Page:Sermons by John-Baptist Massillon.djvu/332

 those dangers  which  Jesus  Christ  himself  hath  pointed  out  to  us in  the  gospel,  as  being  attached  to  it.

I mean  only  to  establish  this  truth, — that  you  may  do  more  for God than  the  common  people;  that  infinitely  more  advantages accrue to  religion  from  the  piety  of  a  single  person  of  distinction, than from  that  of  almost  a  whole  people  of  believers;  and  that  you are so  much  the  more  culpable  when  you  neglect  God,  in  proportion to the  glory  that  he  would  draw  from  your  fidelity,  and  that  your  virtues have  more  extended  consequences  for  the  edification  of  believers.

The first  is  the  example. A soul  from  among  the  people  who fears God,  glorifies  him  only  in  his  own  heart:  he  is  a  child  of light,  who  walks,  as  I  may  say,  amid  darkness:  he  pays  his  own homage, but  he  attracts  no  others  to  him. Shut up  in  the  obscurity of  his  fortune,  he  lives  under  the  eyes  of  God  alone;  he  wishes that his  name  be  glorified,  and,  by  these  desires,  he  renders  to  him that glory  which  he  cannot  do  by  his  examples:  his  virtues  tend to his  own  salvation;  but  they  are  as  lost  for  the  salvation  of  his brethren: he  is  here  below  as  a  treasure  hidden  in  the  earth,  which the vineyard  of  Jesus  Christ  beareth  unwittingly,  and  of  which  he maketh  no  use.

But for  you,  my  brethren,  who  live  exposed  to  the  view  of  the public, and  whose  eyes  are  always  upon  you,  your  virtuous  examples become  equally  shining  as  your  names:  you  spread  the  good savour of  Jesus  Christ  wherever  that  of  your  rank  and  titles  is spread:  you  make  the  name  of  the  Lord  to  be  glorified  wherever your own  is  known. The same  elevation  which  makes  you  to  be known  upon  the  earth,  likewise  informs  all  men  what  you  do  for heaven. The wonders  of  grace  are  every  where  seen  in  your  national advantages:  the  people,  the  cities,  the  provinces,  who  are continually hearing  your  names  repeated,  feel  awakened  with  them, that idea  of  virtue  which  your  examples  have  attached  to  them. You honour  piety  in  the  opinion  of  the  public:  you  preach  it  to those  whom  you  know  not:  you  become,  says  the  prophet,  like  a signal  of  virtue  raised  up  amid  the  people:  a  whole  kingdom  has its eyes  upon  you,  and  speaks  of  your  examples,  and  even  abroad your piety  becomes  equally  known  as  your  birth.

Now, amid  this  general  estimation,  what  attraction  to  virtue  for the people! First, the  great  models  are  more  striking,  and,  when countenanced by  the  great,  piety  becomes  as  it  were  fashionable with the  people. Secondly, that  idea  of  weakness  commonly  attached to  virtue  is  dissipated  from  the  moment  that  you  ennoble  it, as I  may  say,  with  your  names,  and  that  they  can  produce  your examples in  honour  of  it. Thirdly, the  rest  of  men  no  longer blush at  modesty  and  frugality,  when  they  see,  in  your  instance, that modesty  is  perfectly  compatible  with  greatness;  and  that  to shun  luxury  and  profusion  is  so  far  from  being  a  subject  of  shame to any  rank  whatever,  that,  on  the  contrary,  it  adds  lustre  and  dignity to  the  highest  rank  and  birth. Fourthly, how  many  weak souls, who  would  blush  at  virtue,  are  confirmed  by  your  example, are no  longer  afraid  of  acting  as  you  act,  and  who  even  pride  them-