues to be its most Laudable, Honourable, and Happy Being; that to which it is most akin?  
(2.) 
2. It's Nature.  Consider the Nature of thy soul. Is it not Immaterial, Spiritual, and simple? And can any other Good, but God in Christ, feed, and nourish a spiritual Nature? Is there any proportion, or suitableness between carnal objects, and an Immaterial faculty? Is it not an absurd, incongruous, ignoble thing, for such a simple, sublime, and elevated Spirit as the human soul is, to mingle with a dirty, polluting world, and mean while neglect Christ, who is such a spiritual, noble good? 
d Quanto forma est nobilior, tanto in suo esse semper excedit materiam. Unde forma cujus operatio excedit conditionem materiae & ipsa secundum dignitatem sui esse, superexcedit materiam. Aquinas contra Gent. l. 2. c. 68  By how much the more noble any Form is, by so much the more predominant it is over the matter: and by how much the more it is predominant over the matter, by so much the more must its operation exceed, and surpass the condition of the matter. This demonstrates the immaterial, spiritual condition of the human soul; its excellence, and preference beyond all material beings; and how much it is debased, and disgraced by mingling with material, sensible good, or any thing inferior to God in Christ. Farther, the immateriality of the soul may be demonstrated from its Indivisibility, Intellectualitie, Reflexibilitie, Activity, and separate state. All which sufficiently demonstrate, that nothing but God in Christ is an object adequate, and commensurate to the soul.  
(3.) 
3. It's Capacity.  Remember of what an Infinite Capacity thy soul is. 
e Quanto potentia est altior tanto respicit objectun universalius. Aquin.  Has it not a vast Intellect, or Apprehensive Faculty, radically apt, were it but morally disposed, to take in the Glorious Ideas of God, the first Truth, and Beauty? Is it not also invested with a boundless will and Infinite Desires, which can never be terminated, or satisfied, but by the Fruition of God in Christ, the best Good? Is there not in every Creature an Appetite of Union, and Communion with its choicest good, and best friend? How then comes it to pass, that the will of man should be so averse from union, and friendship with Christ?  
(4.) 
4. It's Activity.  Consider, the Activity of thy soul. As it is a spirit of an Infinite capacity, so also of an unwearied Activity, and therefore must have some friend for continual conversation with al. For, by how much the more simple and noble any Form is, by so much the more vigorous and active it is. Now the human soul being the most simple and noble of all inferior forms, it must needs also be the most active. Thus much the 
f Plato, Phaedr. fol. 246.  poor blind Philosopher could by his midnight Philosophy discover: whence he attributes to the soul, ‛ Wings, or a winged Chariot, whereby she pursues after the supreme Beauty or First Truth, and never finds Rest, or Satisfaction, till she come to the contemplation thereof. ' Such is the soul's Activity. And is it not much better to spend the vigour and Activity of thy soul on Christ, the best friend that ever was, than on Idol-friends? Is it not a great degradation, debasement, and defilement to human Nature, to spend its Activity, in conversation with sensible goods, which are so far beneath it, but neglect friendship, and communion with Christ? Oh! what vexation, shame, torment, and bondage follows such an adulterous heart?  
(5.) 
5. It's Immotarlitie.  Remember thy soul is is an 
e Plato makes the soul to be as God, incomposite, incorruptible, and immortal: whence being dislodged from the body, he saith, it roturnes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to God, that original Idea to whom it is akin, Plato, Phaedo fol. 55, 56.  Immortal Spirit; and therefore must subsist when thy body is lodged in the Grave, and all the Beauty, Glory, and Sweets of this eye-pleasing world, burnt to a black coal, or reduced to its primitive Nothing. And what wilt thou do when thy soul is dislodged from thy body, and stripped maked of all those Idol-friends, to which it is now chained? Dost thou now prefer friendship with this whorish world, before Amity with Christ? Ay, but what wilt thou say, or think, when all these Idol-Gods are rend from thee? What wilt thou do for a friend to all Eternity, for thine Immortal soul, if thou make not Christ thy friend? Perhaps thou can't now, as thou conceitest, live well enough without Christ, and friendship with him: But is there not a time coming, when Time, and the friend, of Time shall be no more? What will thine Immortal soul do for a friend then, if Christ be not thy friend? But on the contrary, if thou make Christ thy friend now, he will be so unto all Eternity. 
f Ani●●a est creata in corfinio ae●●rnitatis & temporis: nam actio ejus secundum quam con●●ngitur superioribus quae sunt supra tempus, aetern●atem participate, etc. Aquin. contr. Gent. l. 3. c. 61.  Yea, by adhering unto Christ, who is an eternal good, thy soul will participate in its measure, of Eternity itself. For an act is specified by its object: wherefore the soul sou'ls action, whereby it is conjoined with Christ, an Eternal Object, doth, in a sort, partake of his Eternity; as those acts, whereby the soul adheres to temporal objects, are said to be temporal. And oh! what invincible engagements doth this lay on thine immortal soul, to elect, and inviolably adhere to Christ; because hereby it will, in its measure, participate of Eternity itself, and eternal enjoyments.  
3. Another common place of Arguments, 
Mot. 3. From the Nature of Amity with Christ.  to enforce this Exhortation, is taken from the genuine Idea, and Nature of Amity with Christ. What is Friendship with Christ, but a Divine Confederation, Alligation, or binding of the Heart to God, by a solemn League and Covenant of Friendship? And can there be a greater Felicity, than to have the soul bound, by an inviolable Covenant of Amity, to the great Jehovah? What? Is it possible, that a rational Creature should refuse such a sweet, and Divine Obligation, as this of friendship with Christ? Are not these silken, and golden chains, whereby a rational soul is bound fast to his chiefest good, more desirable, than the Iron chains, whereby the heart is fettered to sensibled good? Is there any loss, or pain to be feared by having the soul inseparably glued, and knit to such an excellent friend as Christ is? Is it not a sweet, and delightsome death to die with long for, and soul-satisfying conversation with Christ, our best friend? What is Hell, but separation from Christ, Psal. 73.27. and therefore what-greater Heaven may we expect, or desire, than an Immutable, and Intimate union, and communion with Christ, as our best friend, Psal. 73.28? Is it not strange then, that Human Nature, endued with Judgement, and Will, should be so averse to a Covenant of friendship with Christ? What? not adhere and cleave to Christ, who is so good a friend, yea sometimes an only friend? Doth the soul receive any Damage by entering into a strict Amity with Christ? Is it any shame, or disgrace for Human Nature to be fettered, and chained to Christ, the Lord of Glory? Will any thing render thee more Happy, than the eternal Blessed Vision, and fruition of the Deity? And is not this Appendent to, yea formally contained in friendship with Christ?  
4. 
Mot. 4. From the effects of friendship with Christ.  Lastly, To provoke our spirits to an entire Election of Christ as our friend, let us consider a little the blessed Effects of such an Election. 
1. Divine Life.  (1.) Is not life a very eligible thing? Did not Satan speak the truth, when he said, Skin for skin, and all that a man hath for his life? And is not the life of the soul by so much the more desirable, than the life of the body, by how much more excellent the soul is, than the body? Now, wherein consists the life of the soul, but in friendship with Christ? As the life of the body, Consists in its union with the soul; so doth not the life of the soul consist in union with Christ, as its Friend? What is spiritual Death, but Disunion from Christ? Can there be a more natural, uniform, equal, permanent, excellent, noble and perfect life, than that which consists in conversation with Christ, our choicest friend? Is not all other life, though never so seemingly splendid, and glorious, but a dream, and metaphor, of life; or rather a Shadow of death, if compared with this life? Yea, doth not this bring health out of sickness, life out of death, Heaven out of Hell?  
(2.) 
2. Strength.  Wherein consists the Vigour and Strength of Human Nature, but in Election of, and Adhesion to Christ as our friend? Doth not all Infirmity, and Imbecility of body spring from some dis-union, obstruction, or distance between the part and the whole? And do not all our Infirmities of soul arise from Dis-union, or Distance from Christ, our Head? Is not the soul most firm and strong, when it adhereth most firmly to Christ, its first principle?  
(3.) 
3. Honor.  What is true Nobility, Honour, and Dignity, but Adhesion to, and participation of the Fountain of all Honours? Now, as the King is the Fountain of Honour in his Kingdom, so is not Christ the Fountain of Honour in his Kingdom? And can there be an higher piece of Honour among Subjects, than to be the King's Favourite, and friend; to have his eye, and ear, and power to command? And is not this Honour vouchsafed to all Christ's friends? Have they not his ear, yea, heart to command, as C. 6. S. 5.  
(4.) 
4. Liberty.  Wherein consists the formal Idea of Divine Liberty, but in a Divine Amplitude or Enlargement of State, and Acts, arising from subjection to God, and the use of all other things in subordination to him? And is not this the immediate and essential product of Amity with Christ, as before, C. 6. S. 5.  
(5.) 
5. Riches.  What are Riches, but the Affluence of many useful, and precious Goods? Now, if Christ be your friend, are not all things yours, 1 Cor. 3.22, 23? Yea, has not he an admirable faculty of Spiritualizing temporal mercies? Are not the very common goods of his friends, sugared, and watered with special favour; dipped in the blood of the Son of God? And doth not this turn curses into blessings, poverty into riches, salt crosses into sweet mercies? Whereas, to such as are not friends of Christ, their best blessings are salted with the curse of God. The sweetest comforts want spirit and blood, without Christ: but to such as are his friends, there can be no want: an uncovered Tent, a straw Bed, a Pillow of stone, an empty Purse, are great riches to such. Yea; by electing Christ for thy friend, thou comest to share in fountain-goodnes; and are not all things most pure, most sweet, and most copious in their Fountain? Can he want any thing that is good, who enjoys the Fountain of all? See C. 6. S. 5.  
(6.) 
6. Peace.  Wherein consists true Peace, Joy, and comfort, but in a sweet Harmony, Uniformity, Order, and Agreement of all parts? And whence springs this Harmony, and Agreement in the soul, but from its firm Adherence to Christ as its friend?  
(7.) 
7. Interest.  What is the supreme Interest of a Rational Creature, but to use, and refer all inferior concerns to his Last end? And is not this also the Immediate, and proper Issue of Friendship with Christ? Do any more effectually promote their supreme Interest and Last end, than such as Elect and adhere to Christ as their best Friend? Thus we see what Demonstrative Arguments, Reasons, and Motives there are, to induce, and provoke men unto a complete closure with Christ, as their friend. And oh! what a prodigious piece of folly is it after all this, for men to persist in open enmity against, or false friendship towards Christ?   

SECT. 3. Directions for such as are open enemies, or Hypocritick friends of Christ, to come to a cordial, and complete Friendship with him.  
WE proceed now to the second part of this Use, 
Divections for attaining to a complete friendship with Christ.  namely, the Directions for attaining unto a complete Amity with Christ. Art thou firmly resolved, or well inclined to become a friend of Christ? But art thou indeed, and in good earnest disposed hereto? Then take the following Directions.  
First, 
In general, Lay a good Foundation.  look well to the Beginnings of thy friendship; be sure thou lay a good Foundation. Take this for an Infallible, eternal Truth, The progress, and perfection of your Amity with Christ, will be proportionable to its Foundation, and beginning. Wherefore a good Beginning is more than half your work: and, on the contrary, a bad Beginning is worse than none at al. Let thy Conscience be never so deeply wounded by the Spirit of Bondage, yea, cast down to Hell, under Despairing thoughts, and Hellish Terrors; yet, if there be not a fiducial closing with Christ; thou wilt prove at best but a conquered Enemy, or slave, not a faithful friend of Christ. Again, Let thine Heart be lift up to Heaven, in spiritual Illuminations, and Raptures of Joy; yet if the inward Pondus, or Weight, i. e. the more prevalent Inclination, and Bend thereof, be not towards Christ, thou wilt remain but an Apparent Hypocritick friend, and real enemy of him. Lastly, let thy Profession, and Conversation be gilded over with never so many Splendid Titles, Artificial Forms, and Habits of legal Mortification, pretended Evangelick Sanctity, Purity, and Piety seemingly Angelic; yet if thine Heart be not sound, and sincere, all thy Glorious Titles, and Forms of Godliness, and Friendship with Christ, are but begun in Hypocrisy, and will unavoidably end in Apostasy. Therefore thou seest how greatly it doth concern thee, to look well to the Foundations, and Beginnings of thine Amity with Christ: For if it begin i'll, it can never end well. Lose work, or any fundamental error in thy first Election of Christ, will cause a crack in the whole Structure of thy friendship with him. If thou begin but a seeming, Hypocritick friend, thou wilt and a real, and open enemy of Christ. Oh then! of what infinite concernment is it, to use all manner of Caution, Circumspection, and Diligence in laying a good Foundation, for a sound and lasting friendship with Christ? O beware, beware, of false, superficial, or rotten foundations! If thou wilt build a lasting Structure of Amity with Christ, such as may reach up to Heaven, thou must lay the Foundation almost as low as Hell: namely, thou must dig deep, not only into sin, but also into self; and never leave digging, till thou come to an holy and humble self-despair; which is a kind of felt Hell, yet the Gate of Heaven, and friendship with Christ. For self-despair is a door to Faith, and Hope in Christ. But we descend to particulars.  
As in man's Body, there are two great and principal parts, the Head, which is the Fountain of Animal Spirits, and thence the seat of Sense, and Judgement; as also the Heart, which is the Fountain of vital Spirits, and so the seat of Life and Affections: 
b The life of Friendship consists in Freedom tempered with Wisdom and Faithfulness. The main Foundations of Friendship with Christ. 1. A prudent Head.  So in like manner in all Friendship there are two great principal parts, and Foundations, (1.) A prudent Head. (2.) A vital, loyal, or Faithful Heart. Now proportionable hereto, there are two main, and principal parts, and Foundations of our Amity with Christ. (1.) A prudent, sanctified Head, or Judgement. (2.) A vital, loyal, Faithful, or Honest Heart.  
1. One principal part, and main Foundation of Amity with Christ, consists in a sanctified prudent Head, or a wel-principled, awakened, and serious Judgement. As the Head is the top of the body, the seat of Animal Spirits, and therefore the Guide of a man; so spiritual Judgement is the Guide of a friend of Christ. Saving Light, and Sanctified Wisdom is the very life, and Soul, not only of our first closures with Christ, but also of all the following parts of Christianity. And this is to me a great maxim in Divinity, That according to the Nature, and measure of our Light, and Judgement, touching Christ, and his concerns; such will be the Nature, and measure of our Amity with him. If our Light be, as Joh. 8.12. The light of life, i. e. a real, spiritual, clear, distinct, certain, feeling, and Active Light, or Judgement; then will our Election of him as our friend, be single, cordial, complete, and firm. So also as to the measure, if our Light be intense, strong, growing, and noon-tide; then will our friendship with Christ be exceeding warm, flourishing, glorious, and operative. Such an intimate Connexion is there between saving Light, or sanctified Wisdom, and friendship with Christ. But oh! how rare is it to meet with such a sanctified Head, such a saving Light of Life, or Judgement? Are there not a world of seeming friends of Christ, who have their Heads stuffed, and crammed with airy Notions, fine spun Ideas, or curious speculations of Christ, and Evangelick Truths; who yet never had any one beam, or spark of this true Light of life, or sanctified Judgement? 
A Sanctified prudent head. Which implies, 1. An Head well principled with Habitual Notions of Christ.  Wherefore it is necessary that we give the true character, the exact Idea, or Just measure of this sanctified, Prudent Head, which is so Fundamental to the constitution of a sincere Amity with Christ.  
(1.) It must be an Head wel-principled, or endued with a stock of sanctified, habitual Ideas, or Notions touching Christ, and his evangelic concerns; especially such as refer to friendship with him. This is essential, and fundamental to the constitution of a Divine Amity with Christ. For if there be not a considerable measure of Habitual Light, or Sanctified Evangelic Notions, touching Christ, his Excellences, Laws, and the Benefits we receive by him, how can the soul fall in love with him? Who ever judiciously loved that, whereof he never had any right Notion, or conception? In brief, if thou wilt become a good friend of Christ, get a true Idea, or right notion of Christ's Relative, and Absolute perfections; How full of Grace, and Truth he is; what an Infinite plenitude of Life dwells in him; How willing, and ready he is to fill every empty heart; to enrich every poor soul; to refresh every weary and heavy laden sinner; to heal every wounded soul; to revive every dead and drooping spirit; to justify every self-condemned sinner, that comes unto him. Get also a right Notion of all the Absolute perfections of Christ: touching those ravishing Beauties, and Transcendent excellences that shine in his person, as he is the Son of God, and express Image of his Person. Farther, thou must have right Ideas of thine own sin and misery; and thence of thine absolute necessity and need of Christ; as also of the covenant of Grace, and the Terms on which Christ is offered to thee.  
(2.) 
2. An awakened Head.  It sufficeth not, that thou hast an head wèl-principled, with Habitual notions of Christ, but thou must also have an awakened Head, or an actual feeling Judgement of Christ and his Affairs. Habitual Notions, without an actual feeling consideration of things, is but a sleepy, and dreaming knowledge; that which will never work the Heart, to any real closure with Christ as our friend. The Head is the Fountain of the senses; and if these be bound up by vapours, or decay of spirits, sleep presently follows: So here, if Conscience, which is the seat of spiritual sense, be bound up by the vapours of sin, what follows, but spiritual slumber, and dreams; which dis-spirit our Friendship with Christ? The more awakened, actual, and Feeling our Judgement of Christ is, the more firm will our friendship with him prove. A sleepy, dreaming, and infensible knowledge of Christ, breeds only a lose, broken, variable, and false Amity with him.  
(3.) 
3. A serious Head.  A Sanctified, prudent Head, implies also a serious, considering, deliberative Judgement. None make better friends of Christ, than such as pounder, must, and poor most upon him. A rash, unadvised Head is a very bad Foundation for Friendship with Christ. The plodding, contriving Head, if it fix on a right matter, is usually attended with a fixed Resolution, and invariable wil If thou desirest to be a Loyal friend of Christ, be much in spiritual consideration, consultation, and advice touching Christ, and thine Adherence to him. The wisest friend, if good, is usually the best.  
(4.) 
4. A working Head.  A sanctified Head is also a working Head: Active prudence, if it pitch on a right object, is always best. Nothing so strong, as a sanctified Judgement, backed with experience, and Affection. And if the Judgement be wel-grounded, and strong, the friendship cannot be weak, or staggering. A lazy, slothful Judgement ever breeds a lose, superficial Amity with Christ. So much for the first Foundation, namely a sanctified, prudent Head.  
2. 
2. Foundation for friendship with Christ is a Loyal Heart.  If thou wilt arrive to a solid, entire Amity with Christ, get, not only a sanctified, prudent Head, but also a Loyal, faithful, and sincere Heart. This is the main fundamental, and principal part of Friendship with Christ. A prudent Head, without a faithful, and sincere Heart, never makes a good friend, either of men, or Christ. Now this Loyal, sincere Heart consists of two parts, (1.) A Broken Heart. (2.) A Sound Heart. Of each in order.  
1. 
1. A Broken Heart.  If thou wilt lay a good foundation for friendship with Christ, thou must be sure to get a Broken Heart. For a Broken heart is best disposed to close with, receive, and entertain a whole Christ. A broken spirit he will not despise, Psal. 51.17. The Sacrifices of God are a Broken spirit, etc. Now this Broken Heart implies, 
1. An Heart Broken for sin.  (1.) An heart deeply Broken, and wounded for sin. Corrupt Nature is extreme lofty, stouthearted, and unbroken: it cannot bent, or stoop to terms of Reconcilement with Christ; yea, it makes a sport of Christ, 'til the Spirit of Bondage come, and break it to pieces: the secure sinner sleeps on, and never wakes, 'til the Law, by its terrors and fears shake him: Christ and Heaven, are most sweet to them, who have been shaken over the flames of Hell, and almost sinothered by the smoke thereof: there is an Evangelic sense of Hell, which much conduceth to Christ's Heaven. ‛ Christ's Palace-work (saith 
t Ruther●●  a Reverend Divine) and his new dwelling laid upon Hell felt, and feared, is most firm: and Heaven-grounded, and laid upon such an Hell, is surest work, and will not wash away with Winter storms. It were good that Professors were not like young Heirs, who come to their rich Estate, long ere they come to their Wit, and so lavish it. ' It cannot be expected that the soul should be raised up to faith, and Amity with Christ, before it hath been cast down by fears, and terrors of Conscience; at least so far, as to make it sensible of the need it hath of Christ. (2.) 
2. An Heart Broken off from fin, and self.  A Broken heart includes an Heart Broken off from sin, and self. That Friendship with Christ, which is not founded on aversion from sin, and self, is but empty, and airy, and will serve only as wings to carry you to Hell: such a Form of Amity with Christ, is without life, and power: it makes you only more cunning enemies to Christ, and your own souls. There must be a ploughing up the fallow ground of sin, and self, before the seed of friendship with Christ will spring up.  
2. 
2. A sound Heart. Ps. 119.80.  If thou wouldst lay a sure foundation for a stable Amity with Christ, thou must get not only a Broken, but also a sound Heart. So Psal. 119.80. let mine heart be sound in thy Statutes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immaculate, entire, perfect, or wanting nothing. The wise man tells us, the heart of a fool is nothing worth: and why? Because he wants the best part of his heart; he is hollow-hearted, or rotten at the Core, unsound in heart; and therefore shall be, one day, ashamed of his folly, and hypocrisy. But, saith David: Let mine heart be sound in thy Statutes; that I be not ashamed, i e. that I may approve myself a loyal friend to thee, and so never be ashamed of my profession. It's true, David was subject to many imperfections: he had many specks, and defects, as some sound Apples have: ay but yet he was not rotten at the Core, as Hypocrites are: the inward frame, and Bend of his heart was sincere and sound. Though the friends of Christ be subject to many imperfections, yet the inward constitution, and frame of their hearts is sound and upright; and this keeps them Loyal, and Faithful to Christ: whereas the rotten-hearted friend of Christ, be his profession never so golden, and splendid, yet, because rottenness possesseth the frame and Bend of his heart, he shall at last be ashamed and confoundèd. A rotten, hollow Heart, although it may seem never so beautiful, and Glorious, always proves disloyal to Christ. There is no durable friendship, but what springs from a sound Heart: which implies,  
1. 
1. A living Heart.  A living Heart. Life, they say, gins at the Heart; so doth Amity with Christ. Art gins with externes; but Nature, and life begin with Internes: The Heart is the first that lives, and the last that dies: so here, true friendship with Christ gins with a living Heart. Therefore if thou wouldst really be, what thou dost profess thou art, a friend of Christ, be sure thou mind more the inward life, and power of Grace in thine Heart, than extern Forms, Apparences, and Shadows thereof. It is Sage, and great Advice, which the serious Jansenist gives to young Converts. 
c S. Cy an I. tty. Chrest. Max. 14.  ‛ In the beginning of Conversion, we should not affect to appear devout before the eyes of the World, by some promt, and exterior change, which comes under public view; but retain ourselves, and the new sentiments of piety, which Grace inspires, within the secret of our Hearts; that so the Renovation of our souls be discovered, rather by our Actions, than by our extern mines, gests, and behaviour. ' O that green, and young friends of Christ would observe this; and more studiously intent the intern Life, and power of Grace in the Heart, than the extern Form thereof.  
2. If thou desirest to approve thyself a loyal friend of Christ, 
2. A single Heart which Implice,  then industriously labour after a single Heart. This is another essential branch, or part of a sound Heart. Now this single Heart implies both a single Object; and also single Motives, or Ends. 
1. The Election of a fingle Christ.  (1.) If thou wilt have a single Heart towards Christ, thou must let a single Christ possess thine Heart. For such as the object, under its formal constitution, is, such will our Hearts be: If thou elect a double Christ, i.e. add any thing to, or compound any thing with Christ, thou wilt have a double Heart: O beware, beware, how thou mix the World, the Law, Sin, or Self with Christ! Fie, Fie, on that adulterous whorish Heart, which would fain loge somewhat besides Christ, in the bed of its Affections! Christ must lie his alone in the Bent of the will, or he will have nothing to do with that soul. Alas! how many make a common Strumpet of their Heart; let it lie in common for Christ, and for any Idol-lover? Thou must defy right-hands, right-eyes, and all other Idol-lusts, or Lovers, if thou wilt be a loyal friend of Christ. Yea, self in its whole latitude, whether wise, conceited, Religious, moral, Righteous, or Evangelick self, must stand by, as a mere cipher, that so Christ may possess the room of self. Thou must die to all other Lovers, if thou wilt live to, and with Christ, as thy Friend. We have all too much of an adulterous love, and whorish Heart; which is inclined to loge something besides Christ in his Royal Bed; and therefore the Lord is pleased to allure such, as belong unto the Election of his Grace, into a Wildernes-condition of much spiritual Bondage, Tentations, Desertions, Deadnesses, Discomfitures, Hurries, and other Afflictions, not a few, thereby to banish all Idol-lovers from the Heart. Oh then! Why will not poor awakened souls fall in with the design of their Lord, and let him have his alone in the Royal bed of their conjugal Affections? Christ will be Al or None.  
(2. 
2. Single Motives of our Election.  If thou wilt have a single Heart towards Christ, then let the Motives of thy Friendship to him be single. As thou must elect a single Christ for thy friend, so also the motives of thine Election must be single. Now the motives of any action are of the same Nature, and have the same Influence with the end: for the Last end is the supreme motive of every Action. So then, to have single motives of our friendship with Christ, is to have a single Intention, or Intuition of right ends, in our election of him. This is called in Scripture a single eye, 
Mat. 6.22.  Mat. 6.22. If therefore, thine eye be single, i. e. If thou hast a single, pure Intention; if there be no squint eye, no obliqne regards to private ends. A single heart takes Christ not only for the Loaves, but for himself; not only as the way to profit, but as the way to life; not only to cool the heats of Conscience, but also to quench the fire of lust in the heart; not only to satisfy the Law, and its demands, but also to satisfy the Heart, with the Fruition of Christ himself. Such are the motives of a single Heart, and such aught to be the motives of thy friendship with Christ. Thus the Spouse Characteriseth the friends of Christ, 
Cant. 1.4.  Cant. 1.4. The upright love thee, i.e. such as have an upright, single Intention, right ends, or straight motives; they, and they alone have a sound, sincere love of Friendship for thee: such as have a double heart, or (as the Psalmist, Psal. 12.2.) an Heart and an Heart, an Heart for Christ, and an heart for Idol-lovers, such are false friends.  
3. 
3. An Entire Heart.  A sound Heart is an Entire Heart: As thou must take Christ with a single Heart, which refers to the Object and Motives, so also with an Entire, whole Heart, or thou wilt never make a loyal friend of Christ. This indeed follows on the former: for if the Heart be double as to the object, and motives, it can never be in itself Entire. The Composition, or duplicity of the object, ever breeds a Division in the Faculty, or Subject; which destroys all friendship with Christ. Integrity of Heart is Essential to all true Amity with men, but much more with God. 
Ps. 119.2  So Psal. 119.2. Blessed are they that seek him with the whole Heart. i.e. (1.) They who seek nothing but God himself; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or if they seek any thing else but God, it is for himself. Thus God is to be loved with the whole heart, i. e. he is to be loved alone; or if any thing else besides God be loved, it must be loved for God, and in God. For he that loves any thing besides God, which he loves not for God, loves that thing more than God, and so makes an Idol of it: they that love Christ with the whole heart, love nothing but Christ for itself. (2.) To seek God in Christ with the whole heart, is to have the prevalent part of the heart towards him: and they who have the prevalent Pondus, or Bend of their Hearts toward Christ, they are indeed sound-hearted, and Loyal friends. In moral estimation, the major, prevalent part passeth for the whole: if Christ hath the prevalent part, or Bend of the will, he was the whole: but if you give him only the lesser part, i. e. some velleity, or conditionate will, some wish, and wouldings, some lose desires, you give him nothing. If you give Christ only a faint, languishing, incomplete will, you are so far from becoming his Friends, as that you do indeed render yourselves more spiritual, cunning, and mortal enemies to him thereby. For such imperfect Velleities, or conditionate, languid desires, and will towards Christ, being soon overcome, and born edown by the prevalent Bend of the Heart towards Idol-lusts, and other Lovers, they serve only to conceal, corroborate, and improve those seeds of enmity, which lie dormant in the Heart, against Christ. O then take heed, how thou content thyself with some languid, faint wishes, or conditionate desires after Christ: believe it, he will have the Bend of the will, or nothing. If thou divide Christ, or divide thine heart 'twixt Christ and the World, thou wilt never have him. As thou must reserve nothing of the Bend of thy heart for any but Christ. Believe it, as a piece of Christ will not suffice thee; so a piece of thine heart will not suffice Christ. Beware then, how thou divide thy narrow Heart: remember all is too little for Christ: it will not serve him and any Idol; he will have all or none. Give Christ therefore his due, an entire, complete Heart: be wholly for him, and then expect, that he be wholly for thee: Let all other suitors stand by, and Christ alone possess the conjugal Bend of thine Heart. Know, that Christ's Jealousy will not admit a Division of thine Heart: a little love for other friends may be too much, but much love for Christ, is too little, in a soul espoused to Christ. If thou wilt be a loyal friend of Christ, thou must get a determined, resolute, peremptory will for him: thou must contend and wrestle, with an holy violence, for Christ; and resolve not to be put off with any thing but Christ. Yea, though Christ seems to turn his back on thee, yet follow him still, even to the Gates of Hell, and then thou shalt with the Syrophenician woman, find a Heaven of Friendship with him. Christ loves such holy Importunity, and contention: love-violence, is very pleasing unto Christ: He that will not be denied, shall be sure to find Christ.  
4. 
4. Get a flexible Heart.  A sound Heart is a flexible heart. A dead Heart is very stiff, and inflexible; but a living sound heart is very Flexible, and yielding to Christ. It's so in Nature, dead Carcases are very stiff and unpliable, but a living body has its parts very pliable. If then thou wouldst have a sound Heart towards Christ, be sure that thy heart be very flexible towards him. Flexibility, is essential to the constitution of Amity amongst men: If both, or each be of inflexible, cross, stiff Humours, there will never be a lasting friendship. Stouthearted sinners are, in Divine estimation, far from Christ, and friendship with him, Esa. 46.12. If thou art ambitious of being a loyal friend of Christ, thine Heart must be flexible, and pliable. (1.) To the Terms of his Covenant, and his Evangelic offers of Grace. (2.) To his Royal Laws, especially such as relate to friendship with him. (3.) To the workings and operations of his spirit of Grace. (4.) To his providential occurrences, in a way of passive subjection, and submission. Thus thine heart must be flexible towards Christ; albeit inflexible, and resolute against sin, and all Idol-friends.  
5. 
5. Get an Honest sincere Heart.  A sound Heart is an Honest, sincere Heart, such as really intends what it pretends unto: such an heart is essential to true Amity with Christ. So Luke 8.15. An honest, and good heart, are joined together. This honest heart is opposed to a guileful, deceitful, lying Heart; which is repugnant to friendship with Christ. So Esa. 63.8. The friends of Christ are called, Children that will not lie, i. e. they really Intent, what they pretend unto: there is an Harmony, and conformity betwixt their Affection, and Profession; they would really be what they profess they are: there is no guile found in their mouths, or profession, Rev. 14.5. Such a friend was Nathaniel, Joh. 1.47. An Israelite indeed in whom is no guile: If thou hast any prevalent degree of Hypocrisy, or guile in thine Heart, thy friendship with Christ will never be good, or sound. It's true, the friends of Christ find, and feel too many Relics, and Spices of Guile, and Hypocrisy in their Hearts: ay but this is their burden; which they groan under, and hate, and conflict against: neither have these Remains of Hypocrisy any prevalent Dominion in the soul: neither doth the Bend of the Heart mingle with, 
Eph. 6.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox ad animun relata: legitur & I it 2.7. In ●lossar●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incortu●tus. Utuntur Plato & Demosthenes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensu ●odem. Grot. in loc.  or approve of them. Look well then to this, that thine heart be honest and sincere with Christ, Ephes. 6.24. Grace he with all them that love our Lord Jesus Christ in sincerity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. with a pure, virgin, incorrupt love; such as has no prevailing mixture of Guile, or adulterous Affection; such as, by no blandissements of this heart-hewitching world, by no solicitations of sin, and Satan, can be inveigled, or enticed from Christ. O study, labour, contend, pray, wait, and seek for such an honest sincere heart: such, and such alone makes a sound-hearted friend of Christ.    

CHAP. X. Admonitions, and Advice to the friends of Christ, for the Living up to the Dignity of this their Relation.  

SECT. 1. To Study, and Admire the excellences of Christ's Person, Love, and Grace.  
Use 5. Use 5 5. 
Of Admonition and Advice to the Friends of Christ.  THis Doctrine of Amity with Christ, furnisheth us also with much matter of Admonition, and Advice to such as are indeed the friends of Christ, that they would make it their main Study, and Endeavour to Act, Walk, and Live up to the Dignity of their Relation, and State. This use may be branched forth into many particulars.  
1. 
1. To Study and Admire Christ's Excellences.  Is Christ so good a friend; so much eligible for himself? O then! how much are the friends of Christ obliged hereby, to Study, Admire, and Adore the Superlative, Transcendent excellences of this their friend? What is there more efficacious to improve friendship amongst men, than familiar, and fresh contemplations of the excellences, that are lodged in our friend? Is not this ingeniously expressed by the Moralist, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who makes all love to come from contemplation? Who are they that sleight Christ, but those blind sinners who say, 
Cant. 5.9, 10.  Cant. 5.9. What is thy Beloved, more than another Beloved? They wanted eyes to contemplate his Beauties, and therefore no wonder, if they wanted hearts to love and embrace him, as their friend. But as for the Spouse, who well understood his excellences, Oh! how doth she cry him up? What a great friend was he in her eye, and heart? What an admirable Character doth she give of him? v. 10. My Beloved is white and ruddy, etc. She had well studied the incomparable excellences of Christ, her friend, and therefore her heart was inflamed with Affections towards him. Oh! what infinite Attractives are there in Christ, to draw forth the Attention, Intention, Admiration and Adoration of his friends? Is there any thing in the World that may be compared with Christ? Take the most excellent, and glorious pieces of the Creation, and what are they but mere Vanity, and poor, withered shadows, if compared with Christ? What is the World's All, but pure nothing, if compared with the transcendent Glory of Christ, the great All? O ponder, muse on the attractive excellences of Christ! What a sovereign Influence have musing, pondering thoughts, or Spiritual, deep, contemplation of Christ's excellences, on our friendship with him? Is it not thus amongst men? Do not lively, and fresh Thoughts of our friend, though absent, mightily inflame the heart with love unto him? What is it that makes many impotent, effeminate, amorous Lovers, so much to dote on their beloved Idols; but frequent, eye-pleasing views, and poring on their Skin-deep, fading Beauty? And can we imagine that the spiritual, fixed contemplation of Christ's ravishing Beauties, and Glories, by an eye of Faith, will not have a more efficacious Influence on his friends, to inflame their hearts with friendship towards him? O! Would men but study, poor on, and admire the incomparable excellences, and perfections of Christ, what admirable friends would they be? How would their Hearts be ravished with Love unto him? What infinite complacence, and satisfaction would they find in communion with him?  
(1.) 
1. Study the Beauties of Christ's person.  What more Attractive than Amiable Beauty? And is there any thing imaginable so Beautiful as Christ? What is Beauty, but a connatural amenity, or sweet Amiableness of form and figure, arising from a natural, weltempered complexion, situation, and proportion of all parts? And are these Ingredients of Beauty any where to be found, in such a supereminent degree, as in Christ? Is he not, in regard of his complexion, styled white and ruddy, Cant. 5.10. which are esteemed colours most predominant, in Beauty? Doth not the Spouse give him this Character? Cant. 1.16. Behold thou art fair, my Beloved, yea pleasant: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. amiable, beautiful, acceptable, every way heart-ravishing, Is there any thing in the world more Beautiful than the Sun, and its light shining in its Meridian Glory? And is not Christ's Beauty set forth by that of the Sun, shining in its strength, Rev. 1.16? Oh! what an Infinite, Glorious Sun of Righteousness is Christ? How Beautiful are the beams of his Glorious light? O come, come, all ye friends of Christ, and behold this your King in his Beauty, as Esa. 33.17. O gaze, gaze for ever, on this your friend! let the eyes of your understandings spend their vigour, in Heart-affecting contemplations, and views, of those admirable glories, that shine in the person of this your dearest, and best friend; and never desist, till your hearts be ravished with, and captivated to him.  
(2.) 
2 Study Christ's Good-Nature, love, and compassions towards his friends.  Study, admire, and adore greatly the suavities, or sweeinesses of Christ's Nature; the wonders of his love; and the Tendernesses of his compassions towards his friends. Oh! What an incomparably good-Nature hath Christ? How admirably sweet-humored is he towards his friends? Were any of Christ's friends ever troubled with causeless cross Humours, and vexatious carriges from Christ? Is not his Nature made up of unparalled sweetnesses? O study, and dive deep into Christ's good-Nature, and sweet Humour: What Divine Suavities possess his Nature? How weltempered his spirit is? How free from all morose, sour, i'll humours his Nature is? There are many eminent Qualities in Christ, which render him of an incomparably sweet Nature. (1.) His Nature, as curiously framed by the spirit of God, is of a surpassing finer make, than all other human yea Angelic natures. (2.) His Human Nature was Graced in, and from the Womb. It's sin that makes our Human Nature, so morose, so sour, so il-conditioned: but Christ's nature is clothed with pure Grace; and therefore most sweet, most benign, most weltempered.  
2. 
Christ's Love.  Study also, and admire the wonders of Christ's Love to his friends. O that ever such an Infinite Mass of pure spotless Love, should mingle with Sinful Dust, and Ashes! Oh! What a free undeserved Love is this? Who could ever have imagined, that poor, deformed, bankrupt Rebels, should obtain a share in such love, and that without hire? What? was our Emmanuel content to espouse human clay, and assume it into such a substantial marriage, or hypostatick union with the Deity, thereby to reconcile Heaven and Earth? Did he borrow a human Heart, and Affections to embrace us? Human bowels, and compassions, to Sympathize with us? human eyes, to weep for us? human breath, to groan for us? a human tongue, to plead for us? human flesh, to sweat drops of blood for us? a human Head, to be crowned with thorns for us? human arms and legs, to be pierced for us? a human body, to bleed for us? a human soul, and life, to die for us? O the Altitudes, the Profundities, the Latitudes, and Longitudes of this Love! That the Sovereign Lord of Glory, should breathe forth such flames of infinite love, in human flesh and blood! O the Infinite condescensions of this Love! What? doth the Lord of Glory stoop so low, as to embrace poor worms, crawling on the dunghill of sin? Is the King of Kings content to enter into a league of Amity with miserable captives? Doth the great God woo, and beseech his sinful ercature, to become his friend? Oh! What a boundless, bottomless love is here? What vigour, and force, is there in this Love? How heart-charming, and soul-conquering is it? What delight doth it take in gaining, and triumphing over stout, rebellious hearts? How much doth love in Christ outrun sin in us? Did not Christ begin with love to us, albeit we begin with hatred to him? Was not our Heaven first framed in the Heart of Christ? Did not his love contrive the way to Heaven for us, long before we had being, much less love for him? Doth not he love, such as others hate, even Enemies? And doth not his love out-work Devils and Hell? Is there any power so strong, and efficacious as Christ's love? How Industrious, laborious, and unwearied is it? How ineffable, how unsearchable is it? O Study, Study, what are the Lengths, Breadths, Heights, and Depths of this Love! Believe it, this is the sweetest, and best, yea only study, for the friends of Christ. The more we study this Love of Christ, the more we may study it: there are fresh veins of excellence, new Treasures, and riches to be found in it, every day. This will be the wonder of glorified Saints, and Angels to all Eternity. Alas! why is it that our hearts sink, and despond under our Discouragements? How comes it to pass, that our Hearts are no more inflamed with Love to Christ? Is not this one main Reason, because we do not Study, and Admire this Love of Christ, as we ought to do? What vigour, and strength doth the study of this Love, infuse into all the Ini●uragements of faith? How much doth it raise up the soul under all its Discouragements? What a veil of Disgrace, and Contemt doth it cast on all the goodliness of the Creature? How greatly is the soul raised to communion with Christ, by the study of his Love?  
3. 
Christ's compassion and tendernesses.  Study also the Tendernesses of Christ's care, and compassion towards his friends. Is he not mindful of them, when they are forgetful of him? Doth he not think much good for them, oft when they think i'll of him? Though he may be sometimes out of sight, yet is not even then his heart with them? Doth he not long for, and bleed over them, when he seems to be departed from them? It's true, he sometimes suspends the tokens of his love, and marquess of Divine favour: ay but, are not these his suspensions wrapped up in many secret invifible influences, and gracious Assistances? Or, if at times he may suspend the sensible quickenings, and enlargements of his Grace; yet doth he not than most intent Grace, when he seemeth to suspend the same? Doth he not thereby humble the soul, and bring it to a life of faith and Dependence? Is not his withdrawment of himself, oft an high act of Grace? Did not Peter receive the more Grace, in that Grace was suspended for a season? Doth Christ upbraid his friends with old debts, or reckon with them in a legal way for infirmities? Has he not drunk Hell dry, and left none of that salt, dead Sea for them to drink? O study the Tendernesses of Christ towards his friends! How much it grieves him, to see them grieved: what a bleeding sense he has of all their wounds: How cheerfully he burdens himself with all their burdens, Heb. 4.15. How patiently he bears with all their froward humours, morose conditions, peevish, pettish, and murmuring frames, even as a Nurse doth with her child, Act. 13.18. How much he considers, and condescends to their Infirmities, by laying no more upon them, than he inables them to bear; by upholding them when they fall; by performing all manner of servile offices for them, even to the making their bed for them, in their sicknesses, etc. Oh! what delicious, and rich matter is here for the study, and contemplation of Christ's friends?  
(3.) 
3. Study the Riches of Grace in Christ.  The Friends of Christ should also much study, admire, and adore the plenitude and Riches of his Grace. Has he not Infinite Treasures of Grace lodged in him, as Mediator? And was it not for his friends, that he received all these Immense Treasures of Grace? Doth he not also give forth, and impart these his Riches of Grace, Freely, abundantly, universally, constantly, and unweariedly unto all, that come unto him? Can the friends of Christ be more willing to have, than he is to give Grace? Oh! what an increated Sun of Righteousness is here, to illuminate dark souls? what an eternal fire is here, to heat, and melt frozen Affections? What an Infinite Ocean is here, to water, refresh, mollify, fructify, and satisfy dry, parched, hard, withered, and panting souls? What strange Miracles can, and doth his efficacious Grace continually work? Oh! what a Felicity have the friends of Christ, in that their salvation is not rolled on the wheels of their own Free will? Happy! O thrice happy are they, who have such a rich, strong, yea, omnipotent Mediator for their friend! 
d O if I could yoke in amongst the thick of Angels and Seraphims, and now glorified Saints, and could raise a new lovesong of Christ before all the World! I am pained with wondering at the new opened Treasures in Christ. If every finger, member, bone, and joint were a torch burning in the hottest fire in Hell, I would they could all send out Love-praises to that Plant of Renown, etc. Rutherfurd.  Oh! what a compassionate eye; what an healing hand; what a bleeding Heart; what an Omnipotent Arm has he, who saveth to the utmost all his Friends? Paul tells us, Col. 1.19. For it pleased the Father, that in him should all fullness dwell. Here is, (1.) Fullness, (2.) All fullness, 
Col. 1.19.  (3.) All fullness dwelling in Christ: which denotes the everlasting permanence of all Grace in Christ, as in its Fountain. And that which adds a farther excellence to this Grace, is, that it dwells in Christ, as clothed with our Nature; and so flowing from him as such, becomes more connatural, and agreeable to us. So that the Grace we are made partakers of, flows, not immediately from God, simply considered, but from Christ, as God-man, one that is near akin, and allied to us. And oh! what an admirable tincture? what an excellent perfume has this Grace, as it issues from the heart of Christ? As waters that pass thorough Minerals, receive some tincture, and relish of the Mines they pass thorough: so the Grace of God passing through the Golden mine of God-man, receives a tincture thereof, which renders it mighty sweet, and admirable. O study then the excellent Qualities of this Grace, as it streams through the heart of Christ God-man. Study also the Infinite Quantities of this Grace. O the infinitude of Christ's Grace! Who can sufficiently admire the vast treasures of Grace in Christ? O come and dive into this infinite Abyss, and Ocean of Grace! what fresh wonders are here to be seen day by day? The more we study this Grace, the more we shall admire it, the more we shall trust in it, the more we shall be sensible of our infinite, and essential obligation to it. Come and see, if there be not boundless Treasures of Grace in Christ? Who ever perished for want of a sufficience in Christ to save him? O Study, muse on, yea, let your thoughts be quite swallowed up, and confounded in the Contemplation, and Admiration of these inexhaustible Treasures of Grace, that are in Christ. O prie into this curious, Golden Ark, in which the plenitude of the Deity dwells bodily, or personally! What pen, though dipped in the blood of the Lamb, can write? What tongue, though bedewed with the water of life, can express? What Heart, though of never so vast, and Angelic make, can conceive, the ineffable, incomprehensible Riches of Grace, that are in this incomparable Mediator? O! What vast, created emanations of Grace have, for almost six thousand years flowed from Christ, unto his friends? and yet he still is as full of Grace as ever, Joh. 1.16. What Evangelic matter of contemplation, and Admiration is here for all Eternity? Is not this the Heaven of Heavens, to employ an Eternity in the Beatific Vision, Fruition, and Adoration of this wonder of Heaven and Earth, the Lord of Glory; to view, and never out-view; to admire, and never over-admire this wonder of wonders, our dear Lord? And should not the friends of Christ be much conversant in digging into this golden Mine, in surveying this Celestial Canaan? Alas! how little do we yet understand of Emmanuel's Name, and Land? What a shame is it for the friends of Christ, that there should be such admirable excellences in Christ, and they want eyes to view them? O that all other vain Beauties, fond Loves, and Idol-friends might whither, and die away; that so the vigour, intention, and force of our Meditation, Admiration, and Adoration might be expended on this most Beautiful, Affectionate, and Gracious Lord! What an Heaven would this be on Earth? What Life in Death? How far short do they come of living up to that friendship, they profess towards Christ, who content themselves, with common, lose, feeble, cheap, mean, low, and vulgar contemplations, and Estimes of him? How much doth the clarity, and Spirituality of our Light; the fervour and heat of our Affections; the vigour, Beauty, Growth, perfection, exercise, and Glory of our Graces, depend on our Studies, Contemplations, Admirations, and Adorations of Christ?   

SECT. 2. The friends of Christ should daily Repete their first conjugal Election of him, Col. 2.6.  
2. 
2. Advice to the Friends of Christ, to repete daily their first Election of Christ.  ANother piece of Admonition, and Advice for the Friends of Christ, in order to their living up to their professed Amity with him, is, daily to revive, and repete their first Election of, and closure with Christ. And O that I had Affections, Expressions; and Opportunity to press home this great piece of Sacred Advice, on the friends of Christ! What can there be said of greater moment, for the Preservation, 
The Benefits of such repeated elections of Christ.  Improvement, and Perfection of our Friendship with Christ, than this, that our Hearts be frequently, yea, daily, and deeply engaged in this great Fundamental, and Vital Act of Electing, and closing with Christ?  
(1.) 
1. As to gradual separation from sin, self, the World and Law.  Did not this solemn Election of Christ, at first, make that happy divorce between the Heart, and Sin, with all other Christ's Enemies? And is not the Heart daily more alienated from Sin, and Self, and the World, and the Law, by such revived closures with Christ? Doth not the prevalence, and predominance of spiritual pride, carnal Confidence, Self-love, Earthly-mindednes, Hypocrisy, with other spiritual lusts, arise from our defects of such renewed closures with Christ? 
e Be not discouraged at broken, and spilt Resolutions, but to it, and to it again. Woo about Christ, 'til ye get your soul espoused, as a chaste Virgin to him. Rutherf.  Is there any thing that doth more effectively quench the flames of violent passions, or break the impetuous force of unmortified Dispositions, and irregular Inclinations, than fresh Adherences to, and Recumbences on Christ? What more efficaciously shuts the door of the Heart, against the Blandissements, and Inveiglements of an Heart-bewitching world, than to have it laid open for Christ, and the election of him? Is not the Heart also, by such fresh espousements of Christ, more powerfully rend from the Law, as a Covenant of works? This seems to be the import of our Saviors exhortation, Mat. 7.13, 14. 
Mat. 7.13, 14.  Enter ye in at the straight gate, etc. i. e. Make it your daily work to bid Adieu to all Beloved Idol-friends, which are enemies to Christ: get your Hearts, every day more and more, stripped of, and rend from Sin, Self, the World, and the Law as a Covenant. And how may this be accomplished, but by more continued Election of, and Adhesion to Christ? The Straight Gate, takes in, not only Aversion from Idol-friends, but also Conversion to Christ, our best friend: and the daily Repetition of the latter, gives no final perfection to the former. The Heart is never turned more effectually from sin, self, the world, and Law, than when it is most firmly, and frequently turned to Christ.  
(2.) 
2. As to the confirmation or our union with Christ.  This repeated, and daily Election of Christ is that which Corr●borates, and confirms the Soul's bond of Union, or Covenant of Amity with Christ. For what is it that first knits the Heart, in a Covenant of Friendship with Christ? Is it not the Believers Election of Christ, as his friend? And doth not the Repetition of the same Election mightily confirm, and strengthen this bond of Union? 
Cant. 2.16.  Thus it was with the Spouse, Cant. 2.16. my Beloved is mine, and I am his. Here she makes a fresh, and solemn espousement of, or conjugal Covenant with Christ. As if she had said: He is wholly for me, and shall not I be wholly for him, and for non other, Hos. 3.3? He has given me a large room in his Heart, and shall not I give him a Regal Throne in mine heart? Is he content with me, poor, sinful, unworthy me? and shall not I be content with Him, most excellent, alsufficient, incomparable Him? Thus, by repeated election of Christ, she strengthens her union with him. Is not the Heart hereby kept close to Christ; and thence, Christ kept close to the Heart? Do not such repeated, frequent Elections of Christ, bring the soul into a more intimate and firm Adhesion unto Him; so that the Heart cannot be long absent from Christ, nor Christ long absent from the Heart?  
(3.) 
3. As to the Radication of Grace.  Such reiterated, and frequent Elections of Christ, do greatly radicate, and Strengthen the Root of Habitual Grace in the Heart. According to the measure of our actual Dependence on Christ, and his Impartment of Grace to us, such is the Vigour, and Strength of Habitual Grace: Now this reiterated Election of Christ, is that which brings the soul into the most Absolute Dependence on Christ; and engageth him to give forth the most efficacious influences of his Grace. The more we Elect Christ, the more we depend on him: and the more we depend on him the more we receive from him, in point of Grace. So Col 2.6. 
Col. 2 6, 7.  As ye have therefore received Christ Jesus, so walk ye in him, i. e. keep up the same frame of spirit towards Christ, wherewith ye first received him: be much in the repetition of your first election of him. A Christians coversion-work is never at an End, 'til his life be at an end: His new-birth is never perfectly over, so long as he continues in this imperfect life: He ought daily to enter in at the straight Gate, that so he may walk in the narrow way, Mat. 7.13, 14. Peter had a second Conversion, after his great Relapse into that sin of denying his Lord: And so the friends of Christ have their Second, Third, Fourth (&c.) Conversions, as to fresh turn from sin unto God. Canst thou remember with what frame of spirit thou first receivedst Christ? What deep convictions, and feeling sense of sin thou hadst? What breaches for, and from sin, were made on thy soul? What solemn closures with Christ thy soul made? Why then, as thou at first didst receive Christ, so walk in him: keep up the same frame, and posture of spirit towards sin, and Christ. And what follows, V 7. Rooted, and built up in him, and established in the Faith. The Radication of Grace, and the establishment of the soul in faith depends on our walking in Christ, as we first received him; i. e. on the fresh Election of him.  
(4.) 
4 As to the Enlargement of Affections.  This repeated Espousement of Christ, is that which gives us an huge enlargement of Affections towards Christ. Oh! What strong, and raised desires after Christ? What Intimate, and inviolable Embracements of Christ in the Arms of Love? What Infinite Satisfaction, and Complacence in his Presence? What bitter Lamentations, and mournings after him in his absence? What Infinite thirsts and long for; as also lively Hopes of his Return? And what Implacable zeal against whatever may oppose Christ, would his friends have, were they much in this repeated Election of Christ? The Love of Espousals, and kindness of youth, which young Converts give unto Christ, is usually most strong, and vehement, as Jer. 2.2. I remember thee, the kindness of thy youth, the love of thine Espousals, when thou goest after me in the Wilderness, in a Land that was not sown. Oh! what pure, virgin, passionate, tenacious, violent, warm, melted, efficacious Affections had Israel towards Christ, after her Wildernes-condition, when she first made a solemn contract with, and espousement of him, at the valley of Anchor? Was she not then Holiness to the Lord, etc. as v. 3. And what more effectually preserves such conjugal Affections towards Christ, than the frequent Repetition of this first conjugal contract?  
(5.) 
5. As to Recoveries out of backsliding.  Nothing is more effectual to recover the friends of Christ, out of their Spiritual Relapses and Backslidings of Heart, and ways, than such fresh espousements of Christ. This is the main of Christ's Advice to the backsliding Church of Ephesus, Revel. 2.4, 5. 
Rev. 2.4, 5.  Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works. What were those first works, but the great vital, fundamental Acts of electing Christ, and recumbence on him? And is there any thing more effectual, for the Reduction of the backsliding soul to its first-Love, than this repeated election of Christ? Was not this the main essential Act, Whereby the soul was at first implanted into Christ? And can there be any thing more soverainly efficacious, for the Reducement of the soul, under its Departures from Christ, than the like revived, repeated choice of him?  
(6.) 
6. As to communion with Christ.  A main part of our communion with Christ, consists in such frequent Repetitions of our first choice of him. Certainly, none enjoy more of Christ, than they who most firmly adhere to him: Now wherein consnis the souls Adhesion to Christ, if not in such revived Elections of him? Thus in that forenamed Text, Col. 2.6. As ye have therefore received Christ Jesus, so walk ye in him. As if he had said: Don't you remember, what glorious Ideas; what lively, and precious thoughts; what firm Adherence of will; what a torrent of melted Affections, you had for, and towards Christ at first Conversion? Why then, walk in the same: endeavour to keep up, and maintain the same in daily communion with Christ.  
(7.) 
7. As to the life of Faith.  The choicesis part of the life of Faith, and the soul's daily expectation of its absent Lord, consists in frequent, repeated elections of Christ. The Life of Faith is the Life of our friendship with Christ. We never are better friends to him, than when we believe most on him; and are daily under lively expectations of his second coming: and 〈◊〉 not this wrought by fresh election of him? No wonder indeed, that many professed friends of Christ, live so much by sense, on present sensible goods; seeing their Hearts are so much strangers to these great vital Acts of Faith. Have not the friends of Christ very frequent, deep, and lively Apprehensions of, and Affections for Christ's second coming, and coming Glory, at first conversion? Yea, is not their faith in this particular sometimes clearer, and stronger at first Conversion, than in some following parts of their life? Have not many young Converts more contemptible, cheap, and vile, estime of sensible good; with more raised, and sublime conceptions of future Enjoyments, at first turning to Christ, than afterwards? Are not visible, present Goods, and Ills, made really invisible, and Absent; as also Invisible, and Absent Goods, and Ills, made really visible, and present to their eye of faith? Thus it was with those young Converts, the Thessalonians, in the beginning of their Friendship with Christ, 1 Thes. 1.9, 10. where he comprehends their first conversion under these two Heads: Ye turned to God from Idols, (1.) To serve the living and true God. (2.) And to wait for his Son from Heaven. So that this waiting for the second coming of Christ, which is else where made one of the highest parts of the life of faith, these Thessalonians, even in their first conversion, arrived unto. And whence came this to pass, but from the Reality, ●●●idence, and Efficacy of their Assent; conjunct with the Force, and Firmitude of their consent, and Adherence to Christ? And O! what firm, deep Expectations of Christ's second coming? What lively views, yea, prelilabitions of his Coming, Invisible Glories, might the friends of Christ arrive unto, were they but much in the exercices of these Vital Acts of Faith?  
(8.) 
8. As to Assurance.  Reiterated, and daily-fresh Elections of Christ have a mighty sovereign influence for the production, and conservation of Assurance. The Assurance of our union with Christ, has an efficacious influence for the  of our friendship with him: For the knowledge of our Interest in the heart of Christ, gives him a greater Interest in our hearts: we love Christ most, when we are most assured of his love to us: and this is mostly got by fresh elections of him. What a vast quantity of sincere Christians are there, who labour under panic fears, and vexatious doubts touching their eternel state? Oh! what would they give for a wel-grounded, firm, assurance, of a sincere friendship with Christ? how welcome would pale-faced Death be to them, the next moment, after their arrive unto such an Assurance? What irksome toil, and labours do they undergo in corporal severities? How much do they poor on their hearts, to find out any glimmering marquess, or signs of their sincerity? All this is good in its kind, and season: But yet, let me say it, next to the broad Seal, and actual Inspiration of the Spirit of Adoption, (who is the principal Agent) there is, as I conceive, nothing more efficacious, either for the procurement, or preservation of a grounded, Stable, Assurance, than repeated, and frequent Elections of, and Recumbences on Christ. And, I verily believe, would the douting friends of Christ, spend but half that time, which they usually spend in unbelieving complaints, and poring on their Hearts for signs of Grace, in such fresh and vigorous Elections of, and Adherences unto Christ, they would far sooner arrive to their desired Haven of Assurance, than otherwise they are like to do. For, albeit sanctification, be in itself always an Infallible mark of Justification, yet it is not always such as to our sense: Spiritual arguing from the Effect, to the Cause, is Orthodox, and sound Logic in Christ's School; but yet how oft do the Mists, and Clouds of an unbelieving, scrupulous heart interpose, and hinder the conclusion from following, though the premises be good? So great a darkness is there oft upon gracious signs, and evidences of our sincerity. But now by repeated elections of, and Recumbences on Christ, he is engaged to give forth fresh light, and Influences, for the discovery of our Graces. Direct Acts of Adherence to Christ, make way for the reflex Acts of Assurance, touching our Interest in Christ: repeated faith of Recumbence, at last brings faith of Assurance. There is no more effectual course for the discovery of our faith in Christ, than by putting forth fresh acts of faith on Christ: For as by the vital acts of life, we know we have life: so by believing, we come to know that we do believe. Yea, faith is not only in itself the best evidence of Grace; but also it gives light, life, and spirit to all other evidences of Grace. yea, who are they, to whom Christ most delights to give the Assurance of his love, but such as most frequently love, and elect him for himself? All this is confirmed to us, by the lively, feeling experiences of the best Saints; who usually never find Christ nearer to them, in the evidence of his love, than when their hearts are nearest to him, by such fiducial acts of Election, and love. I have known a Christian, (and indeed the greatest Saint that I ever knew) who was much assaulted with a violent Tentation, that he was but an Hypocrite; but being brought to this Resolution, That if he had been an Hypocrite hitherto, yet now he would cast himself upon the Grace of God in Christ; immediately the tentation vanished. Thus we see, what a sovereign Influence fresh acts of adherence to Christ have to dispel doubts, and strengthen friendship with Christ.   

SECT. 3. The friends of Christ should endeavour to grow more Rooted, and Built up in Christ, Col. 2.7.  
3. 
3. Advice to the friends of Christ, to grow more rooted and built up in Christ.  HEnce follows another seasonable Admonition, and Advice for the friends of Christ, in order to their living up to the Dignity of their Relation, and Profession; namely, that they would labour after a frame of spirit more rooted, and built up in Christ. This is a subsequent of the former, and so it is brought in Col. 2.7. Paul having, 
Col. 2.7.  in the foregoing verse, exhorted them, to walk in Christ, by frequent election of him, in the same manner, as they at first received him; he here subjoins: Rooted, and built up in him, and established in the faith. The friends of Christ may not content themselves in the mere Repetition of their first Acts, and Works; but they ought to make progress therein; and grow more rooted, and wel-grounded in Christ. As if the Apostle had said; Ye cannot walk in, and with Christ; as your friend, unless ye are deeply radicated, or rooted, and firmly superstructed, or built upon Christ. Here is a twofold mecaphor; the one taken from plants, wel-radicated; the other from Edifices, or Houses wel-grounded. He teacheth us therefore, that Christ is our Root, in which we ought to be daily more firmly radicated: and our Foundation, on which we ought to be continually more firmly edificated, or built. The first notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by Erasmus, So as you may have roots fixed in Christ: as for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being a participle of the present Tense, it shows that this superstruction is successive, and gradual, as Ephes. 2.21. In sum; the Spirit, and mind of this Advice is, that the Friends of Christ would Endeavor after a Solidity, firmitude, depth, and strength in the great fundamental, and vital acts of Faith. So it follows: and established in the faith: 
f Idem absque figura repetit quod per Translationes dixerat. Calv. in loc.  whereby he nakedly, and without a Figure expresseth, what he had before wrapped up in the two Metaphors, of being rooted, and built up in Christ. Now the great Fundamental, and vital Acts of Faith in Christ, wherein the Friends of Christ should endeavour to be more deeply radicated, or rooted, and built up, are these:  
(1.) 
1. A solid and firm Assent to, and Estime of Christ.  The Friends of Christ must labour after a greater Solidity, and depth, as also Firmitude, and Strength of Assent to, and Estimation of Christ, as their Friend. The more deeply radicated, solid, and firm our Assent to, and estime of Christ, as our friend is, the more shall we Live, and Walk, and Act, according to the Laws of Friendship with him: A superficial, feeble Assent to, or commun and cheap estime of Christ, argues a very slender, and narrow, if any degree of sincere Amity with Christ. This proves the ruin of a world of pretended friendship to Christ, that it wants this due solidity, Firmitude, depth, and vigour of Assent, and Estime. And, without all peradventure, the more the friends of Christ are radicated, and wel-grounded herein, the more they will grow up to flourishing Trees, and beautiful Structures of Amity with Christ.  
(2.) 
2. A strong and resolute Adherence to Christ.  Another Radical, Fundamental, and Vital part of Faith, wherein the friends of Christ should endeavour after more solidity, depth, and Firmitude, is cordial Adhesion to Christ, as their friend. The friends of Christ should labour after a peremptory, resolute, yea Headstrong Bent of will, in adherence to Christ. The more tenacious, violent, and strong the will is, in adhering to Christ, the better, and more durable is its friendship with him. This was the main of Barnabas' advice to the young Christians at Antioch, 
Act. 11.23.  Act. 11.23. And he exhorted them all, that with purpose of Heart they would cleave unto the Lord. Barnabas was much rejoiced to see their young, and green Amity towards Christ: ay, but he would fain have them more solid, and firm; more deeply radicated in their Adherence to Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with purpose of Heart, i. e. with a more peremptory, resolute, determined, fixed will; an heart more strongly bend, more firmly and inviolably knit to Christ; a will more firmly determined for Christ, but more undetermined for sin, and self, an Heart more and more resolved for Christ, but more and more unresolved for other Lovers; a will more bend for Christ, but more unbent for Idol-friends. So much also is contained in the following notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adhere, or cleave to the Lord, as the needle to the Loadstone; as the Wife to her Husband; as the Body to the soul. This firm, solid, and deep Adherence of the will to Christ is well expressed, 
Ps. 73.26.  Psal 73.26. my flesh and mine Heart faileth, but God is the strength of mine Heart: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my rock; He to whom mine heart adheres, as a drowning man to his rock. Or we may read it, with R. Ezra, thus: the firm Adhesion of mine Heart is to God. 
Hold fast Christ, contend for him: it is a lawful plea to go to holding for Christ. Rutherf.  As if he had said; I am well nigh immersed, and quite swallowed up in the Ocean of Tentations; but yet the firm Adherence, or rational Bent of mine Heart is to Christ: here I am resolved to adhere, and stick, come what wil And why? because he is my portion for ever, as it follows. Christ loves a peremptory, resolved will; such as cannot part with him for the greatest good, or refuse him, though attended with the greatest suffering. A Reverend and holy Divine of this Age, gives us a great experiment of this tenacious, peremptory Adherence to Christ. ‛ Sin, saith he, hath made us as tender, as if we were made of Paper, or Glass: I am oft thinking, what I would think of Christ, and burning quick together; of Christ and torturing, and hot melted Led poured in at mouth, and navel: Yet I have some weak experience, that suppose Christ, and Hel's torments were married together, and if therewere no finding of Christ at all, except I went to Hel's furnace, that there, and in no other place, I could meet with him. I trow, if I were, as I have been since I was his prisoner, I would beg loging, for God's sake, in Hel's hottest Furnace, that I might rub souls with Christ. ' Such a determined, peremptory, and resolute will, and Adherence unto Christ, is that which gives a mighty Spirit, Vigour, Beauty, Life, Growth, Exercise, and perfection to our Amity with Christ. And, on the contrary, the more faint, languid, superficial, and undetermined our will is, in its Adherence to Christ, the more danger it is in of partial, if not of total, and final, backsliding from him; especially in times of Tentation. Remember, so far as your Hearts are undetermined, and unresolved for Christ; so far they are determined, and resolved against him, for sin, and the world, and any other Idol-friends.  
(3.) 
3. Resignation to, and Recumbence on Christ.  The last radical, and fundamental part of Faith consists, in a cheerful, and complete Resignation of all concerns to Christ; with entire Recumbence, and Dependence on him, for Influence and Assistance, in order to the performance of all Duties, and Offices, both Active and Passive, incumbent on the friends of Christ. And the more solidity and depth, the more Firmitude and Strength the friends of Christ gain, in these Fundamental, Radical, and vital Acts of Resignation to, and Recumbence, or Dependence on Christ, the more will they live, and walk up to those Laws, and Duties of friendship, they own to Christ.  
What more agreeable to the Notion, 
Resignation of all to Christ.  and Relation of a friend, than Absolute Resignation of all concerns, into the hands of our friend? Are any reputed better confidents, or more intimate friends, than they, who can most absolutely Recumb, and Depend on us for Advice, Conduct, and Assistance in their most important Affairs? There is such an intimate, and essential connexion betwixt confidence, and Amity, as that the terms are frequently used interchangeably each for other: For a confident, and Friend are used as terms Equivalent. And assuredly, nothing more directly conduceth to the Strength, Improvement, and Exercise of friendship with Christ, than confidence in him, both in regard of Resignation to, and Recumbence on him, in all the momentous Affairs of our Life. Such was the Spirit of Abraham's Amity with Christ, in the Relinquishment of Chaldea, and Resignation of his only Son Isaac; which were two Heroic pieces of confidence in, and Friendship with Christ, James 2.23. What is Friendship, but to make our friend's Wisdom, Will, Interest, and Force ours? O blessed he, that can Sacrifice his own Wit, Will, Strength and Designs, by a complete Resignation of all to Christ! The Will of Christ's friend must be as that of a servant; who is then best, when he retains the least of his own will, and most of his Master's. O! what an happy thing is it to be quite stripped, and spoiled of every rag of self; that so Christ may stand in the room of self? The friends of Christ should subscribe a blank Resignation, and put it into the hands of Christ: They must take all Laws from him, but give none to him: He must be Absolute King over their Persons, Wills, Interests, etc.  
And so for Dependence on Christ for Assistance, 
Dependence on Christ for Grace.  and Influence, it must be Absolute, Immediate, Total, and Constant. The friends of Christ never attain to higher raisures of friendship with Christ, than when, by faith, they most eye, and depend on that Grace, that dwells in him. For according to the measure of our Dependence on Christ for Grace, such is usually the measure of his communications to us. Why was it, that Christ received such an infinite plenitude of Grace? Was it for himself? or, was it not rather for his friends, that want it most? And who are they, that find Christ nearest to them, in the quickening, enlarging, fructifying, corroborating, and supporting Influences of his Grace; but his fainting friends; such as have the most Actual, Immediate, and Absolute Dependence on his Grace, as Esa. 40.29, 30, 31? And why is it, that Christ keeps many of his dear friends, under great spiritual Desertions, Barrennesses, Languishments, Deadnesses, and Abatements of first love? Is not this the main cause of all, that hereby they may be taken off more fully, from their own self-dependences, and so be brought to a more complete Dependence on Christ for all Grace, both Actual, and Habitual? Yea, are not the most eminent friends of Christ, sometimes foiled in their most eminent Graces, and that by a small Tentation, when they depend on their own Graces, and neglect their Dependence on Christ? And on the contrary, are not fainting, and weak Christians, by virtue of their Dependence on Christ, oft very strong, and impregnable, under the most violent Tentations? Certainly, the friend of Christ is but a poor passive, dependent thing; he has no spiritual wings to fly, no legs to go, no, hands to work, no breath to pray, no food to eat, no fire to warm him, but what he receives from Christ: his Graces are but creatures, and therefore cannot preserve themselves; or act, farther than they are acted by Christ. Thus the Friends of Christ must live wholly in Christ, in a way of Resignation, and Dependence, and then he will live wholly in them, by gracious Influences, and communications; the more deep, and rooted their Faith, and confidence in Christ is, the more green, and flourishing will their Amity with him be. The best bargain they can make, is to sell themselves, without Reversion, unto Christ: for hereby they come to have, and enjoy, a more Noble, Laudable, Ample, and Free self in Christ.   

SECT. 4. The Friends of Christ should reserve for him their spiritually conjugal, choicest, and best Affections.  
4. 
4. Advice for Christ's friends to loge him in their choicest Affections.  ANother Admonition, and Advice to the friends of Christ, is, that they would entertain, and loge Christ in their choicest and best Affections. Affection mixed with prudence, and Fidelity, is the Spirit, and Soul of Friendship. And the more rational, spiritual, pure, and Efficacious our Affections are; the more solid, refined, permanent, and influential will our Friendship be. Such therefore as will live up, and fulfil to the Dignity of their professed Amity with Christ, must labour after the most refined, and elevated Affections, that may be, for him. Oh! what pity is it, that whorish Lovers, and Idol-friends should share in that conjugal Affection, which is due to Christ? Alas! what folly is it, to divide that little narrow piece of Love, which is not enough for the best beloved Christ, among bastard Lovers; which are so far from giving satisfaction, as that the more we embrace them, the more they sting us? Christ expects nothing from us, more than our Love, and nothing less will he accept. As Christ gives his friends a conjugal pledge, namely the Earnest of his Spirit; so he expects from them a conjugal Love. Mariage-love is indivisible, it will not serve for two corrivals: Christ must loge his alone there. He that enters into a covenant of conjugal Amity with Christ, must bid Adieu to all other Lovers: Christ will have Integrity, and Honesty or nothing: And therefore usually he Woos, and Elects his friends in the furnace of Affliction; he allures them into a Wilderness of many Difficulties, Tentations, and Desertions, there to win, and gain their Affections entirely to himself, as Hos. 2.14, 15. The Friends of Christ are not, neither can they be Masters of two predominant Loves; and therefore Christ must be their Allthings, or he is nothing to them. Alas! how little do the friends of Christ own to the flattering, or frowning World? Is not a good look too much for Idol-friends, who would take up Christ's room, in our Affections, over his Head? Woe, woe to him, who hath such a friend as Christ is, and yet wants Affection for him! Can our Affections sleep securely, or find satisfaction any where, but in Christ's bosom? What gain we by spending our Affection's on this smoking World, but vapours, and sick dreams, instead of ease, and content? Fie, fie, that whorish Idols should possess our conjugal Affection, due to so good a friend as Christ is! Oh! what curs●● Affection is that, which streameth towards any other Lover but Christ? How much should the friends of Christ disdain, that any thing but their Lord, should touch thei● spiritual conjugal Affections? What an holy Ambition should they have, of entertaining Christ, and none but Christ, in their choicest Affections? How greatly should they scorn all secret dalliances, with an Adulterous World? But to descend to particulars.  
(1.) 
1. Conjugal Love to Christ.  The first and main Affection, which the Friends of Christ should entertain him with, is a conjugal love. Love, as it fulfils the Law, so also Amity with Christ. And the more Discrete, Solid, Spiritual, Virgin, Equal, Intimate, Passionate, Commensurate, and Transformative our Love to Christ is; the more Raised, Wel-grounded, Conjugal, Permanent, Noble, and Operative will our friendship with Christ be. The Friends of Christ ought to cast their choicest Love into no mould, but Christ's; that so it may be for him, and for none other. Thus the Spouse, Cant. 2.7. My Love. Pathetically: 
Cant. 2.7.  as if she had said, him on whom all my conjugal love centres; the delight of mine eyes, the joy of mine heart, the Ocean, into which all my little love streams; mine only Love. So much is implied: for Abstracts speak Forms, and Essences. The friends of Christ must give him their virgin Love; the Elixir, Essences, and Spirits of their Love. A green, young love may not suffice for Christ: he must have the flour, and vigour of our Love. That little narrow spark of Divine Love, which was inspired, and breathed by Christ, into the Hearts of his Friends, must respire or breathe forth, live, and inhabit not where, but in the bosom of Christ. Alas! where should the stream empty itself, but in the Ocean, whence it received its first emanation? Oh! what pity is it, that so much of our Love should pass by Christ, and terminate on Idol-lovers? Who is the Proprietor of our Love, but Christ, and Christ alone? where is there an object adequate to the Saints love, but Christ? where are there such ravishing Beauties, such delicious Suavities, such surpassing excellences, such Transcendent glories, to feed our Love with all, as in Christ? Can we then put our conjugal-love into better hands than Christ's? Is it not natural to love, to spend its choicest spirits, and vigour on the fairest, and most amiable object? Is it not sad, that Christ should have so much Beauty, Sweetness, Excellence for his friends; and yet they should have so little Love for him? Alas! Alas! that clay-Gods, that Time-Idols, that beautiful shadows, and gilded Nothings should run away with so much of our love, and so little of it be reserved for Christ. Oh! what folly is it to have an obliqne, and squint-regard to skin-deep Beauties, and golden dreams, when as there is such substantial Amiableness in Christ? O the prodigious madness of those, who find love for pleasing toys, for beautiful vanities, for fai● nothings; and yet can find no love for Christ, the best beloved! Certainly, a little creature-love is enough, or too much, but much, yea, the most Christ-love is too little for the friends of Christ, who have espoused him for their Husband. What is Heaven, if this be not Heaven, to lie under the beatific vision, Love, and Fruition of Christ? And who enjoy more of Heaven upon earth, than such whose hearts are most transformed into, and ravished with the fiducial Contemplation, Admiration, and Love of Christ? Spiritual, pure, and passionate Love to Christ, gives the friends of Christ a possession of himself; yea a secret, and efficacious Transformation into the Image of Christ. For the Heart silently steals into, and becomes one with, what it strongly loves. Love the world greatly, and thine heart will soon become worldly: Love Christ greatly, and thine heart will grow up, and be gradually transformed into the Image of Christ-Such a Sovereign, and Efformative virtue hath Love, especially that of Friendship, if it be in any eminent, predominant degree. O than Love, Love, Love Christ much!  
(2.) 
2. Desires after Christ.  Another Affection, which the friends of Christ ought to be much in the exercise of towards Christ, is conjugal desire after him. 
f I● om●i diligent causatur desideri●m ut u●iatur suo dilecto ia quantum possib●le est Aquin. Contra Gent. l. 3. c. 153.  Desire is the firstborn of Love; the feet of the soul, whereby it goes forth to meet its beloved. And, undoutedly, none live, and aci more as friends of Christ, than such as are possessed with the strongest desires after him. O! how pleasing is it to Christ, to see his friends full of lovesick desires, and long after himself? Christ cannot be long absent from such as are sick at heart, and pained with desires after him. Thus it was with the lovesick Spouse, 
Can. 2.5, 6.  Cant. 2.5. 
g O what would I give to have a bed made to my wearied soul in Christ's bosom! I would frist Heaven for many years, to have my fill of Jesus in this life. I cannot tell you what sweet pain, and delightsome torments are in Christ's love, etc. Rutherf. L.  For I am sick of love; and what follows? V 6. His left hand is under mine Head, and his right hand embraccth me. She no sooner longs for him, but feels his embracements; yea, he longs for her, as much, or infinitely more, than she longs for him. Oh! what a pleasing pain is it, to be pained with desires after Christ? what a sweet, living death is it, to die with long after him? O! what monstrous unkindness is it, that Christ should long after his friends, and yet they not long after him? O hunger and thirst after Christ! hunger after his Grace, thirst after Christ's Love, and the sense of it; hunger after his person; yea, hunger and thirst after Spiritual hunger, and thirst after Christ: there is a young Heaven in Hunger, and Thirst after Christ. None enjoy more of Christ, at least of his spiritual and gracious presence, than such as have most infinite thirsts, and long of soul after him. Get as near Christ as thou mayest, by thy Desires: if they cannot run, let them creep towards Christ: never leave, 'til thine Heart be chained, and fettered to Christ by desires, if not by more sensible Fruition. Thus it was with the Spouse, Cant. 3.3. 
Cant. 3.3. Him.  Saw ye him whom my soul loveth] Saw ye Him? There is a great Emphase, and Efficace in this manner of speech: 
h Vis max ima est in co dicendi genere: nam Relativum fine Antecedente est maximè Emphaticum. Sanctius. in loc.  Here is a Relative [Him] without an Antecedent; which argues the force and Stength of her desires: She thought all the World knew whom she meant, and desired after: her desires are so ardent, as that they will not permit her to express his Name: all that she can say, is, Saw ye Him? etc. Him; what Him doth she mean? Must the Watchmen needs understand her broken language? Yes; her desires were so pressing, as that she had not leisure to say more than this, saw ye him, whom my soul loveth? The like affectionate desires after Christ, we find in Marie, Joh 20.15. Sir, If thou hastborne him hence, 
Joh. 20.15.  tell me where thou hast laid him, and I will take him away. Here is nothing but Him, and Him, and Him: her desires after Christ were so vehement, as that she had not time to express whom she meant: she says, tell me where thou hast laid him, and I will take him away. Alas poor woman, the strength of her desires made her exceed the bounds of rational discourse. Surely, nothing that is duty seems impossible, or burdensome to affectionate desires after Christ. The stronger our desires after Christ are, the Stronger, and more invincible will our Amity with him be.  
(3.) 
3. Grief for Christ's Absence.  Again, the friends of Christ should labour after a more conjugal grief for, and bitter sense of Christ's Absence; especially for, and of sin the cause thereof. The friends of Christ, when they have not the sweet sense of a felt, and enjoyed Christ, they ought to have the bitter sense of an Absent, displeased Christ. A true conjugal friend of Christ knows no wounds, no pains, no torments, like those of an angry, withdrawn Christ: 
i To love Christ and to want him wants little of Hel. Ruth.  Death, and Hell to him consists in separation, and distance from Christ: The sense of loss to him is worse than the sense of pain: Yea, it is his greatest pain, that he hath lost his best friend: he sees all the curses, and Plagues of God wrapped up in the loss of Christ. 
Cant. 5.6.  So it was with the Spouse, Cant. 5.6. I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed when he spoke, etc. My soul failed: Christ's Parting farewell put his Spouse into a fainting, swooning, dying fit: Her heart was gone, when her Lord was gone: when he left her, she left herself: her spirits evaporated. Oh! what languishments; what swoonings, and failures of spirits, should the friends of Christ have, when he bids Adieu to them; especially, if their sin be the cause of his Departure from them? Should they not be greatly afflicted in Spirit, that Christ's withdrawment from them, was occasioned by the withdrawment of their Hearts from Christ? What should wound, and grieve them, if not this, that they have wounded, and grieved their best friend, and so made him, at least seemingly, to turn against them as an enemy? Can there be a worse Hell, on this side Hell, to the friends of Christ, than this, that their departure from Christ, has made him departed from them, and leave them under a wildernes-condition of many Tentations, Desertions, Difficulties, & c? O mourn, mourn, for Christ's Absence, and for sin, the cause thereof, as the worst Hel.  
(4.) 
4. Lively Hopes of Christ's Return.  As the friends of Christ should maintain a deep, bitter sense of, and grief for Christ's Absence, so ought they, no less, to keep up a wel-grounded lively Hope of his Return. Hope is, according to the Scripture stile, the Anchor of the soul, Heb. 6.19. if this fail, 
Heb. 6.19.  how soon will the Heart fail, and sink down into the Gulf of despair. In times of Desertion Satan, and our own unbelieving Hearts make many black lies, and raise many slanders on Christ; therefore if Hope dies, all dies. Wel-grounded Hope is a seed of Heaven: it is a good Prophet, which always Prophecies glad tidings of Christ's Return. Yea, take a friend of Christ in his lowest ebb of comfort, and darkest mist of Desertion, and Tentation, yet even then he hath some insensible, negative Hopes; so that he dares not say peremtorily, Christ will never return: or, if he say it, 'tis but in a fit of Unbelief; and therefore he soon recollects himself again, and cannot but cherish some secret hopes; which, though not perceptible, or sensible, yet he will not part with them for a thousand worlds. Thus it was with Jonah, ch. 2. v. 4. Though I said, 
Jonah● 2.4.  I am cast out of thy sight, yet I will look towards thine holy Temple. Jonah, in the Whale's belly, cast a witted eye of Hope towards the Temple, the Symbol of Christ, which kept up his soul from sinking, when his body was sunk unto the bottom of the Sea. Thence saith David, 
Ps. 119.81.  Psal. 119.81. my soul fainteth for thy salvation; but I hope in thy word. He had long expected salvation, and should have given up all for lost, had he not hoped in God's word of Promise: Christ breathes in a word of Promise into his Heart, and he breathes forth fresh, and lively hopes every day into Christ's bosom. The friends of Christ must remember, that the Cable to which the Anchor of their Hope is fastened, is not their own mutable, ambulatory will, or the fallible word of men, but the immutable Oath, and infallible word of the eternal God; who is veracity itself, Heb. 6.17, 18. Oh! what a strong Foundation, what an immobile Rock is here, for our Hopes to anchor on? How may our Hopes leap, and dance on this rock, and bid defiance to Hell itself? Satan's main work is to role the friends of Christ off this their rock; and their main business is, to cast the Anchor of their Hope daily on Christ, the Rock of Ages. And this is matter of eternal encouragement to the real friends of Christ, that albeit their Hopes are faint, feeble, and variable; yet the Foundation, on which they anchor, is strong and immutable: whereas the false friend of Christ may have strong hopes, or rather presumtions; yet he hath only a variable, fleeting, sandy foundation, namely, his own foolish heart, and carnal confidences.  
(5.) 
5. Joy, and Complacence in Christ.  Another Affection, wherewith the friends of Christ ought to entertain him, is Joy, complacence, and delight. When Christ infuseth himself into the hearts of his friends, and gives them any taste of his satisfying sweetnesses, and excellences; how should they yield up themselves to Christ, yea lose themselves in him? 
k Est amicitiae proprium, qu●d al●quis in praesentia amici delectetur, & in eo consolationem contra omnes anxietates inveniat. Aquin. Gent. contra l. 4. c. 24.  Is it not a propriety of friendship, that a man solace himself in the presence of his friend; and find consolation in him against all Anxieties? Hence, is it not the custom, for men under all their griefs, and discomfitures, to have recourse unto their friends for comfort? Thus the friends of Christ must make his presence the Spring, and Matter of their Consolation and Joy: As nothing should be so bitter to them, as Christ's departure; so nothing so sweet, and joyous as his Return. As Christ's Absence makes up their Hell, so his presence must make up the Heaven of his friends. Christ will not, cannot have his abode long in that heart, where any Idol-friend is more prised than himself. Christ is the Element, wherein his friends ought to live, and breath, and bathe themselves, in soul-satisfying delights. Christ is such a Regal friend, as that he expects a Throne all alone, in the complacence of his friends: He allows them to spend some lose Affections on Inferior friends, provided that they reserve their highest complacence, and delight for himself, their best beloved. This must be made over, without Reversion and Reserve, to Christ. 
Cant. 2.3.  Thus the Spouse, Cant. 2.3. I sat down under his shadow with great delight; and his fruit was sweet to my taste. She soon tasted the sweetness, and felt the ravishing delights of a present, embraced Christ. Thence it follows, v. 4. He brought me to the banqueting house, and his banner over me was love.  
(6.) 
6. Godly Fear.  The friends of Christ should labour after as great a measure, as may be, of Holy Fear towards Christ: their joy in Christ's presence ought to be mixed with Godly fear, and holy Tremblement of heart, lest Christ should be displeased. We find these two, seemingly opposite, Affections in conjunction, Psal. 2.11. serve the Lord with fear, and rejoice with trembling. This is an excellent combination, when spiritual joy, and Godly fear are joined together. Oh! what a lively character of sincere friendship is this, when the heart is filled with Raptures of Joy in Christ's presence, and yet, at the very same time, under an holy Tremblement, and fear of displeasing Christ, or doing any thing unworthy of friendship with him? This seems implied in that Evangelic promise touching backsliding Israel, 
Hos. 3.5.  Hos. 3.5. And shall fear the Lord and his Goodness, in the latter days. The false friends of Christ are said to fear the Lord and his Lions, or Judgements; but to fear the Lord and his goodness, or mercies, this is peculiar to the real friend of Christ; who hath never greater Tremblements of heart, godly fear, and self-jelousie lest he should displease Christ, than when he lies under the most warm beams, and Influences of Christ's presence. This is a Mystery that false friends are not skilled in.  
(7.) 
7. Zele for Christ.  The Friends of Christ should Endeavour after a burning, flaming zeal for Christ. Zele, in its largest notion, is but the Fermentation, Ebullition, or boiling up of all the Affections: But in its strict sense, it imports a Spiritual Fervour, or heat of Affection, against whatever may oppose any desired Good. As to our present case, conjugal zeal for Christ, implies a fervent, boiling Indignation against whatever may oppose the Name, Honour, Interest, Glory, and Exaltation of Christ. The friends of Christ ought to burn with a masculine zeal for all the concerns of their Lord. Thus it was with David, Psal. 119.139. My zeal, 
Psal. 119.139, 158.  hath consumed me, because mine enemies have forgotten thy words.] Consumed me, or quite drunk up my spirits, eaten up my bowels, dispirited my Soul. So flaming was his zeal. The like v. 158. I beheld the Transgressor's, and was grieved: because they kept not thy word] and was grieved. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tedio afficit.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, was wearied, burdened, or tired out. Nothing was so burdensome, tiresome, and irksome to David's spirit, as to see profane sinners live in professed disobedience to God's Word: Such an heroic zeal possessed his Heart. Such a generous Zele should all the friends of Christ labour after.   

SECT. 5. The Friends of Christ must endeavour after a greater Latitude of intern Uniformity with, and extern Conformity unto Christ.  
5. 
5. Advice for an Uniformity with, and Conformity to Christ.  THE friends of Christ should endeavour after the greatest Uniformity with, and Conformity to Christ, that may be. This is another great Admonition, and Advice for Christ's friends, in order to their living up to their Dignity, and Relation. 
l Omnes effectus tunc maxime perfecti suni, quando maximè similantur Causae. Aquin. contra Gent. l. 2. c. 46.  Wherein consists the perfection of an Intelligent creature, but in Divine Assimilation to, or Ressemblance of Christ his Creator? Are not all effects then most perfect, when they most ressemble their First Cause? And surely the more perfect Christ's friends are, and the more like to him, the better friends they will approve themselves. Again, all friendship imports some kind of Union, or Unity in Ends, and designs: Now there can be no real union, or unity in one commun end, unless there be Union, Unity, or Uniformity of wills, and actions: 
m Amicorum proprium est iaem Velle & nolle. Aqu. contra Gent. l. 3. c. 151.  It is the proper character of friends, to Will, and Nil, to rejoice and grieve in the same things. A singularity of Wills, and conformity of Actions, gives much perfection to friendship. All friendship requires some degree of intern Uniformity, as also extern Conformity: and the more Uniform, and Conform friends are, in what is good, the better will their friendship be. difformity, and dissimilitude in Spirits, or Actions, is that which makes a great breach on Amity. For all Friendship is founded in similitude or likeness: and the more like men are in virtuous Qualities, the better friends they make. I interpose virtuous Qualities, as the foundation of this similitude, and friendship; because there is no genuine similitude or friendship, but what hath its rise from Virtue. All vicious persons are difforme, and dissonant, not only from virtuous men, but also among themselves. Sin is but a Chaos, or mass of Confusion, difformity, and disagreement: all lusts are irregular, turbulent, factious, dissonant, and jarring among themselves, as well as with Virtues. Therefore vicious men, whatever their pretensions may be, can never attain to any sincere, solid Amity; because they can never have any virtuous Uniformity, or Ressemblance. It is the serious, virtuous person only, that may lay claim to true Uniformity, and friendship, as Plato, and other Philosophers have, long since, determined. Now then, this being the true Idea of all Amity, whether Divine or human, that it be founded on some virtuous Uniformity, and Conformity; hence it necessarily follows, that the more Uniform with, and Conform to Christ his friends are, the more they live, and walk, and Act up to the Dignity of their Relation to him, as friends.  
(1.) 
1. Intern Uniformity with Christ.  The friends of Christ should labour after the nearest intern Uniformity with Christ: their Spirits should rise up to the highest Ressemblance of Christ: They should endeavour to have the Image of Christ drawn in more lively characters on their hearts. Undoutedly, the more the friends of Christ participate with him in the Divine Nature, 2 Pet. 1.4. the more lively Impresses, and Stamps of his Image they receive upon their souls, the better friends they are. Thus much is contained in that excellent Admonition and Advice of Paul, 
Rom. 12.1, 2.  Rom. 12.1, 2. v. 1. he exhorts them, to present their bodies, (or whole persons) a living Sacrifice, holy, acceptable unto God, etc. i e. to approve themselves, what they professed, real, and loyal friends of Christ. But how might they attain to this? That he expresseth, v. 2. And be not conformed unto this world [i. e. Let not your hearts be shaped, moulded, or form according to the Humours, lusts, fashions, or any other deceitful Ideas of this world] but be ye transformed by the renewing of your minds [i. e. Let your minds be stripped of their old corrupt Form, received from the first Adam, and be clothed with the new Divine Form, or Image of Christ, the second Adam, as Ephes. 4.22, 23. whence it follows,] that ye may prove what is that good, and acceptable, and perfect will of God, i. e. that ye may approve yourselves Loyal friends of Christ. The more the friends of Christ are transformed, by the renewing of their minds, into the Image of Christ, the more they will come to have one and the same Mind, and Spirit with Christ; the more they will mind, affect, and delight in, what Christ minds, affects, and delights in most. Doth not the poor 
o Eadem velle ac eadem nolle, ea demum vera Amicitia.  Heathen teach us, that this is true friendship, to will and nile the same things? What makes men better friends than an Unity, or Similitude of Wills? Must not then the friends of Christ, Study, and affect a similitude, yea, Unity of Will with Christ? What makes a greater Schism on friendship with Christ, than Plurality of Wills? Identity, or Samenes of Will with Christ, prevents a world of sin, and is the Life of Grace. A friend of Christ should have his will broken to pieces, that it may be made one With the Will of Christ; to mind and intent the same things with Christ. Yea, is not this one of the highest degrees of true Amity with Christ? Doth Christ mind, and intent the Glory of his Father most? And shall not the friends of Christ endeavour after the same mind with Christ herein? O what Strong Intention, what pure aims, should they have at the Glory of God? How should all the concerns of self, be quite melted into, and swallowed up in the Concerns of God, and his Glory? Again, doth Christ Love and Affect Grace, more than the whole Creation besides? And shall not the friends of Christ love and affect Grace, more than all things else? Farther, doth Christ delight in nothing so much as in doing, and suffering his Father's Will? Was it his meat and drink to do, and suffer the same? O then! how much should the friends of Christ delight in doing, and suffering God's will? What complacence should they take in Active, and Passive obedience? Thus the friends of Christ should study, and affect a greater Latitude of intern Uniformity with Christ, in Mind, Will, and Affection. And, without all peradventure, the more they partake of one and the same Divine Nature and heart with Christ, the more faithful, and complete friends are they.  
(2.) 
2. Extern Conformity to Christ.  The friends of Christ must study and endeavour, not only Intern Uniformity with, but also extern Conformity to Christ: They must not only mind, and affect, but also Talk, and Act, and Live as Christ. True friendship, even among men, requires not only Habitual, and inward Ressemblance in Nature, dispositions, Principles, and Affections; but also actual, and outward Conformity in Conversation, and Actions: So here, Divine Amity with Christ, implies, not only intern, habitual Assimilation to him; but also extern, actual Imitation of him: and the greater Latitude of degrees the friends of Christ attain herein, the more real, and visible, yea glorious, will their Amity appear to be. This was Paul's greatest Ambition to be an Imitator of Christ; which he commends also to the Corinthians, 
1 Cor. 11.1.  1 Cor. 11.1. Be ye followers of me, even as I also am of Christ. So Ephes. 5.1. Be ye therefore followers of God, 
Ephes. 5.1.  as dear Children. It is the Ambition of pious Children to imitate their Parents, in what is good: As they partake with them, in one and the same Nature, and likeness; so would they fain conform to them, by one and the same Actions, and Mode of life. Parent's Exemples, are usually more forcible and binding, than their precepts to their Children. And this ariseth from that natural friendship or Uniformity of Nature, which is betwixt Parents and Children. Such should the Exemple of Christ be to his Children, and friends by Grace: as they have his Divine Nature communicated to them, and thereby an Uniformity of Spirits; so also should they study, and affect, a conformity to, or Imitation of him in all their Actions, and Conversation. Did Christ break thorough all Tentations and Difficulties, to do, and suffer his Father's Pleasure? Should not then his friends, arm themselves with the same mind, in doing and suffering the will of God? Is it not greatly unbecoming a friend of Christ, to be thrust off from a duty, either by the Frowns, or Smiles of this lower world? Was David, that Noble friend of Christ, scoffed off from his duty by Michal? Doth he not rather gain courage by all her scoffs; and cry out, if this be to be vile, I will be more vile yet? True friendship gains force, and strength by opposition: the more its Conformity to Christ is opposed, the more zealous and active is it therein. Again, Did Christ take upon him the Form of a Servant, humble himself, and become obedient even to the Death? O then! how lowly, how humbly, how self-abasedly should the friends of Christ walk? 
Phil. 2.5.  This is well improved by Paul, Phil. 2.5, 6, 7, 8. Having v. 3, 4. Exhorted them to Humility and Self-denial; he brings Christ's Humility, and Self-denial, as a copy and pattern, v. 5. Let this mind be in you, which was also in Christ Jesus, etc. As if he had said; was Christ so humble? And is it not a shame, that Christians, who profess friendship with him, should be so stately, so proud? It is a good observation of Divines, that Christ's Human Nature, though clothed with so much Glory, is the humblest Creature that ever was. O then! what a prodigious thing is it, that our black Natures, which are clothed with so much Deformity, and stuffed out with so much Malignity, and Venom of sin, should be so proud as they are? Think on this, and ever more abhor pride. So for the other parts of Christian Conversation, the Exemple of Christ should be the Sovereign Motive, as also an Universal Idea, and Copy of his friend's Imitation. Would the friends of Christ, when they are about any irregular undertakement, consider, Would Christ, if he were on earth, do so, and so? Is this becoming the Dignity of that Amity I profess towards Christ? Will this please my Lord? Do I herein imitate that Copy, and pattern, he has set me? I say, would the friends of Christ, thus reason, and argue themselves into an Imitation of, and Conformity to Christ; how harmonious, beautiful, visible, flourishing and efficacious would their friendship be? But ah! alas! how far short of Conformity to, and Imitation of the Life of Christ, that Admirable, and most glorious miroir of Sanctity, do many professed friends of Christ come? Yea, have not the best of Christ's friends great cause to be daily humbled, and ashamed of their defects, as to this piece of Divine Conformity?   

SECT. 6. The friends of Christ should aspire after more intimate Union, and Communion with Christ, in all Ordinances, Duties, Providential occurrences, and creature-Injoyments.  
6. 
6. Advice for Union and Communion with Christ.  THE Friends of Christ should aspire after, and contend for a more intimatt, deep Union, and Communion with Christ, in all Ordinances, Duties, providential Occurrences, and Creature-injoyments. This Admonition, and Advice is of grand moment, in order to the fulfilling, and living up to the Relation and Dignity of friendship with Christ. For all friendship implies union, and communion: and by how much the more strict, spiritual, and deep, this union, and communion is; by so much the more perfect will the friendship be. Where God implants a gracious Sympathy, and strict Amity betwixt two souls, there is such an intimate union, and communion, as that no separation, or distance of Place, or Time, can make a breach thereon; but it is still maintained, in all Absences of the persons, by means invisible, as much as, or more than, other Unions, and Communions are by the most potent, and visible means. And thence Moses, Deut. 13.6. makes the union of friends to be the highest among men, even as that with thine own soul. But now the union and communion which is between Christ and his friends is of an higher Nature. We shall speak,  
1. 
1. The friends of Christ should confirm and improve their union with Christ.  Of that Union with Christ, which his friends ought daily to aspire after. All true friendship, whether Natural, Civil, or Divine, consists in Union, or rather Unity: And by how much the more intimate, and deep the Union, or Unity is; by so much the more inviolable, and complete is the Friendship. 
a A Dionysio dicitur, quod amor est unitiva virtus. Quanto ergo id, unde Amans est un●m cum amato, est majus; tanto est amor intersior: & rursus, Quanto id ex quo est unio, est magis intimum amanti, tanto amor est firmior. Aquinas contra Gent. l. 1. c. 91.  In Civil Amity, that between conjugal Relations is most entire, and inseparable; (till death make a breach:) because the Union, or Unity between Man and Wife is most intimate: For these are, by the Law of their Creation, one flesh, Gen. 2.23. Ephes. 5.28. Hence Christ makes use of this conjugal Amity, as a symbolic Image, or lively shadow of that conjugal Union, and Friendship which is between himself and his Church, Ephes. 5.32. And indeed, all other Unions in the World, are but Metaphors, and Shadows, if compared with this Union, between Christ and his friends. Hence therefore it necessarily follows, that the more the friends of Christ Confirm, and Improve this their conjugal Union with Christ, the better friends to him will they approve themselves. This Amicable Union with Christ admits of a great Latitude, both of Kind's and Degrees, wherein the friends of Christ ought to make daily procedure, in order to the Improvement of their Amity with Christ.  
(1.) 
1. Relative Union.  The friends of Christ have a Relative Union with Christ, as he is their public Representative, Surety, Advocate, commun Head, and Husband. This Relative Union they ought daily to improve, in order to the Justication of their Persons, and Sanctification of their Natures. Did Christ, as a public person make himself a Piaculum, and Anathema, or Curse for his friends? O then! how should they make themselves blessed in him? Did he, as their Surety, die for them? Should not they then as poor Bankrupts, Live in, and upon him? Was not this Paul's Ambition, and life, Phil. 3.9, 10?  
(2.) 
2. Habitual Union with Christ.  The Friends of Christ have an Absolute, and positive Union with Christ; which is either Habitual or Actual. 1. Habitual Union with Christ, ariseth from the Inhabitation of the Spirit, and those Divine Habits of Grace, infused by him. Now this Habitual Union is improved, by a singular, indulgent regard to the Spirit of Christ; with Immediate, Absolute, Total, Incessant Dependence on him, for all Grace. Doth the Spirit of Christ inhabit, and take up his abode in the Hearts of Christ's friends? O! what a tender regard than should these have, to such an Inmate? How delicately, and friendly should they treat such a Guest?  
2. 
2. Actual Union.  As for Actual Union with Christ, it is either Intellectual, or Moral.  
(1.) 
1. Intellectual.  Intellectual Union with Christ consists in those glorious Ideas, or Notions, and Images of Christ, whether Contemplative or Active, which are impressed on the mind. For, look as the eye hath an Ideal Union with the Sun, or any other object, by having its Image impressed on itself: Just so the believing mind hath an Ideal, or Intellectual Union with Christ, by having the glorious Idea, or Image of Christ impressed on itself, as 2 Cor. 3.18. Now the more real, spiritual, distinct, evident, deep, affective, and effective Notions of Christ his friends have, the more prevalent, and efficacious will this their mental Union, and Friendship with Christ be. Oh! what Admirable, incomparable friends of Christ might we be, had we but more feeling, clear, lively, particular, and efformative Notions, or Ideas of Christ in our Understandings?  
(2.) 
2. Moral Union.  Moral Union with Christ is either Adhesive, or Affective. 
1. Adhesive.  1. Adhesive Union consists in the Wills Contract with, and Adhesion to Christ as its friend. As the Mind is one with its Object, by the Reception of its Idea, and Image, into itself; so the Will is one with its object, by Egress, and Adhesion thereto. And, undoutedly, this moral Adhesion of the Will to Christ, greatly conduceth to the Improvement of friendship with him. For Friendship, in its formal Notion, implies a kind of Indivisibility: Friends give up themselves entirely each to other, and hence they are to abide and live out of themselves, each in other: And so Christ expects the Hearts of his Friends, should be wholly for, and with him; as he is wholly for, and with them. As Christ abides cotinually in, and with them by his Spirit; so their Wills must abide continually in, and with Christ, by firm Adherence, as Hos. 3.3. Thou shalt not be for another man, so will I also be for thee. This greatly improves friendship with Christ.  
2. 
2. Affective.  Moral Affective Union with Christ, consists in the effluence, or flowing forth of spiritual and passionate Affections towards Christ, as before Sect. 4. 
b A nicitia ex duobus facit unum per affectum Aquin.  And O! how much doth this conduce to the Improvement of Conjugal Union and Amity with Christ, as Cant. 8.6, 7. Set me as a seal upon thine heart, etc.  
2. 
2. The friends of Christ must make daily procedure in communion with Christ.  The friends of Christ should aspire after, and contend for a more Intimate, deep, spiritual, and sensible communion with Christ; and that in all Ordinances, Duties, Providences, and Enjoyments. Union with Christ lays the Foundation, but communion gives the formal Spirit, Reason, and Life to our Amity with Christ. 
p Perfectio secunda in rebus addit supra primam: Sicut autem esse & natura rei consideratur secundum primam perfectionem, ita operatio secundum perfectionem secundam. Oportet igitur in Deum redire non solum secundum similitudinem Naturae, sed etiam secundum similitudinem Operationis. Aquinat. contra Gent. l. 2. c. 46.  As in nature, the second Act, or Operation, adds an higher degree of perfection, to the first Act, Habit, or Principle: So here, Communion with Christ, which consists in Divine, and gracious Operations, adds much perfection to the first Act, Habit, or Principle of friendship with Christ. For all first Acts, or Habits, are ordained for, and so perfected in, and by their second Acts, or Operations: and as God is in himself a pure, simple, eternal Act; So the more our habitual friendship exerts itself, by gracious Acts of communion with him, the more Assimilation to God it partakes of. Again, mutual conversation, and Fruition is the main end, and therefore the most essential part of friendship. For why do friends confederate, and link themselves together, by such intimate, inviolable bonds of Amity, but for more complete, and uninterrupted conversation? And what is more 
q Delectabilissimum est amicis convivere. Aquin. contr. Gent. l. 3. c. 103.  delectable and pleasing to friends, than to converse together, and enjoy each other? Thus it is apparent, that communion is the end, and perfection of friendship among men. 
r Item, hoc videtur esse amicitiae manimè proprium, simul conversari cum amico: conversatio autem hominis cum Deo est per contemplationem. Aquin. contra. Gent. l. 4. c. 22.  And, we need no way doubt, but that according to the measure of communion with Christ, such will be the measure of Friendship with him. As amongst men, frequent visits, and familiar conversation or communion doth mightily confirm, and improve Friendship: so here, familiar conversation, and communion with Christ, is very efficacious for the Improvement of Friendship with him. Shinesses, Distances, and Estrangements are the gangrene of civil, but much more of Divine friendship. Alas! the friends of Christ neither Think, nor Affect, nor Talk, nor Act, nor Live as such, longer than they Think, Affect, Converse, and Live with Christ. Al we mind, say, or do without this, comes to Nothing. Whatever conduceth not to the Enjoyment of Christ, is but lost: The Life, Work, and Business of a friend of Christ, consists in conversation with Christ. Al we do without this, even in the highest Duties of Religion, is but a loitering, dreaming, sleepy Formality. Neither may the Friends of Christ expect, that he will walk with them in ways of Conduct, Grace, Peace, and Comfort; unless they walk with him, in ways of Communion: Yea, is not this the Suburbs of the celestial Jerusalem, the entrance into our eternal Rest? And may we expect a complete Heaven hereafter, if we are unwilling to begin our Heaven here? Is not communion with Christ the richest, sweetest, noblest, best, and most satisfying Life? Have the friends of Christ ever more Strength, Warmth, Peace, and Comfort, than when they are nearest unto Christ? Doth not the Health, vigour, and exercices of the New creature, depend wholly, on the soul's abiding in Christ, and his abiding in the soul, by daily mutual communion, as Joh. 15.5? What is it that brings the friends of Christ into a state of Divine Amplitude, or Liberty; but Intimate communion with Christ, as their friend? Whence springs the Firmitude, Stability, and Harmony of Grace; but from continual, uninterrupted Dependence on, and conversation with Christ, the Fountain of all Grace? Do the Friends of Christ ever shine with a more visible Lustre, and glory? Are their Graces ever more Illustrious, and beautiful, than when they have been with Christ on the Mount? Was it ever known, that the friends of Christ came to visit him, and returned emtie-handed? Doth not Christ always follow his friends, with fresh communications of Grace, and Peace, when they follow him by Acts of Faith, and Love, with other parts of communion? How then comes it to pass, that the friends of Christ are so much strangers to him? Alas! what can support you in a day of trouble, but the company of Christ your friend? And can you expect his Gracious, and comfortable presence in evil days, if you will not walk and converse with him, in your good days? If Christ cannot have your hearts, and company in Canaan, may you not justly expect, that he bring you again into a Wilderness? Believe it, if you are real friends of Christ, he must, and will have your company, first or last: If he cannot have your hearts in the fullness, and abundance of all things, he will have them under the want of allthings: if his Gracious, and sweet Visitations will not allure you, his bitter, and severe Visitations shall drive you to him. O then follow Christ, while in ways of mercy: draw near to him, walk with him, day by day, in ways of Communion; 
Endeavour after communion with Christ.  and then doubt not, but he will walk with you, in ways of Grace, and Comfort: keep close to him in all Times, Conditions, and States, and he will keep close to you.  
(1.) 
1. In all Religious Duties and Ordinances.  Maintain daily communion with Christ in all Duties and exercices of Religion. None live up to their Dignity, and Duty, as friends of Christ, but such as eye, and enjoy him in their Religious Duties and Exercices, whether private or public. It's good to be much in duties; but it is better to be much with Christ in duties. Religious duties, and Ordinances, they are Christ's Galleries, wherein he is held, (Cant. 7.5.) by his friends, that draw nigh to him therein: but as for mere formal, legal Duties, wherein Christ is not minded, they are the Devil's Galleries, wherein he is held. O! if ever you would be found to be real, and faithful friends of Christ, be sure you satisfy not yourselves with duties done, unless you meet, and enjoy Christ therein.  
(2) 
2. In all Providential occurrences.  If you would fulfil, and walk up to your Relation, and Dignity as friends of Christ, then maintain communion with him in all Providential Occurrences, whether Consolative or Afflictive, smiling or frowning. Remember, that God's Providences are oft a good Comment on his Promises: his Works frequently expound and explain his Word unto us: and therefore his friends, at least such as are wise, will understand the same; as also the loving kindness of God shining therein, 
Psal. 107.43.  as Psal. 107.43. Whoso is wise and will observe those things; even they shall understand the loving kindness of the Lord. He had discoursed here of the Works of God's Providence; which his wiser friends would observe. The friends of Christ, when Providence smiles on them, their hearts should be thereby alured to him: it sufficeth not them, to enjoy mercies from Christ, unless they can enjoy Christ in their mercies. And then for Afflictive, frowning Providences; if Christ sees it meet to withdraw comforts from them, they must see it their duty, and endeavour to make it their practice, to withdraw their Hearts from those comforts: The less they enjoy of the creature, the more they should enjoy of Christ, in all his afflictive Visitations. A great part of our communion with Christ, consists in the fellowship of his Cross: and none usually prove more loyal friends of Christ, than such as have got the Art and skill of communion with him on the Cross. As Christ was most exalted in Spirit, when crucified in the flesh; so the friends of Christ should endeavour conformity to him herein. To live a sublime, high, elevated life of faith, in their lowest conditions. As an humble, self-abasing Spirit greatly adorns an high condition; so an exalted, sublime, high Spirit, or life of faith, greatly adorns a low, afflicted condition in the friends of Christ.  
(3.) 
3. In creature-comforts and Inferior goods.  The Friends of Christ should make it their work to enjoy Christ, in all creature-comforts, Inferior Relations, and Enjoyments. Christ alone must be the matter of their Fruition and Satisfaction; and all other things matter of use subservient to Christ. Nothing is good, farther than it comes from Christ's heart, and draws our hearts to him. O! what rich, and delicious lives, might the friends of Christ lead, would they but eye, and enjoy Christ in all their Creature-Comforts? I have known one, and indeed a great friend of Christ, who, I verily believe, enjoyed more of Christ, and his Gracious presence, in his Civil Employments, and Creature-injoyments, than many (yea, may I not say than most) Christians do, in their most spiritual duties and Ordinances. O! What might we enjoy of Christ, in the visible Book of Nature, and Creature-Comforts, had we but spiritual hearts?   

SECT. 7. The Friends of Christ must make it their main Study, and Endeavour, to give all the content, that may be, to Christ.  
7. 
7. Advice to give Christ all the content that may be.  THe Friends of Christ should make it their main, yea only Study, and Endeavour to give Christ all the Content that may be. This is another great Admonition, and Advice for the Friends of Christ, such as affect to live up to their Relation, and Dignity. 
f Per hoc, quod aliquis Amicus consttuitur, 〈◊〉 offeasa removetur: Amicitia enim affensae contrariatur. Aquinas count. Gent. l. 4. c. 21.  For certainly, none Act, and Live, and deport themselves as the friends of Christ, but such as study, and endeavour to content, and please him. Disgustful, and displeasing Carriages, even among equals, are very much unbecoming, yea, sometimes destructive to Friendship: But how much more unbeseeming the friends of Christ, who are so far inferior to him, are all disguiful, or ingrateful deportments towards Christ? Is there any thing more becoming the friends of Christ, than this, that they studiously endeavour, by all means possible, to please and content so good a friend? This implies these particulars.  
1. 
1. Christ's friends must do nothing that may grieve Christ, or his Spirit.  The friends of Christ must do nothing that may be disgustful, and displeasing to Christ, or his Spirit, they must not grieve either one or tother: For if the Spirit of Christ be grieved, he himself is also grieved. So Esa. 63.10. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them. So far as men vex the Spirit of Christ, so far they vex him, and of a friend make him their enemy. Thence Ephes. 4.30. And grieve not the holy Spirit of God, etc. If the friends of Christ can be so unkind, as to grieve his Spirit; they must expect that Christ will be so just, and faithful, as not to pass by such unkindnesses, without grief from them. Now Christ and his Spirit are grieved, and displeased.  
(1.) 
1. Avoid visible Relapses or secret Indulgences.  By Visible Relapses into grosser sins; or secret Indulgences in lesser sins. For, look as natural grief ariseth from the presence of any repugnant, or displeasing object; so, proportionably, Christ, and his Spirit are grieved, at the presence of any prevalent sin, or lesser sin approved of. Private Dalliances with any darling lusts; yea, small omissions of known Duties, if allowed of, and lived in, are great griefs to Christ, and his Spirit. And the better friend Christ has been to any of us, the more he is grieved at the least Dalliances with, or Indulgences in sin, either of omission or commission.  
(2.) 
2. Beware of Backslidings.  By Secret Backslidings of Heart, or Abatements, and Remisnesses of our first Love are exceeding grievous to Christ and his Spirit. The Physician tells us, 
Omnis dolor ex solutione continui. River. Prax. Medic.  That all grief in the body, proceeds from the solution of the continuum: If any bone be out of its place, or any member rend from the body, this cannot but cause grief in the Head, and whole Body. This holdeth most true here; the Backsliding heart is out of joint; it has left its place; and therefore this cannot but greatly grieve Christ. Thence we find Christ sadly complaining of backsliding Israel, 
Jer. 2.2, 5.  Jer. 2.2. I remember thee, the kindness of thy youth, the Love of thine espousals— 5. What Iniquity have your Fathers found in me, that they are gone far from me, & c? Oh! this grieves Christ to the heart, it makes him fetch many a deep sigh, and groan, to speak in the Scripture phrase, that those who have entered into a Covenant of Conjugal Amity with him, should turn aside from him to Idol-lovers. So Joh 6.67. Then said Jesus to the twelve, 
John 6.67.  will ye also go away? Christ, having made a sublime Sermon, touching spiritual Manducation, or the eating his flesh, and drinking his blood, these were but enigmes, or hard say to the carnal Jews; they could not bear such Spiritual Mysterious Doctrine; and therefore they turned their Backs on Christ, and bid him Adieu. Yea, some of his true Disciples begin to shrink, and hesitate. Wherefore Christ turns short upon them, with this sharp rebuke, Will ye also go away? What? Ye my friends, who have entered into a Covenant of friendship with me, and have received from me such signal Marquis of Love, Honour, and Favor; who have had such particular Regards, and Indulgences from me, Will ye now leave me? Oh! this breaks mine heart, I cannot bear so great unkindnesses: Who would ever have imagined, that you, my friends, would have dealt so unkindly with me? True indeed, I never expected other usage from yond crowd of carnal friends: are they gone? far well to them: I mind them, as little as they mind me: they cannot be more weary of me, than I am weary of them, by reason of their Unbelief. But oh! as for you, my friends, who have professed so much Friendship to me, and received such high marquess of friendship from me, it will deeply wound mine heart, if ye go away.  
2. 
2. Christ's friends must content him, by growing up more into his Image.  If we would give content to Christ, we must endeavour to grow up more and more into the Ressemblance, and Image of Christ. The more like we are to Christ, the more content he takes in us. Every one delights in the Reflections of his own Image. God and Christ take complacence in nothing, but their own Infinite perfections, and the finite emanations, and Reflections of the same Glorious Image, in their friends. Christ has a love of Benevolence, and Goodwill for all the Elect; but his love of Complacence, and delight terminates no where, but on the Saints, his regenerated friends. And the more any friend of Christ partakes of his Image, the more delight Christ takes in him. There is nothing in the world so beautiful, and glorious as Grace; and therefore nothing can give Christ more content.  
3. 
3. We must please Christ, by displeasing Self.  Christ is most contented, and pleased, when self is most discontented, and displeased. As when Self is gratified, Christ is most disgusted; so the more we disgust, yea, abjure and abandon Self, whether Natural, Moral, or Religious Self, the more we gratify, and please Christ. And the reason is evident; because Christ has not any Enemy more diametricly opposite, than Proud Self, Self-Wisdoms, Self-conceits, Self-humors, Self-will, Self-interests, Self-forces, Self-righteousnesses, and other Self-sufficiencies. Wherefore the Renunciation, and Abnegation of this Monstrous Idol, Self, must needs be most contentsome, and pleasing to Christ.  
4. 
4. Flexibility towards Christ contents him most.  Flexibility towards Christ, his Sovereign Will and Grace, gives most content to him. 
n Amicitiae propri●m est cons●ntire amico●ia his, quae vult. Aquin. contra Gent. l. 4. c. 22.  It is made a main Propriety of Friendship, to consent to our friend in those things that he wils. Now the Will of Christ is explicated to us in his Precepts, Promises, and Providences: the two first express to us his reveled, legislative Will; which is the rule of our Doing, and Believing: the latter, namely his Providential Will, declares to us, what God has decreed by his secret Will; and so gives us matter of submission, and suffering. Now the Hearts of Christ's friends should be flexible to all these his Wills. That iron sinew which is in proud will must be broken, that so it may fall in pieces, yea, lie in the Dust at Christ's feet; as it was with Abraham, Esa. 41.2. Called him to his foot, etc. His will was so flexible, as that it lay level with the Will and Providence of God. Our Wills naturally are Adamantine, flinty, and hard: and Christ has not a prouder enemy out of Hell, than an obdurate inflexible Wil Grace alone makes the Will flexible. The friends of Christ should be inflexible, and stiff against all the blandissements, and Allurements of Idol-friends; but very flexible and pliable towards Christ, his Will, and Spirit of Grace.  
(1.) 
1. Towards Christ's will of Precept and Providence.  The friends of Christ ought to be exceeding flexible towards the Sovereign Will and Pleasure of Christ either Preceptive or Providential. Open or secret Repugnances, and Rebellions against Christ's Will of Precept; as also froward vexatious Humours, or pettish, discontented murmurs against his Will of Providence, are very disgustful and displeasing unto Christ. Christ's friends are styled, 1 Pet. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 1.14  Children of obedience, or such as have an ear to hear, when ever, or where ever Christ has a mouth to speak, either by Word, or Providence; an obedient flexible ear, and heart. Opposite to these are, Colos. 3.6. Children of Disobedience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. such children as have insuasible, inflexible ears, or stiff, hard, disobedient hearts, that cannot comply with Christ's Sovereign Will of Precept, and Providence.  
(2.) 
2. Towards the gracious Movements of Christ's Spirit.  Christ's friends must be very flexible towards his Promises, Terms, and Spirit of Grace. Christ vouchsafeth his friends many secret, sweet Inspirations, and Gracious Movements of the Spirit; for the reception and Improvement whereof, they ought to have very flexible Spirits. They ought to be very obsequious to the Spirit's Motions: As their hearts should be very flexible to the Words of Christ, so also to the Works of his Spirit. It's good striking whiles the Iron is hot, and sailing whiles the Wind blows: the Spirit, saith Christ, blows where he lists. When the Spirit of Grace inspires or breathes in pious Motions; the heart must respire, or breathe back pious Affections towards Christ. The friends of Christ should obey the Gracious Inspirations of the Spirit, as God himself. 
n Fr. de Sales Introduct. a la vie Devote.  ‛ These Inspirations are (saith a devote Papist) those Attractions, Movements, Reproaches, Interior Remorses, and Illuminations; which God works in us, preventing our heart by his Benedictions, to the End that he may awaken, excite, and draw us unto Virtues, and good Resolutions. ' Now these the hearts of Christ's friends must be very flexible unto, if they will content Christ. To resist Christ's Spirit provokes him much.  
5. 
5. Fidelity towards Christ.  Such as will content Christ, must study and Endeavour after the greatest Fidelity, and Loyalty towards him, especially in difficult times. Fidelity is an essential part, yea the Spirit and soul of Amity. We ought (saith the serious Jansenist) to study fidelity in the least occurrences; 
o S. Cyra●. Lett. Chrest. p. 422.  as a veritable friend, who is more wounded in his own heart, by the least Infidelity which he commits, than his friend, against home he commits it, is wounded. ' An unfaithful friend gives Christ no better content, than an open enemy.  
6. 
6. Frequent Addresses to Christ.  Frequent Addresses, and Applications to Christ for Grace, and Conduct, give much content to him. As Absences, Distances, and Estrangements from Christ greatly displease him; so daily Supplications to, Dependences on, and Converses with him, are hugely pleasing to him. None please him better, than they who are most humbly confident, and bold with him for Grace. 
p Absenciae enemiga de Amor. Spanish Prov.  Absence is a great enemy to Amity, and therefore very disgustful to Christ.  
7. 
7. Civility and respects due to Christ.  The Friends of Christ must be very civil, and respective towards him: they must perform all Acknowlgements, Respects, and Ceremonies of friendship, which are due to Christ. Civility is the performance of those Ceremonies, and Respects which are due. And certainly, if Rudeness, and Incivility be a sin in any, it is in the friends of Christ, who give not their best Respects to Christ, who most deserves, and therefore, may well expect them. Without doubt, the best breeding is to be Civil, and Respective to Christ, our best friend. And the more friendly Christ is to any, the more unkindly he takes all Incivilities, and disrespects towards himself. And this is, to me, a great Observation, That the least disrespects or unkindnesses, which Christ receives from his peculiar Confidents, and friends, especially, such as have received great marquess of favour from him; are more displeasing to him, than great provocations of other Professors, who never received so great kindnesses from Christ. O! Would the friends of Christ but walk in ways wel-pleasing to him, how pleasing would all his ways be unto them? Would they but make it their business, to content, and please him, what could discontent, and displease them? Would not all Duties, Mercies, Afflictions, yea, the whole Creation be pleasing, and serviceable to them? If our Lord be pleased, what need we care who be displeased? If he be a friend, what matter is it, who be our enemy? If he smiles, let the whole world frown, it matters not. Oh! Were our ways but obedient, and complacential unto Christ, how gracious, how sweet, how influential, how complacential would his ways towards us be? Can we but keep close to him in his ways of duty, how close would he keep to us in all our ways of suffering? But alas! alas! here lies the worm of all our comforts, the sting of all our sufferings, we give not Christ, our best friend, that content which is due to him; and therefore 'tis no wonder, we find no more content in duties, or sufferings for him.   

SECT. 8. The Friends of Christ must take all their content in Christ, both as the first Spring of Grace, and also as the adequate object of their Beatitude.  
8. 
8. Advice the friends of Christ must take all content in him. Motives thereto.  OUr next Admonition, and Advice to the Friends of Christ, in order to their living up to the Dignity of their Relation, is, That they take all their content in Christ. This indeed, is the Top of Amity with Christ, and that which has an essential connexion with, yea, seems a main branch of the foregoing Advice. For, according to the measure of content we take in Christ, such a measure of content we give unto him. The Friends of Christ never give more contentment to Christ, than when they take all contentment in him: They must be content with Christ alone, yea, in point of Beatitude, make him their Great Al, or else they will not give content to him, no nor yet unto themselves. For this Divine Art, of finding all contentment in Christ, is not more the Duty, than the Privilege, Dignity, Perfection, and Felicity of the friends of Christ. It is the Supreme Interest of the friends of Christ, to make him their alone Wisdom, Forces, Riches, Dignities, Pleasures, Peace, Liberty, Life, Self, and Al. Yea, May we not say, that Christ is, and aught to be the main of his friend's Heaven? A little weight of Amity, and Confidence, laid upon creature-friends, will soon break their back, and turn them into Idols, and broken reeds. None can bear, and therefore none ought to have the main Pondus, or weight of our Friendship, and Confidence, but Christ. Our main Errand into this world, is but this in sum, to give all content to Christ, and take all content in him, as our best friend. If our Affections were more extensive, than all the Affections of all the Angels, united in one; yet were they all, yea, infinitely more than all these, due to Christ. Other friends, in themselves deserving, if compared with Christ, deserve nothing of our spiritually conjugal Amity. This made the Psalmist cry out, 
Psal. 73 25.  Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth, that I desire besides thee. This good man had many friends in Heaven, whom he loved well: there were his Fathers, Abraham, Isaac, and Jacob, etc. whom he could not but greatly estime, and love: yet all these, if compared with Christ, were nothing: he had some regard for them; yet took not his main content in them: in this regard he cries out, Whom have I in Heaven but thee? So also for his friends on Earth; he had without doubt many whom he much valued; perhaps Wife, and Children, and Parents, who were dear to him: ay, but if they come into compare with Christ, he counts them not worth the naming: he bids Adieu to all earthly friends, crying out, and there is none upon earth that I desire besides thee. As if he had said: Lord, I profess, I can take my main content in none, but thyself: If thou take away all mine other friends from me, and give thyself to me, I count I lose nothing of mine essential felicity: if I lose all other friends, and gain thy self, I adjudge it an happy loss. Give thyself, and take all else, I am content: I may seem miserable, but I cannot be so; because thou art mine All; the alone object of my contentment, in whom I take infinite complacence, and satisfaction. All things without thee are nothing; thou thyself without allthings, or any thing else, art enough to me. Thus this great friend of Christ solaced, and contented himself with God in Christ alone. And Oh! of what infinite moment and concernment is it, to the Friends of Christ, to content themselves with him alone? What are other contentements under Heaven, but night-shadows, sick-dreams, childish toys, pleasing Fables, painted Metaphors, fools Idols, fair nothings, yea, black, salt, sour, bitter vanities, and vexations, sugared over with vain conceits? Can the heart therefore find an easy logement or contentment in any thing below Christ? Ought not he to be the Root, and top, the Flour, and Spirit of all our delight and Satisfaction? Is not every squint-eye, every obliqne Regard to this adulterous Idol-world, spiritual Fornication, as Jam. 4.4? Doth not our Lord tell us, Mat. 5.28, 29. he that casteth a lustful look, or regard on a Woman, commits Adultery? Must not then every wanton glance, on any Idol friends, for the satisfaction of our hearts, be reputed spiritual Adultery? And is it not infinite unkindness for the friends of Christ, who are his by conjugal contract, to expect content in any other lovers? Doth the World, or Idol-friends, deserve your hearts, better than Christ your Husband? What can content you, in a day of visitation, and death (which cannot be far) save this your friend? Will not contentment in this your Husband, make you find contentment in every cross and rod? Is there not a time coming, when nothing will, or can content your hearts, but the favour of this your friend? Yea, is he not content with you? Doth any thing in the world please, and content him so much, as the hearts, and company of his friends? And will you not be content with him? Is he wholly, and entirely for you, and will you not be wholly, and entirely for him? Have you a better friend in the World, more able, and willing, to support, feed, comfort, and content your hearts, than Christ? Can you expect to mend your choice, or better your contentment by exchange? You have long hunted for content among the creatures; but did you ever find it there? Is there any thing but blood to be drawn from those Breasts? Do you not feed on Ashes, as Esa. 44.20. Wind, Vapour, Froth, and Smoke, so long as you feed on creature-contents? Is it not an ignoble, dishonourable thing, to prefer eye-pleasing contents, before the Infinite sweets, and satisfactions that are in Christ? Again, doth it not argue great Disloyalty, and disingenuity towards Christ, to expect contentment from any thing besides himself? Is it not disloyal, yea indecent for the Wife to expect content, from any but her Husband? Doth not this provoke Christ, your Husband, to extreme Jealousy? Has Christ given you any Just cause for such usage? If you grow indifferent towards Christ, may you not expect that he also grow indifferent towards you? If his Beauty, Goodness, Amiableness, and Suavities will not draw your hearts, to take all your contentment in Christ, What may you expect, but that his rods drive you, from your Idol-lovers, to himself? Such of Christ's friends, as will not take up their content in and with Christ, in the Abundance of all things, how justly, how kindly doth Christ deal with them, when he strips them of all other Lovers, thereby to gain their hearts wholly to himself?  
But to speak a little distinctly to the manner, 
Directions, How the friends of Christ must content themselves in Christ alone.  how the friends of Christ must content themselves, in, and with Christ alone.  
1. The Friends of Christ must content themselves in him alone, as the first principle of their spiritual Life, the common Head, and Root of all Grace. All veins of carnal confidence, and self-dependence must be abandoned. 
1. As the spring of all Grace.  There must be an Universal, Absolute, Immediate, total, and particular Dependence on Christ, for all Grace, both Habitual and Actual; Justifying and Sanctifying; Preventing, Quickening, Confirming, Enlarging, Sin-mortifying, World-crucifying, and soul-transforming Grace. Christ must be all in all as to Grace. But of this before, Sect. 3.  
2. 
2. As the matter of their Happiness.  The friends of Christ, must content themselves in and with him, as the matter of their Felicity, and Beatitude.  
(1.) 
1. Christ must he loved for himself. 〈…〉  They must regard, affect, and enjoy Christ for himself. For, whatever we content ourselves in, and with, as the matter of our Happiness, that we eye, love, and enjoy for itself. If we do not regard, and love it for itself, we do not make it the matter of our contentment, but that other thing, for which we regard, and adhere to it. A rational Being, much more the friends of Christ, may love, and enjoy nothing for itself, but God in Christ, who is the alone object of their contentment. The friends of Christ should have their hearts rend from all Reflections on, or Regards to themselves, and allthings else, for themselves; that so they may love, and enjoy nothing but God in Christ for himself: And hence it will follow, that by how much the more they forget, yea lose themselves, and enjoy Christ for himself; by so much the more true content will they find. O! what an admirable piece of Divine contentment is this, to find all fullness in Christ, by being emtied of ourselves; all riches in Christ, by the relinquishment of all for him; all contentements in Christ, by discontenting ourselves? Christ will have his friends to affect, and rejoice in nothing but himself, as the object of their supreme content. And certainly, it's the Interest of Christ's friends, to love, and enjoy nothing for itself, but God in Christ. That is a perverse, crooked, inordinate, adulterous Love; which takes more content in the Rings, and Love-tokens, than in the Lover. To take Christ only for some inferior Goods, that flow from him, without regard to those superior Goods that are in himself, alas! what is it but to make Christ serve a turn only, and then bid farewell to him? 
q To love God for himself as the last end; and also for his Benefits as incicements and motives to love him, may stand well together: as a child loveth his Mother, because she is his Mother; and he loveth her also for an Apple. Rutherf.  It's true, Christ allows his friends to have an eye to, and Affection for his Benefits: But how? not for themselves, as the only Reason, and bottom of their Love; but as Motives and Means conducing to the Enjoyment of himself; who is the adequate object, or matter of all content. Christ's friends may retain some room in their hearts for his Attendants, and Benefits; provided, that it be in subordination to himself: they must always love and delight in the Bridegroom himself, more than in his Gifts. His comforts are sweet, but himself ought to be sweeter to his friends; who may not d●te upon his love, or any thing below Himself.  
(2.) 
2. Christ our most universal Good, and so the chief matter of Fruition.  Hence, if we will take all our content in Christ, as the matter of our Happiness, we must intent, affect, and enjoy him as the most universal, comprehensive, choicest, and best Good. This follows on the former: for whatever we eye, and affect for itself, we look on, and make our supreme, and chiefest Good; and thence, the alone object of our Fruition. There is no true contentment, but what springs from Fruition: and there is no regular Fruition, but what is conversant about the chiefest Good. Fruition is the end of Love, but the beginning of contentment: none loves any thing as his best good, but what he would fain enjoy; and none would enjoy any thing, but what he would fain find contentment in. For, to enjoy any thing, in a proper sense, is, as Augustin well observes, by love to adhere unto it, for itself. Whence it is evident, that nothing properly is, or may be the object of our Fruition, but God in Christ: We may use the Creatures, as means subservient to this higher end, but we may Enjoy nothing but God in Christ, as the matter of our Happiness.  
(3.) 
3. Christ the spring of our satisfaction.  To content ourselves in, and with Christ, as our objective Felicity, implies thus much also, that we make him the alone spring of our satisfaction. For whatever we make the commensurate, formal object of our Happiness, that also we make the Fountain of our Satisfaction, so Psal. 17.15. I shall be satisfied, when I awake with thy likeness. Satisfaction, can be form out of nothing, but the chiefest good: and the more intimate, and complete our Fruition thereof is, the more contentment, and satisfaction we find therein. The more the friends of Christ are swallowed up, and, as it were, lost in the fruition of Christ, their chiefest Good; the more contentment they find. O then! how should they hunger, thirst, long, and breath after, and solace themselves in those Divine satisfactions that are in Christ?  
(4.) 
4. Christ to be enjoyed without measure.  To content ourselves with Christ, as the matter of our Happiness, implies, an Infinite thirst, or boundless desire after the Enjoyment of him. For whatever we make the Adequate object of our Happiness, that we can never exceed in the Enjoyment of. The only measure of our love, and fruition of the chiefest Good, is to love, and enjoy it without all measure. He that contents himself with Christ, as his choicest good, thinks he can never enjoy too much, or enough of him.  
(5.) 
5. Christ the measure of other Goods.  He that contents himself with Christ, as his best good, makes him the Universal Idea and measure of all other Goods. For our chiefest Good, is always our Last end: and what we make our Last end, that we ever make the first measure, or standard of all other Goods. The first in every kind is the measure of all the rest. So that, if Christ be our best Good, he is also our Last end; and thence the first measure of all our Goods. All other inferior Goods, must subserve the Enjoyment of him, as our supreme, choicest Good.   

SECT. 9 The Friends of Christ must live by Faith, in all states and conditions of suffering, immediately by, or for Christ.  
9 OUR last great Advice, in order to the Filling up, and Improving this Relation of Friendship with Christ, is, In all states and conditions, of suffering to live by Faith. Faith is the Life and Soul of friendship with Christ: and the more we live by faith, the more we live as the friends of Christ. Faith is the master Vein, that conveigheth vital spirits, to all the laws of friendship. What makes the friends of Christ, more intimately one with him, that firm Adhesion to him, by lively acts of faith? Doth not this keep their hearts close to Christ, and Christ's heart close to them? What is there that breeds more self-jelousie, and confidence in Christ, than clear, repeated acts of faith? Who are they that depend least on themselves, and most on Christ, but such as live most by Faith? Is not the believing soul, so far as his faith is predominant, most zealous for, and obedient to Christ; and yet most poor in Spirit, and Dependent on Christ? Doth not Faith make the friends of Christ so diligent in the use of means, as if there were no Grace to be trusted in; and yet so absolutely dependent on Christ, as if there were no means, or diligence to be used? And is not this, (to mention no more) one of the purest strains of friendship with Christ? But to speak more distinctly to this Head: The life of Faith hath a great latitude; it regards variety, both of Notions, Persons and Things; and these both present, and future. But we shall, at present, treat of it only as it regards a suffering condition, and that (1.) Immediately By Christ. (2.) For Christ.  
1. 
1. The life of faith as it regards a suffering-condition by Christ.  We shall begin with the life of Faith, as it regards a suffering condition immediately by Christ. He that will deport, and demean himself as a friend of Christ, must live by Faith under all sufferings by, or from Christ; namely, under all Christ's, Absences, Retirements, withdrawments of Gracious, or Consolative Influences, etc. Christ has many Wise, and Gracious ends, which induce him oft to retire, and withdraw, at least as to all sensible marquess of favour, 
Christ has many wise and gracious ends in his spiritual withdrawments.  from his best friends Christ is resolved to be Lord of his own presence, and love-visits: the most excellent Spirits shall sometimes want the same; that so they may learn to live by faith, on an absent Christ. Many good friends of Christ do, too oft, dote on the sweet refreshments, and honey-dews of Christ's presence; and therefore he sees it fit, at times, to suspend the same; that so they may love him more purely for himself, his own essential excellences. We are too apt to conceit, that Christ's presence is a matter of debt, that which is due to us; and therefore he will take a liberty to go and come, as he pleaseth, that so his friends may see, that his Manifestations are most free, and undeserved. Doth not Nature take her times to go and come, as it pleaseth her; and shall not Christ, the God of Nature, have the same liberty allowed him? Yea, is there not also much sovereign love, and Grace, as well as much sovereign will, in Christ's Absences, and Retirements from his friends? It's true, Christ's Absence from his friends, is a kind of temporary Hell: ay but, doth not he bring a young Heaven out of this seeming Hell? Do not Apples of life spring out of this bitter root of spiritual Defertions? Is there not much invisible, love, and Grace wrapped up in Christ's visible departure from his friends? Paul saw much of love and mercy in the pricks of that thorny Tentation, which Christ left him under, to prevent the Tumur of Pride, 2 Cor. 12.7. lest I should be lifted up, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a Meteor in the air] above Measure. He knew, the Cup was mixed by Christ's own hand, and albeit it was very bitter, yet there was no poison in it. Doth not Christ oft hid himself, that so his friend's faith, and Love, may find him out? Are not his delays of returning, intended, as incentives to make his friends seek more earnestly after him? True indeed, the friends of Christ, in time of Desertion, think they are gone many degrees back; ay, but do they not really advance, at least in several Graces, in the end? Do they not hereby gain more vile, mean, cheap, and humble estime of themselves; but more large, and deep, and high, and broad thoughts of Christ? Are not their long, and lovesicknesses after Christ more vehement? Do they not arrive to a greater measure of self-diffidence, and confidence in Christ? Is not their spiritual poverty, and self-emtines much augmented? Have they not a more tender deep sense of, with stronger conflicts against sin? Have they not more Evangelic, and serious purposes of entertaining Christ more kindly at his return? Such are the sacred Benefits, which oft attend Desertion: and albeit the Lord's Retirement for a while, be not formally an act of love; yet is it not so intentionally on Christ's part? Are not the Graces of his friends hereby drawn forth in their most glorious exercices; namely, to adhere to, love, and confide in an obsent, angry, frowning Christ? And is not the sincerity, and excellence of Grace hereby greatly tried, and approved? Doth not Christ oft intent most Grace, where he sometimes most suspendeth the sweet refreshing tokens of his Presence?  
Now these, 
How the friends of Christ must live by faith under all his Absences.  with many others, being the gracious fruits of Christ's Absence, and Retirement from his friends for some time, doth it not greatly concern them to live by Faith, under all such withdrawments of Christ? Are not these some of the most noble raisures of Friendship with Christ, firmly to adhere to, and follow after, an absent Christ; yea, although he may seem to turn as an enemy against the soul. Ought not faith, by fresh election, and recumbence, avouch Christ to be hers; albeit Christ may seemingly deny the soul to be his? Did not the Woman of Canaan discover Heroic strains of friendship towards Christ, in this particular, 
Mat. 15.  Mat. 15.22, 23, 24, 25, 26, 27. (1.) She addresseth herself to him as an humble supplicant, 
Mat. 22.  V 22. But what comfort doth he afford her? Gold comfort indeed; 
Mat. 23.  for V 23. He answered her not's word. One would think, her faith could pick little encouragement out of this: What worse Hell can there be to a Believer, that no answer from Christ? Ay, but doth not her faith spy somewhat of Heaven, in this seeming Hell? Doth she not apprehend somewhat of an answer in this filence of Christ? Thence she continues to cry after him: But yet he repels her again, 
Mat. 24.  V 24. with, I am not sent but to the lost sheep of the house of Isracl. What bottom has she for faith now? Is not the door quite shut against her, by this repulse? Doth not this seem worse than no answer? Is it not as much, as if Christ had said; Woman, be gone, I have not for thee, I have nothing to do with thee? Ay, but yet her faith knows how to improve this seeming denial: Though Christ would not own her for one of his lost Sheep, yet she is resolved to own, and avouch him for her Lord: 
Mat. 25.  So V. 25. Lord help me. What answer doth Christ make now? 
Mat. 26.  V 26. It's not meet to take children's bread, and cast it to Dogs. One would think, her faith was now quite puzzled, and nonplussed: but indeed it was never more Victorious, 
Mat. 27.  as V 27. and she said, truth Lord, etc. Was not this also the posture of Job's Spirit, when he resolved to retain his confidence in Christ, though he should kill him? And did not David's friendship with Christ greatly discover itself in this, that he resolved to follow after Christ, though he seemed to fly from him, Psal. 63.8? Is it not then a grand duty, incumbent on all the friends of Christ, to live this generous life of faith, under all spiritual Desertions, and withdrawments of Christ? Would not this turn their felt, or apprehended Hell, under Christ's Absence, into a believed, coming Heaven? But to descend to some particulars of this life of Faith.  
1. 
1 In keeping up good thoughts of Christ.  The friends of Christ must, in all his Retirements, on spiritual Desertions, keep up good thoughts, and maintain an high estime of Christ. This is a great part of the life of faith under spiritual Desertions. For how apt is Unbelief to strike in, and raise many black lies, and false reports of Christ, in his Absence? Unbelief is a very cloudy, dark thing; and therefore extreme prone to cloth Christ, with monstrous frightful shapes of wrath, and severity, especially in the dark night of Desertion: and such misjudgements of, and Prejudices against Christ, are greatly obstructive of a weltempered friendship with him. The friends of Christ ought to expel all unbelieving jealousies of Christ in his withdrawments; and persuade themselves, there is much of love and kindness, even in Christ's frowns; bowels of Sympathy and pity, under the cloak of wrath, with which he seems to be covered. A quicksighted faith may see something of Christ in all Desertions; which yields matter of Hope, and good opinion concerning him: and although the cup, that Christ gives his friends to drink of, be very bitter, and nauseous to flesh and blood; yet faith may taste, and smell something of Christ therein. Christ's absence from his friends, albeit it be a kind of temporary Hell, yet it has something of Heaven engraven on it. For Christ never deserts his friends so much, as not to leave behind him, some pledge and pawn of his Return. When Christ is gone, all of Christ is not gone: yea, doth he not frequently, in his most salt, and bitter desertions, send now and then a Messenger, or love-token: at least some invisible supports, and insensible Inspirations of the Spirit of Grace; which are sufficient Demonstrations, that he has not totally left such souls, but will ere long return again? Is it not then a great office of Faith, to banish all these groundless jealousies, surmises, and misreports of Christ; and to maintain high, and candid thoughts of him, in all his Retirements? Alas! what is Faith, but an high, noble, generous, and candid estime of Christ? The friends of Christ may have as low estime of themselves, as they will, or can; but yet, so long as they have an high estime of Christ, let his withdrawments be never so long, or tedious, there is no danger of any breach in their friendship. Though Christ should cast his friends into a sinless Hell of Desertion; yet could they there but retain high, and great estime of him, it would prove no small Heaven to them. It is unbelieving misjudgements, and hard censures of Christ, that make the greatest breaches on Friendship with him, in his Retirements. When Christ is gone, if our good opinion of him be not gone, all is well. Fear not Christ's compassionate regard to thee in his absence, if thou findest in thine heart an high, and affectionate regard to, and estime of him. Herein consists the admirable temper, and good nature of faith, that it mourns deeply, and longs greatly for an absent Christ; and yet it dares not misjudge him in his absence. And O! What a Sovereign, efficacious influence hath such a sweet-humored, good-natured opinion of Christ on friendship with him?  
2. 
2. Submission to Christ under desertions.  This life of faith, in times of spiritual defertion, implies a meek, humble, passive subjection, or submission to Christ's Sovereign afflictive Pleasure, under all spiritual Desertions. Unbelief is full of impatient clamours, and murmurs, materially blasphemous, against Christ; but faith is a mighty flexible, and submissive Grace: it can allow Christ his times to go and come: it remembers, all Christ's love-visits are of Freegrace, and therefore he must not be quarrelled with for the withdrawment thereof. Faith is mighty inquisitive after Christ in his absence, yet dares not be querulous, or clamorous against him: it is greatly sensible of Christ's withdrawments; but yet dares not repine under them: it is willing Christ should have his will, though it be with it's own loss: and if Christ may gain by its private losses, that is some content to it. Yea, so far as faith prevails in the friends of Christ, they yield not only passive, but also active submission to his afflictive Will under desertions: they know how to miss, as well as possess Christ's smiles.  
3. 
3. Adherence unto Christ.  This life of Faith imports, a tenacious fixed Resolution, or determined purpose, of adhering unto Christ, and following after him, notwithstanding all his departures from the soul. Albeit an absent Christ be a kind of no-Christ, to spiritual sense; yet such is the Di●ine instinct of Faith, as that it cannot but adhere to him still. Though Christ may seem to let go his holdfast of the deserted soul; yet faith still keeps its holdfast of Christ: yea, oft, the more Christ seems to shake off the believing soul, that clings about him; the more strongly doth it adhere to him. Christ's seeming repulses, do but work stronger Impulses of faith and love towards Christ. Thus it was with the Woman of Canaan, Christ's seeming repulsion, doth but work in her a stronger impulsion of faith and love, Matth. 15.24, 25, 26, 27. 
Mat. 15.24— 27.  Christ seems to break finally with her, but she cannot break with him: she had an invisible Instinct of faith, which kept her heart close to him, under all his Repulses. Yea, what a mighty Sagacity is there in her faith? What an ingenious, and quick retortion, doth she make to Christ's repulse; by granting, she was a Dog, and content to be so accounted, on supposition, she might be a Dog under his feet, and at his Table. Surely her faith was no fool, but very ripe-witted, and sharp-sighted, in that it could spy out such a forcible argument to urge Christ with, even from his own Objections. O! What an admirable Chemist is faith, to extract the Spirit of promises, out of denials? Her faith trafficked with Christ, in the dark: his very denials were turned into Encouragements: He calls her Dog; but she takes that well, provided she might be but one of his Dogs, and eat of the crumbs of mercy, that fall from his Table. Christ seems to drive her from him; but she runs not from, but to him, and clings about him by faith. The more Christ Repetes, and doubles his denials, the more she repetes, and doubles her faith: her faith was long-breathed, and could not be tired out by all Christ's repulses: Though Christ casts her off, again and again; she avoucheth him to be her Lord, and adores him as such. Yea, how artificial and witty is her faith, to retort an Argument out of Christ's own mouth, to prove her question? What a good conclusion doth she draw, from hard premises? This is a noble piece of faith, and an high degree of friendship, which all Christs' friends must aspire after, even to turn Christ's denials, into arguments of faith and adherence.  
4. 
4. Desires to please Christ.  Another office of Faith under spiritual Desertion is, to study, and desire to please Christ, notwithstanding all his displeasing earriages to the soul. Christ oft, under his Retirements, puts on the mask, and vizard of an enemy; and so gives many severe lashes, especially in case of great back-slidings, and relapses. Now in this case, for the soul to endeavour, all ways possible, to please Christ, this is an high act of faith, and friendship with Christ. So David, with other friends of Christ.  
5. 
5. Long after Christ.  Again, the deserted soul must make Christ's Absence and delays, an occasion and ground of stronger long, and cries after him. As among intimate confidents and friends, absence doth but inflame Affectionate desires after each other: so here; as in the case of the Spouse, Cant. 3.1, 2.  
6. 
6. Against faintings.  In all Christ's absences and delays of return, beware of fainting, and sinking Despondences. Though Providence may seem to cross promises, yet assure thy soul, Christ can as soon deny himself, as deny his word: yea, were he not true and faithful to his promise, he were not true and faithful to himself.  
7. 
7 Make wants food for faith.  Get that Golden Art of converting all Desertions, and deprivements of Grace, into a Means of Grace. This is the admirable Dexterity of faith; it can pick up food for a gracious life, even out of the deprivement of gracious Influences: yea, sometimes it makes Grace, especially humility and the like Winter-Graces, to thrive most, under the suspension of Christ's sensible presence.  
8. 
8. What is wanting in sense make up in faith.  Lastly, What is wanting in spiritual sense make up in Faith. The purest acts of faith are those, which have least of spiritual sense, to aid and relieve them. Faith oft makes Christ very near, when he seems furthest off as to spiritual sense.  
2. 
The advantages of faith in suffering for Christ.  Having dispatched the offices of Faith, under all sufferings immediately by, or from Christ, we now proceed to the life of Faith, as it regards sufferings for Christ. And indeed the right management hereof, has no small influence on friendship with Christ: For, usually, none approve themselves, better friends of Christ, than they who suffer most for him: Neither are there any pieces of friendship more difficult and rare, than such as are attended with most sufferings for Christ. Hence it will easily appear, of what a mighty use faith is, to the friends of Christ, in order to the conserving, and improving their friendship with him under the cross. What is there that can bring, to the suffering friends of Christ, Gain out of Loesses, Liberty out of Slavery, Glory out of Shame, a centuple, or hundred fold out of all deprivements, yea, victory and life out of Death itself; but this victorious, efficacious life of faith? What is it that keeps the suffering friends of Christ, from being persecuted out of their professed friendship with Christ, but a lively Faith? Faith assures the soul, it's better to weep with Christ, than to rejoice with the world; to be poor with Christ, than to be rich with worldlings; to be in prison with Christ, than to be at liberty with his enemies; to bleed and die with, and for Christ, than to live and reign with men. Faith knows fulwel, that all the sufferings of Christ's friends are transient, and short, but their joys coming, and eternal: yea, that their Ills work for Good; whereas the Goods of worldlings work for their il. Faith altars the nature of the Cross, and makes it a great blessing to the friends of Christ: it takes out the sting and poison, and infuseth a medicinal virtue into every cross. Such, with many others, are the advantages of faith in all sufferings for Christ.  
But now to get this Divine Art, 
Directions for a life of faith under the Cross.  and skill of faith, for the right management of the Cross, take these following Directions and Rules.  
1. 
1. Give no way to to hard thoughts of the Cross.  Give not way to unbelieving, hard thoughts of Christ's Cross. Unbelief fills the mind with many dismal, black, ugly, ghastly, and hard Apprehensions of Christ's Cross: it looks-upon the Cross, as a bitter, sour, black, fruitless Crabtree, and therefore possesseth the heart with deep disgusts, and prejudices against it. Wherefore one main office of Faith is, to remove the scandal, and i'll report, that Unbelief brings on the Cross. Now this faith doth, by discovering the admirable Benefits, and sweet fruits of the Cross; how much liberty of Spirit, is gained by bonds for Christ; how much peace of conscience, by troubles from men; how much spiritual gain, by temporal losses for Christ; how much Christian Glory, by the reproaches of men: yea, faith teacheth the friends of Christ, that the worst of temporal Crosses, even death itself, for Christ, is better than the most flourishing Crown, or treasures of Egypt, 
Heb. 11.26  Heb. 11.26. Estiming the reproach of Christ greater riches, than the treasures of Egypt. Moses' faith preferred the reproach, tears, losses, bonds, sighs, and banishment of, and for Christ, before the Glory, worme-eating joys, gains, laughter, and delices of Pharaoh's Court. Farther, faith showeth, that the evils of the Cross are but Imaginary, and transient; that its alarming fears, and noises are worse than itself. Lastly, faith shows the blessed fruits of the Cross; how full of Divine Admonitions and Instructions it is; What a friend it is to Grace, though an enemy to Nature; what a sovereign Antidote against sin it is; how much it humbles for small sins; how much the scum of sin is drawn off by this furnace of Christ; what a great measure of faith, love, and other Graces grow on this blessed Tree; how much free Grace is enhanced hereby, etc.  
2. 
2. Keep under lawless self and soft nature.  Another office of faith, in order to the right management of the Cross, is, to keep under lawless self, and soft nature, which is very apt to murmur, despond, or faint under the Cross. Now this faith performs, by discovering,  
(1.) What wise, and infinite reasons there are, why Christ's friends should cheerfully submit unto, and lie level before his Cross.  
(2.) What a brutish, blasphemous sin discontent under Christ's Cross is; how much madness, and folly lies wrapped up herein; in that, it deprives men of themselves, and turns reason out at doors; whereas Divine contentment keeps the heart fixed in the greatest storm, and makes men masters of themselves; which is the greatest security.  
(3.) Faith keeps down self, and soft nature, by nailing them to the Cross of Christ, and thence deriving influence for their Destruction.  
3. 
3. Faith must espouse the Cross.  Faith must not only submit unto, but cheerfully espouse the Cross of Christ. There lies an absolute, and essential obligation on all Christ's friends to espouse his Cross, as well as his Person: This faith alone enables them to perform, and that by discovering the intimate connexion there is between Christ and his Cross; as also by drawing down influence from Christ, whereby the heart is enabled, readily to embrace, delight in, and improve his Cross. Thus are Christ's friends married to the Cross.  
4. 
4. Faith must triumph over the Cross.  Another main office of faith, consists in its triumph over the Cross. Though the Cross be never so broad, and thick, and dark; yet faith can see thorough it, and take a Prospect of coming Glory. Be the burden of sufferings for Christ never so heavy, faith can make it as light as a feather. Yea, faith converts our Cross into armour of proof, whereby we prove victorious; it makes our sufferings our garland, and Crown: yea, as Christ, by dying overcame death; so his friends by faith in him, even in and by death overcome death; in and by weakness, poverty, disgrace, slavery, and wants, they overcome all these.  
5. 
5. Faith must improve every Cross.  The last work of faith, is to make a wise, and sanctified Improvement of all Crosses, or sufferings for Christ. Faith in the blood of Christ, has an admirable dexterity, and miraculous Art, for the Improvement of Crosses● it can melt a Cross of Lead, into a Golden Cross of Humility: it can suck the Milk of Medicinal Grace, out of the bloody breasts of persecution: it can, by the fire of God's furnace, transform an hard iron-heart, into an heart of flesh. The Cross of Christ, as managed, and improved by faith, becomes a good Purgatory of sin, and food for Grace. Yea, faith in Christ can, and oft doth make an old Cross, long out of date, become as new and green in fruit-bearing, and use, as at beginning. Such are the admirable virtues of faith, as to the Management, and Improvement of the Cross; which gives us abundant demonstration, of what great use this life of Faith is, in order to our Improvement of friendship with Christ.  
I have now finished our Directions, for walking with Christ as our friend. O that the friends of Christ would resolve, in good earnest to set about this work! Is it not high time, after the Lord has been so long contending with us, from Heaven, by Pestilence, Sword, and Fire, for our friendship and choicest love, to give it to him? I pretend not to a Spirit of Prophecy, but this I verily believe, and dare avouch, that it will never be well with us, till Christ has more of our Thoughts, Estime, Dependence, Intention, Friendship, and best Affections.      
FINIS.