SERMON XIX.

The Example of Christ.

1 PET. ii. 21.

"Because Christ also suffered for us, leaving us an example, that ye should follow His steps."

HE Apostle in the text declares a certain

THE

patient endurance of evil to be a duty incumbent on us, while we do well, because of Christ's suffering for our sakes, and because of the example which His life affords, as one that we Christians are bound to follow.

He says of our Lord that "He did no sin, neither was guile found in His mouth: when He was reviled, He reviled not again; when He suffered, He threatened not; but committed Himself to Him that judgeth righteously." The picture affords a perfect contrast with the ways and manners of natural men. We are indeed by nature full of sin, begotten and born in disobedience; the imaginations of our hearts are only evil continually, and our actions proceeding from those imaginations are evil like them. The Psalmist says of the natural man, "His mouth is full of cursing, deceit, and fraud;" the Prophet, "A lie is in his right hand." The wicked ask, "What is truth?" knowing it not. They who would fain

be thought righteous put on the appearance of it as a cloak, and are hypocrites at heart. Proud and impatient of reproof, what man is not naturally apt and ready to return the evil he receives? A word for a word, a blow for a blow. Every one is his own avenger; partial in his own cause, regardless of justice; and unmindful of Him who made all, and who alone judgeth righteously.

Whatever we see in some men of a different conduct and of dispositions by nature even appearing of a better sort, is no proof that this representation is overcharged. The Scriptures in agreement with the record and history of mankind assure us of the natural, universal corruption, and inform us of the source from whence the degree of goodness which yet remains proceeds. God who from the beginning had fore-ordained a Saviour, never entirely deserted His fallen creature, but for the Saviour's sake imparted always in some measure the enlivening influence of His Spirit. From that grace whatever we see of good in some men proceeds; whilst in the greater part enough of proof remains to manifest the depravity of mankind, and to convince us of the truth, though it had not been delivered by an apostle, "that in us," i.e. in our flesh, "dwelleth no good thing."

The contrast of the Saviour's example when manifest in the flesh, is perfect; "He did no sin, neither was guile found in His mouth: when He was reviled, He reviled not again: when He suffered, He threatened not; but committed Himself unto Him that judgeth righteously." And His conduct affords us now an example of imitation,

X

because He suffered for us,-He, "by whose stripes we were healed," who "bare our sins in His own Body on the tree," to the end that "we, being dead to sin, should live unto righteousness." A larger influence of the Spirit was henceforth given. The Holy Ghost came down visibly; and many extraordinary gifts proved the sacrifice and satisfaction for sins by Christ's death complete, and surely are we now called to a better mind and a more perfect and acceptable service in proportion to the grace and favour we have received at the hands of our Almighty Benefactor.

The particular object of the Apostle's argument in the text was to persuade Christian men, his converts, to patience in bearing evil and to perseverance in doing well, and it is founded upon the impatience and sinfulness of our nature now atoned for by Christ and pardoned before God. Men became such as they are by the disobedience of their first parents, and have themselves added to the original sin; but God hath forgiven all for the sake of a Redeemer provided by Himself, whose manner of life also was declared well-pleasing unto God, as His death was acceptable for a sacrifice. Surely, then, we are bounden to turn from that sort of conduct and those vicious habits, which were the occasion of His death, and to imitate, so far as the circumstances in which we stand admit, His holy life. It is manifest even with men that an offence cannot be forgiven which is unacknowledged and unrepented; but upon acknowledgment and the profession of repentance, pardon may be had. But, if the offence

be afterwards repeated, the profession is accounted false and hypocritical, and the offender marked for punishment. It cannot be expected that the thing should be otherwise. God hath provided a sacrifice for sin, that He might pardon it in His creatures; and by the greatness of the sacrifice we may justly conclude how great was the offence. He hath offered us a pardon therefore, if by faith we lay hold on it in the person of Christ. But if we afterwards live in the same course of disobedience which brought the Redeemer to His suffering, our sin will be retained, for it is justly required of us to shew the reality of our repentance and the sincerity of our faith by the altered habits of our lives. Christ, indeed, "bare our sins in His own Body on the tree," but He bare them, "that we" also "being dead unto sin, might live unto righteousness:" He suffered for us, but in suffering He left us also an example that we should follow His steps.

The Epistle was addressed by the Apostle to persons who in the early ages of the Church were exposed to very great and extraordinary trials. The faith had not yet obtained the authority which long establishment and general consent carry. If, therefore, they were less likely to profess Christianity for form's sake, they were more liable to fall away through fear. The world openly opposed them; governments persecuted them; they laboured under the effects of malice and misrepresentation as well in such as knew not what the precepts of the faith were, as in others who wished to excite the ruling powers against

its professors. Consequently, Christianity brought men little (except the inward consciousness of peace with God) but distress and tribulation,— smaller vexations and extreme sufferings. In this state of things the Apostle addressed them. He dwelt, first, upon the blessedness of their Christian calling with God, for whatever was the tribulation of Christians in the world, with Him they had peace; and he exhorted them therefore to alacrity, sobriety, and stedfastness of mind, not to liken their conduct to what it had been before their conversion, but now to be obedient to God, and to do such things only as are well-pleasing in His sight, to be holy, i. e. pure and blameless in all manner of conversation. He exhorted them to this by the consideration of Christ's death, and by their belief in His resurrection. He bade them therefore now love one another fervently; and as love is the fulfilling of God's law, so he taught that the practice of it is that newness of life to which Christians are said to be regenerate and born again by the word of God; a new birth of no corruptible seed, but which endureth unto life everlasting. In agreement with this, he exhorted them, further, to lay aside malice, deceit, hypocrisy, envy, and evil-speaking, as belonging to the old man, and as children newly born unto God, to love and desire the things that belong to the life that is with God, which are set forth in God's Word, strengthened by which and by the habit of practising what is good, they might increase and grow to a more perfect state, and going on from strength to strength, might arrive at last at