i 1q. LADeclarationpi the Glorioïï My S T ERI defign of the apoftle in fundry places of his writings to prove that the did fo, efpecially, Rom. i. t Cor. i. Wherefore it was an infinite con defcenfion ofdivine wifdom and grace glorioufly to implant that imageof his which we are to endeavour conformity unto, on the humane nature of Chrift, and then fo Fully to repefentand propale it 'unto us in the reve. lotion of the gofpel. The infinite perfections of God confidered abfo- lutelyin themfelves, are accompaniedwith fuch an incomprehenfible glory, as is hard to conceive how they are the objedofour imitation. But the reprefentation that is made of them in Chrift, as the image of the invifible God, is fo fuited to the renued faculties ofour fouls, fo congenial unto thenew creature, or the gracious principle of fpiritual life in us, that the mind can dwell on the contemplationof them, and be thereby transformed in- to the fame image. Herein 'yes muchof the life and power of chriftian religion, as it reticles in the fouls of men. This is the prevailing defign of the minds ofthem that truly believe the gofpel; they wouldin all things be like unto Jefus Chrift. And I (ball briefly uiaew, (t.) What is required hereunto: And (2.) What is to be done ina way of duty for the attaining that end. (s.) A fpiritual light to difcern the beauty, glory and amiablenefs of grace in Chrift, is required hereunto. We can have no real defign of conformity unto him, unlefs we have their eyes, who few his glory, theglory of the only begotten oftheFather, full ofgrace and truth, John i. cg. Nor is it enough that we feem to difcern the glory of his perfon, un- lefs we fee a beauty and excellency in every grace that is in him. Learn of me, faith he, for I am meek and lowly in heart, Matth. xi. 29. If we are not able to difcern an excellency in meeknefs and lawlinefs of heart, (as they are things generally defpifed) how !hall we fincerely endeavour after conformity unto Chrift in them ? The like may be faid of all other his gra- cious qualifications. His zeal, his patience, his felf-denial, his readinefs for the crofs, his love unto his enemies, his benignity to all mankind, his faith and fervency in prayer, his love to God, his campaffion towards the fouls of men, his unwcariednefs in doing good, his purity, his univerfal holinefs; unlefs we have a fpiritual light to difcern the glory and amiable- nefs of themall as they were in him, we fpeak in vain of any defign for conformity unto him. And this we have not, unlefs God chine intoour hearts, to giveus the knowledge of his glory; in the face of JefusChrift. It is, Ifay, a foolifh thing to talk of the imitation of Chrifi, whilft really through the darknefs of our minds we difcern not that there is an excel- lency in the things wherein we ought to be like unto him. (2.) Love unto them fo difcovered in a bears ofheavenly light, is re- quired unto the fame end. No foul can have a defign of conformity un- to Chrift, but his, who fo likes and loves the graces that were in him, as to efteem a participation of them in their power, to be the greateft ad- vantage, to be the moft invaluable privilege that can in this world be attained. It is the favour of his good oitnments for which the virgins lore him, cleave unto him, and endeavour to be like him. In that where- ofwe now difcourfe, namely, of conformity unto him, he is the repre- fentative of the image of God unto us. And if we do not love and prize above all things thole gracious qualifications and difpofitions of mind wherein it doth confift, whatever we may pretend of the imitation of Chrift in any outward alts or duties of obedience, we have no defign of conformity unto him. He who fees and admires the glory of Chrift as filled with theft graces, as he was fairer than the children of men, be- caufes
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