A SERMON PREACHED before the King and Queen, At WHITEHAL, On Good-Friday, 1690. By the Lord Bishop of ROCHESTER, Dean of WESTMINSTER.  
Published by Their Majesty's Command.  
In the SAVOY: Printed by Edward Jones. M. DC. XC.   
1 St. Peter, Chap. 2. Part of 21st, and 22d Verses. Christ also suffered for us, leaving us an Example, that ye should follow his Steps, Who did no Sin. 
THE Subject of our Devout Meditations on this Blessed Day, is our dear Redeemer's Passion; and the last most bitter part of it, his humbling 
Philip. 2. 8.  himself so, as to become Obedient to Death, even the Death of the Cross; and the Preaching of this Cross, though (as St. Paul tells us) To them that Perish it is 
1 Cor. 1. 18.  Foolishness, yet he also assures us, to as many as are Saved, it is the Power of God.  
Now that none of Us should be found in the number of those, who Perish by foolishly despising the Doctrine of a Crucified Saviour, but rather that we may all be wise to Salvation, by meekly adoring this Power of God, and the wondrous Depths of Divine Love in it, and by rightly applying the unspeakable Fruits of it to ourselves, our Church has taken all imaginable care to represent it to us in the most serious and efficacious manner, and to fix it firmly on our Minds and Consciences, by frequent and affectionate Repetitions of all its Parts and Aggravations.  
So that if we shall reflect on the whole Annual Circle of our Public Devotions, 'twere easy to observe, that our Saviour's Sufferings are therein oftener reiterated, and more in proportion, insisted on, than perhaps any other Article of our pure and undefiled Religion: Our Church in this, as in all things else, exactly following the Blessed Pattern of the first, and purest Ages, as they did the Gospel of Christ; which seems to dispense, and measure out to us, the benefits of all Spiritual Truths, even of his Glorious Resurrection itself, only according as we shall lay hold on the Merits of, and be conformable to his Death. For so, (among many other Scriptures to the like purpose) we read, That if we have been planted together in the likeness of his Death; if so, and upon no other terms, than we shall be also planted 
Rom. 6. 5.  in the likeness of his Resurrection.  
Wherefore in order to this, and to introduce, as at this time, the Passion of Christ with the greater Solemnity, well did the Church Ordain, That the certain Period of our Regular Abstinence, and Repentance every Year, should immediately go before this particular Season; wisely judging, the severest Mortifications of ourselves, to be the best Preparations for our meeting worthily our Lord dying, and rising again for us; and that some more than ordinary Method of Zealous Piety, and Stricter Retirement from the World, was necessary to fit us duly for a Time, and Commemoration so Sacred.  
Nay farther yet, When the very Day of his dying did nearer approach, to show what ought to be the chief Matter of our Private Contemplations, as well as Public Worship, during the whole Week preceding, (which has been therefore remarkably honoured with the Venerable Name of The Holy Week,) has not our Excellent Liturgy, Day by Day, without Intermission, with a Succession of Divine Offices, the like not enjoined us in any other Week of the Year, continually repeated and inculcated on our Memories this one charming Truth, That our Lord, our Love, was Crucified? So that scarce any thing else has all this while sounded in our Ears, in these Holy Places, but some one or other step of our Saviour's sad, and dolorous passage to the Field of Blood; till now at length we are brought thither, and to the very Day, when He cried out, It is 
St. John 19 30.  finished, and gave up the Ghost.  
We having been so lately conducted through this wholesome course of Severities and Contritions, all teaching us to Die to Sin, as our Lord Died now for our Sins; I cannot but believe, that what had been else the proper Business of the Preacher on this Day, is already in great part here done to my Hands; that You are all come hither tenderly affected with a deep Sense, and melting Remorse, for what Christ suffered, as at this time in our stead.  
And if, by GOD's Grace, Your Hearts are thus already touched from above, than all that is left for me to do, will be only to assist You, not so much in raising, as in directing to the best Uses, Your Devout Affections already raised: To consult together with You, in the Fear of GOD, how all this Grief, and Sorrow, which so deservedly possesses Your Souls, may become a true Christian Grief, and Godly Sorrow; How by Degrees we may advance it into Spiritual Gratitude, Hope, Love, Zeal, and Full Assurance of Faith; and at last into Joys unspeakable, and full of Glory: Which, as sure as God is true, will come to pass in the event, if we shall make his precious Death and Passion, not only the steady Object of our Belief and Admiration in those parts of it, wherein we cannot imitate Him; but also of our unwearied Imitation, and constant Practice in those Things, wherein he left behind him an Example, for us to follow his Steps.  
So you see it is, that my Text instructs us, in the only saving way of Contemplating our dear Lord's Sufferings; that we should consider them not only in themselves, and their Cruel and Lamentable Circumstances, but in their Gracious Ends, Influences and Powers: As Christ was the Person Suffering; as he suffered so much, and as he suffered for us: For us, as an unvaluable Randsom to atone GOD's Justice, that we may rely on it; For us, as an unblameable Original of Meekness, Holiness, Charity, and Resignation to the Will of GOD, that we may Copy after it.  
In these few Words therefore, we behold our LORD's Passion displayed to our View, in its brightest Glory, its condescending Humility, its most obliging Endearments, and its principal Uses.  
First, Its Glory, in that it was Christ who suffered; Jesus the Christ, the Christ of God, 
St. Matt. 16. 20.  who is Lord of all things, the Lord and Giver 
St. Luk. 9 10.  of Life: That the same Person, who was Anointed a King to Govern the whole World, and Ordained a Prophet to Teach 〈◊〉, should be also Consecrated a Priest to sacrifice for it, Himself being the Oblation.  
That is the Second, and was the Low●ness of His Humility; which is here styled His Suffering: Expressing, in one word His patient enduring all that Misery, and Torment, which not only the Malice o● wicked Men, or the Rage of Hell disappointed by Him, but the Wrath of GOD provoked, could inflict on Him, not in the least on His own Account, but only for our sakes.  
Which next follows, and is the most endearing part of all, that He suffered for us; the Creator for the Creatures; the Just for the Unjust; the Judge for the Criminals: 
1 St. Pet. 3. 18.  Yet for us, loaded with all this Weight of our Gild, and with all these just Causes of His Prejudice, he suffered, for our Justification, for our Salvation; but in the mean time, and in order to that, for our Example!  
And lastly, The Excellency of the Example, he has left us to follow, is specified in such an eminent Instance, that He did no Sin, as would indeed make us utterly to despair of ever following it, were it not for his Grace strengthening us, his Mercy forgiving us, and his Spirit supporting us: All which he has faithfully promised, and no Guile was ever found in his Mouth. 
Chap. 2. vers. 22.   
The first Particular in my Text, wherein the Grace of our LORD's Passion is magnified, is, that the Person now suffering was the Christ of God.  
I need not here stay to enumerate distinctly the many High Prerogatives, and Glorious Appellations, which are heaped on this great Person, as he was the Christ, throughout the Holy Scriptures; whereof He was the Alpha, and Omega, the Beginning, 
Rev. 1. 8.  and the Ending; first the Mystery, than the Manifestation; that to the Jewish Church under the Law; this to the whole World under the Gospel.  
It may suffice, that all over this inspired Book, He is amply declared to be, what the Author to the Hebrews has Divinely contracted into few words; The Son of God; The only begotten of God; The Heir of all Things; The Lord of Glory; The very Brightness of his Father's Glory; The express Image of his Person, full of Grace and Truth, by whom He made the Worlds, upholding all 
Hebr. 1.  Things by the Word of his Power: All unconceivably splendid, and triumphant Attributes; and all these directly tending to, and chiefly exercised in, our Pardon, and Peace. For so it presently follows, that when by himself he had purged 
Vers. 3.  our Sins, then, and not till then, He sat down on the Right Hand of the Majesty on High.  
This than was the Christ, appointed before all Time, coming in the fullness of Time, sent from the Bosom of his Heavenly Father, by his Death to raise us from the Death of Sin; whereof our first, and Temporal Death, was the fatal Consequence; and our second Eternal Death, had been else the irreparable Punishment.  
A Design this was of Pity and Compassion, whose Height, Depth, Length and Breadth, were so Incomprehensible, that nothing less could be sufficient, than an Infinite Wisdom to contrive it, and Power to effect it, and Love to accept of it.  
By this one Adorable Counsel, Heaven and Earth, that were themselves so vastly distant, and whose distance our Sins had widened so much more, were to be joined, and for ever Reconciled: Mercy and Truth were to meet together, Righteousness and Peace to kiss each other: There 
Psalm 85. 10.  was to be an Atonement on the one part, a Forgiveness on the other: Satisfaction was to be made by the Free Sufferings of a Man; Salvation to be bestowed by the Free Grace of GOD. Wherefore both Natures, the Human, and the Divine, were to be United in one Christ.  
And since GOD was pleased to dignify our Mortal Condition, so highly, by this near Conjunction, he made our Nature in his Christ, as Glorious, and Perfect, as it was capable to be.  
The Preparations for his Appearance, the Signs that foretold him, the Wonders that made way for him, his Personal Perfections, his Teaching, his Actions, his Sufferings, did all exceed all Measures of Human Greatness or Benignity.  
So Sacred was his Authority, that all other True Divine Teachers, from the beginning of the World to his Birth, though they had gone before him in the Flesh, yet received their Power, and Commission from him by the Spirit. Whatever Wonders they wrought, whatever Truths they taught, all was done, and spoken with relation to him, and in subservience to his Religion.  
We know, that not only he himself, but even his Types, Forerunners, and Shadows, had many of them, the Privilege of working Miracles, the Gift of altering the common Course of Nature, and controlling the settled Laws of the Creation, as they pleased. The Prophets had it: Moses had it above all others. Yet they all had it only with dependence on him, and by a Title derived from him; as they were his Figures, Ministers, and Substitutes; to prepare, and enable the World, by Degrees, to receive this Great Mystery of Godliness, God manifested in the Flesh; This last, and universal Declaration 
1 Tim. 3. 16.  of Life, and Immortality brought 
2 Tim. 1. 10.  to Light in the Gospel by Him, the Messias.  
I know that Messias cometh, who is called Christ; and when he is come, he will teach us all things, said the Samaritan Woman in St. John the 4th, and Vers. 25. And in the same Chapter said many of the Samaritans, Now we have heard him ourselves, we know that this is indeed the Christ, the Saviour of the World, Vers. 42. And the same St. John, who loved him most, and therefore probably knew him best, (for the greatest Love of GOD is the best way to the greatest Knowledge of him.) The Messias, (says he) is, being interpreted, 
St. John 1. 41.  the Christ: The very Messias, whom the Jewish Nation, all the Wise, Devout and Inspired part of it; all the time it was a True Church, so earnestly expected, and desired; as he was to be afterwards also the Desire of all Nations.  
They long before beheld him, though but darkly, in the Visions and Intimations to their Fathers, the Characters and Inspirations of their Prophets, the Veils of their Ceremonies and Sacrifices, the Ornaments of their Temple, the Office of their High Priests; which were all, as the Law itself was, only Shadows of good things to come, whereof He was the Body; they 
Colos. 2. 17.  had all a borrowed Meaning, and Mystical 
Hebr. 10. 1.  End; they were all fixed on the Great Messias; by Him they were Illustrated; and in Him alone they were all Consummated.  
By the United Expectation of the Jews all along, according to the Prophet Daniel's Prediction, and no doubt by a right Tradition, ancienter than that, their Messias was to appear after the Captivity, and before the Destruction of their Temple and Nation. They themselves, just then, when Christ came, did instantly, and every Moment, expect his coming. All their Circumstances agreed in that time: All their Descriptions concentered in his Person: All their Prophecies than gave over; the End of them all being in him once obtained. And that People has since had no more visible Communion with GOD, which had so much before.  
The Sceptre was not to depart from Judah, 
Gen. 49. 10.  nor a Lawgiver from between his Feet, till Shiloh should come: The Sceptre just then did depart from Judah: Their Temple was shortly after destroyed; and their Nation irrecoverably hitherto scattered. Wherefore, this our Christ must Infallibly have been the same with their Shiloh, their Messias. He, Unto whom the gathering of the People was to be; He, towards 
Vers. 10.  whom all the Ancient Ages of GOD's Church before him, did look forward, and upon whom all the Ages of it since, have looked back: The former Times to foretell him; the later Times to reveal him; both to Believe in, and to be Saved by him alone; for which end, and with respect to him, all the Miseries and Joys of Eternity itself, are provided, and accordingly, shall be dispensed, to punish those that Reject him, to reward those that Obey him.  
These, and whatever other such, magnificent Expressions of Excellency, the Holy Scriptures have attributed to our Lord, as he is the Christ; as they are all on the one side, so many evident Testimonies of his Eternal Power and Godhead; so on the other, they ought to be esteemed as so many Marvellous Degrees, and astonishing Amplifications of the Merciful Condescension of his Sufferings, which is my next particular. This very Christ suffered.  
If any shall now inquire, from what Period of Time we may justly date the Beginning of his Passion; without all Question, his Sufferings took their Rise from the very first Moment of his Assuming our Flesh: Since for the Eternal Son of GOD only to become Man, was infinitely to suffer: That He, who was in the Form of GOD, and thought it no 
Philip. 2. 6, 7.  Robbery, but his inviolable Right, to be equal with GOD, should be made of no Reputation, and take on him the Form of a Servant, and be made in the Likeness of Man.  
He was made in the Likeness of Man. Was not that an inexpressible Debasement of the Glories of his Divinity? But, as if that were not Obscurity, and Degradation enough, to that is added, his stooping down to the low, and abject Form of a Servant. The great GOD of Heaven, who is otherwise No Accepter, or Respecter of Persons among Men, 
Acts 10. 34. Gal. 2. 6.  nor does he prefer the highest before the lowest, upon any inequality of our Conditions here below; yet, when he himself was to put on our Humanity, he then became, as it were, an Accepter of Persons on the other side, and chose to appear in the vilest, and most despicable State among the Children of Men; which is, that of a Servant, and the being made of no Reputation.  
Thus, with his very taking our Nature, did his Sufferings begin; and thence were continued through all the humble Circumstances of his Birth, and Kindred, and Conversation; through a Life of Poverty, Simplicity, and Self-Denial; and as the Evangelical Prophet describes him, As a Man of Sorrows, acquainted with Grief; despised 
Isai. 53. 3.  and rejected of Men: Till he came at length to that, which still deserves Emphatically to be called, His Passion; when he was also smitten of God, and afflicted, to 
Vers. 4.  his dreadful Conflict with GOD, and himself in the Garden, and his Sweeting Drops of Blood there; to the Buffet, the Revile, the Scourges, the Spittings, the contradiction of Sinners he endured: The 
Hebr. 12. 3.  Cruel Insolency of his Enemies; the fierce Rage of the Superstitious Jews; the Tyrannous Scorn of the Romans; the Theives Crucifi'd with him; the Murderer preferred before him; the Gall and Vinegar given him to Drink; the Nails in his Hands; the Spear in his Side; the very August Name of King, objected to him in Contempt; the Painful and Shameful Crown of Thorns put on his Head, with Ignominious Mockery: And, at last, that inutterable Torment darted into his very Soul immediately from GOD himself, which compelled him for a time, almost to Despair, and to sink under its Weight. Surae we are, it made him cry out, My God, 
St. Matt. 27. 46.  my God, why hast thou forsaken me?  
In that black and dismal Moment of his expiring on the Cross, what insupportable Suffering must his have been, which could even appear to stagger such a Faith, and eclipse his Assurance of the Presence and Love of his heavenly Father!  
How many Deaths, and extreme Agonies of Death must he then have felt! When, as the Prophet Isaiah says, The Lord laid on him the Iniquity of us all: And 
Isai. 53. 6.  as St. Peter here expresses it, He his own 
1 St. Pet. 2. 24.  self bore our Sins in his own Body on the Tree? And not only ours, but the Sins of the whole World; since St. Paul has also taught us in his own Person, that every Sinner, as such, carries no less a Load about with him, than a whole Body of Death!  
Certainly the bare mention of our Lord's thus suffering, though so plainly related, could not but convince any indifferent, 
Rom. 7. 24.  and unconcerned Person passing by, that never any Sorrow was like his Sorrow. But there is still something more behind, that methinks should never permit any of the Sons and Daughters of Men to pass it by as indifferent, and unconcerned: And that is the third part of my Text, He suffered all this for us.  
For us he suffered. For himself he could 
Rom. 6. 23.  not die. Death is the Wages of Sin; and the sting of Death is Sin. Death could 
1 Cor. 15. 56.  have no Dominion over him on that account: He did no Sin. But if any of us shall say so of ourselves, The Truth is not in us. Wherefore for us, or which is all one, for our Sins, in our place, he suffered.  
All Sin must be acknowledged to be a breach of the Wise, Holy, and Upright Law of GOD: And for every breach of such a Law, a severe Punishment is due, unless some fitting Expiation be made. And that He only could have performed. Could any other Creatures for us? Alas! all their value bears no proportion to such a Forfeiture. However, such as they are, we had no right to use them to that purpose, since GOD alone, not we, had the Propriety in them before. Nor could we ourselves have made an Equitable Satisfaction. Alas! Were it not for this Redeemer, we had wanted an Atonement not only for our Iniquities, but for our best Righteousness.  
Wherefore seeing neither we ourselves, nor any other for us, could contribute any just Price towards our Redemption; to whom could we have recourse? Whither should we flee for Refuge, but to that one GOD, and one 
1 Tim. 2. 5.  Mediator between GOD and Man, the Man Christ Jesus? Flee to him we did not neither: Nor could we first; rather he sought us out, found, overtook us fleeing from him. In that deplorable Condition the Good Samaritan had Compassion on 
St. Luk. 10. 33.  us, weltering in our Blood, in our Sins that required his Blood; To bind up our Wounds, and heal our Bruises, and love us 
Host 14. 4.  freely: Freely it must have been, or not at all.  
Thus for us, encompassed with innumerable Frailties and Corruptions; contaminated with so many Pollutions of Original and Actual Sins; blackened with so many repeated Ingratitudes towards Heaven: For us, sinful Men. Men! sinful Dust and Ashes; Worms and no Men; 
Psal. 22. 6.  (for so the Scripture accounts of every Sinner; condemns him to have lost the very common Privilege of being a Man; which at best is no great Matter to boast of, as Man has made himself: For Man does but walk in a vain Shadow, whereas 
Psal. 39  Sin makes him worse than a Shadow; worse than the very Beasts that perish; and of Beasts the most contemptible, even a Worm of the Earth:) However, for us, in this dejected and depraved Condition, Christ undertook, Christ suffered: Not only became our Intercessor, our Pledge, our Ransom, our Surety; but our Propitiatory Offering, our Bloody Sacrifice; to atone for us, by undergoing himself the Divine Vengeance.  
What shall we say then? If our Lord's Suffering in this terrible manner, was able to shake the whole Frame of the Visible World, as it did; if it could disorder the very Inanimate and Insensible Parts of it, though they were altogether Innocent of its Gild: If it could rend the Veil of the Temple, and split the Rocks, and darken the Sun, and overspread the Face of the Earth with thick Darkness, and open the Graves, and make Dead Bodies arise, and walk abroad: What powerful Effect then? And, What irresistible Influence should all this have upon us? Who, in as much as we are all Sinners, had but too great a share in being the Causes of his thus Suffering.  
What passionate Relent, What vehement Desires, What fervent Longings should the Remembrance of all this excite in our Souls towards him? What 
2 Cor. 7. 11.  Carefulness; yea, What clearing of ourselves; yea, What Indignation; yea, What Fear; yea, What Zeal; yea, What Revenge, against Sin and Iniquity, that occasioned all This? What Resolutions of better Obedience, What Vigilancy, What Prayers, What Tears, What Vows for the future should it Solemnly engage us in, against those our Transgressions, which cost him so Dear, no less than his Immaculate Blood, and weighed down for a Time, his Righteous Soul into Hell?  
Thus Christ Suffered for us, to pay an Inestimable Price for our Demerits; and by his own Merits, to make us Sinners acceptable in the Sight of God, who is of 
Hab. 1. 13.  purer Eyes, than to behold Iniquity.  
But, may we now safely conclude from hence, That the whole design of our Redemption, was absolutely finished between God, and Him, and Us, merely by his Suffering for us? Yes, entirely, as to the Meritorious part of it, tho' we should all beware of Negligence, or Presumption, on that Account: For there still remains enough to be done on our part.  
His share was in Truth, All in All, and All in every Part. It was completely to purchase Salvation for us. But then must begin, and then only can begin, our share, which is still, To Work out that Salvation. So that although, all our Working can only proceed on the sure Foundation of his Purchase: Yet withal, it must indispensably proceed thereupon. And let us not be deceived; if, as we are told, even our best Working in this Life, cannot be without some Fear and Trembling, What 
Phil. 2. 12.  will our not Working at all be?  
Consider I beseech you, The Free Grace of our LORD's Redeeming Mankind by his Blood, The Blood of the New 
Heb. 10. 29. 13. 20.  and Everlasting Covenant, as large and diffusive as it is, yet can be of no Consequence to us in Particular, but to aggravate our Condemnation for neglecting it, unless we not only Accept and Apprehend it by Faith, but Embrace and Cherish it with a Living Faith. And then Faith only lives in an Evangelical Sense, not only when it Breathes and Professes, but when it Moves and Works, than it most Lives, when it Operates Vigorously in a Conscientious Obedience to his Precepts, and a Diligent and Dutiful Conformity to his Example: Which is the Reason, my Text assigns, of our LORD's Suffering for us, that he might leave us an Example, and we should follow his Steps.  
We know there are some, that call themselves Christians, who rejecting the great Fundamental Doctrine of our LORD's Suffering for us, as a Propitiatory Sacrifice, allow no other End of his Coming, and Living, and Dying in the Flesh, but that he might show us the way to Heaven, by his Teaching, and Example.  
I need not, in this Audience, labour to confute this; or to prove Christ's having been a Real Sacrifice, and the only sufficient Atonement for Sin, by himself once offered: Since in the whole Tenor 
Heb. 9 28.  of the Gospel, especially in St▪ Paul's Epistles, and that to the Hebrews▪ this Truth seems to be so perspicuously confirmed. Only let me add, his being offered to GOD, as our Sacrifice, was a thing so Necessary, that without it, in Vain had He been proposed to us, as our Example: Both these great Intentions of his Suffering, being so inseparably Mixed and United, that wherever they shall be found divided, neither o● them can be Effectual. Christ could never have been to us a Pattern of Holiness, such as we could have had the least hope to follow, had He not also been a Propitiation for our Sins. And that Propitiation will prevail with the Righteous Judge of all the World, only for such as, in some Degree, or other, sincerely▪ Practice after his Pattern.  
Upon no less, nor any other Conditions, has He undertaken to cleanse and rescue us from the Gild and Slavery of our Sins, but only, as we shall strive to exercise that Capacity, which He has also obtained for us, of following the Steps of his Graces.  
It must be Confessed, without his Righteousness imputed to us, we can never be Justified in the Sight of God. And his Righteousness is never imputed to any, but only those, by whom either, in Deed, or in Will, it is Imitated. I say, not only in Deed, but in Will, because our Gracious GOD, who worketh in us both to Will, and to Do of his Good Pleasure, is sometimes pleased, To accept the Will for the Deed: 
Phil. 2. 13.  But never so, as thereby to give us any Encouragement to come short of, or to omit the Deed.  
I say then again, our Blessed LORD can never be a comfortable Example, but only to those, for whom He was a Sacrifice. And He never suffered effectually for any as a Sacrifice, but such, as unfeignedly desire, and endeavour, to make Him their Example.  
This being granted, that it highly concerns every one that calls on the Name of Christ, not only to trust in Him as our Redeemer, but to follow His Steps as our Example. It will next be very well worth our while to examine carefully, where we may find an accurate Copy of that Example: In what Holy ground we are to search, for the Genuine Marks of those Heavenly Steps we are to tread in.  
For that, the Greek Word in my Text, which is translated Example, may suggest to us a certain Rule of Direction in this whole Matter: The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, such a Type, Prescript, and Original Draught, as is left us in Writing, whence we may transcribe it into our Lives.  
So that you see, St. Peter was not content to leave us a mere uncertain hear-say, changeable, traditionary Doctrine of our Lord's Example; but such a One, as being at first taken as near the Life as could be, was then written down, once for all finished, and once delivered to the Saints, 
St. Judas v. 3.  as indeed every part of it is demonstrably to be shown in the Holy Word of GOD, which is our fixed Standard of all Truth and Goodness, and next to Christ and His Spirit, our only Infallible Guide of Faith and Manners.  
This, says our Apostle, is the Example. He has left us, for you to follow: Consigned it first into our Trust, and our Recording, who were Eye-witnesses of all, by us to be faithfully transmitted down to you, the Saints of all Ages to come. An Example most Holy, and most Worthy, both of our and your Imitation, in that He did no Sin.  
So my Text proceeds to make out the Perfection of His Example. But here, alas! we must stop, when He took on Himself our other Infirmities; yet, Sin was excepted. He was a spotless Example to us of Holiness: But such as we can never be to one another. 'Twere Blasphemy in us to imagine, that we can ever be Exempt from Sin in any Degree of Equality with him: Well were it for us, if we might be so, in some Degree of Resemblance to Him.  
And let us not Despair, for that we may be, if we shall do what we are here advised, and what, through His Grace we may do: If we shall still have him in our View, and Write, and Speak, and Live after the perfect Copy of so great a Master; and steadfastly follow his Steps, though it be only, as his Friends and Acquaintance followed him to the Cross, afar off. However, if we shall keep his 
Luk. 23. 49.  Example unmovably before our Eyes, and perpetually strive to Walk answerably to it; then, whatever we shall Do, or Speak, or Think well, though very imperfectly, he will accept; and, where through Human Weakness, we shall fail, he, out of the inexhaustible Riches of his own Mercy, will supply all the Good that is wanting, and pardon all the Ill that remains.  
An Example seems to be some visible Image, or sensible Pattern of something extraordinary in its kind; so exhibited to common Observation, that others may direct their practice by it, and learn to excel in the same kind.  
And great is the force of Examples: Great on both Sides; either in leading us to Good, or seducing us to Evil.  
By common Experience, Examples are found to have far greater Influence on the Minds and Actions of Men, than the most Excellent Precepts singly delivered.  
Examples have a Natural, Living, and vigorous Efficacy, by Secret and Familiar Charms, they are generally wont to insinuate much farther, than the best Commands, or Entreaties, or Encouragements by themselves can reach.  
Whilst the Wisest Laws can only prescribe and require Obedience, by threatening Punishments, or promising Rewards, good Examples do more softly affect the Passions, and captivate the Imagination, and gently frame the Will to themselves: Convincing men's Understandings, that the Good aught to be done by the bright lustre attending all Goodness, when brought into Example; and also proving to our very Eyes and Senses, that it has been done by others, and therefore may be done by us, if it be not our own fault; and showing the easiest Method, and most graceful Manner of doing it.  
Since therefore in all things relating to Practise, Examples have so prevalent an Authority, much more than any other way of Teaching; let me seriously Recommend to you all, the following this most. Consummate Pattern of our Lord, and the being made like to him, above all other Examples: A Duty so Incumbent on all Christians, that our very first Initiation into his Faith, our Baptism obliges us to it, as the distinguishing Badge and Character of our Holy Profession.  
And let me assure you, Great, Happy, and Illustrious, would soon be the Benefits of such an imitating Christianity: Such as shall Teach us, in the first place, most studiously to imitate Christ himself; and next him, his Disciples, Apostles, and first Companions, To be followers of them, according to St. Paul's Rule, concerning himself, as they were of Christ.  
This would undoubtedly make us Disciples of Christ, according to his own Heart, who has declared himself to be not only the Truth, but the Way, 
St. John 146.  the Truth, and the Life.  
This would speedily take off our Minds from eager Disputes, and fierce Emulations; and employ them about plain and unquestionable Truths and Duties. This would quickly abate much of the vehement and tumultuous Spirit of Zeal, but increase the temperate Heat, and useful Fire of it. This would soon allay and sweeten all that Sharpness, Sourness, and Peevishness of Conscience, which so generally prevails, and change it into a Conscience void of Offence towards God and Man. This would incline Men rather to be innocent, and holy themselves, by constant looking towards Him, who was so, than to find fault curiously, or to object subtly against others: Rather to be industrious in doing well, as He did, than to be critical in blaming what others do amiss.  
This, in short, is the best way to restore the Primitive Power of the Gospel, by restoring the Primitive Method of its wonderful Rise, Increase and Progress. This, in stead of making all Practice evaporate in Speculation, would more profitably reduce Speculation into Practice. This would bring Religion more into public View and Notice, and by consequence more into Credit and Fashion. And whereas nothing can be a greater Scandal to any Church, than for the Members of it to be Rigid in their Censures of others, and yet loose in their own Examples; This would make the Loveliness of our Examples to correspond with, and even to adorn the Beauty of our Church's Doctrines and Precepts.  
Give me leave to urge this yet farther, with a special regard to You of this Place. For You thus indefatigably to Copy after this Blessed Example of our Lord Christ, were the certain means for You to prove the greatest Blessings to the whole Nation wherein You live; that is, to become Good, as well as Great Examples to it: You I mean, many of whom GOD has placed in so high a rank of Dignity and Honour in this World, that whither You will or no, whatever You do, Your Practice cannot but be a powerful Example to others.  
Wherefore, in the Name of GOD, let us all raise up our Thoughts, and make our Imitation Aspire and Ascend towards Him, who is the Author and Finisher 
Heb. 12. 2.  of our Faith; who has Ascended on High, and has led Captivity Captive, and has received Gifts for Men; yea, for the 
Psal. 68 18.  Rebellious also; That the Lord God might not only teach us by his Doctrine, but dwell among us by his Example.  
To this End, we all have, or may have in our Hands this Blessed Book of the New Testament of his Blood. Here only is to be found, St. Peter's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uncorrupt Original, and native Comeliness of his Holy Life and Death. Hence only let us take it, as from a pure and unmixed Fountain. Let us often revolve in our Minds, and Imprint deeply this unerring Idea of him on our Hearts. Let us incessantly Compare, Measure, Judge of, and Correct all our Thoughts, Words and Actions, according to the Exactness of this Model.  
As we should always Adore, and Worship all his inimitable Praises and Perfections; so let us also imitate all his imitable Graces. Let us most imitate those of them, that are most fitted to our peculiar Conditions. So let us imitate them altogether, that our Zeal for some of them may not make us averse from any of the rest.  
So let us observe his Mortifications, as not to neglect his Charity. Nor let our Love of his Communicative Goodness exclude our Observance of his severer Institutions. Rather let us carefully mingle them all in our practice, as he did in his. As he did, let us harmoniously join the good Duties of Society with those of Retirement; the private Devotions of Solitude with the Distributive Virtues of Conversation.  
Thus, in every Step of his irreprovable Life and Death, we shall not fail to meet with something excellent, and most proper for us to trace out, and delineate in every Step of ours. When we find him in the Stable, or the Manger, have we not his great Humility? When in the Throngs, and Assemblies of the City, his Mild, Charitable, and Blameless Behaviour to set before our Eyes? When among Publicans and Sinners, his gentle Gravity, and winning Authority in reproving Wickedness and Licentiousness: When with the Scribes and Pharisees, his avowed contempt of proud Singularity, and censorious Hypocrisy: When in the Temple, his fervent Zeal: When in his Journeys by Sea or Land, his going about doing good: When alone in the Wilderness, his unaffected Sanctity, and meek Severity: Every where we have his Innocency, his Temperance, his Modesty, his Affability, his Justice, his Mercy and Universal Beneficence.  
But, as this Day most requires, since we have now seen him in his Agony in the Garden; in the Judgment-Hall Accused and Condemned; and thenceforth brought as a Lamb to the Slaughter, and as 
Isaiah 53. 7.  a Sheep before her Shearers is dumb, so opening not his Mouth; so meekly, either bearing the Cross himself, or Crucify'd on it: When he was Reviled, Reviling not 
1 St. Pet. 2. 23.  again; When he Suffered, Threatening not; but committing himself to him that judgeth Righteously: And since (according to the Words immediately foregoing my Text) This is acceptable to God; for even hereunto were 
Vers. 20, 21.  we called: Now particularly let us learn to imitate his Patience, Equanimity, and Long-Suffering; his forgiving Injuries, and loving Enemies; His Blessing them that Cursed him; His Praying for them who Despitefully used him, and Persecuted him; and lastly, his entire Obedience to the Will of Heaven, expressed in that most admirable Word of Submission, amidst such ineffable Tortures, Not as I will, but as Thou wilt.  
And if we shall thus follow his Gracious Steps to Mount Calvery, we shall also shortly follow him to Mount Olivet: If we shall thus be Partakers of his Death, by dying to Sin, we shall also be Partakers 
Vers. 24.  of his Resurrection, by living to Righteousness here, to Glory hereafter; Which I beseech Almighty GOD to Grant us all. Amen.  
FINIS.