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draw one line, or letter exact as his copy is, yet his eye is still upon it, he is looking unto Jesus, Heb. xii. 2. and labouring to draw all the lines of his life, as agreeably as he is able, unto Christ his pattern.

Hence the obfervation is,

Doct. That every man is bound to the imitation of Chrift, under penalty of forfeiting his claim to Chrift.

The faints imitation of Chrift is folemnly enjoined by many great and exprefs commands of the gofpel; fo you find it, 1 Pet, i, 15," But as he that hath called you is holy, fo be ye holy in "all manner of converfation:" So Eph. v. 1, 2. "Be ye there"fore followers of God as dear children, and walk in love, as "Chrift alfo hath loved us." "Chriftians (faith Bernard) "receive this name from Chrift; and it is very meet that as they inherit his name, fo they should also imitate his holi"nefs." Now to ftate the method of this difcourfe, it will be needful to difcufs, and open three things in the doctrinal part. 1. What the faints imitation of Chrift fuppofes, and comprizes.

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2. In what particulars they are especially bound to imitate

Christ.

3. Why no claim to Chrift is valid without this imitation of him.

And then apply the whole in divers ufes.

(1.) First, What the faints imitation of Christ supposeth and comprifeth. Now there are divers great, and weighty truths fuppofed and implied in this imitation of Chrift; or walking as he walked, viz.

First, It fuppofes, that no Chriftian, is, or may pretend to be a rule to himself, to act according to the dictates of his own will and pleafure, for as no man hath wifdom enough to direct and govern himself; fo if his own will were made the rule of his own actions, it would be the higheit invafion of the divine prerogative that could be imagined: "I know, O Lord, (faith Je

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remy) that the way of man is not in himself, it is not in him "that walketh to direct his own fteps," Jer. x. 23. We may as well pretend to be our own makers as our own guides. It is a pretty obfervation of Aquinas, that if the workman's hand were the rule of his work, it were impoffible he should ever crr in working: And if the will of man were the only law and guide

*Chriftiani a Chrifto nomen acceperunt, et opera pretium eft, ut ficut funt hæredes nominis, ita fint imitatores fanctitatis. Bern. fent. lib. p. 436.

of his way, we might then fay no man would fin in his walking. The apostle indeed, faith of the Heathens, Rom. ii. 14. "That "they are a law to themselves;" but it is not his meaning, that their will is their law, but the law of God engraven upon their hearts; the light and dictates of their own confciences, did oblige, and bind them as a law.

Secondly, This imitation of Christ implies, that as no man is, or may pretend to be his own guide, fo no mere man, how wife, or holy foever he be, may pretend to be a rule to other men ; but Christ is the rule of every man's way, and walking. It is true, indeed, the apostle faith, "We should be followers of them, who

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through faith, and patience, inherit the promiles," Heb. vi. 12. And, again, James v. 10. "Take, my brethren, the prophets, "who have fpoken in the name of the Lord, for an example of "fuffering affliction, and of patience." But you must always remember, that there is a two-fold rule;

. 1. Regula regulans, the rule ruling.

2. Regula regulata, the rule ruled.

The wifeft, and holiest among men, may pretend no higher than a ruled rule. The great apostle, though filled with as great a measure of the Spirit of wifdom, and holiness, as ever was poffeffed by any mere man; yet goes no higher than this, 1 Cor. xi. 1. "Be ye followers of me, as I, alfo, am of Christ.” The best of men are but men, at beft; they have their errors, and defects, which they freely acknowledge; and where they differ from Christ, it is our duty to differ from them: We may not pin our faith upon any man's fleeve, for we know not where he will carry it. It was the commendation which Paul gave of the Theffalonians, 1 Thef. i. 6. " And ye became fol“lowers of us and of the Lord." The noble Bereans were also commended for fearching the fcriptures, and examining the apoftles doctrine by it; and it was a good reply of the father to a clamorous difputant, crying, Hear me, hear me; "I will nei "ther hear thee, nor do thou hear me; but let us both hear Christ."

Thirdly, The imitation of Chrift implies the neceffity of fanctification, in all his followers; forafmuch as it is impoffile there should be a practical conformity, in point of obedience, where there is not a conformity in fpirit, and in principle; all external conformity to Christ's practice, depends upon an internal con. formity to Chrift, in the principle, and Spirit of holinefs. It is very plain, from Ezek. xi. 19, 20. that a new heart must be giv.

† Nec ego te, nec tu me, fed ambo audiamus Chriftum. Aug.

en us, and a new Spirit put into us, before we can walk in God's ftatutes; we must first live in the Spirit, before we can walk in the Spirit, Gal. v. 25.

Fourthly, The imitation of Chrift plainly holds forth this, that chriftian religion is a very precife, and ftrict religion; ne way countenancing licentioufnefs, or indulging men in their lufts; it allows no man to walk loosely, and inordinately; but rejects every man's claim to Chrift, who ftudies and labours not to tread exactly in the foot-steps of his holy, and heavenly example. Prophaneness, and licentioufnefs, therefore, can find no fhelter, or protection under the wing of the gofpel; this is the univerfal rule, laid upon all the profeffors of the chriftian religion; "Let every one that nameth the name of Chrift, depart from iniquity," 2 Tim. ii. 19. (i. e.) let him either put on the life of Chrift, or put off the name of Chrift; let him fhew the hand of a Chriftian, in works of holinefs, and obedience, or elfe the tongue, and language of a Christian, must gain no belief, or credit.

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Fifthly, The imitation of Chrift neceffarily implies the defectiveness, and imperfection of the beft of men in this life; for if the life of Christ be our pattern, the best, and holiest of men must confefs they come fhort in every thing, of the rule of their duty. Our pattern is ftill above us, the best of men are afhamed, when they compare their lives with the life of Chrift: It is true, a vain heart may fwell with pride, when a man compares himself with other men; thus measuring ourselves by ourfelves, and comparing ourselves among ourselves, we shew our folly, and nourish our pride; but if any man will compare his own life with Chrift's, he will find abundant caufe, at every time, and in every thing, to be humbled. Faul was a great proficient in holiness, and obedience; he had been long ftriving to come up to the top of holinefs: yet when he looks up, and fees the life of Chrilt, and rule of duty, fo far above him, he reckons himself still but at the foot of the hill. Phil. iii. 12. "Not as though I had already attained, either were al"ready perfect, but I follow after, if that I may apprehend, "that for which, alfo, I am apprehended of Chrift Jefus." q. d. Alas! I am not come up to my duty; I am a great way be. hind: but I am following after, if at last I may attain it: Perfection is in my expectation, and hope, at laft, not in my attainment here.

Sixthly, The imitation of Chrift, as our general rule, and pattern, neceffarily implies the tranfcending holiness of the Lord Jefus; his holiness is greater than the holiness of all creatures,

"For only that which is first, and best, in every kind, is the "rule, and measure, of all the reft *." It is the height of faint's ambition, to be made conformable to Chrift, Phil. iii. 10. Chrift hath a double perfection, a perfection of being, and a perfection of working: His life was a perfect rule; no blot or error could be found therein; for he was "holy, harmless, un"defiled, feparate from finners:" And fuch an high-prieft, became us, as the apoftle fpeaks, Heb. vii. 26. The conformity of profeffors to Chrift's example, is the teft, and measure of all their graces; the nearer any man comes to this pattern, the nearer he approaches towards perfection.

Seventhly, The Chriftian's imitation of Christ, under penalty of lofing his claim to Chrift, neceffarily implies fanctification, and obedience, to be the evidences of our juftification, and intereft in Chrift: Affurance is unattainable, without obedience; we can never be comfortable Christians, except we be strict, and regular Chriftians. Gal. vi. 16. "As many as walk "according to this rule, peace be on them, and mercy; and up"on the Ifrael of God." A loofe, and carelefs converfation, can never be productive of true peace, and confolation. 2 Cor. i, 12. "This is our rejoicing, the teftimony of our conscience; "that in fimplicity, and godly fincerity; not with fleshly wif"dom, but by the grace of God; we have had our conversation "in the world." Let men talk what they will, of the immediate fealings, and comforts of the Spirit, without any regard to holinefs, or refpect to obedience: Sure I am, whatever delufion they meet with in that way, true peace, and confolation, is only to be expected, and found here: "The fruit of righteoufnefs "fhall be peace, and the effect of righteoufnefs quietness, and "affurance for ever." We have it not for our holiness, but we always have it in the way of holinefs. And fo much of the first particular, namely, what the imitation of Chrift implies and comprizes in it.

Secondly, In the next place, we are to enquire, in what things all, who profefs Chrift, are obliged to the imitation of him; or what thofe excellent graces, in the life of Chrift, were, which are propounded as patterns to the faints.

The life of Chrift was a living law; all the graces, and virtues of the Spirit, were reprefented in their glory, and brightest luftre in his converfation upon earth +: Never Man fpake,

* Primum et optimum in unoquoque genere eft regula et menfura

cæterorum

What have you to do with virtues, who are ignorant of Christ's vi tue?

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as he fpake; never any lived, as he lived. "We beheld his glory (faith the evangelift) as the glory of the only begotten "of the Father, full of grace, and truth," John i. 14. But to defcend to the particular, imitable excellencies, in the life of Chrift, which are high patterns, and excellent rules, for the converfation of his people; we fhall, from among many others, fingle out the ten following particulars, which we are obliged to imitate.

Pattern 1. And first of all, the purity, and holiness of the life of Chrift, is propofed as a glorious pattern for the faint's imitation. 1 Pet. i. 15." As he which hath called you is holy, "fo be ye holy in all manner of conversation ;" warn avaspoon, in every point, and turning of your lives. There is a two-fold holiness in Chrift, the holinels of his nature, and the holiness of his practice; his holy being, and his holy working: This obligeth all that profefs intereft in him, to a two-fold holiness, viz. holiness in actu primo, in the priuciples of it, in their hearts; and holiness in actu fecundo, in the practice, and exercife of it, in their converfations. It is very true, we cannot, in all refpects, imitate the holiness of Chrift, for he is effentially holy; proceeding, by nature, as a pure beam of holiness from the Father: and when he was incarnate, he came into the world immaculate, and pure from the least stain of pollution: There it was faid, Luke i. 25. "That holy thing which shall be born "of thee fhall be called the Son of God." In this we can never be like Chrift, in the way of our production; for "who can bring a clean thing out of that which is unclean? Not one.” The Lord Jefus was, alfo, efficiently holy, (i. e.) he makes others holy; therefore his fufferings, and blood, are called a fountain opened "for fin and for uncleanness, (i. e.) to cleanse other men's fouls, Zech. xiii. 1. In this Christ, also, is inimitable; no man can make himself, or others, holy. That is a great truth, though it will hardly go down with proud nature, Minus eft te feciffe hominem, quam fan&tum; we may fooner make ourselves to be men, than to be faints. Befide, Christ is infinitely holy, as he is God; and there are no measures set to his holiness, as Mediator. John iii. 34. "For God giveth not "the Spirit by measure unto him." But, notwithstanding these excepted refpects, the holiness of Chrift is propounded as a pattern, for our imitation, fix ways.

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virtue? Where, pray you, is true prudence, but in Chrift's doctrine? Or true temperance, but in Chrift's life? Or true fortitude, but in Chritt's passion?

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