"an inheritance incorruptible, &c, which was rea "served in heaven for them: therefore the apostle addressed exclusively those, whom he considered as heirs of this inheritance; though there might be hypocrites in their company, tares among the wheat." The persons spoken of, were "kept by the power of "God through faith, unto salvation:" therefore, "they were partakers of true and saving faith." They loved the Lord Jesus, they believed in him, "they rejoiced in him, with joy unspeakable and full "of glory." Can these things be said of any except true christians? None, but true christians therefore were intended. The apostle had seen Jesus Christ; and he believed, loved, and rejoiced: but the persons addressed did the same, though they had not seen him; and "blessed are they, who have not

seen, and yet have believed."1-Again, the apostle says of them: "Who by him do believe in God, "who raised him from the dead, and gave him glory, that your faith and hope might be in God.

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Seeing ye have purified your souls, in obeying the "truth, through the Spirit, unto unfeigned love of "the brethren; see that ye love one another with "a pure heart fervently; being born again, not of "corruptible seed, but of incorruptible, by the word "of God, which liveth and abideth for ever." They did "believe in God" through Christ; they had purified their souls in obeying the truth, through the Spirit:" they did "unfeignedly love

"

2

John xx. 29. 1 Pet. i. 21-23. unfeigned; avvñONPITOV, without hypocrisy. Rom. xii. 9. 2 Tim. i. 9. Jam. iii. 17. Gr.

"the brethren." And "we know that we have "passed from death unto life, because we love the 'brethren." None then, but true christians were addressed and indeed the apostle does not inscribe his epistle to any collective bodies, or churches, but "to the elect strangers scattered throughout Pon"tus, &c."

These remarks prepare our way, for the other text quoted from this apostle. "But unto them, which "be disobedient, the Stone, which the builders dis"allowed, the same is made the Head of the corner; "and a Stone of stumbling and Rock of offence, even to them which stumble at the word being dis"obedient, whereunto also they were appointed. "But ye are a chosen generation, a royal priesthood, "an holy nation, a peculiar people; that ye should "shew forth the praises of him, who hath called you "out of darkness, into his marvellous light; which "in time past were not a people, but now are the "people of God; which had not obtained mercy, "but now have obtained mercy."2 Can any man, having duly considered what the apostle had said, concerning these same persons, in the preceding chapter, after deliberately reading the passage, deny, that the apostle regarded this company, whom he addressed, as being in reality, what Israel, as a nation, was typically? The contrast between those, to whom, as believers," Christ was precious;" and all those, "who, being disobedient stumbled at the word;"

and indeed every circumstance, confirms this conclusion. They were "a chosen generation," as the seed of Abraham were; being indeed the "children "of Abraham, by faith in Christ." Thus " they

were counted to the LORD for a generation."* But, as collected from among various tribes and kindreds, they could not be a chosen generation in the same sense, as the nation of Israel was the chosen race, the descendants of Abraham, Isaac, and Israel. They were, "a royal priesthood," "a kingdom of priests." This relates to the typical chracter of Israel, as a nation, and the real character of true believers. "Unto him, who loved us, and washed "us from our sins in his own blood; and hath made "us kings and priests, unto God and his Father." "Thou wast slain and hast redeemed us to God "with thy blood; and hast made us to our God, "kings and priests." The kingdom and priesthood were incompatible, under the Mosaick law; or at least, after the kingdom was fixed to the family of David, of the tribe of Judah: but in that " High, priest after the order of Melchizedek," these offices are united. He is " a Priest upon his "throne;" and all his true people, as one with him,

cr

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5

are kings and priests."—" An holy nation;" as Israel was typically; though alas! in reality, too generally an unholy nation, in respect of character. The "elect strangers, scattered throughout Pontus, "Galatia, Cappadocia, Asia, and Bithynia," five

3 Ex.

2 Ps. xxii. 30.

6 Zech. vi. 13.

' Rom. iv. 16-18. Gal. iii. 29. xix. 6. 4. Rev. i. 6. 5 Rev. v. 9, 10.

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'extensive countries,' were not a nation, at all, as to any external concerns; but select individuals from divers nations, Jews and Gentiles. But, under Christ, their King, "whose kingdom was not of this world," as "reconciled to God by him," and becoming his willing subjects, they were incorporated as a nation, notwithstanding their dispersions, under his protec tion, and governed by his commandments; being in reality, what Israel was typically. "A peculiar "people," (Aaos EIS TEPITOINTIV.) All nations are the creatures, and ought to be the subjects and servants of God: but Israel was his by a peculiar right; a choice, a calling, a redemption, peculiar to that nation: yet this was only a shadow of their privilege, for whom Christ gave himself, that he might redeem them from all iniquity, and purify them unto himself, a peculiar people, zealous of good works. had not only been "admitted to the marvellous

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light of the gospel;" but had been specially "called out of darkness into his marvellous light;' they were indeed become "the people of God," they "had obtained mercy." Can all these things meet in any, except true Christians? It would not be more contrary to Scripture, to deny that the ritual law, the Aaroniek priesthood, and the kingdom of David and his race; were typical of the spiritual blessings of the Christian dispensation; than to deny, that the nation of Israel was typical of the true Israel. Let what the inspired apostle here

* Mal. iii. 17. Sept.

original here.

VOL. II.

Compare 1 Tim i. 13. Gr. with the

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stated concerning this subject, in the interpretation, as an allegory, of the particulars, respecting Sarah and Isaac, Hagar and Ishmael:1 and that which he has stated on the same subject, in writing to the Hebrews, be carefully examined, not to adduce more passages: and then let it be determined, whether true christians are not, under the christian dispensation, that, in deed and truth, which Israel of old was typically." We are the circumcision, "who worship God in the Spirit, and rejoice in "Christ Jesus, and put no confidence in the flesh."3

It also appears to me, that the passage quoted from the second epistle, fully confirms the conclusions, which I have deduced from the passages in the first. "To them, that have obtained like precious faith with us, through the righteousness of God, "and our Saviour Jesus Christ." 'To be elect, and

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to be a believer,' are not the same thing, according to our views; because a man may be "elect, accord"ing to the foreknowledge of God," and not be as yet, called by his grace. But no man can know, or scripturally conclude himself to be elect, except by his faith. This the apostle calls "like precious faith "with us." He, therefore, addressed none, but those, who had the same precious faith, which he himself had; and, consequently, they who had a dead and worthless faith, are not included. The apostle Paul calls this precious faith, "the faith of God's elect.' None, we think, have it but the elect. It is pre

‚' Gal. iv. 21—31. + 2 Pet. i, 1.

Heb, xii. 18-26. s Tit. i. 1.

3 Phil. iii. 3..