who labour under his direction, selects some from the rest, and fashions them for the places which he intends them to occupy in this spiritual building. But, as the temple of Solomon was built without the noise of an axe or hammer, or any other tool, so are these brought in a silent manners, and "fitly framed together for an habitation of God through the Spirit h."] By" coming to Christ" they are gradually built up upon him [Believers, quickened by Christ, become "lively," or living "stones," like unto Christ himself: "they live by him," yea, he himself is their life. Notwithstanding therefore they have of themselves no power, through his quickening Spirit they become voluntary agents; and though it is true that they are "drawn to him by the Father," yet it is also true, that they "come to him," willingly and with strong desire. And this is the way in which "they are built up a spiritual house :" by "coming to him" they are placed upon him; and by coming to him yet again and again, they derive "more abundant life" from him; they are more and more fitted for the place they occupy; they are more closely knit to all the other parts of this sacred building, and more firmly established on him as their one foundation. It is thus that the fabric itself is enlarged by the constant addition of fresh materials; and thus that "every part of the building groweth unto an holy temple in the Lord."] A similar view must yet further be taken of the temple, III. In its services The same persons, who before were represented as the stones of the building, are now, by an easy transition, spoken of as the priests officiating in it. Believers are "an holy priesthood" [None could officiate in the material temple but those of the tribe of Levi: but, in the spiritual temple, all are priests, whether Jews or Gentiles, male or female: "The chosen generation are also a royal priesthood1;" who are not only entitled, but bound, to transact their own business with God. This honour also they attain by "coming unto Christ:" by him they are "made kings and priests unto God;" and " through f 1 Kings vi. 7. h Eph. ii. 21, 22. k John vi. 44. g Job xxxiii. 15, 16. Acts xvi. 14. i Col. iii. 4. 1 1 Pet. ii. 9. him they have boldness to enter into the holiest," and to present themselves before the majesty of heaven.] Nor shall the sacrifices which they offer be presented in vain [They come not indeed with the blood of bulls and of goats; but they bring the infinitely more precious blood of Christ. On account of his atonement, their prayers and praises, their alms and oblations, yea, all their works of righteousness come up with a sweet savour before God, and their persons as well as services find a favourable acceptance in his sight. Nor though, through the infirmity of their flesh, their offerings be very imperfect, shall they therefore be despised: if only they be presented with an humble and willing mind, God, even under the law, and much more under the Gospel, has promised to accept them".] Let us LEARN from this subject, 1. Our duty [Whatever be our attainments in the divine life, we have one daily and hourly employment, to be "coming to Christ:" by these means we shall be advanced and established; but, if we neglect them, we shall fall and perish. Nor must the opinions of men be of any weight when opposed to this duty: whoever despise, we must "choose" him; whoever abhor, we must account him "precious" if the whole universe should combine against him, we must be firm in our adherence to him. Nor must we rest in cold uninfluential professions of regard. We must devote ourselves to him, while we build upon him; and present ourselves, and all that we possess, as living sacrifices unto our God and Father.] 2. Our privilege [Being brought nigh to God by the blood of Christ, it is our privilege to maintain fellowship with him as our reconciled God. We should banish all doubts about the acceptance of our feeble endeavours; and come, like the high-priest himself, even to his mercy-seat, there to make known our wants, and obtain the blessings we stand in need of. Methinks our state on earth should resemble, in a measure, the state of those in heaven: we should possess the same humble confidence, the same holy joy: and our sacrifices, enflamed with heavenly fire, should ever be ascending from the altar of a grateful heart, that God may smell a sweet savour, and " rejoice over us to do us good." Thrice happy they who so walk before him! Let it be the m Heb. xiii. 15, 16. n Lev. xxii. 19-23. 2 Cor. viii. 12. ambition of us all to do so: then shall we indeed be " temples of the Holy Ghost":" we shall "draw nigh to God, and God will draw nigh to us;" we shall " dwell in God, and God will dwell in us;" and the communion, begun on earth, shall be carried on and perfected in glory.] • 1 Cor. vi. 19. MMCCCXCIII. THE SECURITY OF THOSE WHO BELIEVE IN CHRIST. 1 Pet. ii. 6. It is contained in the Scripture, Behold, I lay in Sion a chief corner-stone, elect, precious: and he that believeth on him shall not be confounded. THE Scriptures universally speak the same language with respect to Christ: in every part he is represented as the only Saviour, and the all-sufficient help of sinful man. In this respect the Old Testament prepares us for what is contained in the New, and the New reflects light upon the Old; and thus they mutually illustrate and confirm each other. This observation naturally arises from the frequent appeals made by the Apostles to the prophetic writings; and particularly from the manner in which St. Peter introduces the passage before us: he seems to intimate not only that the prophet had been inspired to declare the same truth, but that this prophecy had been given of God on purpose to prepare the way for the more direct injunctions of the Gospel. His words declare to us, I. The excellency of Christ Christ is often spoken of as a foundation, because he supports the spiritual temple of God; but here he is represented as a corner-stone laid by the hands of God himself [The excellency of the chief corner-stone, which lies also at the foundation, consists in this, that while it supports the building, it also connects the different parts of it together. Now Christ has united together, not only Jews and Gentiles, but men and angels, in one spiritual building: and while they all derive their strength from him, they all feel, through him, an union with each other. For this purpose "God laid" him in Sion from the beginning; he laid him, I say, in types and prophecies, and declarations, and promises; and he requires all both in heaven and earth to honour him as the one source of their strength, and the one bond of their union.] In this view he is "elect and precious" in the eyes of God [God has appointed him to execute this office from all eternity, and determined that there shall be "no other name whereby any shall be saved." And, as qualified for it, as discharging it in every respect, and as saving man in perfect consistency with the honour of the Divine perfections, God esteems him "precious;" He declares that "in this his beloved Son He is well-pleased;" and He acquiesces fully in the salvation of all who shall approve of this appointment.] Nor will he be less precious in our eyes, if we consider, II. The security of those who "believe in him”— To believe in him, is, to feel an entire dependence on him ourselves, and to have such an union with him as produces a correspondent union with all the other parts of his spiritual temple. They who thus believe in him shall never be confounded, Here [Much there is in their experience, which might well confound them, and which nothing but their union with him could enable them to support. How should they endure a sense of guilt, or bear up against their indwelling corruptions? How should they sustain the fiery trial of persecution, or stand composed in the near prospects of death? These are things which disconcert and confound others; and drive them like a ship from its moorings. But they have "an anchor both sure and steadfast." They are not agitated, and driven to hasty conclusions, or ill-advised methods of deliverance". "Their heart standeth firm, trusting in the Lord." "Being justified by faith, they have peace with God." The promise that "sin shall not have dominion over them," encourages their hope. Their present consolations, and future prospects of reward, soften all their trials, and enable them to "glory in tribulations." And, knowing in whom they have believed, a Eph. ii. 14, 20-22. Compare the text with the passage from whence it is taken, Isai. xxviii. 16. the sting of death is taken away, and they are "delivered from their bondage to the fear of death."] Hereafter [Terrible indeed must be the apprehensions of an unbeliever, when first dismissed from the body and carried into the presence of a holy God; and at the day of judgment how will he stand appalled! But the believer will go as a child into the presence of his Father, with love, and joy, and confidence. He will not be confounded at the glory of the Divine Majesty, because he is washed in the Redeemer's blood, and clothed in his righteousness. Even Mary Magdalen, or the dying thief, know no terror in the presence of their God, because they are "complete in Christ :" it is on this account that they shall have confidence before him at his coming, and great boldness in the day of judgment. Nor is this the privilege of a few only, who are strong in faith, but of "all that believe," whether their faith be strong or weak.] INFER 1. How great is the difference between believers and unbelievers! [The world perhaps may not in some instances discern much difference; but God, who sees the heart, gives this glorious promise to the one, while there is no such promise in all the sacred oracles to the other. Let us then believe on Christ; and make him "all our salvation and all our desire."] 2. How unreasonable is the unbelief of sinful men! [God has laid his Son for a chief corner-stone in Sion, and declared him to be precious to himself in that view: why then should he not be "elect and precious" unto us also? Have we found a better foundation, or a surer bond of union? Or can we produce one instance wherein any person that believed in him was finally confounded? O let us consider what confusion will probably seize us here, and certainly hereafter, if we continue to reject him. And let us without delay "flee for refuge to the hope set before us."] . 1 John ii. 28. and iv. 17. MMCCCXCIV. CHRIST PRECIOUS TO BELIEVERS. 1 Pet. ii. 7. Unto you therefore which believe he is precious. THERE is a great difference between the views of natural and spiritual men. This exists even with |