in a contrary sense by the fame Apostle, S ER M. in his former Epistle to the Corinthians, XVII. ch. xiii. 12. Now (fays he) we fee through a glafs darkly, but Then face to face. In which paffage, Seeing through a glass, fignifies feeing darkly or obfcurely, in oppofition to beholding plainly, face to face: But here in the Text, the phrafe fignifies on the contrary, seeing clearly or plainly; and is the very fame as, beholding face to face: We all, with open face, beholding as in a glafs the Glory of the Lord. The words in the Original, are in Both places more expreffive, than in the Translation; and show plainly the Reafon of this dif ferent Signification. In one place, the word, which we render, glass, fignifies a perspective-glass; which brings distant things into the reach indeed of our Sight, but still very obfcurely, imperfectly, and indiftinctly; and does therefore very aptly and by a moft proper fimilitude express That View of a future ftate, which we have by Faith and not by Sight. But now in This other paffage in the Text, the word which we render, glass, fignifies VOL. V. Dd 2

a Mir

XVII.

SERM. a Mirrour or Looking-glass, which on the contrary represents things plainly and difinetly, face to face; and therefore it no less aptly represents that clear Light of the Knowledge of the Glory and Will of God, which fhines to us (faith the Apostle) in the Face of Jefus Chrift. We all, with open face, beholding as in a glass the Glory of the Lord.

IT follows, Are changed into the fame Image: The meaning is, As Chrift is, by nature, the perfect Image of God; fo We, by communication of Light and Knowledge from him, and by the practice of Righteousness and true Holiness, in Obedience to him and Imitation of him, are transformed into the fame Image. As Chrift is, by nature, the Son of God; fo We, by Adoption and by the Fruits of bis Spirit dwelling in us, have this Love beftowed upon us, that We also, should be called the Sons of God. For of his fulness have we all received, and grace for grace, Joh. i. 16. That is, Through the Fulness of thofe Divine Perfections, and of that Grace which was conferred upon Him

without

without measure; God has communicated SER M. to Us a proportionable Fulness of Divine XVII. Knowledge and Virtue, according to our capacities; and Grace, that is, Mercy and Favour, according to the measure of the Gift of Chrift.

BUT more particularly; Being changed into the fame Image with Chrift, fignifies Two things; First, being made like to him in Holiness here; and Secondly, being made like him in Glory hereafter. First, being changed into the fame Image with Chrift, fignifies, being made like to him in Holiness bere. The Image of God in the mind of Man, is Virtue and true Righteousness; and therefore, when the Scripture speaks of mens reforming from Vice, or improving in Virtue; 'tis a very lively description of the Excellency of their State, to express it by their being transformed into the Image of God, or being made after his Similitude or Likeness. Thus the Pfalmift, As for Me, faith he, I will behold thy prefence in righteteousness; and when I awake up after thy Likeness, I shall be fatisfied with it, Pf. Dd 3 xvii,

SER M. Xvii. 16. And the ApostleSt Paul, Rom. XVII. viii. 29. Whom he did foreknow, he also

did predeftinate, to be conformed to the Image of his Son, that he might be the firft-born among many brethren. That God's predeftinating men to be conformed to the Image of his Son, does not here fignify, decreeing concerning the Perfons, what they neceffarily fhould do; but decreeing concerning the conditions, what he would have them do; is evident from the parallel place, Eph. ii. 10. where the fame Apostle tells us that it was, not the perfons, but the good works, which God before ordained, that we should walk in them. Again, Eph. iv. 23. Exhorting men to the practice of Virtue, he Thus expreffes himself; Be ye renewed (fays he) in the Spirit of your Mind,-----after God, (after the example and fimilitude of God,)-----in righteousness and true Holinefs; After the Image of Him that created you; as 'tis, Col. iii. 10. Transformed by the renewing of your Mind; as he expreffes it, Rom. xii. 2,

OUR

OUR Saviour himself in his Prayer, SE R M. delivering the fame Notion, speaks after XVII. the following manner, Job. xvii. 22. The Glory which thou gavest Me, I have given Them, that They may be One even as We are One: His Meaning is the fame as That in the Text, We beholding as in a glass the Glory of the Lord, (the Light of the Knowledge of the Glory of God in the face of Jefus Chrift, as 'tis explained immediately after,) are changed into the fame Image, are made partakers of his Glory, are made (as St Paul elsewhere speaks) the righteousness of. God in Him. This is the first fignification of the phrase, our being made like to Chrift in works of righteousness here.

2dly, BEING changed into the fame Image with Christ, fignifies also being made like him in Glory hereafter. Thus 1 Cor. xv. 49. As we have born the Image of the Earthy, we shall also bear the Image of the heavenly: For, when Chrift who is our life shall appear, then shall We also appear with him in glory: And He fhall change this our vile body, that Col. iii. 4. Dd 4.

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