sobriety; withal exhibiting his own life a pattern of the best thing answerable to the discourses he used to make; it is therefore auspiciously decreed by the people, that Zeno the son of Mnaseas be solemnly praised and crowned (according to the usage) with a golden crown; and that a monument be erected for him at the public charge in the Ceramicum (the place where those were interred who had bravely exposed their lives for public defence.) This was indeed a noble attestation and a comely respect exhibited to a virtuous conversation; making in some measure a satisfaction for the heinous affront done thereto, when, instead of honouring it with a crown, they rewarded it with a cup of poison, given to the excellent Socrates. Suitably to which testimony, Seneca saith of Cleanthes, that his virtuous practice depended more upon the observation of Zeno's life than the information of his doctrine Zenonem Cleanthes non expressisset, si eum tantummodo audisset: vitæ ejus interfuit, secreta perspexit, observavit illum an ex formula sua viveret. Cleanthes (saith he) had not so nearly resembled Zeno, if he had only attended to his discourses: he was present to his life, he took notice of his private carriage, he observed whether his practice did suit to his doctrine. So that stoicism itself, which speaketh such prodigies, was, it seems, founded not only upon big words, the issues of a speculative fancy, but more upon the good practice of its first master and institutor. And indeed, he that would effectually persuade the undertaking of any enterprise, must either suppose it, or prove it effectable; and the most easy, the most evident way of proving it is by example. Men (saith Pliny, junior, well) are better instructed by examples, which have in them chiefly this advantage, that they do prove the things may be done which they enjoy. And, human infirmity (saith Salvian to the same purpose) requires the assistance of example, that it may more easily now perform that which it knows others to have done; all posterity being admonished by hearing that what hath once been done, may be done again. And, the example (saith St. Bernard) of a work done is a lively and efficacious oration, easily persuading what we intend, by proving that feasible, which we strive to persuade unto.* Upon which score we therefore are exceedingly obliged to those holy men, who by their practice have assured us, that the highest duties exacted of us by our religion (the mortification of unreasonable desires, the suppression of irregular passions, the loving and blessing our enemies, the renouncing worldly vanities and pleasures, the rejoicing in afflictions, the voluntary abdication of our estates in some cases, yea, exposing life itself to inevitable hazard and loss), are not chimerical propositions of impossible performances; but duties (if we shall seriously and vigorously apply our endeavours to them, and suffer hopes to be elevated by their example) really practicable. Piety, abstractly viewed in precept, may seem an airy project, a name, a notion; but it being seen in example will prove a matter substantial, true, and feasible. A direct and pure speculation thereof may dazzle our sight, and dash our hopes; but as being reflected from persons practising it, we may bear its lusture, and hope to attain it. 2. Examples do inflame courage. So the apostle to the Hebrews signifieth, when to this purpose he intimateth, that he mentioned and setteth before them the examples of the patriarchs; that he thereby might excite their courage, and cause them resolutely to undertake that obedience, and patiently to undergo those afflictions, which they performed aud sustained; that, (saith he) ye be not slothful, but followers of them who through faith and patience inherit the promises.' For that heat and active spirit, which in some degree resideth in all men's breasts, is by example kindled, as one flame is kindled by the contact or approach of another. How many persons, timorous and averse from danger * Melius homines exemplis docentur, quæ imprimis hoc boni habent, quæ approbant, quæ præcipiunt fieri posse.-Plin. Jun. Paneg. Adjuvari se exemplis exoptat humana infirmitas, quo facilius ipsa nunc faciat, quæ alios fecisse ante cognoscat; dum admonetur audita ætas omnis fieri posse, quod factum est.—Salv. ad Eccl. Cath. Sermo quidam vivus et efficax exemplum operis est, facile persuadens quod intendimus, dum factibile probat esse quod suademus.Bern. de Resur. Serm. iii. forte cum putant fieri non posse pigrescunt.— Ex aliorum factis fieri posse credunt, quod Cyp. Ep. 1. ii. 2. Heb. vi. 12. ous undertakings, have notwithstanding forts of a blessed eternity, but I be wholbecome very bold and adventurous in ly deprived of that joyful estate, and war, by the discipline and influence of an exemplary valour! It is Plutarch's observation concerning Caesar's soldiers, that they who in service under other commanders did not exceed the ordinary rate of courage, nor excel their fellows, did yet when he led them become irresistibly valiant, being animated and inspired by his unparalleled gallantry:* and who is there indeed so incurably heartless, so desperately sluggish or stupid, whom the sight of a valiant leader marching before into the mouth of danger, will not infuse fire and vigour into, and instigate forward into a participation of brave adventure? So example doth by a kind of contagion insinuate courage, or inveigle men thereunto; beside that it is a kind of daring, and proclaimeth him a dastard that will not imitate it; which imputation the lowest courage of man can hardly digest, and will therefore, by doing somewhat answerable, strive to decline it. 3. Again: Examples provoke emulation ; which is another strong principle of activity; moving us earnestly to desire, and thence eagerly to pursue, whatever good, privilege, or advantage, we see another to enjoy. To observe another of the same nature and capacities with ourselves to have shone with an illustrious virtue, to be consecrated to posterity by a lasting fame, and to be crowned with glorious rewards above; what other reflections of thought can it produce in us, than such as these ?-Shall he, a man like myself, endued with the same faculties, appetites, and passions; subject to the same infirmities, temptations, needs, cares, and encumbrances of life; shall he, by noble dispositions of soul, and worthy performances, render himself highly considerable; while I, by sordid qualities and unworthy practices, debase and render myself despicable? Shall he leave behind him monuments of eternal praise, while I do nothing worthy of regard or memory? Shall he enjoy the favour of the great God, and the com -Fortis in armis Cæsareis Labienus erat. Chrys. tom. i. p. 77; tom. vi. p. 148; tom. v. Orat. 101. Φύσει γὰρ φιλόκαλον οὖσαν τὴν φύσιν τῶν ἀνθρώπῶν εἰδὼς ὁ Κύριος, δε plunged into endless sorrows and desperate misery? Shall a Joseph stoutly resist and overcome the strongest tempta tions, and I be easily baffled by the least solicitation of vice? Shall a stripling David gloriously triumph over giants, while I basely am vanquished by dwarfs ? Shall Job be stripped of all his goods with contentedness, and endure the most grievous pains with patience, while I am discomposed for any small loss, and dismayed by the least cross accident? Shall Abraham here, by his faith and obedience, attain to be called the friend of God, and rest forever in his glorious and happy bosom, while I deservedly am refused the honour and comfort of that heavenly communion here, and shall hereafter be cast out from that blissful presence, into the dismal mansions of wretched folly and wickedness? Did Paul, once a stubborn Jew, a blind Pharisee, a grievous blasphemer, a bloody persecutor, by a seasonable conversion repair his state, approve himself to God by an eminent zeal for his glory, undergo restless pains, run desperate hazards and endure all sorts of distresses, for the propagation of God's heavenly truth, obtaining thence a never-fading crown of glory in heaven, and a perpetual renown upon earth? and shall I then, who from my youth have been educated in the most true and holy religion, who have by solemn engagements devoted myself thereto, who may without any trouble or danger profess and practise according to that holy discipline, proceed in wicked courses, provoking God's wrath, and attracting his vengeance upon me? No: since the capacities are alike, since the means are common, since the rewards of piety are promiscuously exposed and offered unto all, why should I, by deplorable perverseness or negligence, suffer myself to be deprived of it and its benefits? Why shall not I become as good, as commendable, as happy as any other man? These are the conceits and voices of natural emulation, that mighty passion (so often and by many effects it discovereth itself to be) implanted in our original constitution to be as a spur and incentive, stimulating and infaming us unto the ready undertaking and vigor. ous pursuit of good purposes; the which, perhaps, hath produced more noble effects than any other passion or inclination of our souls: for all manner of excellency in knowledge, in prowess, in virtue, how often doth it issue from this source! Doth not the admired fame of men notable for learning (recorded in story, or subject to present observation), and a jealousy of being surpassed in accomplishments competent to human nature, sharpen the appetite, and rouse the industry of most scholars, whom neither the love of knowledge nor its apparent usefulness could anywise persuade to bear so much toil in acquist thereof ?* Do not all histories acquaint us, that the most gallant enterprises and exploits of famous warriors have derived their beginning from an emulation of the glory purchased by their ancestors? (wisdom and valour have thus especially been propagated; one man's signal excellency being parent to the like in many others.) And that this passion may in like manner be subservient to the production of virtue and piety, is plain enough from parity of reason, and from experience; and we have, (for further argument thereof) the apostle's practice using it to this purpose: St. Paul employed it as an engine for the conversion of his dear countrymen; whom, by raising in them a jealousy of being outstripped, in God's favour and its effects, by the Gentiles, he endeavoureth to provoke to the embracing of the Christian faith: I speak to you Gentiles, saith he, inasmuch as I am the apostle of the Gentiles, I magnify my office, el nos παραζηλώσω μου τὴν σάρκα, if by any means I may provoke to emulation them which are my flesh, and might save some of them.m And St. James instigateth us unto fervency of prayer, by minding us, that Elias was a man of like passions with ourselves;" yet was able by his prayers to shut and open heaven, to procure barrenness and fertility to the earth. And the apostle to the Hebrews chargeth us, to consider one another, siç лuçoğuσμὸν ἀγάπης, καὶ καλῶν ἔργων, so as to provoke one another (or by mutual emula * Tentanda via est, qua me quoque possim Tollere humo. Rom. xi. 13, 14; x. 19. James v. 17. tion to sharpen one another) to charity and good works. 4. Examples do work upon modesty, that preserver and guardian of virtue, as Cicero calls it.* For every good action of another doth upbraid, reproach, and shame him who acteth not conformably thereto. Can we without a trembling heart, and blushing forehead, view the practices of the ancient saints, if ours be altogether unlike them? If they, to please God and secure their salvation, did undergo such prodigious pains in assiduous devotions, abstinences, watchings, and we contrariwise are extremely sluggish, cold, and negligent in the performance of our ordinary duties; if they willingly renounced all sensual complacencies, and we either cherish ourselves in a soft delicacy of life, or wallow in a profane dissolution of manners; if they, to free themselves from distracting cares, voluntarily disburdened themselves of all needless encumbrances, and we are wholly busy in heaping up wealth, and driving on worldly interests; if they gladly embraced and endured the sharpest afflictions, and we are terrified by the thought, are overwhelmed by the sense of the least disappointment or distasteful occurrence; how can we without extreme regret of mind, and confusion of face, consider their practice, or compare it with ours? It is a profligate impu dence of him that can daily hear and read the stories of their doings, without being deeply sensible, and ashamed at the dissonance appearing between their course of life and his. 5. Example awakens that curiosity, which is natural to us, and of no mean efficacy upon our actions. For whatever we see done, we are apt to be inquisitive concerning it; why and to what purpose it is done, what the grounds are, and what the fruits of the performance; especially if the matter seem considerably important, and the action proceedeth from a person deserving respect; whereof having passed some competent judgment, we are by the same instinct of curiosity further transported into a desire of discerning by our trial and experience * Custos omnium virtutum, dedecus fugiens, laudemque maxime consequens verecundia est. -Cic. Part. Rhet. whether the event correspondeth to our expectation; so are we easily induced to imitate the actions of others. By which means, as vice ordinarily is conceived and propagated (men by a preposterous and perverse curiosity being inveigled to try what they see others effect or enjoy), so may virtue also by the same means be engendered and nourished; the general ways of producing and maintaining those contrary habits being alike. As, therefore, it is a great blemish and reproach to human nature, that, -Faciles imitandis Turpibus et pravis omnes sumus- -Juvenal. we (as the satirist truly observeth of us) have a great proclivity to follow naughty example; so there is from hence some amends, that we have also some inclination to imitate good and worthy precedents; the which is somewhat more strong and vigorous, because countenanced and encouraged by the approbation of reason, our most noble faculty. potent and victorious kings; and that Gideon with three hundred unarmed men should discomfit a vastly numerous host; than that Alexander with a well-appointed army of stout and expert soldiers should overturn the Persian empire. The siege of Jericho is so far more remarkable than those most famous ones of Numantia and Saguntus, as it is more strange that the blast of trumpets and the noise of people shouting should demolish walls, than the shaking them with rams, or discharging massy stones against them. And he that carefully will compare the deeds of Samson and Hercules, shall find, that one true exploit performed by the former doth much in force and strangeness surmount the twelve fabulous labours of the other: no triumphs, indeed, are comparable to those of piety; no trophies are so magnificent and durable, as those which victorious faith erecteth: that history therefore, which reports the res gesta, the acts and sufferings of most pious men, must in reason be esteemed not only the most useful, but also the most pleasant; yielding the sweetest entertainment to well-disposed minds; wherein we see virtue expressed, not in bare idea only, but in actual life, strength, motion; in all its beauty and ornaments: than which no spectacle can be more stately; no object more grateful can be presented to the discerning eye of reason. 7. We may furthermore consider, that God hath provided and recommended to us one example, as a perfect standard of good practice; the example of our Lord: the which declareth the use and efficacy of good example, as one principal instrument of piety. That indeed is the most universal, absolute, and assured pattern; 6. Examples also do please the mind and fancy in contemplation of them, thence drawing a considerable influence upon practice. No kind of studious entertaininent doth so generally delight as history, or the tradition of remarkable examples: even those who have an abhorrency or indisposition toward other studies (who have no genius to apprehend the more intricate subtleties of science, nor the patience to pursue rational consequences), are yet often much taken with historical narrations: these, striking them with a delectable variety of accidents, with circumstantial descriptions, and sensible representations of objects, do greatly affect and delight their fancies; especially the relation of notable adven-yet doth it not supersede the use of other tures and rare accidents is wont to be attended with great pleasure and satisfaction. And such are those which present to us the lives and examples of holy men, abounding with wonders of providence and grace: no attempts so gallant, no exploits so illustrious, as those which have been achieved by the faith and patience, by the prudence and courage, of the ancient saints; they do far surpass the most famous achievements of pagan heroes. It was, I dare say, more wonderful, that Abraham with his retinue of household servants should vanquish four examples: not only the valour and conduct of the general, but those of inferior officers, yea, the resolution of common soldiers, do serve to animate their fellows. The stars have their season to guide us, as well as the sun; especially when our eyes are so weak, as hardly to bear the day. Even, considering our infirmity, inferior examples by their imperfection sometime have a peculiar advantage. Our Lord's most imitable practice did proceed from an immense virtue of divine grace, which we cannot arrive to; it in itself is so perfect and high, that we may not ever reach it; look- | ing in us, living, dwelling, being forming upon it may therefore sometime dazzle ed in us; and the like expressions ocand discourage our weakness: but other curring in holy Scripture, do not denote good men had assistances in measure, such as we may hope to approach unto; they were subject to the difficulties which we feel; they were exposed to the perils of falling which we fear: we may therefore hope to march on in a reasonable distance after them; we may, by help of the same grace, come near in transcribing their less exact copy. To conclude: Since upon so many accounts we are obliged to follow good examples; since they are of so great use toward our proceeding in the way to happiness; thence they conduce to the -clear instruction of our understanding, to the forcibly inclining our reason, to the vehement excitement of our passions, to the delightfully affecting our imagination in subserviency to good practice; let us make that due and profitable use of them, which we should and may do. Let us, with diligent attention perusing the sacred history, meditate upon the lives of holy men therein propounded as patterns of a persevering faith in God, and conscionable obedience to his commandments. Let the light of their exemplary practice in all kind of piety and virtue continually shine upon our souls, to direct our minds, to inflame our affections, to quicken our resolutions, to detect the errors and correct the faults of our lives, that we, imitating their virtuous and pious conversation, may partake of those comfortable rewards, of that joy and bliss whereof they rest possessed. The which God Almighty, and our blessed Saviour, the author and finisher of our faith, by his gracious aid and blessing grant unto us; to whom be all glory and praise for ever and ever. Amen. SERMON XXXV. ABIDING IN CHRIST TO BE DEMONSTRATED BY WALKING AS CHRIST DID. 1 JOHN ii. 6.-He that saith he abideth in him, ought himself also so to walk as he walked. To abide in Christ, to be in Christ, to put on Christ; and reciproally Christ's be any physical inherence, or essential conjunction between Christ and us (such as those who affect unintelligible mysteries, rather than plain sense, would conceit), but only that mutual relation accruing from our profession of being Christ's disciples, our being inserted into his body the church, being governed by his laws, partaking of his grace, with all the priv ileges of the gospel, relying upon his promises, and hoping for eternal salvation from him. By virtue of which relation, we may be said, in a mystical or moral manner, to be united to him, deriving strength and sustenance from him, as the members from the head, the branches from the tree, the other parts of the building from the foundation; by which si militudes this mysterious union is usually expressed in scripture: in effect, briefly, to be in, or to abide in Christ, implieth no more but our being truly in faith and practice Christians; so that the meaning of St. John's words seemeth plainly and simply to be this: Whoever pretends to be a Christian (that is, to believe the doctrine and embrace the discipline of Christ) ought to walk (that is, is obliged to order the whole course of his life and actions) as Christ walked (that is, as Christ did live and converse in the world :) or, it is the duty of every one professing Christianity, to conform his life to the pattern of Christ's life, to follow his example, to imitate his practice. This is the import of the words, this the subject of our present discourse. I. For illustration and confirmation of which point, we may observe, that the holy apostles do upon all occasions assume this supposition, when they would persuade their disciples to the practice of any virtue, or performance of any duty; enforcing their exhortations, by representing the practice of Christ as an unquestionable ground of obligation, and an effectual inducement thereto. Hence they incite them to holiness: But (saith St. Peter) as he that hath called you is holy, so be ye holy in all manner of a Rom. viii. 10; Gal. ii. 20; Eph. iii. 17; Gal. iv. 19. |