close upon the heels of them; therefore we are more particularly directed to the example of the great Master of our religion; which, though it consists of an unspotted innocence and perfect virtue, yet is every way accommodated to the state and condition of human nature and conversation. For he conversed among men with a modest virtue, and such as was every way consistent with an ordinary course of life. His piety was even, and constant, and unblamable, but such as fairly complied with civil society and a secular conversation. It affected not high transports and raptures of devotion, but was such as was both fit and easy for mortals to imitate. His virtue consisted not in prodigious fastings, or sour and unpracticable abstractions from sense, but in a life of justice and temperance, of humility, and charity, and patience, and the like; that is, in such a life as is not only proper but possible for us to transcribe. So that in his glorious example he hath transmitted to us an imitable virtue; for he took care not to outrun the capacities of men in imitable expressions of sanctity and virtue, but, so far as he could innocently, complied with our weakness, and kept pace with our strength; that so he might entertain us all along with the comforts of his company, and the influence of a perpetual guide. And as that rule of faith which he hath propounded to us is fitted to our understandings, being very short, easy, and `intelligible; so, as an excellent writer of our own hath observed, that copy of manners which he hath set before us, is not fitted with excellencies worthy, but also with compliances possible to be imitated by us.

And as his example is all imitable, so it is all

throughout substantially good. For it consisted in a modest piety, a simple and unaffected goodness. His devotions to God never affected the stage, nor did they ever evaporate in enthusiastic rants, or unaccountable raptures of passion; but were always secret and serious, calm and manly, animated with a seraphic fervour, and yet conducted with reason and sobriety. His government of himself was exact and regular, his affections were always fixed to their proper objects, and never exceeded the just limits of reason; and his appetites were always moderated by his understanding, and never transgressed the bounds of temperance and nature. His conversation among men was most innocent and candid, free and ingenuous; neither vain nor morose, haughty nor sordid, but equally poised between all extremes, He was just without partiality, humble without af fectation, charitable and beneficent without noise or respect of persons. His zeal was wise, temperate, and substantial, such as did not spend itself in a furious contention for or opposition to things of an indifferent nature, but it quietly submitted to the customs of his country, and of the church in which he was born and educated; and all his invectives were against hypocrisy and immorality, which were the only things to which his noble and generous temper could never be reconciled. In a word, his whole religion was modest and serious, and affected rather to be seen than to be heard, and to be than to be seen. His heavenly-mindedness was such as rendered him neither too sour nor too talkative; and his patience was always equally distant from stupidity and effeminacy. For so when he endured that miserable death of the cross, he suffered like a man that was

sensible of pain, and yet very well knew how to undergo it as became him. For as, on the one hand, he did not breathe out his soul like an effeminate epicure, in whining complaints and wretched lamentations; so neither, on the other hand, did he give up the ghost like a flanting stoick in a huffing contempt of death, or an affected insensibility of pain and misery. But from the beginning to the end he acted his part in that bloody tragedy, as one that was neither insensible of torment, nor conquered by it. For the last words which he breathed, which were a hearty prayer for his murderers, manifested his soul to be calm and serene under all the agonies of his body. Thus is his great example entirely composed of those excellent virtues that are the proper graces and ornaments of human nature. Now though there be some actions of our Saviour's life which were never intended for our imitation, viz. such wherein he either exercised or proved and asserted his divine authority; yet whatsoever he did of precise morality, and in pursuance to his own laws, he designed and intended for our imitation. So that in all such matters, as his law is to be our map and rule, so his practice is to be our guide and president.

For this is the great end of our religion, to which God hath predestinated us, namely, to be conformable to the image of his Son, Rom. viii. 29. and in this consists our putting on of the Lord Jesus Christ, namely, in imitating his manners, and following the garb and fashion of his conversation; and accordingly our Saviour tells his disciples, John xiii. 15. I have given you an example (that is, of humility and charity) that you should do as I have done to you;

and it is one of his great commands, that we should learn of him who was meek and lowly of heart, with a promise that in so doing we should find rest unto our souls, Matt. xi. 29.

Wherefore if we would lead a holy life, pursuant to our holy resolution, we must set holy examples before our eyes, and especially that most holy one of our blessed Saviour. We must peruse the history of his sacred life, and diligently observe his carriage and demeanour in all those capacities and circumstances wherein he was placed, and closely apply it to all ourselves as a perfect pattern of action. Thus and thus did my Saviour, Sic ille manus, sic oraso he demeaned himself when he was in my circumstances, after this manner he acted, and thus he suffered and can I follow a more glorious example; nay, would it not be a burning shame for me not to imitate his manners whilst I profess myself his disciple? Think, O my soul, what would he have now done, if he were in thy condition, and had thy temptations before him. Would he have pawned his innocence for such a trifle, or prostituted himself to such a base, infamous action, to avoid such an inconsiderable inconvenience? No, doubtless he would not. And art thou not ashamed to comply with such a temptation, knowing with what indignation thy Saviour would have rejected it? If we would but thus inure ourselves to reflect upon our Saviour's example, and apply it to and compare it with our own actions, we cannot imagine with what a divine emulation it would inspire us; how it would animate our weaknesses, and shame our irregularities, and enamour our souls with true virtue and goodness.

III. To the course and progress of our Christian

warfare, it is also necessary that we should frequently apply ourselves for advice and direction to our spiritual guides: for it is to be considered, that men of a secular life and conversation are generally so engaged in the business and affairs of this world, that they very rarely acquire skill enough in religion to conduct themselves safely to heaven through all those difficulties and temptations that lie in their way. For before they can be capable to guide themselves safely, they must in all points of great moment be able to distinguish between truth and falsehood, and to make a difference between good and evil, which in many instances do border so near upon one another, that it requires much greater skill and knowledge than the generality of men are masters of, to discern the point and boundary that parts them. And supposing their understandings to be so well instructed as to be able to resolve them truly in all those doubtful cases wherein they are or may be concerned, yet still there is generally such a fault in their wills, as renders them incompetent judges for themselves; and that is, that through an excess of self-love they are prone to be partial in their own concerns; and consequently, unless the case be very plain, to vote that true that is most for their interest, and determine on that side they are most inclined to. For when a man's judgment is before in suspense, a very small weight of interest on the wrong side of the question usually turns the scale against the greater probability on the right. And whilst interest fees men's affections, and their affections bribe their judgments, it will be almost impossible for them to secure their innocence whilst they determine all cases of right and wrong at the