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He mentions Clement, and others, "whose names "are in the book of life;"1 and he says, "Salute

Rufus, chosen in the Lord,” τὸν ἐκλεκτὸν ἐν Κυρίῳ.2 St. John also addresses one of his epistles to "the “elect lady and her children," and mentions her "elect sister."3 And our Lord himself calls Paul. " a vessel of election:" Exɛ̃vos èxλoyñs. 4.

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'St. Peter tells the "strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia," that they are "elect according to the foreknowledge of God;" and "a chosen generation, a peculiar people, that they might shew 'forth the praises of him who hath called them 'out of darkness into his marvellous light." It is 'evident that the apostle here refers to the calling ' of these men to the knowledge of his gospel, 'which, like every other circumstance relative to 'this gracious dispensation, was foreknown by 'God; and that, by denominating the Christians ' of these five extensive countries, indiscriminately,

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elect," and "a chosen generation," he did not 'mean to assert that they would all be saved; but 'that they were admitted to "the marvellous light" ' of the gospel, while other nations were still 'wandering in the "darkness" of heathenism. 'And, to put this beyond all doubt, the same persons, whom in his first epistle he addresses as ""elect according to the foreknowledge of God," ' in his second epistle he addresses as "them that 'have obtained like precious faith with us, through 'the righteousness of God, and our Saviour Jesus

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Phil. iv. 3. Comp. Rev. xvii. 8.

' 2 John 1, 12.

2 Rom. xvi. 13.

'Acts ix. 15.

'Christ" to be elect, and to be a believer in 'Christ, are therefore the same thing.'1

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Let this whole passage from St. Peter be minutely examined. "Elect according to the foreknowledge of God the Father, through sanctifi"cation of the Spirit, unto obedience and sprinkling "of the blood of Jesus Christ: Grace unto you, "and peace, be multiplied. Blessed be the God "and Father of our Lord Jesus Christ, which ac "cording to his abundant mercy hath begotten us "again unto a lively hope, by the resurrection of "Jesus Christ from the dead, to an inheritance in"corruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith, unto salva"tion, ready to be revealed in the last time : "wherein ye greatly rejoice."2 And just after, "That the trial of your faith, being much more

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precious than of gold that perisheth, might be "found unto praise, and honour, and glory, at "the appearing of Jesus Christ: 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.” 3 Is there here no restriction to those who were 'obedient to the precepts of the gospel?' no assertion that the persons addressed would all be saved? I do not mean all called Christians in these countries, but all those of whom the apostle spoke by character; for, "if any one did "not love the Lord Jesus Christ," he was not one of the persons described. They, to whom the

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1 Ref. 204, 205.

21 Pet. i. 1-5.

3

1 Pet. i. 7-9.

apostle wrote, were "elect, through sanctification "of the Spirit, unto obedience and sprinkling of "the blood of Jesus Christ:" therefore none were addressed but those who, through faith, were "sanctified by the Spirit," brought " to obedience," and "sprinkled with the blood of Christ." The apostle joins himself with them in the next verse,

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as begotten again unto a lively hope, &c. :" none were therefore addressed except those who had this" lively hope," in consequence of regeneration: "and every man that hath this hope in him puri"fieth himself, even as he is pure." They were also "begotten again-to an inheritance incorruptible, and undefiled, and that fadeth not away, re"served in heaven for them :" therefore the apostle addressed exclusively those whom he considered as heirs of this inheritance; though there might be hypocrites in their company, "tares among the wheat. The persons spoken of were "kept by "the power of God, through faith, unto salva"tion:" therefore they were partakers of true and saving faith. They loved the Lord Jesus, they believed in him, "they rejoiced in him with joy "unspeakable, and full of glory." Can these things be said of any except true Christians? None but true Christians, therefore, were intended. The apostle had seen Jesus Christ; and he believed, and loved him, and rejoiced: but the persons addressed did the same though they had not seen him; and "blessed are they who have not seen, " and yet have believed."2-Again, in the same chapter, the apostle says of those to whom he wrote: "Who by him do believe in God, who

'1 John in. 3.

VOL, VIII.

E

2 John xx. 29.

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"raised him from the dead, and gave him glory, "that your faith and hope might be in God. 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; being born again, "not of corruptible seed, but of incorruptible, by "the word of God, which liveth and abideth for "ever." They did "believe in God" through Christ; they had " purified their souls in obeying "the truth, through the Spirit ;" they did "un

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feignedly love the brethren:" and "we know "that we have passed from death unto life, be"cause we love the brethren."2 None, then, but true Christians were addressed: and indeed the apostle does not inscribe his epistle to any collective bodies, or churches, but "To the elect strangers scattered throughout Pontus, &c."

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These remarks prepare our way for the other text quoted by his Lordship from this apostle. "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 stum

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bling and rock of offence, even to them which "stumble at the word, being disobedient; where"unto also they were appointed. But ye are a "chosen generation, a royal priesthood, a holy na❝tion, 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 now are the "people of God; which had not obtained mercy,

' 1 Pet. i. 21-23. unfeigned; dvvrópтov, without hypocrisy. Rom. xii. 9. 1 Tim. i. 5. Jam. iii. 17. Gr. 2 John iii. 14.

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"but now have obtained mercy." Can any man, having duly considered what had been said concerning these same persons in the preceding chapter, after deliberately reading the passage deny that the apostle regarded this company, whom he addressed, as being in reality what Israel as a nation was typically? The contrast between those to whom, as believers, "Christ was precious," and all those "who, being disobedient, "stumbled at the word; and indeed every circumstance, confirms this conclusion. They were a "chosen generation," as the seed of Abraham were; being the "children of Abraham, by faith "in Christ." 2 Thus "they were counted to the "Lord for a generation."3 But, as collected from among various tribes and kindreds, they could not be "a chosen generation " in the same sense as the nation of Israel was the chosen race, the descendents of Abraham, Isaac, and Israel. They were "a royal priesthood," a "kingdom of priests." This relates to the typical character of Israel, as a nation, and the real character of true believers. "Unto him who loved us, and washed us from our "sins in his own blood, and hath made us kings " and priests unto God and his Father."5" Thou "wast slain and hast redeemed us to God with thy "blood: and hast made us to our God kings and "priests." The kingdom and priesthood were incompatible under the Mosaic law; or at least after the kingdom was fixed to the family of David, of the tribe of Judah: but in that "High Priest. "after the order of Melchizedec" these offices are united. He is " a priest upon his throne: "7 and 1 1 Pet. ii. 7-10. Rom. iv. 16-18. Gal. iii. 29. * Ex. xix. 6.

6

Rev. i. 6.

Rev. v. 9. 10.

Ps. xxii. 30.

7 Zech. vi. 13.

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