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."*-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. "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 obey

ing the truth, through the Spirit:" they did "un"feignedly love 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 Pontus, " &c."

These remarks prepare our way, for the other text quoted from this apostle. "But unto them, which be

John xx. 29.

† 1 Pet. i. 21–23. unfeigned; avuæexpstov, without hypocrisy. Rom. xii. 9. 2 Tim. i. 9. Jam, iii, 17. Gr. + 1 John iii. 14.

"disobedient, the Stone, which the builders disallowed, "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 disobedient, whereunto "also they were appointed. But ye are a chosen gene❝ration, a royal priesthood, an holy nation, a peculiar "people; that ye should show forth the praises of him, "who hath called you out of darkness, into his marvel"lous 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."* 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 character of Israel, as a nation, and the real character of true believers. "Unto him, who loved us, and washed us from "our sins in his own blood; and hath made us kings

1 Pet. ii. 7-10. § Ex. xix. 6.

Rom. iv. 16-18. Gal. iii. 29.,

Ps. xxii. So.

"Thou

"and priests, unto God and his Father."* "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,

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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 extensive coun'tries,' 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 "reconcil"ed to God by him," and becoming his willing subjects, they were incorporated as a nation, notwithstanding their dispersions, under his protection, and governed by his commandments; being in reality, what Israel was typically. "A peculiar people," (As us pervert.)§ 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 privi lege, 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. These had not only been "admitted to the marvellous "light of the gospel;" but had been specially "called "out of darkness into his marvellous light;" they were

Rev. i. 6. † Rev. v. 9, 10. + Zech. vi. 13. § Mal. iii. 17. Sept

indeed become "the people of God," they "had ob tained 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 Aaronick 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 apos. tle here stated concerning this subject, in the interpretation, as an allegory, of the particulars respecting Sarah and Isaac, Hagar and Ishmael:† 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."

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 to be a believer,' are not the same thing according to our views: because a man may be "elect, according 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 precious, in its nature, in the blessings which it appropriates, and in its holy fruits. It is "our most holy faith."+

"When the christians of these five extensive coun 'tries,' are spoken of; a superficial reader might suppose, that the inhabitants of these regions were in general professed christians, as those of England now are: whereas, in fact, they were only a small company, in the several cities and districts, who professed christiani. ty, amidst an immense majority of Gentiles or Jews; and this small company generally from among the low, er orders in society. Even, as at present, a few hun. dreds in a town, or city, appear in earnest about the concerns of religion, while the bulk of their neighbours, though called Christians, do not so much as seem to be real christians, and make no pretensions to the title of saints. The words, while other nations, &c;' still further uphold the supposition of national churches: as if the bulk of the inhabitants of these regions were not as much wandering in the darkness of heathenism,' as those of any other nations.

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6

P. ccv. 1. 5. Among, &c.' The salvation of all,

• Tit. i. 1.

† Jude 20.

Among other precepts and exhortations he says, "Give diligence to "make your calling and election sure:" "for if ye do these things, ye shall "never fall:"therefore the salvation of these elect, of this chosen genera. tion, was so far from being certain, that it depended upon their own "diligence;" ;"" their not falling" was so far from being infallibly decreed, that it depended upon their doing those things which the apostle commanded: and he even predicts, that "false teachers, who would bring in damnable «heresies, denying the Lord that bought them, should make merchandize "of some of them;" that is, should seduce them from the true faith in Christ, and consequently defeat their salvation: some therefore of these 'elect persons were not saved.'