ed in the throne of glory, at the right hand of the majesty on high. Here's a mystery to draw our minds and hearts on high! to inspire us with dif dain of fordid earthly things, and fet us a looking after the glorified head of our world and nature. This is ordain'd for our fanctification and gloThere are thofe that must be conformed to him, in grace and glory, that he may be the first-born among many brethren.

ry.

III. There is a mysterious spiritual union betwixt this exalted Mediator and his brethren that are here below. Great honour and fecurity is vouchfafed to the believing tribe. They are not only beloved by him, but they are nearly related to, and united with him. There is a fpiritual adjunction to the Lord Chrift. He that is join'd to the Lord is one fpirit; one fpritual thing (whatever we call it) with him. This union is compared with the natural union of the branches with their tree. I am the vine, ye are the branches; he that abideth in me, and I in him, the fame bringeth forth much fruit; for without me, (or out of me) ye can. do nothing. (a) It is compared to the regular infertion of ftones into a curious building. In whom (as the topftone) all the building fitly fram-, ed together groweth to an holy temple in the Lord. In whom you also are builded together for an habitation of God through the spirit. (b) This edifice is a facred one. It is a temple. An habitation for the great God, wherein to display himself and his glory. 'Tis a living temple.. It grows. It grows in bulk, by the continual addition of new ftones thereto. It grows in fitness and congruity to its great Inhabitant. In conformity to God. It grows from earth to heaven. The architect is the Holy Spirit. He polishes the stones, infpires life into them (fince they are living ftones) and compaginates them to each other, and to the head-ftone, the chief of all the building. It is compared to the continuity of the members of the human body with their natural head. And not holding the head (from which some seeming members are fever'd) from which all the Body by joints and bands, having nourishment ministred and knit together, increases with the increase of God. (c) And, as the body is one. and hath many members, and all the members of that one body, being many, are one body (one compacted, animated frame) so alfo is Chrift. (d) (i. e. Chrift in his plenary or capital capacity. He is not compleat, with(4) John, xv. 5, (6) Eph. ii. 20. (c) Col. ii 19, (d) 1 Cor. xii. 1o. 3,

out his fulness. And his fulness is his body, the church.) All this must intimate noble relation to him and union with him; for which (it may be) we have no proper name. If it be usually called, myftical union, let that take as it will. It is a facred, fpiritual, invifible union. The Holy Ghost (who is the spirit of Chrift) is every where prefent and can dwell in him and in us. If any man have not the Spirit of Chrift, the fame is none of his. And if we have his fpirit, we must needs, thereby, be link'd together with him; this fpirit will pervade and animate the head (in his human nature) and all the members of the renewed body. What facred mystery is here! What obligation to fanctity and conformity to the head! Shall the members of Chrift defile themselves with what is offenfive to their head, and derogatory to their union with him and their implantation in him?

From this union with their head, there must arife certain excellent benefits and advantages to this united company. There muft, in due time (at least) flow down to them a destruction of those things, that are oppofite or injurious to this heavenly union. There must be (though perhaps gradually) an extirpation of fin and Death. Because I live (fays he), ye fball live alfo. They are thus united, that they may be companions with him in life, and particularly, in his heavenly life. This union with him is vital and falutiferous. From thence accrue thefe priviledges.

IV. 1. The members of the Mediator are discharged from the guilt and condemning power of their fins. Being thus united to him, they can be heirs of hell and wrath no longer. The virtue of his death is conferred upon them, and thereby they are acquitted from all obligation to legal punishment, and have all their fins pardoned. Therefore as by the offence of one (the first Adam) judgment came upon all men to condemnation; fo by the righteoufness of one (the fecond Adam) the free gift (the gratuitous collation) came upon all men (up on whom it comes at all) unto juftification of life (in this their juftification, they are intitled to life). (a) And fo, as God, in time past made him to be fin (an oblation and facrifice for fin) for us, so we are made the righteousness of God (righteous enough to be accepted

(a) Rom. v. 18.

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of God) in him (in our union with him). (6) Here's obligation to admire and love! Who should love much, but they to whom much is forgiven. All the members must love him, that has loved them and wash'd them from fin in his own blood!

2. There must be the extirpation of fin in their nature. Justification and fanctification must go together. That that removes the curfe, muft procure the communication of the Holy Spirit. Juftified in the name of the Lord Jefus, and fanctified by the Spirit of God, fin fhall not have dominion over you; for ye are not under the law, (the condemning law, which is the strength of fin) but under grace (the covenant, or occonomy of grace) (c) Here's obligation and influence to holiness! How fhall they that are thus dead to fin, live any longer therein?

3. There must be abolition of death. It entred by fin; and the ruin of fin, will, in the iffue, be the ruin of death. The gracious head will lofe none of his members; not fo much, as that part of them that muft die by reafon of fin; their relation to him and union with him will revive them all, in the day of his folemn appearance. As in Adam all dy, fo in Chrift shall all be made alive; but every man in his own order first, Christ, the first-fruits (who confecrates the reft) afterwards they that are Chrift's, at his coming. (d) And this refur. rection and transformation may be made by the fame Spirit, that the Father fends to purify the members, and unite them to the head. And if the Spirit of him, that raised up Jefus from the dead, dwell in you, he that raised up Chrift from the dead, fhall also quicken your. mortal bodies by his Spirit (or upon the account of his Spirit) that dwelleth in you. (e) Holy myftery! What can the conclufion of a discourse upon such a subject be? but, therefore, brethren, be ye ftedfaft (in the faith) unmoveable (from this religion) always abounding in the work of the Lord; forafmuch as ye know, that your la bour is not in vain in the Lord. Here's celeftial revelation! Look into (the adyta) the inmoft receffes of this intitution; and all is as facred, as fublime. Here's fpeculation, that genuinely tends to enno(6) 2 Cor. v. 21. (c) Rom. vi. 14. (d) ↑ Cor. xv. 22, () Rom, viii 11.

ble and enlarge the mind, to fanctify the heart and all its powers, to raise it above earth and earthly things, and to kindle in it an ardent ambition to be joyn'd to fuch a priviledged and happy society!

The Chriftian Religion draws the most accurate Image of God upon man; raises and restores him to the greatest likeness to his maker.

T

IS but a fhallow resemblance indeed, that the beft of creatures can bear to the infinite creator. But conformity to him will be eafily acknowledged to be the beauty and honour of the intelligent nature. 'Tis the notion of perfection to be like unto God. 'Tis the end of religion here, to advance us unto God, and fuch fimilitude to him, as our natures can bear. Moral likeness (conformity in heart and will) is the natural way to physical likeness, to conformity in felicity and glory. Bleffed are the pure in heart for they shall fee God. So fee him as to be fill'd with fatisfaction and delight. Now this inftitution gives us (as we have seen) the most noble account of the divine nature. It fuppofes (as we have also seen) that man was, at first, made in the moral image of God, that this image is now defaced and loft, and now man's nature, by its ordinary difpofition, is perverse and evil continually. There is something indeed of a natural image of the maker remaining in the fuperior part of the human nature, while it is a vital, active spirit, endued with understanding and will, capable of guiding it felf by the dictates of wisdom and goodness, and invested with an immortality. Upon the account of this native excellency, it is capable of a moral renovation, and is meet to be called to a facred and dutiful refemblance of the author of its being. Now this inftitution comes to effect this renovation, and repair this facred and dutiful refemblance in ournature; and this it does molt eminently. First, it presents a nearer

image

image of God to our view; and then draws the resemblance thereof upon our fouls.

I. It prefents a nearer image of God to our view. The great God himself is too high and bright for us immediately to view and contemplate. His perfections dazzle our weak faculties. We fcarce know how to be imitators of them, confidered in themselves, they are so far above us. He is not under law, as we are,nor governed by such rules as become his creatures. It would be a wonderful advantage to fee a God incarnate; one participant of Deity, walking in our world, fubject to the laws thereof,and thereby exhibiting a visible image and representation of the holy God. Here we may view him, and not indanger our eyes. Here we may look and live. Here must be a conftellation of all vertue and grace, that leads to heaven,and is to fhine there. This we have in the author of this infttitution. We fee the only-begotten of the Father, full of grace and truth. We have there a perfect pattern, that he hath given us, that we may follow his fteps. In him we fee, what it is to be like God, to be followers of him, and to be holy as he is holy, He that hath feen him (in his works and word and condu&) kath feen the Father (being an illustrious representation of the Father). Let this mind be in you, which was in Christ Jesus, who being in the form of God (in the majefty and dignity of God) thought it no robbery to be equal with God, (or if you please, did not tenaciously hold faft his equality with God) but made himself of no reputation, (in comparison with that equality with God) and took on him the form of a Servant (an human fervant, lower than Angels) and so humbled himfelf to the death of the cross. (a) A mind so composed of condescenfion and love will be difpofed to all goodness and duty. They that are conformed to the Son, will bear the image of the Father. They that follow the steps of the Son, who is gone to God, will themselves after him. If any man ferve me, let him follow me; and where I am (and am to be) there shall also my fervant be. (fays he himself) (6) Here are plain footsteeps for us to follow. then,

go

(a) Philip, ii. 26.

(6) John xii. 6, 7.

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II. It