The Life of 5efus Lhril VOl.11. may go about doing Good, as he did, fo far as we have Ability and Opportunity; we may Comfort thofe in their Sicknefs and Dìltrefs, whom we are not able in a miraculous Mariner to recover and relieve ; and in Difeafes that arecurable, we may help thePoorer at the Expence of our Charity, and do that by flower and ordinary Means, which ourSaviour did by a Word in an Inftant. Secondly, Againft the Univerfality of our Saviour's Example, it is obje&ed, That he hath given us no Pattern offorce Conditions and Relationsof Life, for which there feems tohave been as great Need and Reafon, as for any other. To this Ianfwer, That tho' his tingle State of Life did hinder him from being formally an Example as to force of the moft common Relations, as ofa Father, and a Husband ; yet he was virtually fo in the Principle and Pra&ice of uni- trerfal Charity ; whichPrinciple, if it be truly rooted in us, will fufficiently guide and dire& us in the Duties of particular Relations. And whereas it is further obje&ed, That he hath left us no Example of that, which by many is efleemed the only Religious State of Life, viz. Perfe& Retire- ment from the World, for themore devout ferving of God, and freeing us from the Temptations of the World, inch as is that of Monks and Hermits. This per- haps may feem to force a great Overfight and Omiffion : But our Lord in great Wifdom thought fit to givea Pattern of a quite different fort of Life, which Was, not to fly the Converfation of Men, and to live in a Monaflery or a Wil- - dernefs ; but to do Good among Men, to live in the World with great Free- dom, and with great Innocency. He did indeed fometimes retire himfelf, for the more free and private Exercife 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 Inftru&ion and Example. We read, that he was carried into the Wildernefs to be tempted; but not that he lived there, to avoidTemp- tation. He bath given us an Example of denying the World, without leaving it; and of renouncing not only the Pomp and Vanity, but even the lawful En- joyments and Conveniences 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 neceflàry than Devotion ; that we cannot ferve God better, than by endeavouring the Good and Happinefs of Men. So that if our Savi- our'sExample be of Authority with us, that will foon decide which is the moil perfe&State of Life, to go out of theWorld, or to live innocently and ufefully in it, And Once 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 feems very plain, that they did not efteem Monkery the moil perfe&, much lefs the only Religious State of Life. There could not have been fo deep a Silence throughout the New Teftament concerning fo important a Piece of Reli- gion, as the Church of Rome would bear us in Hand this is : For to be profefs'd of force Monaftical Order, they call entring into Religion ; and they fpeakof it, as the molt dire& and ready Way to Heaven; and not only fo, but they give fair Encouragement to believe, that todie, or be buried in a Monks 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 leaft to the Abatement of his Pain in Purgatory. Thirdly, It is obje&ed, That force Particulars of our Saviour's Carriage towards Rulers and Magiftrates feem liable to Exception, and not proper for our Imita- tion; as his bold and free Reproofsof the Scribes and Pharifees, many of whom were chief Rulers, and of greateft Authority among them ; and his Meffage to Herod, Go and tell that Fox. This opprobrious and reproachful Treatment of Magiftrates, feems dire&ly contrary to an exprefs Law of God, Exod. 22.28. ,Thou ¡halt not revile the Gods, or Judges, nor (peakEvil of the Ruler of thyPeople. But to this the Anfwer is plain, That our Lordufed this Freedom by the Virtue and Privilege of his Prophetical Office, and of his immediate Commiffron from God ; it being the Office of Prophets, and a Part of their Commifiìon, to reprove Kings and Rulers with all Freedom and Plainnefs, becaufe they were really fu perior to them in the Execution of that Office. In all pofitive Laws of Refpe& to Superiors, there is an Exception of the Divine Commiflion ; becaufe in that 3 Cafe,
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