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and to be careful that, while we love God, we love our brethren also: in the fear of God, so pervading our hearts, as to cast out all other fear in the faith of God—trusting in his merciful promises, although now we cannot walk by sight, nor know how the mighty things, which have been done for man, shall receive their completion: in reliance upon God—as the friend of those who diligently seek him: in resignation to his will—knowing, that "whom the Lord loveth he chasteneth," even as a father the son in whom he delighteth: in gratitude to God—for the manifold mercies, which we are daily and hourly receiving from him; for our creation, preservation, and above all for our redemption: in humility towards God— conscious of the exceeding, nay infinite, superiority of a God who is "of purer eyes than to behold evil," " and man sinful, and vain: deceiving, and being deceived."

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Although God seeth not as man seeth; for he looks at once upon the heart: yet there are some external acts, which are the indications to other men of that real piety, which those must have, who live godly in this present world.

To be constant in the use of public and private prayer, to partake of those holy ordi

t Heb. xii. 6.

"Habak. i. 13.

nances ordained by God for our growth in grace, to search the Scriptures, as a rule of life, sacred and infallible, to honour holy men and holy things, never to encourage levity of word and manner in speaking of the Scriptures, or the works of the Almighty—these are some of the signs of real piety, seated in the hearts of those who "live godly." These signs may, indeed, exist where piety does not: but piety cannot exist without them.

But godliness consists not solely nor principally in outward acts. Its seat is in the heart. It is a principle, not often seen, but always felt regulating every word, and pervading every thought. In all the vicissitudes of life, in sorrow, and in joy, it sheds its quieting influence over the soul; it sanctifies affliction; imparts sobriety to joy; and changes this world, full of trials as it is, into a temple, in which the praise of God is continually celebrated.

III. The same Scriptures, which teach the duties of mankind, display also the motives of our obedience. They open to us scenes of eternal glory in the world to come: commanding us to look "for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."

1. When we are directed to look to "that blessed hope," we are encouraged to turn our

minds with earnestness to that rest for the people of God, which is the object and end of their hope.

That holy hope which, together with faith and charity, is enumerated in the catalogue of Christian virtues, is far superior to any which can be fixed upon mere earthly pursuits. It is superior in its object; being fixed upon things eternal: while worldly hopes, however ardent, must be confined to subjects which soon vanish from before our eyes. It is superior in its stability; for it is founded upon the word of Him who is truth itself. In the full confidence of this hope, St. Paul declares, "I know whom I have believed, and am persuaded, that he is able to keep that which I have committed to him against that day."y It is also superior in its operation. Earthly hope, fixed upon objects which continually disappoint and elude expectation, at length, by being long deferred, makes the heart sick. Heavenly hope exercises a purifying influence upon the heart. "Every man that hath this hope in him, purifieth himself, even as he is pure.' The very trials and troubles of this world are intended to strengthen in us the principle of heavenly hope: "We glory in tribulations also; knowing that tri

y 2 Tim. i. 12.

" a

Prov. xiii. 12. a 1 John iii. 3.

b

bulation worketh patience; and patience, experience; and experience, hope." And one principal end of the revelation, which has been made to the world, was to introduce and strengthen this confidence: "Whatsoever things were written aforetime, were written for our learning; that we, through patience and comfort of the Scriptures, might have hope."

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2. Another object, for which the Christian is continually to look, is "the glorious appearing of the great God and our Saviour Jesus Christ;" or rather, of Jesus Christ, our great God and Saviour.

It would be foreign to our present purpose to discuss the principles, upon which it is shewn that the two attributes, God, and Saviour, are here both predicated of the same subject, Jesus Christ. They, who are familiar with the language in which the New Testament is written, well know that the words of St. Paul imply this meaning. We nowhere

b Rom. v. 3, 4.

e Rom. xv. 4.

· προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφανείαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. The article not being repeated before owτnpos, it is impossible to understand Oeo and owτnpos otherwise than of one person.-See Middleton, "Doctrine of the Greek Article," in locum.

In the brief Second Epistle of Peter, there occur three passages, which, being evidently similar to one another in construction, illustrate this, and other cases of the same nature.

2 Pet.

f

indeed, read that God the Father, who is "invisible," " will so appear. Whereas the term, here rendered "appearing," always indicates some coming of Jesus Christ; either his first coming in the flesh, or his future coming to judge the world.h This, accordingly, is the interpretation which has been put upon the words, in the earliest ages of the Christian church.i

We are, then, commanded to look for the glorious appearing of our great God and Saviour Jesus Christ, as an encouragement to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world.

It is only the true Christian, who can regard this most solemn of all events with feelings of delightful, although anxious, expectation. The preaching of temperance, and right

2 Pet. i. 1. Ἐν δικαιοσύνῃ τοῦ Θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ.

2 Pet. i. 11. Eis....βασιλείαν τοῦ Κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ.

2 Pet. iii. 18. ἐν χάριτι καὶ γνώσει τοῦ Κυρίου ἡμῶν καὶ σωτήρος Ἰησοῦ Χριστοῦ.

The mere comparison of these passages is sufficient to shew, that only one person is spoken of in the first instance, as well as in the two last.

e Col. i. 15. 1 Tim. i. 17.

· ἐπιφανεία.

2 Tim. i. 10.

h2 Thess. ii. 8. 1 Tim. vi. 14. 2 Tim. iv. 1, 8.
iSee Whitby in locum.

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