1 Peter 2:6

Therefore also it is contained in the Scripture, behold I lay in Zion a chief cornerstone, elect, precious: and he that believes on him shall not be confounded.

That which is the chief of the works of God, is therefore very reasonably the chief subject of his word, as both most excellent in itself, and of most concernment for us to know.

And this is the saving of lost mankind by his Son. Therefore is his name as precious ointment or perfume diffused through the whole Scriptures, all these holy leaves smell of it, not only those that were written after his coming, but those before. Search the Scriptures, says he himself, for they testify of me. Namely, the Scriptures of the Old Testament which were only then written, and to evidence this, both himself, and his Apostles make so frequent use of their testimony, and we find so much of them inserted into the New, as being both one in substance, their lines meeting in the same Jesus Christ as their center.

The Apostle here, having expressed the happy estate and dignity of Christians under a double notion: 1. Of a spiritual house or temple. 2. Of a spiritual priesthood, he amplifies and confirms both from the writings of the Prophets. The former verses 6, 7, 8. The latter verse 9. These places that he cites, touching this building are most pertinent, for they have clearly in them, all that he spoke of it, both concerning the foundation, and the edifice, as the first in these words of Isaiah 28:16. Behold I lay in Zion a chief cornerstone, &c.

Let this commend the Scriptures much to our diligence, and affection, that their great theme is our Redeemer, and redemption wrought by him, that they contain the doctrine of his excellencies, are the lively picture of his matchless beauty; were we more in them, we would daily see more of him in them and so of necessity love him more, but we must look within them, the letter is but the case; the spiritual sense is that we should desire to see. We usually huddle them over, and see no further than their outside, and therefore, find so little sweetness in them, we read them, but we search them not, as he requires. Would we dig into those golden mines, we would find treasures of comfort that cannot be spent, but would furnish us in the hardest times.

The prophecy here cited, if we look upon it in its own place, we shall find it cast in, in the middle of a very sad denunciation of judgment against the Jews. And this is usual with the Prophets, particularly with this Evangelical prophet Isaiah, to uphold the spirits of the godly, in the worst times, with this one great consolation, the promise of the Messiah; as weighing down all, both temporal distresses, and deliverances. Hence are those sudden ascents (so frequent in the Prophets) from their present subject to this great hope of Israel. And if this expectation of a Savior was so pertinent a comfort in all estates, so many ages before the accomplishment of it, how wrongfully do we undervalue it being accomplished, that cannot live upon it, and answer all with it, sweeten all our griefs in this advantage, that there is a foundation stone laid in Zion, on which they that are built shall be sure not to be ashamed.

In the words there are 4 things. 1. This foundation stone. 2. The laying of it. 3. The building on it. 4. The greatness and excellency of the work.

1. For the foundation called here a chief cornerstone, though the Prophet's words are not precisely rendered, yet the substance, and sense is one: there, both the foundation and cornerstone is expressed, the cornerstone in the foundation being the main support of the building, and throughout the cornerstones uniting and knitting the building together; and therefore this same word of a corner, is frequently taken in Scripture for princes, or heads of people: (Judges 20:2; 1 Samuel 14:38) because good governors, and government are that, which upholds, and unites the societies of people in states or kingdoms, as one building. And Jesus Christ is indeed the alone head, and King of his Church, that gives it laws, and rules it in wisdom, and righteousness, the alone rock on which his Church is built, not Peter, if we will believe Saint Peter himself, as here he teaches us, much less his pretended successors; he is the foundation, and cornerstone that knits together the walls of Jews and Gentiles, having made of both one, as Saint Paul speaks, and unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabric.

Elected] or chosen out for the purpose, and altogether fit for it, Isaiah has it, a stone of trial, or a tried stone: as things among men are best chosen, after trial, so Jesus Christ certainly known by the Father, as most fit for that work, to which he chose him before he tried him, as after upon trial in his life, and death, and resurrection he proved fully answerable to his Father's purpose, in all that was appointed him.

All the [reconstructed: strength] of angels combined had not sufficed for that business, but the wise architect of this building, knew both what it would cost, and what a foundation was needful to bear so great, and so lasting a structure as he intended. Sin having defaced, and demolished, the first building of man in the integrity of his creation, it was God's design out of the very ruins of fallen man to raise a more lasting edifice, than the former one, that should not be subject to decay, and therefore fitted a foundation, that might be everlasting: the sure founding is the main, therefore that it might stand for the true honor of his Majesty (which Nebuchadnezzar vainly boasted of his Babel) he chose his own Son, made flesh; he was God that he might be a strong foundation, he was Man that he might be suitable to the nature of the stones whereof the building was to consist, that they might join and cement together.

Precious] Inestimably precious, by all the conditions that can give worth to any, by rareness, and by inward excellency, and useful virtues. Rare he is out of doubt, there is not such a person in the world again. Therefore called by the same Prophet, wonderful, full of wonders, the power of God, and the frailty of man dwelling together in his person — the Ancient of Days, becoming an infant: He that stretched forth the heavens, bound up in swaddling clothes in that his infancy; and in his full age, stretched forth on the cross; altogether spotless, and innocent, and yet suffering, not only the unjust cruelties of men; but the just wrath of God his Father; the Lord of life, and yet dying. His excellency appears in the same things, in that he is the Lord of life, God blessed for ever, equal with the Father; the sparkling brightness of this precious stone is no less, than this, that he is the brightness of the Father's glory; so bright, that men could not have beheld him appearing in himself, therefore he veiled it with our flesh, and yet through that, it shined, and sparkled so, that the Apostle Saint John says of himself, and those others that had eyes opened, and looked right upon him, he dwelt among us, and he had a [reconstructed: tent] like ours, and yet through that, we saw his glory, as the glory of the only begotten Son of God, full of grace and truth. The Deity filling his human nature with all manner of grace, in its highest perfection. And not only thus excellent in himself; but of precious virtue, which he lets forth, and imparts to others, of such virtue, that a touch of him is the only cure of spiritual diseases: men tell of strange virtues of some stones, but it is certain, that this precious stone, has not only virtue to heal the sick, but even to raise the dead. Dead bodies he raised in the days of his abode on earth, and dead souls he still does raise by the power of his word. The Prophet Malachi calls him, the sun of righteousness, which has in it the rareness, and excellency we speak; of he is singular, as there is but one sun in the world, so but one Saviour, and his lustre such a stone, as outshines the sun in its fullest brightness; and then for his useful virtue, he adds, that he has healing under his wings, this his worth is unspeakable, and remains infinitely beyond all these resemblances.

2 There is here the laying of this foundation, and it is said to be laid in Sion, that is, it is laid in the Church of God, and first laid in Sion literally, being then the seat of the Church and true Religion, he was laid there, in his manifestation in the flesh, and suffering, and dying, and rising again, and afterwards being preached through the world, became the foundation of his Church in all places where his name was received, and so was a stone growing great till it filled the whole earth, as Daniel has it.

He says, I lay, by which the Lord expresses this his own proper work, as the Psalmist speaks of the same subject (Psalm 118): This is the Lord's doing, and it is marvelous in our eyes. So (Isaiah 9:7), speaking of this promised Messiah, the zeal of the Lord of Hosts will perform this.

And this is not only said I lay because he had the first thought of this great work, the model of it was in his mind from eternity, and that the accomplishment of it was by his Almighty power in the morning of his Son's birth, and his life, and death, and resurrection, but to signify as well the freeness of his grace, in giving his Son, to be a foundation of happiness to man, without the least motion from man or motive in man, to draw him to it; and this seems to be signified by the unexpected inserting of these prophetical promises of the Messiah, in the midst of complaints of people's wickedness, and threatening them with punishment, intimating that there is no connection between this work and anything on man's part, fit to procure it; although you do thus provoke me to destroy you, yet of myself I have other thoughts, there's another purpose in my head. And (Isaiah 7) it is observable to this purpose, that that clearest promise of the virgin's son, is given not only unrequired, but being refused by that profane king.

This again, that the Lord himself is the layer of this cornerstone, teaches us, the firmness of it, which is likewise expressed in the Prophet's words very emphatically by redoubling the same word, Musad, Musad; fundamentum, fundamentum.

So (Psalm 2:6): I have set my King upon my holy hill of Sion, who then shall dethrone him? I have given him the heathen for his inheritance, and the ends of the earth for his possession, and who will hinder him to take possession on his right? If any offer to do so, what shall they be, but a number of earthen vessels, fighting against an iron scepter, and so certainly breaking themselves in pieces. Thus here, I lay this foundation stone, and if I lay it, who shall remove it? and what I build upon it, who shall be able to cast down? For it is the glory of this great Master-builder, that the whole fabric, that is of his building, be unruinable, and for that end has he laid an immovable foundation, and for that end are we taught and remembered of its firmness, that we may have this confidence concerning the Church of God, that is built upon it. To the eye of nature the Church seems to have no foundation, as Job speaks of the earth, that it is hung upon nothing, and yet as the earth remains firm being established in its place by the word and power of God, the Church is most firmly founded upon the Word made flesh, Jesus Christ, as its chief cornerstone, and as all the winds that blow cannot remove the earth out of its place, neither can all the attempts of men, no nor of the gates of hell prevail against the Church, it may be beat with very boisterous storms; but it cannot fall, because founded upon this Rock. Thus it is with the whole house, and thus with every stone in it, as here it follows — he that believes shall not be confounded.

3. There is next the building on this foundation — this is plainly to be built on Christ, to believe in him. But in this, the most deceive themselves — they hear of such privileges, and happiness in Christ, and immediately imagine it is all theirs, without any more ado, as that mad man of Athens, that wrote up all the ships came into the haven for his own. We consider not what this is to believe in him, and what is the necessity of his believing, that we may be partakers of the salvation that he has wrought. It is not they that have heard of him, or that have some common knowledge of him, or are able to discourse of him, and speak of his person and nature aright — but they that believe in him. Much of our knowledge is, as the poor philosopher (or as a geometer that can measure land exactly in all its dimensions, but possesses not a foot), who defines riches exactly, and discourses of their nature, but possesses none. And truly it is but a lifeless, unsavory knowledge men have of Christ, by all books and study, till he reveal himself, and persuade the heart to believe in him. Then indeed it says of all the reports it heard, when it sees him, and is made one with him, "I heard much, yet the half was not told me." There is in lively faith, when it is infused into the soul, a clearer knowledge of Christ, and his excellency than before, and withal a recumbence of the soul upon him as the foundation of its life and comfort — a resolving to rest on him, and not to depart from him, upon any terms. Though I be beset on all hands, be accused by the law, and my own conscience, and by Satan, and have nothing to answer for myself, yet here I will stay, for I am sure, in him there is salvation, and nowhere else. All other refuges are but lies, as it is in the words before these in the Prophet — poor base shifts, that will do no good. And God has laid this precious stone in Zion, for this very purpose, that weary souls may rest upon it, and why should not I make use of it according to his intention? He has not forbidden any, however wretched, to believe, but commands it, and himself works it where he will, even in the vilest sinners.

Think it not enough that you know this stone is laid, but see whether you are built on it by faith. The multitude of imaginary believers lie round about it, but they are never the better nor the surer for that, no more than stones that lie loose in heaps near to a foundation, but are not joined to it. There is no benefit to us by Christ, without union with him. No comfort in his riches, without interest in them, and title to them, by that union. Then is the soul right, when it can say, "He is altogether lovely," and as the spouse there, "He is mine, my well-beloved." And this union is the spring of all spiritual consolations, and faith, by which we are thus united, is a divine work. He that laid this foundation in Zion with his own hand, works likewise with the same hand faith in the heart, by which it is knit to this cornerstone. It is not so easy a thing as we imagine to believe (Ephesians 1:19). Many that think they believe are among the others quite contrary, that the Prophet there speaks of — hardened in sin, and carnally secure, which he calls to be in covenant with hell, and death, walking in sin, and yet promising themselves impunity.

4. There is the firmness of this building, namely, He that believes on him shall not be confounded. This firmness is answerable to the nature of the foundation. Not only the whole frame; but every stone of it, abides sure. It is a simple mistake, to judge the persuasion of perseverance to be self-presumption; they that have it are far from building it on themselves, but their foundation is that which makes them sure, because it does not only remain firm itself, but indissolubly supports all that are once built on it. In the Prophet, from where this is cited, it is, shall not make haste, but the sense is one: they that are disappointed, and ashamed in their hopes run to and fro, and seek after some new recourse. This they shall not need to do, that come to Christ. The believing soul makes haste to Christ, but it never finds cause to hasten from him, and though the comfort it expects and longs for, be for a time deferred, yet it gives not over, knowing that in due time, it shall rejoice; and shall not have cause to blush, and think shame of its confidence in him. David expresses this distrust, by making haste (Psalms 31:22 and 116:11): I was too hasty, when I said so. Hopes frustrated, especially where they have been raised high, and continued long, do reproach men with folly, and so shame them. And thus do all earthly hopes serve us, when we lean much upon them. We find these things usually, that have promised us most content, pay us with vexation, not only prove broken reeds, deceiving our trust, but hurtful, running their broken splinters into our hand, that leaned on them. This sure foundation is laid for us, that our souls may be established on it, and be as Mount Zion that cannot be removed. Such times may come, as will shake all other supports, but this holds out against all (Psalms 46:2): Though the earth be removed yet will not we fear. Though the frame of the world were cracking about a man's ears, he may hear it unaffrighted, that is built on this foundation. Why then do we choose to build upon the sand? Believe it, wherever we lay our confidence, and affection besides Christ, it shall once repent us, and shame us, either happily in time, while we may change them for him, and have recourse to him, or miserably, when it is too late. Remember that we must die, and must appear before the Judgment Seat of God, and that the things we dote on here, have neither power to stay us here, nor have we power to take them along with us, nor if we could, would they at all profit us there; and therefore when we look back upon them all at parting, we shall wonder what fools we were, to make so poor a choice, and then in that great day wherein all faces shall gather blackness, and be filled with confusion, that have neglected to make Christ their stay when he was offered them: then it shall appear, how happy they are that have trusted in him, they shall not be confounded, but shall lift up their faces and be acquitted in him. In their present estate they may be confounded, and exercised, but they shall not be confounded, nor ashamed; a double negation in the original, by no means, they shall in all be more than conquerors through him that has loved them.

Behold — The last thing observation is in that first word importing this work to be great, and remarkable, and calling the eyes to behold it.

The Lord is marvelous in the least of his works, but in this he has manifested more of his wisdom, and power, and let out more of his love to mankind, than in all the rest, but we are foolish, and childishly gaze about us upon trifles, and let this great work pass unregarded, scarce afford it half an eye. Turn your wandering eyes this way; look upon this precious stone, and behold him, not in mere speculation, but so behold him, as to lay hold on him: for we see he is therefore here set forth, that we may believe on him, and so not be confounded, that we may attain this blessed union, that cannot be dissolved. All other unions are dissoluble: a man may be plucked from his dwelling house and lands, or they from him, though he have never so good title to them, may be removed from his dearest friends, the husband from the wife, if not by other accidents in their lifetime, yet sure by death, the great dissolver of all those unions, and of that straitest of the soul with the body; but it can do nothing against this union but perfects it, for I am persuaded (says St. Paul) that neither death nor life, nor angels, nor principalities, nor powers, 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.

There is a twofold mistake concerning faith: first, they that are altogether void of it, abusing and flattering themselves in a vain opinion that they have it; and on the other side, they that have it, misjudging their own condition, and so prejudging themselves of much comfort, and sweetness that they might find in their believing.

The former is the worse, and yet the far commoner evil, and as one says of wisdom, it is true of faith: many would seek after it, and attain it, if they did not falsely imagine that they have attained it already. There is nothing more contrary to the lively nature of faith, than for the soul not to be at all busied with the thoughts of its own spiritual condition, and yet this very character of unbelief passes with a great many for believing; they doubt not, that is indeed they consider not what they are, their minds are not at all in these things, are not awakened to seek diligently after Jesus, and not to rest till they find him, they are well enough without him, it suffices them they hear there is such a one, but they ask not themselves, is he mine, or no? But sure if that be all, not to doubt, the brutes believe as well. It were better out of all question to be laboring under doubtings; if it be a more hopeful condition, to find a man groaning and complaining, than speechless, and breathless, and not stirring at all.

There are in spiritual doubtings two things: there is a solicitous care of the soul concerning its own estate, and diligent inquiry into it; and that is laudable, being a true work of the Spirit of God. But the other thing in them, perplexity and distrust that arises from darkness and weakness in the soul — as where there is a great deal of smoke, and no clear flame, it argues much moisture in the matter, yet it witnesses certainly that there is fire there — and therefore dubious questioning of a man concerning himself is a much better evidence than that senseless deadness that most take for believing. Men that know nothing in sciences have no doubts; he never truly believed that was not made first sensible and convinced of unbelief. This is the Spirit's first errand in the world, to convince it of sin, and the sin is this, that they believe not. If the faith that you have grew out of your natural heart of itself, it is but a weed, be sure; the right plant of faith is always set by God's own hand, and it is watered and preserved by him, because exposed to many hazards, he watches it night and day. (Isaiah 27:3) I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day.

Again, how impudent is it in the most, to pretend believing, while they wallow in profanity. If faith unites the soul to Christ, certainly it puts it into participation of his Spirit, for if any man have not the Spirit of Christ, he is none of his, says St. Paul. This faith in Christ brings us into communion with God. Now God is light, says St. John, and therefore infers, if we say we have fellowship with God, and walk in darkness, we lie and do not the truth. The lie appears in our practice, an unsuitableness in our carriage, as he said of him that signed his verse wrong, fecit solaecismum manu.

But there are imaginary believers, that are a little more refined, that live after a blameless, indeed, and a religious manner, for their outward; and yet are but appearances of Christians, have not the living work of faith within, and all these exercises are dead works in their hands. Among these some may have such motions within themselves, as may deceive themselves, as well as their outward deportment deceives others; some transient touches of desire to Christ, upon the unfolding of his excellencies in the preaching of the word, and upon some conviction of their own necessity, and conceive some joy upon thoughts of apprehending him, and yet all this proves but a vanishing fancy, an embracing of a shadow. And because men that are thus deluded meet not with Christ indeed, do not really find his sweetness, therefore within a while, they return to the pleasure of sin, and their latter end proves worse than their beginning; their hearts could not possibly be steadfast, because there was nothing to fix them on, in all that work wherein Christ himself was wanting.

But the truly believing soul, that is brought to Jesus Christ, and fastened upon him by God's own hand, abides stayed on him, and departs not. And in these the very belief of the things that are spoken concerning Christ in the Gospel, the persuasion of divine truth, is of a higher nature than the common consent that they call historical, another knowledge and evidence of the mysteries of the kingdom than natural men can have. This is indeed the ground of all, the very thing that causes a man rest upon Christ, when he has a persuasion wrought in his heart by the Spirit of God, that Christ is an able Redeemer, a sufficient Savior, able to save all that come to him. Then upon this, the heart resolves upon that course — seeing I am persuaded of this, that whoever believes in him shall not perish, but have everlasting life, as here it is, shall not be confounded, I am to deliberate no longer, this is the thing I must do, to lay my soul upon him, upon one that is an Almighty Redeemer. And it does so. Now these first actings of faith have in themselves an evidence, that distinguishes them from all that is counterfeit, a light of their own, by which the soul wherein they are, may discern them, and say this is the right work of faith — especially, when God shines upon the soul, and clears it in the discovery of his own work within it.

And further, they may find the influence of faith upon the affections, purifying them; as our Apostle says of it, (Acts 15:9) Faith knits the heart to a holy Head, a pure Lord, the spring of purity, and therefore cannot choose, but make it pure; it is a beam from heaven that raises the mind to a heavenly temper. Although there remains of sin in a believing soul, yet it is a hated, wearisome guest there; it is not there as its delight, but as its greatest grief and malady, that it is still lamenting and complaining of, and had rather be rid of, than gain a world. Thus it is purified from affecting sin.

So then where these are, a spiritual apprehension of the promises, and a cleaving of the soul to Christ, and such a delight in him, as makes sin vile, and distasteful, that the heart is set against it, and as the needle touched with the loadstone, is still turned towards Christ, and looks at him in all estates. The soul that is thus disposed, has certainly interest in him, and therefore ought not to affect a humor of doubting, but to conclude that however unworthy in itself, yet being in him, it shall not be ashamed, not only it shall never have cause to think shame of him, but all its just cause of shame in itself, shall be taken away, it shall be covered with his righteousness, and appear so before the Father. Who must not think, if my sins were to be set in order, and appear against me, how would my face be filled with shame? Though there were no more, if some thoughts that I am guilty of were laid to my charge, I were utterly shamed and undone. Oh! Nothing in myself but matter of shame, but yet in Christ more matter of glorying, who endured shame, that we might not be ashamed. We cannot distrust ourselves enough, nor trust enough in him. Let it be right faith, and there is no excess in believing. Though I have sinned against him, and abused his goodness, yet I will not leave him, for where should I go, he and none but he, has the words of eternal life: indeed, though he being so often offended, should threaten to leave me to the shame of my own follies, yet I will stay by him, and wait for a better answer, and I know I shall obtain it, this is assured me for my comfort, that whoever believes in him shall not be ashamed.