SERM. divine grace, which we cannot arrive to ; it in itself is fo XXXIV. perfect and high, that we may not ever reach it; looking upon it may therefore fometimes dazzle and discourage our weakness: but other good men had affistances in measure, such as we may hope to approach unto; they were fubject 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 n; we may, by help of the fame grace, come near in tranfcribing their lefs exact copy.

To conclude: Since upon fo many accounts we are obliged to follow good examples; fince they are of fo great use toward our proceeding in the way to happiness ; thence they conduce to the clear instruction of our underftanding, to the forcibly inclining our reafon, to the vehement excitement of our paffions, to the delightfully affecting our imagination in subserviency to good practice; let us make that due and profitable ufe of them, which we fhould and may do. Let us, with diligent attention perufing the facred history, meditate upon the lives of holy men therein propounded as patterns of a persevering faith in God, and confcionable obedience to his commandments. Let the light of their exemplary practice in all kind of piety and virtue continually fhine upon our fouls, to direct our minds, to inflame our affections, to quicken our refolutions, to detect the errors and correct the faults of our lives, that we, imitating their virtuous and pious Conversation, inay partake of thofe comfortable rewards, of that joy and blifs whereof they reft poffeffed. The which God Almighty, and our bleffed Saviour, the author and finisher of our faith, by his gracious aid and bleffing 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.

I JOHN ii. 6.

He that faith he abideth in him, ought himself alfo so to

walk as he walked.

Gal. ii. 20.

Gal. iv. 19.

To abide in Chrift, to be in Chrift, to put on Chrift; and SERM. reciprocally Chrift's being in us, living, dwelling, being XXXV. formed in us; and the like expreffions occurring in holy Rom. viii. Scripture, do not denote any phyfical inherence, or effen- 10. tial conjunction between Chrift and us, (fuch as thofe Eph. iii. 17. who affect unintelligible mysteries, rather than plain sense, would conceit,) but only that mutual relation accruing from our profeffion of being Chrift's difciples, our being inferted into his body the Church, being governed by his laws, partaking of his grace, with all the privileges of the Gospel, relying upon his promises, and hoping for eternal falvation from him. By virtue of which relation, we may be faid, in a myftical or moral manner, to be united to him, deriving strength and fuftenance from him, as the members from the head, the branches from the tree, the other parts of the building from the foundation; by which fimilitudes this mysterious union is usually expreffed in Scripture: in effect, briefly, to be in, or to abide in Christ, implieth no more, but our being truly in faith and practice Chriftians; so that the meaning of St. John's words feemeth plainly and fimply to be this: Whoever pretends to be a Christian, (that is, to believe the doctrine and embrace the difcipline of Christ,) ought to walk (that

2.

SERM. is, is obliged to order the whole course of his life and XXXV. actions) as Christ walked, (that is, as Chrift did live and

converse in the world :) or, it is the duty of every one, profeffing Christianity, to conform his life to the pattern of Chrift's life, to follow his example, to imitate his practice. This is the importance of the words, this the subject of our present discourse.

I. For illustration and confirmation of which point, we may obferve, that the holy Apoftles do upon all occafions affume this fuppofition, when they would perfuade their difciples 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 1 Pet. i. 15. incite them to holiness: But, faith St. Peter, as he that hath called you is holy, fo be ye holy in all manner of conEph. v. 2. verfation: to charity; And walk in love, faith St. Paul, 1 Pet. ii. 21. as Chrift alfo loved us: to patience; Because, faith St. Peter, Chrift alfo fuffered for us, leaving us an example, Heb. xii. 1, that we should follow his fteps. And, Let us, faith the Apoftle to the Hebrews, run with patience the race that is fet before us, looking unto Jefus, the author and finisher of our faith, who for the joy that was fet before him endured Phil. ii. 5, the cross: to humility; Let, faith St. Paul, the fame mind be in you, which was alfo in Chrift Jefus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation: to charitable compliance, and inoffenfive demeanour toward others, intimated 1 Cor. x. 33. by St. Paul, when he says, Even as I please all men in all things, not seeking my own profit, but the profit of many, that they might be faved: Be ye followers of me, as I am of Chrift: and again, Let every one please his neighbour for Rom. xv. his good to edification; for even Chrift pleafed not himself. Thus do the Apoftles take all occafion, from the like practice of Chrift, to perfuade the performance of duty; and the strength of their argument lieth upon the evidence of this fuppofition, that all profeffing themfelves Chriftians are especially obliged to imitate Chrift's example. And their authority may be backed and enforced by feveral reasons.

6, 7.

xi. 1.

2, 3.

II. Doing fo hath a reasonableness and decency ground- SERM. ed upon our relations to Chrift: it is fit and comely that XXXV. the manners of the difciple fhould be regulated by those of his master; that the fervant should not, in his garb and demeanour, diffent or vary from his lord; that the fubject fhould conform his humour to the fashion of his prince; especially that we should thus comply and conform to fuch a Mafter, fuch a Lord, fuch a Prince, whom (upon higheft confiderations) by a most voluntary choice, and in a most folemn manner, we have absolutely devoted ourselves unto: this reafon our Lord doth himself urge: Ye, faith he to his difciples, call me Mafter, and Lord; and John xiii. ye fay well, for fo I am: if I then, your Lord and Master, have washed your feet, ye alfo ought to wash one another's feet.

13, 14.

III. Following Christ's example is requifite to demonftrate the fincerity of our faith, love, and reverence to him. It is the most natural way of teftifying affection and respect, to imitate the manners of those persons, who are the objects of thofe acts and difpofitions, to esteem what they approve, to delight in what they affect, and confequently (fince actions do proceed from affections) to do as they do. Contrary actions are plain arguments of contrary judgments, inclinations, and affections. Who can imagine we fincerely believe in Chrift, or heartily love him, or truly honour him, that feeth us to loathe what he liked, or affect what he detefted; to contemn what he prized, or value what he despised; to neglect what he pursued, or embrace what he avoided? But if our lives resemble his, any man will thence collect our respect and affection to him: this argument our Saviour doth also intimate: By this, faith he, shall all men know John xiii. ye are my difciples, if ye love one another; that is, it will 35. be an evident fign and ftrong argument, that ye really do believe in, love, and honour me, if ye imitate me in my charity.

IV. By pretending to be Chriftians we acknowledge the transcendent goodness, worth, and excellency of our Saviour; that he was incomparably better and wifer than

SERM. any perfon ever was, or could be; that he always acted XXXV. with the highest reason, out of the most excellent difpofi

tion of mind, in order to the best purposes; and that his practice therefore reasonably should be the rule and pattern of ours. For the best and exacteft in every kind is the measure of the reft. All that would obtain exquifite skill in any art or faculty, think beft to imitate the works of the best masters therein: a painter, to draw after the pieces of Zeuxis or Apelles, of Raphael or Titian; an orator, to speak in the style of Cicero or Demofthenes; a foldier, to emulate the military achievements of Hannibal or Cæfar: in like manner, reafon requireth, if we would live well and happily, that we should endeavour to conform our practice to that of our Saviour, the moft perfect mirror of all virtue and goodness.

V. The practice of our Saviour did throughly agree with his doctrine and law; he required nothing of us, which he did not eminently perform himself. He fulfilled in deed, as well as taught in word, all righteousness. He was not ignava opera, philofopha fententia; like those masters of philofophy, fo frequently taxed and derided by the Satyriftsk; who, by a horrid garb, fupercilious looks, and loud declamations, would feem to discountenance thofe vices which themselves practised; nor like those hypocritical lawyers in the Gofpel, who laded other Luke xi. 46. men with heavy burdens, fuch as themselves would not touch with one of their fingers: no, he impofed nothing on us, which he did not first bear upon his own shoulders: the strictnefs of his life did, in all refpects, correspond with the severity of his precepts, or rather did indeed much exceed them. They therefore who pretend to believe his doctrine, and avow themselves bound to observe his law, are confequently engaged to follow his practice, in which his doctrine and law are fignally exemplified.

VI. It being the design of divine goodness, in fending

* Οὐδὲν ψυχρότερον τοῦ κατὰ λόγους φιλοσοφοῦντος. Chryf.

τῶν τὸ βῆμα τοῦ τρόπου κατήγορον. Νaz.