SERM. bravely exposed their lives for public defence.) This XXXIV. 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 effectible ; 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 enjoin. 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 before done; all posterity being admonished by hearing that what hath once been done, may be done again. And, The example, saith St. SERM. Bernard, of a work done is a lively and efficacious XXXIV. oration, easily persuading what we intend, by proving that feasible which we strive to persuade untof. 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 vigourously apply our endeavours to them, and suffer our hopes to be elevated by their example) really practicable. Piety abstractedly 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 lustre, and hope to attain it. f 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 auditu 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. Ex aliorum factis fieri posse credunt, quod forte cum putant fieri non posse pigrescunt. Cyp. Ep. 1. ii. 2. SERM. 2. Examples do inflame courage. So the apostle to XXXIV. 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 and susHeb. vi. 12. tained; 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 dangerous undertakings, have notwithstanding become very bold and adventurous in war, by the discipline and influence of an exemplary valour! It is Plutarch's observation concerning Cæsar'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 thereinto; 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 there fore, by doing somewhat answerable, strive to decline SERM. 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 comforts of a blessed eternity, but I be wholly deprived of that joyful estate, and plunged into endless sorrows and desperate misery? Shall a Joseph stoutly resist and overcome the strongest temptations, 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 h Chrys. tom. i. p. 77. tom. vi. p. 148. tom. v. Orat. 101. Φύσει γὰρ φιλόκαλον οὖσαν τὴν φύσιν τῶν ἀνθρώπων εἰδὼς ὁ Κύριος, &c. BARROW, VOL. II. A a XXXIV. SERM. the least cross accident? Shall Abraham here, by his XXXIV. faith and obedience, attain to be called the friend of God, and rest for ever 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 inflaming us unto the ready undertaking and vigorous pursuit of good purposes; the |