I OF THE IMITATION OF Jefus Chrift. The First Book. CHA P. I. Of the Contempt of the Vanities of the World. H E that followeth me, shall not walk in Darkness, but shall have the John viii. 12. Light of Life, fays that Chrift, who declares himfelf The Light of the World. The true Importance and Defign of which Words is doubtless to instruct us, that the way to be truly Enlightned, and to deliver our felves from all Blindness of Heart, is to make his Holy Life the Object of our Imitation, and to form our Difpofitions and Actions upon the perfect Model of that bright Example. But how fhall we follow a Pattern, which we but little think of? The firft Step therefore toward thus Copying after him, is the employing our Thoughts, with great Frequency and ferious Attention, upon the Perfections of this Divine Qriginal. 2. The Doctrine taught by Chrift, excels all the Inftructions deliver'd to Mankind, by all the holy Men that ever lived. And every Man, endued with a true Chriftian Spirit, will not fail there to find a hidden Manna, like that of old, fitted both to nourish, and minifter Delight to his Soul. The true Account then why Men hear the Gospel, without any fenfible Relish, or eager Defire, is, that they are not endued with the Spirit of Chrift. This is a Treasure found of them only who defire to find it; and a Man must resolve and endeavour to form his whole Converfation upon the Principles of that Doctrine, before he can attain to a full Understanding of its Excellence, and feel an inward Satisfaction in the Study of it. 3. And here indeed lies the true Benefit of Meditation and Knowledge. For, without this, how poor and unprofitable a Thing is Speculation? What is a Man the better, for entering into the fublime Mysteries of the Trinity, and being able to difpute nicely upon that adorable Union; if in the mean while he want that Meekness and Humility, without which he must needs lie under the Displeasure of the Trinity? Certain it is, that Diftinctions and Notions, tho' never fo fubtle or ferviceable to the Truth, do not make a Man Juft and Holy But a careful and confcientious Life recommends us to the Favour and Love of God. I had rather be affected with a true penitent Sorrow for Sin, than be able to refolve the most difficult Cafes about it. Suppofe you had all the Bible faithfully treafured up in your Memory, and a perfect Comprehenfion of all the Moral Philofophy in the World; To what purpose ferves this mighty Stock of Rules, if not drawn out into Ufe by Charity, and feconded by Divine Grace? Vanity of Vanties, all is Vanity, faid the PreachEcclef. i. 2. er; and his Obfervation admits of that fingle Exception, taken notice of in the Conclufion of his Book, Love God and keep his Commandments; for this is the whole of Man. He, who would approve himself wife in good earnest, muft Chap.xii.13. firft by a juft Contempt of this World, raife himfelt up to the Defires and Endeavours after the Kingdom of Heaven. 4. Vanity moft certainly it is, with great Solicitude to feek, and place our Hope and Confidence in Riches, which are fure to perish. Vanity, to cherish our Ambition, and strive, by all poffible means, to attain a high and honourable Station. Vanity, to indulge the Defires of the Flesh, and court thofe Pleasures, which draw after them grievous and lafting Pains. Vanity moft exquifite, to be infinitely concerned for living long, and perfectly indifferent, or but coldly affected, concerning living well. Vanity moft fatal and ftupid, to determine our Thoughts and Cares to this Life prefent, and never look forward to that which is to come: To doat upon things that fly fwiftly from us, and cling faft about imaginary and tranfitory Delights; while we fuffer our felves by these to be detained and diverted from the Purfuit of fubftantial and eternal Joys. 5. Oh turn this Vehemence of Defire upon the right Object, and remember, to how little purpose it is placed on that which cannot give Content; fince moft true is that Obfervation, which ought to make us wifer, The Eye is not fatisfied with Seeing, nor the Ear filled with Hearing. Ufe Ecclef. i. S. then thy utmost Diligence, to wean thy Soul from the Love of the Things that are feen, and fet thy Affections on Things that are not feen. For, be affured, that they, who follow their own fenfual Appetites, do lose, not only their Labour and Expectation, but also their Innocence and Purity, the Peace of their own Conscience, and the Favour of Almighty God. CHAP. TH CHA P. II. HE Defire of Knowledge is natural to every Man, but what Advantage is it to be knowing, if that Knowledge be not feafoned with Virtue and Religion? The vileft Peafant, and he, whom we in fcorn think leaft removed from a Brute, if he ferve God according to the beft of his mean Capacity, is yet a better and more valuable Man, than the proudest Philofopher, who bufies himself in confidering the Motions of the Heavens, but beftows no Reflection at all upon thofe of his own Mind. The certain Confequence of knowing a Man's felf truly, is a mean Opinion of himself, and not being exalted with the Commendations of other People. And fuppofing my Knowledge fo vaft and extenfive, that nothing this World contains were hid from it; yet what would all this avail me in the Sight of God, who, when he comes to Judgment will try me upon the Iffue, not of what I have known, but what I have done? 2. Reftrain that extreme Defire of increafing Learning, which at the fame time does but increafe Sorrow, by involving the Mind in much Perplexity and falfe Delufion. For fuch are fond of being thought Men of Wisdom, and refpected as fuch: And yet this boafted Learning of theirs confifts in many Things, which a Man's Mind is very little, if at all, the better for the Knowledge of. And fure, whatever they may think of the Matter, he who beftows his Time and Pains upon Things, that are of no Service for promoting the Happinefs of his Soul, ought by no means to be efteemed a wife Man. Words and Notions give no inward Satiffaction; but a Virtuous Life never fails to comfort and refresh the Mind, and to minifter the best Antidote 2 against |