The Imitation of Christ
“He that saith he abideth in him ought himself also so to walk, even as he walked.” 1 Joun 2: 6.
Tue principal design of the apostle in this chapter is to propound marks for the examination of men’s claims to Christ, among which my text is a principal one; a trial of men’s interest in Christ by their emitatio., of Christ. It is supposed by some expositors that the apostle, in laying down this mark, had a special design to overthrow the wicked doctrine of the Carpocratians, a sect of ancient heretics, who taught that men might have as much communion with God in sin as in duty. In opposition to which the apostle asserts the necessity of a Christlike conversation in all that claim union with him, or interest in him. In these words we have then,
1. A claum to Christ supposed: if any man say he abideth in him. Abiding in Christ is an expression denoting real interest in Christ and communion with him; for it is put in opposition to those temporary and transient effects of the gospel which are called a morning dew or an early cloud; such a receiving of Christ as that, Matt. 13: 21, which is but a present flash, sudden and vanishing. Abiding in Christ implies a solid and effectual work of the Spirit, thoroughly joining the soul to Christ. Let no man, whosoever he be, think his claim to be valid, except he takes this course to adjust it.
2. We have the only way to have this daim warranted, by so walking even as he walked; which words carry in them the necessity of our imitation of Christ. But it is not to be understood universally of all the works or actions of Christ, some of which were extraordinary and miraculous, and some purely mediatory, and not imitable by us. In these paths no Christian can follow Christ, nor may so much as attempt to walk as he walked. But the words point at the ordinary and imitable ways and works of Christ. In these it must be the care of all that profess and claim interest in him to follow him; they must ‘‘so walk as he walked.” This “so” is a very important word in this place; the emphasis of the text seems to lie in it. It is certain, however, that so walking does not imply an equality with Christ in holiness and obedience; for, as he was filled with the Spirit without measure, and anointed with that oil of gladness above his fellows, so the purity, holiness, and obedience of his life are never to be equalled by any of the saints. But this so walking denotes a sincere intention and endeavor to imitate and follow him in all the paths of holiness and obedience according to the measure of grace received. The life of Christ is the believer’s copy, and though the believer cannot draw one letter exact as his copy is, yet his eye is still upon it; he is looking unto Jesus, Heb. 12:2, and laboring to draw all the lines of his life as agreeably as he is able to Christ his pattern. Hence,
Every man is bound to the imitation of Christ, under penalty of forfeiting his daim to Christ.
The imitation of Christ is solemnly enjoined by many express commands of the gospel. ‘“But as he which hath called you is holy, so be ye holy in all manner of conversation.” 1 Peter 1:15. ‘Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us.” Eph. 5:1, 2. Christians, says Bernard, receive this name from Christ, and it is very meet that as they inherit his name, so they should also imitate his holiness.
It will be, needful to discuss three things: what the saints’ imitation of Christ implies; in what particulars they are especially bound to imitate Christ; and why no claim to Christ is valid without this imitation of him.
I. What the saints’ imitation of Christ, or walking as he walked, imp.ixs.
1. It supposes that no Christian is a rule to himself to act according to the dictates of his own pleasure; for as no man has wisdom enough to direct and govern himself, so, if his own will were made the rule of his actions, it would be the highest invasion of the divine prerogative that could be imagined. ‘I know, O Lord, that the way of man is not in himself; it is not in man that walketh to direct his steps.” Jer. 10:23. We may as well pretend to be our own makers as our own guides. It is an observation of Aquinas, that if the workman’s hand were the rule of his work, it were impossible he should ever err in working. And if the will of man were the only guide of his way, we might say no man would sin in his walking. The apostle indeed saith of the heathen, that they “are a law to themselves,” Rom. 2:14; but he does not mean that their will is their law, but the law of God engraven upon their hearts: the light and dictates of their consciences bind them as a law.
2. This imitation of Christ implies, that as no man is his own guide, so no man may pretend to be a rule to other men; bat Christ is the rule of every man’s walking. It is true indeed, the apostle says, we should be followers of them who through faith and patience inherit the promises. Heb. 6:12. And again, ‘“‘ Take, my brethren, the prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.” James 5: 10. But we must always remember that the wisest among men may pretend no higher than a ruled rule. The apostle, though filled with as great a measure of the Spirit of wisdom and holiness as ever was possessed by any mere man, goes no higher than this: “‘Be ye followers of me, as [ also am of Christ.” 1 Cor.11:1. The best of men are but men at best; they have their errors and defects, which they freely acknowledge; and where they differ from Christ, it is our duty to differ from them. It was the commendation Paul gave of the Thessalonians, ‘And ye became followers of us and of the Lord.” 1 Thess. 1: 6. The noble Bereans were also commended for searching the Scripture, and examining the apostles’ doctrine by it; and it was a good reply of one to a clamorous disputant, who cried, ‘‘Hear me, hear me!” “I will neither hear thee, nor do thou hear me; but let us both hear Christ.”
3. The imitation of Christ implies the necessity of sanctofication in all his followers, as it is impossible there should be a practical conformity in point of obedience where there is not a conformity in spirit and in principle. It is very plain, from Ezek. 11:19, 20, that a new heart must be given us, and a new spirit put within us, before we can walk in God’s statutes. We must first live in the Spirit before we can walk in the Spirit. Gal. 5:25.
4 The imitation of Christ plainly shows ¢hat the Christian religion is precise and strict, no Way countenancing men in their lusts, but rejecting every man’s claim to Christ ’ who labors not to tread in the footsteps of his holy example. Profaneness and licentiousness can find no protection under the wing of thé gospel. This is the universal rule laid upon all the professors of religion: ‘ Let every one that nameth the name of Christ depart from iniquity,” 2 Tim. 2:19; let him either put on the life of Christ, or put off the name of Christ. Let him show the hand of a Christian in works of holiness and obedience, or the language of a Christian should gain no belief or credit.
5 The imitation of Christ necessarily implies the wnperfection of the best men in this life; for if the life of Christ be our pattern, the holiest men must confess they come short in every thing of the rule of their duty. Our pattern is still above us; the best of men are ashamed when they compare their lives. with the life of Christ. A vain heart may swell with pride when a man compares himself with other men: thus measuring ourselves by ourselves, and comparing ourselves among ourselves, we show our folly and nourish our pride; but if any man will compare his life with Christ’s, he will find abundant cause to be humbled. Paul was a great proficient in holiness; yet when he looks up and sees the life of Christ and rule of duty so far above him, he reckons himself still but at the foot of the hill. ‘“Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” Phil. 3:12. As though he had said, Alas, I do not come up to my duty, I am a great way behind; but 1 am following after, if at last I may atiain it. Perfection is in my expectation and hope at last, but it is not what I have yet attained.
6. The imitation of Christ as our rule or pattern necessarily implies the transcendent holiness of the Lord Jesus. His holiness is greater than that of all creatures; for only that which is first and best in every kind is the rule and measure of all the rest. It is the height of the saints’ ambition to be made conformable to Christ. Phil. 3:10. Christ has a double perfection, a perfection of being, and a perfection of working. His life was a perfect rule, no error could be found therein; for he was “holy, harmless, undefiled, separate from sinners.” And such a high-priest becomes us, as the apostle speaks, Heb. 7:26. The conformity of professors to Christ’s example is the test of all their graces; the nearer any man comes to this pattern, the nearer he approaches towards perfection.
7. The Christian’s imitation of Christ, under penalty of losing his claim to Christ, necessarily implies that sanctification and obedience are the evidences of owr justification and interest in Christ. Assurance is unattainable without obedience, “As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.” Gal.
6:16. A careless conversation can never be productive of peace and consolation. ‘‘ Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” 2 Cor. 1:12. Let men talk what they may of the immediate sealing and comfort of the Spirit, without regard to holiness or obedience; sure I am, whatever delusion they meet with in that way, true peace and consolation are only to be expected and found in the imitation of Christ: “The fruit of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.” We have it not for our holiness, but we always have it in the way of holiness.
Il. In the next place, we are to inquire IN WHAT THINGS all who profess Christ are nounp to the imitation of him; or what those excellent graces in the life of Christ were, which are proposed as patterns to the saints. The life of Christ was a living law; all the graces of the Spirit were represented in their full glory in his conversation on earth: never man spoke as he spoke, never any lived as he lived. “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14. But to descend to the particular imitable excellencies in the life of Christ, which are high patterns and excellent rules for the life and conversation of his people, we shall, from among many others, single out the ten following.
Parrern 1. First of all, the purity and holiness of the life of Christ is proposed as a glorious pattern for the saints’ imitation. ‘As he which hath called you is holy, so be ye holy in all manner of conversation,” 1 Pet. 1:15; in every point and turning of yourselves, as the Greek expresses it. There is a twofold holiness in Christ, the holiness of his nature and the holiness of his practice, his holy being and his holy working. This obliges all that profess interest in him to a twofold holiness: holiness in the principles of it in their hearts, and holiness in the practice and exercise of it in their lives. True, we cannot in all respects imitate the holiness ‘of Christ, for he is essentially holy, proceeding by nature as a pure beam of holiness from the Father; and when he was incarnate, he came into the world pure from the least stain of pollution. It was said, “That holy thing which shall be born of thee shall be called the Son of God.” Luke 1:35. In this we can never be like Christ, for ‘‘who can bring a clean thing out of that which is unclean? Not one.” The Lord Jesus was also efficiently holy, that is, he makes others holy; therefore his sufferings and blood are called a fountain opened for sin and for uncleanness to cleanse men’s souls. Zech. 18:1. In this Christ also is inimitable; no man can make himself or others holy. It is a great truth, though it will hardly be relished by proud nature, that we may sooner make ourselves to be men than to be saints. Besides, Christ is infinitely holy, as he is God; and there are no measures set to his holiness as Mediator, “for God giveth not the Spirit by measure unto him.” John 3:34. But the holiness of Christ is propounded as a pattern for our imitation in various respects.
He was truly and sincerely holy, without simulation; and this appeared in the greatest trial of the truth of holiness ever made in this world. ‘The prince of this world cometh, and hath nothing in me.” John 14:30. When he was agitated and shaken with the greatest temptations, no dregs appeared; he was like pure water in a crystal glass. The hypocrite makes show of more holiness than he has, but there was more holiness in Christ than ever appeared to the view of men. There was much inward beauty in him, and so there ought to be in all his followers: our holiness, like Christ’s, must be sincere and real, Kph. 4: 24, shining with inward beauty towards God rather than towards men.
Christ was wnformly holy, at one time as well as another — in one place and company as well as another: he was still like himself; one and the same tenor of holiness ran throughout his whole life. So must it be with all his people, “holy in all manner of conversation.” Christians, look to your copy, and be sure to imitate Christ in this; let not one part of your life be heavenly and another earthly; or as one expresses it, now a heavenly rapture, and by and by a worldly frolic.
Christ was exemplarily holy, a pattern of holiness to all that came nigh him and conversed with him. O imitate Christ in this! It was the commendation of the Thessalonians, that they were ensamples to all that believed in Macedonia and Achaia; and that in every place their faith to God-ward was spread abroad. 1 Thess. 1:17, 8. Let no man go out of your company without conviction or edification. So exemplary were the primitive Christians. Phils FLT
Christ was strictly holy. ‘Which of you convinceth me of sin?” ‘The most envious and observing eyes of his enemies could not find a flaw in any of his words or actions. It is our duty to imitate Christ in this. ‘That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine,” or as the word may be rendered imperatively, among whom shine ye, “as lights in the world.” Phil. 2:15. Thus it becomes the followers of Christ to walk cireumspectly: ‘‘ For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men.” 1 Peter 2:15.
Christ was perseveringly holy, even to the last breath; as he began, so he finished his life in a constant course of
holiness: in this also he is our great pattern. It becomes not any of his people to begin in the Spirit and end in the flesh; but on the contrary, their last works should be more than their first. Let him that is holy be holy still.
Rev. 22-11”
In a word, the delight of Christ was in holy things and holy persons. They were his chosen companions; even so it becomes his people to have their delight in the saints and the excellent of the earth. Psalm 16:3. Thus, Christians, be ye followers of Christ in his holiness; God has decreed this conformity to Christ in all that shall be saved, Rom. 8: 29; he banishes all unholy ones from his gracious presence for ever. 1 Cor. 6:9; Heb. 12:14. The design of Christ in dying for you was to make you holy. Eph. 5: 25, 26. Oh, then, study holiness, and as dear children, be ye followers of your most holy Lord Jesus Christ.
ParrerN 2. The obedience of Christ to his Father’s will is a pattern for the imitation of Christians. It is said of Christ, that he learned obedience by the things which he suffered. Heb. 5:8. Christ learned obedience, and yet was not ignorant before of what he learned; he was perfect in knowledge, and yet the apostle speaks of him as a proficient in the school cf wisdom. But we must consider, that though Christ, as God, was perfect in knowledge and nothing could be added to him, yet when he became man he came to understand or learn by sufferings, as the apostle here speaks; which, though it added nothing to his knowledge, yet it was a new way of knowing. The obedience of Christ is our pattern, to which we are obliged to conform ourselves in the following respects.
Christ’s obedience was voluntary, not compulsory; it was so from his first undertaking the work of our redemption. “Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men.” Prov. 8:30, 31. And when the fulness of time was come for executing the blessed design which had been in prospect from eternity, how cheerfully did the will of Christ echo to his Father’s call. “Then said I, Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart.” Psa. 40:1, 8. Nor was this a flourish before he came into the field and saw the enemy, for he laid down his life with the greatest readiness and spontaniety that could be. ‘Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself.” John 10:17, 18. And indeed the voluntariness of Christ in his obedience unto death gave that death the nature of a sacrifice; for so all sacrifices ought to he offered, Lev. 1:3, and so Christ’s sacrifice was offered unto God. Eph.5:2. It was as grateful a work to Christ to die for us, as it was to Moses’ mother to take him to nurse from the hand of Pharaoh’s daughter. O Christians, tread in the steps of Christ’s example, do nothing grudgingly for God, let not his commands be grievous. 1 John 5:3. If you do any thing for God willingly you have a reward; if otherwise, only a dispensation is committed to you. 1 Cor. 9:17. Obedience in Christ was an abasement to him, but in you it is a very great honor.
The obedience of Christ was complete: he was obedient to all the will of God, making no demur to the hardest service imposed by the will of God upon him; he “became obedient unto death, even the death of the cross,” Phil. 2:8; and though the humanity of Christ recoiled when the bitter cup of the wrath of God was given him to drink, how soon was that innocent aversion overcome by a perfect submission! Nevertheless, not my will, but thine be done. Matt. 26:39. Christians, here is your pattern: happy art thou, reader, if thou canst say, when God calls thee to suffering and self-denying work, I am filled with the will of God. Such was Paul’s obedience: “Tam ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” Acts 21: 13,
The obedience of Christ was pure, without any by-end, aiming at the glory of God: “I have glorified thee on the earth, I have finished the work which thou gavest me to do.” John 17:4. He sought not honor of men. This was the great desire of his soul, “Father, glorify thy name,” John 12:28; and the choicest part of your obedience consists in the purity of your aims, and in this Christ is propounded as your pattern. Phil. 2: 3-6.
The streams of Christ’s obedience flowed from the fountain of ardent love to God: ‘But that the world may know that I love the Father; and as the Father gave me commandment, even so I do.” John 14:31. Thus let all your obedience to God turn upon the hinge of love, for ‘love is the fulfilling of the law.” Rom.13:10. Not as if no other duty but love were required in the law, but because no act of obedience is acceptable to God but that which is performed in love.
The obedience of Christ was constant: he was obedient unto death, he was not weary of his work to the last. Such a patient continuance in well-doing is one part of your conformity to Christ, Rom. 2:7; it is laid upon you by his command, backed with the most encouraging promise, “Be thou faithful unto death, and I will give thee a crown of life.” Rev. 2:10.
Parrern 3. The self-denial of Christ is the pattern of believers, and their conformity to it is their indispensable duty. Phil. 2:5,6. “For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might be rich.” 2 Cor. 8:9. Jesus Christ, for the glory of God and the love he bare to his people, denied himself all the delights and pleasures of the world. ‘The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many,” Matt. 20: 28; he was all his lifetime “a man of sorrows, and acquainted with grief,” Isa. 53:3; more unprovided with comfortable aecommodations than the birds of the air or beasts of the earth.
“Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.” Luke 9:58. Yet this was the least part of Christ’s self-denial. What did he not give up when he left the bosom of his Father with the ineffable delights he there enjoyed froin eternity, to drink the bitter cup of his Father’s wrath for our sake! O Christians, look to your pattern and imitate your self-denying Saviour.
Deny your natural self for him. Hate your own life, in competition with his glory, as well as your natural lusts. Luke 14:26; Tit. 2:12. Deny your civil self for Christ; whether it be gifts of the mind, Phil. 3: 8, or your dearest relations in the world. Luke 14: 26. Deny your moral and religious self for Christ, your own righteousness. Phil. 3:9. Deny sinful self absolutely. Col. 3: 4, 5. Deny natural self conditionally, that is, be ready to forsake its interests at the call of God. Deny your religious self, even your own graces, as to any idea of righteousness in them.
To encourage you in this difficult work, consider what great things Christ denied for you, and what small matters you have to deny for him. How readily he denied all for your sakes, making no objections against the most difficult commands. How incapable you are of laying Christ under any obligation to deny himself in the least for you, and what strong obligations Christ has laid you under to deny yourselves in your dearest earthly interests for him. Remember that your self-denial is a condition consented to by yourselves if ever you received Christ aright. And consider how much your self-denial for Christ makes for your advantage in both worlds. Luke 18 :29, 30. O therefore look not every man upon his own things, but upon the things that are of Christ; let not that be justly charged upon you which was charged upon some of old, “All seek their own, not the things which are Jesus Christ’s.”
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Parrern 4. The activity and diligence of Christ in finishing the work of God committed to him, was a pattern for all believers to imitate. It is said of him, he ‘went about doing good.” Acts 10:38. O what a great and glorious work did Christ finish in a little time! A work.to be celebrated to all eternity by the praises of the redeemed. Six things were very remarkable in the diligence of Christ about his Father’s work. That his heart was intently set upon it: “Thy law is within my heart.” Psa. 40:8. That he never fainted under the many great discouragements he frequently met with in that work: “He shall not fail, nor be discouraged.” Isa. 42:4. That the shortness of time led him to the greatest diligence: “I must work the works of him that sent me, while it is day; the night cometh, when no man can work.” John 9:4. That he improved all opportunities to further the great work under his hand. John 4: 31-34. That nothing more displeased him than when he met with discouragements in his work: on this account it was that he gave Peter the sharp reproof, ‘Get thee behind me, Satan.” Matt. 16:23. And that nothing rejoiced his soul more than the success of his work. When the disciples made the report of the success of their ministry, it is said, “In that hour Jesus rejoiced in spirit.” Luke 10:21. And O, what a triumphant shout was that upon the cross at the accomplishment of his work, “It is finished!” John 19: 30.
Now, Christians, look unto Jesus; trifle not away your lives in vanity. Christ was diligent, be not you slothful. And te encourage you in your imitation of Christ in labor and diligence, consider how great an honor God puts upon you in employing you for his service; every vessel of service is a vessel of honor. 2 Tim, 2:21. The apostle was ambitious of that honor. Rom. 15:20. It was the glory of Hliakim to be fastened as a nail in a sure place, and to have many people hang upon him. Isaiah 22:23. Your diligence in the work of God will be your security in the hour of temptation; for ‘‘the Lord is with you while ye be with him.” 2 Chron. 15:2. Diligence in the work of God is an excellent help to the improvement of grace; for though gracious habits are not acquired, they are greatly improved by frequent action: to him that hath shall be given. Matt.25:29. It is a good remark of Luther, Faith improves by obedience. Diligence in the work of God ig the way to the assurance of his love. 2 Pet. 1:10. This leads to a heaven upon earth. Diligence in obedience is a great security against backsliding; small omissions in duty increase by degrees unto great apostasies. ‘Do the first works.” Rev. 2:5. In a-word, laborious diligence in the day of life will be your comfort when the night of death overtakes you. 2 Pet. 1:11; 2 Kings 20: 3.
Parrern 5. Delight in God and has service was eminently conspicuous in the life of Christ, and is a pattern for the believer’s imitation. ‘‘ But he said unto them, I have meat to eat that ye know not of; my meat is to do the will of him that sent me, and to finish his work.” John 4: 82, 34. The Son of man was in heaven, in respect to delight in God, while he conversed here among men. And if you are Christ’s, heavenly things will delight your souls also. Spiritual delight is nothing but the complacency of a renewed heart in conversing with God and the things of God, resulting from their agreeableness to the temper of the mind.
Four things are desirable in respect to spiritual delight. The nature of it, which consists in the complacency and satisfaction of the mind in God and spiritual things. The heart of a Christian is centred, it is where it would be; it is gratified in the highest degree in the acting forth of faith and love upon God, as the taste is gratified with a delicious relish. Psalm 63:5, 6; 119:14; 17:15. The od ject of spiritual delight, which is God himself and the things which relate to him. He is the blessed ocean into which all the streams of spiritual delight pour themselves. Whom have I in heaven but thee, and on earth there is none that I desire in comparison of thee. Psalm 73:25. The swdject of spiritual delight, which is a renewed heart, and that only so far as it is renewed: ‘I delight in the law of God after the inward man.” Rom. 7:22. The spreng of this delight, which is the agreeableness of spiritual things to the temper of a renewed mind. Pleasure arises from the suitableness of the faculty and object. So it is here — no sweetness can be so pleasant to the taste, or color to the eye, or sound to the ear, as spiritual things to renewed souls, because spiritual senses are more delicate and the objects more excellent.
But my business here is net so much to show the nature as to press you to the practice of this duty, in conformity to your great pattern, whose life was a life of delight in God, and whose work was performed in the same spirit. “I delight to do thy will,O my God.” O Christians, strive to imitate your pattern in this. Scarcely any thing can be better proof of sincerity than a heart delighting in God and his will. Hypocrites go as far as others in outward duties, but here they are defective; they have no delight in God and things spiritual, but perform whatever they do in religion from the compulsion of conscience or from selfish ends. A heart delighting in God will be a choice help and means to perseverance. The reason why many so easily part with religion is, that their souls never tasted the sweetness of it; but the Christian who delights in the law of God will be meditating on it day and night, and shall be like a tree planted by a river of water, whose leaf fadeth not. Psalm 1:2, 3. This will represent religion very beautifully to such as are yet strangers to it: you will then be able to invite them to Christ by your example, and your language will be, ‘‘O taste and see that the Lord is good.” Psalm 34:8. This will make all your services to God acceptable through Christ; you will now begin to do the will of God on earth as it is done in heaven; your duties are so far angelical as they are performed in the strength of delight in God.
Ossection. But may not a sincere Christian act in duty without delight? Yea, may he not feel some kind of weariness in duties?
Answer. Yes, doubtless he may; but then we must distinguish between the temper and distemper of a renewed heart; the best hearts are not always in the right frame.
Partrern 6. The cnoffensiveness of the life of Christ upon earth is an excellent pattern for all his people; he injured none, but was holy and harmless, as the apostle speaks, Heb. 7: 26. He gave up his own liberty to avoid occasion of offence, as in the case of the tribute-money: The children are free; notwithstanding, lest we should offend them, go, etc. Matt. 17:26, 27. Socircumspect was Christ, that though his enemies sought occasion against him, yet could they find none. Luke 6:7. Look unto Jesus, O ye professors of religion; imitate him in his life, according to the command, “‘ That ye may be blameless and harmless, the sons of-God, without rebuke, in the midst of a crooked and perverse nation.” Phil. 2:15. You are indeed allowed the exercise of your prudence, but not a jot farther than will consist with yourinnocence. “Be ye wise as serpents, and harmless as doves.” It is the rule of Christ that you offend none. 1 Cor. 10:32; 2 Cor. 6:3.
To engage you to the imitation of Christ in this particular, I must briefly press it with a few encouragements. For the honor of Jesus Christ, be you inoffensive, his name is called upon you, his honor is concerned in your deportment; if your deportment give just matter of offence, Christ’s worthy name will be blasphemed thereby. James 2:7. Your inoffensive conduct is the only means to stop the mouths of detractors. 1 Pet. 2:15. For the sake of the precious and immortal souls of others, be careful that you give no offence. “‘ Woe unto the world because of offences.” Matt. 17:1. Nothing was more commonly objected against Christ and religion by the heathen in Cyprian’s time, than the loose and scandalous lives of professors: Behold, say they, these are the men who boast themselves to be redeemed from the tyranny of Satan, to be dead to the world; nevertheless, see how they are overcome by their lusts. And much after the same rate Salvian brings in the wicked of his time, stumbling at the looseness of professors, and saying, Where is the law which they believe? Where are the examples of piety and chastity which they have learned? O Christians, draw not the guilt of other men’s eternal ruin upon your souls. In a word, answer the ends of God in your sanctification; by the holiness of your lives many may be won to Christ. 1 Pet. 3:1. What the heathen said of moral virtue, that if it were but visible to mortal eyes all men would be enamoured with it, will be more true of religion when you shall represent the beauty of it in your conversation. Patrern 7. The humility and lowliness of Christ is propounded by himself as a pattern for his people’s imitation. “Learn of me; for I am meek and lowly.” Matt. 11: 29. He could abase and empty himself of all his glory. Phil. 2:6, 7. He could stoop to the meanest office, even to wash the disciples’ feet. We read of but one triumph in all the life of Christ; when he rode to Jerusalem, the péople strewed branches in the way, and the very children in the streets of Jerusalem cried, Hosanna to the son of David; Hosanna in the highest; and yet with what lowliness and humility was it performed by Christ. ‘Behold, thy King cometh unto thee, meek.” Matt. 21:5. The humility of Christ appeared in every thing he spoke or did. It discovered itself in his language: “I am a worm, and no man.” Psalm 22:6. In his actions, not refusing the meanest office. John 13:14. In his condescension to the worst of men, which led them to call him ‘a friend of publicans anc sinners.” Matt. 11:19. But especially in stooping from his glory to a state of the deepest contempt, for the glory of God and our salvation. Christians, here ‘is your pattern; look to your meek and humble Saviour, and tread in his steps; be you “clothed with humility.” 1 Pet. 5:5. Whoever are ambitious to be the world’s great ones, let it be enough for you to be Christ’s little ones. Convince the world, that ever since you knew God and yourselves, your pride has been dying. Show your humility in your habits, 1 Pet. 3:38; 1 Tim. 2:9, 10; in your company, not contemning the meanest and poorest that fear the Lord, Psa. 15:4; Rom. 12:16; in your language, this dialect befits your lips, “Less than the least of all saints,” Eph. 3:8; but especially in the low value and humble thoughts you have of yourselves. 1 Tim. 1: 15.
And to press this, I beseech you to consider from how vile a root pride springs. Ignorance of God and of yourselves gives being to this sin. They that know God will be humble, Isa. 6: 5; and they that know themselves cannot be proud. Rom.7:9. Consider the mischievous effects it produces: it estranges the soul from God, Psa. 138: 6; provokes God to lay you low, Job 40: 11, 12; goes before destruction and a dreadful fall. Prov.16:18. As itisa great sin, so it is a bad sign. ‘‘ Behold, his soul which is lifted up, is not upright in him.” Hab. 2:4. How unsuitable pride is to the complaints you make of your own corruptions and spiritual wants; and above all, how contrary it is to your pattern and example. Did Christ speak, act, or think as you do? O learn humility from Jesus Christ; it will make you precious in the eyes of God. Isa. 57: 15.
Parrern 8. The contentment of Christ in a low condition in the world, is an excellent pattern for his people’s imitation. His lot fell in a condition of poverty and contempt; yet how well was he contented with it! Hear him expressing himself, “The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.” Psa. 16: 6.
The contentment of his heart with a suffering condition evinced itself in his silence under the greatest sufferings. “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.” Isa. 53: 7. O that in this the poorest Christians would imitate their Saviour, and learn to be in an afflicted condition with a contented spirit.
Let no murmurs or foolish charges against God be heard from you, whatever straits or troubles he brings you into. The most afflicted Christian is owner of many invaluable mercies. Eph. 1:3; 1 Cor. 3:23. Is sin pardoned and God reconciled? then never open your mouth any more. Ezek. 16:63. You have many precious promises that God will not forsake you in your straits. Heb. 13:5; Isa. 41:17. Your whole life has been an experience of the faithfulness of God in his promises. Which of you cannot say with the church, His mercies are new every morning, and great is his faithfulness? Lam. 3: 23. How useful and beneficial are afflictions to you; they purge your sins, prevent temptations, wean from the world, and turn to your salvation: how unreasonable then must be your discontent! Moreover, the time of your full deliverance from all trouble is at hand. If the candle of your earthly comfort be blown out, remember it is but a little while to the break of day, and then there will be no need of candles. Besides, your lot falls to you by divine direction, and it is much easier than that of Christ was. Yet he was contented, and why are not you? O that we could learn contentment from Christ in every condition.