Chapter II: THE THEME.--It is here presented in a twofold aspect. First, in its

_entirety_: and secondly, in one of its _branches_.

1. The great subject of prophetic enquiry is _salvation_. "Of which _salvation_ the prophets have enquired and searched diligently."

(i.) In its _nature_. Is there a word in universal language which has as much meaning in it as this word salvation? It takes within its range all time and all eternity. Though specially designed for man, it has its influence upon every order of being God has made, and presents the most glorious manifestations of God himself which the world possesses. It glares upon sin with indignation, but throws its arms of mercy around the sinner; offers to him a deliverance from the guilt and power and pollution and inbeing of evil; gives him the favour and image of his Maker; assures to him victory over his final adversary; introduces him to, and acquits him before the great white throne; and arrays him in all the glories of an everlasting heaven.

To understand it fully comes not within the range of angelic intellect; and yet it demands our highest regard, as it has had the attention of enquiring prophets. 'Tis true they had not the light upon it that a better dispensation has given to us. It is not to be expected that they should be penetrated with its glory as we ought to be; but they were so impressed by its grandeur, that their thoughts were raised above all merely temporal deliverances, and they felt that their own interests were wrapped up in the theme. "And thus," we are told, "did this sweet stream of their doctrine, as the rivers, make its own banks fertile and pleasant as it ran by, and flowed still forward to after ages; and by the confluence of more such prophecies, grew greater as it went, till it fell in with the main current of the gospel in the New Testament both acted and preached by the Great Prophet himself whom they foretold as to come, and recorded by his apostles and evangelists, and thus united into one river clear as crystal. This doctrine of salvation in the Scriptures hath refreshed the city of God, his Church under the gospel, and still shall do so till it empty itself into the ocean of eternity."

(ii.) This salvation _in its provision_, is _of grace_. "Who prophesied _of the grace_ that should come unto you." The apostle does not mean to say by this clause, that there is something in the theme _exclusively_ adapted to those to whom he wrote. But we understand him to mean, in general terms, that the ancient seers searched diligently into that system of mercy, which should in after times, and under the Christian dispensation, be more fully revealed.

The word "grace" may have reference to _the manner_ in which this scheme should be made known; intimating that it was by _divine favour_ that the new economy supervened upon the old. But we take it rather to denote _the gospel salvation itself_. It is altogether a system of grace. In its projection; in its development; in its accomplishment; in its application; in its final consummation, it is all of grace. "By grace ye are saved."

We are not among the number of those who doubt or deny the entire and absolute fall of man. Whatever good there was in him was then destroyed; whatever evil there is in him, was then induced. He is fallen in mind and soul and body. Physically, morally, spiritually, he is a wreck. But was no vestage left of that divine image in which he was created? Not one. No lingering desire to regain his glory and the position he had lost? None. Was he altogether dead to virtue and his Maker's claims? Yes, altogether. But was his nature so far polluted as that no trace of his original purity could be discovered? Not a trace to be seen even by an Omniscient eye. And was there left to him _no_ inherent power to do that which is good? None whatever. "From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment."

Then see his position. If his fall, which is so entire, is his own act, he is as much amenable to his Maker as he was before. The fact of his fall will not lesson his obligations: nor will it impose upon God any necessity to show mercy. He therefore stands before his Judge a condemned criminal; and the course which the Judge shall take is entirely within himself. There is nothing which can force Him to show favour. If He say, die, He is as justly glorious as He was before. If then, there is _no_ obligation upon God to save: and if He _does_ determine to be gracious, the salvation _must be_ of grace. Oh, is it possible to conceive the solemnity of that moment when the destinies of untold millions were in the balance? Can you picture the suspense of heaven and hell when waiting Jehovah's fiat? Surely for the moment the pulse of nature throbbed not; heaven's music ceased to flow, and the howl of the pit was hushed. Then God, on his azure throne, holding in one hand the sword, and in the other the sceptre, stretched out the sceptre saying, "Deliver him from going down to the pit; I have found a ransom."

Your salvation is of grace. You are required to _pray_; but you are saved by grace. You are required to _believe_; but you are saved by grace. You are required to _labour_; but you are saved by grace. You are required to _suffer_; but you are saved by grace. You will have to _die_; but when you stand a spirit glorified before the throne, it will be by grace.

(iii.) Salvation in _its object_ is the soul. "Receiving the end of your faith even the salvation of your _souls_." By the soul we understand the immaterial principle or spiritual part of man; which though united with the body, is perfectly distinct from it.

As to its _nature_, it is possessed of intelligence, volition, sensation. It has capacities for enjoyment and suffering: for both good and evil. Its _immortality_ is assured to us by the mouth of God. It may be lost. With all its dignity and glory, it may be for ever crushed by the divine hand, but never destroyed. While, however, it may be lost, it may be saved. The grace which can calm its fears, and satisfy its hopes, and purge its impurity, and consummate its bliss is now manifested. How insignificant does everything appear when compared with _its_ salvation. The blotting of the sun, the desolation of an universe is a trifle when put in the balance with an immortal spirit. Let the sceptic doubt its immortality, and the atheist deny, and the scoffer jest; but let us look forward to the judgment-seat and beyond it, for "the soul, immortal as its sire, shall never die."

(iv.) Salvation, _in its attainment_, is _by faith_. "The end of your faith."

There is no article of our religion more plainly revealed than this--"By grace are ye saved through faith; and that not of yourselves: it is the gift of God. Believe on the Lord Jesus Christ, and thou shalt be saved. Whosoever believeth in Him shall not perish, but hath eternal life. He that believeth shall be saved." Faith is the simplest operation of the mind; and may therefore strictly be said to be incapable of definition. Still it is easy to say what is meant by the term when applied to personal salvation. It means the trust of the heart on the atonement of Christ, as the condition of pardon. "With the heart man believeth unto righteousness." It is however of the highest importance that the thought of its _simplicity_ be made prominent. Let us not undervalue religious knowledge; for to some extent it is absolutely necessary. But do not mystify the plan of mercy, and perplex the anxious seeker by requirements which the gospel has not made prominent. Many a poor sinner exercises faith in Christ who cannot give a philosophical disquisition as to its nature. It is not necessary to be thoroughly acquainted with the science of optics in order to see. A man may look through a telescope before he can define the refraction or reflection of light. Now all that is included in the word salvation hangs on this simple condition.

The question may be regarded perhaps more nice than wise as to _why_ such a condition should have been appointed; and yet it will sometimes force itself upon the thoughtful mind. The answer to it must in great measure be conjectural, but may we not suppose that _one_ design of it was to do away with the last vestige of self-righteousness in man? If Moses had struck the rock with something more powerful than the little rod, the gushing of the waters might have been attributed to his own strength. If Jericho had been taken by a regular siege, the glory of its conquest would have been ascribed to military science and the prowess of arms. If some heavy conditions had been imposed upon the sinner, he would have _claimed_ his pardon.

"But, 'how unlike the complex works of man,
Heaven's easy, artless, unencumbered plan,
No meretricious graces to beguile,
No clustering ornaments to clay the pile.
From ostentation as from weakness free,
It stands like the cerulean arch we see,
Majestic in its own simplicity.
Inscribed above the portal from afar,
Conspicuous as the brightness of a star,
Legible only by the light they give,
Stand the soul-quickening words--Believe and Live.'"

2. The apostle next concentrates attention upon one leading _branch_ of this great theme.

Having put the whole subject before us in the word salvation, he now fixes our thought upon _the relation which Christ sustains to it_. "Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." The testimony which is here said to be borne to Christ, is by the Spirit, and the signification of the Spirit in the testimony is that which the prophets sought. He who in the text is called "the Spirit of Christ," in the following verse is designated the Holy Ghost, so that there can be no doubt as to the person referred to. He is variously spoken of as "the Spirit of God"--"the Spirit of the Father"--"the Spirit of the Son"--"the Holy Spirit," and He is the third person in the Holy Trinity. "In the entire and undivided unity of the Godhead, there is a Trinity of personal subsistences; consubstantial, co-equal, and co-eternal." It was this "Spirit of Christ" who inspired the prophets; for these "holy men of God spake as they were moved by the Holy Ghost."

(i.) They sought the signification of the Spirit as to the _Saviour's person_. "Searching _what_." This expression is said to mean either what _time_; or what _people_; or what _person_. But looking at the whole passage it seems most naturally to refer to Him who is the subject of these predictions. They therefore diligently enquired as to who He was, of whom they, under inspiration, had been speaking.

(ii.) They also studied the prophecies as _to the time of his coming_: "What manner of time?" This phrase has a twofold application. It may refer to that particular period of the world's history when the Saviour should come to endure his sufferings and enter into his glory. So Daniel reckoned up the number of the weeks, and sought to understand the time.

It may also have reference to "the character and condition of the age" when He should become incarnate. "What _manner_ of time?"

We are now brought to the testimony itself which the Spirit beforehand gave.

(iii.) _The Saviour's sufferings_, in their relation to our salvation. "The sufferings of Christ."

We limit ourselves to two thoughts: these sufferings _were predicted_, and those predictions _were fulfilled_. Nearly the whole of the Old Testament has a connection with them. They are predicted by the very page which records the fall. "And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel." Under the patriarchal economy there was a significant allusion to them in the offering up of Isaac. The Mosaic types were prophecies. The paschal lamb; the smitten rock; the brazen serpent; and the scape-goat on the day of expiation, exhibited this feature of Messiah's character. Well nigh every page of the prophets is marked by blood and sorrow. The Psalmist, in thrilling tone, enquires, "My God, my God why hast thou forsaken Me?" And in the last struggles of death Jesus quoted the passage in its application to himself. The fifty-third chapter of Isaiah is an unapproachable description of a suffering person. Its reference to Christ has been extorted from the Jew, and is confidently believed by every Christian. The notion of two Messiahs--the one suffering and the other conquering--is an unworthy subterfuge, and stands opposed to both fact and Scripture. Daniel is second only to Isaiah in his minute and powerful description of the Redeemer's sufferings. Zechariah almost closes the book by the startling cry, "Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the Shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones."

That these Scriptures have been fulfilled who can doubt that believes the gospels? Just before the Saviour's ascension, and while yet partaking of the valedictory feast with his disciples, "He said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning Me. Then opened He their understanding that they might understand the Scriptures, and said unto them, thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day." We pass by the pain and hunger and thirst which are the attributes of humanity; but from his very incarnation may it be said that his sufferings began. Mark the meanness of his birth; the poverty of his circumstances; the persecution which drove Him from his infant-home, and think of his manner of life prior to the public announcement of his character, and you say with the prophet--"A man of sorrows, and acquainted with grief."

Now look into Gethsemane's innermost recess and you see an amount of suffering unendurable except under heavenly strengthening; "And, being in an agony, He prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And there appeared an angel unto Him from heaven, strengthening Him." Betrayed by a disciple, He is apprehended by the "multitude with swords and staves:" then arraigned before the high priest; then before Pilate: then taken before Herod and clothed in the purple; then bound and dragged again before Pilate: then smitten by the ruffianly attendants, and forsaken by his followers He is condemned to die. After the Roman fashion He is led away bearing his own cross to the fated hill. Here is the consummation of their cruelty, of his suffering, and of heaven's suspense. The leader of an army to the battle-field looks with anxiety to that moment of the day which decides the conflict; and either covers him with a nation's glory, or overwhelms him in a nation's disgrace. The fate of empires has hung on the actions of an hour; and the liberties of a continent have trembled for an instant in the balance. But the salvation of a world was hanging on Calvary till the Sufferer exclaimed: "It is finished."

You will not suppose that we have exhibited all, or even a principal part of "the sufferings of Christ." We do not wish to underrate this bodily distress; but oh, compare it not with the depth of the soul's agony. The hand of man which smote Him was malignant and painful too; but the hand of God with the sword of justice in it, fell in dreadful weight and pierced his spirit. His being betrayed and forsaken by the disciples was a source of pain; but it was when the Father hid his face that his sufferings were complete. "My God, my God, why hast thou forsaken Me?"

In addition to the general scope of prophecy, there are many minute and particular predictions of suffering which were fulfilled. The Psalmist says--"Yea mine own familiar friend in whom I trusted, which did eat of my bread, hath lifted up his heel against me." And you call to mind the betrayal of our Saviour. David says again, "They pierced my hands and my feet." And when He was crucified the nails were driven through these parts of the body. Isaiah says, "He was numbered with the transgressors;" and we know that He was crucified between two thieves. Prophecy says, "They part my garments among them, and casts lots upon my vesture." History says, "And they crucified Him, and parted his garments casting lots." Prophecy says, "A bone of Him shall not be broken." History says that when the soldiers "came to Jesus and saw that He was dead already, they brake not his legs." Prophecy says, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." History says, "They gave Him vinegar to drink mingled with gall," when He said "I thirst." You are not surprised then, that after the fulfilment of so many and varied predictions, Jesus should have spoken to the two doubting disciples with a somewhat sterner voice than was his wont: "O fools, and slow of heart to believe all that the prophets have spoken, ought not Christ to have suffered these things, and to enter into his glory."

(iv.) See the connection between this salvation and the Saviour, with regard to _the glory_ resulting from his passion and death. "And the glory," or glories, "that should follow." We distract not your mind with the many meanings of the word "_glory_." In the text it signifies the honour accruing to the Redeemer himself, and the benefit resulting to the world from his sufferings. It will apply to _his resurrection_; for even of this the prophets had some knowledge. "Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." It has also reference to the Saviour's _exaltation to_ and _session at the right hand of the Father_: for this is the result of his humiliation. "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man." But it has another meaning. The glory resulting from "the sufferings of Christ," is to be seen in _the carrying out of his own scheme of mercy_, and _the universal happiness of man_. Nothing short of this can satisfy the scope of the text; the expectation and claims of the Messiah; or the call of the Church. It was no less an object than this--the saving of a whole world--that brought Christ from heaven and raised up the Church on earth. If you look or labour for anything short of this, you degrade your Master and dishonour yourselves. You have got too large a machinery at work for anything less than this. You will cripple the energies and damp the ardour of our Captain's embattled hosts, if you are satisfied with anything short of the conquest of a world. The question therefore is, have we any fair prospect of, and guarantee for, universal glory?

The text itself affords ground of hope that in the Scriptures we shall find all we desire. An intimation is given that the prophets themselves not only predicted it, but by their diligent search, apprehended and believed it. And let us not suppose that our faith in a happy world rests on a few dark or obscure expressions thinly scattered over the Bible, and requiring more than ordinary penetration to find them at all. Science by gigantic strides seems almost to have reached its perfection. We are told that by its light the philosopher can, from a single bone put into his hands, discover the existence of a "great wingless bird" of another hemisphere, and can construct "its skeleton so exactly, that when all the bones" arrive in this country "the correspondence between them and their conjectural portraits" is complete; that the astronomer is able by his calculations to tell the existence of a planet, which observation proves to be strictly true. But wonderful as is all this, we are not reduced to any such necessity with regard to the future of the gospel. We have not to take a few dark sayings, or enigmatical expressions, or hieroglyphic inscriptions, and as we best may spell out the universal spread of truth. As with the light of a sunbeam, or with "the point of a diamond," is it revealed. He that runs may read. Abraham saw it: "And in thy seed shall all the families of the earth be blessed." Jacob saw it: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be." David saw it: "Ask of Me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Isaiah saw it: "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them." Oh what a state of security and peace!

"Lift up thine eyes round about, and see; all they gather themselves together, they come to thee; thy sons shall come from far, and thy daughters shall be nursed at thy side." Let the Church no more hang down her head with grief. Look up, and see what is approaching. "All they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side." A general confluence of the nations is at hand, and all will flow into the church. "Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee." The vast-swelling multitude with their wealth shall come and beg admission. "We have now to beg people to come into the church: the day is coming when they shall ask permission. "Who are these that fly as a cloud, and as the doves to their windows?" Who _are_ these myriads making their way to Christ? "And as the doves to their windows?" There is a storm at hand: the people foresee it, and run for refuge. "Thy gates shall be open continually; they shall not be shut day or night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." So constant is the pouring in that the doors must be kept open. It is now a rare thing to see a convert approaching; but then the stream will be continuous, and the houses of prayer open night and day.

"Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob." The very wealth which is now in heathen hands shall be consecrated to the further spread of the gospel. "And thou shalt suck the breast of kings:" for they shall become "nursing fathers and queens nursing mothers;" and the reign of the Messiah shall be one of peace. "Violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls Salvation, and thy gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time." Do not say that this glorious chapter is exceptional. It is only a sample, and the bulk is equal in beauty. If the Bible, then, be true, a redeemed universe is hastening upon us. Paradise created even cannot put before us the glory of paradise restored. All the events which are passing over us--even those which appear the most alarming--are under an influence which will make them tributary to the final issue. "Blessed be the Lord God, the God of Israel, who only doeth wondrous things, and blessed be his glorious name for ever; and let the whole earth be filled with his glory. Amen and Amen."

1. Let us learn a lesson of _veneration for the Scriptures_. Unless it be the great doctrine of atonement, there is no truth to which the Christian clings, assailed with greater bitterness in our days than the plenary authority of the Bible. Moreover the low views on this question which many professing Christians hold and teach, are most deplorable and damaging. We expect opposition from the avowed adversaries of the Book; but, the source of truth is now imperilled by indifference and treachery. The whole volume has a divine origin. "God who at sundry times and in divers manners spake in times past by the prophets hath in these last days spoken to us by his Son."

2. A lesson of _love to the Saviour_. "He hath died" for us, "the just for the unjust, that He might bring us to God." Do not forget your personal interest in those sufferings to which the text refers. They are in the strictest sense _vicarious_. He suffered not for his own sins, but for yours. You may realise their saving efficacy, and be "made meet for the inheritance of the saints in light." How great are his claims upon our affection and service!

3. A lesson of _duty to the world_. The salvation of the whole race is provided by "the sufferings;" and is included in "the glory." A sanctified universe is to be the result of the Saviour's cross: and to a large extent He has made the Churches responsible for the conversion of the world. A weight of obligation rests upon each member which cannot be put into language. The wailings of a dying race call loudly for our zeal. The groans of the lost gather strength as they ascend the pit. The voice of heaven, from angels, saints, and God, urge us onward in the discharge of duty. Oh, the wreck is on the billow; hasten with the means of safety. The plague-spot is in the camp; offer the incense of atonement. And let all your efforts be put forth in faith, and under a deep impression of the truth of Cecil's memorable words: "Faith is the master-spring of a Minister," as well as of every Christian. "Hell is before me, and thousands of lost souls are shut up there in everlasting agony. Jesus Christ stands forth to save men from rushing into this bottomless abyss. He sends me to proclaim His ability and love. I want no fourth idea."

THE MIND WHICH WAS IN CHRIST JESUS. REV. GEORGE WOOD.

"Let this mind be in you, which was also in Christ Jesus."
PHILIPPIANS ii. 5.

The Saviour left His followers an example that they should tread in His steps; and His example in everything that appertains to His human nature, is not only practicable but essential. We cannot imitate His power, or His wisdom, or His miracles, or His sufferings, or anything in which His Divine nature was manifested or employed; but we can imitate His meekness, His patience, His zeal, His self-denial, His superiority to temptation, His abandonment of the world, His devotion to His Father's will, in short, all those habits of mind and life which distinguished His earthly career. And with this perfect example before us, we need never be in doubt or perplexity as to what is our duty; we may test our motives and our conduct by the teaching and example of Christ, and if we possess His mind we shall endeavour to copy His life--to "walk as Christ also walked"--to be in this world as Christ also was.

This Epistle was addressed by the Apostle Paul to a Church which he tenderly loved, and for whose prosperity he constantly prayed. He had suffered much in the establishment of Christianity at Philippi, and the Philippians had suffered much in the maintenance of their profession of faith, chiefly from their fellow-citizens who continued heathen. The Apostle was a prisoner at Rome, with the prospect of martyrdom as the termination of his glorious career. Undaunted by the prospect, he declares his readiness--nay, more--his "desire to depart and be with Christ." He exhorts the Philippians to steadfastness, fidelity, and patience amid the sufferings to which they were exposed from without; and to simplicity and "lowliness of mind" amongst themselves. He sets before them the conduct of Christ in His condescension, and the glory of Christ in His exaltation; and exhorts them to imitate the Saviour's humility, that they might share His triumph. "Let this mind be in you, which was also in Christ Jesus."

This text is of universal application. It applies to us. The highest dignity attainable in this world is conformity to Jesus Christ. In what then does conformity to Jesus Christ consist? In other words, what are those elements of character and conduct which distinguished Him, and which are to be copied by us in our daily life?

I. The first which we mention, and which is prominent throughout the whole of His history is _meekness_ or _humility_. Dignified as was His character, high as were His claims, glorious as was His mission, He was never arrogant or boastful, proud or ostentatious. He neither sought the homage of the multitude, nor the society of the rich and the great. He accepted these if offered, but He never sought them. It is a fact that Christ never demanded, yet never declined the worship of men during His earthly sojourn. The Apostles shrunk from it, Angels rebuked it when offered to them, Christ never did. It was sometimes given, it was never declined. He did not obtrude Himself upon the attention of the multitude as the Saviour of the world; but ate, and drank, and slept, and walked, and lived amongst them, and was in every respect a man with men. He sometimes escaped from the society of the rich, that He might mitigate the sorrows, and promote the interests of the poor. He never sought human applause, and frequently retired from the scene of the most astounding miracle, charging the subject of His healing and His blessing to "tell no man" of Him. He might have taken the throne, and reigned "King of the Jews," in a political and worldly sense, had He been covetous of regal honours, or ambitious for worldly power. But He had a higher mission. His kingdom was "not of this world," and He came "not to be ministered unto, but to minister."

It cannot, however, be asserted that Jesus was insensible, or altogether indifferent, to the temptations to popularity and power to which He was exposed; if so, His example is of no practical utility to us. He did not feel as we feel, and we can gather no instruction, and no motives from His history or experience. But we believe that He "was in all points tempted _like_ as we are;" that as a man He was the subject of all the emotions, affections, and impulses which we feel. He could weep, and love, and hate, and fear, and pure as His nature was, He had to battle with the various temptations of the world and the wicked one, all the more perhaps because of the sinlessness of His holy humanity.

Great and frequent were the provocations of His enemies, but He never lost His temper--He never forfeited the claim to be called "the meek and lowly Jesus." If you follow Him to the house of Caiaphas the high priest, to the judgment hall of Herod or of Pilate, or to the Cross itself--though He was buffetted, accused falsely, condemned, spit upon, crucified--He passed through all the same calm, humble, holy Being. There was no retaliation, no resentment. There was majesty in His very meekness. And this is an important element in the Saviour's character and conduct, which as Christians we must acquire and exhibit.

Undue elevation in circumstances of prosperity and fame, is as injurious to our spiritual progress, as irritation and depression are in circumstances of adversity and trial; and both are to be avoided. The Saviour left us an example--a bright and a beautiful example--O how few of us copy it in this respect. When the voice of flattery and praise is heard--when we are raised to posts of influence and honour--when the sun shines brightly upon our daily pathway--how few of us keep our meekness and humility; how few of us carry all our honours back to Him who gave them; how few of us so improve and sanctify our talents as that He shall have the glory. And on the other hand when fortune frowns upon us--when the world despises us--when our "own familiar friend, in whom we trusted, lifteth up his heel against us," alas! how few of us "calmly sit on tumult's wheel," and leave events to God. It is easier to sing and preach about such a disposition than it is to acquire and exhibit it; but it is attainable and it is essential--"Let this mind be in you which was also in Christ Jesus."

II. _Simplicity_ and _unity_ distinguish the character and conduct of Christ. In all His intercourse with friends and foes, His adherence to truth and righteousness is marked and constant. He was criticised and catechised and calumniated, but His transparency of character was never destroyed. His enemies opposed and threatened, but He never hesitated in the path of duty, or in His devotion to His Father's will. However captious their questions, and whether they related to political or spiritual matters, He invariably turned them against His opponents, and made them minister to the cause of truth and righteousness. Sometimes He stood single-handed against a multitude of foes, they were often vacillating, cowardly, and inconsistent with themselves; but not so the Saviour. With what authority did He rebuke their selfishness, their duplicity, their sin; and yet how confidently could He appeal to His bitterest opponents as to the simplicity and purity of His own character and life--"Which of you convinceth _Me_ of sin?" The proud and supercilious Pharisees sought "to entangle Him in His talk;" they charged Him with blasphemy, with disregard for the Sabbath, with breaking the law, and they disputed His authority to act as He did; but their cunning could not ensnare, their threatening could not intimidate. Satan sought by a threefold temptation to turn Him aside; he desired Him to question, in the first place, the providence of God, then to tempt an interposition of Providence by exposing Himself to unnecessary danger, and finally to fall down and worship him; but our Lord indignantly repelled the tempter, and maintained His purity; and "angels came and ministered unto Him." "I must work the works of Him that sent me," was the motto of His life--the simple purpose of His mind; nor did He shrink from any portion of that work however hazardous and difficult. "My meat," said He, "is to do the will of Him that sent me, and to finish His work."

In this simple purpose of the Saviour's mind and conduct we have a beautiful example. Nothing is so difficult, in days like these, as the maintenance of a pure and simple mind. Duplicity, deception, and selfishness pervade all ranks and conditions of men. You find them in the shop, in the market-place, in the family, and alas! in the church itself; and nothing but a resolute resistance, directed and sustained by the grace of God, can make the Christian proof against these evils. O imitate the Saviour. Mark out for yourselves a definite line of conduct, consistent with your Christian profession, and adhere to it firmly, in spite of custom or contempt, and in the prospect of death itself.

Simplicity produces unity. There is nothing complex in the character and life of Christ. Every part is in perfect keeping with the whole. His teaching, His miracles, His conduct, illustrate each other, and combine to prove His true Messiahship, and exhibit the perfection of His life. If there were glaring inconsistencies in the history of Jesus--if the four Evangelists had written documents which could not be harmonized--if the moral teaching, and the moral conduct of Christ were at variance--if His pretensions were not justified by His works--then we might deny His Messiahship, and disregard Him as our Great Example. But it is not so. What He taught He practised; what He promised he performed; the work He came from heaven to accomplish He actually "finished," even to the shedding of His blood. "The cup which my Father hath given me to drink," said He, "shall I not drink it?" Thus the example of Christ forbids all fickleness and falsehood. It condemns all false appearances; and says to all His followers, with an authority and force which even the words themselves do not contain, "Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." What a wonderful and glorious change would the observance of such a rule effect in the church, and in the world! "Let this mind be in you which was also in Christ Jesus."

III. The mind of Christ is distinguished by its _sympathy_ and _ceaseless activity_. He could _weep_ at the grave of Lazarus, before calling back His friend to life. He could _stop_ at the gate of Nain, to cheer the heart of a bereaved widow, by restoring to life her only son. He could condescend to _touch_ the loathsome leper, and thus make him clean. He could _stoop to hold a conversation_ with a penitent adulteress. He could _work a miracle_ to feed a hungry multitude. He could _look_ conviction into Peter's heart, and thus send the faithless Apostle out of His presence weeping bitterly. O there was nothing cold, ungenerous, or selfish in the nature of Christ. He was never too much occupied to listen to the tale of sorrow, nor too dignified to afford relief. He was never unapproachable. The finest sensibilities, the purest affections, the deepest sympathies were exhibited in actions, which, had there been no ultimate purpose in His mission, would have marked Him as a benefactor of our race, and carried down His name and His fame to the latest posterity. And this, in a humbler degree, we are called upon to imitate. How little like the Saviour is the man whose heart is hard, whose temper is irritable, and who has no bowels of compassion for the destitute and afflicted. How little like the Saviour is the man who prides himself upon superior extraction or superior position, and looks down with contempt upon the poor and the penniless. The Son of Man came to seek, and to save the lost: and when John's disciples asked Him for evidence that He was Christ, His reply was simply this: Go tell your master the things which ye have seen and heard; "the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached unto them." What an outline is this of the Redeemer's daily toil! How He "went about doing good!" How He wandered among the cities and villages of Judaea and Samaria; sharing the rough hospitality of fishermen--the barley-bread of the poorest peasant; working miracles of healing; teaching doctrines of profoundest import; contending with His enemies, the Pharisees and Scribes; and conducting the minds and the hearts of His disciples and the multitudes away from their superstitions and their prejudices, to the heart of His Father's love, and the results of His own suffering and sacrifice in their behalf: nor did this sublime and ceaseless activity terminate until He hung upon the cross--and then only to be renewed in ceaseless intercession at His Father's throne. And again He left us an example. This active sympathy is the very genius of our holy religion--the spirit which it breathes--the life which it lives--the pure and blessed element in which it grows and becomes perfect. Happy is the man who thus imitates the Saviour--whose "weariness of life is gone," by the employment of his talents and his time in "doing and receiving good."

IV. All these elements of character in Christ were directed and sustained by the _holiness of His nature_. This is undeniable His enemies being judges. Even devils testified to this--"We know Thee, who Thou art, the holy one of God;" they could not resist His Divine authority; they could not impeach His human purity; and in order to secure His condemnation at the last, the chief-priests were compelled to resort to bribery and falsehood. And ever since the bitterest opponents of His religion have been constrained to reiterate Pilate's verdict with regard to Himself--"We find no fault in this man."

It is difficult to estimate aright the holiness of Christ as an example to us. It is difficult to discover how far, or whether at all, the Divinity of Christ acted on the humanity in relation to His holiness. We believe, however, that the holiness of His humanity was altogether distinct from His Godhead; and though He "did no sin; neither was guile found in His mouth," He was none the less exposed to temptation; but amid the vanity and vice which everywhere abounded and surrounded Him, He walked, and worked, and lived in the maintenance of that holiness which we may imitate; not a holiness resulting from the union of the Divine with the human, but a holiness belonging only to the latter. Had He yielded to temptation, the whole of His mission would have failed, His teaching would have had no force, His example would have perished with His fame, and His death would have had no saving merit whatsoever. But His holiness remained inviolate; and now it is the ground and the pattern of ours. It is not enough that you be meek and lowly; it is not enough that you be simple and ingenuous; it is not enough that you be sympathetic and affectionate; you must be _holy_. "Jesu's is a _spotless_ mind."

Brethren, suffer me to urge the exhortation of the text. O the dignity, the blessedness of this conformity to Christ! Will you seek it for yourselves. You and I are only Christians so far as we resemble Christ, not a bit farther. Jesus is Himself the perfect embodiment of His own teaching, the living, acting example of all those elements of character and conduct which fit intelligent and immortal spirits for the Paradise of God. Therefore, "let this mind be in you, which was also in Christ Jesus." Seek it! exhibit it!!

WARREN HALL AND CO., PRINTERS, CAMDEN ROAD, LONDON, N.W.