Chapter XIII: All Christians are required to imitate the Life and Example of Jesus

All Christians are required to imitate the Life and Example of Jesus Christ.

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 it is the great end of our religion to make us fellow-heirs with Christ, and partakers of the same happiness, it is not to be wondered at, that our religion should require us to be like Christ in this life, to imitate his example, that we may enter into that state of happiness which he enjoys in the kingdom of heaven.

For how can we think that we are going to the blessed Jesus, that we are to be hereafter as he is, unless we conform to his spirit in this life, and make it our great endeavour to be what he was when he was here. Let it therefore here be observed, that the nature of our religion teaches us this duty in a more convincing manner, than any particular precepts concerning it. For the most ordinary understanding must feel the force and reasonableness of this argument. You are born to depart out of this world, to ascend to that state of bliss, to live in such enjoyment of God to all eternity, as our ...blessed Saviour now enjoys; you are therefore to live in the spirit and temper that he lived, and make yourself first like him here, that you may be like him hereafter. So that we need not look for particular texts of Scripture which command us to imitate the life of Christ, because we are taught this duty by a stronger and more convincing authority; because as the end and design of our religion is to make us one with Christ hereafter, partakers of the same state of life, so it plainly calls us to be one with him here, and to be partakers of the same spirit and temper in which he lived on earth. When it is said, that we are to imitate the life of Christ, it is not meant that we are called to the same manner of life, or the same sort of actions, for this cannot be; but it is certain that we are called to the same spirit and temper, which was the spirit and temper of our blessed Saviour's life and actions. We are to be like him in heart and mind, 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 necessary to believe in his name. This is the sole end of all the counsels, commands, and doctrines of Christ, to make us like himself, to fill us with his spirit and temper, and makes 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 it is equally certain, that no life is regular or Christian, but such as is according to the pattern and example of the life of Christ. For he lived as infallibly as he taught; and it is as irregular to vary from his example, as it is false to dissent from his doctrines. To live as he lived, is as certainly the one sole way of living as we ought, as to believe as he taught is the one sole way of believing as we ought. I am, saith the blessed Jesus, the way, the truth, and the life; no man cometh unto the Father but by me. Christians often hear these words, and perhaps think that they have enough fulfilled them, by believing in Jesus Christ. But they should consider, that when Jesus Christ saith he is the way, his meaning is, that his way of life is to be the way in which all Christians are to live, and that it is by living after the manner of his life that any man cometh unto the Father. So that the doctrine of this passage is this, that however we may call ourselves Christians or disciples of Christ, yet we cannot come unto God the Father but by entering into that way of life which was the way of our Saviour's life. And we must remember, that there is no other way besides this; nothing can possibly bring us to God but that way of life which first makes us one with Christ, and teaches us to walk as he 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 the spirit and temper which carried him thither. If Christians would but suffer themselves to reflect upon this duty, their own minds would soon convince them of the reasonableness and necessity of it. For who can find the least shadow of a 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 show that Christ acted amiss as that we need not act after his example. And to think that these are degrees of holiness, which, though very good in themselves, are yet not necessary for us to aspire after, is the same absurdity as to think that it was not necessary for our Saviour to have been so perfect himself as he was. For give but the reason why such degrees of holiness and purity became our Saviour, and you will give as good a reason for us to aspire after them. For as the blessed Jesus took not on him the nature of angels, but the nature of man, as he was, in all points made like unto us, sin only excepted; so we are sure that there was no spirit or temper that was excellent in him, that recom- mended him to God, but would also be excellent in us, and recommend us to God, if we could arrive at it.

If it should be said, that Jesus was the Saviour of the world, that he was born to redeem mankind, was the Son of God, and therefore in a condition so different from ours, that his life can be no rule of our life; to this it may be answered, that these differences do 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, and not his particular actions; 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 his extraordinary powers, nor that great work to finish which he had, yet they have their work to do in the manner that he did 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, for such ends of salvation, for such good of others, and with all such holy dispositions, as our blessed Saviour manifested in every part of this life.

A servant of the lowest order is in a very different state from his master; yet we may very justly exhort such a one to follow the example of a pious and charitable master, not because he can perform the same instances of piety and charity, but because he may show the same spirit of piety and charity in the actions which are proper to his state. This may show us, that the different state of our Lord and master leaves him still the exact rule and pattern of his lowest servants, who, though they cannot come up to the greatness of his actions, may yet act according to that spirit from whence they proceeded; and then are they true followers of Christ, when they are following his spirit and temper, acting according to his ends and designs, and doing, that in their several states which Christ did in his.

The blessed Jesus came into the world to save the world; now we must enter into this same design, and make salvation the greatest business of our lives; though we cannot, like him, contribute towards it, yet we must contribute all that we can, and make the salvation of ourselves and others the only great care of our lives.

The poor widow's mites were but a small matter in themselves, yet as they were the utmost she could do, 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 that they do but act up to it. Let no one think that he is too low, too mean and private to follow his Lord and Master 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, and be reckoned amongst those that have best performed their Master's will. It is not meant by this, that all people 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 different from one another as hands and eyes, and have as different offices to perform; yet may their different parts serve and 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; so neither 1 Cor. xii. 2. 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. For an unlearned person, by being desirous of instruction, and careful to comply with it, may by these very dispositions promote salvation in as true a degree as he that is able and willing to instruct. This teachable disposition may more effectually draw others to a like temper of mind, and another man's ability and care of teaching. And perhaps in many instances, the success of the teacher is more owing to the manners and example of some person that is taught, than to the power and strength of the teacher. 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 therefore think, that it is only the business of clergymen to carry on the work of salvation, but must remember that we are engaged in the same business, though not in the same manner. Had the poor widow thought herself excused from taking care of the treasury, had she thought that it belonged only to the rich to contribute to it, we find that she had been mistaken, and had lost that great commendation which our Saviour bestowed upon her. Now it may be, that some widows may be 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; so destitute, so mean and private, as not to have a mite, to contribute towards it. For no circumstances of life can hinder us from being examples of piety and goodness, 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.

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, to raise mankind to a happiness in heaven; we must therefore all consider ourselves as called to carry on this great work, to concur with our Saviour in this glorious design. For how can we think ourselves to be his followers, if we do not follow him in that for which he alone came into the world? How can we be like the Saviour of the world, unless the salvation of the world be our chief and constant care? We cannot save the world as he saved it, but yet we can contribute our mite towards it. How knowest thou, O wife, saith the apostle, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? 1 Cor. vii. 16.

This shows very plainly, that all persons may have a great share in the salvation of those that are near them, and that they are to consider themselves as expressly 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 here intrusted with some share in the salvation of the world, she is called to this great work, and 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 of this life; brothers and sisters, relations, friends, and neighbours, must all consider themselves as called to the edification and 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 be out of our minds. For this would make brothers and sisters bear with one another, if they considered, that they are to do that for one another, which Christ has done for all the world. This reflection would turn our anger towards 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.

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 and acquaintance, always studying to oblige them, and never thinking he has done enough for 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, to be edified by him, 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 and conversing with 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 of all our behaviour towards them, but must support ourselves with the apostle's argument, How knowest thou, O man, whether it will be always so, or whether thou mayest not at last save thy relation?

The apostle saith, Destroy not him with thy meat for whom Christ died. Rom. xiv. 15.

We may therefore justly reason thus with ourselves, that as it lies much in our power to hinder the salvation, so it must be in our power in an equal degree to edify and promote the salvation of those whom Jesus Christ died to save. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, thy relation for whom Christ died, nor think that thou hast done enough to save those that relate to thee, till there is no more that thou canst do for them. This is the state in which all Christians are to consider themselves, as 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. Now 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 may make ourselves equally objects of God's favour.

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, That he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward. Now this shows us, that though all men have not the same part to act in the common salvation, yet that 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. 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 wouldst 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 wouldst 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 a regular man, and 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 then are you not doing all that you can in the state that you are now in? Would you take extraordinary care of a parish or a diocess, why then are you not as extraordinary in the care of your family? If you think the care of other people's salvation to be the happiest business in the world, why do you neglect the care of those who are fallen into your hands? Why do you show 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 upon 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, and then you shall be allowed to imagine what good you would have done, had you been devoted to the altar.

Eugenia is a good 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 practice of piety; she will spend her time, and live in a very different manner from the rest of the world. It may be so, Eugenia, the piety of your mind makes me think that you intend all this with sincerity. 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 anybody else. And all 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, edify her with your conversation, fill her with your own notions of piety, and spare no pains to make her as holy and devout as yourself. When you do thus much good in your present state, then are you that extraordinary person that you intend to be; and till you thus live up to your present state, there is but little hopes that the altering of your state will alter your way of life.

I might easily produce more instances of this kind, where people are vainly pleasing themselves with an imaginary perfection to be arrived at some time or other, when they are in different circumstances, and neglecting that real good which is proper to their state, and always in their power. But these are, I hope, sufficient to show my reader how to examine his own life, and find out himself, if I have not done it for him.

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 of us 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 as far as we can 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.

The greatness that we are to aim at, is not the greatness of our Saviour's particular actions; but it is the greatness of his Spirit and temper, that we are to act by in all parts of our life. Now every state of life, whether public or private, whether bond or free, whether high or low, is capable of being conducted and governed by the same spirit and temper, and consequently every state of life may carry us to the same degree of likeness to Christ. So that though we can in no respect come up to the actions, yet we must in every respect act by the spirit and temper of Christ. "Learn of me," saith our blessed Lord, "for I am meek and lowly in heart." He doth not say, Be ye in the state and condition that I am in, for that was impossible; yet though ever so different in state and condition, he calls upon us to be like him in meekness and lowliness of heart and spirit, and makes it necessary for us to go through our particular state with that spirit and temper, which was the spirit and temper of his whole life. So far therefore as we can learn the heart and spirit of our Saviour; so far as we can discover the wisdom, purity, and heavenliness of his designs; so far we have learned what spirit and temper we ought to be of, and must no more think ourselves at liberty to act by any other spirit, than we are at liberty to choose another Saviour.

In all our actions and ways of life we must appeal to this rule, we must reckon ourselves no farther living like Christians, than as we live like Christ; and be assured, that so far as we depart from the spirit of Christ, so far we depart from that state to which he has called us. For the blessed Jesus has called us to live as he did, to walk in the same spirit that he walked, that we may be in the same happiness with him when this life is at an end. And indeed who can think that any thing but the same life can lead to the same state?

When our blessed Saviour was upon the cross, he thus prayed for his enemies, "Father forgive them, for they know not what they do." Luke xxiii. 34. 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 are we 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 showed 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 showed in all his life? Can any one tell why the temper of Christ towards his enemies, should be more the exact measure of our temper, than any other spirit that he showed upon any other occasion? Think, reader, if thou canst find a reason why thou mayest not as well forgive thy enemies less than Christ forgave his, as to love the world more than he loved it? If thou canst tell why it is not as dangerous to be wanting in the humility, meekness, and other tempers of Christ, as to be wanting in his charity towards his enemies? We must therefore either own, that we may be good Christians without the forgiving spirit which Christ then exercised, or we must own, that we are not good Christians whenever we depart from the spirit of Christ in any other instances. For the spirit of Christ consisted as much in meekness, humility, devotion, and renunciation of the world, as in the forgiving his enemies: they therefore, who are contrary to Christ in any of these t pers, are no more like to Christ, than they who are contrary to him in this forgiving spirit. If you was to see a Christian dying without this temper towards those that destroyed him, you would be frighted at it; you would think that man in a dreadful state, that died without that temper in which Christ died. But then remember, that he judges as rightly, who thinks it equally dreadful to live in any other spirit, that is not the spirit of Christ. If thou art not living in that meekness and lowliness of heart, in that disregard of the world, that love of God, that self-denial and devotion, in which our Saviour lived, thou art as unlike to him, as he that dies without that temper in which he died.

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 mortifica- tion and self-denial, less devotion and watching, than our Saviour's required of him? Now as nothing of this can be said; so nothing can be said in our excuse, if we follow not our Saviour's temper in this respect. 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; that is as contrary to the world, as our Saviour's was; it is plain, there was no reason or necessity of his disregard of the world, but what is the same reason and necessity for us to disregard it in the same manner.

Again, take another instance of our blessed Saviour's spirit: I came down from heaven (saith he), not to do my own will, but the will of him that sent me. John vi. 38.

And again, My meat and drink is to do the will of him that sent me. Now can any Christian show 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? Do we not stand in the same relation to God that our Saviour did? Have we not the same nature that he had? Are we too great to be made happy in the same way that he was? Or can any thing else be the happiness of our nature, but that which was the happiness of his? Was he a sufferer, 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, though 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 happiness or greatness for us, but by making that the end and aim of our life, which he made the end and aim of his life? For we may as well seek out for another God, as for another happiness, or ano ther 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 made it the cause of all the happiness and glory that can arise from it. To find a reason, therefore, why we should live otherwise than he lived; why we should less seek the glory of God than he sought it; is to find a reason why we should less promote our own greatness and glory. For our state and condition in this life, lays us under all the obligations that our Saviour was under, to live as he did: his life is as much our right way as it was his; 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 other 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 great 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 our lives.

Again, Learn of me, (saith our blessed Saviour) for I am meek and lowly of heart. Now this passage is to be considered, not as a piece of good advice, that would be of use to us, but as a positive command, requiring a necessary duty. And if we are commanded to learn of Christ meekness and lowliness, then we are commanded in the same positive manner, to learn his meekness and lowliness. For if we might take up with a meekness and lowliness of heart that was not his, then it would not be necessary to learn them of him. Since therefore We are commanded to learn them of him, it is plain, that it is his meekness and lowliness that we are commanded to learn; that is, we are to be meek and lowly, not in any loose or general sense of the words, not according to the opinions and practices of men, but in such truth and reality as Christ was meek and lowly.

It ought also to be observed, that there must be something very extraordinary in these dispositions of the heart from the manner in which we are taught them. It is only in this place, that our Saviour says expressly, "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 of 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, choose 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, though he might not? We must own these absurdities, or else acknowledge that we are to breathe the same lowly spirit, and 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 and lowly than his nature and condition required, or we are under the same necessity of as great humility, till we can prove that we are in a higher state than he was.

Now, as it is plainly the meekness and lowliness of Christ that we are to practise, why should we think that we have attained unto it, unless we show forth these tempers in such instances as our Saviour showed them? For can we suppose that we are meek and lowly as he was, if we live in such ways of life, and seek after such enjoyments as his meekness and lowliness would not allow him to follow? Did he mistake the proper instances of lowliness? If not, it must be our great mistake not to follow his steps. Did his lowliness of heart make him disregard the distinctions of this life; avoid the honours, pleasures, and vanities of greatness? And can we think that we are living by the same lowly spirit, whilst we are seeking after all the dignities and ornaments, both of our persons and conditions? What may we not think if we can think after this manner? For let us speak home to this point, either our Saviour was wise, judicious, and governed by a divine spirit in these tempers, or he was not: to say that he was not is horrid blasphemy; and to say that he was, is saying, that we are neither wise, nor judicious, nor governed by a divine spirit, unless we show the same tempers. Perhaps you will say, that though you are to be lowly in heart like Christ, yet you need not disregard the ornaments, dignities, and honours of life; and that you can be as truly meek and lowly in the figure and show of life as in any other state.

Answer me therefore this one question, Was our Saviour's lowliness, which showed itself in an utter disregard of all pomp and figure of life, a false lowliness that mistook its proper objects, and showed itself in things not necessary? Did he abstain from dignities and splendor, and deny himself enjoyments which he might, with the same lowliness of heart, have taken pleasure in? Answer but this question plainly, and then you will plainly determine this point. If you justify our Saviour, as being truly and wisely humble, you condemn yourself if you think of any other humility than such as he practised. Consider farther, that if you was to hear a person reasoning after this manner in any other instance; if he should pretend to be of an inward temper contrary to the outward course of his life, you would think him very absurd. If a man that lived in an outward course of duels and quarrels should say, that in his heart he forgave all injuries, and allowed of no resentments; if another, whose common life was full of bitterness, and wrath, and evil-speaking, should pretend that in his heart he loved his neighbour as himself; we should reckon them amongst those that were more than a little touched in their heads. Now to pretend to any temper contrary to our outward actions, is the same absurdity in one case as in another. And for a man to say, that he is lowly in heart whilst he is seeking the ornaments, dignities, and show of life, is the same absurdity as for a man to say he is of a meek and forgiving spirit, whilst he is seeking and revenging quarrels. For to disregard and avoid the pomp and figure, and vain ornaments of worldly greatness, is as essential to lowliness of mind as the avoiding of duels and quarrels is essential to meekness and charity. As therefore there is but one way of being charitable as our Saviour was, and that by such outward actions towards our enemies as he showed, so is there but one way of being lowly in heart as he was, and that by living in such a disregard of all vain and worldly distinctions, as he lived. Let us not therefore deceive ourselves; let us not fancy that we are truly humble, though living in all the pride and splendor of life; let us not imagine that we have any power to render ourselves humble and lowly any other way than by an humble and lowly course of life. Christ is our pattern and example; he was content to be one person; he did not pretend to impossibilities; to reconcile the pride of life with the lowliness of religion; but renounced the one, that he might be a true example of the other. He had a power of working miracles; but to reconcile an humble and lowly heart with the vain ornaments of our persons, the dignities of state and equipage, was a miracle he did not pretend to do. It is only for its great masters in the science of virtue, to have this mighty power; we can be humble it seems at less expense than our Saviour was, without supporting ourselves in it by a way of life suitable to it; we can have lowliness in our hearts, with paint and patches upon our faces; we can deck and adorn our persons in the spirit of humility; make all the show that we can in the pride and figure of the world, with Christian lowliness in some little corner of our hearts.

But suppose now that all this was possible, and that we could preserve an humble and lowly temper in a way of life contrary to it; is it any advantage to a man to be one thing in his heart, and another thing in his way of life? Is it any excuse to say, that a man is kind and tender in his heart though his life hath a course of contrary actions? Is it not a greater reproach to him, that he lives a churlish life with tenderness in his heart? Is he not that servant that shall be beaten with many stripes for sinning against his heart and conscience? Now it is the same thing in the case before us. Are you humble and lowly in your heart? Is it not therefore a greater sin in you not to practise humility and lowliness in your life? If you live contrary to conscience, are not you in a state of greater guilt? Are not lowly actions, an humble course of life, as much the proper exercise of humility, as a charitable life and actions is the proper exercise of charity.

If therefore a man may be excused for not living a charitable life, because of a supposed charity in his heart; then may you think it excusable to forbear a lowliness of life and actions, because of a pretended humility in your mind. Consider farther; is any thing so agreeable to a proud person, as to shine and make a figure in the pride of life? Is such a person content with being high in heart and mind? Is he not uneasy till he can add a way of life suitable to it? Till his person, his state, and figure in life appear in a degree of pride suitable to the pride of his heart? Nay, can any thing be a greater pain to a proud man than to be forced to live in an humble lowly state of life? Now, if this be true of pride, must not the contrary be as true of humility? must not humility, in an equal degree, dispose us to ways that are contrary to the pride of life, and suitable and proper to humility? Must it not be the same absurdity to suppose a man content with humility of heart, without adding a life suitable to it, as to suppose a man content with a secret pride of his heart, without seeking such a state of life as is according to it? Nay, is it not the same absurdity to suppose an humble man seeking all the state of a life of pride, as to suppose a proud man desiring only meanness and obscurity, and unable to relish any appearance of pride? These absurdities are equally manifest and plain in one case as in the other. So that what way soever we examine this matter, it appears that an humility of mind, that is not an humility of person, of life, and action, is but a mere pretence, and as contrary to common sense as it is contrary to the doctrine and example of our Saviour.

I shall now leave this subject to the reader's own meditation, with this one farther observation.

We see the height of our calling; that we are called to follow the example of our Lord and Master; and to go through 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 ever 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 sufficient advantage, but he that is daily and 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 Hea them into saints and martyrs, still preserved to fill us with the same heavenly light, and lead us to the same state of glory! __________________________________________________________________