In the whole Conduct of our Saviour, and the Hiftory of it, contained in the Gospels, we may chiefly observe four kinds of Matters, which the Holy Ghoft hath thought fit to convey to us, by the Writing of inspired Perfons: His Miracles; the Conformity of his Life, Death, and all the Circumstances of them, to the antient preceding Prophecies concerning the Meffias; his Doctrines; and his Actions. Of thefe, the two first lead us to the knowledge of Chrift, the two latter direct us in it.

By his Miracles, and the Conformity of his Life to the antient Prophecies of the Melfias, he abundantly proved himself to be a Divine Person, the Son of God, and the true Melfias, Who was to come into the world. By his Doctrines and Practice, he hath taught us the way to attain the fame Happinels, into which he is gone before us. Now if we obferve, how great a part of the Gofpels is taken up in relating Matters of the laft fort; if we confider, that the Evangelists have taken no lefs care to acquaint us with these, than with his Doctrines, the immediate Rule of our Belief and Practice: We cannot but conclude, that they alfo were intended for a certain and infallible Rule of our Life and Conduct, and propofed as the Object of our Imitation.

The Holy Ghost affureth us, that all Scripture was written for our Inftruction: And although this is undoubtedly true, of all parts.

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of the Divine Scripture; yet can it not with fuch evidence of Truth be affirmed of any part of it, as of the Holy Gospels; which contain the Hiftory of our Saviour's Life and Actions. These the Church in all Ages esteemed the most confiderable part of that facred Rule, which was committed to her Care, and given for her Direction. It manifeftly appears to have been the design of each Evangelift apart to deliver a compleat Syftem of all things neceffary to be known and done by all Chriftians; and yet all confpired in nothing more, than in giving a full Relation of the Vertues and Graces of our Bleffed Saviour; a plain Argument, that the Holy Ghoft which directed thofe facred Penmen, and whose infallible Wisdom doth nothing in vain, thought nothing more neceffary than it to the knowledge of all Chriftians. It becomes us, as to adore the admirable Wisdom and Goodness of God in this Matter; fo to take Care, leaft by neglecting to imitate the Example fo ftudioufly and fully proposed to us, we defeat his most wife Contrivance.

2. It is evidently manifest from the express Teftimony of Scripture. Our Saviour, after he had performed that ftupendious Act of Humility, in washing his Difciples Feet, (John xiii.) tells them (ver. 15.) For, I have given you an example, that ye should do, as I have done to you: Thereby intimating, that by that Ceremony he defigned nothing elfe

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than to teach them Humility; that they fhould not presume to retain high Conceptions of their own Worth and Merit, much lefs Pride and Ambition; when they had seen him, their Lord and Mafter condescend to execute the meaneft Office of a Servant to them, who were his domestick Servants. And indeed the Action could be defigned for no other end. It had nothing miraculous in it, tended not to the Completion of any antient Prophecy, ferved not to demonstrate the Divinity of his Perfon, and indeed, had nothing excellent or admirable in it, but as it conduced to this end. And what greater Argument can we defire of the Life of Christ being propofed for our Imitation, than that many of his Actions aimed at no other end, than to draw us to the Practice of the most noble Vertues by the Authority of his Example, and direct us by the clearness of it?

But this is not all. The Apoftles having once converted Men to the Belief and Obedience of Chrift; thought no Argument more powerful to perfwade them to the Practice of all Chriftian Graces, than the Example of their Divine Mafter. This they urge upon all occafions, and with this they recommend their Precepts and Counfels. Particularly St. Peter (1 Pet. ii.) exhorting all Christians to Patience under Sufferings, and a conftant Refolution to endure the most grievous Afflictions, and even Death it felf, for the fake of their Religion, a Duty which may juftly

justly be accounted the greatest and most difficult of Chriftianity; giveth this Reason for it, (Ver. 21.) For even hereunto were ye called, becaufe Chrift alfo fuffered for us, leaving us an Example, that we should follow his fteps. By which Reason he manifeftly fhews, that it is the indifpenfable Duty of Chriftians to follow the Example of Chrift, and that thereunto we are chiefly called; otherwife he could never have inferred from those Words, that it was an Obligation incumbent upon all Chriftians, to be patient under Sufferings and Adverfities; this being but a Confequence of that grand and more general Duty. However, that we may not doubt of it, we are told, That he who faith, he abideth in Chrift, ought himself alfo to walk, even as he walked, 1 John. ii. 6. And in annother place, If any man hath not the Spirit of Chrift, he is none of Christ's. So that if the Command and Intention of our Saviour can oblige us, if the Senfe of our Duty, and Exhortation of the Apoftles can move us, if the defire of Union with Chrift, and being accounted Members of his Body can perfwade us, we have on all fides abundant Reafon to apply our felves to the ferious Imitation of his most holy Example.

3. That the Example of the Bleffed Jefus was intended for our Direction, may be gathered from the Manner of his Triennial Preaching before his Paffion. This confifted not fo much in revealing the Myfteries of the Gof

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pel, and inculcating the Knowledge of his Office, and the Redemption of Mankind, which he defigned; as in performing illuftrious Miracles, and fhewing in his Perfon, a no less illuftrious Pattern of confummate Vertue, which, after his Refurrection being teftified to the World by his Apoftles and Disciples, the Eye-witneffes of his Life and Actions, might convince Mankind, that he was in all Refpects a divine Person, and when once convinced, might engage them to the Practice of their Duty, and direct them in it by the Luftre of his own Example. That this, not the clear Revelation of the Myfteries of Faith, was the grand Defign of his Triennial Ministry, may be concluded from the grofs Ignorance of the Apoftles concerning those Things, not only during that Time, but even after his Refurrection: Infomuch, as they asked their Lord, being now ready to afcend up into Heaven; Lord, wilt thou at this time reftore again the Kingdom to Ifrael? (Acts i. 6.) They laid not afide their Prejudices, and falfe Expectations of a temporal Meffias, till the Defcent of the Holy Ghoft upon them enlightned their Minds, and difpelled their Ignorance.

Now if the compleat Inftruction of his Difciples, had been the chief Defign of our Saviour while on Earth, we cannot without Injury to his infinite Wisdom imagine, that he fhould fo far fall fhort of his Aim, and not be able to effect his Purpose.

So that the great Intention of this Triennial Office,