CHAP. VII.
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 you¹; 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 died¹. 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 do¹. 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 me¹.
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!