SERM.ties of men, and fitted for general direction and imiCXCI. tation of all forts of virtue and goodness; fuch vir

tues as are the greatest and most fubftantial, the most rare and unusual, the most useful and beneficial to others, the most hard and difficult to be practised, and for the exercife whereof, there is the greatest and moft frequent occasion in humane life. There remains now only to be spoken to, the

V. And last advantage, which I mentioned of our LORD's example, that it is in the nature of it, very powerful to engage and oblige all men to the imitation of it. But before I enter upon this, I propofed to clear what hath been already faid concerning our LORD's example, from three or four obvious objections.

The first objection is, that a great part of our SAVIOUR'S life confifted of miraculous actions, wherein we cannot imitate him.

This is very true; and for that very reason, becaufe we cannot imitate him herein, we are not obliged to do it but we may imitate the compaffion and charity which he fhewed in his miracles, by fuch ways and in fuch effects, as are within the compafs of our power. We are not "anointed, as he 66 was, with the HOLY GHOST, and with power, "to heal all manner of ficknefs and disease:" but we may go about doing good," as he did, fo far as we have ability and opportunity; we may comfort thofe in their fickne's and diftrefs, whom we are not able in a miraculous manner to recover and relieve; and in difeafes that are curable, we may help the poorer at the expence of our charity, and do that by flower and ordinary means, which our SAVIOUR did by a word in an instant.

Secondly,

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Secondly, against the univerfality of our SA-SERM. VIOUR'S example, it is objected, that he hath given us no pattern of fome conditions and relations of life, for which there seems to have been as great need and reason, as for any other.

To this I answer, that though his single state of life did hinder him from being formally an example as to fome of the most common relations, as of a father, and a husband; yet he was virtually fo in the principle and practice of univerfal charity, which principle, if it be truly rooted in us, will fufficiently guide and direct us in the duties of particular relations.

And whereas it is further objected, that he hath left us no example of that, which by many is efteemed the only religious state of life, viz. perfect retirement from the world, for the more devout ferving of GOD, and freeing us from the temptations of the world, fuch as is that of monks and hermits; this perhaps may feem to fome a great overfight and omiffion: but our LORD in great wifdom thought fit to give a pattern of a quite different fort of life, which was, not to fly the converfation of men, and to live in a monaftery or a wilderness; but to do good among men, to live in the world with great freedom, and with great innocency. He did indeed fometimes retire himself, for the more free and private exercise of devotion; as we ought to do: but he pafs'd his life chiefly in the converfation of men, that they might have all the benefit that was poffible, of his inftruction and example. We read that "he was << carried into the wilderness to be tempted;" but not that he lived there, to avoid temptation. He hath given us an example of denying the world, without leaving

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SER M. leaving it; and of renouncing not only the pomp CXCI. and vanity, but even the lawful enjoyments and con

veniencies of life, when it may ferve to any good end, either of glory to GoD, or of advantage to men; teaching us hereby, that charity is a duty, no lefs neceffary than devotion; that we cannot ferve GOD better, than by endeavouring the good and happiness of men. So that if our SAVIOUR's example be of authority with us, that will foon decide which is the most perfect state of life, to go out of the world, or to live innocently and ufefully in it. And fince neither our SAVIOUR, nor his apoftles, have recommended it to us, by their example, nor by one word of precept or counfel tending that way, it seems very plain, that they did not efteem monkery the most perfect, much less the only religious ftate of life. There could not have been fo deep a fituation throughout the new teftament concerning fo important a piece of religion, as the church of Rome would bear us in hand this is: for to be profefs'd of fome monaftical order they call "entering "into religion," and they speak of it, as the most direct and ready way to heaven; and not only fo, but they give fair encouragement to believe, that to die, or be buried in a monk's habit, will go a great way, (they are loth to tell us how far) in the carrying of a bad man towards heaven, or at least to the abatement of his pain in purgatory.

Thirdly, it is objected, that fome particulars of Our SAVIOUR'S carriage towards rulers and magiftrates feem liable to exception, and not proper for our imitation; as his bold and free reproofs of the Scribes and Pharifees, many of whom were chief rulers, and of greatest authority among them; and

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his meffage to Herod, "go and tell that fox." SER M. This opprobrious and reproachful treatment of magiftrates, feems directly contrary to an exprefs law of "Thou shalt not revile the GOD, Exod. xxii. 28. gods, or judges, nor speak evil of the ruler of thy people."

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But to this the anfwer is plain, that our LORD ufed this freedom by the virtue and privilege of his prophetical office, and of his immediate commiffion from God; it being the office of prophets, and a part of their commiffion, to reprove kings and rulers with all freedom and plainnefs, because they were really fuperior to them in the execution of that office. In all positive laws of respect to fuperiors, there is an exception of the divine commiffion; because in that cafe, the prophet fpeaks in the name, and by the authority of one infinitely greater than the greatest upon earth; as in the LORD's name, and by his commiffion, any man may check inferior magiftrates, and that in fuch a manner as would be rudeness and infolence for any other not fo warranted, to do it. And of this there are manifold examples in the prophets of the old teftament; and what the tenour of their commiffion was, we may fee in that given to the prophet Jeremiah, chap. i. ver. 10. "Behold, I have fet thee over the nations, and over the kingdoms, to root out, and to pull up, "and to destroy, and to throw down, to build and "to plant," (that is, to denounce judgment and calamities, or peace and profperity to them) and ver. 17, 18. "Thou therefore gird up thy loins, and “ arise, and speak unto them all that I command "thee; be not difmayed at their faces, left I con"found thee before them. For behold I have made "thee

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SERM." thee this day a defenced city, and an iron pillar, CXCI. and brafen walls against the whole land, against

"the kings of Judah, against the princes thereof, "against the priests thereof, and against the people "of the land." This commiffion fet him above them all in the discharge of his office: and therefore what our LORD did in this kind, by virtue of an extraordinary commiffion, and the privilege of a prophet immediately fent by GOD, is not to be drawn into example in ordinary cases; for we may do that by special commission from God, which the ordinary rules of duty and respect to princes and governors will by no means allow to be done.

The fourth and last objection is, that our bleffed SAVIOUR does not feem to bear himself with that duty and respect towards his mother, which that relation feems to require. And to speak according to the first appearance of things, this feems to be, of all other, the most exceptionable part of his life, and to require fome particular and extraordinary reason, not fo obvious at firft fight, for the vindication of it.

There are, to my best remembrance and obfervation, but five paffages, in the hiftory of our SAVIOUR's life, concerning his carriage towards his mother, and his difcourfe with her, and of her; in all which he feems rather to treat her with fome appearance of neglect, than with any great shew of reve. rence and refpect. Not that we are to imagine, but that he did pay her an entire duty; for we know that he fulfilled all righteoufnefs:" but for reasons best known to his infinite wisdom, he thought fit very much to conceal it in his publick behaviour, and to have as little notice taken of it in the history of his life.

And