to the satisfying of the flesh; has its value towards "keeping under the body, and bringing it into subjection;" tends to make it conform "to the obedience of Christ." The man touches, or refrains from touching, tastes, or refrains from tasting, as God permits, and as he finds expedient to his soul's health; being "not without law to God," nor "using his liberty as a cloke" of licentiousness, though not subject to ordinances of man. "For every creature of God is good, and not to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and by prayer." And "the kingdom of God" consists not in outward forms, whether observed or neglected; "is not meat or drink," whether abstained from or indulged in; "but righteousness, and peace, and joy in the Holy Ghost." 4 LXVIII. THE SALVATION OF THE RIGHTEOUS. 1 PETER iv. 18. If the righteous scarcely be saved, where shall the ungodly 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. 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. 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. 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." 2 And in asserting this, Scripture does not contradict, but confirms the feeling of the righteous man himself. Looking to his own heart, he feels its weakness; looking to his works, he sees their unworthiness; whichever way he looks, he perceives his shortcomings. And reflecting on this, which is really his state before God, he will declare of himself, whatever others may judge 1 μoλis, with difficulty. S 2 Rom. iii. 23, 24. 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 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. The words of Scripture are, "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." St. Paul says of himself, "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 always," and "taketh heed lest he fall." Still there is nothing in the words of St. Peter which need dismay the righteous. 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 hinderances 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 serious, 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 the keeping of his soul to God, as unto a faithful Creator; and to trust that the "good work which hath been begun in him, will be performed unto the day of Jesus Christ," who is "able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy." LXIX. THE PERFECTION OF THE CHRISTIAN PHIL. iv. 8, 9. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things. ST. PAUL has elsewhere described Christians as having "put off the old man with his deeds, and |