and unalterable : God that hath appointed the end, hath also established the means and order by which men shall attain the ul- timate end. Now conformity to Christ is the established method in which God will bring souls to glory, Rom. viii. 29. " For whom " lie did foreknow, he also did predestinate, to be conformed to the " image of his Son ; that he might be the first born among many " brethren.'" The same God who hath predestinated men to salva- tion, hath in order thereunto, predestinated them unto conformity to Christ, and this order of heaven is never to be reversed ; we may as well hope to be saved without Christ, as to be saved without con- formity to Christ.
Secondly, The nature of Christ-mystical requires this conformity, and renders it indispensably necessary. Otherwise, the body of Christ must be heterogeneous ; of a nature different from the head, and how monstrous and uncomely would this be ? This would re- present Christ to the world in an image, or idea, much like that, Dan. ii. 32, 33. " The head of fine gold, the breasts and arms of " silver, the thighs of brass, the legs of iron, the feet part of iron " and part of clay." Christ, the head, is pure and holy, and therefore very unsuitable to sensual and earthly members. And therefore the apostle in his description of Christ-mystical, describes the members of Christ (as they ought to be) of the same nature and quality with the head, 2 Cor. xv. 48, 49- " As is the heavenly, " such are they also that are heavenly ; and as we have borne the " image of the earthy, so we shall also bear the image of the hea- " venly." That image or resemblance of Christ, which shall be complete and perfect after the resurrection, must be begun in its first draught here by the work of regeneration.
Thirdly, This resemblance and conformity to Christ appears necessary from the communion which all believers have with Christ in the same spirit of grace and holiness. Believers are called Christ's fellows, or co-partners, Psal. xlv. 7. from their participa- tion with him of the same spirit ; is it is 1 Thes. iv. 8. God giveth the same Spirit unto us, which he more plentifully poured out upon Christ. Now where the same Spirit and principle is, there the same fruits and operations must be produced, according to the proportions and measures of the Spirit of grace communicated ; and this reason is farther enforced by the very design and end of God, m the infusion of the Spirit of grace : For it is plain, from Ezek. xxxvi. 27. that practical holiness and obedience is the scope and design of that infusion of the Spirit. The very innate property of the Spirit of God in men, is to elevate their minds, and set their affections upon heavenly things, to purge their hearts from earthly dross, and fit them for a life of holiness and obedience. Its nature also is assimilating, and changeth them in whom it is, into
SEEM. XXX. THE METHOD OF GRACE. 41. J
the same image with Jesus Christ their heavenly head, 2 Cor. iii. 18.
Fourthly, The necessity of this imitation of Christ may be ar- gued, from the design and end of Christ's exhibition to the world. in a body of flesh. For though we detest that doctrine of the So- cinians, which makes the exemplary life of Christ to be the whole end of his incarnation ; yet we must not run so far from an error, as to lose a precious truth. We say, the satisfaction of his blood was a main and principal end of his incarnation, according to Mat. xx. 28. We affirm also, that it was a great design and end of the incarnation of Christ to set before us a pattern of holiness for our imitation; for so speaks the apostle, 1 Pet. ii. 21. " He hath left " us an example that we should follow his steps." And this ex- ample of Christ greatly obliges believers to his imitation, Phil. ii. 5. " Let this mind be in you, which also was in Christ Jesus."
Fifthly, Our imitation of Christ, is one of those great articles which every man is to subscribe, whom Christ will admit into the number of his disciples, Luke xiv. 27. " Whosoever doth not come " after me, cannot be my disciple." And again, John xii. 26. " If " any man serve me, let him follow me.'" To this condition we have submitted, if we be sincere believers ; and therefore are strictly bound to the imitation of Christ, not only by God's command, but by our own consent. But if we profess interest in Christ, when our hearts never consented to follow, and imitate his example, then are we self-deceiving hypocrites, wholly disagreeing from the scripture character of believers, Rom. viii. 1. They that are Christ's being here described to be such as walk not after the flesh, but after the Spirit. And Gal. v. 25. " If we live in the Spirit, let us walk in « the Spirit."
Sixthly, The honour of Christ necessitates the conformity of Christians to his example, else what way is there left to stop detracting mouths, and vindicate the name of Christ from the reproaches of the world? How can wisdom be justified of her children, except it be this way ? By what means shall we cut off occasion from such as desire occasion, but by regulating our lives by Christ's example? The world hath eyes to see what we practise, as well as ears to hear what we profess. Therefore either shew the consistency between your profession and practice, or you can never hope to vindicate the name and honour of the Lord Jesus. The uses follow ; for
416 THE METHOD OF GRACE. SERM. XXX.
First use ; for {information.
Inference 1. If all that profess interest in Christ, be strictly bound to imitate his holy example ; then it follows, that religion is very un- justly charged by the icorld, with the scandals and evils of them that profess it. Nothing can be more unjust and irrational, if we con- sider,
First, That the Christian religion severely censures loose and scandalous actions in all professors, and therefore is not to be cen- sured for them. It is absurd to condemn religion for what itself condemns : looseness no way flows from the principles of Christia- nity, but is most opposite and contrary to it, Tit. ii. 11, 12. " For " the grace of God that brings salvation, hath appeared unto all " men ; teaching us, that denying all ungodliness and worldly " lusts, we should live soberly, righteously, and godly, in this pre- " sent world."
Secondly, It is an argument of the excellency of the Christian reli- gion, and that even wicked men themselves covet the name and pro- fession of it, though they only cloak and cover their evils under it. I confess it is a great abuse of such an excellent thing as religion is ; but yet, if it had not an awful reverence paid it by the consciences of all men, it would never be abused to this purpose, by hypocrites, as it is.