1 PETER

This seems to be the more immediate object, to which St. James would direct our attention. Persons in the midst of their trouble are apt to entertain hard thoughts of God: but we who, in this instance, “have seen the end of the Lord,” may rest assured “that he is very pitiful, and of tender mercy,” however dark or painful his dispensations towards us may be. It is by love alone he is actuated,

1. In sending afflictions—

[He does “not willingly afflict his people.” He knows what we stand in need of; and he sends it for our good. He chastises us, not as earthly parents too often do, to indulge their own evil tempers, but purely “for our profit, that we may be partakers of his holinessy.” And as he knows what we want, so he knows what we can bear; and will take care either to apportion our burden to our strength, or to give us strength sufficient for our trialsa. Besides, in all our afflictions he sympathizes with us; he watches over us with the care of a refiner, and the solicitude of a parentd: and when he sees that his rod has produced its desired effect, he is glad to return to us in the endearments of love, and to confirm our confidence in him by the sweetest tokens of reconciliation and acceptance.]

2. In multiplying afflictions—

[When our troubles, like those of Job, are many and various, we are ready to conclude that they are sent in wrath. But it is not for us to prescribe how many, or of what continuance, our afflictions shall be. We must consider God as a physician, who prescribes with unerring wisdom, and consults the benefit, rather than the inclination, of his patients. We must “walk by faith, and not by sight:” it will be time enough hereafter to see the reasons of God’s procedure. Job was induced at last to account God his enemy: and they who beheld the afflictions of Christ, were ready to say, that “he was judicially stricken, and smitten of God” as the most abandoned of mankind. But we know that, as Job was, so was Christ, beloved of the Father; and never more beloved than when crying in the depths of his dereliction, “My God, my God, why hast thou forsaken me?”

Let not any then “write bitter things against themselves” on account of the greatness of their afflictions, but rather accept their trials as tokens of his love; for, “whom he loveth he chasteneth; and scourgeth every son whom he receiveth.”]

ADVICE—

1. Let none be secure, as though affliction were far off from them—

[We may be to-day in affluence; to-morrow in want: to-day in health; to-morrow languishing on a bed of sickness: to-day enjoying the society of wife, or children; to-morrow lamenting their loss. Let us remember, that whatever we have is God’s; it is only lent us for a little while, to be recalled at any hour he shall see fit. Let us learn to hold every thing as by this tenure, that we may be ready at any moment to give up whatever he shall be pleased to require of us. Since “we know not what a day may bring forth,” we should stand girt for the service of our God, ever ready to do or suffer his righteous will.]

2. Let none be hasty in their judgments, when called to suffer—

[Jacob thought all his trials were against him; when, in fact, they were designed for the good of himself and of all his family. And we know not but that the events we so deeply bewail, are indispensably necessary to our salvation. We have reason to think that, if we saw the end as God does, we, instead of regarding our losses or bereavements as afflictions, should adore God for them as much as for the most pleasing of his dispensations. Let us then wait till he shall have discovered to us the whole of his designs; and be content to form our judgment of him when all the grounds of judging are laid before us.]

MMCCCLXXVII

THE EFFICACY OF FERVENT PRAYER

Jam. 5:16.

The effectual fervent prayer of a righteous man availeth much.

PRAYER and intercession are generally considered as duties: but, if viewed aright, they would rather be regarded as privileges; seeing that they are the means of obtaining for ourselves and others those blessings which no created being can bestow. In this point of view, the passage before us, together with the preceding context, affords us the greatest possible encouragement. It is to be regretted, however, that instead of making a due improvement of these gracious declarations, the Papists have made use of them chiefly, if not solely, to advance the temporal interests of their clergy, at the expense of the eternal welfare of the laity.

On the direction given to “pray over a sick person, and to anoint him with oil in order to his recovery,” they have founded an ordinance, to be observed when a man is absolutely past recovery: and that which was designed of God as emblematic only of a miraculous power, given at that time for the restoration of bodily health, they have established as the essential means in all ages of saving the immortal soul.

Again; Because the saints are encouraged to “confess their faults one to another,” with a view to the augmenting of their mutual sympathy, and the directing of them in their mutual intercessions, these deceivers have required the laity to confess their sins to the clergy, in order to their obtaining the forgiveness of them at the hands of God: whereas, according to St. James, there is no such deference due to any particular order of men; but the confession is as much required from the clergy to the laity, as from the laity to the clergy.

We stop not however to notice these grievous errors, but pass on to that which more immediately concerns ourselves; and to point out to you,

I. The import of the assertion before us—

The preceding context certainly leads our thoughts chiefly to the work of intercession: yet since it is also said, “Is any afflicted, let him pray,” we must not confine our attention to prayer as offered for others, but must notice it also as offered for ourselves. We say then, that when “a righteous man” draws nigh to God, and presents before him prayers inspired and dictated by the Holy Ghost (whose peculiar office it is to “help our infirmities” in prayer, and to “make intercession for use”), he shall prevail;

1. For others—

[Of this the instances are so numerous, that we can only give a short specimen of them: yet shall it be such a specimen, as will abundantly confirm the truth before us.

We will begin with Moses, who, when God was exceedingly wroth with his people for making and worshipping the golden calf, set himself to pray and intercede for them. But God, feeling, if I may so say, how impossible it would be for him to resist the importunity of his servant, said, “Let me alone, that my wrath may wax hot against them, and that I may consume them: and,” if thou thinkest that my covenant with Abraham will be broken thereby, I assure thee it shall not; for “I will make of thee a great nation.” But Moses would not “let him alone,” but pleaded for them with all imaginable earnestness and importunity: and the consequence was, “the Lord repented of the evil which he thought to do unto his peopleg”

My next instance shall be that of Joshua, who, desiring to prosecute the advantage which he had gained over the Amorites, and destroy them utterly, prayed that neither the sun nor moon might advance in their course, but continue to aid him with their light, till he had accomplished his desire. To effect this, the whole universe must be arrested in its career; and such a shock be given to it, as to endanger its utter dissolution. But whatever stood in the way, it must yield to his prayer. Accordingly, no sooner did this righteous man issue the command, “Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon,” than all the laws of nature were suspended, “and the sun stood still, and the moon stayed, till the people had avenged themselves upon their enemies. So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it, or after it, that the Lord so hearkened to the voice of a man.”

Here we have seen all the material creation stopped by the voice of prayer.—Now we will refer to another instance, wherein heaven itself is moved, and an angel sent from thence to fulfil the petitions of two chosen servants. Jerusalem was besieged, and utterly incapable of holding out against the enemy who was come against it. But Hezekiah and Isaiah betook themselves to prayer. And what was the result? An angel was sent from heaven to destroy, in one single night, one hundred and eighty-five thousand of the besieging army: and the blaspheming monarch, who had boasted that nothing could withstand him, was forced to return immediately to his own country, where he was slain by his own sons, whilst in the very act of worshipping the senseless idol in which he had trusted for success. For this cause, says the historian, “Hezekiah the king, and the Prophet Isaiah the son of Amos, prayed and cried to heaven. And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword.”

One more instance I will mention, in order to shew how immediately the prayer of a righteous man succeeds. Daniel had understood, from the prophecies of Jeremiah, that the time for the close of the Babylonish captivity was near at hand: and he set himself to seek more particular instruction from God respecting it, in order that he might be able to take advantage of such circumstances as might occur for the benefit of his nation. “I set my face,” says he, “unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: and I prayed unto the Lord my God.” And now behold the effect!—“And whiles I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation, and informed me, and said, O Daniel, I am now come forth to give thee skill and understanding: at the beginning of thy supplications the commandment came forth; and I am come to shew thee all that thou didst ask.” See what expedition was used, by God’s special command, to answer whilst in the very act of prayer; and to let him know, that, at the very commencement of his suit, his prayer was heard!

More on this subject is unnecessary: yet less could scarcely have been spoken, if we would in any degree do justice to it.]

2. For ourselves—

[I mention this last, because it is, in reality, the greatest: for the prayers which are offered in behalf of others, prevail only for the obtaining of some temporal blessing: they cannot certainly procure for men the salvation of their souls: for, if they could, no creature would ever perish. When Stephen prayed, “Lord, lay not this sin to their charge,” it prevailed probably in behalf of Saul, and perhaps of some others: but it cannot be supposed that it succeeded in behalf of all. But for a man’s own self his prayer is sure to prevail. There is no limit to the benefits which he shall receive, provided only he ask according to the will of God. He may not be answered in the particular way that he may desire. The cup, for the removal of which the Lord Jesus Christ himself prayed, was not taken out of his hands; nor was the thorn for the extraction of which St. Paul cried with such eager importunity removed: but both he and his divine Master were answered in a way more consonant with the purposes of Jehovah. But in some way, and that the best, prayer shall most assuredly be answered to all who cry to God in sincerity and truth. Whatever they ask in Christ’s name, shall be given them. Let them “open their mouth ever so wide, it shall be filledn.” They may exhaust all the powers of language in their petitions, and may then extend their thoughts to the utmost limit of a finite conception; and they shall not only have all, but more than all, yea, “abundantly above all that they can ask or think.”]

The assertion in our text deserves the most attentive consideration on its own account; but more especially on account of,

II. The insight which it gives us into truths of the greatest importance—

From this we obtain an insight into,

1. The character of God—

[We think of God, for the most part, as a Being of infinite majesty, who, unless in matters of very extraordinary moment, does not trouble himself with the concerns of men: and hence, if a person were to speak of having received answers to his prayers, he would be accounted wild, visionary, and presumptuous. But let God be viewed as he is represented in the text: let him be viewed as noticing with the deepest interest the very least and meanest of his children; as attending to their every cry, and treasuring up in his vials their every tear. Not so much as a “breathing” of theirs escapes his notice; or a desire, of which they themselves perhaps are scarcely conscious. The highest archangel does not more engage his attention, than does a poor despised Lazarus: nor is he less concerned about every individual amongst his people, than if there were but one in the whole universe. This is the true light in which to view his condescension and grace; of which a mother’s feelings towards her first-born child afford but a slender and very inadequate idea.]

2. The Christian’s state—

[In respect of external appearance, there is no difference between a child of God and any other person: but in reality, as they are viewed by God, they are widely dissimilar. In the one God beholds his own image: in the other, the image of the wicked one. On the one he looks with pleasure and complacency: the other he views afar off, with utter disdain. To the one his ears are open, to hear their every request: “the sacrifices of the other are an abomination to himu.” Look at Abraham, when interceding for Sodom: there you see the friend of God. Look at those who, merely under the pressure of some calamity, cry and plead for help, whilst yet they have no love to God in their hearts: there you see the contrast; for God “laughs at their calamity, and mocks at their fear.” And all this is but a prelude to that which will speedily be accomplished in them; when the one shall be called to his right hand, and be exalted to a throne of glory; and the other be turned to his left hand, and be cast into the lake that burneth with fire and brimstone. Ungodly men endeavour to persuade themselves that all this is nothing but a vain conceit: but the Jews, notwithstanding all their blindness, could see that this difference did exist: “We know” say they, “that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth.” Do ye then know it: for, whether ye will believe it, or not, so it is: nor are light and darkness, Christ and Belial, heaven and hell, further asunder, than are the children of God, and the children of the wicked onez.]

3. The use and excellency of the Gospel—

[It is the Gospel alone that can bring a man into this happy state. Nothing else can shew him how to draw nigh to God with acceptance, or to obtain reconciliation with him. This exhibits to us a Saviour; a Saviour, who bought us with his blood. This brings us into union with that Saviour, so that we are made “one spirit with him,” and are entitled to a participation of all that he himself possesses; “of the love wherewith the Father loveth himb;” of “the joy with which his soul is filled;” and “of the glory which the Father hath given to himd.” Here is the true secret of the difference of which we have before spoken. The believer is viewed as in Christ; as washed in his blood; as clothed in his righteousness; as altogether “one with him, even as the Father and Christ are one.” This accounts for all which we have before mentioned of the believer’s peculiar and exalted privileges. Let me then entreat you, beloved, to embrace the Gospel without delay; seeing that through that alone you can have access to God, and obtain that fellowship with him which it is your privilege to enjoy.]

TO CONCLUDE—

[Bear in mind to whom these privileges belong: they belong exclusively to “the righteous man.” The ungodly and the hypocrite have no part in them. Seek then to attain the character of the righteous: seek it by faith in the Lord Jesus; “by whose obedience you shall be made righteous,” and by whose all-powerful grace you shall “be renewed after the Divine image in righteousness and true holinessg.” Then shall all these blessings be yours. You shall be “a people near unto God:” yea, you shall “have power with God, and shall prevaili” in all your supplications: even for others you shall prevail to a great extent, but for yourselves you shall obtain all the blessings both of grace and glory.]

MMCCCLXXVIII

CONVERSION OF A SINNER A GREAT BENEFIT

Jam. 5:19, 20.

Brethren, if any of you do err from the truth, and one couvert him.; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

IN the apostolic age, the power of working miracles was vouchsafed to many; and was much coveted, not only on account of the benefit which it enabled its possessor to impart, but on account of the honour which it brought to him that exercised it. That power has long since been withdrawn, it being no longer necessary for the support and credit of the Christian cause. Nor need we regret its discontinuance; since there is yet communicated to every true Christian a power of infinitely greater value; namely, a power to instruct and save the souls of men. We cannot any longer by the prayer of faith save the sick, and raise him up from the bed of sickness, and remove the judgments that have been inflicted on him on account of his sins: but by instructing a sinner, and turning him from the error of his sins, we can now, no less than in the apostolic age, save a soul from death, and hide a multitude of sins. The miraculous power was in the hands of few, even of “the elders of the Church;” but this spiritual power, as my text intimates, is common to all, and is to be exercised by all.

From hence we see,

I. Our duty towards our erring brethren—

There are still, as formerly, many, who, whilst they are called Christians, do materially “err from the truth”—

[No one can read this epistle without seeing that very awful errors obtained in the Church, both in relation to faith and practice: and no one can know any thing of the Christian world, and not know, that Christianity amongst them is little more than a name. The very way of salvation, simple as it is, is very little understood. There is scarcely any one who is not expecting to be saved in whole, or in part, by some works of his own. The generality imagine that their repentance and reformation are to recommend them to God: and even those who acknowledge their obligations to the Lord Jesus Christ for what he has done and suffered for them, yet hope to obtain an interest in Him by their good works, or acceptance on account of their works through him. The simple life of faith is but little known: and frequently but little experienced, even where in terms the necessity of it is acknowledged.

The same may be said of men’s practice also. Look at the life and conduct of the whole Christian world, and say, what resemblance you see in it to the life of Christ. Christians are said to be “epistles of Christ, known and read of all men.” But what more would you learn of the mind and will of Christ, from what you see in the Christian world, than from what you might find in the better sort of heathens? In the Lord Jesus Christ there was an entire superiority to the world: but in his professed followers you see an entire subjection to it. In the Lord Jesus Christ you find that “it was his meat and drink to do the will of his heavenly Father:” but in his professed followers you will see no such effort, no such determination to serve and honour God. Let all of you, who are here present, look at their own principles, and their own practice, and see whether they are founded altogether upon God’s revealed will, and altogether conformed to the pattern set before them in the Scriptures. The more candidly these matters be inquired into, the more clearly will you see, that the great mass of nominal Christians are “erring from the truth,” and need to “be converted from the error of their ways.”]

Towards these our duty is to use all possible means for their conversion—

[We are not all called to take upon us the ministerial office: but we all in our respective circles should exert ourselves for the edification of those around us. No man is at liberty “to put his light under a bed, or under a bushel:” no man is at liberty to ask, “Am I my brother’s keeper?” Would any man, who should see a house on fire, be justified in saying, ‘It is no concern of mine?’ or, if the inhabitants were burnt to death through his unconcern, would there be a creature upon earth that would not execrate him for his inhumanity? Much more therefore, if we see immortal souls “erring from the truth,” and hastening to destruction, should we be inexcusable, if we neglected to warn them of their danger, and to shew them how their souls might be saved alive. We should warn those who are living in a wilful neglect of God: we should declare to them their guilt and danger: we should set before them what the Scriptures have spoken respecting “the death of the soul,” and should entreat them to “flee from the wrath to come.” In particular, we should, as far as our capacity admits of it, open to them “the truth as it is in Jesus.” We should make known to them the wonders of redeeming love: we should set the Lord Jesus Christ before them in all his endearing qualities; and shew them how “able, and willing, he is to save to the uttermost all who come unto God by him.” We should encourage them to believe in him; and, by the holy violence of argument and entreaty, should “compel them” to accept his gracious invitations, and to sit down as guests at the marriage supper of the Lamb. In a word, we should do our utmost to enlighten, convert, and save their souls.]

That we may the more readily engage in this duty, let us consider,

II. Our encouragement to perform it—

We may doubtless find much of our labour to be in vain. But, if in any single instance we succeed,

1. We shall “save a soul from death”—

[Unconverted sinners, whatever they may imagine, are hastening to death: for the “wrath of God is revealed against all ungodliness and unrighteousness of men;” and the soul that sinneth, it shall die. And let not any one imagine, that this death consists in a mere annihilation: no; the soul, as to its existence, shall never die: but it will endure a misery of which we can form no conception, a torment in the lake that burneth with fire and brimstone, which is called in Scripture “the second death.” From this however, if we are made the happy instruments of converting a soul to God, we deliver it. What a wonderful thought is this! to deliver a soul from “everlasting burnings!” If we laboured throughout our whole lives, and succeeded but in one instance to accomplish our desire, how richly should we be recompensed! What if the great mass of those whose welfare we had sought, had derided us as weak enthusiasts? the thought of saving one soul from everlasting perdition would compensate all the obloquy that ever could be cast upon us. The truth is, we can form no idea what it must be to spend eternity in weeping and wailing and gnashing our teeth in the regions of despair, and under the wrath of an offended God. But, if we could form any conception of it, we should need no other inducement to labour day and night in endeavours to guide men into the way of truth, and to save their souls alive.]

2. We shall hide a multitude of sins—

[Who can ever count the sins of an unconverted soul? Yet shall they all be hidden, hidden from the sight of Almighty God, “out of the book of whose remembrance they shall be blotted,” and from before whose face they shall pass away “as a morning cloud:” yea, God himself will “cast them behind his back into the very depths of the sea,” and “will remember them against the sinner no more.” Hear the declaration of God upon this subject: “The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.”

Now consider this: consider an immortal soul laden with iniquities more numerous and weighty than the sands upon the sea-shore; and liberated from its burthen through your offices of love! Methinks, the most distant hope of conferring such a benefit is enough to turn you all into heralds and ambassadors of the Most High God. Yet let me not be misunderstood. It is not to the office of public instructors that I would call you; for that should be undertaken by none but those who are called to it by God himself: but to the office of private instructors, I would invite you; and would urge you with all importunity to engage in it: for it is not of ministers that the Apostle speaks in my text, but of private Christians; every one of whom he encourages to engage in this labour of love, saying, “LET HIM KNOW, whoever he be that converts a sinner from the error of his ways, LET HIM KNOW, that he saves a soul from death, and hides a multitude of sins.”]

SEE then, beloved,

1. What is the true end of the ministry—

[The whole world is out of course: all are erring from the fold of Christ, and wandering like sheep that know not how or whither to return. That they may not irremediably perish, God has appointed ministers, to go forth, as under shepherds, to search out the wandering sheep, and to bring them back to his fold. This is the one object of our lives; to shew you how far you “have erred from the truth;” to convert you from the error of your ways; and thus eventually to save your souls. In our execution of this office we perhaps appear to some to be uncharitable and harsh. But if we do believe that death, even the death of your immortal souls, will be the end of your wanderings, does it not become us “to lift up our voice like a trumpet, and to shew to the house of Israel their sins” with all fidelity? Suppose a person taking the soundings of a ship in full sail, were to find, on a sudden, that the ship were running upon rocks or shoals, and would speedily, if the helm were not instantly turned, be irremediably lost; would he not feel it his duty to apprise the pilot of his danger? or would the passengers, whose lives were in such imminent peril, be offended with him, if he spake as one who believed what he said, and as one who had the safety of the crew at heart? Methinks, if there were somewhat of vehemence in his words and manner, all would readily excuse it; and not excuse it only, but applaud it also, as the proper effect of fidelity and love. Then consider us as placed in that situation by Almighty God. You are all embarked on board the vessel, and we are appointed by God to take the soundings: and we do declare unto you, that, unless your course be changed, you must inevitably and eternally perish. If you doubt it, take the line in your own hands, and examine the chart by which you are to steer. We do not wish you to take our word, but to see and judge for yourselves: and, if our testimony be true according to the written word, then be thankful for our labours; and, instead of being offended at our fidelity, adore your God, who has appoined us “to watch for your souls,” and has connected our welfare with yours: for it is only by a faithful discharge of our duty to you that “we can save ourselves, or them that hear us.”]

2. What should be your view in attending on the ordinances of the Gospel—

[You should not come to be amused, but to be instructed and edified. You should come desirous of knowing wherein you have erred, and how you may get safely into the way of truth. Your minds should he open to conviction. You should be aware of the danger of self-deception. You should beg of God to instruct his ministers how to speak most to your edification; and should entreat him to accompany the word with power from on high, and to render it effectual for the salvation of your souls. You should bear in mind, that, “though Paul should plant, and Apollos water, it is God alone that can give the increase;” and you should judge of your profiting, not by the pleasure with which you heard, but by the insight which you have gained into the evils of your own heart, and the ability that has been imparted to rectify your errors. As God in the appointment of ordinances seeks the conversion of your souls, so should you in attending on them; “receiving with meekness the engrafted word,” and praying that, as it is able, so also it may be effectual, to save your souls alive.]

3. What should be the one object of your whole lives—

[What is there of any importance, compared with the salvation of the soul? I do not hesitate to say, that the care of the soul is the “one thing needful.” If there were no future state, men might go on in their own ways without much concern. But, when there is an eternity awaiting us,—an eternity, either of happiness in heaven, or of misery in hell; when our destination to the one or other of these depends entirely on our conduct in this present life; and when no man knows that he has another day to live; I see not how any doubt can exist in the mind of a rational being, that the care of his soul should infinitely outweigh all the concerns of time and sense. True it is, that when men act according to this truth, they are derided as enthusiasts: but there is no man who, in his deliberate judgment, does not see, that “the fear of the Lord is the very beginning of wisdom.” Regard not then the scoffs of foolish and ungodly men; all of whom, if not in this life, yet in the next at least, will applaud your wisdom. As for the angels, they, though in the very presence of their God, will not be so occupied with the glories of heaven, but they will have their joys augmented when they shall behold you turning into wisdom’s ways. I pray you then to be in earnest about the salvation of your souls. If God has appointed an order of men on purpose to promote your welfare, and has suspended their salvation on their fidelity to you, and has taught them to consider success in one single instance as a rich recompence for the labour of their whole lives, surely it does not become you to be careless and indifferent. I pray you, awake to a sense of your condition: think how great a work you have to do, and how short and uncertain is the time wherein you have to do it: and now, ere it be too late, “turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”]

1 PETER

MMCCCLXXIX

OFFICES OF THE HOLY TRINITY

1 Pet. 1:1, 2.

Peter, an Apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace unto you, and peace, be multiplied.

CONTEMPTIBLE as Christians often appear in the eyes of men, they are of high estimation in the sight of God. Many glorious descriptions are given of them in the inspired volume: but in no part of it have we more exalted views of them than in the words before us; where, at the same time that they are represented as treated by man with all manner

of cruelties and indignities, they are spoken of as most dear to every person in the Godhead, having been elected by God the Father, redeemed by the Lord Jesus, and sanctified by the operations of the Holy Ghost. This is a great mystery,—the union of the Sacred Three in the redemption and salvation of fallen man. But the consideration of this mystery is of peculiar importance; not only as establishing the doctrine of the Holy Trinity, but as shewing the connexion of that doctrine with every part of our salvation; which originates with God the Father, is carried on by God the Son, and is perfected by God the Holy Ghost.

Let us, under a deep sense of our own ignorance, and with a humble dependence upon God for his guidance and direction, proceed to a calm, dispassionate, and candid consideration of this all-important subject.

I. The Father elects—

The doctrine of election is here, as in many other passages, plainly asserted—

[Christians are “elect, according to the foreknowledge of God.” By “the foreknowledge of God” I understand, God’s infallible discernment of future things, how contingent soever they may appear to us. That he possesses this perfection is unquestionable: for if he did not, how could he ever have inspired his prophets to foretell such distant and improbable events? It is not possible to read the life of our Lord, and to compare the predictions concerning him with the events by which they were fulfilled, and not to say, “Known unto God are all his works from the foundation of the world.” Indeed a man who denies this truth must “think God to be even such an one as himself,” ignorant of the future, and made wiser by the occurrences of every succeeding day;—a supposition from which the mind revolts with utter abhorrence.

Considering then the foreknowledge of God as comprising every thing relating to the salvation of man, we are constrained to view all that relates to man’s salvation as ordained of God. For though we may easily distinguish in idea between foreknowledge and fore-ordination, we cannot separate them in fact; since if God foreknow every thing, he foreknows it, not as probable, but as certain; and therefore certain, because it has been fore-ordained by him “before the foundation of the world,” and is “wrought by him in time according to the counsel of his own will.”

Hence to God’s electing love we refer all the grace and mercy that we have ever experienced; and thankfully acknowledge, that “by the grace of God we are what we are;” and that, if ever we be saved at all, it will be, “not according to our works, but according to his purpose and grace which were given us in Christ Jesus before the world begand.”]

The objections which are usually brought against this doctrine, by no means disprove its truth—

[Many affirm, that, if the doctrine of election be true, that of reprobation, of absolute reprobation, must be true also. In answer to this, I would say, that we know nothing, either of the one or of the other, but from the revelation which God has given us; and that, if that revelation affirm the one and deny the other, we must receive that which it affirms, and reject that which it denies. That it does deny the doctrine of absolute reprobation, I think is clear as the light itself. If when Almighty God swears by his own life and immortal perfections, that “he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live;” and then founds on that oath this gracious invitation, “Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” I am constrained to say, that the doctrine of absolute reprobation, that is, of God’s forming any persons with an express determination to destroy them, irrespectively of any works of theirs, cannot be true. But must I therefore deny the doctrine of election, which the whole Scriptures uniformly assert, merely because I know not how to reconcile the two opinions? Surely not. My sentiments are formed on Scripture, and not on the fallible deductions of human reason: and if I cannot reconcile the two, it is no reason that God cannot. I cannot reconcile the existence of sin with the holiness of God: but do I therefore deny, or doubt, either the one or the other? Certainly not; so neither do I doubt God’s exercise of sovereign grace towards his elect, because my weak and fallible reason would be ready to connect with it an arbitrary decree against the non-elect. Sure I am, that the Judge of all the earth will do right; and that, whilst all the saved will ascribe their salvation simply and solely to the grace of God, there will not be found one amongst those who perish, who will not confirm God’s sentence of condemnation upon him, saying, “Even so, Lord God Almighty, true and righteous are thy judgments.”

Another objection against this doctrine is, That the elect will be saved, though they never should strive at all; and the non-elect will perish, however earnestly they may strive. But God has united the end with the means: and to attempt to separate them will be in vain. Who the elect are, we know not, till they themselves discover it by the effects produced upon them: nor will it ever be known who the non-elect are, till the day of judgment shall reveal it. But this we know,—and this we affirm for the comfort of all,—that “every one who asketh, receiveth; and every one that seeketh, findeth; and that to every one that knocketh, shall the gate of heaven be opened.” What can the most determined opposer of the doctrine of election say more than this, or wish for more than this?

Some will yet further urge, That, if this doctrine be true, men may be saved without any regard to holiness. This objection is of the same kind with the former: and that there is no just ground for it, our text itself sufficiently declares: for we are “elect unto obedience and sprinkling of the blood of Jesus Christ;”—elect, not to salvation only, but to obedience also;—to the one as the means, and to the other as the end.]

What is spoken respecting our being elect “to the sprinkling of the blood of Jesus Christ,” will lead me to shew, that whom the Father has elected,

II. Christ redeems—

On the subject of obedience being an end to which we are elect, we shall speak under the next head: at present, we confine ourselves to the sprinkling of the blood of Jesus Christ.

That the elect are sprinkled with the blood of Jesus Christ, is certain—

[Moses, when he confirmed the covenant which the Israelites entered into with their God, sprinkled both the altar and the people with the blood of the sacrifices: and in like manner we, when we embrace the covenant of grace, are sprinkled with the blood of our Great Sacrifice, which purges us from the guilt of all our former sins, and sanctifies us as an holy people unto the Lord: “We come to the blood of sprinkling, which speaketh better things than the blood of Abel.”

And here it is particularly to be noticed, that it is not by the shedding of the Redeemer’s blood that any are saved, but by the application of it to their souls. Millions “perish for whom Christ died:” but no one ever perished, whose “heart had been sprinkled from an evil conscience,” and “purged from dead works to serve the living Godl.”]

To this they are elected, as to the necessary means of their acceptance with God—

[None, however elect by God the Father, could come to God, unless a sacrifice were provided for them. All are sinners: all need pardon for their multiplied iniquities: no man could make satisfaction for his own sins. One sacrifice was provided of God for the whole world, even the sacrifice of God’s only-begotten Son. Through that, God determined from all eternity to accept them: and in due time he reveals it to them, as the way opened for their access to him. Thus they are brought to see Christ, as “the way, the truth, and the life:” and thus they receive “redemption through his blood, even the forgiveness of all their sins.”

We must not however imagine that God elects any in a way inconsistent with his own honour. He does not by a mere absolute decree forgive them: he does not so overlook the honour of his own law, or disregard the demands of his own truth and justice. On the contrary, he provides for them a Saviour, through whose atoning blood they may be forgiven, and in whose obedience they may find a justifying righteousness. If he elected them simply to salvation without any regard to an atonement, he would exercise one attribute at the expense of all the rest: but in electing them to the sprinkling of the blood of Jesus Christ, he provides for the honour of his broken law, and maintains in united and harmonious exercise the glory of all his perfections: he provides, that “Mercy and truth should meet together, and righteousness and peace should kiss each other.”]

As Christ redeems whom the Father has elected, so those, whom Christ has redeemed,

III. The Spirit sanctifies—

It is in reality through the influence of the Holy Ghost that the souls of the elect are sprinkled with the blood of Christ: because it is He who reveals Christ unto them, and enables them to believe on him. But, besides this, “The Spirit sanctifies them to obedience”—

To this are the elect chosen, as to the means whereby their ultimate salvation shall be attained—

[It would be dishonourable to God if an unholy creature were admitted to a participation of his throne: nor, if we could suppose such a creature admitted into heaven, could he be happy there; because he would want all the dispositions which were necessary to qualify him for the enjoyment of that holy place. On this account God has ordained to sanctify his elect in body, soul, and spirit, and to “transform them into his own image in righteousness and true holiness.”]

And this work he has committed to the Holy Spirit—

[The Spirit originally breathed upon the face of the waters, and reduced the chaotic mass to order and beauty. So does he move upon the believer’s soul. Whatever is corrupt, he mortifies; whatever is wanting, he supplies. Above all, he reveals the Saviour to the soul, and thereby changes the soul progressively into the Saviour’s image. This is precisely what St. Paul also has spoken in his Second Epistle to the Thessalonians: “We are bound to give thanks to God for you all, brethren, beloved, because God hath chosen you to salvation (there is the end) through sanctification of the Spirit and belief of the truth.” Here are the means to that end, even faith in the Lord Jesus Christ and his atoning blood; and the sanctifying operations of the Holy Spirit upon the soul.]

INFER—

1. Of what infinite value are the souls of men!

[Every one carries about him a treasure which God himself covets. The Father has given his only dear Son to redeem it: and Christ has shed his own blood to purchase it: and the Holy Ghost is ever striving with us, to make us surrender it up willingly to God — — — O that men would view their souls in this light, and bestow upon them the care which they so richly deserve! — — —]

2. What encouragement has every man to seek after salvation!

[The doctrines of election, of faith in Christ, and of the influences of the Holy Spirit, are supposed by many to create despondency. But, if duly considered, they afford the best possible antidote to despair. Suppose a person to be bowed down under a sense of his own guilt and weakness, is it no comfort to him to reflect, that the Father may elect whomsoever he will; that the blood of Christ is sufficient to cleanse from guilt even of the deepest dye; and that the Holy Spirit can renew and sanctify a soul, however inverate its corruptions be? Let this then be the improvement made of these doctrines; and they will soon commend themselves by their cheering and transforming efficacy — — —]

MMCCCLXXX

REGENERATION CONSIDERED

1 Pet. 1:3–5.

Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

AMONGST the many distinguishing characters of the true Christian, this is not the least remarkable, that he can rejoice in the midst of the heaviest tribulations. Others may be patient under them: but no man who is not born of God can attain this high state of feeling, to glory in them. The Christians to whom the Apostle wrote were in a state of very severe affliction, scattered over divers countries, whither they had been driven by the violence of persecution. Yet, how did the Apostle address them? in terms of pity or condolence? No: but in terms of the sublimest congratulation. He thinks not of what man has done against them, but of what God has done for them; and bursts forth in this rapturous strain: “Blessed be the God and Father of our Lord Jesus Christ, who of his abundant mercy hath begotten us again!” The recollection of the mercy vouchsafed to them by regeneration swallowed up all thought of their trials, and superseded, for a time, all mention of their sufferings.

The terms in which regeneration is here spoken of will lead us to consider it in,

I. Its nature—

Regeneration is a spiritual and supernatural change of heart—

[Many, when they hear this word, are ready to merge its import altogether in the rite of baptism. I deny not, but that the word “regeneration” is used in Scripture as synonymous with baptism; and it was properly so used; because in baptism there is a real change of state; and there was good reason to hope that, in the person submitting to that rite there was also a change of nature: nor can I doubt, but that, wherever baptism is duly received, there is a descent of the Holy Spirit upon the soul, to seal it with a blessing from on high. But the strongest advocates for baptismal regeneration will not deny, but that the spiritual gift is that in which we are chiefly interested; and that, without that, the outward act would be of little value. And God forbid that we should be disputing about a term, when our main concern should be about the blessing connected with it! All are agreed, that we must be baptized with the Holy Ghost: all are agreed, that we must be made “partakers of a new and a divine nature,” and become “new creatures in Christ Jesus:” in a word, all agree, that, in order to be children of God, we must be “begotten of God:” and that being admitted, I am indifferent as to the name by which it shall be called: call it a new birth, a new creation, a renewal in the spirit of the mind, or a conversion of soul to God; only let an entire change of heart and life be included in it, and (though one word may more strictly and appositely express it than another) we are satisfied. Suffice it to say, that “a new heart must be given us, and a new spirit be put within us;” and that this change is essential to us, as children of God.]

It is this that distinguishes the Lord’s people from all the rest of the world—

[The natural man possesses nothing but what he brought into the world with him. His faculties may be of the first order, so far as they relate to earthly things: yet is he as blind as others in relation to heavenly things. In order to comprehend these, he must have a spiritual discernment; which can only be given to him from above. This may be possessed by the poorest and most illiterate man, whilst it is withheld from the wise and prudent. In fact, God has so ordered it, that “what he has hid from the wise and prudent, should be revealed unto babes:” and there are but “few of the wise and learned, in comparison,” to whom this gift is imparted; for “God has chosen the weak and foolish, on purpose to confound the wise and mighty.” Nor is this a mere conceit: it is proved by the life and conversation of all who are born of God. They shew that they have a view of God and of eternity, which others do not possess: and, in consequence of this view, they manifest a heavenliness, both of heart and life, which others cannot attain. Being born of God, they live no longer to themselves, but unto Him who begat them, and to Him who redeemed them with his blood.]

But in the passage before us we are more particularly led to notice regeneration in,

II. Its causes—

The great efficient cause of it is God—

[Jehovah, in the Old Testament, is called “the God of Abraham:” but to us he is revealed under the more endearing title of the “God and Father of our Lord Jesus Christ,” and our God and Father in him. In this relation he is considered as “begetting us again;” and forming us, as it were, altogether anew. This he does by the operation of his word upon the hearts and consciences of men, and by the Almighty power of his Spirit working effectually in them. Hence we are said to be “born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” In like manner we are said to be “born of the Spirit.” And this birth is not only distinguished from, but put in direct opposition to, the natural birth of man; for “to as many as receive Christ, to them gives he power to become the sons of God, even to them that believe on his name; who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Here, then, the efficient cause of our regeneration is distinctly marked: it is not effected by any power which is possessed by the man himself, or by others over him, or by any created being: it must be traced to God himself, to God only, to God entirely, to God exclusively.]

The moving cause of it is his “mercy”—

[Man never merited it; never asked it; never of himself desired it. God, who sees us when dead in trespasses and sins, is moved only by his own “mercy” towards us, to impart unto us this transcendent gift. He saw us, like new-born infants, “lying in our blood; and bade us live.” O! who can ever appreciate this blessing aright? Who can ever estimate the blessing of being “begotten of God,” and “born of God?” To be begotten and born of an earthly monarch were nothing in comparison of it; nothing in respect of honour; nothing in respect of benefit. That we were created men, was grace; because we might have been of a lower order of beings, like beasts: but to be new-created, after that we were fallen, and by this new creation to be made sons of God, is not only “mercy,” but such mercy as never was vouchsafed to the angels that fell: no; it was reserved for us: and “abundant” mercy it was! The very angels in heaven have not in this respect been so highly favoured as we: for they can sing of grace only: whereas we, when we had abused and forfeited all the blessings of grace, had them all restored to us through the tender mercy of our God.]

The instrumental or procuring cause of it was the Lord Jesus Christ—

[In general, the blessings of salvation are traced to the death of Christ, as their procuring cause. And such, no doubt, it was: for by it we are reconciled to God, and obtain the remission of all our sins. But here the blessing of regeneration is traced to the resurrection of Christ; and with great propriety; because, if “he was delivered to death for our offences, he was raised again for our justification.” To enter into this aright, we should place ourselves in the situation of the immediate followers of our Lord. What comfort should we have derived from the death of our Divine Master? We might be told, indeed, that he offered himself a sacrifice for our sins: but how should we know that sacrifice was accepted in our behalf? It was his resurrection alone that put that matter beyond a doubt: and therefore we find the Apostles everywhere insisting principally on this, as proving, beyond all reasonable doubt, that he was indeed the Christ, the Saviour of the worldm. Moreover, it is as a risen Saviour that “he lives to make intercession for us;” and is enabled to send the Holy Ghost down upon us, for the commencing and perfecting of a work of grace within uso. Hence St. Paul, speaking of the death of Christ as prevailing for our salvation, yet lays the greater stress upon his resurrection: and hence also, in order to attain higher eminence in the divine life, he desired to “know Christ in the power of his resurrectionq.” So that our regeneration may well be ascribed to the resurrection of Christ, not only on account of its proving his death to have been available for us, but as through it he is empowered to send down the Holy Spirit upon our souls.]

We must, however, proceed yet further to trace this work in,

III. Its effects—

Of its sanctifying effects I have spoken under the first head. But we must on no account omit to notice those great benefits which it confers,

1. In entithng us to heaven—

[Repeatedly does St. Paul mark the indissoluble connexion which God has established between our sonship and our inheritance: “If sons, then heirs, heirs of God through Christ, and heirs of God with Christ.” Now, the inheritance to which God has begotten us is nothing less than all the glory of heaven; an inheritance, “not corruptible,” as earthly treasures, “which moth and rust will corrupt;” “not defiled,” like the earthly Canaan, by wicked inhabitants, (for “into heaven nothing entereth that can defile;”) “not fading,” by use, or age, or enjoyment, like the pleasures of sense: no, it is an inheritance worthy of God to give to his beloved children, even that inheritance which Christ himself, as our Forerunner, our Head, and Representative, already occupies. “To a lively hope of this” are we begotten, whilst yet we are in this vale of tears; and to the full possession of it, as soon as we go hence.]

2. In securing to us the possession of it—

[In two ways is this inheritance secured to us: “it is reserved by God for us; and we are kept by God for it;” so that neither shall it be taken from us by any enemy; nor shall we be suffered to come short of it through our own weakness. This is what God promised, by his prophet of old: “I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.” O inestimable gift! This security is the crown of all. What would regeneration be without it? What would it be to be made sons of God, and heirs of heaven, if we were left to ourselves, to engage in our own strength our great adversary? Truly there is not one of us, however elevated he may at this moment be, who would not, in a very short space of time, if left to himself, become a child of Satan, and an heir of hell. But the power of God! what shall withstand that? or who shall fail, that has that exerted for him? All that is required of us is, to “have faith in God.” If only our faith be as a grain of mustard-seed, there is nothing that we shall not be able to effectx. But “Christ has prayed for us, that our faith may not fail; and therefore, though Satan desires to have us, that he may sift us as wheat,” yet shall he not finally prevail against us; but “shall be bruised under our feetz,” even as he was under the feet of our triumphant Saviour: for “because HE, our Almighty Saviour, liveth, we shall live also.” Like persons in an impregnable fortressb, we may defy all the powers of darkness, and smile at all the confederacies both of earth and hell.]

OBSERVE then, beloved,

1. How happy are the saints, the sons of God—

[If we consider only the “hope,” “the lively hope,” to which they are begotten, methinks they are by far the happiest of all mankind. But, if we take a view of the inheritance itself, the wonderful inheritance to which they are begotten—and, above all, the security which they possess for the ultimate enjoyment of it—what shall I say? Are they not happy? Or can they be placed in any circumstances whatever (sin only excepted) wherein they are not proper objects of envy to the whole creation? Be it granted, that they are as much oppressed as ever saints were, and as destitute of all earthly comfort; still will I congratulate them from my inmost soul, and bid them exclaim with joy and gratitude, “Blessed be God, who hath begotten us again!” — — —]

2. How pitiable is the condition of the unregenerate—

[You, alas! have no part or lot in the felicity of God’s children. Never having been begotten of him, you have no relation to him, nor any title to his inheritance. Ah! think, then, whose children ye are, and with whom you must take your everlasting portiond! I tremble to announce such awful tidings. But I thank God that yet ye may become new creatures: for, as all the saints once were what ye now are, so may ye become what they are. Yes, the word, which is God’s great instrument, yet sounds in your ears: and it is as powerful as ever, to convert souls to himf. Only receive it into your hearts by faith; and it shall “turn you,” as it has unnumbered millions of your fellow-creatures, “from darkness to light, and from the power of Satan unto God.” Only believe in Christ, and you shall instantly become sons of Godh, and be enabled to look up to heaven as your everlasting inheritance. My dear brethren, “make not light of” this great salvation. Do but think how “ready it is to be revealed,” and how certainly it shall be attained by all who believe in Christ. May God now pour out his Holy Spirit upon you all, that not one of you may “receive this grace of God in vain!”]

MMCCCLXXXI

THE END OF AFFLICTION

1 Pet. 1:6, 7.

Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.

THE enlightening and converting of souls are the first objects of a minister’s attention: nevertheless, the comforting of God’s people is also an essential part of his duty. This was the special direction which God gave to the prophet of old: it is a conformity to the Divine Exemplarb: it is the fruit of the comforts they themselves receive.” St. Peter is a striking pattern of a sympathizing and affectionate pastor. He writes to the Christians who were scattered through divers countries; and begins with setting before them the richest topics of consolationd. He shews them the blessed end for which their present troubles are suffered to come upon them—

I. The state and condition of God’s people—

Believers have at all times within themselves a ground of joy: yet they are also frequently oppressed with deep and pungent sorrow. They experience a peculiar and united exercise of these opposite affections.

They “greatly rejoice” in the mercy which has been vouchsafed unto them—

[They have been begotten of God to a lively hope of a glorious inheritance: they see that inheritance reserved for them, and themselves kept for it. This cannot but be matter of exceeding joy to them at all times.]

But they are at the same time encompassed with manifold temptations—

[They are hated, reviled, and persecuted by the world: they are assailed with “the fiery darts of the devil:” they are harassed with innumerable corruptions in their own hearts.]

Through these temptations they are sometimes “in great heaviness”—

[Grace does not destroy, but only moderates our natural feelings. Christians therefore may be deeply oppressed with grief: not that God will suffer them to continue always in heaviness. Nevertheless he permits them to be in this state occasionally, and “for a season.”]

There is “a necessity” that they should undergo trials of this kind—

[God could save them without leaving them to endure any trial; but he “perfected his own Son by sufferings:” he has ordained that the members shall in this respect be conformed to their Head.]

Their temptations, however afflictive at the time, are permitted for their good.

II. The end for which they are suffered to be in that state—

Temptations, of whatever kind they be, are justly called “trials of our faith”—

[No man can exercise the grace of patience, or of contentment, unless he be in a situation that may give rise to impatience or discontent: nor can faith be known to exist in the heart, unless there be some circumstances that give scope for the manifestation of it; but temptations, especially such as produce much grief, can be surmounted only by strong faith. Hence God himself speaks as though he discovered Abraham’s grace by means of the difficulties into which he was brought.]

In this view they are “much more precious than the trial of gold”—

[Gold, though it stand the trial of the fire, will perish at last; but faith, in its effects at least, will endure for ever. The value and the brightness given to gold by the furnace are not so estimable, as the purity and brightness which our faith derives from affliction.]

Their real worth will not be discerned till the day of judgment—

[They will have a different aspect in “the day of Christ’s appearing” from what they have now. The benefit resulting from them will be then fully discovered.]

They will then “be found to the praise and honour of those who endured them”—

[Every thing we have done or suffered for Christ will be brought to light: a reward proportioned to our faithfulness will then be given us. Great sufferings will issue in “an eternal weight of glory”.]

They will be declared also to the praise and honour of Christ himself—

[Christ is “the author and finisher of our faith:” he will have the glory of carrying his people through their trials. Thus they will issue in the good of the sufferers, and the glory of Christ.]

This is the end for which God permits his people to endure them—

INFER—

1. How little cause have any persons to question their interest in God’s favour on account of their trials, or their grief under them!

[Satan takes advantage of the afflictions of the saints to impress their minds with desponding thoughts: their natural turn of mind, too, sometimes favours such impressions. Even bodily disorder also may concur to deject their souls. But the being in heaviness through temptations is no just ground of doubting our acceptance with God. The persons of whom the Apostle speaks in the text, were most undoubtedly in a converted state. Let not any tempted soul then be desponding or dejectedh.]

2. What abundant reason have we to be reconciled to afflictions!

[Afflictions are trying to our frail nature, but they are salutary to our souls. We shall ere long see the necessity and benefit of each of our sorrows. The praise and honour in which they will issue will make amends for all. Let us then even now account them “preciousk:” let us consider how light they are, when compared with the glory of heaven: let us only be concerned to possess our souls in patiencem.]

MMCCCLXXXII

THE CHRISTIAN’S HAPPINESS

1 Pet. 1:8, 9.

Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls.

THE world often wonder that Christians do not conform to the vices of the age: and are yet more surprised, that any should be willing to suffer for the sake of their religion. But every Christian is actuated by a principle of love to Christ; which principle even gathers strength from the opposition it meets with. The Apostle is writing to those who were in heaviness through manifold temptations. He declares, however, that their trials were promoting their eternal good; and that they were supported under them by their attachment to their adorable Redeemer.

In his words we may see,

I. The state of true Christians—

Christians cannot be distinguished better by any thing, than by their regard to their Divine Master:

1. They love Christ—

[Once, like the ungodly around them, they were enemies to Christ and his cross: they “saw no beauty in him, for which he was to be desiredc.” But now he is truly precious to their souls: and they claim him as their best friend and portione. This is the character of every true Christian — — — If any answer not to this character, they are, and must be, accursedg.]

2. They rejoice in Christ—

[They have a good hope, if not a full assurance, of an interest in him. They have access to him in their secret duties. They receive strengthening and refreshing communications from him. They rejoice in him, as their faithful and almighty Friend. Their joy in him is “incapable of being fully declaredi.” It is a “glorified” joy, such as the saints in heaven possess. Every Christian indeed does not experience the same measure of joy; nor is any one at all times alike joyful: but no one is a Christian, who does not esteem the light of the Redeemer’s countenance above every other good.]

That their felicity may be more generally experienced, we proceed to state,

II. The means by which they attain it—

[Many suppose, that if they could have a personal interview with Christ, such as Paul was favoured with, they should love him, and rejoice in him. But a sight of him with the bodily eyes only never in any instance produced this effect. Many who even heard his discourses, and beheld his miracles, were amongst his bitterest enemies. The Christians to whom St. Peter wrote had never seen Christ. The Apostle twice mentions this circumstance, to shew that their regard for him did not arise from any personal acquaintance with him. Faith is the only mean whereby we are brought to this love and joy: as it is said, “in whom believing, ye rejoice.” It is only by faith that we can behold the excellency of Christ — — — by faith only that we can apply his merits to ourselves — — — by faith only that we can receive his gracious communications. Repentance will lead to this state; and obedience spring from it: but it is faith only that will prevail to bring us into it.]

To increase our ardour in pressing forward to this state, let us consider,

III. The blessedness of those who have attained it—

[The salvation of the soul is the great “end of our faith.” Present comforts are desirable; but eternal happiness is that which the Christian has principally in view. It is to this that he looks forward, under his first convictions. This is the end for which he cheerfully endures all his privations and conflicts. In every possible state he has an eye to this, as the consummation of all his hopes and desires. And this blessed object is already attained by all true Christians: they do not wait for it till they arrive in heaven; their full reward indeed is reserved for another world. But believers have the foretastes of heaven already communicated to them; yea, their love to Christ, and their joy in him, are an earnest, as well as pledge, of their eternal inheritance; they now, in a way of anticipation and actual enjoyment, “receive the end of their faith, even the salvation of their souls.”]

INFER—

1. What a rational character is the Christian!

[He is thought an enthusiast, for loving and rejoicing in Christ; and they who have no such love or joy appropriate to themselves the name of rational Christians. Now we are willing to meet our adversaries on this ground, and to submit our sentiments to this test. If to admire supreme excellence, to love infinite amiableness, and to rejoice in unbounded goodness, be a rational employment; yea, if the glorified saints and angels be rational, then the Christian is a rational character; and the more so, in proportion as he loves and rejoices in Christ: and their adversaries are most irrational, in that they can love and rejoice in the things of time and sense, and yet feel no love to, nor any joy in, our adorable Lord and Saviour. Let those who are now despised as enthusiasts, think who will be accounted rational in the day of judgment — — —]

2. How clearly may we know, whether we be real Christians or not!

[There are certainly different degrees of faith, love, and joy; but every true Christian experiences them in some measure. This is decided by an authority that cannot be doubted. Let us then examine what is the supreme object of our affections, and chief source of our joys — — — Nor let us ever conclude well of our state, unless we can adopt from our hearts the language of St. Paul; “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.”]

MMCCCLXXXIII

THE IMPORTANCE OF THE PROPHECIES

1 Pet. 1:10–12.

Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: 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. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

THE same “salvation” that is made known to us, was revealed from the beginning. It was gradually unfolded to the world by many succeeding prophets. It is indeed exhibited as with meridian splendour in the New Testament. Yet by comparing the predictions of the prophets with the writings of the Apostles, we attain at once the fullest evidence of its divine original, and the deepest insight into its mysterious doctrines.

The truth of this observation will appear, while we consider,

I. The substance of the prophecies—

Though many things contained in them related only to the times wherein they were written, yet much of them undoubtedly relates to future and distant periods.

The grand scope of them in the general is “the grace that should come unto us”—

[The Gospel is called “grace,” because it is the highest expression of God’s kindness towards our guilty world. It declares the wonderful provision which he has made for our recovery, and calls us to receive his blessings as a free unmerited gift. It represents every part of our salvation as the effect of his grace, and requires us now, as well as hereafter, to give him all the glory of it.]

More particularly Christ is the sum and substance of the prophecies—

[God himself tells us that “the testimony of Jesus is the spirit of prophecy:” the prophets “testified plainly of the sufferings of Christ.” So minutely did they describe the smallest and most improbable circumstances of his death, that their writings appear rather like a narration than a prophecy: nor did they speak less accurately respecting “his glory that should follow.” Every step of his exaltation, from his resurrection to his future coming to judge the world, is distinctly marked; and the triumph of his Gospel over the benighted Gentiles is proclaimed with confidence and exultationd.]

As in this light they deserve the deepest attention, so do they also on account of,

II. The importance of them—

The words before us mark the importance of the prophecies in a variety of views:

1. They were dictated by “the Spirit of Christ”—

[The Holy Ghost was the agent whom Christ employed from the beginning: through him did Christ inspire the prophets, and enlighten the worldf. Thus were all the prophecies clearly of divine original; and can any thing more strongly mark their value and importance?]

2. The Prophets themselves “inquired and searched diligently” into their meaning—

[The inspired men did not understand the precise import of their own prophecies. They only knew that they “ministered to the Church in distant ages;” but they studied the word, and sometimes with good effect, to gain an insight into the intentions and purposes of God. And if they judged their predictions so important while they were involved in obscurity, shall they be less valuable to us who have seen their accomplishment?]

3. The Apostles, in declaring their accomplishment, received miraculous testimonies from the Holy Ghost—

[They, “who first preached the Gospel, reported those things as done, which the prophets had beforehand testified” as to be done in due time; and their word was accompanied “with the Holy Ghost sent down from heaven.” Nor was this divine seal ever more immediately set to their ministrations than when they expressly referred to the prophecies as fulfilled in Jesusi. Nothing surely could put a greater honour on the prophecies than this.]

4. The very Angels “desire to look into them”—

[The angelic figures over the ark were formed looking down upon it. This intimated the interest they feel in the work of redemption. They arc indeed made wiser by the revelation given to the Churchl. Though they dwell in the presence of God, they desire to know more of this mystery. Though they have no personal interest in it, they long to comprehend it. Can we then, whose interest in it is so great, have low thoughts of any part of those Scriptures which exhibit and illustrate it?]

INFER—

1. What a mercy is it to live under the full light of the Gospel!

[Those things, which the patriarchs saw only in types and prophecies, we are privileged to enjoy in their substance and accomplishment. Well therefore does Christ say to us, “Blessed are your eyes, blessed are your ears;” but if our light be greater than theirs, our obligations to follow it are proportionably increased; and if we neglect to improve it, surely both prophets and angels will appear against us to condemn us.]

2. In searching the Scriptures we should attend particularly to what is said of Christ—

[Many read the Scriptures without ever discovering the fulness and excellency of Christ; but as “they testify of him,” so we are most concerned in what relates to him. Let us then fix our eyes diligently on that ark of God; let us treasure up in our minds whatever is spoken of “his sufferings and glory;” and, “mixing faith with what we read,” let us seek to be made wise unto salvation.]

MMCCCLXXXIV

THE ANGELS INTERESTED ABOUT THE GOSPEL

1 Pet. 1:12.

Which things the angels desire to look into.

THE Gospel comes recommended to us by a great variety of most important considerations. It occupied the mind of God from all eternity. From the beginning of the world it has been revealed with gradually increasing light and evidence. When the period arrived for its full promulgation, it was opened by the Lord of life himself, and was spread with incredible effect by a few poor fishermen, whom he chose and qualified to proclaim it. The Holy Ghost also bore testimony to it by miracles unnumbered, that were wrought expressly in confirmation of it. But there is one circumstance, which is rarely adverted to, which yet should exceedingly endear the Gospel to us; namely, that the holy angels are greatly interested in it, and that they are daily studying to comprehend it. This is affirmed by St. Peter in the words before us: for the elucidation of which we shall point out,

I. The subjects of their inquiry—

The two preceding verses inform us, that the “salvation” of man, and “the grace that is brought unto us” for the securing of that salvation, are objects of their continual regard. More particularly they inquire into these things,

1. As foretold by prophets—

[Every minute circumstance relative to the Gospel has been foretold by one or other of the prophets; insomuch, that, if we understood perfectly every part of the prophetic writings, we might extract from them as complete an account of the person, work, and offices of Christ, and of the establishment of his kingdom upon earth, as from the New Testament itself. But the prophets did not know the full extent of their own prophecies. They knew that they spake by a divine impulse; but the precise import of what they spake, they knew not. As the wicked Caiaphas, intending to stimulate the Jewish council to put Jesus to death, delivered unwittingly a prophecy that Jesus should die for the whole world; so the pious prophets frequently delivered their sentiments in language, which was dictated by the Holy Ghost for the purpose of proclaiming mysteries which they themselves understood not. Hence they “inquired and searched diligently” into the meaning of their own prophecies. The angels, in like manner, are desirous of investigating these deep subjects. To intimate the concern which they take in these things, there was a very striking emblem of it in the Jewish temple. In the holy of holies was the ark: on that was placed the mercy-seat: and over that were two cherubims overshadowing it with their wings. The ark (in which the tables of the law were kept) was a type of Christ, in whose heart the law was; and by whom it was fulfilled for us; and through whose obedience to it God exercises mercy towards us. This exhibited the substance of the Gospel. Now the cherubims were formed somewhat in an inclined posture, looking down upon the ark: and this was ordered of God on purpose to denote the interest which angels take in this deep mystery, and the desire which they have to comprehend it: and it is to this very thing that St. Peter alludes in the words of our text.]

2. As executed by Christ—

“The sufferings of Christ, and the glory that should follow,” were fully declared before he became incarnate. The angels therefore were prepared for that stupendous series of events which in the fulness of time began to be accomplished: and, no doubt, they waited for them with devout and earnest expectation. Accordingly, the very instant that they saw him brought into the world, they carried the glad tidings to the shepherds, and informed them of the place of his nativity. From that moment, and especially in the most important scenes of his life, they watched him, not only as anxious spectators, but as agents employed by their Creator to minister to his necessities, or to attest his triumphs. After his temptations in the wilderness, and his conflicts in the garden, they gladly interposed their friendly offices to comfort and support him. Though we are not expressly told that they were present at his crucifixion, we can have no doubt but that they attended on him at that awful period with more than ordinary solicitude. Were they capable of sorrow, methinks, their eyes would on that occasion be as a fountain of tears; and they would beat their breasts with grief and anguish. But with what joy did they roll away the stone from his sepulchre, in order that his re-animated body might arise! How happy were they to satisfy the inquiring females respecting the truth of his resurrection, and the accomplishment of his own predictions! At his ascension, too, they comforted his astonished followers, by announcing to them his intended return in the clouds of heaven at the last day. Shall we say that in these things they were mere servants and messengers, who felt no interest in the events themselves? We know the contrary: for at his birth a whole multitude of the heavenly hosts burst forth into that rapturous hymn, “Glory to God in the highest, and on earth peace, good-will towards men!”]

3. As enjoyed by the Church—

[It is not in a speculative view merely that they contemplate the great work of redemption: they consider it as “the grace that is brought unto us:” and in that view their benevolent hearts are most deeply affected with it. Hence, as well as from a sense of duty to their God, arose that affectionate solicitude which they expressed on all the occasions above referred to. Wherever the glad tidings are carried, they hasten, to mark the effects produced by them: and if they behold a sinner impressed by them with humble penitence and contrition, not even the presence of their God, nor all the glory of heaven, will keep them from rejoicing on his account. They acquire, as it were, new joy from every triumph that the Redeemer gains, and from every benefit that man receives. From the moment of a sinner’s return to God, they watch over him with the tenderest care. They encamp around him, and minister unto him. Little do we think how much we are indebted to their friendly aid; from how many snares they deliver us; in how many conflicts they succour us; and with what transport they bear our triumphant spirits into the world of bliss. As once they waited with impatience to see the prophecies accomplished, and the work of redemption executed in the person of Christ; so do they now wait with ardent desire to see the consummation of the Church’s happiness, and the completion of the Redeemer’s glory. And at that great and solemn day will whole myriads of them attend, to perform their last kind offices to God’s elect; to assemble them in one collective body; and to unite with them in ascribing everlasting praises to God and to the Lamb. They cannot indeed say, “He has loved us and washed us;” but they will most heartily join in singing, “Worthy is the Lamb that was slain.”]

Their solicitude about things that relate to us, however strange it may appear at first sight, will not be thought strange, if we consider,

II. The reasons of it—

If we were unable to assign any reasons for their conduct, we might be well assured that their actions were regulated by wisdom and prudence.

But it is not difficult to account for their anxiety respecting these things: they look into them, not to gratify a vain curiosity, but,

1. Because of the glory of God displayed in them—

[The angels have been blessed with many bright discoveries of the Divine glory, both in the works of creation and of providence. But these have all been eclipsed by the brighter displays of it in the works of redemption. Every thing in the universe bespeaks the wisdom, the power, and the goodness of God: and the punishment inflicted on the fallen angels declares his justice and holiness. But the plan of salvation revealed in the Gospel is represented as being eminently, and beyond all comparison, “the wisdom of God, and the power of God.” Terrible as the justice of God appears in the miseries of the damned, it appears incomparably more tremendous in the sufferings of the Son of God, which were inflicted on him for our sins, and which were indispensably necessary to satisfy its inexorable demands. But what shall we say of mercy? There was not a single trace of that to be found in the whole universe. The angels, after seeing the judgments executed on the apostate spirits, could have no idea that mercy could be exercised towards the guilty. But in the Gospel it shines forth as with meridian splendour; and all the other perfections of the Deity unite and harmonize with it. Can we wonder then, that when they have a prospect of beholding “the light of the knowledge of the glory of God in the face of Jesus Christ,” they should look into that glass which reflects it? Can we wonder that they should examine with unwearied attention the prophecies that relate to Christ, the various incidents of his life and death, and the numberless benefits that he confers on all his followers? This alone wore ample reason for all the care and diligence they can possibly exert.]

2. Because of the benefit accruing to themselves from the contemplation of them—

[Wise as those bright intelligences are, we have no doubt but that they are made wiser by their progressive discoveries of the truth of God. The revealing of the Gospel unto man is one way which God has adopted for the further illumination of the heavenly hosts; he makes known his manifold wisdom to the Church, in order that by the Church it may be exhibited before the eyes of angels and archangels. We have no reason to think that they have any revelations made to them, except through the medium of the Church: and consequently, if they would grow in knowledge, they must search, as it were, the sacred oracles, and “draw their water out of our wells of salvation.”

But by their contemplation of the Gospel they are made happier too, as well as wiser. For, in what does their happiness consist? Is it not derived principally from the knowledge of God, and their admiration of all his glorious perfections? But it has been before shewn, that their views of the Divine glory are rendered incomparably more clear and full by the representations given of it in the Gospel: consequently, their admiration of God must continually increase; and their delight in him be proportionably enlarged.]

INFER—

1. How unfounded is men’s contempt of the Gospel!

[The Gospel ever has been despised by proud self-sufficient men, and ever will be, as long as such men continue upon earth. It will ever appear “foolishness to the natural man.” It is still loaded with reproach, and stigmatized with opprobrious names; and he must be “a stranger indeed in our Jerusalem,” who has not known and witnessed this humiliating fact. But what do these scoffers think of themselves? Are they wiser or befter that the angels? Do they imagine the angels so weak as to admire and search into things which are unworthy the notice of a sensible man? Alas! these proud despisers of God and of good men evince to the world, that they themselves are the greatest objects of pity and compassion. We do not, however, say to them as Paul did to the obstinate and obdurate Jews, “Behold, ye despisers, and wonder, and perish;” but rather, Behold, and wonder, and adore.]

2. How criminal is their neglect of it!

[Though the angels are in some measure interested in the Gospel, yet their concern with it is not to be compared with ours, They would have been happy, though no Saviour had come into the world; but where should we have been? what would have become of us? Christ took not on him their nature: he shod not his blood for them; it was for us he become a man: for us he died upon the cross. What guilt then do we contract in slighting all his overtures of mercy! Surely the angels will rise up in judgment against us, and condemn us, if we are indifferent to the salvation he has so dearly purchased, and so freely offered.]

3. How great a blessing is it to be well instructed in it!

[We do not wish to depreciate human knowledge; but we do not hesitate to affirm, that all other knowledge, how deep, extensive, or valuable soever it may be, is no better than dung and dross in comparison of this. All other knowledge shall vanish away; but this shall endure for ever. Angels would account all other things beneath their notice: but they never think they can pay too much attention to this. Know then, that if your eyes are opened to behold aright the groat mystery of redemption, you have the most valuable gift that God himself can bestow. You have that which will bring salvation to your soul. Yon, if yon have but moderately clear views of the Gospel, you are in that respect greater and more highly-favoured than all the prophets; not excepting even John himself, who was more then a prophet, and had the distinguished honour of pointing out to men “the Lamb of God that should take away the sin of the world.” Whatever then God has bestowed upon yon, value this above all: whatever he has with-held from you, be satisfied with this. Whatever you do, or whatever you neglect, be sure to cultivate this. Resemble the angels in “looking into these things;” and you shall resemble them in holiness, and be with them in glory.]

MMCCCLXXXV

DIRECTIONS HOW TO SEEK HEAVEN WITH SUCCESS

1 Pet. 1:13.

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.

THE truths of God deserve our attention on account of their own excellence; but they are principally to be valued for the effects they produce on our lives. The Apostles never rest satisfied with stating a mere system of doctrines, they invariably proceed to make a practical application of them to the soul. St. Peter had briefly opened the blessed state of true believers. He had represented them as begotten to a glorious inheritance, of which their joy in Christ was an earnest, and to which, through their present trials, they would be advanced. He then urged the near approach of that glory, as a reason for exerting themselves more diligently in their Christian calling—“Wherefore,” &c.

The words of the text lead us to consider,

I. The great object of a Christian’s pursuit—

There are in Scripture many beautiful descriptions of heaven, but none more interesting than that contained in the words before us.

The day of judgment is here called “the revelation of Jesus Christ”—

[Jesus Christ was revealed in the first promise that was made to man. He was also exhibited in the sacrifices which Abel offeredb. In successive ages he was made known in clearer prophecies, and typified by various ordinances of the Jewish rituald. In process of time he was personally “manifested in human flesh,” and shewed himself to be the Son of God by most irrefragable proofs. In the preaching of his Gospel he was yet more fully revealed. The glory of God as shining in his face is most transcendently displayed; still however “we see him as yet only through a glass darklyg.” But in the last day he will appear in all his majesty and glory: he will “be revealed from heaven, with his mighty angels, in flaming fire.” His enemies, no less than his friends, will then see him to be “King of kings, and Lord of lords.”]

In that day, “grace will be brought unto us”—

[Grace and glory are sometimes used as synonymous terms in Scripture; indeed, grace is glory begun, and glory is grace consummated. The spiritual blessings which God bestows, appear now to be the gifts of grace; but how much more shall we acknowledge the glories of heaven to be so! How shall we marvel at the goodness of God in all his dealings towards us! How shall we adore his wisdom, even in the darkest of his dispensations. How shall we stand amazed that we were saved, while so many others were lost! Surely, “when the top-stone is brought forth, we shall cry, Grace, grace, unto it.” All this felicity “shall be brought unto us” openly, and in rich abundance. Now, the grace imparted to us is small, though “sufficient for us;” and the consolations vouchsafed unto us, are known only to ourselves. But in that day the kingdom will be given us in the presence of the whole universe; and our happiness shall be commensurate with our capacities and desires. What we partake of now, we obtain by diligent pursuit. What we receive then, shall be “brought unto us” freely by the hand of Jesus himself.]

In the meantime it becomes us to seek it with all earnestness.

II. In what manner we ought to seek it—

The directions given by the Apostle are very suitable and instructive—

He recommends to us three things:

1. Activity of mind—

[The Jews were accustomed to wear long garments; these they girded about their loins, when it was needful to use expedition. By this figure, familiar to them, the Apostle represents our duty. Our minds are dissipated by ten thousand vanities, and our affections, for the most part, flow loosely round us, but our thoughts and desires should be carefully gathered in. We should pray, like David, “Unite my heart to fear thy name.” Heaven is not to be sought with a divided heart. Earthly affections would impede our progress, as flowing garments in a race: the prophet compares them to an incumbrance of thick clay upon the feet. We should therefore “gird up the loins of our mind,” and “give all diligence to make our calling and election sure.”]

2. Sobriety of manners—

[Sobriety, in the scripture use of the term, means moderation. Excessive cares, and inordinate attachments, are very unfavourable to the soul: they so engross the mind with present things, as to draw it away from those which are eternal. We cannot therefore too carefully watch against these evils. We should endeavour to be “dying daily” to the world. We should be as one crucified to it; and it, as one crucified to us. This is the state and character of every true Christians; and we must attain it, if we would successfully pursue the one thing needful.]

3. Steadfastness of faith—

[Faith respects the certainty of the promises; and hope, the accomplishment. Now, our faith is apt to waver, and our hope, to languish. Temptations often allure us to forego our interest in heavenly things, and unbelief would often persuade us that we have no part or lot in them. But we must be careful never to be moved away from the hope of the Gospel. Hope is the very anchor of the soul, that must keep us steadfast in this tempestuous worldu. We must “therefore hold fast our confidence and the rejoicing of our hope firm to the end.” The nearer we come to the prize, the more earnest should be our expectation of it. If our conflicts be many, we should, even against hope, believe in hopey. The proper disposition of our souls is well described by the Apostles—; and it is to persons of this description only, that Christ’s appearance will be a source of joy.]

ADDRESS—

1. Those who are only nominal Christians—

[Your loins indeed are girt, but it is for the pursuit of earthly objects. Instead of having your souls engrossed with heavenly things, you are perfectly indifferent towards them. As for your hopes they extend to nothing but what relates to this present life. Alas! what an awful contrast is there between you and the true Christian! What then, suppose ye, shall he brought to you at the revelation of Jesus Christ? The Apostle, in a fore-cited passage, tells you, it will be “vengeance;” yes, and Jesus will bring it with his own hand. It is in vain to think that your portion will be the same with that of a diligent, self-denying Christian. But, blessed be God, grace is now brought to you by the Gospel; yea, all the glory of heaven is now offered you by God himselfc. Only repent, and go unto God as reconciled in Christ Jesus, then shall you “pass from death to life,” and from hell to heaven.]

2. Those who are Christians indeed—

[There are some, who “shine as lights in a dark world:” some, who, while living on earth, “have their conversation in heaven.” Doubtless, ye meet with many conflicts and troubles in your way. To you then in particular is the text addressed: for persons circumstanced like you these words were written. Survey that grace which is now speedily to be brought unto you. Take a view of all the glory and felicity of the heavenly world; compare with that your light and momentary afflictions: you will then soon form the same estimate as St. Paul before you did. Be not then diverted from the great object of your pursuit. Remember the solemn caution which God himself has given youf—; and take for your encouragement that faithful promise—]

MMCCCLXXXVI

NECESSITY OF HOLINESS

1 Pet. 1:15, 16.

As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.

IT is thought by many, that the Gospel is unfriendly to morality: and it must be confessed, that, when stated in all its freeness and in all its richness, it bears that aspect: for it proclaims a free and full salvation to men; and that solely by faith. It declares, that if men rely on their works, in any measure, for justification before God, or perform them in any respect with a view to obtain justification by them, they make void the cross of Christ, and cut themselves off from all hope of an interest in him. The Gospel authorizes us to say, that the most abandoned of mankind are as welcome to all its benefits as the most moral; and that “where sin has abounded, grace shall much more abound.” Now, these statements certainly do appear open to the objection that is brought against them: for, if past sins are no bar to our acceptance with God, and moral services cannot procure it, to what purpose is it to avoid sin, or to do good works? We may as well at once give loose to all our evil propensities, and “continue in sin, that grace may abound.” Now, it is worthy of particular notice, that these were the very objections urged against St. Paul’s statements: and he was constrained to answer them, not by weakening the force of his statements, but by obviating the objections themselves; and shewing, that the Gospel, as preached by him, both made provision for holiness, and secured it against a possibility of failure. The truth is, that though the law, as a covenant, is superseded by the Gospel, which introduces a better covenant, it is in force as much as ever, as a rule of life; and that, whilst we are without the law, in relation to its ceremonial ordinances, we are “not without law to God, but under the law to Christ,” in relation to its moral power and ascendency. St. Peter shews this with peculiar force: for, speaking to persons who were called to the knowledge of Christ and of salvation by him, he cites out of the Levitical law the command of God respecting holiness, and applies it to Christians as still existing in all its primitive force. Without any fear, therefore, of being legal, as it is called, or of clogging the Gospel with duties not pertaining to it, I proceed to set before you,

I. The injunction given us—

Repeatedly was this command given to the Jews of old. Let us consider,

1. Its import—

[Holiness is a conformity to the mind and will of God. And to it are we called by the Gospel. “The grace which brings salvation to us, teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present worldf.” Negative holiness, if I may so express myself, is to be sought in the first instance. We are “no longer to fashion ourselves according to our former lusts in our ignorance;” but, advancing to the positive execution of our duty, we are to be “holy in all manner of conversation.” In all our walk with God, we must be sincere and upright: there must be no allowed guile in our hearts. And in our intercourse with men, every action, word, and thought, must be under the influence of love, and agreeable to its dictates. Neither times nor circumstances are so to operate as to produce in us any allowed deviation from God’s perfect law. We are to be altogether “a holy people unto the Lord.” It was for this end that the Lord Jesus Christ both lived and died, even “that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” And to this are we chosen by God himself: for though “we were chosen to salvation, it was to be through sanctification of the Spirit, as well as through the belief of the truthi.” To this effect St. Paul speaks: “God has chosen us in Christ before the foundation of the world, that we may be holy.” And to the same effect St. Peter also says, in the commencement of this epistle; “We are elect, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience.” The command then is clear, that we are to be holy both in heart and life.]

2. The reason with which it is enforced—

[As children of God, we ought to be “children of obedience.” The very circumstance of our having been “called” by divine grace, lays this obligation upon us. But there is a remarkable force in the reason here assigned; “Be ye holy; FOR I am holy.” It seems to import these three things: “Be ye holy; for without holiness you cannot belong to me, or enjoy me, or dwell with me in my kingdom.” I could never acknowledge an unholy person as having an interest in my favour: it would be unworthy of me: it would be to make myself a patron and partaker of his sins. Nor could an unholy being gain access to me: his very dispositions would separate him from me; and prevent his having communion with me. Nor, though he were admitted into heaven, could he be happy there. He would find no one there that resembled him, or that had a like taste with him, or that could join with him in any of his pursuits. He would be out of his element altogether: nor would one in hell pant more for deliverance, to get rid of his pains, than he would for an escape from the company and occupations for which he felt no relish. Hence, when God says, “Be ye holy; for I am holy,” we must understand him, not as issuing a mere arbitrary command, but as declaring, that none but a holy being has any reason to expect, or any capacity to enjoy, his favour.]

But we shall have a deeper insight into the injunction, if we consider,

II. The exhortation founded upon it—

“As he that hath called you is holy, so be ye holy, in all manner of conversation.” In these words the Apostle does not merely confirm the authority of the injunction itself, but points out the extent to which it is to be obeyed, and the object we must aim at in order to a full compliance with it.

We must take God himself for our pattern—

[The natural perfections of the Deity are, and ever must be, peculiar to himself: but his moral perfections must be possessed by us, so far as we are capable of attaining them. His goodness, his patience, his mercy, his love, his truth, his faithfulness, are all to be imitated by us; so that “what God himself is in the world, that are we to be also.” That we might be at no loss on this all-important subject, the Lord Jesus Christ has “set us an example, that we might follow his stepso:” and we are “to walk in all things as he walked,” and to “purify ourselves even as he was pureq.” Of course, we cannot expect ever to attain his perfection: but that is no reason why we should not aim at it. There is no one point in which we should allow ourselves to fall short of it: we should strive to be holy in all things, even as God himself is holy; and “perfect, even as our Father which is in heaven is perfect.”]

By this must we shew that we are his people indeed—

[It is to this that “God has called us.” It is the very object which he had in view, in his whole work of grace upon our souls, even that we might be “created anew after his image, in righteousness and true holiness.” And, if our hearts be upright before God, this is the thing which we shall pant after, no less than after heaven itself. Sin will be our burthen and aversion; and a conformity to God will be regarded as the first object of our desire. Yea, to be “like him” will be contemplated by us as the perfection of our happiness, in “seeing him as he is.”]

ADDRESS—

1. Those who are yet in nature’s “ignorance”—

[To exhort you to holiness were a vain attempt. You have no eyes to discern, no heart to appreciate its excellence. You must have the eyes of your understanding enlightened by the Spirit of God, before you can form any just conception of the beauty of holiness: you must have your heart of stone removed, and a heart of flesh given you, before you can be capable of bearing on you any lineaments of the Divine image. Let your first concern, therefore, be to become regenerate: for most assuredly, except ye be born again, you can never enter into, nor ever see, the kingdom of God. Remember, I say not this to those only who are openly and grossly wicked: I say it to the most moral amongst you: if you were as moral and amiable as Nicodemus himself, I would say to you, “Ye must be born again.” “A new heart must be given you, and a new spirit must be put within you,” ere you can have the very first principles of holiness in your souls. I pray you, therefore, to seek this first of blessings at the hands of God; and not to rest, till, through the operation of his Spirit upon your souls, “old things are passed away, and all things are become new.”]

2. Those who have been “called” out of darkness into God’s marvellous light—

[You are longing for the very blessing of which we have spoken. But in many of you there yet remains a considerable degree of ignorance respecting the appointed method of obtaining it. You are looking too much to your own exertions, and too little to the Saviour: and hence you make but little progress in the divine life. Hence, also, you obtain but little comfort in your own souls. You are ready to say, How can I be a child of God, when I bear so little of his image? and how can I venture to apply to myself his promises, whilst I am so unworthy of them. But these persons need to be informed, that they reverse God’s method of making his people holy. They would become holy first, and then apply to themselves the promises of God: whereas they must first take to themselves the promises of God as sinners; and then, through their influence upon the soul, obtain a conformity to the Divine image. “God has given to us exceeding great and precious promises, that by them we may be made partakers of the Divine nature.” Hence the Apostle says, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness, both of flesh and spirit, perfecting holiness in the fear of God.” Adopt this method, then: look to the Saviour, the Lord Jesus Christ, and “lay hold on him as your sure hope and refuge.” First receive him in all the freeness and all the fulness of his salvation; then shall you attain the holiness you desire; and be able to say with the Apostle, “We, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”]

MMCCCLXXXVII

THE NECESSITY OF HOLY PEAR

1 Pet. 1:17.

If ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear.

CHRISTIANS possess many privileges by means of their relation to God; yet it is not their privileges, but their practical improvement of them, that will determine their state in the eternal world. They are called to be holy after the example of their God; and they must be conformed to his image, if they would be partakers of his glory. There will be no more partiality shewn to them than to others in the day of judgment. God will determine the fate of all by their actions; and the condition for which they are meet, shall be the condition allotted them to all eternity. St. Peter, inculcating the need of holy fear, insists upon it particularly as conducing to fit us for that strict account to which we shall all be very shortly called. In discoursing on his words we shall shew,

I. The impartiality of the future judgment—

The children of God maintain communion with God as their Father in Christ—

[The Apostle speaks of Christians as “obedient children;” and as calling upon the Father for a supply of their daily wants. This is the privilege of all true Christians; “a spirit of adoption is given them, that they may cry, Abba, Father;” and, because they are children, they may expect to receive all the glory of heaven as their inheritance — — —]

Nevertheless they will experience no partiality in the day of judgment—

[Among men it is but too common for parents to feel an undue bias in concerns relating to their children. But God has established one mode of procedure for all. His written law is the standard to which every thing shall be referred. The principles from which our actions flowed, the manner in which they were performed, and the end for which they were done, will be minutely investigated, and a sentence passed upon us according to their real quality. There will be no difference in this respect between Jew or Gentile, rich or poor; nor will any regard be shewn to men’s professions: it will be to no purpose to plead, “that they had Abraham to their Father,” or that they had “cast out devils in the name of Christ;” the one inquiry will be, Were ye holy? and according as this appears, their state will be for ever fixed.]

Interested as we are in the event of that day, let us inquire into,

II. The influence which this consideration should have upon us—

God requires us to pass our short span of life in fear—

[We are “sojourners in this world, as all our fathers were.” It is but a short time that any of us have to live, and then we shall be removed to our long home. The present state is a state of probation, a moment allotted us to prepare for eternity. Under such circumstances we should be “working out our salvation with fear and trembling.” Not that we should indulge a servile dread of God as a hard master, and a vindictive judge, but a holy reverential fear of offending him, and a tender concern to please him in all things. This is “the fear in which we should walk all the day long.”]

Nor can any thing tend more to produce this fear in us than the consideration now before us—

[Shall I be judged according to my works? Will every action, word, and thought, be weighed in the balance of the sanctuary? Will all my motives be inspected by Him, who “searcheth the heart, and weigheth the spirits?” Surely I have need to fear, lest some hidden abomination lurk within me, and lest I should be “speaking peace to my soul when there is no peace.” I need be studious to please him, whose favour or displeasure are of such importance to my soul. If I must stand or fall for eternity, it becomes me to redouble my care.]

Now, methinks, you will say, ‘Give me some SPECIAL DIRECTIONS, that I may know how to carry into effect the Apostle’s advice.’ This I will endeavour to do in four particulars.

1. Be watchful against all occasions of sin—

[Our Lord has taught us to “pray lest we enter into temptation;” for in temptation how rarely do we retain our integrity! Let not those pretend to fear God, who needlessly expose themselves to the assaults of Satan. If we would “keep our garments clean,” we must be careful where, and with whom we walk. Does the command to “come out from the world” appear severe? it is not severe, but merciful, and necessary. If I bade you not go where the plague was raging, would you account that severe? May God enable all of you carefully to obey it, that you may escape infection, and live!]

2. Reflect frequently on the strictness of that scrutiny which we must undergo—

[When tempted to sin, let us not ask, What will the world say? but, How will this appear in God’s eyes? How will this affect my eternal state? Apply this thought to your duties as well as to your temptations; How will this service appear when brought to the touchstone of God’s law? If this be done, too many of us will have to rank their services among their greatest sins.]

3. Apply continually to the blood of Christ for pardon—

[However circumspect we be, our feet will contract some defilement in this polluted world; and “if Christ wash us not, we can have no part with him.” Indeed our very tears need to be washed, and our repentances to be repented of: nor is there any fountain but that of the Redeemer’s blood, that can ever cleanse us. There, however, “sins even of a crimson die may be made white as snow.” Let there then be no hour wherein we do not bathe in that fountain, lest sin be found upon us in the day that we give up our account to God.]

4. Be much in prayer for the direction and assistance of the Holy Spirit—

[In vain will be all our fear and caution, if God do not both direct and uphold us: if he leave us for one moment, we fall; “without him we can do nothing.” Let us then be often praying, “Hold thou me up, and I shall be safe.” Thus shall we escape the snares that are laid for our feet, and “be preserved blameless unto his heavenly kingdom.”]

MMCCCLXXXVIII

REDEMPTION FROM A VAIN CONVERSATION

1 Pet. 1:18, 19.

Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.

THE Christian’s duty is by no means easy to be performed. It requires the exercise of much firmness and self-denial. The inspired writers, aware of this, enforce it by every consideration that can influence our minds. In the passage before us the Apostle is recommending an holy fear and jealousy lest we should be drawn back into the love of this present world. He first urges this duty from a regard to the impartial tribunal of God, and then from the very intent of Christ’s death. This latter and most powerful argument calls for our attention at this time. To illustrate it we shall consider,

I. The extent of man’s redemption—

The “conversation” of men in all ages and in all places has been the same—

[Different customs indeed have obtained in different countries: but all have walked after the imagination of their own hearts: they have prohibited such things as they thought injurious to the welfare of society, but left themselves at liberty to consult their own inclinations in every thing else. Their practices in time formed a kind of law. What was sanctioned by one generation was followed by another. And the “conversation received by tradition from their fathers” was that which was adopted by every succeeding age.]

It is almost superfluous to observe that such conversation has been “vain”—

[Let any one ask himself what has his past conversation profited him? Has it given him any solid satisfaction? No; the remembrance of it cannot at all assuage the anguish of a mind bowed down with affliction, much less of a mind burthened with a sense of guilt. Has it brought honour to God, or any real benefit to mankind? It has been the means of almost shutting out the knowledge of God from the world; but has never honoured him in any single instance: and as for mankind, if it have in any respect advanced their temporal interests, it has blinded their eyes, and hardened their hearts, and encouraged them to walk in the broad way that leadeth to destruction.]

From this however the true Christian has been redeemed—

[It is not only from hell that the Christian is delivered, but from sin. He once indeed “walked according to the course of this world (which is the devil’s course) fulfilling the desires of the flesh and of the mind even as others:” but now he has seen the vanity of such a life: he proposes to himself another pattern, even Jesus, “who hath set us an example, that we should follow his steps:” he is no longer “conformed to this world, but transformed by the renewing of his mind.” By the cross of Christ the world is become lothesome to him, even as a crucified object: while he is in it indeed, he performs the duties of it in a conscientious manner: but he goes into it only, as a physician into an hospital, from a sense of duty, and for the good of others; and is glad enough to retire from it to a purer atmosphere.]

He endeavours to keep before his eyes,

II. The price paid for him—

Slaves and captives are redeemed with silver and gold; but gold was of no value in the redemption of our souls—

[The whole world was not a sufficient price for one soul: it could not atone for our sin or reconcile an offended God: nor could it at all avail to change our carnal dispositions. Gold and silver might rivet our chains, and fix us more strongly in a vain conversation; but it could never detach us from the love of present things.]

That, which alone was of value sufficient, was, “the precious blood of Christ”—

[The lamb that was offered daily in sacrifice to God was to be spotless and without blemish. By its blood, atonement was made for the sins of the Jewish nation; and they were preserved a holy and peculiar people. This was a typical ordinance: it represented Christ, who in due time “offered himself without spot to God:” and the benefits visibly, and in a figure, enjoyed by the Jewish nation, are invisibly, but really enjoyed by us. We have the substance of which they had the shadow. Well then might the Apostle call his blood “precious.” There is no bondage from which it does not deliver us. Were we under the curse and condemnation of the law? The blood of Christ redeems us from the penalty of all our transgressions: it gives peace to the guilty, and liberty to the captive, soul: it frees, moreover, from all the snares and entanglements of this vain world. This is mentioned both in the text and in other places as a principal end of Christ’s death. Precious indeed is it, when its influence is thus felt. To a true Christian the blood of Christ is not less precious as delivering him from sin, than it is as delivering him from hell itself.]

While we wonder that such a price was ever paid, let us inquire into,

III. The effect which the consideration of this price should have upon us—

The Apostle introduces the text as an argument for passing our time in fear—

[A slavish fear is one of those things from which we are delivered by the blood of Christ. We sprinkle that blood on our door-posts, and have no dread of the destroying angel. But there is a holy jealousy, which it is our duty ever to maintain. We are only sojourners in this world, and are hastening to our Father’s house. We are moreover in danger of being diverted from our path. We have a subtle adversary and a deceitful heart. Sin itself also is deceitful, and will beguile us, if we watch not against its wiles. We should therefore be on our guard, and pass the time of our sojourning here in fear.]

And well may this effect be produced by such a wonderful consideration—

[Were we laden with bags of gold, we should be cautious how we ventured ourselves among thieves and robbers. And shall we be careless when we carry about with us what is of more value than the whole world? Shall we trifle with that which nothing but the precious blood of God’s own Son could redeem? Shall Satan as a roaring lion go about seeking to devour us, and we not stand on our guard against him? Shall we suffer him to “destroy that for which Christ died?” O let not that precious blood be so vile in our eyes. Let not our souls appear of so little value. Let us rather watch night and day. It is but a little time: soon we shall be at home; safe in the bosom of our Lord, safe beyond the reach of harm.]

APPLICATION—

1. Let us inquire what we “know” concerning these things—

[The Apostle takes for granted that all Christians “know” them. But do ye know them? Do ye know that a worldly conversation is a vain conversation? Do ye know that no resolutions, no services, yea, nothing but the precious blood of Christ could ever redeem you from it? And do ye know by daily experience the efficacy of his blood in that view? “Examine yourselves whether ye be in the faith,” and whether you have that deadness to the world, which alone can warrant a favourable conclusion. If ye be Christ’s, “ye are not of the world, even as he was not of the world:” “ye are dead to it,” and “have your conversation in heavenf.”]

2. Let us labour to experience them more and more—

[There is something very fascinating in the temptations of the world. Its pleasures, riches, or honours are but too apt to draw us aside. But whenever ye are tempted, say, Shall I return to that bondage from which I have been redeemed with the precious blood of Christ? Shall I trample under foot the Son of God, and crucify him afresh? Shall I, as it were, see his dead corpse lying in my way, and go over that to the gratification of my base desires? Surely such reflections will not fail to animate your resolution, and to keep you at a distance from those scenes of vanity, where your steadfastness would be endangered. Let us live as citizens of a better country, and “no more fashion ourselves according to our former lusts in our ignorance.” Let us drink of purer pleasures, even of “that river, the streams whereof make glad the city of God.” Thus, experiencing the full benefits of redeeming love on earth, we shall ere long sing its praises in heaven for evermore.]

MMCCCLXXXIX

THE FATHERS PART IN THE WORK OF REDEMPTION

1 Pet. 1:20, 21.

Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

THE salvation of man is with great propriety ascribed to Christ, because he laid down his own life a ransom for us. But we shall have very imperfect views of this mystery, if we do not trace it up to God the Father, and see him concurring with Christ in every part, and performing, as it were, an appropriate office in the economy of redemption. Indeed a distinct knowledge of the Father’s work is highly conducive to our progress in the divine life. This being intimated in the text, we shall endeavour to shew,

I. What part the Father bore in the work of redemption—

He ordained his Son to his mediatorial office from all eternity—

[As the prophets frequently speak of the Messiah as sent and qualified for his office by the Father, so our Lord himself constantly acknowledged that he received his commission from himb. Nor was he first appointed when he became incarnate: he was fore-ordained before the foundation of the world. The time of his incarnation, the manner of his death, together with every the minutest circumstance relating to him, were fixed in the Divine counsels. Hence he is called the Lamb slain from the foundation of the world.]

In due season he manifested his Son to the world—

[The Father prepared him a body in the Virgin’s womb; and by a preternatural star conducted the Magi to him as soon as he was born. He afterwards bore testimony to him repeatedly by an audible voice from heaven, and by causing the Holy Ghost to light visibly upon him with the hovering motion of a dove. In all the miracles which he wrought, the Father bore witness of him—even in the hour of his dissolution, when most of all his divine mission might seem doubtful, even then did the Father so testify of him, as to make the Centurion, who superintended the execution, exclaim, Truly this was the Son of Godf!]

After suffering him to be put to death, he raised him up again from the dead—

[Jesus was able to raise himself, and is often said to have risen by his own power. But we are expressly told here, and in many other places, that the Father also raised himh. Indeed, as the Father, to whose justice he paid the debt, gave, as it were, the commission, by virtue of which he was imprisoned in the grave, it was necessary that he should also give him his discharge, when the demands of justice were fully satisfied. Accordingly, his restoration to life is spoken of as the strongest evidence of his Messiahship, and of his having finished that work which the Father had given him to do.]

Lastly he exalted him to heaven, and invested him with all the glory thereof—

[Jesus, in his obedience, had looked to “the joy that was set before him;” and when that obedience was fulfilled, his Father gave him the promised reward. He placed that very person, who was crucified, at his own right hand. He seated him upon his own eternal throne, and committed the government of the universe into his hands. He has commanded all to honour HIM even as himself; and to all eternity shall that adorable Lamb of God be the medium of his people’s happiness, as he has been the Author and Procurer of it.]

That this is not a matter of mere speculation will appear, if we inquire,

II. What effect the consideration of it is intended to produce upon us?

The ultimate end, for which the Father has thus interposed on our behalf, is, to glorify himself in the salvation of man. But there are other and more immediate ends, which the knowledge of his interference is intended to accomplish:

1. It should confirm our faith—

[We are called particularly to believe that Christ was the true Messiah; that he performed every thing that was necessary for our salvation; and that the Father is willing to be reconciled to all who come to him by Jesus. Now it is not possible to entertain a doubt of any one of these points, if we duly consider what the Father has done for us. Would God have so frequently, and in such a wonderful manner, borne witness to Jesus if he had been an impostor? — — — Would he have liberated him from the prison of the grave, and have exalted him to glory, if the work assigned him had been left unfinished — — — Would he have sent him into the world to redeem us, and have so gloriously rewarded his services, if, after all, he were not willing to accept returning prodigals? — — — Can we suppose that God has done all these things only to mock, and to deceive us? Far be it from us to entertain the thought one moment. Let us rather conclude, that, as “it is impossible for God to lie,” so it is most injurious to him to question one jot or tittle of the record which he has given us of his Son.]

2. It should enliven our hope—

[Many are the grounds upon which we are apt to indulge fear and despondency: but there is not one, which a due consideration of what God has done would not instantly remove. Do we suppose ourselves to have been overlooked by God? He gave his Son to be “a propitiation, not for our sins only, but also for the sins of the whole world;” and has asserted with an oath, that he is “not willing that any should perish, but that all should come to repentance and live.” Do we imagine ourselves to be too vile? “It is a faithful saying, and worthy of all acceptation, that he sent his Son to save sinners, even the chief.” Do we fear lest, notwithstanding we do believe, we should by some means or other be left to perish? Behold he has exalted his Son as our Head, our Representative, our Forerunner, in whom we are already accepted, and with whom we shall assuredly be glorified in due season: yea, “he has made his Son to be Head over all things to his Church,” in order that HE may put all his enemies under his feet, and secure the purchase of his own blood. Let us then yield no more to gloomy apprehensions, but ask of God the gift of his blessed Spirit, through whose powerful influence we shall both abound and rejoice in hope.]

In CONCLUSION let me tell you—

1. Who they are that are especially interested in this great mystery—

[It was manifested for “those who by Christ do believe in God:” these are the persons interested in it, these universally, and these alone. Shew me a poor self-condemning sinner, one who under a sense of his utter guilt and helplessness comes to God through Christ, renouncing all dependence on himself, and hoping for acceptance solely through the merits and mediation of the Lord Jesus, he is the person for whom God sent his only-begotten Son; he is the person for whose benefit God raised up and glorified his Son, and for whose complete salvation he has invested his Son with all power in heaven and in earth. A man who feels not his own guilt and danger has no interest in all this; nor has the man who relies in any measure on his own righteousness or strength for his acceptance with God. It is the penitent believer, and he alone, that can derive any comfort from this stupendous mystery. Dear brethren, let this sink deep into your hearts; you must come to God through Christ, and “believe in God in and by Christ.” I pray you, do not forget this: for, till you come to God in this way, you have no saving faith, no scriptural hope. But, if once you be brought to this state of affiance in the Lord Jesus, whatever you may have been, or whatever you may have done, in times past, God’s promises are made to you, and shall be fulfilled in you; for “they are all yea and amen in Christ Jesus.” “All things are yours, if ye are Christ’s; and, as Christ is God’s,” so shall ye be to all eternity.]

2. What more particularly this mystery speaks to them—

[God’s design in all was, “that your faith and hope might be in God.” This then it says to you; Believe in God, and hope in God. Did God fail in any thing which he had promised to his dear Son? Neither then will he fail you, if only you believe in him. Look at the Lord Jesus: see his discouragements: see him in the manger at Bethlehem: what can that infant ever do? see him in the garden of Gethsemane, and on the cross, and in the grave: what can be hoped for from him? But behold him rising from the grave, ascending to heaven, seated on his throne, and invested with all power in heaven and in earth; and then you will see what God can and will do for you in your most desperate condition. The power exercised for Christ is the same that is engaged for you: yea, and the work wrought in and for Christ, is the very pattern and pledge of what shall be wrought for you. Do I speak too strongly here? Consult the Apostle Paul: it is the very thing which he himself speaks by inspiration of God: he declares, that “the exceeding greatness of God’s power which he wrought in Christ, when he raised him up from the dead, and set him at his own right hand above all the principalities and powers of earth and hell, is that which he will exercise towards every believing soul” — — — Look then to God and “believe in him:” yea look at Christ Jesus, and “hope,” that, for his sake, all that has been done in and for him, shall be done in and for you. Think of nothing less: expect nothing less: be satisfied with nothing less: and, if at any time a doubting thought arise, chide your drooping spirit, as David did, and say, “Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance and my God.”]

MMCCCXC

LOVE TO THE BRETHREN

1 Pet. 1:22.

Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.

AS our Christian profession lays us under peculiar obligations to holiness, so our Christian experience should influence us to exert ourselves as much as possible in the service of our God. The more we have attained, the more we should aspire after still higher attainments. To this effect is St. Peter’s exhortation in the passage before us. In his words we may observe,

I. What he takes for granted respecting all true Christians—

The Apostle, writing to those who professed to be followers of Christ, gives them credit that they were his disciples indeed; and takes for granted,

1. That they had “obeyed the truth”—

[To “obey the truth” is, in scripture-language, the same as to believe in the Lord Jesus Christ. The substance of the divine record is, that in Christ Jesus there is life, and that we either have life or are destitute of it, according as we possess, or are destitute of, the knowledge of Christ. This is the true record of God, which we are enjoined to receive with all humility and thankfulness; and when we so embrace it as to found all our hopes of salvation entirely upon it, then we may properly be said to obey the truth. Now this every Christian does; he does not merely give his assent to any propositions about Christ, but he “flees to Christ for refuge,” and relies upon him as his only Saviour. And the Apostle takes for granted (with good reason too) that they to whom he was writing, had so received Christ: for, however they might have been baptized into the faith of Christ, they were no better than mere heathens, if they had not truly believed in him.]

2. That in obeying the truth they had also “purirified their souls”—

[We may cleanse the outward part of our conduct by various means. A regard to our reputation, a self-righteous desire of recommending ourselves to God, or a spirit of pride and self-complacency, will be sufficient to rectify in a measure our external behaviour; but it is the property of faith alone to purify the heart. And as nothing but faith will prevail for this end, so wherever faith is, it will infallibly produce this effectc. The faith that has not this fruit is dead; and will no more avail for our salvation than the faith of devils. Well therefore does the Apostle take it for granted, that they, to whom he wrote, experienced this effect of their faith; seeing that it is the principal intent of the Gospel to ensure and produce ite.]

3. That they had so purified their souls as to have attained an unfeigned love of the brethren—

[As faith purifies the heart, so in a more especial manner it “works by love.” The love of the brethren never was nor ever can be, found in an unrenewed soul. There may be a semblance of it; there may be a partial attachment to our own sect and party, or a carnal attachment to a person who is spiritually-minded; but there never can be a love to spiritual persons simply on account of their relation to Christ, and their conformity to his image. But let the smallest portion of true grace be imparted to the soul, and instantly will this love spring up in the heart. Many things indeed may occur in the mind to restrain its exercise for a season, and to impede its growth; but it may be taken for granted that this principle both abides and operates in the heart of every true Christian; “he that loveth him that begat, cannot but love those who are begotten of him.”]

4. That they had attained all this through the influence of the Holy Spirit—

[Faith itself cannot exist in the heart, till the Spirit of God has wrought it in us: he must overcome our reluctance, and make us willing to obey the truth. Neither can our hearts be purified but by the same almighty power. Faith indeed is the instrument whereby our sanctification is effected; but the Holy Spirit is the agent. Every progressive step of it must be wrought by himi. Our love can now from no other source; whatever be the grace that is exercised by us, He must be acknowledged as the author of it; “it is the same Spirit that worketh all in all.”]

If what is here taken for granted be really found in us, nothing will be more acceptable than,

II. The exhortation grounded upon it—

“The end of the commandment,” says the Apostle, “is charity;” and our profession as Christians supposes that it exists, and operates, in our hearts. But care must be taken that it be exercised,

1. With sincerity—

[There is a politeness and civility which is only a counterfeit of Christian love: but it is not this which the text inculcates. We are indeed commanded in other parts of Scripture to “be courteous;” and it would be well if some professors of religion paid more attention to this command. But the love enjoined in the text, is an “unfeigned” love to all the saints, arising from a view of their relation to God, and to ourselves. It must be an abiding principle in our hearts, operating uniformly in the whole of our conduct towards them. It must lead us to exercise meekness, forbearance, and forgiveness, and to seek both their temporal and spiritual welfare, as occasion may serve. In short, our love must be without dissimulationm; it must be not in word and in tongue, but in deed and in truth.]

2. With purity—

[Even where there is a portion of Christian love, there may be a considerable alloy mixed with it. We may be influenced too much by selfish considerations. We may be seeking our own interest or honour, while we imagine that we are giving a testimony of Christian love. Yea, our love which was pure at first, may easily degenerate into mere carnal affection. The greatest caution is necessary, especially among young persons, lest our hearts betray us into indiscretion of any kind, and Satan take advantage of us to lead us into sin.]

3. With fervour—

[An empty profession of benevolence to the poor will not be deemed equivalent to an actual relieving of their wants; nor will a cold expression of regard to the brethren fulfil the sacred duty of love to them. In the latter especially, it should know no bounds, but those which were affixed to the love of Christ. Did he love us to such a degree as to lay down his life for us? we ought also to lay down our lives for the brethren. There is no service, however difficult or self-denying, which we should not render them for good. We should love one another, as the Greek word means, “intensely.” To sum up all in one word, we should love one another, as Christ has loved usq.]

APPLICATION—

Let us,

1. Inquire whether the things here taken for granted be found in us—

[Have we indeed received the Holy Ghost? and through his almighty influence have we believed in Christ, and purified our souls, and got a principle of holy love implanted in us? And do these attainments become so many motives to diligence, and means of spiritual advancement! Let this be duly weighed, and it will serve to shew us what we are. If we be in the faith, our self-examination will increase our comfort; and, if we be not in the faith, it may be the means of carrying conviction to the soul. Let us be assured that faith, love, and holiness universally characterize the Christian, and that our evidences of conversion will bear an exact proportion to our attainments in these things. Let therefore our exercise of these graces be so manifest and undeniable, that the Spirit’s agency in us may be confessed by all.]

2. Endeavour to fulfil the duties that are here imposed on us—

[A sweeter command cannot possibly be given. To obey it is to enjoy a heaven upon earth. Heaven is a region of ineffable, unceasing love; and the more we have of that divine principle the more happy shall we be. Let us then strive to mortify whatever may retard its growth in our souls. Let us beware lest through the abounding of iniquity it wax cold. And let us strive to exercise it with all that purity and fervour which become persons so highly privileged.]

MMCCCXCI

GROWTH IN GRACE IS TO BE DESIRED

1 Pet. 2:1–3.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious.

A STRANGE opinion has obtained amongst some, that there is no such thing as growth in grace. But the whole tenour of Scripture, from one end of it to the other, proclaims the contrary. We will go no further than to the passage before us, and to the context connected with it. In the beginning of his epistle, the Apostle had spoken of Christians as “begotten by God the Father to a lively hope.” To stir them up to walk worthy of their high calling, he says to them, “Gird up the loins of your mind, be sober, and hope to the end, as obedient children; not fashioning yourselves according to your former lusts in your ignorance; but, as he who hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy.” This injunction he enforces by a great variety of arguments. He urges, first, the consideration, that God the Father will judge them according to their worksc; then, that they have been redeemed by God the Son; and then, that they have been born of God the Holy Ghost, through the instrumentality of the preached word, which unalterably inculcates and requires holinesse. From these premises he deduces the exhortation in our text: “Wherefore, as new-born babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted, (or as it should rather be translated, since ye have tasted,) that the Lord is gracious.” Here the idea is kept up of their being children of God, though children but newly born; and they are urged to desire and feed upon that blessed provision which God has made for them in his word, and which alone can secure their growth in the divine life.

The words, thus viewed, will lead us to consider,

I. The character of God’s children—

Many are the descriptions given of them in the Holy Scriptures; but there is not one in all the inspired volume more simple or more accurate than this: “They have tasted that the Lord is gracious.” This, I say, is,

1. Their universal experience—

[There is not a child of God in the universe to whom this character does not belong. The very instant that a child is born of God, this is his experience. Indeed it is of “new-born babes” that it is spoken. As to their knowledge of God, his nature, his perfections, his purposes, it may be extremely limited and imperfect. Even of the mercy of our Lord Jesus Christ, and of “the exceeding riches of God’s grace as displayed in him,” they may know but little: but they have “tasted that the Lord is gracious,” and they do assuredly know it by their own happy experience. If the person be young or old, rich or poor, learned or unlearned, he has learned this, and knows it, and feels it in his inmost soul. He has heard of the Saviour; he has sought for mercy through him; and he has received into his soul a sense of God’s pardoning love and mercy in Christ Jesus: and in this he does rejoice, yea, and will rejoice. He may indeed have received but a taste: but a taste he has received: and it is “sweeter to him than thousands of gold and silver.” The most uncivilized savage, when born of God, is in this respect on a footing with the most enlightened philosopher: he has believed in Christ; and he “makes Christ all his salvation, and all his desire.”]

2. Their exclusive distinction—

[Simple as this is, there is not a creature upon the face of the whole earth of whom it can with truth be predicated, but of one who has been “begotten of God,” and “born again of the Holy Spirit.” Others may be very wise and learned, and may be able to descant with accuracy upon all the deep things of God. They may in words and in profession greatly magnify the grace of God: but they have never had a taste of it in their own souls. And the reason is plain: they have never felt their undone state by nature: they have never been sensible of the immense load of guilt which they have contracted by their own actual transgressions. Consequently, they have never trembled for fear of God’s wrath, nor with strong crying and tears sought deliverance from it through the atoning blood of Jesus. Hence the grace of God has never been extended to them; and consequently they have never “tasted that the Lord is gracious.” They, as I have before said, may descant learnedly upon the subject of divine grace; but their discussions proceed from the head only, and not from the heart. As a man who has never tasted honey, however conversant he may be with its qualities, has no just conception of its flavour, so none but he who has experienced the grace of God in his soul can know really what it is. He knows it, because he has tasted it: and others know it not, because they have not tasted it.]

The Apostle addressing these declares to them,

II. Their duty—

He teaches them,

1. What they are to put away, as injurious to their welfare—

[The unconverted man, though he may appear righteous before men, is in reality full of the most abominable evils. He may not indulge in any gross sins; but he is full of “malice” towards those who have injured him in any tender point; and would feel gratified, rather than pained, at any evil that should befall him. His whole converse with mankind, too, is for the most part little better than one continued system of “guile and hypocrisy,” which are the two chief constituents of what is called politeness. If a rival surpass him in any thing on which his heart is set, and gain the honours which he panted for, he will soon find that the spirit which is in him lusteth to “envy.” Moreover, whether he be more or less guarded in his general conversation, he will find in himself a propensity to “evil speaking,” as if he felt himself more elevated in proportion as others are depressed. Now these dispositions are more or less dominant in the natural man, as St. Paul has strongly and repeatedly declared — — — and, after a person is converted to the faith of Christ, he needs to watch and pray against them with all imaginable care: for as inveterate disorders in the constitution will impede the growth, and destroy the vigour, of the body, so will these hateful dispositions “war against,” and, if not subdued and mortified, prevail to the destruction of, the soul. These things therefore must be “put away.”]

2. What they must seek after, as conducive to their growth—

[As “the word is the incorruptible seed of which they are born,” so is it the food, upon which, as “new-born babes,” they must subsist. In the inspired volume, they have truth without any mixture of error. The writings of men take partial views of things, and all more or less savour of human infirmity. Nor can the soul live upon them. If we have read a human composition two or three times, we are weary of it: but this is not the case with the word of God: that is ever new, and ever sweet to the taste of a regenerate soul. A little infant affects nothing so much as its mother’s breast. From day to day it prefers that before every thing else that can be offered to it: and it thrives with that, better than with any food that human ingenuity can devise. So in the “sincere” and unadulterated “milk of the word,” there is something more sweet and nutritious, than in all other books in the universe. In the inspired volume, God is presented to the soul under such endearing characters; the Lord Jesus Christ is set forth in such glorious views; the precepts, the promises, the threatenings, the examples, are all so harmoniously blended; in short, truths of every kind are conveyed to the mind with such simple majesty and commanding force, that they insinuate themselves into the whole frame of the soul, and nourish it in a way that no human composition can. This therefore we should desire, in order to our spiritual growth. We should read it, meditate upon it, delight ourselves in it: we should embrace every truth contained in it; its precepts, in order to a more entire conformity to them; its promises, in order to the encouragement of our souls in aspiring after the highest degrees of holiness. In short, we should get it blended with the whole frame and constitution of our souls, so that, to all who behold us from day to day, our growth and profiting may appear: nor should we be satisfied with any attainment, till we have arrived at “the full measure of the stature of Christ.”]

Let me further IMPROVE this subject,

1. In a way of inquiry—

[I am not now about to inquire, Whether you have mode a great proficiency in the divine life, but Whether you have ever begun to live, or whether you are yet “dead in trespasses and sins?” In all the book of God, there is not a more simple, or more decisive test, than in the words before us. The extent of your knowledge or attainments is at present out of the question. The only point I wish to ascertain is this; “Have you been born again?” If you have not made any progress in the divine life, are you “as new-born babes?” Have you been brought, as it were, into a new world? and are you living altogether in a new way? I do not ask whether, in “passing from death unto life,” you have experienced any terrors of mind; or whether the change has been so sudden, that you can fix on the time when it commenced? but this I ask, Whether you have attained such views of Jesus Christ, that he is become truly “precious to your souls?” You cannot but know, that, however you may have been accustomed to call Christ your Saviour, you have not really found any delight in him in past times. But if you have been “born again of the Spirit,” a change has taken place in this particular, and you have been made to feel your obligations to him, and to claim him as “the Friend, and the Beloved of your soul.” I entreat you to examine carefully into this matter; for, if this change have not taken place within you, ye are yet in your sins. Oh, reflect on what our blessed Lord has so solemnly and so repeatedly affirmed; “Verily, verily, I say unto you, that except a man be born again, he cannot enter into the kingdom of God.” If you ask, What shall I do to attain this experience? I would say, Search out your sins, in order that you may know your need of Christ; and then go to him as the friend of sinners, who casts out none who come unto him. In a word, I would refer you to the words of our text, as contained in the 34th Psalm, from whence they are taken; “O taste and see that the Lord is good! Blessed is the man that trusteth in him.”]

2. In a way of affectionate exhortation—

[You have reason, I will suppose, to believe that you have been born again; and that, though of no great stature in the divine life, you are new-born babes. If this be so, you have more reason to be thankful than if you were made possessors of the whole world: and I therefore call upon you to bless and magnify the Lord with your whole souls. But be not contented to continue in a state of infantine weakness, but seek to grow up into the stature of “young men, and fathers.” Some imagine that, as children, they may stand excused for the smallness of their attainments; but this is a grievous error. See with what severity St. Paul reproved the Corinthian converts for their want of progress in the divine life. Their continuing babes in their attainments proved them to be yet carnal, instead of spiritual; and prevented his feeding them with stronger meat, that would have nourished and strengthened their souls. See also how he condemned the same in the Hebrew converts, who by their infantine weakness were incapacitated for the reception of those sublime truths, which he would gladly have imparted to them. Be afraid then of standing still in religion: for if you make not progress in it, you will speedily go backward; and if you decline from God’s ways, O, how terrible will your state become! The Apostle tells us, that “if, after having tasted of the heavenly gift, and tasted of the good word of God and the powers of the world to come, you fall away, it is impossible for you ever to be renewed unto repentance, seeing that you will have crucified the Son of God afresh, and put him to an open shame.” Seek then to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; and, by a constant attention to the suggestions in my text, so increase with the increase of God, that you may grow up into Christ in all things as your living Head, and finally attain the full measure of the stature of Christ.”]

MMCCCXCII

THE TEMPLE A TYPE

1 Pet. 2:4, 5.

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

AS in the natural life, so in the spiritual, a state of maturity is attained by a slow and gradual progression; but every one should be aspiring after a further growth in grace, in order that he may reach the full measure of the stature of Christ. For this end the Apostle exhorts those who had tasted that the Lord is gracious, to covet the sincere milk of the word; and to come continually to Christ, in order to their more abundant edification in faith and love. His allusions to the material temple are worthy of our attentive consideration: he compares Christ to the foundation-stone, and believers to the other stones built upon it; thereby shewing, that the temple had a typical reference to them,

I. In its foundation—

Christ is here represented as the foundation-stone on which all are built—

[When personally considered, Christ is represented as the temple itself, in which dwelt all the fulness of the Godhead: but, as considered in relation to his people, he is the foundation-stone, that supports the whole edificeb. The quality ascribed to this stone is indeed singular; but it is perfectly suited to him of whom it is spoken. Christ is called “a living” stone, not merely as being of distinguished excellence (as he is also the “living bread,” and “living water”) but as having life in himself, and being the author of life to all who depend upon him: a quickening energy proceeds from him, which pervades and animates every part of this spiritual fabric.]

In this situation He is precious to all who know him—

[He has indeed in all ages been “disallowed of men,” who, blinded by Satan and their own lusts, neither “saw any beauty in him for which he was to be desired,” “nor would come to him that they might have life.” The very persons appointed to build the temple have been the first to reject him: they could not endure that so much honour should be put upon him; or that they should be constrained to acknowledge him as the one source of all their stability. But he was “chosen of God” from all eternity, as the only Being capable of supporting the weight of this vast edifice; and, so perfectly is he suited to his place, that “he is precious” to God, and precious to all who are built upon him. If all the angels in heaven were ordered to fill his place but for a moment, the whole building would fall to ruins: but in him there is a suitableness and sufficiency, that at once delights the heart of God, and inspires his people with implicit confidence.]

Nor is the foundation only of the temple typical; there is a typical reference also,

II. In its superstructure—

Believers are the stones of which the temple is composed—

[Every man, in his natural state, is as the stones in a quarry, ignorant of the end to which he is destined, and incapable of doing any thing towards the accomplishment of it. But the great Master-builder, by the instrumentality of those who labour under his direction, selects some from the rest, and fashions them for the places which he intends them to occupy in this spiritual building. But, as the temple of Solomon was built without the noise of an axe or hammer, or any other tool, so are these brought in a silent mannerg, and “fitly framed together for an habitation of God through the Spirit.”]

By “coming to Christ” they are gradually built up upon him—

[Believers, quickened by Christ, become “lively,” or living “stones,” like unto Christ himself: “they live by him,” yea, he himself is their life. Notwithstanding therefore they have of themselves no power, through his quickening Spirit they become voluntary agents; and though it is true that they are “drawn to him by the Father,” yet it is also true, that they “come to him,” willingly and with strong desire. And this is the way in which “they are built up a spiritual house:” by “coming to him” they are placed upon him; and by coming to him yet again and again, they derive “more abundant life” from him; they are more and more fitted for the place they occupy; they are more closely knit to all the other parts of this sacred building, and more firmly established on him as their one foundation. It is thus that the fabric itself is enlarged by the constant addition of fresh materials; and thus that “every part of the building groweth unto an holy temple in the Lord.”]

A similar view must yet further be taken of the temple,

III. In its services—

The same persons, who before were represented as the stones of the building, are now, by an easy transition, spoken of as the priests officiating in it.

Believers are “an holy priesthood”—

[None could officiate in the material temple but those of the tribe of Levi: but, in the spiritual temple, all are priests, whether Jews or Gentiles, male or female: “The chosen generation are also a royal priesthood;” who are not only entitled, but bound, to transact their own business with God. This honour also they attain by “coming unto Christ:” by him they are “made kings and priests unto God;” and “through him they have boldness to enter into the holiest,” and to present themselves before the majesty of heaven.]

Nor shall the sacrifices which they offer be presented in vain—

[They come not indeed with the blood of bulls and of goats; but they bring the infinitely more precious blood of Christ. On account of his atonement, their prayers and praises, their alms and oblations, yea, all their works of righteousness come up with a sweet savour before God, and their persons as well as services find a favourable acceptance in his sight. Nor though, through the infirmity of their flesh, their offerings be very imperfect, shall they therefore be despised: if only they be presented with an humble and willing mind, God, even under the law, and much more under the Gospel, has promised to accept them.]

Let us LEARN from this subject,

1. Our duty—

[Whatever be our attainments in the divine life, we have one daily and hourly employment, to be “coming to Christ:” by these means we shall be advanced and established; but, if we neglect them, we shall fall and perish. Nor must the opinions of men be of any weight when opposed to this duty: whoever despise, we must “choose” him; whoever abhor, we must account him “precious:” if the whole universe should combine against him, we must be firm in our adherence to him. Nor must we rest in cold uninfluential professions of regard. We must devote ourselves to him, while we build upon him; and present ourselves, and all that we possess, as living sacrifices unto our God and Father.]

2. Our privilege—

[Being brought nigh to God by the blood of Christ, it is our privilege to maintain fellowship with him as our reconciled God. We should banish all doubts about the acceptance of our feeble endeavours; and come, like the high-priest himself, even to his mercy-seat, there to make known our wants, and obtain the blessings we stand in need of. Methinks our state on earth should resemble, in a measure, the state of those in heaven: we should possess the same humble confidence, the same holy joy: and our sacrifices, enflamed with heavenly fire, should ever be ascending from the altar of a grateful heart, that God may smell a sweet savour, and “rejoice over us to do us good.”

Thrice happy they who so walk before him! Let it be the ambition of us all to do so: then shall we indeed be “temples of the Holy Ghost:” we shall “draw nigh to God, and God will draw nigh to us;” we shall “dwell in God, and God will dwell in us;” and the communion, begun on earth, shall be carried on and perfected in glory.]

MMCCCXCIII

THE SECURITY OF THOSE WHO BELIEVE IN CHRIST

1 Pet. 2:6.

It is contained in the Scripture, Behold, I lay in Sion a chief corner-stone, elect, precious: and he that believeth on him shall not be confounded.

THE Scriptures universally speak the same language with respect to Christ: in every part he is represented as the only Saviour, and the all-sufficient help of sinful man. In this respect the Old Testament prepares us for what is contained in the New, and the New reflects light upon the Old; and thus they mutually illustrate and confirm each other. This observation naturally arises from the frequent appeals made by the Apostles to the prophetic writings; and particularly from the manner in which St. Peter introduces the passage before us: he seems to intimate not only that the prophet had been inspired to declare the same truth, but that this prophecy had been given of God on purpose to prepare the way for the more direct injunctions of the Gospel. His words declare to us,

I. The excellency of Christ—

Christ is often spoken of as a foundation, because he supports the spiritual temple of God; but here he is represented as a corner-stone laid by the hands of God himself—

[The excellency of the chief corner-stone, which lies also at the foundation, consists in this, that while it supports the building, it also connects the different parts of it together. Now Christ has united together, not only Jews and Gentiles, but men and angels, in one spiritual building: and while they all derive their strength from him, they all feel, through him, an union with each other. For this purpose “God laid” him in Sion from the beginning; he laid him, I say, in types and prophecies, and declarations, and promises; and he requires all hoth in heaven and earth to honour him as the one source of their strength, and the one bond of their union.]

In this view he is “elect and precious” in the eyes of God—

[God has appointed him to execute this office from all eternity, and determined that there shall be “no other name whereby any shall be saved.” And, as qualified for it, as discharging it in every respect, and as saving man in perfect consistency with the honour of the Divine perfections, God esteems him “precious;” He declares that “in this his beloved Son He is well-pleased;” and He acquiesces fully in the salvation of all who shall approve of this appointment.]

Nor will he be less precious in our eyes, if we consider,

II. The security of those who “believe in him”—

To believe in him, is, to feel an entire dependence on him ourselves, and to have such an union with him as produces a correspondent union with all the other parts of his spiritual temple. They who thus believe in him shall never be confounded,

Here—

[Much there is in their experience, which might well confound them, and which nothing but their union with him could enable them to support. How should they endure a sense of guilt, or bear up against their indwelling corruptions? How should they sustain the fiery trial of persecution, or stand composed in the near prospects of death? These are things which disconcert and confound others; and drive them like a ship from its moorings. But they have “an anchor both sure and steadfast.” They are not agitated, and driven to hasty conclusions, or ill-advised methods of deliverance. “Their heart standeth firm, trusting in the Lord.” “Being justified by faith, they have peace with God.” The promise that “sin shall not have dominion over them,” encourages their hope. Their present consolations, and future prospects of reward, soften all their trials, and enable them to “glory in tribulations.” And, knowing in whom they have believed, the sting of death is taken away, and they are “delivered from their bondage to the fear of death.”]

Hereafter—

[Terrible indeed must be the apprehensions of an unbeliever, when first dismissed from the body and carried into the presence of a holy God; and at the day of judgment how will he stand appalled! But the believer will go as a child into the presence of his Father, with love, and joy, and confidence. He will not be confounded at the glory of the Divine Majesty, because he is washed in the Redeemer’s blood, and clothed in his righteousness. Even Mary Magdalen, or the dying thief, know no terror in the presence of their God, because they are “complete in Christ:” it is on this account that they shall have confidence before him at his coming, and great boldness in the day of judgment. Nor is this the privilege of a few only, who are strong in faith, but of “all that believe,” whether their faith be strong or weak.]

INFER—

1. How great is the difference between believers and unbelievers!

[The world perhaps may not in some instances discern much difference; but God, who sees the heart, gives this glorious promise to the one, while there is no such promise in all the sacred oracles to the other. Let us then believe on Christ; and make him “all our salvation and all our desire.”]

2. How unreasonable is the unbelief of sinful men!

[God has laid his Son for a chief corner-stone in Sion, and declared him to be precious to himself in that view: why then should he not be “elect and precious” unto us also? Have we found a better foundation, or a surer bond of union? Or can we produce one instance wherein any person that believed in him was finally confounded? O let us consider what confusion will probably seize us here, and certainly hereafter, if we continue to reject him. And let us without delay “flee for refuge to the hope set before us.”]

MMCCCXCIV

CHRIST PRECIOUS TO BELIEVERS

1 Pet. 2:7.

Unto you therefore which believe he is precious.

THERE is a great difference between the views of natural and spiritual men. This exists even with respect to things temporal; much more in those which are spiritual and eternal. It appears particularly with respect to Christ. Hence St. Peter represents him as disallowed of some, but chosen by others. This was designed of God, and agreeable to the prophecies; and it justifies the inference drawn from it in the text.

We shall,

I. Confirm this saying of the Apostle, that Christ is precious to believers—

We might suppose that Christ would be precious to all men; but he is not so. Nevertheless he is so to all that truly believe.

The history of the Old Testament affords abundant proof of this—

[Abraham rejoiced to see his day, though at a distance. Job delighted in the thoughts of death as introducing him to his presenceb. Moses esteemed reproach for his sake. David regarded nothing in earth or heaven in comparison of himd. Isaiah exulted in the prospect of his incarnation. All the prophets contemplated him as the Messiah, the Saviour of the world.]

The New Testament Scriptures confirm it—

[The Virgin, while he was yet in her womb, sang his praises—The angels congratulated the shepherds on his incarnationg—The just and devout Simeon after seeing him, could depart in peace—John Baptist, as the bridegroom’s friend, rejoiced in his voicei—How precious was he to that Mary who was a sinner—St. Paul counted all as dung for the knowledge of him, was willing to be bound, or to die for him, and knew no comfort like the expectation of being with himl—The glorified saints and angels incessantly adore him—]

The experience of living saints accords with that of those who have gone before. The world even wonders at them on account of their attachment to him.

II. Account for the fact, and shew why he is so precious to them—

They have reason enough for their attachment:

They love him for his own excellence—

[He is infinitely above all created beauty or goodness. Shall they then regard these qualities in the creature, and not in him? Whosoever views him by faith cannot but admire and adore him.]

They love him for his suitableness to their necessities—

[There is in Christ all which believers can want; nor can they find any other capable of supplying their need: hence they delight in him as their “all in all.”]

They love him for the benefits they receive from him—

[They have received from him pardon, peace, strength, &c. Can they do otherwise than account him precious?]

We may rather wonder why all do not feel the same attachment.

III. Shew why this regard for him is found in them exclusively—

There certainly exists no reason on his part; he is good to all. But unbelievers cannot love him:

1. Because they have no views of his excellency—

[The god of this world has blinded them that they cannot see him. How then should they esteem him, whose excellency they know not? They must of necessity be indifferent to him, as men are to things of little value.]

2. Because they feel no need of him—

[Christ is valuable only as a remedy; nor can any man desire him as a physician, a fountain, a refuge, unless he feel some disease, some thirst, some danger.]

APPLICATION—

[All, who have any spiritual discernment, feel a love to Christ: he is beloved of the Father, of angels, and of saints. None but devils and unbelievers despise him; and shall any, who do not account him precious, be objects of his regard? Surely his final decision will correspond with that declaration.—Let all then believe in him, that he may become precious to them; nor let any be dejected because they cannot delight in him as they wish. The more we love him, the more shall we lament the coldness of our love. In a little time all the powers of our souls shall act without controul. Then shall we glory in him with unrestrained and unabated ardour.]

MMCCCXCV

THE DIFFERENT STATES OF BELIEVERS AND UNBELIEVERS

1 Pet. 2:7–10.

Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

THERE is a great and manifest difference put between men in respect to the advantages they enjoy, and the endowments they possess. Some are born to great possessions, while others from their birth experience nothing but penury and want. Some are blessed with a strength of intellect, that qualifies them for the deepest researches; while others are so limited in their capacities, that they can scarcely comprehend the plainest and simplest things. A still greater difference obtains in respect to the opportunities which men have for spiritual instruction. As of old, the light of divine truth was confined to one single nation, so, at this present moment, there is but a small part of the world who hear any thing of Christ, and a very small part indeed to whom the Gospel is preached in its purity. Such being unquestionably the dispensations of God’s providence, we must not wonder if a similar exercise of sovereignty appear in the dispensations of his grace. To draw the precise limits, where human agency concurs with the operations of God’s Spirit, or where it resists and frustrates them, is beyond our power; but of this we may be well assured,—that all evil is from man; all good from God. We shall have strong evidence of this in the passage before us; in which we see the difference that exists between different men,

I. In their regard for Christ—

Mankind may be divided into two classes; believers, and unbelievers.

Now of all the things which may serve to distinguish these, there is none more decisive than their different regard to Christ.

To the believer, Christ is “precious”—

[We need not enter into all the grounds of a believer’s love to Christ: suffice it to say, that he feels himself indebted to Christ for all his hopes in this life, and for all his prospects in the next. He has washed in the fountain of the Redeemer’s blood, and has been cleansed by it from all sin: he has lived by faith on the Son of God, and has received out of his fulness all needful supplies of grace and peace. Hence he looks upon Christ, not merely as a friend and benefactor, but as a Saviour from death and hell. He esteems him, not only as precious, but as preciousness itself. In comparison of him, all other things are considered as dung and drossb.]

To the unbeliever, Christ is “a stone of stumbling, and a rock of offence”—

[Unbelief and disobedience are so nearly allied, that they are, in the Greek language, expressed by the same word. Indeed unbelief is the highest act of disobedience; for “this is God’s commandment, that we should believe on the name of his Son, Jesus Christd.”

To exercise faith on Christ is the duty of all. He is “the stone which is laid in Zion,” and on which we are to build all our hopes. But “the builders themselves, the heads of the Jewish Church, rejected him:” and notwithstanding “he is become the head of the corner,” “the disobedient” still reject him. It was foretold that this would be the treatment shewn him by the generality: and the event has fully justified the prediction. The grounds indeed on which men reject him, are altered; but their conduct towards him is the same as was observed in the days of old. The Jews were offended at his mean appearance, and his high pretensions; and particularly at his professing to supersede the Mosaic law: and, on these accounts, they crucified him as an impostor. We on the contrary, profess to honour him as the true Messiah; but are offended at the salvation which he has revealed: we think it too humiliating in its doctrines, and too strict in its precepts: we cannot endure to give him all the glory of our salvation: nor can we submit to walk in those paths of holiness and selfdenial which he has trodden before us. On these accounts many reject his Gospel: they cry out against it, as discouraging the practice of good works, as opening the very flood-gates of iniquity, and (Strange as the contradiction is) making the way to heaven so strait and difficult that no one can walk in it. Thus, instead of building on Christ as the foundation-stone, they make him only “a stone of stumbling, and a rock of offence.”]

How far this is to be traced to any antecedent purposes of God, will appear more distinctly, while we mark the difference between them,

II. In their states before God—

In the words of the text there is a double antithesis, which is rather obscured by the present translation, but which should be noticed in order to a clear understanding of the passage.

“These (the unbelievers) stumble at the word, being disobedient”—

[In what manner they stumble at the word, has been already noticed. We must now endeavour to trace their stumbling to its proper causes.

It is certainly, in the first instance, owing to their own “disobedience.” Men are filled with pride, and are unwilling to embrace any sentiment that tends to abase them. They are also full of worldly and carnal lusts, which they cannot endure to have mortified and subdued. In short, their prejudices and their passions are altogether adverse to the Gospel: sc that, when the word is preached to them, they instantly set themselves against it. In vain are proofs adduced; in vain are motives urged; in vain are all human efforts to conciliate their regard to Christ: the language of their hearts is, “I have loved strangers, and after them will I go.” The contempt which the Pharisees poured on Christ, on account of his prohibiting the love of money, is traced by the Evangelists to this very source; “The Pharisees were covetous, and they derided himi.” And our Lord expressly recommends obedience as the best preparative for receiving the knowledge of his Gospel; “If any man will do God’s will, he shall know of the doctrine, whether it be of God.”

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