Ver. 4.-Partakers of a Divine nature. Readers of classic literature are aware that the cultivated pagans of antiquity broke down the distinction between the humau and the Divine, by representing their emperors and other great men as taken after death into the rank of the gods. Dut this apotheosis was rather an exaltation in rank than an assimi• lation to, an incorporation in, a higher moral nature. The religion of Christ, on the other hand, evinces its immeasurable superiority to these human religions by represent- ing the participation in the Divine as moral, and by holding out the prospect, not merely to a limited class, but to all who receive the gospel. I. 'l'HE nE,PECTB m WIIICH MAN MAY SHARE THE NATURE OF GOD. 1. This paf- taking ie not in the natural ettributes of Deity, such as omnipotence, omnivresence, and liit. 1. l-'--21.] THE SECOND EPISTLE GE:&ERAt OF PETER. 21
bmniscience, which are incommunicable. 2. Bnt in the moral attributes. Of these may be especially mentioned holiness, or the disposition and habit of lovincr and doincr 1111 things that are just and pure; and love, or the disposition and habit of~eeking th; true and highest well-being of all whom it is possible to benefit. It is a proof of the elevated conception of God which Christianity has introduced into the world that these Divine attributes should occur to the mind as those most worthy of our aclmira- tion and imitation. And Christians must feel at once that, if these are wan tin er to the character, it is out of the question to pretend to trace assimilation to the natur';, of our holy and loving God. II. 'fHE 0ONBTlTUTION m VIRTUE OF WHICH MAN MAY SHARE THE NATURE OF Goo. 1. The human constitution is in complete contrast with that of the inferior animals, which may in their life carry out the purposes of God, but can only do this blindly and unintelligently. It is, says Kant, the prerogative of an intelligent being to act, not merely according to law, but according to the representation of law; i.e. to conceive, adopt, and voluntarily obey, the law. 2. Thus it is that man is endowed with a nature capable, through God's mercy, of acquiring the moral nature of his Divine Maker and Lord. Constituted as he is, fashioned in the likeness of God (however that likeness has been marred by sin), man can, under heavenly influences, perceive the excellence of the moral attributes of his God, can admire and can aspire to them, can resolve and endeavour to participate in and acquire them. IIJ. THE PBOVlBION MADE WHEREBY THIS POSSIBILITY MAY BECOME ACTUAL. It is not to be supposed that, merely by aspiring, a man can share the nature of God, any more than by merely desiring to fly be can raise himself into the air and cleave it as with wings. An interposition of a supernatural character is necessary. 1. A condition and means by which this end may be secured is deliverance by the redemption of Christ from the corruption of the world. There is no harmony between the lusts of the world o.nd the flesh, and the life of God. The Redeemer came in order to set men free from the power which debases and degrades-in order, as St. Peter says in the context, to enable men to escape from the corruption that is in the world by lust. And experience has shown that the mediatorial grace of Christ is able to effect what do human power can bring to pass. 2. 'fhe renewal and purification which are the work of the Holy Spirit of God are the moral power by which the participation in question is actually accomplished. He brings the life of the Eternal into our human nature, and pours that life through the whole being of the believing and grateful disciple of Christ, so that he becomes a new creature in Uhrist Jesus. IV. THE GLORIOUS RESULTS OF PARTICIPATION IN THE DIVINE NATURE. 1. A Divine nature involves a Divine life. This is not a merely sentimental, or even a merely mystical and transcendental, change; on the contrary, it is a change actual, discernible, and progressive; a change by which its Divine Author is glorified. 2. A Divine nature involves an immortal life of blessedness. To live in God is to live in the fulness of joy, and to live thus for ever.-J. R. T. Vers. 16-18.-Witness to Ghrist. The Divine Saviour was the theme of apostolic preaching. They, whom he himself commissioned for the purpose, published the tidings of their Lord's first advent as the object of human faith, and of bis second and future advent as the object of human hope. Thus the" power and presence of our Lord Jesus Christ" was the great thought that inspired the apostles' minds, and animated them in their labours. And it was most natural and wise that, for their own sake and for the Bake of their hearers and rea.iers, they should ever keep before their hearts, and should often mention in their discourse, those great facts concerning the Master upon which their new lifo and their new work were based. 'l'his accounts for tho refereuce in this passage to the marvellous scene of Christ's Transfiguration. I. TnE WITNESS OF THE FATIIEB TO THE SoN. On three occasions during our Lord's earthly ministry was the silence of heaven broken, and audible testimony borne by the Eternal to the" Son of his love." Of these occasions the Transfiguration was the most glorious and impressive. It was more than a majestic scene; it was an appeal to human intellicrence 0 and devoutness. 1. 'l'here was a voice from heaveu. .God chose an avenue which he himself had designed and fashioned, in order to reach the minds aml hearts of men. 2. Expressed by this voice was the Father's personal relationship of 11ffactio11 22 'rlIE SECOND EPISTLE GENERAL OF PETER. [ctt. I. 1-21.