III. How far we must imitate them.
1. Not in evil things ; for the best have their blemishes, and the saints are not mensura mensurans, the rule measuring, but mensura mensurata, the copy, the instance, not the standard. Therefore the apostle saith, 1 Cor. xi. 1, ' Be ye followers of me, as also I am of Christ.' No farther than they agree with the original pattern. You may observe in the S'linis departed, whose memory is continued to us in scripture, that some of their practices were sinful, wherein they bewray human infirmity; as we read of Noah's drunkenness by the power and strength of wine; Lot's incest by surprise ; Abraham's dissembling about, Sarah, as not being his wife; Jacob's deceit in getting the blessing ; Joseph's swearing by the life of Pharaoh ; David's sin in the matter of Uriah ; Peter's denial of Christ; Paul apt to be exalted, 2 Cor. xii. 7. In these things the saints are represented as spectacles of natural frailty, written for our caution, not imitation, set up as rocks that we may avoid them.
2. There are exempted cases, or some things done by special dis- pensation ; as Abraham's offering Isaac at God's particular command, Gen. xxii. 10; the Israelites spoiling the Egyptians, Exod. xii. 35; Phineas's slaying the adulterer, Num. xxv. 27; Elias's calling for fire from heaven, 2 Kings i. 10. So infallible gifts and the universal charge of all the churches were peculiar to the apostles. When the
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disciples would imitate Elias, Luke ix. 54, 55, Christ snith to them, 'Ye know not what spirit ye are of.' This proposal oF yours is an abuse of that extraordinary power which Elijah had, and contrary to 1 lie spirit of the gospel, and that meekness which should be expressed by christians. So that in things peculiar to their persons and dispensation we should not imitate them, for so we have m t like warrant.
IV. Why we must imitate the g>xl examples God hath set be- fore us.
1. Because it is a great part of the communion of saints to profit by one another's graces, or to drive on a joint trade for heaven, wherein they may be mutually helpful to one another: Rom. i. 12, ' That I may be comforted together with you by the mutual faith both of you and me.' We ourselves should provoke and encourage by our example and experience, and should be excited and encouraged by their experi- ence and example, to be more obedient to God, and patiently and comfort- ably to wait for his salvation. Good is diffusive, and seeketh to pro- pagate itself, as fire turneth all about it into fire. Christian society was appointed for this end and purpose. Temporal society tendeth much to the good of persons civilly associated ; but spiritual society, or the communion of saints, is far more excellent and beneficial, that the good and holy may live together, to strengthen and quicken each other by their soundness in the faith, diligence in holy practice, which is a great advantage to poor souls seeking salvation. We are neither born, nor born again for ourselves, but that in several communities and societies we may edify one another in love.
2. It is one end of these graces ; for God hath bestowed them, not only for the benefit of those that have them, but also for the sake of others, that by their example they might be gained, and quickened, and awakened: Phil. i. 11, Tilled with the fruits of righteousness, which are by Christ Jesus to the glory and praise of God.' We have not grace only that we may be saved, but grace that God may be glorified. Many make a hard shift to get to heaven, and may have grace enough for their own salvation, yet have not grace enough for the honour and glory of God in the world. But when it is so, and God hath raised up some rare choice spirits, surely this should he regarded, or an advantage to gain upon the world is neglected. Noah was raised up in his age to condemn the world, Heb. xi. 7, that is, of their sensuality, and lazi- ness, and contempt of God's warnings; and in every age God raise th up some to quicken the rest. Now this is lost unless we are alarmed and awakened thereby : Mat. v. 16, ' Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.' The graces of the saints serve not only to please God, but to honour God thereby. They are as light that shineth to others, that God may be glorified in their conversion and edification : 1 Peter ii. 12, ' Having your conversation honest among the gentiles, that whereas they speak against you as evil-doers, they may by your good works which they shall behold, glorify God in the day of visita- tion ; ' that is, when it shall please him to visit them with his saving grace. Now if this end be neglected, one means of saving grace is re- ceived in vain : 1 Thes. i. 7, ' So that ye were eusamples to all that believe in Macedonia and Achaia.'
116 SERMONS UPON PHILIPPIANS III. [SeR. XII.