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formity to the holiness and obedience of our Guide. In a dark night, if an ignis fatuus do but precede us, the glaring of its lesser flames does so amuse our eyes, that we follow it into rivers and precipices, as if the ray of that false light were designed on purpose to be our path to tread in: and therefore not to follow the glories of the Sun of Righteousness, who indeed leads us over rocks and difficult places, but secures us against the danger, and guides us into safety, is both the greatest indecency and unthankfulness in the world.

5. In the great council of eternity, when God set down the laws, and knit fast the eternal bands, of predestination, he made it one of his great purposes to make his Son like us, that we also might be like his holy Son; he, by taking our nature; we, by imitating his holiness : “ God hath predestinated us to be conformable to the image of his Son"," saith the apostle. For the first in every kind is in nature propounded as the pattern of the rest; and as the sun, the prince of all the bodies of light, and the fire of all warm substances, is the principal, the rule and the copy, which they in their proportions imitate and transcribe; so is the Word incarnate the great example of all the predestinate ; for “ he is the first-born among many brethren.” And therefore it was a precept of the apostle ; and by his doctrine we understand its meaning, “ Put ye on the Lord Jesus Christf.” The similitude declares the duty. As a garment is composed and made of the same fashion with the body, and is applied to each part in its true figure and commensuration; so should we put on Christ, and imitate the whole body of his sanctity, conforming to every integral part, and express him in our lives, that God, seeing our impresses, may know whose image and superscription we bear, and we may be acknowledged for sons, when we have the air and features and resemblances of our elder brothers.

6. In the practice of this duty we may be helped by certain considerations, which are like the proportion of so

• Διά Θεομιμησίαν εις θεοπτίαν αξιώτερος.-S. Dionys. d Rom. viii. 29.

e Ibid.

i Rom. xiii. 14. και “Η δε σύμφωνος τω νόμω τιμή, ήτις ουσίας έστι των τιμωμένων γνώσις, και η προς αυτήν κατά δύναμιν εξομοίωσις· ό γας αγαπά τις, και μιμείται όσον οίόν τε ως γαρ φασιν οι Πυθαγόρειοι, Τιμήσεις τον Θεόν άριστα, εάν τω Θεώ την διάνοιαν ομοιώσης. -Hierscles.

many rewards. For this, according to the nature of all holy exercises, stays not for pay, till its work be quite finished; but, like music in churches, is pleasure, and piety, and salary besides. So is every work of grace; full of pleasure in the execution, and is abundantly rewarded, besides the stipend of a glorious eternity.

7. First: I consider that nothing is more honourable than to be like God; and the heathens, worshippers of false deities, grew vicious upon that stockh; and we who have fondnesses of imitation, counting a deformity full of honour, if by it we may be like our prince', (for pleasures were in their height in Capreæ, because Tiberius there wallowed in them, and a wry neck in Nero's court was the mode of gallantry,) might do well to make our imitations prudent and glorious ; and, by propounding excellent examples, heighten our faculties to the capacities of an evenness with the best of precedents. He that strives to imitate another, admires him, and confesses his own imperfections; and therefore, that our admirations be not flattering, nor our confessions fantastic and impertinent, it were but reasonable to admire Him, from whom really all perfections do derive, and before whose glories all our imperfections must confess their shame, and needs of reformation. God, by a voice from heaven, and by sixteen generations of miracles and grace, hath attested the holy Jesus to be the fountain of sanctity, and the “ wonderful Counsellor,” and “the Captain of our sufferings,” and the Guide of our manners, by being his beloved Son, in whom he took pleasure and complacency to the height of satisfaction : and if any thing in the world be motive of our affections, or satisfactory to our understandings, what is there in heaven or

+ Adulterio delectatur quis ? Jovem respicit, et indè cupiditatis sna fomenta conquirit: probat, imitatur, et laudat, quòd Deus suus in cycno fallit, in tauro rapit, ludit in Satyro. Cænum de Cælo facitis, et errantes animos per abrupta præcipitia crudeli calamitate ducitis, cùm hominibus peccare volentibus facinorum viam deorum monstratis exemplis. — Julius Firmic. de Error. prof. Relig.

i Facere rectè cives suos princeps optimus faciendo docet: cùmque sit imperio magnus, exemplo magis est.—Vellei. Paterc, ii. 126. 5. Krause.

νουθετητέος δε
Φοίβος, τι πάσχει παρθένους βία γαμών,
Προδίδωσι παϊδας εκτέκνόυμενος λάθρα
Θνήσκοντας, αμέλει μη σύγ: αλλ' έπει κρατείς,
Açetà; dizne,

Eurip. Ion. 436.

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earth we can desire or imagine beyond a likeness to God, and participation of the Divine nature and perfections? And therefore, as, when the sun arises, every man goes to his work, and warms himself with his heat, and is refreshed with his influences, and measures his labour with his course; so should we frame all the actions of our life by His light, who hath shined by an excellent righteousness, that we no more walk in darkness, or sleep in lethargies, or run a gazing after the lesser and imperfect beauties of the night. It is the weakness of the organ, that makes us hold our hand between the sun and us, and yet stand staring upon a meteor or an inflamed jelly. And our judgments are as mistaken, and our appetites are as sottish, if we propound to ourselves, in the courses and designs of perfections, any copy but of him, or something like him, who is the most perfect. And lest we think his glories too great to behold,

8. Secondly, I consider, that the imitation of the life of Jesus is a duty of that excellency and perfection, that we are helped in it, not only by the assistance of a good and a great example, which possibly might be too great, and scare our endeavours and attempts ; but also by its easiness, compliance, and proportion to usk. For Jesus, in his whole life, conversed with men with a modest virtue, which, like a wellkindled fire fitted with just materials, casts a constant heat; not like an inflamed heap of stubble, glaring with great emissions, and suddenly stooping into the thickness of smoke. His piety was even, constant, unblamable, complying with civil society, without affrightment of precedent, or prodigious instances of actions greater than the imitation of men. For if we observe our blessed Saviour in the whole story of his life, although he was without sin, yet the instances of his piety were the actions of a very holy, but of an ordinary life; and we may observe this difference in the story of Jesus from ecclesiastical writings of certain beatified persons, whose life is told rather to amaze us, and to create scruples, than to lead us in the evenness and serenity of a holy conscience. Such are the prodigious penances of Simeon Stylites, the abstinence of the religious retired into the mountain Nitria, but especially the stories of later saints, in the midst of a declining piety and aged Christendom, where persons are represented holy by way of idea and fancy, if not to promote the interests of a family and institution. But our blessed Saviour, though his eternal union and adherences of love and obedience to his heavenly Father were next to infinite, yet in his external actions, in which only, with the correspondence of the Spirit in those actions, he propounds himself imitable, he did so converse with men, that men, after that example, might for ever converse with him. We find that some saints have had excrescencies and eruptions of holiness in the instances of uncommanded duties, which in the same particulars we find not in the story of the life of Jesus. John Baptist was a greater mortifier than his Lord was; and some princes have given more money than all Christ's family did, whilst he was alive: but the difference, which is observable, is, that although some men did some acts of counsel in order to attain that perfection, which in Jesus was essential and unalterable, and was not acquired by degrees, and means of danger and difficulty ; yet no man ever did his whole duty, save only the holy Jesus. The best of men did sometimes actions not precisely and strictly requisite, and such as were besides the precept; but yet, in the greatest flames of their shining piety; they prevaricated something of the commandment. They that have done the most things beyond, have also done some things short of their duty; but Jesus, who intended himself the example of piety, did in manners as in the rule of faith, which, because it was propounded to all men, was fitted to every understanding; it was true, necessary, short, easy, and intelligible. So was his rule and his copy fitted, not only with excellencies worthy, but with compliances possible to be imitated; of glories so great, that the most early and constant industry must confess its own imperfections; and yet so sweet and humane, that the greatest infirmity, if pious, shall find comfort and encouragement. Thus God gave his children manna from heaven; and though it was excellent, like the food of angels, yet it conformed to every palate, according to that appetite, which their several fancies and constitutions did produce.

* Admonetur omnis ætas fieri posse, quod aliquando factum est. Exempla fiunt ,quæ jam esse facinora destiterunt.-S. Cyprian.

9. But now, when the example of Jesus is so excellent,

that it allures and tempts with its facility and sweetness, and that we are not commanded to imitate a life, whose story tells of ecstacies in prayer', and abstractions of senses, and immaterial transportations, and fastings to the exinanition of spirits, and disabling all animal operations; but a life of justice and temperance, of chastity and piety, of charity and devotion; such a life, without which human society cannot be conserved, and by which, as our irregularities are made regular, so our weaknesses are not upbraided, nor our miseries made a mockery. We find so much reason to address ourselves to a heavenly imitation of so blessed a pattern, that the reasonableness of the thing will be a great argument to chide every degree and minute of neglect. It was a strange and a confident encouragement, which Phocion used to a timorous Greek, who was condemned to die with him :-“ Is it not enough to thee, that thou must die with Phocion ?" I am sure, he that is most incurious of the issues of his life, is yet willing enough to reign with Jesus, when he looks upon the glories represented without the duty; but it is a very great stupidity and unreasonableness, not to live with him in the imitation of so holy and so prompt a piety. It is glorious to do what he did, and a shame to decline his sufferings, when there was a God to hallow and sanctify the actions, and a man clothed with infirmity to undergo the sharpness of the passion ; so that the glory of the person added excellency to the first, and the tenderness of the person excused not from suffering the latter.

10. Thirdly: Every action of the life of Jesus, as it is imitable by us, is of so excellent merit, that, by making up the treasure of grace, it becomes full of assistances to us, and obtains of God grace to enable us to its imitation, by way of influence and impetration. For, as in the acquisition of habits, the very exercise of the action does produce a facility to the action, and in some proportion becomes the cause of itself; so does every exercise of the life of Christ kindle its own fires, inspires breath into itself, and makes an univocal production of itself in a differing subject. And Jesus becomes the fountain of spiritual life to us, as the prophet

1 Ως ευχόμενος τους θεούς μετεωρίζη μεν από της γής πλέον η δέκα πήχεις εικάζεσθαι, dixit Eunapius de lamblicho.

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