in character and destiny between those that are His and those that are nct. The love of Christ is an absorbing, an elevating principle, that will never rest until it shall have transformed us into Ilis image, from glory to glory, by the Spirit of the Lord.

XII.

THE EXAMPLE OF CHRIST.*

PETER, ii., 21: Leaving us an example, that ye should follow His

steps.

[Preached at Great Queen-street Chapel, London, June 20th, 1827, at the anniversary of the Baptist Missionary Society.]

THERE are two extremes against which it is equally our duty to guard in the consideration of such passages as this. The one is, that the appearance of Jesus Christ upon earth was chiefly designed to set us an example of moral virtue, and that he came merely to exemplify those precepts which from time to time had been given to men. You, my Christian friends, I am persuaded, have not so learned Christ; you well know that Christ had a higher end in view in his ministry in this world than merely to set a perfect example. Had this been all, instead of encouraging men in holy obedience, he would only have spread terror and dismay through our race, and forever cut off all hope of our obtaining salvation. And yet, on the other hand, we must not forget that one of the ends of Christ's coming was certainly to afford us a perfect standard of holiness, and to exemplify fully the nature of his own precepts. Every Christian will perceive this, and will, therefore, make his life the object of constant attention. It is evident that the apostle regarded it in this light; for in the context he says, "For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps." It is true, indeed, that the sufferings of Jesus Christ were for a purpose which renders imitation on our part impossible; and yet we perceive that even this department of his character is not exempted, much more the actions of his life. There were frequent occasions on which Christ proposed himself to his disciples for their initation: “Learn of me," said he, " for I am meek and lowly of heart; and ye shall find rest unto your souls."

The principle of imitation is common to human nature. The very first attempts at instruction, on the part of parents, proceed on this principle; and on this the first elements of education entirely depend. The same principle remains with us all the days of our life; nor can we ever extricate ourselves completely from its influence. In all our intercourse with society, and in all the various actions we perform,

Reported in the Pulpit, vol. viii.

we are more or less conscious of its power. Our regard to the various customs of mankind and the fashions of civilized life are founded on the exercise of this principle. The resemblance which one part of a family bears to another proceeds on our imitation of those tempers and dispositions which most forcibly attract our notice: we wish to accommodate ourselves, as far as possible, to the views and feelings of those who are almost continually near us, and hence we insensibly slide into a resemblance to them. On this same principle do Christians act; and never are Christians so truly holy as when they most nearly imitate the character of the Son of God, who is set before them as their great Pattern. It is my intention, on the present occa sion,

First, To point out some of the principal reasons by which this example of Christ comes recommended to our imitation.

And I shall chiefly fix on those features which do not apply to any other character, or which are not to be found in any other character to an equal extent and with an equal force.

1. This imitation of Christ comes recommended to us by its being the only perfect standard of moral virtue. It has this advantage over every other example, however excellent, that it is excellence without the admixture of any contrary principle. His freedom from the taint of original sin was secured by his immaculate conception; and, with respect to all the actions of his life, we have the most abundant proof that "he did no sin," and that "no guile was found in his mouth." The standard of morals which he has exhibited is perfect: we need never fear that our imitation of him can be carried to excess. In proportion as we are found walking" in his steps," we are walking in the path of excellence, pursuing the principles of unerring rectitude, and aiming at perfection in holiness.

In order to obtain a just view of the excellence of Christ's character, it is necessary to make it our constant study. It is not by a cursory glance that objects of perfection impress our minds with an idea of their excellence: there is something generally pleasing in them— there is nothing that can possibly offend; and hence the impression made by the casual observation of them has no peculiar force. Indeed, it very frequently happens, that objects of the most perfect symmetry strike our minds less than those which are deformed. The first impression made on our minds by the contemplation of the Saviour's excellences is not always that of astonishment. It is that sort of moral excellence which requires to be diligently studied and patiently examined: it will never strike the eye of a careless and indifferent spectator. The imperfection of our judgments, the depravity of our natures, cannot be brought to this contemplation of purity and perfection: there must be a wish to behold, a disposition to admire, its beauty; and the very wish, the very attempt to understand it, will go far to purify our hearts.

We cannot be sufficiently thankful for such a standard of moral excellence. All human examples, however excellent, are perfect only in parts: they exhibit some striking excellences, but they exhibit

also defects. But when we contemplate the excellences of the Son of God, we see nothing defective; we can conceive of nothing which might be added. Let us but meditate on the character of Christ as we ought, and we shall not fail to make the most rapid progress in that holiness which is the peculiar characteristic of "the inheritance of the saints in light." In him there is the marvellous union of majesty and meekness, of greatness and condescension: his humility was always tempered by grandeur, and his grandeur was always softened by humility. Every part of his character was sustained in like manner each virtue, each excellence, had its due proportion; and the whole exhibited a perfect standard of moral excellence, such as was never before exhibited to the world.

2. The example of Christ is recommended to us above that of all others, by his pre-eminent dignity. We know well the effect of dignity of station: hence arises the superior importance of virtue in high life. The history of our own nation may show us how powerfully the example of one profligate monarch may influence the conduct of a whole kingdom. On the other hand, when we behold virtue in men of high station, a sentiment of honour mingles with our admiration: the character is at once entitled to our deference and our esteem. How dignified, then, is the character of Christ! He seemed to be unknown, and the very world to which he came "knew him not;" nothing was seen in him by many, that he should be admired; but, at that very time, he was the only-begotten Son of God, beloved and honoured of his Father. To his disciples only he fully revealed himself, while he veiled himself from the multitude; and his disciples often beheld in him that glory which he had with the Father before all worlds. And this glory and greatness remains with him it is his unalienable right; and when all human glory shall have died away, and become forgotten-yea, when "the heavens shall pass away with a great noise, and the earth and all the works therein shall be burned up," no glory shall then be seen or admired but that which he possesses, or that which springs from his own inexhaustible excellence. This gives him dignity indeed his character is the highest of which we can possibly conceive; and his character is to impress a dignity and excellence on all his followers, and to give a character of beauty and perfection to innumerable spiritual and immortal beings forever. Let us, then, consider him; let us take off our thoughts from all that is good and great upon earth; let us rise above holy patriarchs, prophets, and apostles, and elevate our thoughts higher and yet higher, to fix our contemplations on the Son of God.

3. The imitation of this example is enforced by that love and attachment which Christians feel to CHRIST, and which, in their minds, is supreme. Love to Christ is so distinguishing a principle in the minds of Christians, and so highly reasonable and proper, that an apostle says, "If any man love not the Lord Jesus Christ, let him be anathema." But I now address myself to such as love the Saviour's name; and are you not aware of the power of this principle to facilitate imitation? We always aim to imitate those whom we esteem: we con

sider ourselves laid under a 'sort of obligation to do this; we must do violence to our natures if we do not aim to imitate the objects of our attachment. On this principle, we hear the Saviour saying to his disciples, "If ye love me, keep my commandments." He might with equal propriety have said, "If ye love me, walk in my steps-imitate my conduct." And if this principle be so influential in common life, how much more powerful is it in the mind of the Christian! The love which Christians feel to Christ is greatly superior to that which we feel for father or mother, for wife or children. While, therefore, Christians cannot but admire the character of Christ, as a model of moral excellence and perfection, they will be led also to imitate him who is the object of their highest attachment.

4. There is another powerful reason why we should imitate Christ: He is the person to whom, as Christians, we stand the most nearly related. Strange as it may seem, through the economy of redemption we are placed in a direct relation to Christ; a relation more intimate, more endearing, more interesting, more transforming, than any other of which we can possibly conceive. The numerous emblems of this which are employed in the word of God, however striking, all fall short of the reality. We are pointed to various unions which exist in nature: Christ himself has selected one of them, and has said to his disciples, "I am the true vine, and my Father is the husbandman. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." Jesus Christ is styled, in Scripture, and that not in the language of compliment, but of truth, the life and the hope of his people. It is said to Christians, "Ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Faith is the principle by which the Christian is united to Christ; and this faith has Christ for its object. The faith that justifies is, in its essence, a believing in the Son of God. Every Christian is thus united to Christ, and can say, "The life that I now live in the flesh, is by the faith of the Son of God, who loved me, and gave himself for me." We are disciples of Christ but as we bear the image of Christ, but as our faith is in him, but as we hope through him. If we have remission of sins, it is through his blood; if we have a title to an immortal inheritance, it is through his life; if we rejoice in hope of everlasting glory, it is because he has entered that glory for us. The presence,

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the favour of Christ, constitutes the daylight of the Christian, in which he walks and in which he works. "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life."

Christ is said to dwell in the heart of the Christian by faith. He is the inmate of the Christian's soul; he is intimately and continually present with him; he has spiritual intercourse with him; through him alone he presents all his prayers, and offers all his praises; he is

the centre of his wishes and expectations; from him all his hopes and consolations spring: no other example, therefore, can be before him but this. Others have lived to the glory of God; they have displayed various excellences, and have left the record of their excellences behind them; but Christ lives in the Christian: His example is not in the record, not in the letter merely, but in reality; ever nigh the Christian, perpetually before him, constantly in him. Hence one of the primitive Christians called his religion the wearing Christ about with him continually; a description highly expressive of the life of faith in the Son of God. Now, can we be so conversant with him? can we be so united to him? can we surrender the best feelings of our hearts to him? is he our sacrifice, our only hope, our supreme desire? can we feel that we owe all to Christ; that we are nothing, that we have nothing but through Him; and yet not aim to copy him? Shall we not call our minds off from all other objects as far inferior, and seek to have them fixed on his excellence, and aim to be more and more conformed to his lovely and perfect image?

5. I would observe, farther, that the circumstances in which we are placed are such as render it extremely easy to imitate him. We are called upon, in Scripture, to be "imitators of God." And yet he who should attempt to do this absolutely, would find himself most strangely at a loss. The movements of an infinite mind are so far above us that we cannot comprehend them. The Divine actions are more calculated to inspire awe than to encourage imitation. The Most High dwells in light inaccessible; "no man hath seen, or can see," Him.. We can scarcely form, from his character, any idea of how we ought to act, or what we are required to do; but, in the person of his Son Jesus Christ, God has so revealed himself, that, without at all lowering his dignity or lessening his glory, he may yet be steadily gazed upon. "We beheld his glory," said his disciples, "the glory as of the only-bogotten of the Father, full of grace and truth." Who could have supposed that "the blessed and only Potentate, the King of kings, and Lord of lords," would ever have been seen by mortal eye? Who could ever have hoped that the source and centre of all excellence and perfection would ever stoop to exhibit himself to his creatures? But that which we could not have supposed, and which it would have been presumption to have desired, has actually taken place! "The Word was made flesh, and did dwell among men." And now his glory has been beheld, his perfections have been revealed to us; they have been rendered imitable, and have become binding as an example. Jesus Christ has placed himself before us in such circumstances that we might calmly behold his excellence, and diligently apply ourselves to an imitation of his perfections. We cannot be sufficiently thankful for this. Had the Son of God seated himself on a throne; had he surrounded himself with the various attributes of majesty, we might, indeed, have been constrained to admire him, but, at any rate, we should not have had such an example as would have encouraged us to aim at imitation-we certainly should not have had such a pattern of patience and condescension in suffer