God forbid that any words that ever drop from my lips should seem to cast the smallest shadow of doubt on that great truth, 'God so loved the world that He gave His Son!' But God forbid, equally, that any words of mine should seem to favour the, to me, repellent idea that the infinite love of God disregards the character of the man on whom it falls. There are manifestations of that loving heart which any man can receive; and each man gets as much of the love of God as it is possible to pour upon him. But granite rock does not drink in the dew as a flower does; and the nature of the man on whom God's love falls determines how much, and what manner of its manifestations shall pass into his true possession, and what shall remain without.
So, on the whole, we have to answer the questions, 'Does God love any? Does not God love all? Does God specially love some?' with the one monosyllable, 'Yes.'
And so, dear brethren, let us learn the path by which we can pass into that blessed community of those on whom the fullness and sweetness and tenderest tenderness of the Father's heart will fall. 'If a man love Me, he will keep My words; and My Father will love him.' Myths tell us that the light which, at the beginning, had been diffused through a nebulous mass, was next gathered into a sun. So the universal love of God is concentrated in Jesus Christ; and if we have Him we have it; and if we have faith we have Him, and can say, 'Neither life, nor death, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.'
II. Then, secondly, mark the universal obligation of the Christian life.
'Called to be saints,' says my text. Now you will observe that the two little words 'to be' are inserted here as a supplement. They may be correct enough, but they are open to the possibility of misunderstanding, as if the saintship, to which all Christian people are 'called' was something future, and not realised at the moment. Now, in the context, the Apostle employs the same form of expression with regard to himself in a clause which illuminates the meaning of my text. 'Paul, a servant of Jesus Christ' says he, in the first verse, 'called to be an Apostle' or, more correctly, 'a called Apostle.' The apostleship coincided in time with the call, was contemporaneous with that which was its cause. And if Paul was an Apostle since he was called, saints are saints since _they_ are called. 'The beloved of God' are 'the called saints.'
I need only observe, further, that the word 'called' here does not mean 'named' or 'designated' but 'summoned.' It describes not the name by which Christian men are known, but the thing which they are invited, summoned, 'called' by God to be. It is their vocation, not their designation. Now, then, I need not, I suppose, remind you that 'saint' and 'holy' convey precisely the same idea: the one expressing it in a word of Teutonic, and the other in one of classic derivation.
We notice that the true idea of this universal holiness which, _ipso facto_, belongs to all Christian people, is consecration to God. In the old days temple, altars, sacrifices, sacrificial vessels, persons such as priests, periods like Sabbaths and feasts, were called 'holy.' The common idea running through all these uses of the word is _belonging to God_, and that is the root notion of the New Testament 'saint' a man who is God's. God has claimed us for Himself when He gave us Jesus Christ. We respond to the claim when we accept Christ. Henceforth we are not our own, but 'consecrated'--that is, 'saints.'