the praises of him who had called them out of darkness into his marvellous light.

And there is much in the phrases introduced here by St. Peter, both to instruct us in the course we should take, and excite us to pursue it. I am one, should each Christian say, of a chosen generation. Multitudes are without God in the world. I am selected from that multitude to "know the only true God, and Jesus Christ whom he hath sent. "3 Light has thus come unto me. May it be for my salvation, and not for my greater condemnation! I am one of a royal priesthood. Am I then living as one set apart to God's service, and consecrated by his Spirit, that I may offer to him those "spiritual sacrifices" with which he is well pleased? I am one of a holy nation. Does my character agree with my vocation? And am I following after holiness, as "He who hath called me is holy?" I am one of a peculiar people. Can God esteem me as such, and acknowledge me as his, "in that day when he makes up his jewels?" 4

Such thoughts should stimulate the Christian, that his conduct may correspond with the honourable title which he bears. In vain is he called one of God's people, if he walks as “ the children of this world" in vain has he obtained mercy, unless he says unto Him who has shown him mercy, "Thou art my God."

3 See John jii.19; and xv. 22.

4 Mal. iii 17.

LECTURE XXX.

CHRISTIANS EXHORTED TO A HOLY, PEACEABLE, HUMBLE CONVERSATION.

1 PETER ii. 11-17.

11. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

12. Having your conversation honest among the Gentiles: that whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation.

Mention of the dignity and privilege of Christians always leads the apostles on to the mention of their duty. If they were a chosen nation, a peculiar people, "what manner of men ought they to be in all holy conversation and godliness?" If they had obtained a place in "a better country, that is, a heavenly;" how ought they to pass through this world as strangers and pilgrims, not as those who were to settle down in it as their home? I beseech you not to indulge, but to abstain from fleshly lusts, bodily appetites, by which the soul is continually assaulted and endangered, which war against the soul. Such is the phrase.

They carry on an habi

tual warfare against the soul.' The word is very significant. Like determined, persevering enemies,

1 στρατεύοντες.

these desires are not easily subdued

require con

stant watchfulness are always at hand to take advantage, if the soldier is ever absent from his post. Sometimes you believe that they have been vanquished when suddenly they appear again in some unexpected quarter, and give fresh molestation. If there is a weak part in the heart--and what heart has not "its own plague," its besetting sin ?— against that weak part they will use their utmost efforts, that through it they may obtain complete possession. And their object is destruction as of those who maintain a warfare. Satan will use them, if he can, to destroy the soul. As Paul was well aware, when he tells us, (1 Cor. ix. 27,)

"I keep under my body, and bring it into subjection, lest by any means, when I have preached to others, I myself should become a castaway." In this case, as in other warfare, there is often most danger when there is least fear. He that is forewarned, is fore-armed. But in one respect warfare against spiritual dangers differs from warfare against common enemies. There confidence prevails. In the case of the soul, our strength is to feel our weakness and to pray with David, (Ps. xxxv. 1,) "Plead thou my cause, O Lord, with them that strive with me; and fight thou against them that fight against me."

It was enough to confirm their resolution, that their own salvation was at stake; but there was another motive too: the unconverted Gentiles around them were always ready to speak against them as evil doers: and must behold their good works,

witness a course of conduct very different from their own, that they too might glorify God in the day of visitation. The grace which had visited others might also descend upon them: and the holy lives of the Christians might, as it were, prepare the way, that they might "know the time of their visitation," and not like the Jewish people, who knew it not, "receive the grace of God in vain."

One part of the good life which should distinguish them, must be quietness, and submission to the laws.

13. Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king, as supreme,

14. Or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.

The intention of government is to correct evil doing, and to encourage what is good. It is the Lord's will that obedience be paid to governors. For they are his ordinance; arise out of the providential plan by which he rules the world. Men, indeed, appoint the governors; and therefore they are here termed the ordinance of man: a human creation. But they are also God's ordinance: because he has so ordained the affairs of the world, that men find it needful for their own welfare to appoint such powers. No positive command from him is required. Matters are so ordered, that men do of their own accord what he sees fit should be done.

2 Luke xix. 44.

3 ανθρωπινη κτίσις.

To these ruling powers as established in a land, it is the will of God that Christians should be obedient.

15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men;

16. As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

alone, and do

They were free, it was true: they had a promise of freedom. "Ye shall know the truth, and the truth shall make you free." (John viii 32.) But this did not imply freedom from human laws or national government. They must not use their liberty for a cloke of maliciousness: they must not say, We are servants of God, accountable to him not acknowledge human authority. On the contrary, they must be more quiet than others; more submissive to the laws; more averse to "meddle with them that are given to change." For they had a double reason. Others might be restrained by fear of consequences: they would so act for the Lord's sake; that with well doing they might put to silence the ignorance of foolish men. Such ignorance was manifest in the complaint of the Jews against Paul, as preferred by their orator Tertullus: (Acts xxiv. 5:) "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, who also hath gone about to profane the temple. And that ignorance was put to silence, when Paul was able to say in answer, "They neither found me in the temple disputing with any man, neither raising up the people, neither in the * See the very similar passage, Rom. xiii. 1—10.

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