I oo Declaration of the Glorious MYSTERY' and conforms us unto God, as faith is the principle which originally dif- pofeih thereunto. In our renovation into the image of God, the tranf- forming power is radically feated in faith, but ads it felf by love. Love proceeding from faith, gradually changeth the foul into the likenefs of God; and the more it is in ei:ercife, the more is that change effe led. To labour after conformity unto Godby outwarda&ionsonly is to make an imageof the living God, hewedout of the flock ofa dead tree. It is from this vital prin- cipleof love that we are not forced into it as by engines, but naturallygrow up into the likenefs and linage of God. For when it is duely affe&ed withthe excellencies ofGod in Chrift it fills the mind with thoughts and contemplati- ons on them, and excites all the affections unto a delight in them. And where the foul ads it felf conftantly in the mind's contemplation, and the delight of the affections, it will produce affimulationunto the object ofthem. To love God is the only way and means to be like unto him. 3.) It is a love of complacency, and therein ofbenevolence. Upon that viewwhich we haveby fpiritual lightand faith ofdivine goodnefs, exerting it felf in the way before.defcribed, our fouls do approve df all that is in Cod, applaud it; and adore it, and acquiefce in it. Hence two great du- ties do arife, and hereon do they depend. Fiifi, Joyful afcriptions of glory and honour unto God. All praife and thankfgiving, all blef- fing, all affignation of glory unto him, becaufe of his excellencies and perfections, do arife from our fatisfaâory complacence in them. The righ- teous rejoyce in the Lord, and gave thanks at the remembrance of his holi- nefs, Pfal. Icvii. 12. They are fo pleafed and fatisfied at the remembrance of God's holinefs, that it fills their hearts with joy, and caufeth them to break forth in praifes. Praife is nothing but an outward expreffion of theinward complacency of our hearts in the divine perfeetions and their operations. And Secondly, Love herein alts it felf by benevolence, or the conftant in- clination of the mindunto all things, wherein the gloryof God isconcerned. It wills all things wherein the name of God may be fandified, his praifes made glorious, and his will done in earth as it is in heaven. As God Pays of his own loveuntous, that be rejoyceth in it with Pinging, and refleth in it, Zeph. iii. 17. as having the greateft complacency in it, rejoycing over us with his whole heart and bis whole foul, Jerem. xxxri. 41. So accord- ing unto our meafure, do we by love reftin the glorious excellenciesofGod, rejoycing in them, with our whole hearts and our whole fouls. 4.) This divine love is a love of friendfhip. The communion which we have withGod therein, is fo intimate and accompanied with fuch fpi- ritual boldnefs as gives it that denomination. So Abraham was called the friend of God, Ifa. lxvii. 8. Jam. ü. 23. And becaufe of that mutual croft which is between friends, thefecret ofthe Lord ie with them that fear him, and he willPew thembis covenant, Pfal. xxv. 14. For as our Saviour teacheth us, fervants, that is, thofe who are fo, and no more, know sot what their Lord doth; He rules them, commands them, or requires obe- dience from them. But as unto his fecret, his defign and purpofe, hiscoun- fel and love, they know nothing of ir. But faith he unto his difciples, I havecalledyou friends,for all thing's that I haveheardof ny FarberIhave made knownuntoyou, Johnxv. 15. He proves them to be rightly called his friends, becaufe ofthe communication of thefecret of his mind unto them.. This is the great difference between them who are only fervants in thehoufe of God,and thofewho are fo fervants as to befriendsalfo. The famecommands are given unto all equally and the faine duties are required of all equally, in as-much as.they are equally fervants. But thofe who are no more but fo, know nothing of the fecret counfel; love and grace of God, in a due man- nor.
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