_All Christians are required to imitate the life and example
of Jesus Christ._
I. OUR religion teaches us, that as we have _borne the image of the
earthly, so we shall bear the image of the heavenly_; that after our
death we shall rise to a state of life and happiness, like to that
life and happiness which our blessed Saviour enjoys at the right hand
of God. Since therefore we are to be fellow-heirs with Christ, it is
not to be wondered at, that we are to be like Christ in this life,
that we may enter into that state of happiness which he enjoys in the
kingdom of heaven.
II. Not that we are called to the same outward manner of life with his;
but to the same spirit and temper, which was the spirit and temper
of our blessed Saviour. We are to be like him in heart, to act by the
_same rule_, to look towards the _same end_, and to govern our lives
by the _same spirit_. This is an imitation of Jesus Christ which is
as necessary to salvation as it is to believe in his name. This is the
sole end of all the doctrines of Christ, to make us like himself, to
fill us with his _spirit_ and _temper_, and make us live according to
the rule and manner of his life. As no doctrines are true, but such
as are according to the doctrines of Christ, so no life is right, but
such as is according to the life of Christ. For he lived as infallibly
as he taught; and it is as wrong to vary from his example, as from his
doctrines. To live as he lived, is as certainly the one way of living
as we ought, as to believe as he taught is the one way of believing
as we ought. There is no other way besides this; nothing can possibly
bring us to God in heaven, unless we are now one with Christ, and walk
as he also walked. For we may as well expect to go to a heaven where
Christ is not, as to go to that where he is, without his spirit and
temper. If Christians would but suffer themselves to reflect upon this,
their own minds would soon convince them of it. For who can find the
least reason, why he should not imitate the life of Christ? Or why
Christians should think of any other rule of life? It would be as easy
to shew that Christ acted amiss, as that we need not act after his
example.
III. If it should be said, that Jesus was the _Saviour_ of the world,
that he was born to redeem mankind, and was the _Son of_ God. It may
be answered, that this does not make the life of Christ to be less the
_rule_ and _model_ of all Christians. For, as I observed before, it is
the spirit and _temper_ of Christ that all Christians are to imitate;
they are to do their _proper work_ in that spirit and temper, in which
Christ did the work on which he was sent. So that although Christians
are not redeemers of the world, as he was; though they have not that
great work to finish which he had; yet they have _their_ work to do
in the manner that he had _his_; they have their part to act, which
though it be a different part, must not be performed with a different
spirit; but with such obedience to God, such regard to his glory, and
all such holy dispositions, as our blessed Saviour manifested in every
part of his life.
IV. The blessed Jesus came into the world to save the world. Now we
must enter into this same design, and make _salvation_ the business of
our lives. And though we cannot contribute towards it like him, yet we
must contribute all that we can, and make the salvation of ourselves
and others the one care of our lives.
The _poor widow’s mites_ were but a small matter in themselves, yet
as they were the utmost she could give, our blessed Saviour set them
above the larger contributions of the rich. This may encourage people
in every state of life to be contented with their _capacity_ of doing
good, provided they act up to it. Let no one think that he is too low,
too mean and private to follow his Lord in the salvation of souls.
Let him but add his mite, and if it be all that he hath, he shall
be thought to have done much. Not that all are to be preachers and
teachers of religion, no more than all are to be _apostles_, or all
_prophets_, or all _workers of miracles_. Christians are like members
of one and the same body; they are as different from one another, as
hands and eyes, and have as different offices; yet may their different
parts promote the same common end. As _the eye cannot say to the
hand, I have no need of thee; nor again, the head to the feet, I have
no need of you_¹; so neither can the learned teacher say he hath no
need of the private, unlearned person. For the work of salvation is
carried on by all hands, as well by him that is taught, as by him that
teacheth. An _unlearned_ person, by being desirous of instruction, and
careful to comply with it, may promote salvation as truly, in a degree,
as he that is able and willing to instruct. This teachable disposition
may as effectually influence others as another man’s ability and care
of teaching. Therefore, though, as the apostle saith, all have _not
the gift of healing_, though all do not _speak with tongues_, yet all
have _some part_ that they may act in the salvation of mankind, and
may follow their Lord and Master in the great work, for which he came
down from heaven: we must not then think, that it is the business of
_clergymen_ only to carry on the work of salvation; but must remember,
that we are engaged in the same business, though not in the same
manner.
¹ 1 Cor. xii. 2.
V. Had the _poor widow_ thought herself excused from taking care
of the treasury; had she thought it belonged only to the _rich_ to
contribute to it, she had lost that great commendation which our
Saviour bestowed upon her. Now, it may be that some widows are so very
poor, as not to have so much as a _mite_ to give to the treasury, who
must therefore content themselves with the charity of their hearts;
but this can never happen in the business of salvation. Here no one
can be so poor, as not to have a _mite_ to contribute towards it. For
no circumstances of life can hinder us from being _examples_ of piety,
and making our lives a _lesson_ of instruction to all that are about
us. And he that lives an exemplary life though his state be ever so
_poor_ and _mean_, is largely contributing to the salvation of others,
and proving himself the _best_ follower of his Lord and Master.
VI. This therefore is the first great instance in which we are to
follow the example and spirit of our blessed Saviour. He came to save
the world: we must all consider ourselves as called to carry on this
_great work_. For how can we think ourselves to be his _followers_,
if we do not follow him in that for which he came into the world? How
can we be like the Saviour of the world, unless the _salvation_ of the
world be our constant care? We cannot save the world as he saved it,
but we can contribute our mite towards it. _How knowest thou, O wife,
whether thou shalt save thine husband? Or how knowest thou, O man,
whether thou shalt save thy wife¹?_ This shews plainly, that _all
persons_ may have a share in the salvation of those that are near
them, and that they are to consider themselves as expresly called to
this great work. For the apostle uses it as the same argument both to
husband and wife; which supposes that it is a business in which one
is as much concerned as the other. The _woman_ we know is not allowed
to speak in the _church_, yet is she entrusted with _some share_ in
the salvation of the world; she is supposed equally capable of saving
the husband, as the husband of saving the wife. Now what is here said
of husband and wife, we must extend to every _state_ and relation;
_brothers_ and _sisters_, _friends_ and _neighbours_, must all
consider themselves as called to the salvation of one another. How
knowest thou, O _sister_, whether thou shalt save thy _brother_?
How knowest thou, O _man_, whether thou shalt save thy _neighbour_?
Is a way of thinking that ought never to be out of our minds. For
this would make brothers and sisters bear with one another, if they
consider, that they are to do that for one another which Christ hath
done for the whole world. This reflection would turn our anger toward
bad relations into care and tenderness for their souls; we should
not be glad to get away from them, but give them more of our company,
and be more exact in our behaviour towards them; always supposing it
possible, that our _good conversation_ may some time or other affect
them, and that God may make use of us as a means of their salvation.
¹ 1 Cor. vii. 16.
VII. *_Eutropius_ is very good and pious himself; but then his fault
is, that he seeks only the conversation of pious and good people. He
is careful and exact in his behaviour towards his virtuous friends;
always studying to oblige them; but gets away from and avoids
those that are of another temper. Now _Eutropius_ should recollect,
that this is acting like a _physician_ that would take care of the
_healthy_, and disregard those that are _sick_. He should remember,
that his irreligious friends and relations are the very persons that
are fallen to his care; and that he is as directly called to take care
of their salvation, as the husband to take care of the unbelieving
wife. _Eutropius_ therefore, if he would imitate his Lord and Master,
must apply to the _lost sheep of the house of Israel_, and endeavour
by all the innocent arts of pleasing his friends, to gain them to
repentance. We must not excuse ourselves from this care, by saying
that our relations are obstinate, hardened, and careless; but must
support ourselves with the apostle’s argument, How knowest thou, O
man, whether thou mayst not at last save thy relation?
VIII. The apostle saith, _destroy not him with thy meat, for whom
Christ died_¹. We may therefore justly reason thus, that as it lies
much in our power to hinder the salvation, so it must, to promote the
salvation of those for whom Christ died. Destroy not therefore by thy
negligence, by thy impatience, by thy want of care, that relation for
whom Christ died; nor think that thou hast done enough, till there is
no more that thou canst do. This is the state in which all Christians
are appointed by God in their several stations; to carry on that great
work, for which Christ came into the world. _Clergymen_ are not the
only men that have a _cure_ of souls, but every Christian has some
people about him, whose salvation he is obliged to be careful of; with
whom he is to live in all godliness and purity, that they may have the
benefit of his example and assistance in their duty to God. So that
all Christians, though ever so _low_, and _mean_, and _private_, must
consider themselves as _hired_ by Christ to work in his vineyard; for
as no circumstances of life can hinder us from saving ourselves, so
neither can they hinder us from promoting the salvation of others. And
though we have, according to our different stations, different parts
to act; yet if we are careful of that part which is fallen to our
share, we are equally objects of God’s favour.
¹ Rom. xiv. 15.
Thou, it may be, art not a _prophet_; God has not honoured thee with
this post in his service; yet needest thou not fall short of this
happiness: for our Saviour hath said, _He that receiveth a prophet,
in the name of a prophet, shall receive a prophet’s reward_. Now this
shews us, that though all men have not the same part to act in the
common salvation, yet none will be losers by that state they are in,
if they be but true to the particular duties of it. If they do all the
good they can in their _particular state_, they will be looked upon
with such acceptance as the _poor widow_ that gave all that she had.
IX. *Hence we may learn the greatness of their folly, who, neglecting
the exact performance of such duties as fall within their power, are
pleasing themselves with the great things they would do, were they but
in another state.
_Clemens_ has his head full of imaginary piety. He is often proposing
to himself what he would do if he had a great estate. He would outdo
all charitable men that are gone before him: he would retire from
the world; he would have no equipage; he would allow himself only
necessaries, that widows and orphans, the sick and distressed, might
find relief out of his estate. He tells you, that all other ways of
spending an estate is folly and madness.
Now _Clemens_ has at present a moderate estate, which he spends upon
himself, in the same vanities and indulgences as other people do.
He might live upon one third of his fortune, and make the rest the
support of the poor; but he does nothing of all this that is in his
power, but pleases himself with what he would do if his power was
greater. Come to thy senses, _Clemens_; do not talk what thou wouldest
do, if thou wast an _angel_, but consider what thou canst do, as
thou art a _man_. Make the best use of thy _present state_; do now
as thou thinkest thou wouldest do with a great estate; be _sparing_,
_deny_ thyself, abstain from all vanities, that the poor may be better
maintained, and then thou art as charitable as thou canst be in any
estate. Remember the poor _widow’s mite_.
_Fervidus_ is exact in the duties of religion; but then the greatness
of his zeal to be doing things that he cannot, makes him overlook
those little ways of doing good which are every day in his power.
_Fervidus_ is only sorry that he is not in holy orders, and that his
life is not spent in a business the most desirable of all things in
the world. He is often thinking what reformation he would make in
the world, if he was a _priest_ or a _bishop_; he would have devoted
himself wholly to God and religion, and have had no other care but
how to save souls. But do not believe yourself, _Fervidus_; for if you
desired in earnest to be a _clergyman_, that you might devote yourself
entirely to the salvation of others, why are you not doing all you can
in the state you are now in? Would you take extraordinary care of a
_parish_, or a _diocese_, why then are you not as extraordinary in the
care of a family? If you think the care of other peoples salvation to
be the happiest business in the world, why do you neglect the care of
those that are fallen into your hands? Why do you shew no concern for
the souls of your servants? If they do their business for which you
hired them, you never trouble your head about their Christianity. Nay,
_Fervidus_, you are so far from labouring to make those that are about
you truly devout and holy, that you almost put it out of their power
to be so. You hire a _coachman_ to carry you to church, and to sit in
the street with your _horses_, whilst you are attending divine service.
You never ask him how he supplies the loss of divine service, or what
means he takes to preserve himself in a state of piety. You imagine
that if you was a _clergyman_, you would be ready to lay down your
life for your flock; yet you cannot lay aside a _little state_ to
promote the salvation of your servants. It is not desired of you,
_Fervidus_, to die a _martyr_ for your brethren; you are only required
to go to _church_ on foot, to spare some _state_ and _attendance_, to
bear sometimes with a little _rain_ and _dirt_, rather than keep those
souls which are as dear to God and Christ as yours is, from their
_full share_ in the common worship of Christians. Do but deny yourself
such small matters as these; let us but see that you can take the
least trouble to make all your servants and dependants true servants
of God, then you shall be allowed to imagine what good you would have
done had you been devoted to the altar.
X. *_Eugenia_ is a young woman, full of pious dispositions; she is
intending, if ever she has a family, to be the _best mistress_ of
it that ever was; her house shall be a _school_ of religion, and her
children and servants shall be brought up in the strictest piety; she
will spend her time, and live in a very different manner from the rest
of the world. It may be so, _Eugenia_; you think you intend all this:
but you are not yet at the head of a family, and perhaps never may
be. But _Eugenia_, you have now one maid, and you do not know what
religion she is of; she dresses you for the church; you ask her for
what you want, and then leave her to have as little Christianity as
she pleases. You turn her away; you hire another; she comes, and goes,
no more instructed, or edified in religion, by living with you than if
she had lived with any body else. And this comes to pass, because your
mind is taken up with greater things, and you reserve yourself to make
a whole family religious, if ever you come to be head of it. You need
not stay, _Eugenia_, to be so extraordinary a person; the opportunity
is now in your hands; you may now spend your time, and live in as
different a manner from the rest of the world, as ever you can in any
other state. Your _maid_ is your family at present; she is under your
care; be now that religious governess that you intend to be; teach
her the _catechism_, hear her read, exhort her to pray, take her with
you to church, persuade her to love the divine service as you love
it; and spare no pains to make her as devout as yourself. When you do
thus much good in your present state, then you are that extraordinary
person you intend to be; and till you thus live up to your present
state, there is but little hopes that the altering your state will
alter your way of life.
XI. *There is no falseness of our hearts that leads us into greater
errors, than imagining, that we shall some time or other be better
than we are, or need be now: for _perfection_ has no dependance upon
_external_ circumstances; it wants no _times_ or _opportunities_;
but is then in its highest state, when we are making the _best use_
of that condition in which we are placed. The _poor widow_ did not
stay till she was _rich_ before she contributed to the treasury; she
readily brought her mite; and, little as it was, it got her the reward
and commendation of great charity. We must therefore all imitate
the wisdom of the poor widow, and exercise every virtue in the same
manner that she exercised her charity. We must stay for no time or
opportunities, wait for no _change_ of _life_, or _fancied abilities_,
but remember that every time is a time for piety and perfection. Every
thing but piety has its hindrances; but piety, the more it is hindered
the higher it is raised. Let us therefore not vainly say, that if we
had lived in our Saviour’s days, we would have followed him; or that
if we could work miracles, we would devote ourselves to his glory. For,
to follow Christ in our present state, and to do all that we are able
for his glory, is as acceptable to him, as if we were working miracles
in his name.
XII. When our blessed Saviour was upon the cross, he thus prayed for
his enemies, _Father, forgive them, for they know not what they do_¹.
Now all Christians readily acknowledge that this temper of Christ is
to be the _exact rule_ of our temper on the like occasion; that we
are not to fall short of it, but must be perfectly like Christ in this
charity towards our murderers. But then perhaps they do not enough
consider, that for the very same reason, every other temper of Christ,
is as much the _exact rule_ of all Christians as his temper towards
his murderers. For we are to be thus disposed towards our persecutors
and murderers, because Christ was so disposed towards his. And is it
not as good an argument, that we are to be so and so disposed towards
the world, and all worldly enjoyments, because Christ was so disposed
towards them? He was as right in one case as the other, and no more
erred in his temper towards _worldly things_, than in his temper
towards his _enemies_. Should we not fail to be good Christians, if
we fell short of that forgiving spirit, which the blessed Jesus shewed
upon the cross? And shall we not equally fail to be good Christians,
if we fall short of that humble and meek spirit which he shewed in all
his life?
¹ Luke xxiii. 34.
XIII. The short of the matter is this, the spirit and temper of Christ
is the _strict measure_ of the Spirit and temper of all Christians.
It is not in this or that particular temper of Christ, that we are to
follow his example; but we are to aspire after his whole spirit, to
be in all things as he was, and think it as dangerous to depart from
his Spirit and temper in one instance as in another. For besides that
there is the same authority in all that our Saviour did, which obliges
us to conform to his whole example. Can any one tell why we should
have more value for this world than our Saviour had? What is there
in our _state_ and _circumstances_, that can make it proper for us to
have more affection for the things of this life than our Saviour had?
Is the world any more our _happiness_, than it was his happiness? Are
riches, and honours, and pleasures, any more our _proper good_, than
they were his? Are we any more born for this life than our Saviour
was? Are we in less danger of being _corrupted_ by its enjoyments than
he was? Are we more at leisure to take up _our rest_, and spend our
time in worldly satisfactions than he was? Have we a work upon our
hands that we can _more easily finish_, than he could finish his? That
requires of us less _mortification_ and _self-denial_, less _devotion_
and _watching_, than our Saviour’s required of him? Now as nothing of
this can be said; as this world is as little our happiness, and more
our danger than it was his; as we have a work to finish that requires
_all our strength_, it is plain there was no reason for his disregard
of the world, but what is the same reason for us to disregard it in
the same manner.
XIV. Take another instance of our blessed Saviour’s Spirit, _I came
down from heaven_ (says he) _not to do mine own will, but the will of
him that sent me_¹.
¹ John vi. 38.
And again, _My meat and drink is to do the will of him that sent me_.
Now, can any Christian shew, why he may think otherwise of himself,
than our Saviour here thought? Or that he need be _less devoted_
to the glory of God than he was? What is there in our nature and
_condition_ to make any difference of this kind? Or can any thing
else be the happiness of our nature, but that which was the happiness
of his? Was he a _loser_? Did he leave the true happiness of _human
life_, by devoting himself to the will of God? Or can this be our case,
tho’ it was not his? *Can we be _losers_ by looking to God _alone_,
and _devoting_ ourselves to his glory? Was it not the greatness and
happiness of our Saviour that he lived to God alone? And is there
any other greatness or happiness for us? We may as well seek out for
another God, as for another happiness, or another way to it, than
that in which Christ is gone before us. He did not mistake the nature
of _man_, or the nature of the _world_; he did not overlook any _real
felicity_, or pass by any _solid good_; he only made the best use
of human life; and his spirit and temper is as _necessary_ for our
condition as it was for his. For this world, and all the things of the
world, signify as _little_ to us as they did to him. We are no more
in our _true state_, till we are got out of this world, than he was;
and we have no way to arrive at true felicity and greatness, but by
so _devoting_ ourselves to God as our blessed Saviour did. We must
therefore make it the business, and aim of our lives, to be like
Christ: and this not in a _loose_ or _general_ way, but with great
_nicety_ and _exactness_, always looking to his _spirit_, to his
_ends_ and _designs_, to his _tempers_, to his ways and conversation
in the world, as the exact _model_ and _rule_ of ours.
♦XVI. Again, _Learn of me_, (saith our blessed Saviour) _for I am meek
and lowly in heart_.
♦ Number XV. omitted in text.
*It ought to be observed, that there must be something very
_extraordinary_ in these dispositions, from the manner in which we are
taught them. It is only in this place, that our Saviour says expresly,
_Learn of me_; and when he says, _Learn of me_, he does not say, for
I am just and equitable, or kind, or holy, but _I am meek and lowly in
heart_; as if he would teach us, that these are the tempers which most
of all _distinguish_ his Spirit, and which he most of all requires
his followers to learn of him. For consider, does Christ, when he
describes himself, chuse to do it by _these tempers_? When he calls
upon us to learn of him, does he only mention _these tempers_? And is
not this a sufficient proof that these are tempers which the followers
of Christ are most of all obliged to learn; and that we are then most
_unlike_ to Christ, when we are wanting in them? Now as our great Lord
and Master has made these characters the _distinguishing_ characters
of his Spirit, it is plain that they are to be the _distinguishing_
characters of our spirit; for we are only so far his, as we are like
him. Consider also, was he _more lowly_ than he need have been? Did he
practise any degrees of humility that were _unnecessary_? This can no
more be said, than he can be charged with folly. But can there be any
instances of lowliness which became him, that are not necessary for
us? Does our state and condition excuse us from any kind of humility
that was necessary for him? Are we higher in our nature, more raised
in our condition, or more in the favour of God than he was? Are
there _dignities_, _honours_, and _ornaments_ of life, which we may
delight in, tho’ he might not? We must own these absurdities, or else
acknowledge that we are to breathe the same _lowly spirit_, act with
the _same meekness_, and practise the _same humble_ behaviour that he
did. So that the matter comes plainly to this conclusion, either that
Christ was more humble than his nature and condition required, or we
are under a necessity of the same humility, till we can prove, that we
are in a higher state than he was.
XVII. We see the height of our calling; that we are called to follow
the example of our Lord and Master, and to go thro’ this world with
his Spirit and temper. Now nothing is so likely a means to fill us
with his Spirit and temper, as to be frequent in reading the _gospels_,
which contain the history of his life and conversation in the world.
We are apt to think, that we have sufficiently read a book, when we
have so read it, as to know what it contains. This reading may be
sufficient as to many books: but as to the _gospels_, we are not to
think that we have read them enough, because we have often read and
heard what they contain: but we must read them as we do our _prayers_,
not to know what they contain, but to fill our hearts with the spirit
of them. There is as much difference betwixt reading and reading,
as there is betwixt praying and praying: and as no one prays well,
but he that is daily and constant in prayer; so no one can read
the scriptures to advantage, but he that is constant in the reading
of them. By thus conversing with our blessed Lord; looking into
his actions and manner of life; hearing his divine sayings; his
heavenly instructions; his accounts of the terrors of the damned; his
descriptions of the glory of the righteous, we should find our hearts
formed and disposed _to hunger and thirst after righteousness_. Happy
they who saw the Son of God upon earth converting sinners, and calling
_fallen spirits_ to return to God! And next happy are we, who have his
discourses, doctrines, actions, and miracles, which then converted
_Jews_ and Heathens into _saints_ and _martyrs_, still preserved to
fill us with the same heavenly light, and bring us to the same state
of glory!