judgment-seat of God; the household of faith, the house of God amongst the rest. And if this judgment first begin at us; if they are not exempt from it, who are nearest to the Father, what shall the end be of those who obey not the Gospel? What must they expect who either walk unworthily of the family into which they are adopted; or who put the gospel of God from them, and offend "the children of the kingdom?" Look towards that season, and you will bear the present with patience, and leave it for God to judge the adversary.

18. And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?

19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

To one part of St. Peter's sentence here we readily agree we assent to the danger awaiting the ungodly and the sinner. But what must we think of his first assertion, that the righteous scarcely are saved? The righteous, the consistent Christian they who have believed the voice of God speaking in the Gospel, and they who have obeyed it, scarcely are saved.2 Many have been at a loss to comprehend this saying and have even supposed that Peter could not be alluding to the final day of the Lord, but to the judgment then coming upon the inhabitants of Jerusalem by the destruction of their place and nation. Yet, if we examine, we shall find nothing in his words which is not easily explained, and confirmed by the whole of Scripture.

2μodes, with difficulty.

For, first, surely it may be said of the righteous that he is scarcely saved, when he is only saved by the blood of Christ shed for him on the cross: when such was his original corruption, and such his actual transgressions, that the infinite holiness and offended justice of God required this sacrifice. And this is the first principle of our faith. There is a great difference among men, even among righteous men: but if the Lord were severe to mark what is done amiss, who could "abide his coming?" And all Scripture leads to one point, that Christ is the only door of access to God or heaven: for that "all have sinned, and come short of the glory of God: being justified freely by his grace through the redemption that is in Christ Jesus." 3

And in asserting this, Scripture does not contradict but confirm the feeling of the righteous man himself. Looking to his own heart, he feels its weakness: looking to his works, he feels their unworthiness: whichever way he looks, he perceives his short-comings: and reflecting on this, which is really his state before God, he will declare of himself, whatever others may judge concerning him, that he has no hope nor confidence but in the cross of the Redeemer.

Now, surely we may allow that a man is scarcely saved, when he is only saved by the mighty sacrifice of the Son of God, coming in his nature and dying for his sins.

This, then, is the first reason why the righteous

3 Rom. iii. 23.

scarcely are saved. And the second is, that they are not saved without constant diligence and labour.

Here, too, we are supported, as before, both by Scripture and experience. Scripture declares the necessity of labour. "Strive to enter in at the strait gate. For many" (when it is too late) "shall seek to enter in, and shall not be able." "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven." Scripture also points out the necessity of watchfulness. "Watch

and pray, that ye enter not into temptation." "Watch and pray always, that ye may be counted worthy to escape all those things that shall come to pass, and to stand before the Son of man." Scripture declares the necessity of self-denial. "If a man

doth not take up his cross and follow me, he cannot be my disciple." "Work out your own salvation with fear and trembling. "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."

Surely, then, we may affirm, that a man is scarcely saved, who is not saved without habitual watchfulness, persevering labour, and patient self-denial.

Especially when the experience of every earnest Christian proves, that all these means of holiness are absolutely required by him. The temper, the disposition, the graces or qualities which show a meetness for heaven, are clearly laid down: but no less certainly are these qualities foreign to the natural heart, and the natural heart averse from them:

they must be cultivated therefore, like plants which are not in their proper climate; cultivated with care and if that care is relaxed, they will decline and wither. It needs but a short remission of prayer and vigilance, to give unchristian feelings, tempers, and desires an advantage over us. To forget that we are in a state of trial, that we have corrupt hearts, that we are watched by a spiritual enemy, would be ruin to the soul. There is no safety but to the man "who feareth heed lest he fall."

always," and "taketh

If such, then, is the case, even with the righteous: even with those who have been brought to "walk with God" in the world, and have renounced all sin, as "the transgression of his law :" where shall the ungodly and the sinner appear? What shall be the end of those who, instead of obeying the gospel of God, oppose those who would obey it, and hinder them from entering in? The judgment seat of God is no light thing. And is it not well worth any present loss or sacrifice or suffering to secure to ourselves a refuge against that day? Is there not reason why those for whom, according to the will of God suffering is appointed, should commit the keeping of their souls to him knowing that "He is faithful who hath promised, and will with the temptation make a way to escape, that they may be able to bear it?" From the support which in every age has been given to the righteous, when reproach or loss, danger or persecution have befallen them, they have every encouragement to persevere in well doing, and to feel assured that "all things shall work together for good to them that love God." And certainly

there is nothing which need dismay them in the words of St. Peter here. The righteous scarcely are saved are only saved with difficulty and exertion. This agrees with all the feelings and confessions of a disciple of Christ. It reminds him of the many hindrances which beset him both from within and from without in the way of salvation. It reminds him of the watchfulness in prayer, and the earnestness in labour, which are required to "make his calling and election sure." It reminds him of the prop, on which alone he dares to lean and draws him closer to the rock on which alone his foundation must be laid. But having tried this, and being confident of its strength; though he is serious, he is without disturbance; though he is careful, he is not alarmed or apprehensive. He is scarcely saved. But still he is saved. For there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." Therefore he is able to commit his soul to God, as unto a faithful Creator; and being cleansed from sin, to serve Him with a quiet mind.

66