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SERMON LII.

THE PRIESTHOOD OF CHRIST.

HOLINESS OF CHARACTER.

HIS SELF-GOVERNMENT.

HEBREWS Vii. 26.

For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the hea

vens.

In the preceding discourse, I considered the holiness of Christ as one great branch of his Priestly character. In the course of this consideration I stated, summarily, my views concerning the manner, in which Christ performed the duties, owed by him immediately to God, and to mankind. I shall now make a few observations concerning those, which he owed more immediately to himself. The two former classes are generally denoted by the names piety and benevolence; the latter is usually denominated temperance, or self-government.

It ought, here, to be observed, that our Saviour's life was regulated by the rules of perfect virtue in all those ordinary and less delicate cases, in which mankind so commonly transgress; and in which we usually look for the proofs of a gross and guilty character. The truth is, imputations of the kind here referred to, are not made on the Redeemer even by the worst of men; and have ceased, notwithstanding the groundless and brutal calum

nies of his contemporary enemies, who accused him, as a man gluttonous and a wine-bibber, a friend of publicans and sinners, to have any place in the belief, or even in the obloquy, of mankind. To say, that our Saviour was chaste, and temperate, is so far from seeming like a commendation of his character, that it rather wears the aspect of that cold approbation, which is considered as grudged; and is yielded, merely because it cannot with decency be refused. Nay, it may with strict propriety be said, that the very approach to this subject savours in a degree rather of impropriety and indelicacy; and wears more the appearance of an anxious and sedulous disposition to shield a doubtful reputation, by watchful efforts to say every thing, which can be said, in its favour, than of a sober determination to utter the sincere approbation of the understanding, and the just applause of the heart.

With these observations premised, I observe,

1st. That the Industry of Christ was wonderful.

St. Peter describes the character of the Redeemer in these memorable words; Who went about doing good. Acts x. 38. This emphatical description exhibits the active part, or side, of his life just as it really was; and, though extremely summary, it is complete. Doing good was his only proper, professional employment; in this employment he did not, like other beneficent persons, stay at home, where he might meet with solitary and casual objects of his kindness, but went unceasingly from place to place, to find the greatest number, and those on whom his kindness. might be most advantageously employed.

The whole life of Christ was a perfect comment on this text. He himself has often told us his own views concerning the great duty of industry in the service of God. When his mother gently reproved him for the anxiety, which he had occasioned to his parents, when, at twelve years of age, he staid behind at Jerusalem, while they went forward three days' journey towards Nazareth ; he replied, How is it, that ye have sought me? Wist ye not, that I must be about my Father's business? This honourable scheme of life, so early adopted, and so forcibly expressed, was the uniform rule of his conduct at every succeeding period; and is often mentioned by him, as such, during the progress of his public ministry. Thus, in his reply to the disciples, asking him a ques

tion concerning the man, who was born blind, he said, I must work the works of him that sent me, while it is day. The night cometh, when no man can work. John ix. 4. Thus, when the Pharisees informed him, that Herod would kill him, and urged him, therefore, to get him out, and depart thence, he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures, to-day and to-morrow; and the third day I shall be perfected. Nevertheless, I must work to-day, and to-morrow, and the day following. Thus, also, he declared, universally, the character of his life, in those memorable words, The Son of man came not to be ministered unto, but to minister. Who could claim, with so much propriety, to be ministered unto, as Christ? From whom ought not ministering to be expected, rather than from him? Finally, when he was conversing with the woman of Sychar, and his disciples solicited him to eat, he answered, My meat is to do the will of Him that sent me, and to finish his work.

In exact accordance with the spirit of these declarations, we find him, immediately after his baptism, going into the wilderness, to suffer, and to overcome, in his temptation. As soon as this was ended, he journeyed unceasingly throughout Judæa, Galilee, and Peræa, and occasionally in the neighbouring countries; instructing, healing, comforting, and befriending, all, whom he found willing to hear his words, or fitted to receive his assistance. His early life was a life of industrious labour, literally so called. His public life was also an uninterrupted course of laborious exertions, made in a different manner; a period, filled up with duty and usefulness. With an unwearied hand he scattered blessings wherever he went. The manner in which, and the object to whom, the good was to be done, were to him things indifferent, if it was really done. Whether they were friends or enemies, Jews or Heathen, disciples or strangers; whether they were to be taught, healed, restored to sight, hearing, or life; he was always prepared to bestow the blessing, wherever there was necessity to demand, or faith to receive, it. So wonderfully numerous were the labours of Christ, as to furnish a solid foundation of propriety for that hyperbolical and singular declaration of St. John, with which he concludes his Gospel: And there are also many other things, which Jesus did; the which, if they should be

written, every one, I suppose, that even the world itself could not contain the books that should be written. Amen.

A stronger instance of this disposition can hardly be given, than one of those, to which I have already alluded. Hungry, weary, and faint, in his journey through the country of Samaria, he came to the neighbourhood of the city Sychar, and seated himself on Jacob's well. A woman, a miserable inhabitant of that city, came out to draw water, and presented him with an object, to whom good might be done, and who infinitely needed it. Forgetting all his own sufferings, our Saviour applied himself with the utmost diligence to accomplish the conversion of this sinful woman, and that of her countrymen. After he had conversed a considerable time with her, she left him, to call the people of the city. His disciples then prayed him, saying, Master eat. But he said unto them, I have meat to eat, that ye know not of. Therefore said the disciples one to another, Hath any man brought him out to eat? Jesus saith unto them, My meat is to do the will of Him that sent me, and to finish his work. The sentiments, here expressed, and on this occasion gloriously exemplified in the diligence, with which he devoted himself to the business of converting this poor woman, and her neighbours, were the rules, by which he governed his whole life.

As he drew near to the close of his ministry, he appears to have been even more industrious, if possible; and to have taught, and done, more, than during any former period of the same length as if he thought the remaining time valuable, in proportion to its shortness.

Thus he was able to say with perfect confidence, and exact truth, after he had ended his ministry, Father, I have glorified thee on earth: I have finished the work, which thou gavest me to do. 2dly. His Fortitude was not less remarkable.

This characteristic of Christ is every where discovered, and with the highest advantage. To form just views of it, we ought to remember, that he was alone, poor, and friendless; that he was more opposed than any other person ever was; and that he was opposed by the government, and nation, of the Jews; especially by the learned, wise, and great. We ought to remember, that, wherever he was, he found enemies; enemies to his person,

and to his mission; subtle, watchful, persevering, base, and malignant. All his strength, in the mean time, was, under God, in himself; in his mind; in his wisdom and virtue. Yet he met every danger with unshaken firmness, with immoveable constancy. He bore, not only without despondency, without shrinking, and without a murmur, but with serenity and triumph, all the evils of life; and, except the hiding of his Father's face, and the manifestations of his anger against sin, all the evils of death. the same time, all this was done by him, while these evils were suffered by continual anticipation.

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They were, in a sense, always in his view. He foretold them daily; and yet encountered them with invincible constancy. Other men, however boldly and firmly they encounter actual calamities, are yet prone to sink under such as are expected. The distresses of a foreboding heart who can bear?

When, during his agony in the garden, the sweat flowed from him in the form of great drops of blood; he cooily met the guard which approached to seize him, reproved Peter for his violence, healed the wounded ear of Malchus, secured the escape of his disciples, and delivered himself up to those very soldiers, whom his presence had awed into statues.

With the same invincible spirit he endured the miseries, and injuries, of the crucifixion. All the insults, which were mingled with his agonies on the cross, were insufficient to remove his selfpossession, or disturb his serenity, for a moment. Amidst them all, he was able to forget himself, to pity and admonish the daughters of Jerusalem, to provide for the future comfort of his Mother, and to pray for the forgiveness and salvation of his Murderers.

3dly. Not less wonderful was his Meekness.

Meekness is a voluntary and serene quietness of mind under provocations, perceived and felt, but of choice unresented.

No person was ever so abused, or provoked, as Christ; nor in circumstances, which so greatly aggravated the provocation. He came from heaven, lived, and died, only to do good to his enemies; and received all his abuses, while occupied in this divine employment. Ingratitude, therefore, and that of the blackest kind, was mingled with every injury, and added keenness to its VOL II.

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