synagogues, nor in the city: neither can they prove the things whereof they now accuse me." So that when he was openly accused and examined, nothing could be objected against him; and in the end the judge was bound to declare, "This man doeth nothing worthy of death or of bonds." 5

One comprehensive precept describes the whole duty of man in this matter.

17. Honour all men. Love the brotherhood. Fear God. Honour the king.

Respect is due to all men: for "God made man in his own image." Love is due to the brotherhood: for they are joined in the bond of covenant with the same Redeemer. Fear is due to God. For he is in heaven, and we his creatures are upon earth : and the fear of the Creator is the wisdom of the creature. Honour is due to the king, as supreme; "not only for wrath, but also for conscience sake." "Render therefore unto all their due: render unto Cæsar the things that are Cæsar's; and unto God the things that are God's."

5 Acts xxvi. 31.

LECTURE XXXI.

CHRISTIANS EXHORTED TO PATIENCE AND

FORBEARANCE.

1 PETER ii. 18-25.

18. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. 19. For this is thank-worthy, if a man, for conscience toward God, endure grief, suffering wrongfully.

20. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

The inhabitants of a land must submit themselves to the governors of the land. This the apostle had declared in what went before. And so the members of a family must be subject to the master of the family: and that, even when human infirmity makes it difficult to yield: not only to the good and gentle, but also to the froward. They might meet with harsh and unjust treatment. If they followed the scriptural rule, "Being persecuted, we suffer it; being defamed, we entreat:" if "in well-doing they possessed their souls in patience :" this is acceptable with God. This is the conduct he approves; because it is not the natural inclination of the heart

to suffer wrongfully and take it patiently; but the

conquest over nature: it is the effect and proof of principle; of the principle arising out of christian faith.

21. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps.

So that the patient endurance of wrongs, such wrongs as may encounter us in life, is a part of the faith we profess. For even hereunto were ye called. Ye were called to bear Christ's yoke: to make him your example: to follow his steps: and this is his example, for conscience toward God to endure grief, suffering wrongfully. You suffer. So did Christ. Look and see if there be any sorrow like unto his sorrow. Which of his disciples has ever been called to taste a cup so full of bitterness? You suffer, though you do well. So did Christ. He suffered," the just for the unjust," though even his enemies and his murderers could "find no fault in him." You suffer for righteousness sake. So too did Christ who asked of his opposers, "Which of you convinceth me of sin ?" and whom the world hated, "because he testified of it, that the works thereof are evil.”

22. Who did no sin, neither was guile found in his mouth:

23. Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

24. Who his own self bare our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness by whose stripes ye were healed.

1 John viii. 46; vii. 7.

To bring us to that righteousness of which patience is a part, was a main object of the death of Jesus on the cross. He bare our sins in his own body, that we being dead to sin should live unto righteousness. "He suffered for sin, that he might bring us to God."

And there is a close and intelligible connexion between our becoming dead to sin, and the dying of Christ for sin. That death shows us what sin is, in God's sight shows us its heinousness, and its awful consequences, in a light too clear to be mistaken. The mode of suffering, the cross, was chosen for this very purpose: though not a Jewish punishment, nor one to which a Roman citizen could be condemned. Yet this was the punishment which he chose to bear, that we might more effectually become dead to sin: that sin might lose that power over us, which it exercises over our original nature, and which only some counteracting force can restrain.

Naturally, we are alive to sin; as a limb in its ordinary state is alive to pain. But a limb may become callous; so that fire, which would otherwise scorch and injure, may be touched without harm by the callous hand.

In the same manner the heart may become dead to sin. Temptation may be applied to it, but does not prevail. Simon Magus offered money to Peter, which he could not lawfully accept. One who was alive to covetousness, might have yielded to the trial. Peter was dead to any such sin; and the temptation had

2 Acts viii.

N

no more effect upon him, than a blow would have upon a lifeless body. It is a similar deadness to all sin, which the death of Christ for sin is intended to produce, and will produce if rightly apprehended. Place the most desirable object before a man on the one side, and on the other a burning fire; telling him, that if he seize the tempting object, he must suffer in that fire; the man is dead to the temptation: it has no more effect upon him than if he were dead: all the desire which he otherwise might yield to, is paralyzed within him. Similar is the influence of the cross of Christ. Whilst we contemplate sin on the one hand, and it allures; on the other we behold the cross, and it deters.

Deters from sin. But the effect does not stop here, or the purpose of God would not be answered the purpose, that we being dead to sin should live unto righteousness. Peter dissuades the Christians from impatience and revenge and murmuring, because these would be sin, and they ought to be dead to sin. They ought to be insensible to those emotions which are contrary to the will of God respecting us. But they ought not to be insensible altogether. Though not affected by sinful feeling, they should not be without feeling, but alive unto righteousness in all its parts and branches; and therefore, among them, to patience, and contentment, and forgiveness of wrongs. They must show such a spirit as he showed, who when he was reviled, reviled not again, when he suffered, he threatened not; who, even from the tree on which he bare our sins, breathed out a prayer for those who had caused his