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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T P E T E R.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<FONT SIZE=-1>
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<P>
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The apostle describes the persons to whom he writes, and salutes them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:1,2">ver. 1, 2</A>),
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blesses God for their regeneration to a lively hope of eternal
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salvation
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:3-5">ver. 3-5</A>),
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in the hope of this salvation he shows they had great cause of
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rejoicing, though for a little while they were in heaviness and
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affliction, for the trial of their faith, which would produce joy
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unspeakable and full of glory,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:6-9">ver. 6-9</A>.
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This is that salvation which the ancient prophets foretold and the
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angels desire to look into,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:10-12">ver. 10-12</A>.
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He exhorts them to sobriety and holiness, which he presses from the
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consideration of the blood of Jesus, the invaluable price of man's
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redemption
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:13-21">ver. 13-21</A>),
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and to brotherly love, from the consideration of their regeneration,
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and the excellency of their spiritual state,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:22-25">ver. 22-25</A>.</P>
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<A NAME="1Pe1_1"> </A>
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<A NAME="1Pe1_2"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Inscription.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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<P>
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<FONT SIZE=+1>1 Peter, an apostle of Jesus Christ, to the strangers scattered
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throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
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2 Elect according to the foreknowledge of God the Father,
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through sanctification of the Spirit, unto obedience and
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sprinkling of the blood of Jesus Christ: Grace unto you, and
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peace, be multiplied.
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</FONT></P>
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<P>
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In this inscription we have three parts:--</P>
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<P>
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I. The author of it, described,
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1. By his name--<I>Peter.</I> His first name was <I>Simon,</I> and
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Jesus Christ gave him the surname of <I>Peter,</I> which signifies <I>a
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rock,</I> as a commendation of his faith, and to denote that he should
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be an eminent pillar in the church of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:9">Gal. ii. 9</A>.
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2. By his office--<I>an apostle of Jesus Christ.</I> The word signifies
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<I>one sent, a legate, a messenger,</I> any one sent in Christ's name
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and about his work; but more strictly it signifies the highest office
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in the Christian church.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:28">1 Cor. xii. 28</A>,
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<I>God hath set some in the church, first apostles.</I> Their dignity
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and pre-eminence lay in these things:--They were immediately chosen by
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Christ himself,--they were first witnesses, then preachers, of the
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resurrection of Christ, and so of the entire
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gospel-dispensation,--their gifts were excellent and
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extraordinary,--they had a power of working miracles, not at all times,
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but when Christ pleased,--they were led into all truth, were endowed
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with the spirit of prophecy, and they had an extent of power and
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jurisdiction beyond all others; every apostle was a universal bishop in
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all churches, and over all ministers. In this humble manner Peter,
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(1.) Asserts his own character as an apostle. Hence learn, A man may
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lawfully acknowledge, and sometimes is bound to assert, the gifts and
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graces of God to him. To pretend to what we have not is hypocrisy; and
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to deny what we have is ingratitude.
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(2.) He mentions his apostolical function as his warrant and call to
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write this epistle to these people. Note, It concerns all, but
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especially ministers, to consider well their warrant and call from God
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to their work. This will justify them to others, and give them inward
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support and comfort under all dangers and discouragements.</P>
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<P>
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II. The persons to whom this epistle was addressed, and they are
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described,</P>
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<P>
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1. By their external condition--<I>Strangers dispersed throughout
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Pontus, Galatia,</I> &c. They were chiefly Jews, descended (as Dr.
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Prideaux thinks) from those Jews who were translated from Babylon, by
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order of Antiochus king of Syria, about two hundred years before the
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coming of Christ, and placed in the cities of Asia Minor. It is very
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likely that our apostle had been among them, and converted them, being
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the apostle of the circumcision, and that he afterwards wrote this
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epistle to them from Babylon, where multitudes of the Jewish nation
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then resided. At present, their circumstances were poor and afflicted.
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(1.) The best of God's servants may, through the hardships of times and
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providences, be dispersed about, and forced to leave their native
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countries. Those of whom the world was not worthy have been forced to
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wander in mountains, in dens and caves of the earth.
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(2.) We ought to have a special regard to the dispersed persecuted
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servants of God. These were the objects of this apostle's particular
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care and compassion. We should proportion our regard to the excellency
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and to the necessity of the saints.
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(3.) The value of good people ought not to be estimated by their
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present external condition. Here was a set of excellent people, beloved
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of God, and yet strangers, dispersed and poor in the world; the eye of
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God was upon them in all their dispersions, and the apostle was
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tenderly careful to write to them for their direction and
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consolation.</P>
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<P>
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2. They are described by their spiritual condition: <I>Elect according
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to the foreknowledge of God the Father,</I> &c. These poor strangers,
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who were oppressed and despised in the world, were nevertheless in high
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esteem with the great God, and in the most honourable state that any
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person can be in during this life; for they were,</P>
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<P>
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(1.) <I>Elect according to the foreknowledge of God the Father.</I>
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Election is either to an office: so Saul was the man whom the Lord
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chose to be king
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+10:24">1 Sam. x. 24</A>),
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and our Lord says to his apostles, <I>Have not I chosen you twelve?</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:70">John vi. 70</A>);
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or it is to a church-state, for the enjoyment of special privileges:
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thus Israel was God's elect
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+7:6">Deut. vii. 6</A>),
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<I>For thou art a holy people unto the Lord thy God; the Lord thy God
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hath chosen thee to be a special people unto himself above all people
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that are upon the face of the earth;</I> or it is to eternal salvation:
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<I>God hath from the beginning chosen you to salvation, through
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sanctification of the Spirit and belief of the truth.</I> This is the
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election here spoken of, importing God's gracious decree or resolution
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to save some, and bring them, through Christ, by proper means, to
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eternal life.
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[1.] This election is said to be <I>according to the foreknowledge of
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God.</I> Foreknowledge may be taken in two ways:--<I>First,</I> for
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mere prescience, foresight, or understanding, that such a thing will
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be, before it comes to pass. Thus a mathematician certainly foreknows
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that at such a time there will be an eclipse. This sort of
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foreknowledge is in God, who at one commanding view sees all things
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that ever were, or are, or ever will be. But such a prescience is not
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the cause why any thing is so or so, though in the event it certainly
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will be so, as the mathematician who foresees an eclipse does not
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thereby cause that eclipse to be. <I>Secondly,</I> Foreknowledge
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sometimes signifies counsel, appointment, and approbation.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:23">Acts ii. 23</A>,
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<I>Him being delivered by the determinate counsel and foreknowledge of
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God.</I> The death of Christ was not only foreseen, but fore-ordained,
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as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:20"><I>v.</I> 20</A>.
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Take it thus here; so the sense is, <I>elect according to the counsel,
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ordination, and free grace of God.</I>
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[2.] It is added, according to the foreknowledge of <I>God the
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Father.</I> By the Father we are here to understand the first person of
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the blessed Trinity. There is an order among the three persons, though
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no superiority; they are equal in power and glory, and there is an
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agreed economy in their works. Thus, in the affair of man's redemption,
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election is by way of eminency ascribed to the Father, as
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reconciliation is to the Son and sanctification to the Holy Ghost,
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though in each of these one person is not so entirely interested as to
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exclude the other two. Hereby the persons of the Trinity are more
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clearly discovered to us, and we are taught what obligations we are
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under to each of them distinctly.</P>
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<P>
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(2.) They were elect <I>through sanctification of the Spirit, unto
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obedience, and sprinkling of the blood of Jesus Christ.</I> The end and
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last result of election is eternal life and salvation; but, before this
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can be accomplished, every elect person must be sanctified by the
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Spirit, and justified by the blood of Jesus. God's decree for man's
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salvation always operates through sanctification of the Spirit and
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sprinkling of the blood of Jesus. By sanctification here understand,
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not a federal sanctification only, but a real one, begun in
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regeneration, whereby we are renewed after the image of God and made
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new creatures, and carried on in the daily exercise of holiness,
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mortifying our sins more and more, and living to God in all the duties
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of a Christian life, which is here summed up in one word,
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<I>obedience,</I> comprehending all the duties of Christianity. By
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<I>the Spirit</I> some would have the apostle to mean the spirit of
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man, the subject sanctified. The legal or typical sanctification
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operated no further than the purifying of the flesh, but the Christian
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dispensation takes effect upon the spirit of man, and purifies that.
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Others, with better reason, think that by spirit is meant the Holy
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Ghost, the author of sanctification. He renews the mind, mortifies our
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sins
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:13">Rom. viii. 13</A>),
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and produces his excellent fruits in the hearts of Christians,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:22,23">Gal. v. 22, 23</A>.
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This sanctification of the Spirit implies the use of means. <I>Sanctify
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them through thy truth; thy word is truth,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:17">John xvii. 17</A>.
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<I>Unto obedience.</I> This word, as it is pointed in our translation,
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is referred to what goes before it, and denotes the end of
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sanctification, which is, to bring rebellious sinners to obedience
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again, to universal obedience, to obey the truth and gospel of Christ:
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<I>You have purified your souls in obeying the truth through the
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Spirit,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:22"><I>v.</I> 22</A>.</P>
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<P>
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(3.) They were elected also to the <I>sprinkling of the blood of
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Jesus.</I> They were designed by God's decree to be sanctified by the
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Spirit, and to be purified by the merit and blood of Christ. Here is a
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manifest allusion to the typical sprinklings of blood under the law,
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which language these Jewish converts understood very well. The blood of
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the sacrifices must not only be shed but sprinkled, to denote that the
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benefits designed thereby are applied and imputed to the offerers. Thus
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the blood of Christ, the grand and all-sufficient sacrifice, typified
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by the legal sacrifices, was not only shed, but must be sprinkled and
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communicated to every one of these elect Christians, <I>that through
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faith in his blood they may obtain remission of sin,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:25">Rom. iii. 25</A>.
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This blood of sprinkling justifies before God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:9">Rom. v. 9</A>),
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seals the covenant between God and us, of which the Lord's supper is a
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sign
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:20">Luke xxii. 20</A>),
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cleanses from all sin
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+1:7">1 John i. 7</A>),
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and admits us into heaven,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:19">Heb. x. 19</A>.
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Note,
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[1.] God hath elected some to eternal life, some, not all; persons, not
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qualification.
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[2.] All that are chosen to eternal life as the end are chosen to
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obedience as the way.
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[3.] Unless a person be sanctified by the Spirit, and sprinkled with
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the blood of Jesus, there will be no true obedience in the life.
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[4.] There is a consent and co-operation of all the persons of the
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Trinity in the affair of man's salvation, and their acts are
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commensurate one to another: whoever the Father elects the Spirit
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sanctifies unto obedience, and the Son redeems and sprinkles with his
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blood.
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[5.] The doctrine of the Trinity lies at the foundation of all revealed
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religion. If you deny the proper deity of the Son and Holy Spirit, you
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invalidate the redemption of the one and the gracious operations of the
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other, and by this means destroy the foundation of your own safety and
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comfort.</P>
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<P>
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III. The salutation follows: <I>Grace unto you, and peace be
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multiplied.</I> The blessings desired for them are <I>grace and
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peace.</I>
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1. <I>Grace</I>--the free favour of God, with all its proper effects,
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pardoning, healing, assisting, and saving.
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2. <I>Peace.</I> All sorts of peace may be here intended, domestic,
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civil, ecclesiastical peace in the church, and spiritual peace with
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God, with the feeling of it in our own consciences.
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3. Here is the request or prayer, in relations to these blessings--that
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they may be multiplied, which implies that they were already possessed
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in some degree of these blessings, and he wishes them the continuation,
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the increase, and the perfection of them. Learn,
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(1.) Those who possess spiritual blessings in their own souls earnestly
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desire the communication of the same to others. The grace of God is a
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generous, not a selfish principle.
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(2.) The best blessings we can desire for ourselves, or one for
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another, are grace and peace, with the multiplication of them;
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therefore the apostles so often make this their prayer in the beginning
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and end of their epistles.
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(3.) Solid peace cannot be enjoyed where there is no true grace; first
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grace, then peace. Peace without grace is mere stupidity; but grace may
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be true where there is for a time no actual peace; as Heman was
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distracted with terror, and Christ was once in an agony.
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(4.) The increase of grace and peace, as well as the first gift of
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them, is from God. Where he gives true grace he will give more grace;
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and every good man earnestly desires the improvement and multiplication
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of these blessings in himself and others.</P>
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<A NAME="1Pe1_3"> </A>
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<A NAME="1Pe1_4"> </A>
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<A NAME="1Pe1_5"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Privileges of Christians.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>3 Blessed <I>be</I> the God and Father of our Lord Jesus Christ,
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which according to his abundant mercy hath begotten us again unto
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a lively hope by the resurrection of Jesus Christ from the dead,
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4 To an inheritance incorruptible, and undefiled, and that
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fadeth not away, reserved in heaven for you,
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5 Who are kept by the power of God through faith unto salvation
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ready to be revealed in the last time.
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</FONT></P>
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<P>
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We come now to the body of the epistle, which begins with,</P>
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<P>
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I. A congratulation of the dignity and happiness of the state of these
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believers, brought in under the form of a thanksgiving to God. Other
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epistles begin in like manner,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+1:3,Eph+1:3">2 Cor. i. 3; Eph. i. 3</A>.
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Here we have,</P>
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<P>
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1. The duty performed, which is blessing God. A man blesses God by a
|
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just acknowledgment of his excellency and blessedness.</P>
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<P>
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2. The object of this blessing described by his relation to Jesus
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Christ: <I>The God and Father of our Lord Jesus Christ.</I> Here are
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three names of one person, denoting his threefold office.
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(1.) He is <I>Lord,</I> a universal king or sovereign.
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(2.) <I>Jesus,</I> a priest or Saviour.
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|
(3.) <I>Christ,</I> a prophet, anointed with the Spirit and furnished
|
|
with all gifts necessary for the instruction, guidance, and salvation
|
|
of his church. This God, so blessed, is the God of Christ according to
|
|
his human nature, and his Father according to his divine nature.</P>
|
|
|
|
<P>
|
|
|
|
3. The reasons that oblige us to this duty of blessing God, which are
|
|
comprised in <I>his abundant mercy.</I> All our blessings are owing to
|
|
God's mercy, not to man's merit, particularly regeneration. He <I>hath
|
|
begotten us again,</I> and this deserves our thanksgiving to God,
|
|
especially if we consider the fruit it produces in us, which is that
|
|
excellent grace of hope, and that not such a vain, dead, perishing hope
|
|
as that of worldlings and hypocrites, but a lively hope, a living,
|
|
strong, quickening, and durable hope, as that hope must needs be that
|
|
has such a solid foundation as <I>the resurrection of Jesus Christ from
|
|
the dead.</I> Learn,
|
|
|
|
(1.) A good Christian's condition is never so bad but he has great
|
|
reason still to bless God. As a sinner has always reason to mourn,
|
|
notwithstanding his present prosperity, so good people, in the midst of
|
|
their manifold difficulties, have reason still to rejoice and bless
|
|
God.
|
|
|
|
(2.) In our prayers and praises we should address God as <I>the Father
|
|
of our Lord Jesus Christ;</I> it is only through him that we and our
|
|
services are accepted.
|
|
|
|
(3.) The best of men owe their best blessings to the abundant mercy of
|
|
God. All the evil in the world is from man's sin, but all the good in
|
|
it is from <I>God's mercy.</I> Regeneration is expressly ascribed to
|
|
the abundant mercy of God, and so are all the rest; we subsist entirely
|
|
upon divine mercy. Of the nature of regeneration, see on
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:3">John iii. 3</A>.
|
|
|
|
(4.) Regeneration produces a lively hope of eternal life. Every
|
|
unconverted person is a hopeless creature; whatever he pretends to of
|
|
that kind is all confidence and presumption. The right Christian hope
|
|
is what a man is begotten again unto by the Spirit of God; it is not
|
|
from nature, but free grace. Those who are begotten to a new and
|
|
spiritual life are begotten to a new and spiritual hope.
|
|
|
|
(5.) The hope of a Christian has this excellency, it is a living hope.
|
|
The hope of eternal life in a true Christian is a hope that keeps him
|
|
alive, quickens him, supports him, and conducts him to heaven. Hope
|
|
invigorates and spirits up the soul to action, to patience, to
|
|
fortitude, and perseverance to the end. The delusive hopes of the
|
|
unregenerate are vain and perishing; the hypocrite and his hope expire
|
|
and die both together,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+27:8">Job xxvii. 8</A>.
|
|
|
|
(6.) <I>The resurrection of Jesus Christ from the dead</I> is the
|
|
ground or foundation of a Christian's hope. The resurrection of Christ
|
|
is the act of the Father as a Judge, of the Son as a conqueror. His
|
|
resurrection demonstrates that the Father accepts his death in full
|
|
discharge for our ransom, that he is victorious over death, the grave,
|
|
and all our spiritual enemies; and it is also an assurance of our own
|
|
resurrection. There being an inseparable union between Christ and his
|
|
flock, they rise by virtue of his resurrection as a head, rather than
|
|
by virtue of his power as a Judge. <I>We have risen with Christ,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:1">Col. iii. 1</A>.
|
|
|
|
From all this taken together, Christians have two firm and solid
|
|
foundations whereon to build their hope of eternal life.</P>
|
|
|
|
<P>
|
|
|
|
II. Having congratulated these people on their new birth, and the hope
|
|
of everlasting life, the apostle goes on to describe that life under
|
|
the notion of <I>an inheritance,</I> a most proper way of speaking to
|
|
these people; for they were poor and persecuted, perhaps turned out of
|
|
their inheritances to which they were born; to allay this grievance, he
|
|
tells them they were new-born to a new inheritance, infinitely better
|
|
than what they had lost. Besides, they were most of them Jews, and so
|
|
had a great affection to the land of Canaan, as the land of their
|
|
inheritance, settled upon them by God himself; and to be driven out
|
|
from abiding in the inheritance of the Lord was looked upon as a sore
|
|
judgment,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+26:19">1 Sam. xxvi. 19</A>.
|
|
|
|
To comfort them under this they are put in mind of a noble inheritance
|
|
reserved in heaven for them, such a one that the land of Canaan was but
|
|
a mere shadow in comparison with it. Here note,</P>
|
|
|
|
<P>
|
|
|
|
1. Heaven is the undoubted inheritance of all the children of God; all
|
|
that are born again are born to an inheritance, as a man makes his
|
|
child his heir; the apostle argues, <I>If children, then heirs,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:17">Rom. viii. 17</A>.
|
|
|
|
God giveth his gifts unto all, but the inheritance to none but his
|
|
children; those that are his sons and daughters by regeneration and
|
|
adoption receive the promise of eternal inheritance,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:15">Heb. ix. 15</A>.
|
|
|
|
This inheritance is not our purchase, but our Father's gift; not wages
|
|
that we merit, but the effect of grace, which first makes us children
|
|
and then settles this inheritance upon us by a firm unalterable
|
|
covenant.</P>
|
|
|
|
<P>
|
|
|
|
2. The incomparable excellencies of this inheritance, which are
|
|
four:--
|
|
|
|
(1.) It is incorruptible, in which respect it is like its Maker, who is
|
|
called the <I>incorruptible God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:23">Rom. i. 23</A>.
|
|
|
|
All corruption is a change from better to worse, but heaven is without
|
|
change and without end; the house is eternal in the heavens, and the
|
|
possessors must subsist for ever, <I>for their corruptible must put on
|
|
incorruption,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:53">1 Cor. xv. 53</A>.
|
|
|
|
(2.) This inheritance is undefiled, like the great high priest that is
|
|
now in possession of it, who is <I>holy, harmless, and undefiled,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+7:26">Heb. vii. 26</A>.
|
|
|
|
Sin and misery, the two grand defilements that spoil this world, and
|
|
mar its beauty, have no place there.
|
|
|
|
(3.) It fadeth not away, but always retains its vigour and beauty, and
|
|
remains immarcescible, ever entertaining and pleasing the saints who
|
|
possess it, without the least weariness or distaste.
|
|
|
|
(4.) "<I>Reserved in heaven for you,</I>" which expression teaches us,
|
|
|
|
[1.] That it is a glorious inheritance, for it is in heaven, and all
|
|
that is there is glorious,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:18">Eph. i. 18</A>.
|
|
|
|
[2.] It is certain, a reversion in another world, safely kept and
|
|
preserved till we come to the possession of it.
|
|
|
|
[3.] The persons for whom it is reserved are described, not by their
|
|
names, but by their character: <I>for you,</I> or us, or every one that
|
|
is <I>begotten again to a lively hope.</I> This inheritance is
|
|
preserved for them, and none but them; all the rest will be shut out
|
|
for ever.</P>
|
|
|
|
<P>
|
|
|
|
III. This inheritance being described as future, and distant both in
|
|
time and place, the apostle supposes some doubt or uneasiness yet to
|
|
remain upon the minds of these people, whether they might not possibly
|
|
fall short by the way. "Though the happiness be safe in heaven, yet we
|
|
are still upon earth, liable to abundance of temptations, miseries, and
|
|
infirmities. Are we in such a safe state that we shall certainly come
|
|
thither?" To this he answers that they should be safely guarded and
|
|
conducted thither; they should be kept and preserved from all such
|
|
destructive temptations and injuries as would prevent their safe
|
|
arrival at eternal life. The heir to an earthly estate has no assurance
|
|
that he shall live to enjoy it, but the heirs of heaven shall certainly
|
|
be conducted safely to the possession of it. The blessing here promised
|
|
is preservation: You <I>are kept;</I> the author of it is <I>God;</I>
|
|
the means in us made use of for that end are our own <I>faith</I> and
|
|
care; the end to which we are preserved is <I>salvation;</I> and the
|
|
time when we shall see the safe end and issue of all is <I>the last
|
|
time.</I> Note,
|
|
|
|
1. Such is the tender care of God over his people that he not only
|
|
gives them grace, but preserves them unto glory. Their being kept
|
|
implies both danger and deliverance; they may be attacked, but shall
|
|
not be overcome.
|
|
|
|
2. The preservation of the regenerate to eternal life is the effect of
|
|
God's power. The greatness of the work, the number of enemies, and our
|
|
own infirmities, are such that no power but what is almighty can
|
|
preserve the soul through all unto salvation; therefore the scripture
|
|
often represents man's salvation as the effect of divine power,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:9,Ro+14:4">2 Cor. xii. 9; Rom. xiv. 4</A>.
|
|
|
|
3. Preservation by God's power does not supersede man's endeavour and
|
|
care for his own salvation; here are God's power and man's faith, which
|
|
implies an earnest desire of salvation, a reliance upon Christ
|
|
according to his invitations and promises, a vigilant care to do every
|
|
thing pleasing to God and avoid whatever is offensive, an abhorrence of
|
|
temptations, a <I>respect to the recompence of reward,</I> and
|
|
persevering diligence in prayer. By such a patient, operating,
|
|
conquering faith, we are kept under the assistance of divine grace,
|
|
unto salvation; faith is a sovereign preservative of the soul through a
|
|
state of grace unto a state of glory.
|
|
|
|
4. This salvation is <I>ready to be revealed in the last time.</I> Here
|
|
are three things asserted about the salvation of the saints:--
|
|
|
|
(1.) That it is now prepared, and made ready, and reserved in heaven
|
|
for them.
|
|
|
|
(2.) Though it be made ready now, yet it is in a great measure hidden
|
|
and unrevealed at present, not only to the ignorant, blind world, that
|
|
never enquire after it, but even to the heirs of salvation themselves.
|
|
<I>It does not yet appear what we shall be,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:2">1 John iii. 2</A>.
|
|
|
|
(3.) That it shall be fully and completely <I>revealed in the last
|
|
time,</I> or at the last day of judgment. <I>Life and immortality are
|
|
now brought to light by the gospel,</I> but this life will be revealed
|
|
more gloriously at death, when the soul shall be admitted into the
|
|
presence of Christ, and behold his glory; and even beyond this there
|
|
will be a further and a final revelation of the amplitude and
|
|
transcendency of the saints' felicity at the last day, when their
|
|
bodies shall be raised and re-united to their souls, and judgment shall
|
|
pass upon angels and men, and Christ shall publicly honour and applaud
|
|
his servants in the face of all the world.</P>
|
|
|
|
<A NAME="1Pe1_6"> </A>
|
|
<A NAME="1Pe1_7"> </A>
|
|
<A NAME="1Pe1_8"> </A>
|
|
<A NAME="1Pe1_9"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Privileges of Christians.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>6 Wherein ye greatly rejoice, though now for a season, if need
|
|
be, ye are in heaviness through manifold temptations:
|
|
7 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:
|
|
8 Whom having not seen, ye love; in whom, though now ye see
|
|
<I>him</I> not, yet believing, ye rejoice with joy unspeakable and
|
|
full of glory:
|
|
9 Receiving the end of your faith, <I>even</I> the salvation of
|
|
<I>your</I> souls.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The first word, <I>wherein,</I> refers to the apostle's foregoing
|
|
discourse about the excellency of their present state, and their grand
|
|
expectations for the future. "In this condition <I>you greatly rejoice,
|
|
though now for a season,</I> or a little while, <I>if need be, you are
|
|
made sorrowful through manifold temptations,</I>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:6"><I>v.</I> 6</A>.</P>
|
|
|
|
<P>
|
|
|
|
I. The apostle grants they were in great affliction, and propounds
|
|
several things in mitigation of their sorrows.
|
|
|
|
1. Every sound Christian has always something wherein he may greatly
|
|
rejoice. Great rejoicing contains more than an inward placid serenity
|
|
of mind or sensation of comfort; it will show itself in the countenance
|
|
and conduct, but especially in praise and gratitude.
|
|
|
|
2. The chief joy of a good Christian arises from things spiritual and
|
|
heavenly, from his relation to God and to heaven. In these every sound
|
|
Christian greatly rejoices; his joy arises from his treasure, which
|
|
consists of matters of great value, and the title to them is sure.
|
|
|
|
3. The best Christians, those who have reason greatly to rejoice, may
|
|
yet be in great heaviness through manifold temptations. All sorts of
|
|
adversities are temptations, or trials of faith, patience, and
|
|
constancy. These seldom go singly, but are manifold, and come from
|
|
different quarters, the effect of all which is great heaviness. As men,
|
|
we are subject to sorrows, personal and domestic. As Christians, our
|
|
duty to God obliges us to frequent sorrow: and our compassion towards
|
|
the miserable, the dishonour done to God, the calamities of his church,
|
|
and the destruction of mankind, from their own folly and from divine
|
|
vengeance, raise, in a generous and pious mind, almost continual
|
|
sorrow. <I>I have great heaviness and continual sorrow in my heart,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+9:2">Rom. ix. 2</A>.
|
|
|
|
4. The afflictions and sorrows of good people are but for a little
|
|
while, they are but for a season; though they may be smart, they are
|
|
but short. Life itself is but for a little while, and the sorrows of it
|
|
cannot survive it; the shortness of any affliction does much abate the
|
|
heaviness of it.
|
|
|
|
5. Great heaviness is often necessary to a Christian's good: <I>If
|
|
need be, you are in heaviness.</I> God does not afflict his people
|
|
willingly, but acts with judgment, in proportion to our needs. There is
|
|
a conveniency and fitness, nay, an absolute necessity in the case, for
|
|
so the expression signifies: <I>it must be;</I> therefore no man should
|
|
be <I>moved by these afflictions. For yourselves know that we are
|
|
appointed thereunto,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+3:3">1 Thess. iii. 3</A>.
|
|
|
|
These troubles, that lie heavy, never come upon us but when we have
|
|
need, and never stay any longer than needs must.</P>
|
|
|
|
<P>
|
|
|
|
II. He expresses the end of their afflictions and the ground of their
|
|
joy under them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:7"><I>v.</I> 7</A>.
|
|
|
|
The end of good people's afflictions is <I>the trial of their
|
|
faith.</I> As to the nature of this trial, it is <I>much more precious
|
|
than of gold that perisheth, though it be tried with fire.</I> The
|
|
effect of the trial is this, it will <I>be found unto praise, honour,
|
|
and glory at the appearing of Jesus Christ.</I> Note,
|
|
|
|
1. The afflictions of serious Christians are designed for the trial of
|
|
their faith. God's design in afflicting his people is their probation,
|
|
not their destruction; their advantage, not their ruin: a <I>trial,</I>
|
|
as the word signifies, is an experiment or search made upon a man, by
|
|
some affliction, to prove the value and strength of his faith. This
|
|
trial is made upon faith principally, rather than any other grace,
|
|
because the trial of this is, in effect, the trial of all that is good
|
|
in us. Our Christianity depends upon our faith; if this be wanting,
|
|
there is nothing else that is spiritually good in us. Christ prays for
|
|
this apostle, <I>that his faith might not fail;</I> if that be
|
|
supported, all the rest will stand firm; the faith of good people is
|
|
tried, that they themselves may have the comfort of it, God the glory
|
|
of it, and others the benefit of it.
|
|
|
|
2. A tried faith is much more precious than tried gold. Here is a
|
|
double comparison of faith and gold, and the trial of the one with the
|
|
trial of the other. Gold is the most valuable, pure, useful, and
|
|
durable, of all the metals; so is faith among the Christian virtues; it
|
|
lasts till it brings the soul to heaven, and then it issues in the
|
|
glorious fruition of God for ever. The trial of faith is much more
|
|
precious than the trial of gold; in both there is a purification, a
|
|
separation of the dross, and a discovery of the soundness and goodness
|
|
of the things. Gold does not increase and multiply by trial in the
|
|
fire, it rather grows less; but <I>faith</I> is established, improved,
|
|
and multiplied, by the oppositions and afflictions that it meets with.
|
|
<I>Gold</I> must perish at last--<I>gold that perisheth;</I> but
|
|
<I>faith</I> never will. <I>I have prayed for thee, that thy faith fail
|
|
not,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:32">Luke xxii. 32</A>.
|
|
|
|
The trial of faith will be found to praise, and honour, and glory.
|
|
Honour is properly that esteem and value which one has with another,
|
|
and so God and man will honour the saints. Praise is the expression or
|
|
declaration of that esteem; so Christ will commend his people in the
|
|
great day, <I>Come, you blessed of my Father,</I> &c. Glory is that
|
|
lustre wherewith a person, so honoured and praised, shines in heaven.
|
|
<I>Glory, honour, and peace, to every man that worketh good,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:10">Rom. ii. 10</A>.
|
|
|
|
If a tried faith be found to praise, honour, and glory, let this
|
|
recommend faith to you, as much more precious than gold, though it be
|
|
assaulted and tried by afflictions. If you make your estimate either
|
|
from present use or the final event of both, this will be found true,
|
|
however the world may take it for an incredible paradox.
|
|
|
|
4. Jesus Christ will appear again in glory, and, when he does so, the
|
|
saints will appear with him, and their graces will appear illustrious;
|
|
and the more they have been tried the more bright they will then
|
|
appear. The trial will soon be over, but the glory, honour, and praise
|
|
will last to eternity. This should reconcile you to your present
|
|
afflictions: <I>they work for you a far more exceeding and eternal
|
|
weight of glory.</I></P>
|
|
|
|
<P>
|
|
|
|
III. He particularly commends the faith of these primitive Christians
|
|
upon two accounts:--</P>
|
|
|
|
<P>
|
|
|
|
1. The excellency of its object, the unseen Jesus. The apostle had seen
|
|
our Lord in the flesh, but these dispersed Jews never did, and yet they
|
|
believed in him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:8"><I>v.</I> 8</A>.
|
|
|
|
It is one thing to believe God, or Christ (so the devils believe), and
|
|
another thing to believe in him, which denotes subjection, reliance,
|
|
and expectation of all promised good from him.</P>
|
|
|
|
<P>
|
|
|
|
2. On account of two notable productions or effects of their faith,
|
|
<I>love</I> and <I>joy,</I> and this joy so great as to be above
|
|
description: <I>You rejoice with joy unspeakable, and full of
|
|
glory.</I> Learn,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The faith of a Christian is properly conversant about things
|
|
revealed, but not seen. Sense converses with things sensible and
|
|
present; reason is a higher guide, which by sure deductions can infer
|
|
the operation of causes, and the certainty of events; but faith ascends
|
|
further still, and assures us of abundance of particulars that sense
|
|
and reason could never have found out, upon the credit of revelation;
|
|
it is <I>the evidence of things not seen.</I></P>
|
|
|
|
<P>
|
|
|
|
(2.) True faith is never alone, but produces a strong love to Jesus
|
|
Christ. True Christians have a sincere love to Jesus, because they
|
|
believe in him. This love discovers itself in the highest esteem for
|
|
him, affectionate desires after him, willingness to be dissolved to be
|
|
with him, delightful thoughts, cheerful services and sufferings,
|
|
&c.</P>
|
|
|
|
<P>
|
|
|
|
(3.) Where there are true faith and love to Christ there is, or may be,
|
|
<I>joy unspeakable and full of glory.</I> This joy is inexpressible, it
|
|
cannot be described by words; the best discovery is by an experimental
|
|
taste of it; it is <I>full of glory,</I> full of heaven. There is much
|
|
of heaven and the future glory in the present joys of improved
|
|
Christians; their faith removes the causes of sorrow, and affords the
|
|
best reasons for joy. Though good people sometimes walk in darkness, it
|
|
is often owing to their own mistakes and ignorance, or to a fearful or
|
|
melancholy disposition, or to some late sinful conduct, or perhaps to
|
|
some sad occurrence of providence, that sinks their comfort for the
|
|
present, yet they have reason to rejoice in the Lord, and joy in the
|
|
God of their salvation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+3:18">Heb. iii. 18</A>.
|
|
|
|
Well might these primitive Christians rejoice with the joy unspeakable,
|
|
since they were every day <I>receiving the end of their faith, the
|
|
salvation of their souls,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:9"><I>v.</I> 9</A>.
|
|
|
|
Note,
|
|
|
|
[1.] The blessing they were receiving: <I>The salvation of their
|
|
souls</I> (the more noble part being put for the whole man), which
|
|
salvation is here called <I>the end of their faith,</I> the end wherein
|
|
faith terminates: faith helps to save the soul, then it has done its
|
|
work, and ceases for ever.
|
|
|
|
[2.] He speaks of the present time: You are now actually <I>receiving
|
|
the end of your faith,</I> &c.
|
|
|
|
[3.] The word used alludes to the games at which the conqueror received
|
|
or bore away from the judge of the contest a crown or reward, which he
|
|
carried about in triumph; so the salvation of the soul was the prize
|
|
these Christians sought for, the crown they laboured for, the end they
|
|
aimed at, which came nearer and more within their reach every day.
|
|
Learn, <I>First,</I> Every faithful Christian is daily receiving the
|
|
salvation of his soul; salvation is one permanent thing, begun in this
|
|
life, not interrupted by death, and continued to all eternity. These
|
|
believers had the beginnings of heaven in the possession of holiness
|
|
and a heavenly mind, in their duties and communion with God, in the
|
|
earnest of the inheritance, and the witness of the divine Spirit. This
|
|
was properly urged to these distressed people; they were on the losing
|
|
side in the world, but the apostle puts them in the mind of what they
|
|
were receiving; if they lost an inferior good, they were all the while
|
|
receiving the salvation of their souls. <I>Secondly,</I> It is lawful
|
|
for a Christian to make the salvation of his soul his end; the glory of
|
|
God and our own felicity are so connected that if we regularly seek the
|
|
one we must attain the other.</P>
|
|
|
|
<A NAME="1Pe1_10"> </A>
|
|
<A NAME="1Pe1_11"> </A>
|
|
<A NAME="1Pe1_12"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Privileges of Christians.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>10 Of which salvation the prophets have enquired and searched
|
|
diligently, who prophesied of the grace <I>that should come</I> unto
|
|
you:
|
|
11 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.
|
|
12 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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle having described the persons to whom he wrote, and declared
|
|
to them the excellent advantages they were under, goes on to show them
|
|
what warrant he had for what he had delivered; and because they were
|
|
Jews, and had a profound veneration for the Old Testament, he produces
|
|
the authority of the prophets to convince them that the doctrine of
|
|
salvation by faith in Jesus Christ was no new doctrine, but the same
|
|
which the old prophets did enquire and search diligently into.
|
|
Note,</P>
|
|
|
|
<P>
|
|
|
|
I. Who made this diligent search--<I>the prophets,</I> who were persons
|
|
inspired by God either to do or to say things extraordinary, above the
|
|
reach of their own studies and abilities, as foretelling things to
|
|
come, and revealing the will of God, by the direction of the Holy
|
|
Spirit.</P>
|
|
|
|
<P>
|
|
|
|
II. The object of their search, which was <I>salvation,</I> and <I>the
|
|
grace of God which should come unto you;</I> the general salvation of
|
|
men of all nations by Jesus Christ, and more especially the salvation
|
|
afforded to the Jews, <I>the grace that should come to them</I> from
|
|
him who was <I>not sent but to the lost sheep of the house of
|
|
Israel.</I> They foresaw glorious times of light, grace, and comfort,
|
|
coming upon the church, which made the prophets and righteous men
|
|
desire to see and hear the things which came to pass in the days of the
|
|
gospel.</P>
|
|
|
|
<P>
|
|
|
|
III. The manner of their enquiry: they <I>enquired and searched
|
|
diligently.</I> The words are strong and emphatic, alluding to miners,
|
|
who dig to the bottom, and break through not only the earth, but the
|
|
rock, to come to the ore; so these holy prophets had an earnest desire
|
|
to know, and were proportionably diligent in their enquiries after the
|
|
grace of God, which was to be revealed in the days of the Messiah:
|
|
their being inspired did not make their industrious search needless;
|
|
for, notwithstanding their extraordinary assistance from God, they were
|
|
obliged to make use of all the ordinary methods of improvement in
|
|
wisdom and knowledge. Daniel was a man greatly beloved and inspired,
|
|
yet he understood by books and study the computations of time,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:2"><I>ch.</I> ix. 2</A>.
|
|
|
|
Even their own revelation required their study, meditation, and prayer;
|
|
for many prophecies had a double meaning: in their first intention they
|
|
aimed at some person or event near at hand, but their ultimate design
|
|
was to describe the person, sufferings, or kingdom of Christ. Observe,
|
|
|
|
1. The doctrine of man's salvation by Jesus Christ has been the study
|
|
and admiration of the greatest and wisest of men; the nobleness of the
|
|
subject, and their own concern in it, have engaged them, with most
|
|
accurate attention and seriousness to search into it.
|
|
|
|
2. A good man is much affected and pleased with the grace and mercy of
|
|
God to others, as well as to himself. <I>The prophets</I> were highly
|
|
delighted with the prospects of mercy to be shown both to Jews and
|
|
Gentiles at the coming of Christ.
|
|
|
|
3. Those who would be acquainted with this great salvation, and the
|
|
grace that shines therein, must enquire and search diligently into it:
|
|
if it was necessary for an inspired prophet to do so, much more for
|
|
persons so weak and injudicious as we are.
|
|
|
|
4. The grace that came by the gospel excels all that was before it; the
|
|
gospel dispensation is more glorious, evident, intelligible, extensive,
|
|
and effectual, than any dispensation that ever did precede it.</P>
|
|
|
|
<P>
|
|
|
|
IV. The particular matters which the ancient prophets chiefly searched
|
|
into, which are expressed in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:11"><I>v.</I> 11</A>.
|
|
|
|
Jesus Christ was the main subject of their studies; and, in relation to
|
|
him, they were most inquisitive into,</P>
|
|
|
|
<P>
|
|
|
|
1. His humiliation and death, and the glorious consequences of it:
|
|
<I>The sufferings of Christ, and the glories that should follow.</I>
|
|
This enquiry would lead them into a view of the whole gospel, the sum
|
|
whereof is this, <I>that Christ Jesus was delivered for our offences
|
|
and raised again for our justification.</I></P>
|
|
|
|
<P>
|
|
|
|
2. The time, and the manner of the times, wherein the Messiah was to
|
|
appear. Undoubtedly these holy prophets earnestly desired to see the
|
|
days of the Son of man; and therefore, next to the thing itself, their
|
|
minds were set upon the time of its accomplishment, so far as the
|
|
Spirit of Christ, which was in them, had signified any thing towards
|
|
that purpose. The nature of the times was also under their strict
|
|
consideration, whether they would be quiet or troublesome times, times
|
|
of peace or times of war. Learn,
|
|
|
|
(1.) Jesus Christ had a being before his incarnation; for his Spirit
|
|
did then exist in the prophets, and therefore he whose that Spirit then
|
|
was must be in being also.
|
|
|
|
(2.) The doctrine of the Trinity was not wholly unknown to the faithful
|
|
in the Old Testament. The prophets knew that they were inspired by a
|
|
Spirit that was in them; this Spirit they knew to be the Spirit of
|
|
Christ, and consequently distinct from Christ himself: here is a
|
|
plurality of persons, and from other parts of the Old Testament a
|
|
Trinity may be collected.
|
|
|
|
(3.) The works here ascribed to the Holy Ghost prove him to be God. He
|
|
<I>did signify,</I> discover, and manifest to the prophets, many
|
|
hundred years <I>beforehand, the sufferings of Christ,</I> with a
|
|
multitude of particular circumstances attending them; and he did also
|
|
<I>testify,</I> or give proof and evidence beforehand, of the certainty
|
|
of that event, by inspiring the prophets to reveal it, to work miracles
|
|
in confirmation of it, and by enabling the faithful to believe it.
|
|
These works prove the Spirit of Christ to be God, since he is possessed
|
|
of almighty power and infinite knowledge.
|
|
|
|
(4.) From the example of Christ Jesus learn to expect a time of
|
|
services and sufferings before you are received to glory. It was so
|
|
with him, and <I>the disciple is not above his Lord.</I> The suffering
|
|
time is but short, but the glory is everlasting; let the suffering
|
|
season be ever so sharp and severe, it shall not hinder, but <I>work
|
|
for us a far more exceeding and eternal weight of glory.</I></P>
|
|
|
|
<P>
|
|
|
|
V. The success with which their enquiries were crowned. Their holy
|
|
endeavours to inform themselves were not slighted, for God gave them a
|
|
satisfactory revelation to quiet and comfort their minds. They were
|
|
informed that these things should not come to pass in their time, but
|
|
yet all was firm and certain, and should come to pass in the times of
|
|
the apostles: <I>Not unto themselves, but to us;</I> and we must report
|
|
them, under the infallible direction of the Holy Ghost, to all the
|
|
world. <I>Which things the angels,</I> &c.</P>
|
|
|
|
<P>
|
|
|
|
You have here three sorts of students, or enquirers into the great
|
|
affair of man's salvation by Jesus Christ:--
|
|
|
|
1. <I>The prophets,</I> who <I>searched diligently</I> into it.
|
|
|
|
2. The apostles, who consulted all the prophecies, and were witnesses
|
|
of the accomplishment of them, and so reported what they knew to others
|
|
in the preaching of the gospel.
|
|
|
|
3. The angels, who most attentively pry into these matters. Learn,
|
|
|
|
(1.) A diligent endeavour after the knowledge of Christ and our duty
|
|
will certainly be answered with good success. The prophets are answered
|
|
with a revelation. Daniel studies, and receives information: the
|
|
Bereans search the scriptures, and are confirmed.
|
|
|
|
(2.) The holiest and best of men sometimes have their lawful and pious
|
|
requests denied. It was both lawful and pious for these prophets to
|
|
desire to know more than they were permitted to know about the time of
|
|
the appearance of Christ in the world, but they were denied. It is
|
|
lawful and pious for good parents to pray for their wicked children,
|
|
for the poor to pray against poverty, for a good man to pray against
|
|
death; yet, in these honest requests, they often are denied. God is
|
|
pleased to answer our necessities rather than our requests.
|
|
|
|
(3.) It is the honour and practice of a Christian to be useful to
|
|
others, in many cases, rather than to himself. The prophets ministered
|
|
to others, not unto themselves. <I>None of us liveth to himself,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:7">Rom. xiv. 7</A>.
|
|
|
|
Nothing is more contrary to man's nature nor to Christian principles
|
|
than for a man to make himself his own end, and live to himself.
|
|
|
|
(4.) The revelations of God to his church, though gradual, and given by
|
|
parcels, are all perfectly consistent; the doctrine of the prophets and
|
|
that of the apostles exactly agree, as coming from the same Spirit of
|
|
God.
|
|
|
|
(5.) The efficacy of the evangelical ministry depends upon the Holy
|
|
Ghost sent down from heaven. The gospel is the ministration of the
|
|
Spirit; the success of it depends upon his operation and blessing.
|
|
|
|
(6.) The mysteries of the gospel, and the methods of man's salvation,
|
|
are so glorious that the blessed angels earnestly desire to look into
|
|
them; they are curious, accurate, and industrious in prying into them;
|
|
they consider the whole scheme of man's redemption with deep attention
|
|
and admiration, particularly the points the apostle had been
|
|
discoursing of: <I>Which things the angels desire to</I> stoop down and
|
|
<I>look into,</I> as <I>the cherubim</I> did continually <I>towards the
|
|
mercy-seat.</I></P>
|
|
|
|
<A NAME="1Pe1_13"> </A>
|
|
<A NAME="1Pe1_14"> </A>
|
|
<A NAME="1Pe1_15"> </A>
|
|
<A NAME="1Pe1_16"> </A>
|
|
<A NAME="1Pe1_17"> </A>
|
|
<A NAME="1Pe1_18"> </A>
|
|
<A NAME="1Pe1_19"> </A>
|
|
<A NAME="1Pe1_20"> </A>
|
|
<A NAME="1Pe1_21"> </A>
|
|
<A NAME="1Pe1_22"> </A>
|
|
<A NAME="1Pe1_23"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Sobriety and Holiness; Exhortation to Brotherly Love.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+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;
|
|
14 As obedient children, not fashioning yourselves according to
|
|
the former lusts in your ignorance:
|
|
15 But as he which hath called you is holy, so be ye holy in
|
|
all manner of conversation;
|
|
16 Because it is written, Be ye holy; for I am holy.
|
|
17 And if ye call on the Father, who without respect of persons
|
|
judgeth according to every man's work, pass the time of your
|
|
sojourning <I>here</I> in fear:
|
|
18 Forasmuch as ye know that ye were not redeemed with
|
|
corruptible things, <I>as</I> silver and gold, from your vain
|
|
conversation <I>received</I> by tradition from your fathers;
|
|
19 But with the precious blood of Christ, as of a lamb without
|
|
blemish and without spot:
|
|
20 Who verily was foreordained before the foundation of the
|
|
world, but was manifest in these last times for you,
|
|
21 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.
|
|
22 Seeing ye have purified your souls in obeying the truth
|
|
through the Spirit unto unfeigned love of the brethren, <I>see that
|
|
ye</I> love one another with a pure heart fervently:
|
|
23 Being born again, not of corruptible seed, but of
|
|
incorruptible, by the word of God, which liveth and abideth for
|
|
ever.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here the apostle begins his exhortations to those whose glorious state
|
|
he had before described, thereby instructing us that Christianity is a
|
|
doctrine according to godliness, designed to make us not only wiser,
|
|
but better.</P>
|
|
|
|
<P>
|
|
|
|
I. He exhorts them to sobriety and holiness.</P>
|
|
|
|
<P>
|
|
|
|
1. <I>Wherefore gird up the loins of your mind,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:13"><I>v.</I> 13</A>.
|
|
|
|
As if he had said, "<I>Wherefore,</I> since you are so honoured and
|
|
distinguished, as above, <I>Gird up the loins of your mind.</I> You
|
|
have a journey to go, a race to run, a warfare to accomplish, and a
|
|
great work to do; as the traveller, the racer, the warrior, and the
|
|
labourer, gather in, and gird up, their long and loose garments, that
|
|
they may be more ready, prompt, and expeditious in their business, so
|
|
do you by your minds, your inner man, and affections seated there:
|
|
<I>gird them,</I> gather them in, let them not hang loose and neglected
|
|
about you; restrain their extravagances, and let the loins or strength
|
|
and vigour of your minds be exerted in your duty; disengage yourselves
|
|
from all that would hinder you, and go on resolutely in your obedience.
|
|
<I>Be sober,</I> be vigilant against all your spiritual dangers and
|
|
enemies, and be temperate and modest in eating, drinking, apparel,
|
|
recreation, business, and in the whole of your behaviour. Be
|
|
sober-mined also in opinion, as well as in practice, and humble in your
|
|
judgment of yourselves." <I>And hope to the end, for the grace that is
|
|
to be brought to you at the revelation of Jesus Christ.</I> Some refer
|
|
this to the last judgment, as if the apostle directed their hope to the
|
|
final revelation of Jesus Christ; but it seems more natural to take it,
|
|
as it might be rendered, "<I>Hope perfectly,</I> or <I>thoroughly, for
|
|
the grace that is brought to you</I> in or by <I>the revelation of
|
|
Jesus Christ;</I> that is, by the gospel, <I>which brings life and
|
|
immortality to light.</I> Hope perfectly, trust without doubting to
|
|
that grace which is now offered to you by the gospel." Learn,
|
|
|
|
(1.) The main work of a Christian lies in the right management of his
|
|
heart and mind; the apostle's first direction is to gird up the loins
|
|
of the mind.
|
|
|
|
(2.) The best Christians have need to be exhorted to sobriety. These
|
|
excellent Christians are put in mind of it; it is required of a bishop
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:2">1 Tim. iii. 2</A>),
|
|
|
|
of aged men
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+2:2">Tit. ii. 2</A>),
|
|
|
|
the young women are to be taught it, and the young men are directed to
|
|
be sober-minded,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+2:4,6">Tit. ii. 4, 6</A>.
|
|
|
|
(3.) A Christian's work is not over as soon as he has got into a state
|
|
of grace; he must still hope and strive for more grace. When he has
|
|
entered the strait gate, he must still walk in the narrow way, and gird
|
|
up the loins of his mind for that purpose.
|
|
|
|
(4.) A strong and perfect trust in God's grace is very consistent with
|
|
our best endeavours in our duty; we must hope perfectly, and yet gird
|
|
up our loins, and address ourselves vigorously to the work we have to
|
|
do, encouraging ourselves from the grace of Jesus Christ.</P>
|
|
|
|
<P>
|
|
|
|
2. <I>As obedient children,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:14"><I>v.</I> 14</A>.
|
|
|
|
These words may be taken as a rule of holy living, which is both
|
|
positive--"You ought to live <I>as obedient children,</I> as those whom
|
|
God hath adopted into his family, and regenerated by his grace;" and
|
|
negative--"You must <I>not fashion yourselves according to the former
|
|
lusts, in your ignorance.</I>" Or the words may be taken as an argument
|
|
to press them to holiness from the consideration of what they now are,
|
|
children of obedience, and what they were when they lived in lust and
|
|
ignorance. Learn,
|
|
|
|
(1.) The children of God ought to prove themselves to be such by their
|
|
obedience to God, by their present, constant, universal obedience.
|
|
|
|
(2.) The best of God's children have had their times of lust and
|
|
ignorance; the time has been when the whole scheme of their lives,
|
|
their way and fashion, was to accommodate and gratify their unlawful
|
|
desires and vicious appetites, being grossly ignorant of God and
|
|
themselves, of Christ and the gospel.
|
|
|
|
(3.) Persons, when converted, differ exceedingly from what they were
|
|
formerly. They are people of another fashion and manner from what they
|
|
were before; their inward frame, behaviour, speech, and conversation,
|
|
are much altered from what they were in times past.
|
|
|
|
(4.) The lusts and extravagances of sinners are both the fruits and the
|
|
signs of their ignorance.</P>
|
|
|
|
<P>
|
|
|
|
3. <I>But as he who hath called you,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:15,16"><I>v.</I> 15, 16</A>.
|
|
|
|
Here is a noble rule enforced by strong arguments: <I>Be you holy in
|
|
all manner of conversation.</I> Who is sufficient for this? And yet it
|
|
is required in strong terms, and enforced by three reasons, taken from
|
|
the grace of God in calling us,--from his command, <I>it is
|
|
written,</I>--and from his example. <I>Be you holy, for I am holy.</I>
|
|
Learn,
|
|
|
|
(1.) The grace of God in calling a sinner is a powerful engagement to
|
|
holiness. It is a great favour to be called effectually by divine grace
|
|
out of a state of sin and misery into the possession of all the
|
|
blessings of the new covenant; and great favours are strong
|
|
obligations; they enable as well as oblige to be holy.
|
|
|
|
(2.) Complete holiness is the desire and duty of every Christian. Here
|
|
is a two-fold rule of holiness:
|
|
|
|
[1.] It must, for the extent of it, be universal. We must <I>be
|
|
holy,</I> and be so <I>in all manner of conversation;</I> in all civil
|
|
and religious affairs, in every condition, prosperous or reverse;
|
|
towards all people, friends and enemies; in all our intercourse and
|
|
business still we must be holy.
|
|
|
|
[2.] For the pattern of it. We must <I>be holy, as God is holy:</I> we
|
|
must imitate him, though we can never equal him. He is perfectly,
|
|
unchangeably, and eternally holy; and we should aspire after such a
|
|
state. The consideration of the holiness of God should oblige as to the
|
|
highest degree of holiness we can attain unto.
|
|
|
|
(3.) The written word of God is the surest rule of a Christian's life,
|
|
and by this rule we are commanded to be holy every way.
|
|
|
|
(4.) The Old-Testament commands are to be studied and obeyed in the
|
|
times of the New Testament; the apostle, by virtue of a command
|
|
delivered several times by Moses, requires holiness in all
|
|
Christians.</P>
|
|
|
|
<P>
|
|
|
|
4. <I>If you call on the Father,</I> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:17"><I>v.</I> 17</A>.
|
|
|
|
The apostle does not there express any doubt at all whether these
|
|
Christians would call upon their heavenly Father, but supposes they
|
|
would certainly do it, and from this argues with them to <I>pass the
|
|
time of their sojourning here in fear:</I> "If you own the great God as
|
|
a Father and a Judge, you ought to live the time of your sojourning
|
|
here in his fear." Learn,
|
|
|
|
(1.) All good Christians look upon themselves in this world as pilgrims
|
|
and strangers, as strangers in a distant country, passing to another,
|
|
to which they properly belong,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:12,Heb+11:13">Ps. xxxix. 12; Heb. xi. 13</A>.
|
|
|
|
(2.) The whole time of our sojourning here is to be passed in the fear
|
|
of God.
|
|
|
|
(3.) The consideration of God as a Judge is not improper for those who
|
|
can truly call him Father. Holy confidence in God as a Father, an awful
|
|
fear of him as a Judge, are very consistent; to regard God as a Judge
|
|
is a singular means to endear him to us as a Father.
|
|
|
|
(4.) The judgment of God will be without respect of persons:
|
|
<I>According to every man's work.</I> No external relation to him will
|
|
protect any; the Jew may call God Father and Abraham father, but God
|
|
will not respect persons, nor favour their cause, from personal
|
|
considerations, but judge them according to their work. The works of
|
|
men will in the great day discover their persons; God will make all the
|
|
world to know who are his by their works. We are obliged to faith,
|
|
holiness, and obedience, and our works will be an evidence whether we
|
|
have complied with our obligations or not.</P>
|
|
|
|
<P>
|
|
|
|
5. The apostle having extorted them to <I>pass the time of their
|
|
sojourning in the fear of God</I> from this consideration, that they
|
|
<I>called on the Father,</I> he adds
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:18"><I>v.</I> 18</A>)
|
|
|
|
a second argument: <I>Because</I> or <I>forasmuch as you were not
|
|
redeemed with corruptible things,</I> &c. Herein he puts them in mind,
|
|
|
|
(1.) That they were redeemed, or bought back again, by a ransom paid to
|
|
the Father.
|
|
|
|
(2.) What the price paid for their redemption was: <I>Not with
|
|
corruptible things, as silver and gold, but with the precious blood of
|
|
Christ.</I>
|
|
|
|
(3.) From what they were redeemed: <I>From a vain conversation received
|
|
by tradition.</I>
|
|
|
|
(4.) They knew this: <I>Forasmuch as you know,</I> and cannot pretend
|
|
ignorance of this great affair. Learn,
|
|
|
|
[1.] The consideration of our redemption ought to be a constant and
|
|
powerful inducement to holiness, and the fear of God.
|
|
|
|
[2.] God expects that a Christian should live answerably to what he
|
|
knows, and therefore we have great need to be put in mind of what we
|
|
already know,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:4">Ps. xxxix. 4</A>.
|
|
|
|
[3.] Neither silver nor gold, nor any of the corruptible things of this
|
|
world, can redeem so much as one soul. They are often snares,
|
|
temptations, and hindrances to man's salvation, but they can by no
|
|
means purchase or procure it; they are corruptible, and therefore
|
|
cannot redeem an incorruptible and immortal soul.
|
|
|
|
[4.] The blood of Jesus Christ is the only price of man's redemption.
|
|
The redemption of man is real, not metaphorical. We are bought with a
|
|
price, and the price is equal to the purchase, for it is the precious
|
|
blood of Christ; it is the blood of an innocent person, a lamb without
|
|
blemish and without spot, whom the paschal lamb represented, and of an
|
|
infinite person, being the Son of God, and therefore it is called the
|
|
blood of God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:28">Acts xx. 28</A>.
|
|
|
|
[5.] The design of Christ in shedding his most precious blood was to
|
|
redeem us, not only from eternal misery hereafter, but from a vain
|
|
conversation in this world. That conversation is vain which is empty,
|
|
frivolous, trifling, and unserviceable to the honour of God, the credit
|
|
of religion, the conviction of unbelievers, and the comfort and
|
|
satisfaction of a man's own conscience. Not only the open wickedness,
|
|
but the vanity and unprofitableness of our conversation are highly
|
|
dangerous.
|
|
|
|
[6.] A man's conversation may carry an appearance of devotion, and may
|
|
plead antiquity, custom, and tradition, in its defence, and yet after
|
|
all be a most vain conversation. The Jews had a deal to say from these
|
|
heads, for all their formalities; and yet their conversation was so
|
|
vain that only the blood of Christ could redeem them from it. Antiquity
|
|
is no certain rule of verity, nor is it a wise resolution, "I will live
|
|
and die in such a way, because my forefathers did so."</P>
|
|
|
|
<P>
|
|
|
|
6. Having mentioned the price of redemption, the apostle goes on to
|
|
speak of some things relating both to the Redeemer and the redeemed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:20,21"><I>v.</I> 20, 21</A>.</P>
|
|
|
|
<P>
|
|
|
|
(1.) The Redeemer is further described, not only as a Lamb without
|
|
spot, but as one,
|
|
|
|
[1.] That was <I>fore-ordained before the foundation of the world,</I>
|
|
fore-ordained or foreknown. When prescience is ascribed to God, it
|
|
implies more than bare prospect or speculation. It imports an act of
|
|
the will, a resolution that the thing shall be,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:23">Acts ii. 23</A>.
|
|
|
|
God did not only foreknow, but determine and decree, that his Son
|
|
should die for man, and this decree was before the foundation of the
|
|
world. Time and the world began together; before the commencement of
|
|
time there was nothing but eternity.
|
|
|
|
[2.] That was <I>manifested in these last days for them.</I> He was
|
|
manifested or demonstrated to be that Redeemer whom God had
|
|
fore-ordained. He was manifested by his birth, by his Father's
|
|
testimony, and by his own works, especially by his resurrection from
|
|
the dead,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:4">Rom. i. 4</A>.
|
|
|
|
"This was done in these last times of the New Testament and of the
|
|
gospel, for you, you Jews, you sinners, you afflicted ones; you have
|
|
the comfort of the manifestation and appearance of Christ, if you
|
|
believe on him."
|
|
|
|
[3.] That was raised from the dead by the Father, who gave him glory.
|
|
The resurrection of Christ, considered as an act of power, is common to
|
|
all the three persons, but as an act of judgment it is peculiar to the
|
|
Father, who as a Judge released Christ, raised him from the grave, and
|
|
gave him glory, proclaimed him to all the world to be his Son by his
|
|
resurrection from the dead, advanced him to heaven, crowned him with
|
|
glory and honour, invested him with all power in heaven and earth, and
|
|
glorified him with that glory which he had with God before the world
|
|
was.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The redeemed are also described here by their faith and hope, the
|
|
cause of which is Jesus Christ: "<I>You do by him believe in God</I>--by
|
|
him as the author, encourager, support, and finisher of your faith;
|
|
your faith and hope now may be in God, as reconciled to you by Christ
|
|
the Mediator."</P>
|
|
|
|
<P>
|
|
|
|
(3.) From all this we learn,
|
|
|
|
[1.] The decree of God to send Christ to be a Mediator was from
|
|
everlasting, and was a just and merciful decree, which yet does not at
|
|
all excuse man's sin in crucifying him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:23">Acts ii. 23</A>.
|
|
|
|
God had purposes of special favour towards his people long before he
|
|
made any manifestations of such grace to them.
|
|
|
|
[2.] Great is the happiness of the last times in comparison with what
|
|
the former ages of the world enjoyed. The clearness of light, the
|
|
supports of faith, the efficacy of ordinances, and the proportion of
|
|
comforts--these are all much greater since the manifestation of Christ
|
|
than they were before. Our gratitude and services should be suitable
|
|
to such favours.
|
|
|
|
[3.] The redemption of Christ belongs to none but true believers. A
|
|
general impetration is asserted by some and denied by others, but none
|
|
pretend to a general application of Christ's death for the salvation of
|
|
all. Hypocrites and unbelievers will be ruined for ever,
|
|
notwithstanding the death of Christ.
|
|
|
|
[4.] God in Christ is the ultimate object of a Christian's faith, which
|
|
is strongly supported by the resurrection of Christ, and the glory that
|
|
did follow.</P>
|
|
|
|
<P>
|
|
|
|
II. He exhorts them to brotherly love.</P>
|
|
|
|
<P>
|
|
|
|
1. He supposes that the gospel had already had such an effect upon them
|
|
as to purify their souls while they obeyed it through the Spirit, and
|
|
that it had produced at least an <I>unfeigned love of the brethren;</I>
|
|
and thence he argues with them to proceed to a higher degree of
|
|
affection, to love one another with a pure heart fervently,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:22"><I>v.</I> 22</A>.
|
|
|
|
Learn,
|
|
|
|
(1.) It is not to be doubted but that every sincere Christian purifies
|
|
his soul. The apostle takes this for granted: <I>Seeing you have,</I>
|
|
&c. To purify the soul supposes some great uncleanness and defilement
|
|
which had polluted it, and that this defilement is removed. Neither
|
|
the Levitical purifications under the law, nor the hypocritical
|
|
purifications of the outward man, can effect this.
|
|
|
|
(2.) The word of God is the great instrument of a sinner's
|
|
purification: <I>Seeing you have purified your souls in obeying the
|
|
truth.</I> The gospel is called truth, in opposition to types and
|
|
shadows, to error and falsehood. This truth is effectual to purify the
|
|
soul, if it be obeyed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:17">John xvii. 17</A>.
|
|
|
|
Many hear the truth, but are never purified by it, because they will
|
|
not submit to it nor obey it.
|
|
|
|
(3.) The Spirit of God is the great agent in the purification of man's
|
|
soul. The Spirit convinces the soul of its impurities, furnishes those
|
|
virtues and graces that both adorn and purify, such as faith
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+15:9">Acts xv. 9</A>),
|
|
|
|
hope
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:3">1 John iii. 3</A>),
|
|
|
|
the fear of God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:9">Ps. xxxiv. 9</A>),
|
|
|
|
and the love of Jesus Christ. The Spirit excites our endeavours, and
|
|
makes them successful. The aid of the Spirit does not supersede our own
|
|
industry; these people purified their own souls, but it was through the
|
|
Spirit.
|
|
|
|
(4.) The souls of Christians must be purified before they can so much
|
|
as love one another unfeignedly. There are such lusts and partialities
|
|
in man's nature that without divine grace we can neither love God nor
|
|
one another as we ought to do; there is no charity but out of a pure
|
|
heart.
|
|
|
|
(5.) It is the duty of all Christians sincerely and fervently to love
|
|
one another. Our affection to one another must be sincere and real, and
|
|
it must be fervent, constant, and extensive.</P>
|
|
|
|
<P>
|
|
|
|
2. He further presses upon Christians the duty of loving one another
|
|
with a pure heart fervently from the consideration of their spiritual
|
|
relation; they are all <I>born again, not of corruptible seed, but
|
|
incorruptible,</I> &c. Hence we may learn,
|
|
|
|
(1.) That all Christians are born again. The apostle speaks of it as
|
|
what is common to all serious Christians, and by this they are brought
|
|
into a new and a near relation to one another, they become brethren by
|
|
their new birth.
|
|
|
|
(2.) The word of God is the great means of regeneration,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:18">Jam. i. 18</A>.
|
|
|
|
The grace of regeneration is conveyed by the gospel.
|
|
|
|
(3.) This new and second birth is much more desirable and excellent
|
|
than the first. This the apostle teaches by preferring the
|
|
incorruptible to the corruptible seed. By the one we become the
|
|
children of men, by the other the sons and daughters of the Most High.
|
|
The word of God being compared to seed teaches us that though it is
|
|
little in appearance, yet it is wonderful in operation, though it lies
|
|
hid awhile, yet it grows up and produces excellent fruit at last.
|
|
|
|
(4.) Those that are regenerate should love one another with a pure
|
|
heart fervently. Brethren by nature are bound to love one another; but
|
|
the obligation is double where there is a spiritual relation: they are
|
|
under the same government, partake of the same privileges, and have
|
|
embarked in the same interest.
|
|
|
|
(5.) The word of God lives and abides for ever. This word is a living
|
|
word, or a lively word,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+4:12">Heb. iv. 12</A>.
|
|
|
|
It is a means of spiritual life, to begin it and preserve in it,
|
|
animating and exciting us in our duty, till it brings us to eternal
|
|
life: and it is abiding; it remains eternally true, and abides in the
|
|
hearts of the regenerate for ever.</P>
|
|
|
|
<A NAME="1Pe1_24"> </A>
|
|
<A NAME="1Pe1_25"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>
|
|
Vanity of the Natural Man.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 66.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 For all flesh <I>is</I> as grass, and all the glory of man as the
|
|
flower of grass. The grass withereth, and the flower thereof
|
|
falleth away:
|
|
25 But the word of the Lord endureth for ever. And this is the
|
|
word which by the gospel is preached unto you.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle having given an account of the excellency of the renewed
|
|
spiritual man as born again, not of corruptible but incorruptible seed,
|
|
he now sets before us the vanity of the natural man, taking him with
|
|
all his ornaments and advantages about him: <I>For all flesh is as
|
|
grass, and all the glory of man as the flower of grass;</I> and nothing
|
|
can make him a solid substantial being, but the being born again of the
|
|
incorruptible seed, the word of God, which will transform him into a
|
|
most excellent creature, whose glory will not fade like a flower, but
|
|
shine like an angel; and this word is daily set before you in the
|
|
preaching of the gospel. Learn,
|
|
|
|
1. Man, in his utmost flourish and glory, is still a withering, fading,
|
|
dying creature. Take him singly, all flesh is grass. In his entrance
|
|
into the world, in his life and in his fall, he is similar to grass,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+14:2,Isa+40:6,7">Job xiv. 2; Isa. xl. 6, 7</A>.
|
|
|
|
Take him in all his glory, even this is as the flower of grass; his
|
|
wit, beauty, strength, vigour, wealth, honour--these are but as the
|
|
flower of grass, which soon withers and dies away.
|
|
|
|
2. The only way to render this perishing creature solid and
|
|
incorruptible is for him to entertain and receive the word of God; for
|
|
this remains everlasting truth, and, if received, will preserve him to
|
|
everlasting life, and abide with him for ever.
|
|
|
|
3. The prophets and apostles preached the same doctrine. This word
|
|
which Isaiah and others delivered in the Old Testament is the same
|
|
which the apostles preached in the New.</P>
|
|
|
|
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