1 Peter 1 commentary

This epistle is addressed to believers in general, who are strangers in every city or country where they live, and are scattered through the nations. These are to ascribe their salvation to the electing love of the Father, the redemption of the Son, and the sanctification of the Holy Ghost; and so to give glory to one God in three Persons, into whose name they had been baptized. Hope, in the world's phrase, refers only to an uncertain good, for all worldly hopes are tottering, built upon sand, and the worldling's hopes of heaven are blind and groundless conjectures. But the hope of the sons of the living God is a living hope; not only as to its object, but as to its effect also. It enlivens and comforts in all distresses, enables to meet and get over all difficulties. Mercy is the spring of all this; yea, great mercy and manifold mercy. And this well-grounded hope of salvation, is an active and living principle of obedience in the soul of the believer. The matter of a Christian's joy, is the remembrance of the happiness laid up for him. It is incorruptible, it cannot come to nothing, it is an estate that cannot be spent. Also undefiled; this signifies its purity and perfection. And it fadeth not; is not sometimes more or less pleasant, but ever the same, still like itself. All possessions here are stained with defects and failings; still something is wanting: fair houses have sad cares flying about the gilded and ceiled roofs; soft beds and full tables, are often with sick bodies and uneasy stomachs. All possessions are stained with sin, either in getting or in using them. How ready we are to turn the things we possess into occasions and instruments of sin, and to think there is no liberty or delight in their use, without abusing them! Worldly possessions are uncertain and soon pass away, like the flowers and plants of the field. That must be of the greatest worth, which is laid up in the highest and best place, in heaven. Happy are those whose hearts the Holy Spirit sets on this inheritance. God not only gives his people grace, but preserves them unto glory. Every believer has always something wherein he may greatly rejoice; it should show itself in the countenance and conduct. The Lord does not willingly afflict, yet his wise love often appoints sharp trials, to show his people their hearts, and to do them good at the latter end. Gold does not increase by trial in the fire, it becomes less; but faith is made firm, and multiplied, by troubles and afflictions. Gold must perish at last, and can only purchase perishing things, while the trial of faith will be found to praise, and honour, and glory. Let this reconcile us to present afflictions. Seek then to believe Christ's excellence in himself, and his love to us; this will kindle such a fire in the heart as will make it rise up in a sacrifice of love to him. And the glory of God and our own happiness are so united, that if we sincerely seek the one now, we shall attain the other when the soul shall no more be subject to evil. The certainty of this hope is as if believers had already received it.

Jesus Christ was the main subject of the prophets' studies. Their inquiry into the sufferings of Christ and the glories that should follow, would lead to a view of the whole gospel, the sum whereof is, That Christ Jesus was delivered for our offences, and raised again for our justification. God is pleased to answer our necessities rather than our requests. The doctrine of the prophets, and that of the apostles, exactly agree, as coming from the same Spirit of God. The gospel is the ministration of the Spirit; its success depends upon his operation and blessing. Let us then search diligently those Scriptures which contain the doctrines of salvation.

As the traveller, the racer, the warrior, and the labourer, gathered in their long and loose garments, that they might be ready in their business, so let Christians do by their minds and affections. Be sober, be watchful against all spiritual dangers and enemies, and be temperate in all behaviour. Be sober-minded in opinion, as well as in practice, and humble in your judgment of yourselves. A strong and perfect trust in the grace of God, is agreeable with best endeavours in our duty. Holiness is the desire and duty of every Christian. It must be in all affairs, in every condition, and towards all people. We must especially watch and pray against the sins to which we are inclined. The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. God makes those holy whom he saves.

Holy confidence in God as a Father, and awful fear of him as a Judge, agree together; and to regard God always as a Judge, makes him dear to us as a Father. If believers do evil, God will visit them with corrections. Then, let Christians not doubt God's faithfulness to his promises, nor give way to enslaving dread of his wrath, but let them reverence his holiness. The fearless professor is defenceless, and Satan takes him captive at his will; the desponding professor has no heart to avail himself of his advantages, and is easily brought to surrender. The price paid for man's redemption was the precious blood of Christ. Not only openly wicked, but unprofitable conversation is highly dangerous, though it may plead custom. It is folly to resolve, I will live and die in such a way, because my forefathers did so. God had purposes of special favour toward his people, long before he made manifest such grace unto them. But the clearness of light, the supports of faith, the power of ordinances, are all much greater since Christ came upon earth, than they were before. The comfort is, that being by faith made one with Christ, his present glory is an assurance that where he is we shall be also, Joh 14:3. The soul must be purified, before it can give up its own desires and indulgences. And the word of God planted in the heart by the Holy Ghost, is a means of spiritual life, stirring up to our duty, working a total change in the dispositions and affections of the soul, till it brings to eternal life. In contrast with the excellence of the renewed spiritual man, as born again, observe the vanity of the natural man. In his life, and in his fall, he is like grass, the flower of grass, which soon withers and dies away. We should hear, and thus receive and love, the holy, living word, and rather hazard all than lose it; and we must banish all other things from the place due to it. We should lodge it in our hearts as our only treasures here, and the certain pledge of the treasure of glory laid up for believers in heaven.

1 Peter, an apostle What in this salutation is the same with those of Paul, requires no new explanation. When Paul prayed for grace and peace, the verb is left out; but Peter adds it, and says, be multiplied; still the meaning is the same; for Paul did not wish to the faithful the beginning of grace and peace, but the increase of them, that is, that God would complete what he had begun.

To the elect, or the elected. It may be asked, how could this be found out, for the election of God is hid, and cannot be known without the special revelation of the Spirit; and as every one is made sure of his own election by the testimony of the Spirit, so he can know nothing certain of others. To this I answer, that we are not curiously to inquire about the election of our brethren, but ought on the contrary to regard their calling, so that all who are admitted by faith into the church, are to be counted as the elect; for God thus separates them from the world, which is a sign of election. It is no objection to say that many fall away, having nothing but the semblance; for it is the judgment of charity and not of faith, when we deem all those elect in whom appears the mark of God’s adoption. And that he does not fetch their election from the hidden counsel of God, but gathers it from the effect, is evident from the context; for afterwards he connects it with the sanctification of the Spirit As far then as they proved that they were regenerated by the Spirit of God, so far did he deem them to be the elect of God, for God does not sanctify any but those whom he has previously elected.

However, he at the same time reminds us whence that election flows, by which we are separated for salvation, that we may not perish with the world; for he says, according to the foreknowledge of God This is the fountain and the first cause: God knew before the world was created whom he had elected for salvation.

But we ought wisely to consider what this precognition or foreknowledge is. For the sophists, in order to obscure the grace of God, imagine that the merits of each are foreseen by God, and that thus the reprobate are distinguished from the elect, as every one proves himself worthy of this or that lot. But Scripture everywhere sets the counsel of God, on which is founded our salvation, in opposition to our merits. Hence, when Peter calls them elect according to the precognition of God, he intimates that the cause of it depends on nothing else but on God alone, for he of his own free will has chosen us. Then the foreknowledge of God excludes every worthiness on the part of man. We have treated this subject more at large in the first chapter of the Epistle to the Ephesians, and in other places.

As however in our election he assigns the first place to the gratuitous favor of God, so again he would have us to know it by the effects, for there is nothing more dangerous or more preposterous than to overlook our calling and to seek for the certainty of our election in the hidden prescience of God, which is the deepest labyrinth. Therefore to obviate this danger, Peter supplies the best correction; for though in the first place he would have us to consider the counsel of God, the cause of which is alone in himself; yet he invites us to notice the effect, by which he sets forth and bears witness to our election. That effect is the sanctification of the Spirit, even effectual calling, when faith is added to the outward preaching of the gospel, which faith is begotten by the inward operation of the Spirit.

To the sojourners Inquilinis; they are those who dwell in a hired house, tenants. The original, παρεπιδήμοις, means those who dwell among a people, that is, not their own. Sojourners or pilgrims would be the best word. The sentence literally is, “To the sojourners of the dispersion of Pontus.” etc. — Ed. They who think that all the godly are thus called, because they are strangers in the world, and are advancing towards the celestial country, are much mistaken, and this mistake is evident from the word dispersion which immediately follows; for this can apply only to the Jews, not only because they were banished from their own country and scattered here and there, but also because they had been driven out of that land which had been promised to them by the Lord as a perpetual inheritance. He indeed afterwards calls all the faithful sojourners, because they are pilgrims on the earth; but the reason here is different. They were sojourners, because they had been dispersed, some in Pontus, some in Galatia, and some in Bithynia. It is nothing strange that he designed this Epistle more especially for the Jews, for he knew that he was appointed in a particular manner their apostle, as Paul teaches us in Galatians 2:8. In the countries he enumerates, he includes the whole of Asia Minor, from the Euxine to Cappadocia. On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing decisive in favor of the opinion that it was written only to believing Jews; but there is a passage, 1 Peter 4:3, which seems clearly to shew that Peter included the believing Gentiles; for “the abominable idolatries” could only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed.

Unto obedience He adds two things to sanctification, and seems to understand newness of life by obedience, and by the sprinkling of the blood of Christ the remission of sins. But if these be parts or effects of sanctification, then sanctification is to be taken here somewhat different from what it means when used by Paul, that is, more generally. God then sanctifies us by an effectual calling; and this is done when we are renewed to an obedience to his righteousness, and when we are sprinkled by the blood of Christ, and thus are cleansed from our sins. And there seems to be an implied allusion to the ancient rite of sprinkling used under the law. For as it was not then sufficient for the victim to be slain and the blood to be poured out, except the people were sprinkled; so now the blood of Christ which has been shed will avail us nothing, except our consciences are by it cleansed. There is then to be understood here a contrast, that, as formerly under the law the sprinkling of blood was made by the hand of the priest; so now the Holy Spirit sprinkles our souls with the blood of Christ for the expiation of our sins.

Let us now state the substance of the whole; which is, that our salvation flows from the gratuitous election of God; but that it is to be ascertained by the experience of faith, because he sanctifies us by his Spirit; and then that there are two effects or ends of our calling, even renewal into obedience and ablution by the blood of Christ; and further, that both are the work of the Holy Spirit. The meaning would be more clear, were we to make a change in the order of the words, “Elected, according to the foreknowledge of God, unto obedience and the sprinkling of the blood of Jesus Christ, through (or, by) the sanctification of the Spirit,” that is, they were elected in order that they might obey the gospel, and be cleansed from the guilt of sin by the blood of Christ, through the sanctifying power of the Spirit. It was not their obedience that made them the elect, but they were chosen that they might obey, and thus obey through the influence of the Spirit. This is clearly the doctrine of this passage. See 2 Thessalonians 2:13 — Ed. We hence conclude, that election is not to be separated from calling, nor the gratuitous righteousness of faith from newness of life.

1 Peter 1:3-5

3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

3. Benedictus Deus et Pater Domini nostri Jesu Christi, qui secundum multam suam misericordiam regenuit nos in spem vivare, per resurrectionem Jesu Christi ex mortuis,

4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

4. In haereditatem incorruptibilem et incontaminatam et immarcescibilem, repositum in caelis erga vos,

5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

5. Qui virtute Dei custodimini per fidem in salutem, qut parata est revelari tempore ultimo.

3 Blessed be God We have said that the main object of this epistle is to raise us above the world, in order that we may be prepared and encouraged to sustain the spiritual contests of our warfare. For this end, the knowledge of God’s benefits avails much; for, when their value appears to us, all other things will be deemed worthless, especially when we consider what Christ and his blessings are; for everything without him is but dross. For this reason he highly extols the wonderful grace of God in Christ, that is, that we may not deem it much to give up the world in order that we may enjoy the invaluable treasure of a future life; and also that we may not be broken down by present troubles, but patiently endure them, being satisfied with eternal happiness.

Further, when he gives thanks to God, he invites the faithful to spiritual joy, which can swallow up all the opposite feelings of the flesh.

And Father of our Lord Jesus Christ Understand the words thus, — “Blessed be God who is the Father of Jesus Christ.” For, as formerly, by calling himself the God of Abraham, he designed to mark the difference between him and all fictitious gods; so after he has manifested himself in his own Son, his will is, not to be known otherwise than in him. Hence they who form their ideas of God in his naked majesty apart from Christ, have an idol instead of the true God, as the case is with the Jews and the Turks. Whosoever, then, seeks really to know the only true God, must regard him as the Father of Christ; for, whenever our mind seeks God, except Christ be thought of, it will wander and be confused, until it be wholly lost. Peter meant at the same time to intimate how God is so bountiful and kind towards us; for, except Christ stood as the middle person, his goodness could never be really known by us.

Who hath begotten us again He shews that supernatural life is a gift, because we are born the children of wrath; for had we been born to the hope of life according to the flesh, there would have been no necessity of being begotten again by God. Therefore Peter teaches us, that we who are by nature destined to eternal death, are restored to life by God’s mercy. And this is, as it were, our second creation, as it is said in the first chapter of the Epistle to the Ephesians. Lively or living hope, means the hope of life. ”This is a Hebraism,” says Macknight, “for a hope of life. Accordingly, the Syriac version hath here, in spem vitae — to a hope of life.” The begetting again seems not to refer to inward renovation, but to what God did by raising Christ from the dead. To beget, sometimes means to put one in a new state or condition; as the expression, “This day have I begotten thee,” means, that God had then constituted his Son a king, publicly invested him, as it were, with that office. Similar is the meaning here: God through the resurrection of Christ restored to the hope of life his desponding followers: hence the import of the word “again;” though Macknight thinks the reference to be to the covenant of grace made with our first parents after the fall, and that believers were begotten the second time to the same hope by the resurrection of Christ. The word for “begetting again,” is only found here, and in a passive sense in the 23d verse, where it has a different meaning, as it evidently refers to the renovation of the heart. — Ed. At the same time there seems to be an implied contrast between the hope fixed on the incorruptible kingdom of God, and the fading and transient hopes of man.

According to his abundant mercy He first mentions the efficient cause, and then he points out the mediating cause, as they say. He shews that God was induced by no merits of ours to regenerate us unto a living hope, because he assigns this wholly to his mercy. But that he might more completely reduce the merits of works to nothing, he says, great (multam) mercy. All, indeed, confess that God is the only author of our salvation, but they afterwards invent extraneous causes, which take away so much from his mercy. But Peter commends mercy alone; and he immediately connects the way or manner, by the resurrection of Christ; for God does not in any other way discover his mercy; hence Scripture ever directs our attention to this point. And that Christ’s death is not mentioned, but his resurrection, involves no inconsistency, for it is included; because a thing cannot be completed without having a beginning; and he especially brought forward the resurrection, because he was speaking of a new life.

4 To an inheritance Pareus puts, “that is, to an inheritance,” making this sentence explanatory of “the hope,” as hope here is a metonymy for its object. It is an inheritance “incorruptible,” not to be destroyed by a flood or by fire, — “undefiled,” not like the land of Canaan, its type, which was defiled by its inhabitants, — “unfading,” different from any worldly inheritance, for the world passeth away. — Ed. The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways.

Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.

5 Who are kept by the power of God We are to notice the connection when he says, that we are kept while in the world, and at the same time our inheritance is reserved in heaven; otherwise this thought would immediately creep in, “What does it avail us that our salvation is laid up in heaven, when we are tossed here and there in this world as in a turbulent sea? What can it avail us that our salvation is secured in a quiet harbour, when we are driven to and fro amidst thousand shipwrecks?” The apostle, therefore, anticipates objections of this kind, when he shews, that though we are in the world exposed to dangers, we are yet kept by faith; and that though we are thus nigh to death, we are yet safe under the guardianship of faith. But as faith itself, through the infirmity of the flesh, often quails, we might be always anxious about the morrow, were not the Lord to aid us. The meaning would be somewhat different, but the sentence would be more intelligible, were we to render it thus, “Who are kept by faith in the power of God unto salvation.” Salvation here means that of the body as well as of the soul at the resurrection. — Ed.

And, indeed, we see that under the Papacy a diabolical opinion prevails, that we ought to doubt our final perseverance, because we are uncertain whether we shall be tomorrow in the same state of grace. But Peter did not thus leave us in suspense; for he testifies that we stand by the power of God, lest any doubt arising from a consciousness of our own infirmity, should disquiet us. How weak soever we may then be, yet our salvation is not uncertain, because it is sustained by God’s power. As, then, we are begotten by faith, so faith itself receives its stability from God’s power. Hence is its security, not only for the present, but also for the future.

Unto salvation As we are by nature impatient of delay, and soon succumb under weariness, he therefore reminds us that salvation is not deferred because it is not yet prepared, but because the time of its revelation is not yet come. This doctrine is intended to nourish and sustain our hope. Moreover, he calls the day of judgment the last time, because the restitution of all things is not to be previously expected, for the intervening time is still in progress. What is elsewhere called the last time, is the whole from the coming of Christ; it is so called from a comparison with the preceding ages. But Peter had a regard to the end of the world.

1 Peter 1:6-9

6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:

6. In quo exultatis, paulisper nunc, si opus esti, contristati in variis tentationibus;

7. That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

7. Ut probatio fidel vestrae multo pretiosior auro, quod perit et tamen per ignem probatur, reperiatur in laudem et honorem et gloriam, quum revelabitur Jesus Christus:

8. Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

8. Quem quum non videritis, diligitis, in quem nunc credentes, quum eum non aspicitis, exultatis gaudio inenarrabili et glorificato;

9. Receiving the end of your faith, even the salvation of your souls.

9. Reportantes finem fidei vestrae, salutem animarum.

6 Wherein ye greatly rejoice, or, In which ye exult. Though the termination of the Greek verb is doubtful, yet the meaning requires that we read, “ye exult,” rather than “exult ye.” In which refers to the whole that is said of the hope of salvation laid up in heaven. But he rather exhorts than praises them; for his object was to shew what fruit was to come from the hope of salvation, even spiritual joy, by which not only the bitterness of all evil might be mitigated, but also all sorrow overcome. At the same time to exult is more expressive than to rejoice. Some take the verb in a future sense, “At which (time) ye shall exult;” and some as being an imperative, “On account of which exult ye;” but neither of these comports with the context; for the 8th verse proves that he speaks of present joy, and that he states the case as it was among them. It is better with Calvin to refer “wherein,” or, “on account of which,” to the fact stated in the previous verse, that they were kept by God’s power for salvation ready to be revealed. — Ed.

But it seems somewhat inconsistent, when he says that the faithful, who exulted with joy, were at the same time sorrowful, for these are contrary feelings. But the faithful know by experience, how these things can exist together, much better than can be expressed in words. However, to explain the matter in a few words, we may say that the faithful are not logs of wood, nor have they so divested themselves of human feelings, but that they are affected with sorrow, fear danger, and feel poverty as an evil, and persecutions as hard and difficult to be borne. Hence they experience sorrow from evils; but it is so mitigated by faith, that they cease not at the same time to rejoice. Thus sorrow does not prevent their joy, but, on the contrary, give place to it. Again, though joy overcomes sorrow, yet it does not put an end to it, for it does not divest us of humanity. And hence it appears what true patience is; its beginning, and, as it were, its root, is the knowledge of God’s blessings, especially of that gratuitous adoption with which he has favored us; for all who raise hither their minds, find it an easy thing calmly to bear all evils. For whence is it that our minds are pressed down with grief, except that we have no participation of spiritual things? But all they who regard their troubles as necessary trials for their salvation, not only rise above them, but also turn them to an occasion of joy.

Ye are in heaviness, or, Ye are made sorrowful. Is not sorrow also the common lot of the reprobate? for they are not free from evils. But Peter meant that the faithful endure sorrow willingly, while the ungodly murmur and perversely contend with God. Hence the godly bear sorrow, as the tamed ox the yoke, or as a horse, broken in, the bridle, though held by a child. God by sorrow afflicts the reprobate, as when a bridle is by force put in the mouth of a ferocious and refractory horse; he kicks and offers every resistance, but all in vain. Then Peter commends the faithful, because they willingly undergo sorrow, and not as though forced by necessity.

By saying, though now for a season, or, a little while, he supplied consolation; for the shortness of time, however hard evils may be, does not a little lessen them; and the duration of the present life is but a moment of time. If need be; the condition is to be taken for a cause; for he purposed to shew, that God does not, without reason, thus try his people; for, if God afflicted us without a cause, to bear it would be grievous. Hence Peter took an argument for consolation from the design of God; not that the reason always appears to us, but that we ought to be fully persuaded that it ought to be so, because it is God’s will.

We must notice that he does not mention one temptation, but many; and not temptations of one kind, but manifold temptations It is, however, better to seek the exposition of this passage in the first chapter of James

7. Much more precious than of gold The argument is from the less to the greater; for if gold, a corruptible metal, is deemed of so much value that we prove it by fire, that it may become really valuable, what wonder is it that God should require a similar trial as to faith, since faith is deemed by him so excellent? And though the words seem to have a different meaning, he yet compares faith to gold, and makes it more precious than gold, that hence he might draw the conclusion, that it ought to be fully proved. The seeming difference in meaning referred to, arises from this, that the Apostle uses two nouns (a common thing in Scripture) instead of a noun and an adjective or participle — “the trial of your faith,” instead of “your tried faith,” or, “your faith when tried.” — Ed. It is moreover uncertain how far he extends the meaning of the words, “tried” δοκιμάζεσθαι and “trial” δοκίμιον

Gold is, indeed, tried twice by fire; first, when it is separated from its dross; and then, when a judgment is to be formed of its purity. Both modes of trial may very suitably be applied to faith; for when there is much of the dregs of unbelief remaining in us, and when by various afflictions we are refined as it were in God’s furnace, the dross of our faith is removed, so that it becomes pure and clean before God; and, at the same time, a trial of it is made, as to whether it be true or fictitious. I am disposed to take these two views, and what immediately follows seems to favor this explanation; for as silver is without honor or value before it be refined, so he intimates that our faith is not to be honored and crowned by God until it be duly proved.

At the appearing of Jesus Christ, or, when Jesus Christ shall be revealed. This is added, that the faithful might learn to hold on courageously to the last day. For our life is now hidden in Christ, and will remain hidden, and as it were buried, until Christ shall appear from heaven; and the whole course of our life leads to the destruction of the external man, and all the things we suffer are, as it were, the preludes of death. It is hence necessary, that we should cast our own eyes on Christ, if we wish in our afflictions to behold glory and praise. For trials as to us are full of reproach and shame, and they become glorious in Christ; but that glory in Christ is not yet plainly seen, for the day of consolation is not yet come. The “praise, honor, and glory,” refer to tried faith; it will be praised or approved by the Judge, honored before men and angels, and followed by eternal glory. — Ed.

8 Whom having not seen, or, Whom though ye have not seen. He lays down two things, that they loved Christ whom they had not seen, and that they believed on him whom they did not then behold. But the first arises from the second; for the cause of love is faith, not only because the knowledge of those blessings which Christ bestows on us, moves us to love him, but because he offers us perfect felicity, and thus draws us up to himself. He then commends the Jews, because they believed in Christ whom they did not see, that they might know that the nature of faith is to acquiesce in those blessings which are hid from our eyes. They had indeed given some proof of this very thing, though he rather directs what was to be done by praising them.

The first clause in order is, that faith is not to be measured by sight. For when the life of Christians is apparently miserable, they would instantly fail, were not their happiness dependent on hope. Faith, indeed, has also its eyes, but they are such as penetrate into the invisible kingdom of God, and are contented with the mirror of the Word; for it is the demonstration of invisible things, as it is said in Hebrews 11:1. Hence true is that saying of Paul, that

we are absent from the Lord while we are in the flesh; for we walk by faith and not by sight. (2 Corinthians 5:6-7.)

The second clause is, that faith is not a cold notion, but that it kindles in our hearts love to Christ. For faith does not (as the sophists prattle) lay hold on God in a confused and implicit manner, (for this would be to wander through devious paths;) but it has Christ as its object. Moreover, it does not lay hold on the bare name of Christ, or his naked essence, but regards what he is to us, and what blessings he brings; for it cannot be but that the affections of man should be led there, where his happiness is, according to that saying,

“Where your treasure is, there is also your heart.” (Matthew 6:21.)

Ye rejoice, or, Ye exult. He again refers to the fruit of faith which he had mentioned, and not without reason; for it is an incomparable benefit, that consciences are not only at peace before God, but confidently exult in the hope of eternal life. And he calls it joy unspeakable, or unutterable, because the peace of God exceeds all comprehension. What is added, full of glory, or glorified, admits of two explanations. It means either what is magnificent and glorious, or what is contrary to that which is empty and fading, of which men will soon be ashamed. Thus “glorified” is the same with what is solid and permanent, beyond the danger of being brought to nothing. After “unspeakable,” “glorified” must mean something greater, or it may be viewed as more specific, it is a joy unspeakable, it being a glorified joy in a measure, or the joy of the glorified in heaven. According to this view the words may be thus rendered, “with joy unspeakable and heavenly.” Doddridge gives this paraphrase, “With unutterable and even glorified joy, with such a joy as seems to anticipate that of the saints in glory.” — Ed. Those who are not elevated by this joy above the heavens, so that being content with Christ alone, they despise the world, in vain boast that they have faith.

9 Receiving the end of your faith He reminds the faithful where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our affections ensnared by is allurements; this life and all things belonging to the body are great impediments, which prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly intimates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation. It is necessary either to give a future meaning to this participle, “Being about to receive;” or to view the Apostle as speaking of the salvation of the soul now, as distinct from the salvation of the soul and body hereafter. The latter view seems most appropriate to the passage. The soul is now saved by faith. The end of faith, its object and accomplishment, is reconciliation with God, and reconciliation is salvation. — Ed. In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet deferred. For our adoption ought now to satisfy us; nor ought we to ask to be introduced before the time into the possession of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle’s words, that salvation is not otherwise obtained than by faith; and we know that faith leans on the sole promise of gratuitous adoption; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account.

But why does he mention souls only, when the glory of a resurrection is promised to our bodies? As the soul is immortal, salvation is properly ascribed to it, as Paul sometimes is wont to speak, —

“That the soul may be saved in the day of the Lord.” (1 Corinthians 5:5.)

But it is the same as though he had said “Eternal salvation.” For there is an implied comparison between it and the mortal and fading life which belongs to the body. At the same time, the body is not excluded from a participation of glory when annexed to the soul.

1 Peter 1:10-12

10. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

10. De qua salute exquisierunt et scrutati sunt prophetee, qui de futura erga nos gratia vaticinati sunt;

11. Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

11. Scrutantes in quem aut cujusmodi temporis articulum significaret qui in illis erat Spiritus Christi; prius testificans ventufas in Christum afflictiones, et quee sequuturae erant glorias;

12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

12. Quibus revelatum est quod non sibi ipsis, sed nobis ministrabant haec, quae nunc annunciata sunt vobis per cos qui vobis praedicarunt evangelitum, per Spiritum sanctum missum e coelo; in quae desiderant angeli prospicere.

He hence commends the value of salvation, because the prophets had their minds intensely fixed on it; for it must have been a great matter, and possessing peculiar excellency, which could have thus kindled in the prophets a spirit of inquiry respecting it. But still more clearly does God’s goodness toward us shine forth in this case, because much more is now made known to us than what all the prophets attained by their long and anxious inquiries. At the same time he confirms the certainty of salvation by this very antiquity; for from the beginning of the world it had received a plain testimony from the Holy Spirit.

These two things ought to be distinctly noticed: he declares that more has been given to us than to the ancient fathers, in order to amplify by this comparison the grace of the gospel; and then, that what is preached to us respecting salvation, cannot be suspected of any novelty, for the Spirit had formerly testified of it by the prophets. When, therefore, he says that the prophets searched and sedulously inquired, this does not belong to their writings or doctrine, but to the private desire with which every one boiled over. What is said afterwards is to be referred to their public office.

But that each particular may be more evident, the passage must be arranged under certain propositions. Let the first then be this, — that the Prophets who foretold of the grace which Christ exhibited at his coming, diligently inquired as to the time when full revelation was to be made. The second is, — that the Spirit of Christ predicted by them of the future condition of Christ’s kingdom, such as it is now, and such as it is expected yet to be, even that it is destined that Christ and his whole body should, through various sufferings, enter into glory. The third is, — that the prophets ministered to us more abundantly than to their own age, and that this was revealed to them from above; for in Christ only is the full exhibition of those things of which God then presented but an obscure image. The fourth is, — that in the Gospel is contained a clear confirmation of prophetic doctrine, but also a much fuller and plainer explanation; for the salvation which he formerly proclaimed as it were at a distance by the prophets, he now reveals openly to us, and as it were before our eyes. The last proposition is, — that it hence appears evident how wonderful is the glory of that salvation promised to us in the Gospel, because even angels, though they enjoy God’s presence in heaven, yet burn with the desire of seeing it. Now all these things tend to shew this one thing, that Christians, elevated to the height of their felicity, ought to surmount all the obstacles of the world; for what is there which this incomparable benefit does not reduce to nothing?

10 Of which salvation Had not the fathers the same salvation as we have? Why then does he say that the fathers inquired, as though they possessed not what is now offered to us? The answer to this is plain, that salvation is to be taken here for that clear manifestation of it which we have through the coming of Christ. The words of Peter mean no other thing than those of Christ, when he said,

“Many kings and prophets have desired to see the things which ye see, and have not seen them.” (Matthew 13:17.)

As then the prophets had but a limited knowledge of the grace brought by Christ, as to its revelation they justly desired something more. When Simeon, after seeing Christ, prepared himself calmly and with a satisfied mind for death, he shewed that he was before unsatisfied and anxious. Such was the feeling of all the godly.

11. And what they inquired is pointed out when he adds, Searching what, or what manner of time There was a difference between the law and the gospel, a veil as it were being interposed, that they might not see those things nearer which are now set before our eyes. Nor was it indeed proper, while Christ the Sun of righteousness was yet absent, that the full light should shine as at mid-day. And though it was their duty to confine themselves within their prescribed limits, yet it was no superstition to sigh with a desire of having a nearer sight. For when they wished that redemption should be hastened, and desired daily to see it, there was nothing in such a wish to prevent them patiently to wait as long as it pleased the Lord to defer the time. Moreover, to seek as to prophecies the particular time, seems to me unprofitable; for what is spoken of here is not what the prophets taught, but what they wished. Where the Latin interpreters render, “of future grace,” it is literally, “of the grace which is to you.” But as the meaning remains the same, I was not disposed to make any change.

It is more worthy of observation, that he does not say that the prophets searched according to their own understanding as to the time when Christ’s kingdom would come, but that they applied their minds to the revelation of the Spirit. Thus they have taught us by their example a sobriety in learning, for they did not go beyond what the Spirit taught them. And doubtless there will be no limits to man’s curiosity, except the Spirit of God presides over their minds, so that they may not desire anything else than to speak from him. And further, the spiritual kingdom is a higher subject than what the human mind can succeed in investigating, except the Spirit be the guide. May we also therefore submit to his guidance.

The Spirit of Christ which was in them First, “who was in them,” and secondly, “testifying,” that is, giving a testimony, by which expression he intimates that the prophets were endued with the Spirit of knowledge, and indeed in no common manner, as those who have been teachers and witnesses to us, and that yet they were not partakers of that light which is exhibited to us. At the same time, a high praise is given to their doctrine, for it was the testimony of the Holy Spirit; the preachers and ministers were men, but he was the teacher. Nor does he declare without reason that the Spirit of Christ then ruled; and he makes the Spirit, sent from heaven, to preside over the teachers of the Gospel, for he shews that the Gospel comes from God, and that the ancient prophecies were dictated by Christ.

The sufferings of Christ That they might bear submissively their afflictions, he reminds them that they had been long ago foretold by the Spirit. But he includes much more than this, for he teaches us, that the Church of Christ has been from the beginning so constituted, that the cross has been the way to victory, and death a passage to life, and that this had been clearly testified. There is, therefore, no reason why afflictions should above measure depress us, as though we were miserable under them, since the Spirit of God pronounces us blessed.

The order is to be noticed; he mentions sufferings first, and then adds the glories which are to follow. For he intimates that this order cannot be changed or subverted; afflictions must precede glory. So there is to be understood a twofold truth in these words, — that Christians must suffer many troubles before they enjoy glory, — and that afflictions are not evils, because they have glory annexed to them. Since God has ordained this connection, it does not behove us to separate the one from the other. And it is no common consolation, that our condition, such as we find it to be, has been foretold so many ages ago.

Hence we learn, that it is not in vain that a happy end is promised to us; secondly, we hence know that we are not afflicted by chance, but through the infallible providence of God; and lastly, that prophecies are like mirrors to set forth to us in tribulations the image of celestial glory.

Peter, indeed, says, that the Spirit had testified of the coming afflictions of Christ; but he does not separate Christ from his body. This, then, is not to be confined to the person of Christ, but a beginning is to be made with the head, so that the members may in due order follow, as Paul also teaches us, that we must be conformed to him who is the first-born among his brethren. In short, Peter does not speak of what is peculiar to Christ, but of the universal state of the Church. But it is much fitted to confirm our faith, when he sets forth our afflictions as viewed in Christ, for we thereby see better the connection of death and life between us and him. And, doubtless, this is the privilege and manner of the holy union, that he suffers daily in his members, that after his sufferings shall be completed in us, glory also may have its completion. See more on this subject in the third chapter of the Epistle to the Colossians, and in the fourth of the first Epistle to Timothy.

12 Unto whom it was revealed This passage has been strangely perverted by fanatics, so as to exclude the fathers who lived under the law from the hope of eternal salvation. For it does not deny that the prophets usefully ministered to their own age, and edified the church, but teaches us that their ministry is more useful to us, because we are fallen on the ends of the world. We see how highly they extolled the kingdom of Christ, how assiduous they were in adorning it, how diligently they stimulated all to seek it; but they were by death deprived of the privilege of seeing it as it now is. What else then was this, but that they spread the table, that others might afterwards feed on the provisions laid on it. They indeed tasted by faith of those things which the Lord has by their hands transmitted to be enjoyed by us; and they also partook of Christ as the real food of their souls. But what is spoken of now is the exhibition of this blessing, and we know that the prophetic office was confined as it were within limits, in order that they might support themselves and others with the hope of Christ, who was to come. They therefore possessed him as one hidden, and as it were absent — absent, I say, not in power or grace, but because he was not yet manifested in the flesh. Therefore his kingdom also was as yet hid as it were under coverings. At length descending on earth, he in a manner opened heaven to us, so that we might have a near view of those spiritual riches, which before were under types exhibited at a distance. This fruition then of Christ as manifested, forms the difference between us and the prophets. Hence we learn how they ministered to us rather than to themselves.

But though the prophets were admonished from above that the grace which they proclaimed would be deferred to another age, yet they were not slothful in proclaiming it, so far were they from being broken down with weariness. But if their patience was so great, surely we shall be twice and thrice ungrateful, if the fruition of the grace denied to them will not sustain us under all the evils which are to be endured.

Which are now reported to you, or announced to you. He again marks the difference between the ancient doctrine and the preaching of the gospel. For as the righteousness of God is revealed in the gospel, having a testimony from the law and the prophets, so also the glory of Christ, of which the Spirit testified formerly, is now openly proclaimed. And at the same time he hence proves the certainty of the gospel, because it contains nothing but what had been long ago testified by the Spirit of God. He further reminds them, that under the banner of the same Spirit, by his dictation and guidance, the gospel was preached, lest they might think of anything human in this case.

Which things the angels desire to look into It is indeed the highest praise to the gospel, that it contains treasures of wisdom, as yet concealed and hidden from angels. But some one may object, and say that it is not reasonable that things should be open and known to us which are hidden from angels, who always see the face of God, and are his ministers in ruling the church, and in the administration of all his blessings. To this I answer, that things are open to us as far as we see them in the mirror of the word; but our knowledge is not said to be higher than that of angels; Peter only means that such things are promised to us as angels desire to see fulfilled. Paul says that by the calling of the Gentiles the wonderful wisdom of God was made known to angels. for it was a spectacle to them, when Christ gathered into one body the lost world, alienated for so many ages from the hope of life. Thus daily they see with admiration the magnificent works of God in the government of his church. How much greater will their admiration be, at witnessing the last display of divine justice, when the kingdom of Christ shall be completed! This is as yet hidden, the revelation of which they still expect and justly wish to see.

The passage indeed admits of a twofold meaning; either that the treasure we have in the gospel fills the angels with a desire to see it, as it is a sight especially delightful to them; or that they anxiously desire to see the kingdom of Christ, the living image of which is set forth in the gospel. But the last seems to me to be the most suitable meaning.

1 Peter 1:13-16

13. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

13. Quare succincti lumbis mentis vestrae, sobrii, perfecte sperate in eam quae ad vos defertur gratiam, in revelatione Jesu Christi;

14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

14. Tanquam filii obedientes, non conformati pristinis, quae in ignorantia vestra regnarunt, cupiditatibus:

15. But as he which hath called you is holy, so be ye holy in all manner of conversation;

15. Sed quaemadmodum is qui vos vocavit sanctus est, ita ipsi sancti in tota conversatione reddamini;

16. Because it is written, Be ye holy; for I am holy.

16. Propterea quòd scriptum est, Sancti estote, quia ego sanctus sum. (Leviticus 11:44; 19:2; 20:7.)

From the greatness and excellency of grace he draws an exhortation, that it surely behoved them the more readily to receive the grace of God, as the more bountifully he bestowed it upon them. And we must notice the connection: he had said, that so elevated was the kingdom of Christ, to which the gospel calls us, that even angels in heaven desire to see it; what then ought to be done by us who are in the world? Doubtless, as long as we live on earth, so great is the distance between us and Christ, that in vain he invites us to himself. It is hence necessary for us to put off the image of Adam and to cast aside the whole world and all hinderances, that being thus set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. Pareus observes, that the Apostle, in this part of the chapter, exhorted the faithful to sobriety, holiness, humility, and brotherly love, by five reasons: 1, because they were the children of God, ver. 14; 2, because God is holy, and requires holiness, ver. 15; 3, because God is no respecter of persons, ver. 17; 4, because of the value of the price for their redemption, ver. 18; and 5, because they had been born again of an immortal seed, ver. 23. — Ed.

Then the first part of the exhortation is, to gird up the loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second par, he prescribes the manner, that having their minds changed, they were to be formed after the image of God.

13 Wherefore gird up the loins of your mind It is a similitude taken from an ancient custom; for when they had long garments, they could not make a journey, nor conveniently do any work, without being girded up. Hence these expressions, to gird up one’s-self for a work or an undertaking. He then bids them to remove all impediments, that being set at liberty they might go on to God. Those who philosophize more refinedly about the loins, as though he commanded lusts to be restrained and checked, depart from the real meaning of the Apostle, for these words mean the same with those of Christ,

“Let your loins be girded about, and burning lamps in your hands,” (Luke 12:35,)

except that Peter doubles the metaphor by ascribing loins to the mind. And he intimates that our minds are held entangled by the passing cares of the world and by vain desires, so that they rise not upward to God. Whosoever, then, really wishes to have this hope, let him learn in the first place to disentangle himself from the world, and gird up his mind that it may not turn aside to vain affections. And for the same purpose he enjoins sobriety, which immediately follows; for he commends not temperance only in eating and drinking, but rather spiritual sobriety, when all our thoughts and affections are so kept as not to be inebriated with the allurements of this world. For since even the least taste of them stealthily draws us away from God, when one plunges himself into these, he must necessarily become sleepy and stupid, and he forgets God and the things of God.

Hope to the end, or, Perfectly hope. He intimates that those who let their minds loose on vanity, did not really and sincerely hope for the grace of God; for though they had some hope, yet as they vacillated and were tossed to and fro in the world, there was no solidity in their hope. Then he says, for the grace which will be brought to you, in order that they might be more prompt to receive it. God ought to be sought, though far off; but he comes of his own will to meet us. How great, then, must be our ingratitude if we neglect the grace that is thus set before us! This amplification, then, is especially intended to stimulate our hope.

What he adds, At the revelation of Jesus Christ, may be explained in two ways: that the doctrine of the Gospel reveals Christ to us; and that, as we see him as yet only through a mirror and enigmatically, a full revelation is deferred to the last day. The first meaning is approved by Erasmus, nor do I reject it. The second seems, however, to be more suitable to the passage. For the object of Peter was to call us away beyond the world; for this purpose the fittest thing was the recollection of Christ’s coming. For when we direct our eyes to this event, this world becomes crucified to us, and we to the world. Besides, according to this meaning, Peter used the expression shortly before. Nor is it a new thing for the apostles to employ the preposition ἐν in the sense of εἰς. Thus, then, I explain the passage, — “You have no need to make a long journey that you may attain the grace of God; for God anticipates you; inasmuch as he brings it to you.” But as the fruition of it will not be until Christ appears from heaven, in whom is hid the salvation of the godly, there is need, in the meantime, of hope; for the grace of Christ is now offered to us in vain, except we patiently wait until the coming of Christ.

14 As obedient children He first intimates that we are called by the Lord to the privilege and honor of adoption through the Gospel; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God’s children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except we be renewed and put off the image of old Adam.

Hence we learn what Christians ought to propose to themselves as an object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to God, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world; and certainly, whenever the Scripture speaks of the renewal of God’s image in us, it begins here, that the old man with his lusts is to be destroyed.

In your ignorance The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says,

“Ye henceforth walk not as the Gentiles, in the vanity of their mind, who have the mind darkened, being alienated from the life of God, because of the ignorance that is in them.” (Ephesians 4:17.)

Where the knowledge of God is not, there darkness, error, vanity, destitution of light and life, prevail. These things, however, do not render it impossible that the ungodly should be conscious of doing wrong when they sin, and know that their judge is in heaven, and feel an executioner within them. In short, as the kingdom of God is a kingdom of light, all who are alienated from him must necessarily be blind and go astray in a labyrinth.

We are in the meantime reminded, that we are for this end illuminated as to the knowledge of God, that we may no longer be carried away by roving lusts. Hence, as much progress any one has made in newness of life, so much progress has he made in the knowledge of God.

Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain boasting of those who wished to be wise apart from Christ, he justly said in one short sentence, that they did not hold the head. (Colossians 2:19.) Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him!

15 He who hath called you is holy He reasons from the end for which we are called. God sets us apart as a peculiar people for himself; then we ought to be free from all pollutions. And he quotes a sentence which had been often repeated by Moses. For as the people of Israel were on every side surrounded by heathens, from whom they might have easily adopted the worst examples and innumerable corruptions, the Lord frequently recalled them to himself, as though he had said, “Ye have to do with me, ye are mine; then abstain from the pollutions of the Gentiles.” We are too ready to look to men, so as to follow their common way of living. Thus it happens, that some lead others in troops to all kinds of evil, until the Lord by his calling separates them.

In bidding us to be holy like himself, the proportion is not that of equals; but we ought to advance in this direction as far as our condition will bear. And as even the most perfect are always very far from coming up to the mark, we ought daily to strive more and more. And we ought to remember that we are not only told what our duty is, but that God also adds, “I am he who sanctify you.”

It is added, In all manner of conversation, or, in your whole conduct. There is then no part of our life which is not to be redolent with this good odour of holiness. For we see that in the smallest things and almost insignificant, the Lord accustomed his people to the practice of holiness, in order that they might exercise a more diligent care as to themselves.

1 Peter 1:17-22

17. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

17. Et si Patrem invocatis, eum qui sine personae acceptione secundum cujusque opus judicat, in timore conversantes, tempus incolatus vestri transigite;

18. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

18. Scientes quòd non corruptibilibus, argento vel auro, redempti sitis à vana conversatione à patribus tradita;

19. But with the precious blood of Christ, as of a lamb without blemish and without spot:

19. Sed pretioso sanguine velut agni immaculati et incontaminati Christi;

20. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

20. Qui praeordinatus quidem fuerat ante conditum mundum, manifestatus autem est extremis temporibus propter vos;

21. Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

21. Qui per ipsum creditis in Deum, qui eum suscitavit ex mortuis, et gloriam illi dedit, ut fides vestra et spes sit in Deum;

22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

22. Purificantes animas vestras in obedientia veritatis per Spiritum, in fraternam charitatem non fictam, ex puro corde diligite vos mutuò impensè.

17 And if ye call on the Father They are said here to call on God the Father, who professed themselves to be his children, as Moses says, that the name of Jacob was called on Ephraim and Manasseh, that they might be counted his children. (Genesis 48:16.) According to this meaning also, we say in French reclamer But he had a regard to what he had said before, “as obedient children.” And from the character of the Father himself, he shews what sort of obedience ought to be rendered. He judges, he says, without looking on the person, that is, no outward mask is of any account with him, as the case is with men, but he sees the heart, (1 Samuel 16:7;) and his eyes look on faithfulness. (Jeremiah 5:3.) This also is what Paul means when he says that God’s judgment is according to truth, (Romans 2:2;) for he there inveighs against hypocrites, who think that they deceive God by a vain pretense. The meaning is, that we by no means discharge our duty towards God, when we obey him only in appearance; for he is not a mortal man, whom the outward appearance pleases, but he reads what we are inwardly in our hearts. He not only prescribes laws for our feet and hands, but he also requires what is just and right as to the mind and spirit.

By saying, According to every man’s work, he does not refer to merit or to reward; for Peter does not speak here of the merits of works, nor of the cause of salvation, but he only reminds us, that there will be no looking to the person before the tribunal of God, but that what will be regarded will be the real sincerity of the heart. In this place faith also is included in the work. It hence appears evident how foolish and puerile is the inference that is drawn, — “God is such that he judges every one of us by the integrity of his conscience, not by the outward appearance; then we obtain salvation by works.”

The fear that is mentioned, stands opposed to heedless security, such as is wont to creep in, when there is a hope of deceiving with impunity. For, as God’s eyes are such that they penetrate into the hidden recesses of the heart, we ought to walk with him carefully and not negligently. He calls the present life a sojourning, not in the sense in which he called the Jews to whom he was writing sojourners, at the beginning of the Epistle, but because all the godly are in this world pilgrims. (Hebrews 11:13,38.)

18 Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of our redemption, which ought always to be remembered when our salvation is spoken of. For to him who repudiates or despises the grace of the gospel, not only his own salvation is worthless, but also the blood of Christ, by which God has manifested its value. But we know how dreadfully sacrilegious it is to regard as common the blood of the Son of God. There is hence nothing which ought so much to stimulate us to the practice of holiness, as the memory of this price of our redemption.

Silver and gold For the sake of amplifying he mentions these things in contrast, so that we may know that the whole world, and all things deemed precious by men, are nothing to the excellency and value of this price.

But he says that they had been redeemed from their vain conversation, ‘The verb λυτρόω means properly to redeem by a price from tyranny or bondage, but its meaning here, and in Luke 24:21, and Titus 2:14, is merely to deliver. “Vain conversation” signifies a useless, profitless mode of living. — Ed. in order that we might know that the whole life of man, until he is converted to Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not through our merits that we are restored to the right way, but because it is God’s will that the price, offered for our salvation, should be effectual in our behalf. Then the blood of Christ is not only the pledge of our salvation, but also the cause of our calling.

Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a pure conscience from his forefathers, (2 Timothy 1:3,) and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (2 Timothy 1:5,) and as Christ also said of the Jews that they knew whom they worshipped (John 4:22,) it may seem strange that Peter should assert that the Jews of his time learnt nothing from their fathers but mere vanity. To this I answer, that Christ, when he declared that the way or the knowledge of true religion belonged to the Jews, referred to the law and the commandments of God rather than to the people; for the temple had not to no purpose been built at Jerusalem, nor was God worshipped there according to the fancies of men, but according to what was prescribed in the Law; he, therefore, said that the Jews were not going astray while observing the Law. As to Paul’s forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sincere piety continued, while the body of the people had become wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles; they were not only imbued with false opinions, but also fascinated with the grossest dotages; and they who had been scattered to various parts of the world, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, therefore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law.

But we hence learn, that as soon as men depart from Christ, they go fatally astray. In vain is pretended in this case the authority of the Fathers or an ancient custom. For the Prophet Ezekiel cried to the Jews,

“Walk ye not in the statutes of your fathers.” (Ezekiel 20:18.)

This ought also to be no less attended to by us in the present day; for, in order that the redemption of Christ may be effectual and useful to us, we must renounce our former life, though derived from the teaching and practice of our fathers. Thrice foolish, then, are the Papists, who think that the name of Fathers is a sufficient defense for all their superstitions, so that they boldly reject whatever is brought forward from the Word of God.

19 As of a lamb He means by this similitude, that we have in Christ whatever had been shadowed forth by the ancient sacrifices, though he especially alludes to the Paschal lamb. But let us hence learn what benefit the reading of the Law brings us in this respect; for, though the rite of sacrificing is abolished, yet it assists our faith not a little, to compare the reality with the type, so that we may seek in the former what the latter contains. Moses ordered a whole or perfect lamb, without blemish, to be chosen for the Passover. The same thing is often repeated as to the sacrifices, as in Leviticus 23; in Numbers 28; and in other places. Peter, by applying this to Christ, teaches us that he was a suitable victim, and approved by God, for he was perfect, without any blemish; had he had any defect in him, he could not have been rightly offered to God, nor could he pacify his wrath.

20 Who verily was foreordained He again by a comparison amplifies the grace of God, with which he had peculiarly favored the men of that age. For it was not a common or a small favor that God deferred the manifestation of Christ to that time, when yet he had ordained him in his eternal council for the salvation of the world. At the same time, however, he reminds us, that it was not a new or a sudden thing as to God that Christ appeared as a Savior; and this is what ought especially to be known. For, in addition to this, that novelty is always suspicious, what would be the stability of our faith, if we believed that a remedy for mankind had suddenly occurred at length to God after some thousands of years? In short, we cannot confidently recumb on Christ, except we are convinced that eternal salvation is in him, and always has been in him. Besides, Peter addressed the Jews, who had heard that he had already been long ago promised; and though they understood nothing true or clear or certain respecting his power and office, yet there remained among them a persuasion, that a Redeemer had been promised by God to the fathers.

It may yet be asked, As Adam did not fall before the creation of the world, how was it that Christ had been appointed the Redeemer? for a remedy is posterior to the disease. My reply is, that this is to be referred to God’s foreknowledge; for doubtless God, before he created man, foresaw that he would not stand long in his integrity. Hence he ordained, according to his wonderful wisdom and goodness, that Christ should be the Redeemer, to deliver the lost race of man from ruin. For herein shines forth more fully the unspeakable goodness of God, that he anticipated our disease by the remedy of his grace, and provided a restoration to life before the first man had fallen into death. If the reader wishes for more on this subject, he may find it in my Institutes.

But was manifest, or manifested. Included in these words, as I think, is not only the personal appearance of Christ, but also the proclamation of the Gospel. For, by the coming of Christ, God executed what he had decreed; and what he had obscurely indicated to the fathers is now clearly and plainly made known to us by the Gospel. He says that this was done in these last times, meaning the same as when Paul says,

“In the fullness of time,” (Galatians 4:4;)

for it was the mature season and the full time which God in his counsel had appointed.

For you He does not exclude the fathers, to whom the promise had not been useless; but as God has favored us more than them, he intimates that the greater the amplitude of grace towards us, the more reverence and ardor and care are required of us.

21 Who believe The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who by him believe in God: here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator: first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which immediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate; but with what success? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (Colossians 1:15;) but this name is given to him for this reason, because God cannot be known except in him.

The second reason is, that as faith unites us to God, we shun and dread every access to him, except a Mediator comes who can deliver us from fear. For sin, which reigns in us, renders us hateful to God and him to us. Hence, as soon as mention is made of God, we must necessarily be filled with dread; and if we approach him, his justice is like fire, which will wholly consume us.

It is hence evident that we cannot believe in God except through Christ, in whom God in a manner makes himself little, that he might accommodate himself to our comprehension; and it is Christ alone who can tranquillize consciences, so that we may dare to come in confidence to God.

That raised him up from the dead He adds, that Christ had been raised up from the dead, in order that their faith and hope, by which they were supported, might have a firm foundation. And hereby again is confuted the gloss respecting universal and indiscriminate faith in God; for had there been no resurrection of Christ, still God would remain in heaven. But Peter says that he would not have been believed in, except Christ had risen. It is then evident, that faith is something else than to behold the naked majesty of God. And rightly does Peter speak in this manner; for it belongs to faith to penetrate into heaven, that it may find the Father there: how could it do so, except it had Christ as a leader?

“By him,” says Paul, “we have confidence of access.” (Ephesians 3:12.)

It is said also, in Hebrews 4:16, that relying on our high priest, we can come with confidence to the throne of grace. Hope is the anchor of the soul, which enter into the inner part of the sanctuary; but not without Christ going before. (Hebrews 6:19.) Faith is our victory against the world, (1 John 5:4) and what is it that makes it victorious, except that Christ, the Lord of heaven and earth, has us under his guardianship and protection?

As, then, our salvation depends on the resurrection of Christ and his supreme power, faith and hope find here what can support them. For, except he had by rising again triumphed over death, and held now the highest sovereignty, to protect us by his power, what would become of us, exposed to so great a power as that of our enemies, and to such violent attacks? Let us, therefore, learn to what mark we ought to direct our aim, so that we may really believe in God.

22 Seeing ye have purified your souls, or, Purifying your souls. Erasmus badly renders the words, “Who have purified,” etc. For Peter does not declare what they had done, but reminds them of what they ought to do. The participle is indeed in the past tense, but it may be rendered as a gerund, “By purifying, etc.” The meaning is, that their souls would not be capable of receiving grace until they were purified, and by this our uncleanness is proved. It is better to keep the tense of the participle, — “Having purified (or, since ye have purified) your souls by obeying the truth through the Spirit to an unfeigned love of the brethren, love ye one another fervently from a pure heart; having been born again,” etc.

The order here is similar to what is often found in Scripture; purification is mentioned before regeneration, as being the most visible and the effect; then what goes before it as being in a manner the cause. — Ed. But that he might not seem to ascribe to us the power of purifying our souls, he immediately adds, through the Spirit; as though he had said, “Your souls are to be purified, but as ye cannot do this, offer them to God, that he may take away your filth by his Spirit.” He only mentions souls, though they needed to be cleansed also from the defilements of the flesh, as Paul bids the Corinthians, (2 Corinthians 7:1;) but as the principal uncleanness is within, and necessarily draws with it that which is outward, Peter was satisfied with mentioning only the former, as though he had said, that not outward actions only ought to be corrected, but the very hearts ought to be thoroughly reformed.

He afterwards points out the manner, for purity of soul consists in obedience to God. Truth is to be taken for the rule which God prescribes to us in the Gospel. Nor does he speak only of works, but rather faith holds here the primacy. Hence Paul specially teaches us in the first and last chapter of the Epistle to the Romans, that faith is that by which we obey God; and Peter in Acts, the fifteenth chapter, bestows on it this eulogy, that God by it purifies the heart.

Unto love of the brethren, or, Unto brotherly love. He briefly reminds us what God especially requires in our life, and the mark to which all our endeavors should be directed. So Paul in the first chapter of the Epistle to the Ephesians, when speaking of the perfection of the faithful, makes it to consist in love. And this is what we ought the more carefully to notice, because the world makes its own sanctity to consist of the veriest trifles, and almost overlooks this the chief thing. We see how the Papists weary themselves beyond measure with thousand invented superstitions: in the meantime, the last thing is that love which God especially commends. This, then, is the reason why Peter calls our attention to it, when speaking of a life rightly formed.

He had before spoken of the mortification of the flesh, and of our conformity with the will of God; but he now reminds us of what God would have us to cultivate through life, that is, mutual love towards one another; for by that we testify also that we love God; and by this evidence God proves who they are who really love him.

He calls it unfeigned, (ἀνυπόκριτον), as Paul calls faith in 1 Timothy 1:5; for nothing is more difficult than to love our neighbors in sincerity. For the love of ourselves rules, which is full of hypocrisy; and besides, every one measures his love, which he shews to others, by his own advantage, and not by the rule of doing good. He adds, fervently; for the more slothful we are by nature, the more ought every one to stimulate himself to fervor and earnestness, and that not only once, but more and more daily.

1 Peter 1:23-25

23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

23. Regeniti non ex semine corruptibili, sed incorruptibili, per sermonem viventis Dei et manentis in aeternum.

24. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

24. Quandoquidem omnis caro tanquam herba, et omnis gloria ejus tanquam flos herbae; exaruit herba et flos ejus decidit:

25. But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

25. Verbum autem Domini manet in aeternum; hoc autem est verbum quod annuntiatum est vobis.

23 Being born again Here is another reason for an exhortation, — that since they were new men and born again of God, it behoved them to form a life worthy of God and of their spiritual regeneration. And this seems to be connected with a verse in the next chapter respecting the milk of the word, which they were to seek, that their way of living might correspond with their birth. It may, however, be extended wider, so as to be connected also with what has gone before; for Peter collected together those things which may lead us to an upright and a holy life. The object, then, of Peter was to teach us that we cannot be Christians without regeneration; for the Gospel is not preached, that it may be only heard by us, but that it may, as a seed of immortal life, altogether reform our hearts. Most commentators, like Calvin, represent the seed as the word; but the construction does not admit this; the words are, “Having been begotten from a seed, not corruptible, but incorruptible, through the living word of God, and for-ever abiding.” The “seed” denotes evidently the vital principle of grace, the new nature, the restored image of God; it is the same with what John means when he says,

“His seed (that is, of God) remaineth in him.” (1 John 3:9.)

Then “the word” is set forth as the means or instrument by which this seed is implanted. The “living” here does not mean life-giving, as some interpret it, but stands opposed to what ceases to be valid: and “for-ever abiding” more fully expresses its meaning. The metaphor in the parable of the sower is quite different: the word there is compared to a seed sown on bad or good ground; but here the turning of a bad into a good ground is the subject; and in this process the word is employed as an instrument. — Ed. Moreover, the corruptible seed is set in opposition to God’s word, in order that the faithful might know that they ought to renounce their former nature, and that it might be more evident how much is the difference between the children of Adam who are born only into the world, and the children of God who are renewed into a heavenly life. But as the construction of the Greek text is doubtful, we may read, “the living word of God,” as well as, “the word of the living God.” As, however, the latter reading is less forced, I prefer it; though it must be observed, that the term is applied to God owing to the character of the passage. For, as in Hebrews 4:12, because God sees all things, and nothing is hid from him, the apostle argues that the word of God penetrates into the inmost marrow, so as to discern thoughts and feelings; so, when Peter in this place calls him the living God, who abides for ever, he refers to the word, in which the perpetuity of God shines forth as in a living mirror.

24 For all flesh He aptly quotes the passage from Isaiah to prove both clauses; that is, to make it evident how fading and miserable is the first birth of man, and how great is the grace of the new birth. For as the Prophet there speaks of the restoration of the Church, to prepare the way for it, he reduces men to nothing lest they should flatter themselves. I know that the words are wrongly turned by some to another sense; for some explain them of the Assyrians, as though the Prophet said, that there was no reason for the Jews to fear so much from flesh, which is like a fading flower. Others think that the vain confidence which the Jews reposed in human aids, is reproved. But the Prophet himself disproves both these views, by adding, that the people were as grass; for he expressly condemns the Jews for vanity, to whom he promised restoration in the name of the Lord. This, then, is what I have already said, that until their own emptiness has been shewn to men, they are not prepared to receive the grace of God. In short, such is the meaning of the Prophet: as exile was to the Jews like death, he promised them a new consolation, even that God would send prophets with a command of this kind. The Lord, he says, will yet say, “Comfort ye my people;” and that in the desert and the waste, the prophetic voice would yet be heard, in order that a way might be prepared for the Lord. (Isaiah 40:6.)

And as the obstinate pride which filled them, must have been necessarily purged from their minds, in order that an access might be open for God, the Prophet added what Peter relates here respecting the vanishing glory of the flesh. What is man? he says — grass; what is the glory of man? the flower of the grass. For as it was difficult to believe that man, in whom so much excellency appears, is like grass, the Prophet made a kind of concession, as though he had said, “Be it, indeed, that flesh has some glory; but lest that should dazzle your eyes, know that the flower soon withers.” He afterwards shews how suddenly everything that seems beautiful in men vanishes, even through the blowing of the Spirit of God; and by this he intimates, that man seems to be something until he comes to God, but that his whole brightness is as nothing in his presence; that, in a word, his glory is in this world, and has no place in the heavenly kingdom.

The grass withereth, or, has withered. Many think that this refers only to the outward man; but they are mistaken; for we must consider the comparison between God’s word and man. For if he meant only the body and what belongs to the present life, he ought to have said, in the second place, that the soul was far more excellent. But what he sets in opposition to the grass and its flower, is the word of God. It then follows, that in man nothing but vanity is found. Therefore, when Isaiah spoke of flesh and its glory, he meant the whole man, such as he is in himself; for what he ascribed as peculiar to God’s word, he denied to man. In short, the Prophet speaks of the same thing as Christ does in John 3:3, that man is wholly alienated from the kingdom of God, that he is nothing but an earthly, fading, and empty creature, until he is born again.

25 But the word of God The Prophet does not shew what the word of God is in itself, but what we ought to think of it; for since man is vanity in himself, it remains that he ought to seek life elsewhere. Hence Peter ascribes power and efficacy to God’s word, according to the authority of the Prophet, so that it can confer on us what is real, solid, and eternal. For this was what the Prophet had in view, that there is no permanent life but in God, and that this is communicated to us by the word. However fading, then, is the nature of man, yet he is made eternal by the word; for he is re-moulded and becomes a new creature.

This is the word which by the gospel is preached unto you, or, which has been declared to you. He first reminds us, that when the word of God is mentioned, we are very foolish if we imagine it to be remote from us in the air or in heaven; for we ought to know that it has been revealed to us by the Lord. What, then, is this word of the Lord, which gives us life? Even the Law, the Prophets, the Gospel. Those who wander beyond these limits of revelation, find nothing but the impostures of Satan and his dotages, and not the word of the Lord. We ought the more carefully to notice this, because impious and Luciferian men, craftily allowing to God’s word its own honor, at the same time attempt to draw us away from the Scriptures, as that unprincipled man, Agrippa, who highly extols the eternity of God’s word, and yet treats with scurrility the Prophets, and thus indirectly laughs to scorn the Word of God.

In short, as I have already reminded you, no mention is here made of the word which lies hid in the bosom of God, but of that which has proceeded from his mouth, and has come to us. So again it ought to be borne in mind, that God designed by the Apostles and Prophets to speak to us, and their mouths is the mouth of the only true God.

Then, when Peter says, Which has been announced, or declared, to you, he intimates that the word is not to be sought elsewhere than in the Gospel preached to us; and truly we know not the way of eternal life otherwise than by faith. But there can be no faith, except we know that the word is destined for us.

To the same purpose is what Moses said to the people,

“Say not in thine heart, Who shall ascend into heaven, etc.; nigh is the word, in thy mouth and in thy heart.” (Deuteronomy 30:12.)

That these words agree with what Peter says, Paul shews Romans 10:6, where he teaches us that it was the word of faith which he preached.

There is here, besides, no common eulogy on preaching; for Peter declares that what is preached is the life-giving word. God alone is indeed he who regenerates us; but for that purpose he employs the ministry of men; and on this account Paul glories that the Corinthians had been spiritually begotten by him. (1 Corinthians 4:15.) It is indeed certain that those who plant and those who water, are nothing; but whenever God is pleased to bless their labor, he makes their doctrine efficacious by the power of his Spirit; and the voice which is in itself mortal, is made an instrument to communicate eternal life.

CHAPTER 2

1 Peter 2:1-5

1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

1. Proinde deposita omni malitia et omni dolo et simulationibus et invidiis et omnibus obtrectationibus,

2. As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

2. Tanquam modò geniti infantes, lac rationale et dolo vacuum appetite, ut per illud subolescatis:

3. If so be ye have tasted that the Lord is gracious.

3. Si quidem gustastis quòd benignus sit Dominus;

4. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

4. Ad quem accedentes, qui est lapis vivus, ab hominibus quidera reprobatus, apud Deum vero electus ac pretiosus;

5. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

5. Ipsi quoque tanquam vivi lapides, aedificamini, domus spirituales, sacerdotium sanctum, ad offerendas spirituales hostias, acceptas Deo per Jesum Christum.

INTRODUCTION

Its genuineness is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by Polycarp (in Eusebius [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes 1Pe 1:13, 21; 3:9; in the fifth chapter, 1Pe 2:11. Eusebius says of Papias [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. Irenæus [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], 1Pe 2:16. Clement of Alexandria [Miscellanies, 1.3, p. 544], quotes 1Pe 2:11, 12, 15, 16; and [p. 562], 1Pe 1:21, 22; and [4, p. 584], 1Pe 3:14-17; and [p. 585], 1Pe 4:12-14. Origen (in Eusebius [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions 1Pe 3:18-21. Tertullian [Antidote to the Scorpion's Sting, 12], quotes expressly 1Pe 2:20, 21; and [Antidote to the Scorpion's Sting, 14], 1Pe 2:13, 17. Eusebius states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called Muratori's omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, 1Pe 1:1, and "a witness of Christ's sufferings," and an "elder," 1Pe 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as Erasmus says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.

Peter's personal history.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. Clement of Alexandria says that she suffered martyrdom, her husband encouraging her to be faithful unto death, "Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, "Peter" (Greek) or "Cephas" (Aramaic), a stone (Mt 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mt 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mt 16:16; Mr 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mt 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mt 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8, 9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mt 26:33), followed by his base denial of Christ thrice with curses (Mt 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.

After the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, "Upon this rock I will build my Church" (Mt 16:18), namely, on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone" (Ep 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter "the rock," not that he is so, save by connection with Jesus, the only true Rock (Is 28:16; 1Co 3:11). As subsequently he identified himself with "Satan," and is therefore called so (Mt 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mt 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Ac 15:19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and the Eleven," "Peter and the rest of the apostles"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.

Once only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar" (Ga 2:9). Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

Jerome [On Illustrious Men, 1] states that "Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from 1Pe 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." Eusebius [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Ac 11:19-22. His journey to Rome to oppose Simon Magus arose from Justin's story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Ac 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18, 19. Dionysius of Corinth (in Eusebius [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So Tertullian [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in Eusebius [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So Eusebius [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So Lactantius [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [Alford]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. Ambrose [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, "Lord, whither goest Thou?" received the answer, "I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called "Domine quo vadis" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, "the apostle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, "the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.

To whom he addresses this epistle.--The heading, 1Pe 1:1, "to the elect strangers (spiritually pilgrims) of the dispersion" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. 1Pe 1:14; 2:9, 10; 3:6; 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Re 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Re 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Ac 20:6-10), and of his subsequently staying for a time with Carpus (2Ti 4:13). Of "Bithynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia" (Ac 16:7), the Spirit suffered him not. But afterwards, we infer from 1Pe 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (1Pe 5:1, 2, "Feed," &c.), were much in the same states as when Paul addressed the Ephesian "elders" at Miletus (Ac 20:17, 28, "feed") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (1Pe 5:2, 3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.

His object seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (1Pe 5:12). However, see on 1Pe 5:12, on the oldest reading. Alford rightly argues that "exhorting and testifying" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced "into" (so the Greek, 1Pe 5:12) this grace of God as their safe standing-ground. Compare 1Co 15:1, "I declare unto you the Gospel wherein ye stand." Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare 1Pe 1:8, 18, "ye know"; 1Pe 3:15; 2Pe 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (1Pe 1:1, 2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (1Pe 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (1Pe 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (1Pe 1:22; 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (1Pe 2:10; 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (1Pe 3:15; 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, 1Pe 4:12-19; (2) each in his own sphere, 1Pe 5:1-11. "The title "Beloved" marks the separation of the second part from the first, 1Pe 2:11; and of the third part from the second, 1Pe 4:12" [Bengel]. (III). The conclusion.

Time and place of writing.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare 1Pe 2:13 with 1Ti 2:2-4; 1Pe 2:18 with Ep 6:5; 1Pe 1:2 with Ep 1:4-7; 1Pe 1:3 with Ep 1:3; 1Pe 1:14 with Ro 12:2; 1Pe 2:6-10 with Ro 9:32, 33; 1Pe 2:13 with Ro 13:1-4; 1Pe 2:16 with Ga 5:13; 1Pe 2:18 with Ep 6:5; 1Pe 3:1 with Ep 5:22; 1Pe 3:9 with Ro 12:17; 1Pe 4:9 with Php 2:14; Ro 12:13 and He 13:2; 1Pe 4:10 with Ro 12:6-8; 1Pe 5:1 with Ro 8:18; 1Pe 5:5 with Ep 5:21; Php 2:3, 5-8; 1Pe 5:8 with 1Th 5:6; 1Pe 5:14 with 1Co 16:20. Moreover, in 1Pe 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2Ti 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. Birks [Horæ Evangelicæ] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. Birks prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. Origen's and Eusebius' statement that Peter visited the churches of Asia in person seems very probable.

The PLACE OF WRITING was doubtless Babylon on the Euphrates (1Pe 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. Josephus [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Ga 2:7, 8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, Cosmas Indicopleustes, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.

Style.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having "communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation" (Ga 2:2). Individualities occur, such as baptism, "the answer of a good conscience toward God" (1Pe 3:21); "consciousness of God" (Greek), 1Pe 2:19, as a motive for enduring sufferings; "living hope" (1Pe 1:3); "an inheritance incorruptible, undefiled, and that fadeth not away" (1Pe 1:4); "kiss of charity" (1Pe 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (1Pe 1:8), so much so that Weiss entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. "Being converted," he truly does "strengthen his brethren." His fervor shows itself in often repeating the same thought in similar words.

In some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare 1Pe 1:6, 7 with Jas 1:2, 3; 1Pe 1:24 with Jas 1:10; 1Pe 2:1 with Jas 1:21; 1Pe 4:8 with Jas 5:20, both quoting Pr 10:12; 5:5 with Jas 4:6, both quoting Pr 3:34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others" [Steiger].

The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare 1Pe 2:7 with Ac 4:11; 1Pe 1:12 with Ac 5:32; 1Pe 2:24 with Ac 5:30; 10:39; 1Pe 5:1 with Ac 2:32; 3:15; 1Pe 1:10 with Ac 3:18; 10:43; 1Pe 1:21 with Ac 3:15; 10:40; 1Pe 4:5 with Ac 10:42; 1Pe 2:24 with Ac 3:19, 26).

There is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare "the Shepherd ... of ... souls," 1Pe 2:25; "Feed the flock of God," "the chief Shepherd," 1Pe 5:2, 4, with Joh 21:15-17; "Feed My lambs ... sheep"; also "Whom ... ye love," 1Pe 1:8; 2:7, with Joh 21:15-17; "lovest thou Me?" and 2Pe 1:14, with Joh 21:18, 19. Wiesinger well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages."

CHAPTER 1

1Pe 1:1-25. Address to the Elected of the Godhead: Thanksgiving for the Living Hope to Which We Are Begotten, Producing Joy Amidst Sufferings: This Salvation an Object of Deepest Interest to Prophets and to Angels: Its Costly Price a Motive to Holiness and Love, as We Are Born Again of the Ever-abiding Word of God.

1. Peter--Greek form of Cephas, man of rock.

an apostle of Jesus Christ--"He who preaches otherwise than as a messenger of Christ, is not to be heard; if he preach as such, then it is all one as if thou didst hear Christ speaking in thy presence" [Luther].

to the strangers scattered--literally, "sojourners of the dispersion"; only in Joh 7:35 and Jas 1:1, in New Testament, and the Septuagint, Psa 147:2, "the outcasts of Israel"; the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition as a shadow of their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. So the Gentile Christians, as the spiritual Israel, are included secondarily, as having the same high calling. He (1Pe 1:14; 2:10; 4:3) plainly refers to Christian Gentiles (compare 1Pe 1:17; 1Pe 2:11). Christians, if they rightly consider their calling, must never settle themselves here, but feel themselves travellers. As the Jews in their dispersion diffused through the nations the knowledge of the one God, preparatory to Christ's first advent, so Christians, by their dispersion among the unconverted, diffuse the knowledge of Christ, preparatory to His second advent. "The children of God scattered abroad" constitute one whole in Christ, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly. "Elect," in the Greek order, comes before "strangers"; elect, in relation to heaven, strangers, in relation to the earth. The election here is that of individuals to eternal life by the sovereign grace of God, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive [Joh 21:21, 22]; Peter numbers them among the elect, as they carried the appearance of having been regenerated" [Calvin]. He calls the whole Church by the designation strictly belonging only to the better portion of them [Calvin]. The election to hearing, and that to eternal life, are distinct. Realization of our election is a strong motive to holiness. The minister invites all, yet he does not hide the truth that in none but the elect will the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threatenings, redounds to "the elect"; therefore, at the outset, Peter addresses them. Steiger translates, to "the elect pilgrims who form the dispersion in Pontus.", &c. The order of the provinces is that in which they would be viewed by one writing from the east from Babylon (1Pe 5:13); from northeast southwards to Galatia, southeast to Cappadocia, then Asia, and back to Bithynia, west of Pontus. Contrast the order, Ac 2:9. He now was ministering to those same peoples as he preached to on Pentecost: "Parthians, Medes, Elamites, dwellers in Mesopotamia and Judea," that is, the Jews now subject to the Parthians, whose capital was Babylon, where he labored in person; "dwellers in Cappadocia, Pontus, Asia, Phrygia, Bithynia," the Asiatic dispersion derived from Babylon, whom he ministers to by letter.

2. foreknowledge--foreordaining love (1Pe 1:20), inseparable from God's foreknowledge, the origin from which, and pattern according to which, election takes place. Ac 2:23, and Ro 11:2, prove "foreknowledge" to be foreordination. God's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint debarred [Anselm in Steiger]. For so the Son of God was "foreknown" (so the Greek for "foreordained," 1Pe 1:20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful acquiescense. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of God through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance" [Heidegger]. The divine three are introduced in their respective functions in redemption.

through--Greek, "in"; the element in which we are elected. The "election" of God realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Christ once for all" (He 10:10). "Thou must believe and know that thou art holy; not, however, through thine own piety, but through the blood of Christ" [Luther]. This is the true sanctification of the Spirit, to obey the Gospel, to trust in Christ [Bullinger].

sanctification--the Spirit's setting apart of the saint as consecrated to God. The execution of God's choice (Ga 1:4). God the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Gospel word [Calvin]. Compare Nu 6:24-26, the Old Testament triple blessing.

unto obedience--the result or end aimed at by God as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (1Pe 1:22). Ro 1:5, "obedience to the faith," and obedience the fruit of faith.

sprinkling, &c.--not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Christ's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."

Grace--the source of "peace."

be multiplied--still further than already. Da 4:1, "Ye have now peace and grace, but still not in perfection; therefore, ye must go on increasing until the old Adam be dead" [Luther].

3. He begins, like Paul, in opening his Epistles with giving thanks to God for the greatness of the salvation; herein he looks forward (1) into the future (1Pe 1:3-9); (2) backward into the past (1Pe 1:10-12) [Alford].

Blessed--A distinct Greek word (eulogetos, "Blessed BE") is used of God, from that used of man (eulogemenos, "Blessed IS").

Father--This whole Epistle accords with the Lord's prayer; "Father," 1Pe 1:3, 14, 17, 23; 2:2; "Our," 1Pe 1:4, end; "In heaven," 1Pe 1:4; "Hallowed be Thy name," 1Pe 1:15, 16; 3:15; "Thy kingdom come," 1Pe 2:9; "Thy will be done," 1Pe 2:15; 3:17; 4:2, 19; "daily bread," 1Pe 5:7; "forgiveness of sins," 1Pe 4:8, 1; "temptation," 1Pe 4:12; "deliverance," 1Pe 4:18 [Bengel]; Compare 1Pe 3:7; 4:7, for allusions to prayer. "Barak," Hebrew "bless," is literally "kneel." God, as the original source of blessing, must be blessed through all His works.

abundant--Greek, "much," "full." That God's "mercy" should reach us, guilty and enemies, proves its fulness. "Mercy" met our misery; "grace," our guilt.

begotten us again--of the Spirit by the word (1Pe 1:23); whereas we were children of wrath naturally, and dead in sins.

unto--so that we have.

lively--Greek, "living." It has life in itself, gives life, and looks for life as its object [De Wette]. Living is a favorite expression of Peter (1Pe 1:23; 1Pe 2:4, 5). He delights in contemplating life overcoming death in the believer. Faith and love follow hope (1Pe 1:8, 21, 22). "(Unto) a lively hope" is further explained by "(To) an inheritance incorruptible ... fadeth not away," and "(unto) salvation ... ready to be revealed in the last time." I prefer with Bengel and Steiger to join as in Greek, "Unto a hope living (possessing life and vitality) through the resurrection of Jesus Christ." Faith, the subjective means of the spiritual resurrection of the soul, is wrought by the same power whereby Christ was raised from the dead. Baptism is an objective means (1Pe 3:21). Its moral fruit is a new life. The connection of our sonship with the resurrection appears also in Lu 20:36; Ac 13:33. Christ's resurrection is the cause of ours, (1) as an efficient cause (1Co 15:22); (2) as an exemplary cause, all the saints being about to rise after the similitude of His resurrection. Our "hope" is, Christ rising from the dead hath ordained the power, and is become the pattern of the believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Mt 19:28, "regeneration, when the Son of man shall sit in the throne of His glory"; the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life [Bishop Pearson]. The four causes of our salvation are; (1) the primary cause, God's mercy; (2) the proximate cause, Christ's death and resurrection; (3) the formal cause, our regeneration; (4) the final cause, our eternal bliss. As John is the disciple of love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ; an undesigned coincidence between the history and the Epistle, and so a proof of genuineness. Christ's resurrection was the occasion of his own restoration by Christ after his fall.

4. To an inheritance--the object of our "hope" (1Pe 1:3), which is therefore not a dead, but a "living" hope. The inheritance is the believer's already by title, being actually assigned to him; the entrance on its possession is future, and hoped for as a certainty. Being "begotten again" as a "son," he is an "heir," as earthly fathers beget children who shall inherit their goods. The inheritance is "salvation" (1Pe 1:5, 9); "the grace to be brought at the revelation of Christ" (1Pe 1:13); "a crown of glory that fadeth not away."

incorruptible--not having within the germs of death. Negations of the imperfections which meet us on every side here are the chief means of conveying to our minds a conception of the heavenly things which "have not entered into the heart of man," and which we have not faculties now capable of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep-seated corruption which, lurking under the outward splendor of the loveliest of earthly things, dooms them soon to rottenness and decay.

undefiled--not stained as earthly goods by sin, either in the acquiring, or in the using of them; unsusceptible of any stain. "The rich man is either a dishonest man himself, or the heir of a dishonest man" [Jerome]. Even Israel's inheritance was defiled by the people's sins. Defilement intrudes even on our holy things now, whereas God's service ought to be undefiled.

that fadeth not away--Contrast 1Pe 1:24. Even the most delicate part of the heavenly inheritance, its bloom, continues unfading. "In substance incorruptible; in purity undefiled; in beauty unfading" [Alford].

reserved--kept up (Col 1:5, "laid up for you in heaven," 2Ti 4:8); Greek perfect, expressing a fixed and abiding state, "which has been and is reserved." The inheritance is in security, beyond risk, out of the reach of Satan, though we for whom it is reserved are still in the midst of dangers. Still, if we be believers, we too, as well as the inheritance, are "kept" (the same Greek, Joh 17:12) by Jesus safely (1Pe 1:5).

in heaven--Greek, "in the heavens," where it can neither be destroyed nor plundered. It does not follow that, because it is now laid up in heaven, it shall not hereafter be on earth also.

for you--It is secure not only in itself from all misfortune, but also from all alienation, so that no other can receive it in your stead. He had said us (1Pe 1:3); he now turns his address to the elect in order to encourage and exhort them.

5. kept--Greek, "who are being guarded." He answers the objection, Of what use is it that salvation is "reserved" for us in heaven, as in a calm secure haven, when we are tossed in the world as on a troubled sea in the midst of a thousand wrecks? [Calvin]. As the inheritance is "kept" (1Pe 1:4) safely for the far distant "heirs," so must they be "guarded" in their persons so as to be sure of reaching it. Neither shall it be wanting to them, nor they to it. "We are guarded in the world as our inheritance is kept in heaven." This defines the "you" of 1Pe 1:4. The inheritance, remember, belongs only to those who "endure unto the end," being "guarded" by, or IN "the power of God, through faith." Contrast Lu 8:13. God Himself is our sole guarding power. "It is His power which saves us from our enemies. It is His long-suffering which saves us from ourselves" [Bengel]. Jude 1, "preserved in Christ Jesus"; Php 1:6; 4:7, "keep"; Greek, "guard," as here. This guarding is effected, on the part of God, by His "power," the efficient cause; on the part of man, "through faith," the effective means.

by--Greek, "in." The believer lives spiritually in God, and in virtue of His power, and God lives in him. "In" marks that the cause is inherent in the means, working organically through them with living influence, so that the means, in so far as the cause works organically through them, exist also in the cause. The power of God which guards the believer is no external force working upon him from without with mechanical necessity, but the spiritual power of God in which he lives, and with whose Spirit he is clothed. It comes down on, and then dwells in him, even as he is in it [Steiger]. Let none flatter himself he is being guarded by the power of God unto salvation, if he be not walking by faith. Neither speculative knowledge and reason, nor works of seeming charity, will avail, severed from faith. It is through faith that salvation is both received and kept.

unto salvation--the final end of the new birth. "Salvation," not merely accomplished for us in title by Christ, and made over to us on our believing, but actually manifested, and finally completed.

ready to be revealed--When Christ shall be revealed, it shall be revealed. The preparations for it are being made now, and began when Christ came: "All things are now ready"; the salvation is already accomplished, and only waits the Lord's time to be manifested: He "is ready to judge."

last time--the last day, closing the day of grace; the day of judgment, of redemption, of the restitution of all things, and of perdition of the ungodly.

6. Wherein--in which prospect of final salvation.

greatly rejoice--"exult with joy": "are exuberantly glad." Salvation is realized by faith (1Pe 1:9) as a thing so actually present as to cause exulting joy in spite of existing afflictions.

for a season--Greek, "for a little time."

if need be--"if it be God's will that it should be so" [Alford], for not all believers are afflicted. One need not invite or lay a cross on himself, but only "take up" the cross which God imposes ("his cross"); 2Ti 3:12 is not to be pressed too far. Not every believer, nor every sinner, is tried with afflictions [Theophylact]. Some falsely think that notwithstanding our forgiveness in Christ, a kind of atonement, or expiation by suffering, is needed.

ye are in heaviness--Greek, "ye were grieved." The "grieved" is regarded as past, the "exulting joy" present. Because the realized joy of the coming salvation makes the present grief seem as a thing of the past. At the first shock of affliction ye were grieved, but now by anticipation ye rejoice, regarding the present grief as past.

through--Greek, "IN": the element in which the grief has place.

manifold--many and of various kinds (1Pe 4:12, 13).

temptations--"trials" testing your faith.

7. Aim of the "temptations."

trial--testing, proving. That your faith so proved "may be found (aorist; once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise," &c., namely, the praise to be bestowed by the Judge.

than that of gold--rather, "than gold."

though--"which perisheth, YET is tried with fire." If gold, though perishing (1Pe 1:18), is yet tried with fire in order to remove dross and test its genuineness, how much more does your faith, which shall never perish, need to pass through a fiery trial to remove whatever is defective, and to test its genuineness and full value?

glory--"Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward.

appearing--Translate as in 1Pe 1:13, "revelation." At Christ's revelation shall take place also the revelation of the sons of God (Ro 8:19, "manifestation," Greek, "revelation"; 1Jo 3:2, Greek, "manifested ... manifested," for "appear ... appear").

8. not having seen, ye love--though in other cases it is knowledge of the person that produces love to him. They are more "blessed that have not seen and yet have believed," than they who believed because they have seen. On Peter's own love to Jesus, compare Joh 21:15-17. Though the apostles had seen Him, they now ceased to know Him merely after the flesh.

in whom--connected with "believing": the result of which is "ye rejoice" (Greek, "exult").

now--in the present state, as contrasted with the future state when believers "shall see His face."

unspeakable--(1Co 2:9).

full of glory--Greek, "glorified." A joy now already encompassed with glory. The "glory" is partly in present possession, through the presence of Christ, "the Lord of glory," in the soul; partly in assured anticipation. "The Christian's joy is bound up with love to Jesus: its ground is faith; it is not therefore either self-seeking or self-sufficient" [Steiger].

9. Receiving--in sure anticipation; "the end of your faith," that is, its crowning consummation, finally completed "salvation" (Peter here confirms Paul's teaching as to justification by faith): also receiving now the title to it and the first-fruits of it. In 1Pe 1:10 the "salvation" is represented as already present, whereas "the prophets" had it not as yet present. It must, therefore, in this verse, refer to the present: Deliverance now from a state of wrath: believers even now "receive salvation," though its full "revelation" is future.

of ... souls--The immortal soul was what was lost, so "salvation" primarily concerns the soul; the body shall share in redemption hereafter; the soul of the believer is saved already: an additional proof that "receiving ... salvation" is here a thing present.

10. The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit.

prophets--Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general.

inquired--perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent--absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [Calvin]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search.

the grace that should come unto you--namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation ... to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.

11. what--Greek, "In reference to what, or what manner of time." What expresses the time absolutely: what was to be the era of Messiah's coming; what manner of time; what events and features should characterize the time of His coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact time, searched into its characteristic features and events. The Greek for "time" is the season, the epoch, the fit time in God's purposes.

Spirit of Christ ... in them--(Ac 16:7, in oldest manuscripts, "the Spirit of Jesus"; Re 19:10). So Justin Martyr says, "Jesus was He who appeared and communed with Moses, Abraham, and the other patriarchs." Clement of Alexandria calls Him "the Prophet of prophets, and Lord of all the prophetical spirit."

did signify--"did give intimation."

of--Greek, "the sufferers (appointed) unto Christ," or foretold in regard to Christ. "Christ," the anointed Mediator, whose sufferings are the price of our "salvation" (1Pe 1:9, 10), and who is the channel of "the grace that should come unto you."

the glory--Greek, "glories," namely, of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufferings.

that should follow--Greek, "after these (sufferings)," 1Pe 3:18-22; 5:1. Since "the Spirit of Christ" is the Spirit of God, Christ is God. It is only because the Son of God was to become our Christ that He manifested Himself and the Father through Him in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spake in the prophets.

12. Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unselfishly testifying in the Spirit for the partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times, Re 22:10. Not that their prophecies were unattended with spiritual instruction as to the Redeemer to their own generation, but the full light was not to be given till Messiah should come; it was well that they should have this "revealed" to them, lest they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Da 9:25, 26) the "time" was revealed. Our immense privileges are thus brought forth by contrast with theirs, notwithstanding that they had the great honor of Christ's Spirit speaking in them; and this, as an incentive to still greater earnestness on our part than even they manifested (1Pe 1:13, &c.).

us--The oldest manuscripts read "you," as in 1Pe 1:10. This verse implies that we, Christians, may understand the prophecies by the Spirit's aid in their most important part, namely, so far as they have been already fulfilled.

with the Holy Ghost sent down--on Pentecost. The oldest manuscripts omit Greek preposition en, that is, "in"; then translate, "by." The Evangelists speaking by the Holy Spirit were infallible witnesses. "The Spirit of Christ" was in the prophets also (1Pe 1:11), but not manifestly, as in the case of the Christian Church and its first preachers, "SENT down from heaven." How favored are we in being ministered to, as to "salvation," by prophets and apostles alike, the latter now announcing the same things as actually fulfilled which the former foretold.

which things--"the things now reported unto you" by the evangelistic preachers "Christ's sufferings and the glory that should follow" (1Pe 1:11, 12).

angels--still higher than "the prophets" (1Pe 1:10). Angels do not any more than ourselves possess an INTUITIVE knowledge of redemption. "To look into" in Greek is literally, "to bend over so as to look deeply into and see to the bottom of a thing." See on Jas 1:25, on same word. As the cherubim stood bending over the mercy seat, the emblem of redemption, in the holiest place, so the angels intently gaze upon and desire to fathom the depths of "the great mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels" (1Ti 3:16). Their "ministry to the heirs of salvation" naturally disposes them to wish to penetrate this mystery as reflecting such glory on the love, justice, wisdom, and power of their and our God and Lord. They can know it only through its manifestation in the Church, as they personally have not the direct share in it that we have. "Angels have only the contrast between good and evil, without the power of conversion from sin to righteousness: witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about" [Hofman in Alford].

13. Wherefore--Seeing that the prophets ministered unto you in these high Gospel privileges which they did not themselves fully share in, though "searching" into them, and seeing that even angels "desire to look into" them, how earnest you ought to be and watchful in respect to them!

gird up ... loins--referring to Christ's own words, Lu 12:35; an image taken from the way in which the Israelites ate the passover with the loose outer robe girded up about the waist with a girdle, as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of the Christians), so gird themselves up, both to shorten the garment so as not to impede motion, and to gird up the body itself so as to be braced for action. The believer is to have his mind (mental powers) collected and always ready for Christ's coming. "Gather in the strength of your spirit" [Hensler]. Sobriety, that is, spiritual self-restraint, lest one be overcome by the allurements of the world and of sense, and patient hopeful waiting for Christ's revelation, are the true ways of "girding up the loins of the mind."

to the end--rather, "perfectly," so that there may be nothing deficient in your hope, no casting away of your confidence. Still, there may be an allusion to the "end" mentioned in 1Pe 1:9. Hope so perfectly (Greek, "teleios") as to reach unto the end (telos) of your faith and hope, namely, "the grace that is being brought unto you in (so the Greek) the revelation of Christ." As grace shall then be perfected, so you ought to hope perfectly. "Hope" is repeated from 1Pe 1:3. The two appearances are but different stages of the ONE great revelation of Christ, comprising the New Testament from the beginning to the end.

14. From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.

As--marking their present actual character as "born again" (1Pe 1:3, 22).

obedient children--Greek, "children of obedience": children to whom obedience is their characteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast Ep 5:6, "the children of disobedience." Compare 1Pe 1:17, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare 1Pe 1:22) and so of practice (compare 1Pe 1:16, 18). "Faith is the highest obedience, because discharged to the highest command" [Luther].

fashioning--The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential.

the former lusts in--which were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctification is first described negatively (1Pe 1:14, "not fashioning yourselves," &c.; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (1Pe 1:15, putting on the new man, compare Ep 4:22, 24). "Lusts" flow from the original birth-sin (inherited from our first parents, who by self-willed desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with earthly things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one another, or with the law, without power to conquer them.

15. Literally, "But (rather) after the pattern of Him who hath called you (whose characteristic is that He is) holy, be (Greek, 'become') ye yourselves also holy." God is our grand model. God's calling is a frequently urged motive in Peter's Epistles. Every one that begets, begets an offspring resembling himself [Epiphanius]. "Let the acts of the offspring indicate similarity to the Father" [Augustine].

conversation--deportment, course of life: one's way of going about, as distinguished from one's internal nature, to which it must outwardly correspond. Christians are already holy unto God by consecration; they must be so also in their outward walk and behavior in all respects. The outward must correspond to the inward man.

16. Scripture is the true source of all authority in questions of doctrine and practice.

Be ye ... for I am--It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [Calvin]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [Didymus]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey it, namely, through the sanctifying of the Spirit (1Pe 1:2).

17. if ye call on--that is, "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven" (Mt 6:9; Lu 11:2).

the Father--rather, "Call upon as Father Him who without acceptance of persons (Ac 10:34; Ro 2:11; Jas 2:1, not accepting the Jew above the Gentile, 2Ch 19:7; Lu 20:21; properly said of a judge not biassed in judgment by respect of persons) judgeth," &c. The Father judgeth by His Son, His Representative, exercising His delegated authority (Joh 5:22). This marks the harmonious and complete unity of the Trinity.

work--Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation.

pass--Greek, "conduct yourselves during."

sojourning--The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland.

fear--reverential, not slavish. He who is your Father, is also your Judge--a thought which may well inspire reverential fear. Theophylact observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [Bengel]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.

18. Another motive to reverential, vigilant fear (1Pe 1:17) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (1Pe 1:4) given to us as sons, by the promise of God.

corruptible--Compare 1Pe 1:7, "gold that perisheth," 1Pe 1:23.

silver and gold--Greek, "or." Compare Peter's own words, Ac 3:6: an undesigned coincidence.

redeemed--Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast 1Pe 1:19, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice (Ex 30:12-16; compare Nu 3:44-51). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood (Mt 20:28; 1Ti 2:6; Tit 2:14; Re 5:9). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [Steiger]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit.

vain--self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, Ac 14:15; Ro 1:21; Ep 4:17; as to human philosophers, 1Co 3:20; as to the disobedient Jews, Jr 4:14.

conversation--course of life. To know what our sin is we must know what it cost.

received by tradition from your fathers--The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one Father to be imitated, 1Pe 1:17; compare Mt 23:9, the same antithesis [Bengel].

19. precious--of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" (1Pe 1:20) from eternity, as the passover lamb was taken up on the tenth day of the month.

20. God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of four thousand years of nothing but an incensed God. God chose us in Christ before the foundation of the world (Ep 1:4).

manifest--in His incarnation in the fulness of the time. He existed from eternity before He was manifested.

in these last times--1Co 10:11, "the ends of the world." This last dispensation, made up of "times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment.

21. by him--Compare "the faith which is by Him," Ac 3:16. Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. Lombard]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" (Ro 3:25) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, Ac 20:21, "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Christ and His sacrifice.

that raised him--The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [Calvin].

that your faith and hope might be in God--the object and effect of God's raising Christ. He states what was the actual result and fact, not an exhortation, except indirectly. Your faith flows from His resurrection; your hope from God's having "given Him glory" (compare 1Pe 1:11, "glories"). Remember God's having raised and glorified Jesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Compare 1Pe 1:3, 7-9, 13, on hope in connection with faith; love is introduced in 1Pe 1:22.

22. purified ... in obeying the truth--Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God (Ac 15:9; Ro 1:5, "obedience to the faith").

through the Spirit--omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith (1Pe 1:2; 1Co 12:3).

unto--with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [Luther].

unfeigned--1Pe 2:1, 2, "laying aside ... hypocrisies ... sincere."

love of the brethren--that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [Steiger]. Bengel remarks that as here, so in 2Pe 1:5-7, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith.

love one another--When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act.

with a pure heart--The oldest manuscripts read, "(love) from the heart."

fervently--Greek, "intensely": with all the powers on the stretch (1Pe 4:8). "Instantly" (Ac 26:7).

23. Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things.

of ... of ... by--"The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorruptible seed of the Holy Spirit, and so becomes one "born again": Joh 3:3-5, "born of water and the Spirit": as there is but one Greek article to the two nouns, the close connection of the sign and the grace, or new birth signified is implied. The word is the remote and anterior instrument; baptism, the proximate and sacramental instrument. The word is the instrument in relation to the individual; baptism, in relation to the Church as a society (Jas 1:18). We are born again of the Spirit, yet not without the use of means, but by the word of God. The word is not the beggeting principle itself, but only that by which it works: the vehicle of the mysterious germinating power [Alford].

which liveth and abideth for ever--It is because the Spirit of God accompanies it that the word carries in it the germ of life. They who are so born again live and abide for ever, in contrast to those who sow to the flesh. "The Gospel bears incorruptible fruits, not dead works, because it is itself incorruptible" [Bengel]. The word is an eternal divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended in the voice. This sinks into the heart and is living; yea, it is God Himself. So God to Moses, Ex 4:12, "I will be with thy mouth" [Luther]. The life is in God, yet it is communicated to us through the word. "The Gospel shall never cease, though its ministry shall" [Calovius]. The abiding resurrection glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature.

24. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal.

flesh--man in his mere earthly nature.

as--omitted in some of the oldest manuscripts.

of man--The oldest manuscripts read, "of it" (that is, of the flesh). "The glory" is the wisdom, strength, riches, learning, honor, beauty, art, virtue, and righteousness of the NATURAL man (expressed by "flesh"), which all are transitory (Joh 3:6), not OF MAN (as English Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal.

withereth--Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone.

thereof--omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.

25. (Psa 119:89.)

this is the word ... preached unto you--That is eternal which is born of incorruptible seed (1Pe 1:24): but ye have received the incorruptible seed, the word (1Pe 1:25); therefore ye are born for eternity, and so are bound now to live for eternity (1Pe 1:22, 23). Ye have not far to look for the word; it is among you, even the joyful Gospel message which we preach. Doubt not that the Gospel preached to you by our brother Paul, and which ye have embraced, is the eternal truth. Thus the oneness of Paul's and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul labored among and wrote to.

Peter, an apostle - Simon Peter, called also Kephas: he was a fisherman, son of Jonah, brother of Andrew, and born at Bethsaida; and one of the first disciples of our Lord. See the preface.

The strangers scattered throughout - Jews first, who had believed the Gospel in the different countries here specified; and converted Gentiles also. Though the word strangers may refer to all truly religious people, see Gen 47:9; Psa 39:12, in the Septuagint, and Heb 11:13, yet the inscription may have a special reference to those who were driven by persecution to seek refuge in those heathen provinces to which the influence of their persecuting brethren did not extend.

Pontus - An ancient kingdom of Asia Minor, originally a part of Cappadocia; bounded on the east by Colchis, on the west by the river Halys, on the north by the Euxine Sea, and on the south by Armenia Minor. This country probably derived its name from the Pontus Euxinus, on which it was partly situated. In the time of the Roman emperors it was divided into three parts:

1. Pontus Cappadocius;

2. Pontus Galaticus; and,

3. Pontus Polemoniacus.

The first extended from the Pontus Polemoniacus to Colchis, having Armenia Minor and the upper stream of the Euphrates for its southern boundary. The second extended from the river Halys to the river Thermodon. The third extended from the river Thermodon to the borders of the Pontus Cappadocius.

Six kings of the name of Mithridates reigned in this kingdom, some of whom are famous in history. The last king of this country was David Comnenus, who was taken prisoner, with all his family, by Mohammed II. in the year 1462, and carried to Constantinople; since which time this country (then called the empire of Trebizond, from Trapezas, a city founded by the Grecians, on the uttermost confines of Pontus) has continued under the degrading power of the Turks.

Galatia - The ancient name of a province of Asia Minor, now called Amasia. It was called also Gallograecia, and Gallia Parva. It was bounded on the east by Cappadocia, on the south by Pamphylia, on the north by the Euxine Sea, and on the west by Bithynia. See the preface to the Epistle to the Galatians.

Cappadocia - An ancient kingdom of Asia, comprehending all the country lying between Mount Taurus and the Euxine Sea.

Asia - This word is taken in different senses: It signifies,

1. One of the three general divisions of our continent, and one of the four of the whole earth. It is separated from Europe by the Mediterranean Sea, the Archipelago, the Black Sea, the Palus Maeolis, the rivers Don and Dwina; and from Africa by the Arabic Gulf, or Red Sea: it is everywhere else surrounded by water. It is situated between latitude 2 and 77 N., and between longitude 26 E. and 170 W.; and is about 7, 583 miles in length, and 5, 200 miles in breadth.

2. Asia Minor, that part of Turkey in Asia, now called Natolia, which comprehends a great number of province situated between the Euxine, Mediterranean, and Archipelago.

3. That province of Asia Minor of which Ephesus was the capital. It appears, says Calmet, that it is in this latter sense that it is used here by St. Peter, because Pontus, Galatia, and Bithynia, are comprised in the provinces of Asia Minor. See Calmet.

Bithynia - An ancient kingdom of Asia, formerly called Mysia, Mygdonia, Bebrycia, and Bithonia. It was bounded on the west by the Bosphorus, Thracius, and part of the Propontis, on the south by the river Rhyndacus, and Mount Olympus, on the north by the Euxine Sea, and on the east by the river Parthenius. This place is in some sort rendered infamous by the conduct of Prusias, one of its kings, who delivered up Hannibal, who had fled to him for protection, into the hands of the Romans. Nicomedes IV. bequeathed it to the Romans; and it is now in the hands of the Turks.

Elect according to the foreknowledge of God - If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to be the visible Church, and entitled to all the privileges of the people of God, on their believing the Gospel. In this sense the word elected is used in other places of Scripture; see 1Thes 1:4, and the note there.

The Rev. J. Wesley has an excellent note on this passage, which I shall transcribe for the benefit of those of my readers who may not have his works at hand. "Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God; but all things are known to him as present, from eternity to eternity. Election, in the scriptural sense, is God's doing any thing that our merit or power has no part in. The true predestination or foreappointment of God is,

1. He that believeth shall be saved from the guilt and power of sin.

2. He that endureth to the end shall be saved eternally.

3. They who receive the precious gift of faith thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness, to walk as Christ also walked.

Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet, such is the gift, that it depends in the final issue on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of: moreover,

1. It is cruel respect of persons; an unjust regard of one, and an unjust disregard of another: it is mere creature partiality, and not infinite justice.

2. It is not plain Scripture doctrine, (if true), but rather inconsistent with the express written word that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general.

3. We are bid to choose life, and reprehended for not doing it.

4. It is inconsistent with a state of probation in those that must be saved, or must be lost.

5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number.

But the doctrine of predestination is entirely changed from what it formerly was: now it implies neither faith, peace, nor purity; it is something that will do without them all. Faith is no longer, according to the modern predestination scheme, a Divine evidence of things not seen wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion: neither is faith made any longer a means of holiness, but something that will do without it. Christ is no more a Savior from sin, but a defense and a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly, even from righteousness, peace, and joy in the Holy Ghost."

Through sanctification of the Spirit - through the renewing and purifying influences of his Spirit on their souls, unto obedience - to engage and enable them to yield themselves up to all holy obedience, the foundation of all which is the sprinkling of the blood of Jesus Christ - the atoning blood of Jesus Christ which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is called the blood of sprinkling.

Blessed be the God and Father - Ευλογητος ὁ Θεος και Πατηρ· Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The και, and, is omitted by the Syriac, Erpen's Arabic, and the Ethiopic. But if we translate και, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus.

Begotten us again unto a lively hope - I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luk 24:13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, etc., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, εις ελπιδα ζωσαν·, as some MSS. and versions have it, εις ελπιδα ζωης, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodorus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae.

The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.

It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself. The certainty of our Lord's resurrection is the great seal of the Gospel. Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.

To an inheritance - Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.

Incorruptible - Αφθαρτον· It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth.

Undefiled - Αμιαντον· Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.

Fadeth not away - Αμαρνατον· It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek αμαραντος we have our flowers called amaranths, because they preserve their hue and odour for a long time.

Reserved in heaven - Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.

Who are kept - Φρουρουμενους· Who are defended as in a fortress or castle. There is a remarkable correspondence between the two verbs used in this sentence: the verb τηρεω, signifies to keep, watch, guard; and τηρησις, is a place of custody or prison. And φρουρεω, from φρουρος, a sentinel, signifies to keep as under a military guard. See on Gal 3:22, Gal 3:23. The true disciples of Christ are under the continual watchful care of God, and the inheritance is guarded for them. In some countries military posts are constantly kept on the confines, in order to prevent irruptions from a neighboring people; and, in many cases, heirs, while in their minority, are kept in fortified places under military guards.

By the power of God - Εν δυναμει Θεου· By the mighty and miracle-working power of God; for nothing less is necessary to keep and preserve, in this state of continual trial, a soul from the contagion that is in the world. But this power of God is interested in the behalf of the soul by faith; to believe is our work, the exertion of the almighty power is of God. No persevering without the power, and no power without faith.

Ready to be revealed - Or rather, Prepared to be revealed. The inheritance is prepared for you; but its glories will not be revealed till the last time - till ye have done with life, and passed through your probation, having held fast faith and a good conscience. Some by salvation understand the deliverance of the Christians from the sackage of Jerusalem, the end of the Jewish polity being called the last time; others suppose it to refer to the day of judgment, and the glorification of the body and soul in heaven.

Wherein ye greatly rejoice - Some refer wherein, εν ᾡ, to the salvation mentioned above; others, to the last time, καιρῳ εσχατῳ, in 1Pet 1:5; others think that it applies to the being kept by the power of God through faith; and others, that it refers to all the preceding advantages and privileges. It was in the present salvation of God that they rejoiced or gloried, though not without having an eye to the great recompense of reward.

Though now for a season - Ολιγον αρτι· A little while yet - during your pilgrimage here below, which is but a point when compared with eternity.

If need be - Ει δεον εστι· If it be necessary - if your situation and circumstances be such that you are exposed to trials and persecutions which you cannot avoid, unless God were to work a miracle for your deliverance, which would not be for your ultimate good, as he purposes to turn all your trials and difficulties to your advantage.

Sometimes there is a kind of necessity that the followers of God should be afflicted; when they have no trials they are apt to get careless, and when they have secular prosperity they are likely to become worldly-minded. "God," said a good man, "can neither trust me with health nor money; therefore I am both poor and afflicted." But the disciples of Christ may be very happy in their souls, though grievously afflicted in their bodies and in their estates. Those to whom St. Peter wrote rejoiced greatly, danced for joy, αγαλλιασθε, while they were grieved, λυπηθεντες, with various trials. The verb λυπεω signifies to grieve, to make sorrowful: perhaps heaviness is not the best rendering of the original word, as this can scarcely ever consist with rejoicing; but to be sorrowful on account of something external to ourselves, and yet exulting in God from a sense of his goodness to us, is quite compatible: so that we may say with St. Paul, always sorrowing, yet still rejoicing.

That the trial of your faith, being much more precious than of gold - As by the action of fire gold is separated from all alloy and heterogeneous mixtures, and is proved to be gold by its enduring the action of the fire without losing any thing of its nature, weight, color, or any other property, so genuine faith is proved by adversities, especially such as the primitive Christians were obliged to pass through. For the word was then, "Renounce Jesus and live," "Cleave to him and die;" for every Christian was in continual danger of losing his life. He then who preferred Christianity to his life gave full proof, not only of his own sincerity, but also of the excellency of the principle by which he was influenced; as his religion put him in possession of greater blessings, and more solid comforts, than any thing the earth could afford.

Though it be tried with fire - That is: Though gold will bear the action of the fire for any given time, even millions of years, were they possible, without losing the smallest particle of weight or value, yet even gold, in process of time, will wear away by continual use; and the earth, and all its works, will be burnt up by that supernatural fire whose action nothing can resist. But on that day the faith of Christ's followers will be found brighter, and more glorious. The earth, and universal nature, shall be dissolved; but he who doeth the will of God shall abide for ever, and his faith shall then be found to the praise of God's grace, the honor of Christ, and the glory or glorification of his own soul throughout eternity. God himself will praise such faith, angels and men will hold it in honor, and Christ will crown it with glory. For some remarks on the nature and properties of gold see at the end of the chapter.

Whom having not seen, ye love - Those to whom the apostle wrote had never seen Christ in the flesh; and yet, such is the realizing nature of faith, they loved him as strongly as any of his disciples could, to whom he was personally known. For faith in the Lord Jesus brings him into the heart; and by his indwelling all his virtues are proved, and an excellence discovered beyond even that which his disciples beheld, when conversant with him upon earth. In short, there is an equality between believers in the present time, and those who lived in the time of the incarnation; for Christ, to a believing soul, is the same to-day that he was yesterday and will be for ever.

Ye rejoice with joy unspeakable - Ye have unutterable happiness through believing; and ye have the fullest, clearest, strongest evidence of eternal glory. Though they did not see him on earth, and men could not see him in glory, yet by that faith which is the evidence of things not seen, and the subsistence of things hoped for, they had the very highest persuasion of their acceptance with God, their relation to him as their Father, and their sonship with Christ Jesus.

Receiving the end of your faith - Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word τελος, end, is often used so as to imply the issue or reward of any labor or action.

Salvation of your souls - The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.

Of which salvation the prophets have inquired - The incarnation and suffering of Jesus Christ, and the redemption procured by him for mankind, were made known, in a general way, by the prophets; but they themselves did not know the time when these things were to take place, nor the people among and by whom he was to suffer, etc.; they therefore inquired accurately or earnestly, εξεζητησαν, and searched diligently, εξηρευνησαν, inquiring of others who were then under the same inspiration, and carefully searching the writings of those who had, before their time, spoken of these things. The prophets plainly saw that the grace which was to come under the Messiah's kingdom was vastly superior to any thing that had ever been exhibited under the law; and in consequence they made all possible inquiry, and searched as after grains of gold, hidden among sand or compacted with ore, (for such is the meaning of the original word), in order to ascertain the time, and the signs of that time, in which this wondrous display of God's love and mercy to man was to take place; but all that God thought fit to instruct them in was what is mentioned 1Pet 1:12.

The glory that should follow - Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God's infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church.

Unto whom it was revealed - We may presume that, in a great variety of cases, the prophets did not understand the meaning of their own predictions. They had a general view of God's designs; but of particular circumstances, connected with those great events, they seem to have known nothing, God reserving the explanation of all particulars to the time of the issue of such prophecies. When they wished to find out the times, the seasons, and the circumstances, God gave them to understand that it was not for themselves, but for us, that they did minister the things which are now reported unto us by the preaching of the Gospel. This was all the satisfaction they received in consequence of their earnest searching; and this was sufficient to repress all needless curiosity, and to induce them to rest satisfied that the Judge of all the earth would do right. If all succeeding interpreters of the prophecies had been contented with the same information relative to the predictions still unaccomplished, we should have had fewer books, and more wisdom.

Angels desire to took into - Παρακυψαι· To stoop down to; the posture of those who are earnestly intent on finding out a thing, especially a writing difficult to be read; they bring it to the light, place it so that the rays may fall on it as collectively as possible, and then stoop down in order to examine all the parts, that they may be able to make out the whole. There is evidently an allusion here to the attitude of the cherubim who stood at the ends of the ark of the covenant, in the inner tabernacle, with their eyes turned towards the mercy-seat or propitiatory in a bending posture, as if looking attentively, or, as we term it, poring upon it. Even the holy angels are struck with astonishment at the plan of human redemption, and justly wonder at the incarnation of that infinite object of their adoration. If then these things be objects of deep consideration to the angels of God, how much more so should they be to us; in them angels can have no such interest as human beings have.

We learn from the above that it was the Spirit of Christ in the Jewish prophets that prophesied of Christ; it was that Spirit which revealed him; and it is the same Spirit which takes of the things of Christ, and shows them unto us. Christ was never known by prophecy, but through his own Spirit; and he never was known, nor can be known, to the salvation of any soul, but by a revelation of the same Spirit. It is he alone that bears witness with our spirits that we are the children of God.

Gird up the loins of your mind - Take courage from this display of God's love now made known to you; and though you must expect trials, yet fortify your minds with the consideration that he who has given you his Son Jesus will withhold from you no manner of thing that is good. The allusion here is to the long robes of the Asiatics, which, when they were about to perform any active service, they tucked in their girdles: this they did also when they waited on their superiors at meals.

Hope to the end for the grace - Continue to expect all that God has promised, and particularly that utmost salvation, that glorification of body and soul, which ye shall obtain at the revelation of Christ, when he shall come to judge the world.

But if the apostle alludes here to the approaching revelation of Christ to inflict judgment on the Jews for their final rebellion and obstinacy, then the grace, χαριν, benefit, may intend their preservation from the evils that were coming upon that people, and their wonderful escape from Jerusalem at the time that the Roman armies came against it.

Not fashioning yourselves - As the offices of certain persons are known by the garb or livery they wear, so are transgressors: where we see the world's livery we see the world's servants; they fashion or habit themselves according to their lusts, and we may guess that they have a worldly mind by their conformity to worldly fashions.

But as he which hath called you - Heathenism scarcely produced a god whose example was not the most abominable; their greatest gods, especially, were paragons of impurity; none of their philosophers could propose the objects of their adoration as objects of imitation. Here Christianity has an infinite advantage over heathenism. God is holy, and he calls upon all who believe in him to imitate his holiness; and the reason why they should be holy is, that God who has called them is holy, 1Pet 1:15.

And if ye call on the Father - Seeing ye invoke the Father of our Lord Jesus Christ, and your Father through Christ, and profess to be obedient children, and sojourners here below for a short time only, see that ye maintain a godly reverence for this Father, walking in all his testimonies blameless.

Who without respect of persons - God is said to be no respecter of persons for this reason among many others, that, being infinitely righteous, he must be infinitely impartial. He cannot prefer one to another, because he has nothing to hope or fear from any of his creatures. All partialities among men spring from one or other of these two principles, hope or fear; God can feel neither of them, and therefore God can be no respecter of persons. He approves or disapproves of men according to their moral character. He pities all, and provides salvation for all, but he loves those who resemble him in his holiness; and he loves them in proportion to that resemblance, i.e. the more of his image he sees in any, the more he loves him; and e contra. And every man's work will be the evidence of his conformity or nonconformity to God, and according to this evidence will God judge him. Here, then, is no respect of persons; God's judgment will be according to a man's work, and a man's work or conduct will be according to the moral state of his mind. No favouritism can prevail in the day of judgment; nothing will pass there but holiness of heart and life. A righteousness imputed, and not possessed and practiced, will not avail where God judgeth according to every man's work. It would be well if those sinners and spurious believers who fancy themselves safe and complete in the righteousness of Christ, while impure and unholy in themselves, would think of this testimony of the apostle.

Ye were not redeemed with corruptible things - To redeem, λυτροω, signifies to procure life for a captive or liberty for a slave by paying a price, and the precious blood of Christ is here stated to be the price at which the souls of both Jews and Gentiles were redeemed; is was a price paid down, and a price which God's righteousness required.

Corruptible things mean here any thing that man usually gives in exchange for another; but the term necessarily includes all created things, as all these are corruptible and perishing. The meaning of the apostle is, evidently, that created things could not purchase the souls of men, else the sacrifice of Christ had not been offered; could any thing less have done, God would not have given up his only-begotten Son. Even silver and gold, the most valuable medium of commerce among men, bear no proportion in their value to the souls of a lost world, for there should be a congruity between the worth of the thing purchased and the valuable consideration which is given for it; and the laws and customs of nations require this: on this ground, perishable things, or things the value of which must be infinitely less than the worth of the souls of men, cannot purchase those souls. Nothing, therefore, but such a ransom price as God provided could be a sufficient ransom, oblation, and satisfaction, for the sins of the world.

Vain conversation - Empty, foolish, and unprofitable conduct, full of vain hopes, vain fears, and vain wishes.

Received by tradition from your fathers - The Jews had innumerable burdens of empty ceremonies and useless ordinances, which they received by tradition from their fathers, rabbins, or doctors. The Gentiles were not less encumbered with such than the Jews; all were wedded to their vanities, because they received them from their forefathers, as they had done from theirs. And this antiquity and tradition have been the ground work of many a vain ceremony and idle pilgrimage, and of numerous doctrines which have nothing to plead in their behalf but this mere antiquity. But such persons seem not to consider that error and sin are nearly coeval with the world itself.

The precious blood of Christ - Τιμιῳ αἱματι· The valuable blood; how valuable neither is nor could be stated.

As of a lamb - Such as was required for a sin-offering to God; and The Lamb of God that takes away the sin of the world.

Without blemish - In himself, and without spot from the world; being perfectly pure in his soul, and righteous in his life.

Who verily was foreordained - Προεγνωσμενου· Foreknown; appointed in the Divine purpose to be sent into the world, because infinitely approved by the Divine justice.

Before the foundation of the world - Before the law was given, or any sacrifice prescribed by it. Its whole sacrificial system was appointed in reference to this foreappointed Lamb, and consequently from him derived all its significance and virtue. The phrase καταβολη κοσμου, foundation of the world, occurs often in the New Testament, and is supposed by some learned men and good critics to signify the commencement of the Jewish state. Perhaps it may have this meaning in Mat 13:35; Luk 11:50; Eph 1:4; Heb 4:3; Heb 9:26. But if we take it here in its common signification, the creation of universal nature, then it shows that God, foreseeing the fall and ruin of man, appointed the remedy that was to cure the disease. It may here have a reference to the opinion of the Jewish doctors, who maintain that seven things existed before the creation of the world, one of which was the Messiah.

Last times - The Gospel dispensation, called the last times, as we have often seen, because never to be succeeded by any other.

Who by him do believe in God - This is supposed to refer to the Gentiles, who never knew the true God till they heard the preaching of the Gospel: the Jews had known him long before, but the Gentiles had every thing to learn when the first preachers of the Gospel arrived amongst them.

Gave him glory - Raised him to his right hand, where, as a Prince and a Savior, he gives repentance and remission of sins.

That your faith - In the fulfillment of all his promises, and your hope of eternal glory, might be in God, who is unchangeable in his counsels, and infinite in his mercies.

Seeing ye have purified your souls - Having purified your souls, in obeying the truth - by believing in Christ Jesus, through the influence and teaching of the Spirit; and giving full proof of it by unfeigned love to the brethren; ye love one another, or ye will love each other, with a pure heart fervently. These persons,

First, heard the truth, that is, the Gospel; thus called in a great variety of places in the New Testament, because it contains The truth without mixture of error, and is the truth and substance of all the preceding dispensations by which it was typified.

Secondly, they obeyed that truth, by believing on Him who came into the world to save sinners.

Thirdly, through this believing on the Son of God, their hearts were purified by the word of truth applied to them by the Holy Spirit.

Fourthly, the love of God being shed abroad in their hearts by the Holy Ghost, they loved the brethren with pure hearts fervently, εκτενως, intensely or continually; the full proof that their brotherly love was unfeigned, φιλαδελφιαν ανυποκριτον, a fraternal affection without hypocrisy.

Being born again - For being born of Abraham's seed will not avail to the entering of the kingdom of heaven.

Not of corruptible seed - By no human generation, or earthly means; but of incorruptible - a Divine and heavenly principle which is not liable to decay, nor to be affected by the changes and chances to which all sublunary things are exposed.

By the word of God - Δια λογου ζωντος Θεου· By the doctrine of the living God, which remaineth for ever; which doctrine shall never change, any more than the source shall whence it proceeds.

For all flesh is as grass - Earthly seeds, earthly productions, and earthly generations, shall fail and perish like as the grass and flowers of the field; for the grass withereth, and the flower falleth off, though, in the ensuing spring and summer, they may put forth new verdure and bloom.

But the word of the Lord - The doctrine delivered by God concerning Christ endureth for ever, having, at all times and in all seasons, the same excellence and the same efficacy.

And this is the word - Το ῥημα, What is spoken, by the Gospel preached unto you. "This is a quotation from Isa 40:6-8, where the preaching of the Gospel is foretold; and recommended from the consideration that every thing which is merely human, and, among the rest, the noblest races of mankind, with all their glory and grandeur, their honor, riches, beauty, strength, and eloquence, as also the arts which men have invented, and the works they have executed, shall decay as the flowers of the field. But the Gospel, called by the prophet the word of the Lord, shall be preached while the world standeth." - Macknight. All human schemes of salvation, and plans for the melioration of the moral state of man, shall come to naught; and the doctrine of Christ crucified, though a stumbling block to the Jews, and foolishness to the Gentiles, shall be alone the power of God for salvation to every soul that believeth.

As the apostle, on 1Pet 1:7, mentions gold, and gold chemically examined and tried; and as this figure frequently occurs in the sacred writings; I think it necessary to say something here of the nature and properties of that metal.

Gold is defined by chemists to be the most perfect, the most ductile, the most tenacious, and the most unchangeable of all metals. Its specific gravity is about 19.3. A cubic foot of pure gold, cast and not hammered, weighs 1348lbs. In its native state, without mixture, it is yellow, and has no perceptible smell nor taste. When exposed to the action of the fire it becomes red hot before it melts, but in melting suffers no alteration; but if a strong heat be applied while in fusion, it becomes of a beautiful green color. The continual action of any furnace, howsoever long applied, has no effect on any of its properties. It has been kept in a state of fusion for several months, in the furnace of a glass house, without suffering the smallest change. The electric and galvanic fluids inflame and convert it into a purple oxide, which is volatilized in the form of smoke. In the focus of a very powerful burning glass it becomes volatilized, and partially vitrified; so that we may say with the apostle, that, though gold is tried by the fire - abides the action of all culinary fires, howsoever applied, yet it perisheth by the celestial fire and the solar influence; the rays of the sun collected in the focus of a powerful burning glass, and the application of the electric fluid, destroy its color, and alter and impair all its properties. This is but a late discovery; and previously to it a philosopher would have ridiculed St. Peter for saying, gold that perisheth.

Gold is so very tenacious that a piece of it drawn into wire, one-tenth of an inch in diameter, will sustain a weight of 500lbs. without breaking.

One grain of gold may be so extended, by its great malleability, as to be easily divided into two millions of parts; and a cubic inch of gold into nine thousand, five hundred and twenty-three millions, eight hundred and nine thousand, five hundred and twenty-three parts; each of which may be distinctly seen by the naked eye!

A grain and a half of gold may be beaten into leaves of one inch square, which, if intersected by parallel lines, drawn at right angles to each other, and distant only the 100th part of an inch; will produce twenty-five millions of little squares, each of which may be distinctly seen without the help of glasses!

The surface of any given quantity of gold, according to Mr. Magellan, may be extended by the hammer 159,092 times!

Eighty books, or two thousand leaves, of what is called leaf gold, each leaf measuring 3.3 inches square, viz. each leaf containing 10.89 square inches, weigh less than 384 grains; each book, therefore, or twenty-five leaves, is equal to 272.25 inches, and weighs about 4.8 grains; so that each grain of gold will produce 56.718, or nearly fifty-seven square inches!

The thickness of the metal thus extended appears to be no more than the one 282.020th of an inch! One pound, or sixteen ounces of gold, would be sufficient to gild a silver wire, sufficient in length to encompass the whole terraqueous globe, or to extend 25,000 miles!

Notwithstanding this extreme degree of tenuity, or thinness, which some carry much higher, no pore can be discerned in it by the strongest magnifying powers; nor is it pervious to the particles of light, nor can the most subtile fluids pass through it. Its ductility has never yet been carried to the uttermost pitch, and to human art and ingenuity is probably unlimited.

Sulphur, in the state of a sulphuret, dissolves it; tin and lead greatly impair its tenacity; and zinc hardens and renders it very brittle. Copper heightens its color, and renders it harder, without greatly impairing its ductility. It readily unites with iron, which it hardens in a remarkable manner.

The oxigenated muriatic acid, and the nitro-muriatic acid, dissolve gold. In this state it is capable of being applied with great success to the gilding of steel. The process is very simple, and is instantaneously performed, viz.: -

To a solution of gold in the nitro-muriatic acid add about twice the quantity of sulphuric ether. In order to gild either iron or steel, let the metal be well polished, the higher the better: the ether which has taken up the gold may be applied by a camel hair pencil, or small brush; the ether then evaporates, and the gold becomes strongly attached to the surface of the metal. I have seen lancets, penknives, etc., gilded in a moment, by being dipped in this solution. In this manner all kinds of figures, letters, mottoes, etc., may be delineated on steel, by employing a pen or fine brush.

The nitro-muriatic acid, formerly called aqua regia, is formed by adding muriatic acid, vulgarly spirit of salt, to the nitric acid, formerly aqua fortis. Two parts of the muriatic acid to one of the nitric constitute this solvent of gold and platina, which is called the nitro-muriatic acid.

Gold was considered the heaviest of all metals till the year 1748, when the knowledge of platina was brought to Europe by Don Antonio Ulloa: this, if it be a real metal, is the hardest and weightiest of all others. The specific gravity of gold is, as we have seen, 19.3; that of platina is from 20.6 to 23: but gold will ever be the most valuable of all metals, not merely from its scarcity, but from its beautiful color and great ductility, by which it is applicable to so many uses, and its power of preserving its hue and polish without suffering the least tarnish or oxidation from the action of the air.

To the sojourners - Upon earth, the Christians, chiefly those of Jewish extraction. Scattered - Long ago driven out of their own land. Those scattered by the persecution mentioned Acts 8:1, were scattered only through Judea and Samaria, though afterwards some of them travelled to Phenice, Cyprus, and Antioch. Through Pontus, Galatia, Cappadocia, Asia, and Bithynia - He names these five provinces in the order wherein they occurred to him, writing from the east. All these countries lie in the Lesser Asia. The Asia here distinguished from the other provinces is that which was usually called the Proconsular Asia being a Roman province.

According to the foreknowledge of God - Speaking after the manner of men. Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God: but all things are known to him as present from eternity to eternity. This is therefore no other than an instance of the divine condescension to our low capacities. Elect - By the free love and almighty power of God taken out of, separated from, the world. Election, in the scripture sense, is God's doing anything that our merit or power have no part in. The true predestination, or fore - appointment of God is, He that believeth shall be saved from the guilt and power of sin. He that endureth to the end shall be saved eternally. They who receive the precious gift of faith, thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet such is the gift, that the final issue depends on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the scripture knows not of. Moreover, it is. Cruel respect of persons; an unjust regard of one, and an unjust disregard of another. It is mere creature partiality, and not infinite justice. It is not plain scripture doctrine, if true; but rather, inconsistent with the express written word, that speaks of God's universal offers of grace; his invitations, promises, threatenings, being all general. We are bid to choose life, and reprehended for not doing it. It is inconsistent with a state of probation in those that must be saved or must be lost. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number. But the doctrine of predestination is entirely changed from what it formerly was. Now it implies neither faith, peace, nor purity. It is something that will do without them all. Faith is no longer, according to the modern predestinarian scheme, a divine "evidence of things not seen," wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all; but a mere notion. Neither is faith made any longer a means of holiness; but something that will do without it. Christ is no more a Saviour from sin; but a defence, a countenancer of it. He is no more a fountain of spiritual life in the soul of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly; even from righteousness, peace, and joy in the Holy Ghost. Through sanctification of the Spirit - Through the renewing and purifying influences of his Spirit on their souls. Unto obedience - To engage and enable them to yield themselves up to all holy obedience, the foundation of all which is, the sprinkling of the blood of Jesus Christ - The atoning blood of Christ, which was typified by the sprinkling of the blood of sacrifices under the law; in allusion to which it is called "the blood of sprinkling."

Blessed be the God and Father of our Lord Jesus Christ - His Father, with respect to his divine nature; his God, with respect to his human. Who hath regenerated us to a living hope - An hope which implies true spiritual life, which revives the heart, and makes the soul lively and vigorous. By the resurrection of Christ - Which is not only a pledge of ours, but a part of the purchase - price. It has also a close connexion with our rising from spiritual death, that as he liveth, so shall we live with him. He was acknowledged to be the Christ, but usually called Jesus till his resurrection; then he was also called Christ.

To an inheritance - For if we are sons, then heirs. Incorruptible - Not like earthly treasures. Undefiled - Pure and holy, incapable of being itself defiled, or of being enjoyed by any polluted soul. And that fadeth not away - That never decays in its value, sweetness, or beauty, like all the enjoyments of this world, like the garlands of leaves or flowers, with which the ancient conquerors were wont to be crowned. Reserved in heaven for you - Who "by patient continuance in welldoing, seek for glory and honour and immortality."

Who are kept - The inheritance is reserved; the heirs are kept for it. By the power of God - Which worketh all in all, which guards us against all our enemies. Through faith - Through which alone salvation is both received and retained. Ready to be revealed - That revelation is made in the last day. It was more and more ready to be revealed, ever since Christ came.

Wherein - That is, in being so kept. Ye even now greatly rejoice, though now for a little while - Such is our whole life, compared to eternity. If need be - For it is not always needful. If God sees it to be the best means for your spiritual profit. Ye are in heaviness - Or sorrow; but not in darkness; for they still retained both faith, 1Pe 1:5, hope, and love; yea, at this very time were rejoicing with joy unspeakable, 1Pe 1:8.

That the trial of your faith - That is, your faith which is tried. Which is much more precious than gold - For gold, though it bear the fire, yet will perish with the world. May be found - Though it doth not yet appear. Unto praise - From God himself. And honour - From men and angels. And glory - Assigned by the great Judge.

Having not seen - In the flesh.

Receiving - Now already. Salvation - From all sin into all holiness, which is the qualification for, the forerunner and pledge of, eternal salvation.

Of which salvation - So far beyond all that was experienced under the Jewish dispensation. The very prophets who prophesied long ago of the grace of God toward you - Of his abundant, overflowing grace to be bestowed on believers under the Christian dispensation. Inquired - Were earnestly inquisitive. And searched diligently - Like miners searching after precious ore, after the meaning of the prophecies which they delivered.

Searching what time - What particular period. And what manner of time - By what marks to be distinguished. The glories that were to follow - His sufferings; namely, the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; the glory of the last judgment, and of his eternal kingdom; and also the glories of his grace in the hearts and lives of Christians.

To whom - So searching. It was revealed, that not for themselves, but for us they ministered - They did not so much by those predictions serve themselves, or that generation, as they did us, who now enjoy what they saw afar off. With the Holy Ghost sent down from heaven - Confirmed by the inward, powerful testimony of the Holy Ghost, as well as the mighty effusion of his miraculous gifts. Which things angels desire to look into - A beautiful gradation; prophets, righteous men, kings, desired to see and hear what Christ did and taught. What the Holy Ghost taught concerning Christ the very angels long to know.

Wherefore - Having such encouragement. Gird up the loins of your mind - As persons in the eastern countries were wont, in travelling or running, to gird up their long garments, so gather ye up all your thoughts and affections, and keep your mind always disencumbered and prepared to run the race which is set before you. Be watchful - As servants that wait for their Lord. And hope to the end - Maintain a full expectation of all the grace - The blessings flowing from the free favour of God. Which shall be brought to you at the final revelation of Jesus Christ - And which are now brought to you by the revelation of Christ in you.

Your desires - Which ye had while ye were ignorant of God.

Lev 11:44.

Who judgeth according to every man's work - According to the tenor of his life and conversation. Pass the time of your sojourning - Your short abode on earth. In humble, loving fear - The proper companion and guard of hope.

Your vain conversation - Your foolish, sinful way of life.

Without blemish - In himself. Without spot - From the world.

Who through him believe - For all our faith and hope proceed from the power of his resurrection. In God that raised Jesus, and gave him glory - At his ascension. Without Christ we should only dread God; whereas through him we believe, hope, and love.

Having purified your souls by obeying the truth through the Spirit, who bestows upon you freely, both obedience and purity of heart, and unfeigned love of the brethren, go on to still higher degrees of love. Love one another fervently - With the most strong and tender affection; and yet with a pure heart - Pure from any spot of unholy desire or inordinate passion.

Which liveth - Is full of divine virtue. And abideth the same for ever.

All flesh - Every human creature is transient and withering as grass. And all the glory of it - His wisdom, strength, wealth, righteousness. As the flower - The most short - lived part of it. The grass - That is, man. The flower - That is, his glory. Is fallen off - As it were, while we are speaking. Isaiah 40:6, &c.

1 PEter an Apostle of Jesus Christ, to the strangers scattered throughout Pontus , Galatia , Cappadocia , Asia , and Bythynia .

Not only Metaphorically Strangers, as all Believers are in the World, chap. 2.11. but properly, as being out of their own Land, and so really strangers in the places here mentioned.

So Iam. 1.1.

A Country of the lesser Asia, bordering upon the Euxine Sea, and reaching as far as Colchis.

Which borders upon Pontus, and lies Southward of it. To the Gentile Churches inhabiting here Paul wrote his Epistle inscribed to the Galatians.

This likewise borders upon Pontus, and is joined with it, Act. 2.9.

That part of Asia the less, which was especially called Asia, viz. the whole Country of Ionia which contained in it Troas, Phrygia, Lydia, Caria, &c. See Act. 16.6, 9. and 19.10, 31.

Another Province of the lesser Asia bordering upon Pontus, and Galatia, and opposite to Thracia. Q. Who were the Strangers to whom this Epistle was written? A. Chiefly the Christian Iews scattered in these Countreys, as appears by chap. 2.12. and 1.18. where he mentions the Traditions of their Fathers, of which the Iews were so fond, Matth. 15.2. Gal. 1.14. but secondarily to the converted Gentiles. As Paul, the Apostle of the Uncircumcision, writ principally to the converted Gentiles, at Rome, Corinth, Ephesus, &c. but doth not exclude those Iews that were among them, who being converted to the Faith, were of the same mystical Body with them; so Peter, though he firstly writ to the converted Iews, as being an Apostle of the Circumcision, yet includes the Gentiles that were mingled among them, and joined in Faith and Worship with them.

Marginal references: Joh. 7.35.

2 Elect according to the foreknowledg of God the Father , through sanctification of the spirit , unto obedience , and sprinkling of the blood of Jesus Christ , Grace unto you, and peace by multiplied .

By Elect he means, either, 1. singled out of the World, and separated unto God in their effectual calling, as 1 Cor. 1.1. those that are said to be called v. 26. are said to be chosen, v. 27, 28. and so the word seems to be taken, Iam. 2.5. or, 2. Chosen to Salvation, and the means of it in God's Eternal Decree, Eph. 1.4. and 2 Thess. 2.13.

Either, 1. The Divine Preordination, or Decree of Election, as the word is taken v. 20. and then we may take Elect in the first sence; Men are chosen out of the World, or called in time, according as they were chosen from Eternity, Rom. 8.30. or, 2. Fore-knowledg here is as much as approbation or love, Matth. 7.25. Rom. 11.2. and so signifies the free favour, and good-will of God, which is the Fountain from whence the Decree of Election proceeds; and then we are to take Elect in the latter sence, and so elect according to the fore-knowledg of God, is eternally designed unto life, according to, or out of that free grace and love God did from Eternity bear to them, which was the only motive he had for his choosing them; or, (which comes to the same,) by foreknowledg we may understand Election it self, as it is in God; and by Election the same as terminated in the Creature, and executed in effectual Calling.

This doth not exclude the Son or Spirit from their interest in, and concurrence to the Divine Decree, but only notes the order of working among the Three Persons in the affair of Man's Salvation; Election is ascribed to the Father, Reconciliation to the Son, and Sanctification to the Spirit.

Sanctification seems to be taken in a large sense, for the whole change of our spiritual state, both as to real grace in regeneration, and relative in justification, so that God may then be said to Sanctify us when in our effectual calling he justifies us from our Sins, and renews us unto Obedience, so it is taken, Heb. 10.10.

This is to be understood rather of the Spirit of God the efficient of Sanctification, then the Spirit or Soul of Man the subject of it.

Either, 1. The obedience of Christ to God, and then the sence is, Elect or ordained to be by the Sanctification of the Spirit made partakers of the benefits of Christ's Obedience; or, 2. The obedience of Believers to Christ, and that either in their Believing; Faith being a giving obedience to the great command of the Gospel, Iohn 6.29. and particularly called Obedience, Rom. 1.5. and then the sence runs thus, Elect unto Faith, which was to be wrought in you by the sanctification of the Spirit: or else in the Exercise of Holiness, which is the Fruit of Faith, and then it signifies the same as Ephes. 1▪ 4. chosen, that you might be made, by the Sanctification of the Spirit, holy and unblamable, and might accordingly demean your selves.

An Allusion to the sprinkling of the Blood of the Sacrifices under the Law (Heb. 9.13, 14, 20, 21, 22. and 12.24.) it signifies the Application of the Blood of Christ for the purging of the Conscience, (which was typified by those legal Sprinklings) especially from th[illegible: 1 letter] Guilt of Sin, which Sprinkling or Application of the Blood of Christ to our Consciences, is performed on our part by Faith, on God's part by his Spirit working that Faith in us (as well as enabling us unto Obedience) in our effectual Calling, as likewise by God's imputing Christ's Righteousness to us; and so the sense of the whole, is, Elect according to the s[illegible: 1 letter]re-knowledge of God, to b[illegible: 1 letter] by the Sanctification of the Spirit, b[illegible: 1 letter]ought into the Participation of [illegible: 1 letter]ll the Benefits of Christ's Redemption; the Sum of which [illegible: 1 word] in the Renovation of your Natures u[illegible: 1 letter]to Gospel-Obedience, [illegible: 1 letter]nd [illegible: 1 word] Iustification of your Persons.

There being several kinds of Grace, ch. 4.10. and several kinds of Peace, outward and inward, he wisheth them all kinds of each; and there being several degrees and measures of both, he prays for an encrease of these degrees in them, and so a multiplication of all Good, both temporal and spiritual to them.

Marginal references: 2 Pet. 1.2.

3 Blessed be the God, and Father of our Lord Jesus Christ, which according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of Jesus Christ from the dead.

Either the Conjunction, and, is here but an Explicative Particle, and so we render it, 2 Cor. 1.3. God even the Father, &c. or if we take it for a Copulative, as Ephes. 1.3. God is called the God of Jesus Christ, according to Christ's human Nature, and his Father according to his Divine.

This shews the Fountain from whence Regeneration, and all other spiritual Blessings flow, and excludes all Merit and Dignity in us, as the cause of so great Benefits. Abundant Mercy is the same with Riches of Mercy, Ephes. 2.4.

Translated us out of a state of Sin and Misery into a state of Grace and Life: and so begotten again here, is the same as sanctifying in the former Verse.

Either a lively hope, for hope of Life; or rather, a lively hope is a true and effectual hope, such as proceeds from a lively Faith, and is it self productive of Peace and Purity, Rom. 5.2. and 1 Iohn 3.3. in opposition to the vain Hope of worldly Men, which neither comes from Faith, no[illegible: 1 letter] tends to Holiness.

This may be referred either, 1. to God's begetting us again, and then it implies the Resurrection of Christ to be the cause of our Regeneration, we being raised to a spiritual Life by the Power of Christ's Resurrection, and our Vivification being often ascribed to it, Rom. 4.25. and 6.4, 5. and chap. 3.21. See Ephes. 2.5. Or, 2. to the lively Hope to which he begets us, which depends upon, and ariseth from the Faith of Christ's Resurrection, Rom. 8.11. and 1 Cor. 15.17, 19. and 1 Thess. 4.13, 14. Christ's Resurrection being the Cause and Pledge of ours, as the certainty of ours depends upon his, so the Liveliness of our Hope follows upon the Faith of it. Possibly the Apostle may have in these words some respect to the languishing Condition of the Hope of him, and the other Disciples, Luke 24.21. which was then ready to expire, but was again revived by their being well assured of his Resurrection, v. 33, 34.

Marginal references: Gr. much.; John 3.3, 5. James 1.18.

4 To an inheritance incorruptible , and undefiled, and that fadeth not away , reserved in heaven for you .

So eternal Life is called, Ephes. 1.18. and elsewhere, as being given not as Wages to Hirelings, but as an Inheritance to Children born of God, and adopted to him.

Immortal, everlasting, which being once possessed, cannot be taken away, nor pass over to others.

Always retains its Vigour, and Gratefulness, never causes Weariness or Satiety in them that possess it. It seems to be a Metaphor taken from Flowers, probably the Amarantus (the very word here used) which still keeps its Freshness and Vertlure, without any Decay or withering.

Laid up, Col. 1.5. and 2 Tim. 4.8. secured for the Heirs, tho not yet possessed by them.

And therefore safe, and out of the reach of Enemies. This is opposed to the uncertain Condition of earthly Possessions, such as Canaan was.

Margin, for us, viz. whom God hath begotten again: or if we read it, as in the Text, for you, the Apostle may change the Person in order to his Exhortation.

Both as being pure in it self, and having nothing to offend them that enjoy it; and likewise as being incapable of any Pollution, or Defilement contrary to what is said of the Land of Canaan, the earthly Inheritance of the Israelites, Jer. 2.7. Ezek. 36.17.

Marginal references: Or, for us.

5 Who are kept by the power of God through faith unto salvation , ready to be revealed in the last time .

Lest it should be objected, that, tho the Inheritance be safe in Heaven, yet the Heirs are in danger here upon Earth, by reason of the Power, and Stratagems of Enemies, and their own Imprudence and Weakness; he adds, that not only their Inheritance is reserved for them, but they preserved unto it, kept securely, and carefully, as with a Garrison (for so the word signifies) against all the Assaults, Incursions and Devices of the Devil, and the World.

Which Power is infinite, and invincible, and therefore able to keep them, Iohn 10▪ 28, 29. Rom. 8.31, 38, 39. 2 Tim. 1.12.

Which resting on the Power of God, overcomes all their Ene[illegible: 2 letters]es, the Flesh, 1 Iohn [illegible: 1 letter].9. the Devil, Ephes. 6.16. chap. [illegible: 1 letter].9. and the World, 1. Iohn 5.4. It implies, that not only they themselves are kept through Faith, whereby they rely on the Power of their Keeper, and his Promises of keeping them, but that they and their Faith too, are kept by the Power of God.

Viz. Full and complete in Glory, and not only begun, and imperfect here.

As b[illegible: 2 letters]ng [illegible: 1 letter]lready purchased, prepared, and laid up for them; and so he intimates, that their not as yet possessing it, is not because i[illegible: 1 letter] is not ready for them, but because the time of their being put in Possession of it, is not yet come.

It was said to be reserved in Heaven, v. 4. kept safe, but close too, as a rich Treasure, the greatness of it is not yet known, even to them that are the Heirs of it, Col. 3.3, 4. and 1 Iohn 3.2. Here he adds, that it is to be revealed, and made known to them so soon as the time of its Manifestation shall come.

Simply, and absolutely the last, viz. the Day of Judgment, which is called the last Day, Iohn 6.39 40. and 11.24. and 12.48.

6 Wherein ye greatly rejoice , though now for a season (if need be ) ye are in heaviness , through manifold temptations .

This refers to the whole foregoing Sentence, ye rejoice in your being kept by the Power of God unto Salvation.

The Greek word signifies something more than a bare Rejoicing, and therefore is added to a word that signifies to rejoice, Matth. 5.12. and implies an outward Expression of the inward Gladness of the Heart, by Looks, Words, Gestures, &c. Some read the word in the Imperative Mood by way of Exhortation, but the Indicative, according to our Translation, seems most agreeable to the Context, in which, as yet, he commends the Saints, to whom he writes, for the Grace of God in them; descending to his Exhortation afterward, v. 13.

Viz. while this life lasts, which is but a little time, 2 Cor. 4.17.

If God see it fit, needful for your good, and conducing to his Glory; intimating, that God doth not always afflict Believers, but when he sees just Cause, and never doth it without cause.

Quest. How could they be in Heaviness, and yet rejoice? Ans. Their Grief and Joy were about different Objects, they might be in Heaviness by reason of present Afflictions, and rejoice in hope of future Glory; they might grieve as Men, and rejoice; as Saints; Sense of Suffering might affect them, and yet the Faith of better things coming, relieve them. If their Heaviness did in any degree abate their Joy, yet it did not wholly hinder it; and tho their Joy did overcome their Heaviness, yet it did not wholly exclude it.

He so calls Afflictions from the end and effect of them, the Trial of their Faith, Luke 22.28. Acts 20.19. Gal. 4.14. Iames 1.2. 2 Pet. 2.9. he calls them manifold, as being not only numerous, but various, and of divers kinds.

7 That the trial of your faith being much more precious than of gold that perisheth , though it be tried with fire, might be found unto praise, and honour, and glory , at the appearing of Jesus Christ.

i. e. Your Faith when tried. He compares the Faith of the Saints with Gold, and argues from the less to the greater; q. d. if Men do so far esteem their Gold, that they will make the Excellency [illegible: 1 letter]nd preciousness of it appear by trying it in the Fire, which purgeth away the Dross, and discovers the goodness of the Metal; no wonder if God will have the Faith of the Saints (more precious to him, than Gold is to Men) tried by Afflictions, that the Excellency of it may more fully be discovered.

i. e. Than the Trial of Gold; or Gold tried, compared with Faith tried.

Is worn away, and consumed by use, as many Particles of it likewise may be in the very Trial of it, v. 18. whereas Faith is not consumed nor wasted, but encreased by being used, and made more conspicuous by being tried.

i. e. May be found to be, or to have turned to praise, &c. the Dignity of it being by that means evidenced. These several words shew whither present Trials tend, and in what they issue; they may be reproachful and ignominious now (Heb. 12.2.) but they end in Glory. We need not be critical about the difference of these three words, Praise, Honour, and Glory, which may be synonimous Expressions (by way of Amplification) of the same thing, yet they are mentioned distinctly with relation to Believers elsewhere, Praise, 1 Cor. 4.5. Honour, 1 Sam. 2.30. Iohn 12.26. Glory as well as Honour, Rom. 2.10.

i. e. At the Day of Judgment frequently so called, as v. 13. and Colos. 3.4. 2 Thess. 1.7. and chap. 5.4. Christ's Glory is at present hid and obscured, while he is instructing his Elect, and training them up unto Patience, and defers his judging of his Enemies; but at last it will be fully manifested in the Face of the World, when he comes with Clouds, and every Eye shall see him, &c. Rev. 1.7.

Marginal references: Chap. 4.12.; Prov. 17.3. Zech. 13.9.

8 Whom having not seen , ye love , in whom though now ye see him not , yet believing, ye rejoice with joy unspeakable , and full of glory .

Which Christ.

With your bodily Eyes. Most of these Iews lived out of their own Country, and so had not seen Christ in the Flesh; and this was the Commendation of their Love, that they loved him whom they had not seen, though sight doth ordinarily contribute toward the stirring up of Affection.

Neither as others have done in the daies of his Flesh, nor as you your selves hereafter shall in his Glory; ye walk by Faith, and not by sight, 2 Cor. 5.7.

In hope of seeing and enjoying him.

Which cannot be expressed with Words. See the like Phrase, Rom. 8.26. and 2 Cor. 9.15.

Both in respect of the Object about which this Joy is conversant, the heavenly Glory; the Degree, it is the highest here in the World, the duration of it, it is most solid; as likewise in Comparison of the Joy of this World which is vain and transitory, and whereof many times Men are afterward ashamed.

Marginal references: 1 Joh. 4.20.; Joh. 20.29. [illegible: 1 letter]eb. 11.1, 27.

9 Receiving the end of your faith, even the salvation of your souls .

Either this word is to be taken improperly, and by an Enallage, the Future being put for the Present Tense, q. d. being about to receive; or rather properly in the Present Tense, and then it intimates the certainty of the thing spoken of.

i. e. The Scope to which Faith tends, or the Reward of Faith.

Either, 1. Salvation more generally taken, which is begun in this Life, Ephes. 2.8. Tit. 3.5. or rather, 2. complete final Salvation in the other, as v. 5. and then the Sense is, either ye rejoice that ye shall certainly receive the full Salvation of your Souls, or ye rejoice that ye do receive that Salvation, viz. in the Promises of it, in those Graces of the Spirit wrought in you, which begin this Salvation, and are the Pledges of it, and in the certain Assurance of it.

i. e. (By an usual Synechdoche) the Salvation of your persons.

10 Of which salvation the Prophets have enquired, and searched diligently , who prophesied of the grace that should come unto you.

Either, 1. the more full and clear Manifestation of Salvation promised to be at the coming of Christ, when Life and Immortality should be brought to light through the Gospel, 2 Tim. 1.10. and then this place is parallel to Luke 10.24. Or, 2. the Salvation of the dispersed Iews, i. e. their publick Conversion by the Gospel, and eternal Life following upon it; which (as well as the Calling of the Gentiles) was reserved for the Times and Glory of the Messiah.

Viz. Those under the Old-Testament, out of whose Writings the Faith of New-Testament-Believers is to be confirmed, Iohn 5.39. Acts 17.11. and whom this Apostle therefore mentions, that he might strengthen the Faith of the Christian Iews, by assuring them that the Doctrine he had delivered to them, was no new Invention, but the very Truth of God revealed of old to the Prophets.

The words imply their vehement desire of knowing, as well as great diligence in seeking.

What he called Salvation before, he calls Grace here, to intimate their Salvation to be meerly of Grace. This Grace revealed under the Gospel, the Prophets foretold, but in a more dark way; the Sun of Righteousness not being yet risen, the Shadows were not gone, and the Light was but obscure.

Marginal references: Gen. 49.10. Dan. 2.44. [illegible: 1 letter]ag. 2.8. Zech. 6.12. Mat. 13.17.

11 Searching what , or what manner of time the spirit of Christ which was in them did signifie, when it testified before-hand the sufferings of Christ, and the glory that should follow.

Whether near or further off, or what particular part of time. This may relate particularly to Daniel's Weeks, ch. 9.

Whether peaceable or troublesom, when the People were free, or when in Bondage; what were the Qualities of the time, or Signs by which it might be known. Iacob fore-tells Christ's coming, when the Scepter was departed from Iudah, Gen. 49.10. Isaiah, in a time of Universal Peace, ch. 2.4. and 11.6. This diligent enquiring after the time of Christ's coming, shewed their earnest longing for it.

So stiled, as being of the Son, no less than of the Father, both by eternal Procession, and temporal Mission, Iohn 14.16, 26. & 15.26. This shews, that not only Christ had a Being under the Old Testament before his coming in the Flesh, (for if Christ were not, there could be no Spirit of Christ) and likewise that Christ is God, because of his inspiring the Prophets with the Knowledge of future things, which none but God can do.

What the Prophets did foretel concerning Christ, was not their own Conjecture, but what the Spirit did dictate to them.

Gr. Glories, in the Plural Number, i. e. the manifold Glory which was to follow upon his many Sufferings, the Glory of his Resurrection, Ascension, sitting at the Right-Hand of God, sending the Spirit, &c. Christ's Sufferings and Glory are often joined together, Psalm 22.6. and 110. Isa. 53.3, 10, 11, 12. Luke 24.26. Phil. 2.8, 9. Heb. 2.9, 10. to shew that there is the same way (and no other) for the Salvation of the Members, as for the Glory of the Head, viz. by Sufferings.

Marginal references: 2 Pet. 1.21.

12 Unto whom it was revealed , that not unto themselves , but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you, with the holy Ghost sent down from heaven , which things the angels desire to look into .

Unto which Prophets.

Viz. by the Spirit of Christ that was in them,

who lived before Christ's coming in the Flesh.

Not only Apostles, but Believers, who live since Christ came.

Declare and foretel. The preaching of the Word is called a Ministry, Acts 6.4. and 2 Cor. 4.1. and 5.18.

The whole Doctrine of the Gospel concerning Christ's Person, Offices, Benefits, Kingdom, and the whole New Testament-state.

Viz. as fulfilled, and actually exhibited now, which were only foretold by the Prophets.

The Apostles and other Gospel-Ministers assistant to them: the sense is, The Prophets under the Old Testament did, by the Spirit, foresee, and foretel Christ's Passion, Resurrection, Ascension, the Effusion of the Spirit, the Enlargement of the Church, by the Calling of the Gentiles▪ &c. but did not live to see their own Prophecies, and God's Promises fulfilled, Heb. 11.13. as you now do. They did spread the Table that you might feed at it; they had but a taste by Faith, and at a distance, of those things you feast upon in their Accomplishment; yet they did not grudge to declare these things, being instructed by the Spirit, that what they spake of, should not be fulfilled in their time, but in the Generations to come; that so ye▪ by comparing what they said should come to pass, with what you have now been assured is come to pass, may be confirmed and established in the Belief of the Truth, beeing the same held forth by the Prophets formerly, and Gospel-Ministers at present:

Christ promised to send the Spirit, Luke 24.49. Iohn 14.26. and 15.26. and 16.7. and actually sent him, Acts 2. the Apostles, not of themselves, but acted by this Spirit, have declared unto you the fulfilling of those things, which the former Prophets, by the instinct and Power of the same Spirit (the Spirit of Christ, which was in them) did foretel, would in their proper season come to pass.

The things before-said to be reported by them that preached the Gospel.

It seems to be an Allusion to the Cherubims that stood above the Ark, with their Faces toward the Mercy-seat, which was a Type of Christ. The word signifies a bowing down the Head, and stooping to look into a thing, Luke 24.12. Iohn 20.5. and implies a prying, or looking narrowly into it; which argues an earnest desire to know it. The Angels thus look into the Mysteries of the Gospel, as desirous to see the Accomplishment of them, admiring the manifold Grace and Wisdom of God in them, Eph. 3.10. and rejoicing in the Salvation of Sinners, which is the end, and effect of God's revealing them.

Marginal references: Dan. 9.24. and 12.9, 13.; Acts 2.4.

13 Wherefore gird up the loins of your mind , be sober , and hope to the end for the grace , that is to be brought unto you at the revelation of Jesus Christ.

The following Exhortation may be connected, either with v. 4. being so glorious an Inheritance is reserved in Heaven for you, gird up, &c. or with v. 12. seeing ye know those things, which the Prophets that foretold them, did not fully see, and the Angels themselves desire to look into; the Grace of God vouchsafed to you, is so excellent and admirable, gird up, &c.

i. e. Let your Minds be attent, prompt, ready, prepared for your spiritual Work, restrained from all those Thoughts, Cares, Affections, and Lusts, which may entangle, detain, hinder them, or make them unfit for it. It is a Metaphor taken from the Custom of the Oriental Nations, who wearing long loose Garments, were wont to gird them up about their Loins, that they might not hinder them in their travelling, or working, 1 King. 18.46. and 2 King. 4.29. Luke 17.8. See on Luke 12.35, 37. Perhaps it may have a special Respect to the like Rite used at the Passover, Exod. 12.11. when the Israelites were just ready to enter upon their Journey, and go out of Egypt.

This may relate, either, 1. to the Body, and then the sense agrees with Luke 21.34. where the Cares of this Life seem to be opposed to the girding up the Loins of the Mind, and Surfeiting and Drunkenness, to Sobriety here. Or rather, 2. to the Soul, and then girding up the Loins of the Mind, may refer to the Understanding, and Thoughts, and Sobriety, to the VVill and Affections, and may signifie that Moderation which belongs to them, in Opposition to their Inordinateness, which is a sort of Drunkenness. Or, it may be rendred, be watchful, as it is translated, 2 Tim. 4.5. and with which it is joined, 1 Thess. 5.6, 8. and so it agrees well with the former clause; they that have the Loins of their Mind girt up, being of a vigilant, present Mind, and ready for any VVork, they are to undertake.

Gr. perfectly, as in the Margin, i. e. sincerely, entirely, with a firm Confidence; but the following words favour our Translation, which signifies Perseverance in hope. See Heb. 3.6.

Final Salvation, which is the Gift of Grace, Rom, 6.23. and is called the Grace of Life, 1 Pet. 3.7.

Called the appearing of Jesus Christ, v. 7.

Marginal references: Eph. 6.14.; Or, perfectly.

14 As obedient children , not fashioning your selves according to the former lusts , in your ignorance .

Gr. Children of Obedience, by an usual Hebraism for obedient Children. So Children of Disobedience, Eph. 2.2. Col. 3.6. and this we may understand either absolutely, Children of obedience for obedient Persons; or with relation to God, obedient Children of God; and then the Apostle perswades them to their Duty by an Argument taken from their Adoption; being the Children of God, he would have them behave themselves obediently, as becomes them in that Relation.

Not accommodating, not conforming your selves, not shaping, or ordering your Conversation. See the same word, Rom. 12.2.

The Lusts you formerly indulged your selves in. See Ephes. 4.22.

Your Ignorance of Christ and the Gospel, q. d. not fashioning your selves according to those Lusts you lived in, when you were ignorant of Christ. He distinguisheth between the time of their Ignorance, and of their Illumination. Another Age requires other manners. They formerly lived according to the Dictates of their Lusts, but now ought to live according to the VVill of Christ. See v. 18. Acts 17.30. Ephes. 4.17, 18.

15 But as he that hath called you, is holy , so be ye holy in all manner of conversation .

God the Father, to whom, as the first Cause, our Calling is frequently ascribed, Rom. 9.11, 24. and 1 Cor. 7.15. Gal. 1.6, 15. It may be rendred, according to the holy One that hath called you, i. e. according to his Example; you are Children, and should therefore imitate your Father, Ephes. 5.1.

viz. Effectually, to the Knowledg and Faith of Christ.

So God is often stiled by Isaiah, and other Pen-men of the Scripture, as the Fountain and Exemplar of Holiness.

Either through the whole Course, and in the several parts of your Conversation, or in all manner of Conversation, as we read it, i. e. with whomsoever ye converse, Believers or Infidels, Friends or Enemies, Relations or Strangers; and in whatsoever Condition ye are in, Peace or Trouble, Prosperity or Adversity.

16 Because it is written, Be ye holy, for I am holy.

I your Father, and therefore you ought to imitate, and obey me: Or, I that have severed you from other People, that you should be mine, Lev. 20.26. to which place particularly this seems to refer.

Marginal references: Lev. 11.44. and 19.2. and 20.7.

17 And if ye call on the father, who, without respect of persons , judgeth according to every mans work : pass the time of your sojourning here in fear .

This Particle is used here, and frequently elsewhere, not as a Note of doubting, but by way of Assertion, and supposition of a thing known.

Either this is to be meant of Invocation, their calling on God in Prayer; and then the sense is, If you be Servants, and Worshippers of the Father: Prayer being many times put for the whole Worship of God, Isa. 43.22. Acts 9.11. or of their calling God, Father, as Matth. 6.9. and then the sense is, If you would be counted God's Children, Iames 2.7.

And so will no more excuse you that are Iews, and descended from Abraham, than those that are born of Gentile Parents, Iob 34.19. Acts 10.34. Ephes. 6.9.

And so is not a Father only, but a Judge, and that a most righteous one.

i. e. Works, the Singular Number put▪ for the Plural, as Iames 1.25. See Rom. 2.6. Iob 34.11.

The word signifies the temporary abode of a Man in a place where he was not born, or doth not ordinarily reside; such being the Condition of Believers in the World, that they are Sojourners, not Citizens of it; they are travelling through it to their Father's House, and heavenly Country, Heb. 11.9, 10, 13, 16. They are here exhorted to a sutable Carriage expressed in the next words,

VVhich is due to him as a Father, and a Judge. It may imply the greatest Reverence, and the deepest Humility, Phil. 2.12. and 1 Cor. 2.3. and 1 Pet. 3.2, 15.

Marginal references: Deut. 10.17. Rom. 2.11.; 2 Cor. 7.1.

18 For as much as ye know , that ye were not redeemed with corruptible things, as silver, and gold, from your vain conversation , received by tradition from your fathers .

Considering that ye were, &c.

See Tit. 2.14. This implies them to have been in a servile Condition, and in Bondage to their own Errors, till they were converted to Christ.

The most precious things, of greatest esteem among Men.

Because unprofitable to, and insufficient for Righteousness and Salvation.

Viz. in your Judaism, wherein you were so much addicted to uncommanded Rites and Ceremonies, as to have little Respect for God's Law.

And so not only by their Example and Practice▪ but by their Doctrine and Precepts, Matth. 15.3, &c. Mark 7, 7. &c. See likewise Gal. 1.14.

Either, your Ancestors, as Ezek. 20.18. or Doctors and Instructors, who are sometimes called Fathers, 1 Cor. 4.15.

Marginal references: 1 Cor. 6.20. and 7.23.

19 But with the precious blood of Christ, as of a Lamb without blemish , and without spot .

Because the Blood not only of an innocent Person, but of the Son of God, Acts 20.28.

i. e. VVho was a Lamb.

The Lamb of God that takes away the Sins of the World, Joh. 1.29. not only like a Lamb for his Innocence and Gentleness, Isa. 53.7. but the Antitype of the Lambs, which under the Law were offered in the daily Sacrifices, and more especially of the Paschal Lamb; whatever was shadowed out in that, and those other Sacrifices having its Accomplishment in Christ.

VVithout Fault, without Defect, in which nothing was wanting, that was requisite to its Perfection; or, in which nothing could be blamed. The Greek word seems to be derived from the Hebrew Mum, so often used for a Blemish; see Lev. 24.19, 20.

VVithout any other Deformity. The Lamb might have no Defect, but yet might have some Spot; and it was to be perfect, (Exod. 12.5.) which implied its having nor the one, nor the other. Christ was such a Lamb, perfect in Holiness, and free from all Sin, Iohn 8.29, 46. and Heb. 7.26. 1 Pet. 2.22.

Marginal references: Heb. 9.12▪ 14. Rev. 5.9.; 1 Cor. 5.7.

20 Who verily was fore-ordained before the foundation of the world , but was manifested , in these last times for you t.

By God's Decree appointed to the work of Redemption▪ and to be that Lamb that should take away the Sins of the World. Eph. 1.9.

From Eternity: there being nothing before the World began, but what was eternal. Iohn 17.24.

Not only by his Incarnation, 1 Tim. 3.16. but by the preaching of the Gospel. See the Scriptures in the Margent.

Last, in comparison of the Times of the Old-Testament. The same as the fulness of Time, Gal. 4.4. That you with other Believers might partake of Salvation by him. The fruit of Christ's Redemption reacheth all Ages, but much more abundantly the Times after his Coming in the Flesh. The sum of the Argument is, Christ was ordained from Eternity, promised to the Fathers, but manifested to You: your Privilege therefore being greater than theirs. Mat. 13.17. Heb. 11.39, 40. you should be the more holy.

Marginal references: Rom. 3.25▪ and 16.25. Col. 1.26. 2 Tim. 1.10. Tit. 1.2. Rev. 13.8.; Eph. 1.10. Heb. 1.2.

21 Who by him do believe in God, that raised him from the dead, and gave him glory , that your faith and hope might be in God .

Both as revealing God to you, Matth. 11.27. Iohn 1.14. and making way for you to God, who, out of Christ, is a consuming Fire, so that there is no coming to him, but by Christ, Iohn 14.6. Ephes. 2.18. and [illegible: 1 letter].12. Heb. 7.25.

Viz. in his Resurrection, Ascension, sitting at the Right-Hand of God, &c. Phil. 2.9, 10, 11. Heb. 2.9, 10.

That seeing Christ raised and glorified, ye might be fully confirmed in the Belief of a through-Satisfaction made to divine Justice for Sin, and perfect Reconcili[illegible: 1 letter]tion wrought, (for had not Christ fully paid the Price of Redemption, his Father would never have let him out of the Prison of the Grave, in which his Justice had shut him up) from which Faith ariseth an Hope, which looks to the Resurrection of Christ your Head, as the certain Pledge and Earnest of your Resurrection to Life, and Glory: Christ's Resurrectson and Glory are the great Grounds of Faith, Acts 2.32, 33. and 5.31. and 10.40. Rom. 4.24, 25. and 1 Cor. 15.14, 17. and chap. 3.21.

22 Seeing ye have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , see that ye love one another with a pure heart fervently .

i. e. Your selves: the whole Person is implied, the Soul being the principal Part.

In subjecting your selves to the Truth of the Gospel, by Faith, to which the Purification of the Heart is ascribed, Acts 15.9. not only as to Justification, and purging away the Guilt of Sin, but as to Sanctification, and cleansing from the Defilement of it; q. d. seeing ye have begun to purifie your Hearts by Faith in Christ, set forth in the Gospel, and made Sanctification to them that believe, 1 Cor. 1.30

Love to the Brethren in Christ, and for Christ's sake. This notes one great end of our Sanctification, viz. the Exercise of Brotherly Love, whereby our Love to God is likewise manifested, when we love them upon his account. The whole clause may likewise be understood, as an Exhortation to purifie themselves more and more by Faith, that so they might (being purged from carnal Affections) be the better able, and more disposed to love one another.

By the Operation of the Spirit working Faith in you.

Without Hypocrisie, and which is not in word only, but in Deed and in Truth, 1 Iohn 3.18.

As the Source and Fountain of your Love to each other, and from whence it proceeds, 1 Tim. 1.5. and 2 Tim. 2.22.

Or, vehemently ▪ and intensely, strongly. The word seems to be a Metaphor taken from a Bow, which the more it is bent with the greater force it sends forth the Arrow; so Love, the more fervent, and strong it is, the more abundantly it puts forth it self for the Benefit of others.

Marginal references: Rom. 12.10 Heb. 13.1. Chap. 2.17.

23 Being born again not of corruptible seed , but of incorruptible , by the word of God, which liveth and abideth for ever.

This may refer either, 1. to the general Exhortation to Holiness, v. 14, 15. and then the Argument runs thus; Ye are in your Regeneration become the Children of God, and therefore ought to walk holily, as become his Children [illegible: 1 letter] Or, 2. to the more particular Exhortation to brotherly Love, v. 22, q.d. You are by your Regeneration become spiritual Brethren, and therefore ought to live like Brethren.

Which is it self corrupted ere any thing can be generated out of it, or out of which nothing is begotten, but what is corruptible; so that all such Generations tend but to a mortal Life.

So the Word is said to be, because containing still the same, and being immutable in it self, it changes, and renews the Hearts of those that by Faith receive it. Or, it may be be understood of its being incorruptible effectively, because it leads, or tends to an immortal Life.

The same which he called incorruptible Seed, which is the Instrument in Regeneration, as is implied in the Preposition, by, going before it.

This, and the the following Verb may be joined, either, 1. to God, the VVord of God, who liveth, &c. or rather, 2. to the Word, so our Translation reads it, which word liveth, and abideth, &c. and this agrees best with the Testimony of Isaiah in the next Verse. The Word of God is said to be a living Word, because it enliveneth the Hearts of those that ertertain it.

Marginal references: Joh. 1.13. and 3.5.; James 1.18. 1 Joh. 3.9.

24 For all flesh is as grass, and all the glory of man as the flower of grass: The grass withereth, and the flower thereof falleth away .

All Men as born of the Flesh, and in their natural state, in Opposition to regenerate Men, v. 23.

Whatever is most excellent in Man naturally, and which they are most apt to glory in.

See Iames 1.10.

Marginal references: Or, for that.; Isa. 40.6.

25 But the word of the Lord endureth for ever : And this is the word, which by the Gospel is preached unto you.

Not only absolutely in it self, and in respect of its perpetual Verity, Psalm 119.160. Matth. 24.35. but relatively, as received by, and dwelling in Believers, (1 Iohn 3.9.) who always experience the Effects of it in themselves in their Regeneration, receiving a solid, and lasting Being from it (the new Nature) which is likewise preserved by it, in opposition to that Flux and mutable Being they had by their first Birth.

This Word, of which Isaiah speaks, and which he so much magnifies, is the very same Word of the Gospel, which is preached unto you by us Apostles.

First Peter

Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles—that he was more than their equal—that he was their prince, monarch, and sovereign—and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth—that he was for above twenty years bishop of Rome—that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth—and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2 Cor. xi. 5 and xii. 11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal. ii. 11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, ch. v. 1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

The apostle describes the persons to whom he writes, and salutes them (ver. 1, 2), blesses God for their regeneration to a lively hope of eternal salvation (ver. 3-5), in the hope of this salvation he shows they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory, ver. 6-9. This is that salvation which the ancient prophets foretold and the angels desire to look into, ver. 10-12. He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption (ver. 13-21), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state, ver. 22-25.

Inscription. (a. d. 66.)

1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

In this inscription we have three parts:—

I. The author of it, described, 1. By his name—Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal. ii. 9. 2. By his office—an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. 1 Cor. xii. 28, God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things:—They were immediately chosen by Christ himself,—they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation,—their gifts were excellent and extraordinary,—they had a power of working miracles, not at all times, but when Christ pleased,—they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude. (2.) He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements.

II. The persons to whom this epistle was addressed, and they are described,

1. By their external condition—Strangers dispersed throughout Pontus, Galatia, &c. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted. (1.) The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth. (2.) We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints. (3.) The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.

2. They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, &c. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were,

(1.) Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (1 Sam. x. 24), and our Lord says to his apostles, Have not I chosen you twelve? (John vi. 70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deut. vii. 6), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life. [1.] This election is said to be according to the foreknowledge of God. Foreknowledge may be taken in two ways:—First, for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Acts ii. 23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as v. 20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God. [2.] It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly.

(2.) They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity. By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins (Rom. viii. 13), and produces his excellent fruits in the hearts of Christians, Gal. v. 22, 23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth, John xvii. 17. Unto obedience. This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: You have purified your souls in obeying the truth through the Spirit, v. 22.

(3.) They were elected also to the sprinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through faith in his blood they may obtain remission of sin, Rom. iii. 25. This blood of sprinkling justifies before God (Rom. v. 9), seals the covenant between God and us, of which the Lord's supper is a sign (Luke xxii. 20), cleanses from all sin (1 John i. 7), and admits us into heaven, Heb. x. 19. Note, [1.] God hath elected some to eternal life, some, not all; persons, not qualification. [2.] All that are chosen to eternal life as the end are chosen to obedience as the way. [3.] Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life. [4.] There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood. [5.] The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort.

III. The salutation follows: Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace. 1. Grace—the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving. 2. Peace. All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences. 3. Here is the request or prayer, in relations to these blessings—that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn, (1.) Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle. (2.) The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles. (3.) Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony. (4.) The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others.

Privileges of Christians. (a. d. 66.)

3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

We come now to the body of the epistle, which begins with,

I. A congratulation of the dignity and happiness of the state of these believers, brought in under the form of a thanksgiving to God. Other epistles begin in like manner, 2 Cor. i. 3; Eph. i. 3. Here we have,

1. The duty performed, which is blessing God. A man blesses God by a just acknowledgment of his excellency and blessedness.

2. The object of this blessing described by his relation to Jesus Christ: The God and Father of our Lord Jesus Christ. Here are three names of one person, denoting his threefold office. (1.) He is Lord, a universal king or sovereign. (2.) Jesus, a priest or Saviour. (3.) Christ, a prophet, anointed with the Spirit and furnished with all gifts necessary for the instruction, guidance, and salvation of his church. This God, so blessed, is the God of Christ according to his human nature, and his Father according to his divine nature.

3. The reasons that oblige us to this duty of blessing God, which are comprised in his abundant mercy. All our blessings are owing to God's mercy, not to man's merit, particularly regeneration. He hath begotten us again, and this deserves our thanksgiving to God, especially if we consider the fruit it produces in us, which is that excellent grace of hope, and that not such a vain, dead, perishing hope as that of worldlings and hypocrites, but a lively hope, a living, strong, quickening, and durable hope, as that hope must needs be that has such a solid foundation as the resurrection of Jesus Christ from the dead. Learn, (1.) A good Christian's condition is never so bad but he has great reason still to bless God. As a sinner has always reason to mourn, notwithstanding his present prosperity, so good people, in the midst of their manifold difficulties, have reason still to rejoice and bless God. (2.) In our prayers and praises we should address God as the Father of our Lord Jesus Christ; it is only through him that we and our services are accepted. (3.) The best of men owe their best blessings to the abundant mercy of God. All the evil in the world is from man's sin, but all the good in it is from God's mercy. Regeneration is expressly ascribed to the abundant mercy of God, and so are all the rest; we subsist entirely upon divine mercy. Of the nature of regeneration, see on John iii. 3. (4.) Regeneration produces a lively hope of eternal life. Every unconverted person is a hopeless creature; whatever he pretends to of that kind is all confidence and presumption. The right Christian hope is what a man is begotten again unto by the Spirit of God; it is not from nature, but free grace. Those who are begotten to a new and spiritual life are begotten to a new and spiritual hope. (5.) The hope of a Christian has this excellency, it is a living hope. The hope of eternal life in a true Christian is a hope that keeps him alive, quickens him, supports him, and conducts him to heaven. Hope invigorates and spirits up the soul to action, to patience, to fortitude, and perseverance to the end. The delusive hopes of the unregenerate are vain and perishing; the hypocrite and his hope expire and die both together, Job xxvii. 8. (6.) The resurrection of Jesus Christ from the dead is the ground or foundation of a Christian's hope. The resurrection of Christ is the act of the Father as a Judge, of the Son as a conqueror. His resurrection demonstrates that the Father accepts his death in full discharge for our ransom, that he is victorious over death, the grave, and all our spiritual enemies; and it is also an assurance of our own resurrection. There being an inseparable union between Christ and his flock, they rise by virtue of his resurrection as a head, rather than by virtue of his power as a Judge. We have risen with Christ, Col. iii. 1. From all this taken together, Christians have two firm and solid foundations whereon to build their hope of eternal life.

II. Having congratulated these people on their new birth, and the hope of everlasting life, the apostle goes on to describe that life under the notion of an inheritance, a most proper way of speaking to these people; for they were poor and persecuted, perhaps turned out of their inheritances to which they were born; to allay this grievance, he tells them they were new-born to a new inheritance, infinitely better than what they had lost. Besides, they were most of them Jews, and so had a great affection to the land of Canaan, as the land of their inheritance, settled upon them by God himself; and to be driven out from abiding in the inheritance of the Lord was looked upon as a sore judgment, 1 Sam. xxvi. 19. To comfort them under this they are put in mind of a noble inheritance reserved in heaven for them, such a one that the land of Canaan was but a mere shadow in comparison with it. Here note,

1. Heaven is the undoubted inheritance of all the children of God; all that are born again are born to an inheritance, as a man makes his child his heir; the apostle argues, If children, then heirs, Rom. viii. 17. God giveth his gifts unto all, but the inheritance to none but his children; those that are his sons and daughters by regeneration and adoption receive the promise of eternal inheritance, Heb. ix. 15. This inheritance is not our purchase, but our Father's gift; not wages that we merit, but the effect of grace, which first makes us children and then settles this inheritance upon us by a firm unalterable covenant.

2. The incomparable excellencies of this inheritance, which are four:—(1.) It is incorruptible, in which respect it is like its Maker, who is called the incorruptible God, Rom. i. 23. All corruption is a change from better to worse, but heaven is without change and without end; the house is eternal in the heavens, and the possessors must subsist for ever, for their corruptible must put on incorruption, 1 Cor. xv. 53. (2.) This inheritance is undefiled, like the great high priest that is now in possession of it, who is holy, harmless, and undefiled, Heb. vii. 26. Sin and misery, the two grand defilements that spoil this world, and mar its beauty, have no place there. (3.) It fadeth not away, but always retains its vigour and beauty, and remains immarcescible, ever entertaining and pleasing the saints who possess it, without the least weariness or distaste. (4.) "Reserved in heaven for you," which expression teaches us, [1.] That it is a glorious inheritance, for it is in heaven, and all that is there is glorious, Eph. i. 18. [2.] It is certain, a reversion in another world, safely kept and preserved till we come to the possession of it. [3.] The persons for whom it is reserved are described, not by their names, but by their character: for you, or us, or every one that is begotten again to a lively hope. This inheritance is preserved for them, and none but them; all the rest will be shut out for ever.

III. This inheritance being described as future, and distant both in time and place, the apostle supposes some doubt or uneasiness yet to remain upon the minds of these people, whether they might not possibly fall short by the way. "Though the happiness be safe in heaven, yet we are still upon earth, liable to abundance of temptations, miseries, and infirmities. Are we in such a safe state that we shall certainly come thither?" To this he answers that they should be safely guarded and conducted thither; they should be kept and preserved from all such destructive temptations and injuries as would prevent their safe arrival at eternal life. The heir to an earthly estate has no assurance that he shall live to enjoy it, but the heirs of heaven shall certainly be conducted safely to the possession of it. The blessing here promised is preservation: You are kept; the author of it is God; the means in us made use of for that end are our own faith and care; the end to which we are preserved is salvation; and the time when we shall see the safe end and issue of all is the last time. Note, 1. Such is the tender care of God over his people that he not only gives them grace, but preserves them unto glory. Their being kept implies both danger and deliverance; they may be attacked, but shall not be overcome. 2. The preservation of the regenerate to eternal life is the effect of God's power. The greatness of the work, the number of enemies, and our own infirmities, are such that no power but what is almighty can preserve the soul through all unto salvation; therefore the scripture often represents man's salvation as the effect of divine power, 2 Cor. xii. 9; Rom. xiv. 4. 3. Preservation by God's power does not supersede man's endeavour and care for his own salvation; here are God's power and man's faith, which implies an earnest desire of salvation, a reliance upon Christ according to his invitations and promises, a vigilant care to do every thing pleasing to God and avoid whatever is offensive, an abhorrence of temptations, a respect to the recompence of reward, and persevering diligence in prayer. By such a patient, operating, conquering faith, we are kept under the assistance of divine grace, unto salvation; faith is a sovereign preservative of the soul through a state of grace unto a state of glory. 4. This salvation is ready to be revealed in the last time. Here are three things asserted about the salvation of the saints:—(1.) That it is now prepared, and made ready, and reserved in heaven for them. (2.) Though it be made ready now, yet it is in a great measure hidden and unrevealed at present, not only to the ignorant, blind world, that never enquire after it, but even to the heirs of salvation themselves. It does not yet appear what we shall be, 1 John iii. 2. (3.) That it shall be fully and completely revealed in the last time, or at the last day of judgment. Life and immortality are now brought to light by the gospel, but this life will be revealed more gloriously at death, when the soul shall be admitted into the presence of Christ, and behold his glory; and even beyond this there will be a further and a final revelation of the amplitude and transcendency of the saints' felicity at the last day, when their bodies shall be raised and re-united to their souls, and judgment shall pass upon angels and men, and Christ shall publicly honour and applaud his servants in the face of all the world.

Privileges of Christians. (a. d. 66.)

6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls.

The first word, wherein, refers to the apostle's foregoing discourse about the excellency of their present state, and their grand expectations for the future. "In this condition you greatly rejoice, though now for a season, or a little while, if need be, you are made sorrowful through manifold temptations," v. 6.

I. The apostle grants they were in great affliction, and propounds several things in mitigation of their sorrows. 1. Every sound Christian has always something wherein he may greatly rejoice. Great rejoicing contains more than an inward placid serenity of mind or sensation of comfort; it will show itself in the countenance and conduct, but especially in praise and gratitude. 2. The chief joy of a good Christian arises from things spiritual and heavenly, from his relation to God and to heaven. In these every sound Christian greatly rejoices; his joy arises from his treasure, which consists of matters of great value, and the title to them is sure. 3. The best Christians, those who have reason greatly to rejoice, may yet be in great heaviness through manifold temptations. All sorts of adversities are temptations, or trials of faith, patience, and constancy. These seldom go singly, but are manifold, and come from different quarters, the effect of all which is great heaviness. As men, we are subject to sorrows, personal and domestic. As Christians, our duty to God obliges us to frequent sorrow: and our compassion towards the miserable, the dishonour done to God, the calamities of his church, and the destruction of mankind, from their own folly and from divine vengeance, raise, in a generous and pious mind, almost continual sorrow. I have great heaviness and continual sorrow in my heart, Rom. ix. 2. 4. The afflictions and sorrows of good people are but for a little while, they are but for a season; though they may be smart, they are but short. Life itself is but for a little while, and the sorrows of it cannot survive it; the shortness of any affliction does much abate the heaviness of it. 5. Great heaviness is often necessary to a Christian's good: If need be, you are in heaviness. God does not afflict his people willingly, but acts with judgment, in proportion to our needs. There is a conveniency and fitness, nay, an absolute necessity in the case, for so the expression signifies: it must be; therefore no man should be moved by these afflictions. For yourselves know that we are appointed thereunto, 1 Thess. iii. 3. These troubles, that lie heavy, never come upon us but when we have need, and never stay any longer than needs must.

II. He expresses the end of their afflictions and the ground of their joy under them, v. 7. The end of good people's afflictions is the trial of their faith. As to the nature of this trial, it is much more precious than of gold that perisheth, though it be tried with fire. The effect of the trial is this, it will be found unto praise, honour, and glory at the appearing of Jesus Christ. Note, 1. The afflictions of serious Christians are designed for the trial of their faith. God's design in afflicting his people is their probation, not their destruction; their advantage, not their ruin: a trial, as the word signifies, is an experiment or search made upon a man, by some affliction, to prove the value and strength of his faith. This trial is made upon faith principally, rather than any other grace, because the trial of this is, in effect, the trial of all that is good in us. Our Christianity depends upon our faith; if this be wanting, there is nothing else that is spiritually good in us. Christ prays for this apostle, that his faith might not fail; if that be supported, all the rest will stand firm; the faith of good people is tried, that they themselves may have the comfort of it, God the glory of it, and others the benefit of it. 2. A tried faith is much more precious than tried gold. Here is a double comparison of faith and gold, and the trial of the one with the trial of the other. Gold is the most valuable, pure, useful, and durable, of all the metals; so is faith among the Christian virtues; it lasts till it brings the soul to heaven, and then it issues in the glorious fruition of God for ever. The trial of faith is much more precious than the trial of gold; in both there is a purification, a separation of the dross, and a discovery of the soundness and goodness of the things. Gold does not increase and multiply by trial in the fire, it rather grows less; but faith is established, improved, and multiplied, by the oppositions and afflictions that it meets with. Gold must perish at last—gold that perisheth; but faith never will. I have prayed for thee, that thy faith fail not, Luke xxii. 32. The trial of faith will be found to praise, and honour, and glory. Honour is properly that esteem and value which one has with another, and so God and man will honour the saints. Praise is the expression or declaration of that esteem; so Christ will commend his people in the great day, Come, you blessed of my Father, &c. Glory is that lustre wherewith a person, so honoured and praised, shines in heaven. Glory, honour, and peace, to every man that worketh good, Rom. ii. 10. If a tried faith be found to praise, honour, and glory, let this recommend faith to you, as much more precious than gold, though it be assaulted and tried by afflictions. If you make your estimate either from present use or the final event of both, this will be found true, however the world may take it for an incredible paradox. 4. Jesus Christ will appear again in glory, and, when he does so, the saints will appear with him, and their graces will appear illustrious; and the more they have been tried the more bright they will then appear. The trial will soon be over, but the glory, honour, and praise will last to eternity. This should reconcile you to your present afflictions: they work for you a far more exceeding and eternal weight of glory.

III. He particularly commends the faith of these primitive Christians upon two accounts:—

1. The excellency of its object, the unseen Jesus. The apostle had seen our Lord in the flesh, but these dispersed Jews never did, and yet they believed in him, v. 8. It is one thing to believe God, or Christ (so the devils believe), and another thing to believe in him, which denotes subjection, reliance, and expectation of all promised good from him.

2. On account of two notable productions or effects of their faith, love and joy, and this joy so great as to be above description: You rejoice with joy unspeakable, and full of glory. Learn,

(1.) The faith of a Christian is properly conversant about things revealed, but not seen. Sense converses with things sensible and present; reason is a higher guide, which by sure deductions can infer the operation of causes, and the certainty of events; but faith ascends further still, and assures us of abundance of particulars that sense and reason could never have found out, upon the credit of revelation; it is the evidence of things not seen.

(2.) True faith is never alone, but produces a strong love to Jesus Christ. True Christians have a sincere love to Jesus, because they believe in him. This love discovers itself in the highest esteem for him, affectionate desires after him, willingness to be dissolved to be with him, delightful thoughts, cheerful services and sufferings, &c.

(3.) Where there are true faith and love to Christ there is, or may be, joy unspeakable and full of glory. This joy is inexpressible, it cannot be described by words; the best discovery is by an experimental taste of it; it is full of glory, full of heaven. There is much of heaven and the future glory in the present joys of improved Christians; their faith removes the causes of sorrow, and affords the best reasons for joy. Though good people sometimes walk in darkness, it is often owing to their own mistakes and ignorance, or to a fearful or melancholy disposition, or to some late sinful conduct, or perhaps to some sad occurrence of providence, that sinks their comfort for the present, yet they have reason to rejoice in the Lord, and joy in the God of their salvation, Heb. iii. 18. Well might these primitive Christians rejoice with the joy unspeakable, since they were every day receiving the end of their faith, the salvation of their souls, v. 9. Note, [1.] The blessing they were receiving: The salvation of their souls (the more noble part being put for the whole man), which salvation is here called the end of their faith, the end wherein faith terminates: faith helps to save the soul, then it has done its work, and ceases for ever. [2.] He speaks of the present time: You are now actually receiving the end of your faith, &c. [3.] The word used alludes to the games at which the conqueror received or bore away from the judge of the contest a crown or reward, which he carried about in triumph; so the salvation of the soul was the prize these Christians sought for, the crown they laboured for, the end they aimed at, which came nearer and more within their reach every day. Learn, First, Every faithful Christian is daily receiving the salvation of his soul; salvation is one permanent thing, begun in this life, not interrupted by death, and continued to all eternity. These believers had the beginnings of heaven in the possession of holiness and a heavenly mind, in their duties and communion with God, in the earnest of the inheritance, and the witness of the divine Spirit. This was properly urged to these distressed people; they were on the losing side in the world, but the apostle puts them in the mind of what they were receiving; if they lost an inferior good, they were all the while receiving the salvation of their souls. Secondly, It is lawful for a Christian to make the salvation of his soul his end; the glory of God and our own felicity are so connected that if we regularly seek the one we must attain the other.

Privileges of Christians. (a. d. 66.)

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

The apostle having described the persons to whom he wrote, and declared to them the excellent advantages they were under, goes on to show them what warrant he had for what he had delivered; and because they were Jews, and had a profound veneration for the Old Testament, he produces the authority of the prophets to convince them that the doctrine of salvation by faith in Jesus Christ was no new doctrine, but the same which the old prophets did enquire and search diligently into. Note,

I. Who made this diligent search—the prophets, who were persons inspired by God either to do or to say things extraordinary, above the reach of their own studies and abilities, as foretelling things to come, and revealing the will of God, by the direction of the Holy Spirit.

II. The object of their search, which was salvation, and the grace of God which should come unto you; the general salvation of men of all nations by Jesus Christ, and more especially the salvation afforded to the Jews, the grace that should come to them from him who was not sent but to the lost sheep of the house of Israel. They foresaw glorious times of light, grace, and comfort, coming upon the church, which made the prophets and righteous men desire to see and hear the things which came to pass in the days of the gospel.

III. The manner of their enquiry: they enquired and searched diligently. The words are strong and emphatic, alluding to miners, who dig to the bottom, and break through not only the earth, but the rock, to come to the ore; so these holy prophets had an earnest desire to know, and were proportionably diligent in their enquiries after the grace of God, which was to be revealed in the days of the Messiah: their being inspired did not make their industrious search needless; for, notwithstanding their extraordinary assistance from God, they were obliged to make use of all the ordinary methods of improvement in wisdom and knowledge. Daniel was a man greatly beloved and inspired, yet he understood by books and study the computations of time, ch. ix. 2. Even their own revelation required their study, meditation, and prayer; for many prophecies had a double meaning: in their first intention they aimed at some person or event near at hand, but their ultimate design was to describe the person, sufferings, or kingdom of Christ. Observe, 1. The doctrine of man's salvation by Jesus Christ has been the study and admiration of the greatest and wisest of men; the nobleness of the subject, and their own concern in it, have engaged them, with most accurate attention and seriousness to search into it. 2. A good man is much affected and pleased with the grace and mercy of God to others, as well as to himself. The prophets were highly delighted with the prospects of mercy to be shown both to Jews and Gentiles at the coming of Christ. 3. Those who would be acquainted with this great salvation, and the grace that shines therein, must enquire and search diligently into it: if it was necessary for an inspired prophet to do so, much more for persons so weak and injudicious as we are. 4. The grace that came by the gospel excels all that was before it; the gospel dispensation is more glorious, evident, intelligible, extensive, and effectual, than any dispensation that ever did precede it.

IV. The particular matters which the ancient prophets chiefly searched into, which are expressed in v. 11. Jesus Christ was the main subject of their studies; and, in relation to him, they were most inquisitive into,

1. His humiliation and death, and the glorious consequences of it: The sufferings of Christ, and the glories that should follow. This enquiry would lead them into a view of the whole gospel, the sum whereof is this, that Christ Jesus was delivered for our offences and raised again for our justification.

2. The time, and the manner of the times, wherein the Messiah was to appear. Undoubtedly these holy prophets earnestly desired to see the days of the Son of man; and therefore, next to the thing itself, their minds were set upon the time of its accomplishment, so far as the Spirit of Christ, which was in them, had signified any thing towards that purpose. The nature of the times was also under their strict consideration, whether they would be quiet or troublesome times, times of peace or times of war. Learn, (1.) Jesus Christ had a being before his incarnation; for his Spirit did then exist in the prophets, and therefore he whose that Spirit then was must be in being also. (2.) The doctrine of the Trinity was not wholly unknown to the faithful in the Old Testament. The prophets knew that they were inspired by a Spirit that was in them; this Spirit they knew to be the Spirit of Christ, and consequently distinct from Christ himself: here is a plurality of persons, and from other parts of the Old Testament a Trinity may be collected. (3.) The works here ascribed to the Holy Ghost prove him to be God. He did signify, discover, and manifest to the prophets, many hundred years beforehand, the sufferings of Christ, with a multitude of particular circumstances attending them; and he did also testify, or give proof and evidence beforehand, of the certainty of that event, by inspiring the prophets to reveal it, to work miracles in confirmation of it, and by enabling the faithful to believe it. These works prove the Spirit of Christ to be God, since he is possessed of almighty power and infinite knowledge. (4.) From the example of Christ Jesus learn to expect a time of services and sufferings before you are received to glory. It was so with him, and the disciple is not above his Lord. The suffering time is but short, but the glory is everlasting; let the suffering season be ever so sharp and severe, it shall not hinder, but work for us a far more exceeding and eternal weight of glory.

V. The success with which their enquiries were crowned. Their holy endeavours to inform themselves were not slighted, for God gave them a satisfactory revelation to quiet and comfort their minds. They were informed that these things should not come to pass in their time, but yet all was firm and certain, and should come to pass in the times of the apostles: Not unto themselves, but to us; and we must report them, under the infallible direction of the Holy Ghost, to all the world. Which things the angels, &c.

You have here three sorts of students, or enquirers into the great affair of man's salvation by Jesus Christ:—1. The prophets, who searched diligently into it. 2. The apostles, who consulted all the prophecies, and were witnesses of the accomplishment of them, and so reported what they knew to others in the preaching of the gospel. 3. The angels, who most attentively pry into these matters. Learn, (1.) A diligent endeavour after the knowledge of Christ and our duty will certainly be answered with good success. The prophets are answered with a revelation. Daniel studies, and receives information: the Bereans search the scriptures, and are confirmed. (2.) The holiest and best of men sometimes have their lawful and pious requests denied. It was both lawful and pious for these prophets to desire to know more than they were permitted to know about the time of the appearance of Christ in the world, but they were denied. It is lawful and pious for good parents to pray for their wicked children, for the poor to pray against poverty, for a good man to pray against death; yet, in these honest requests, they often are denied. God is pleased to answer our necessities rather than our requests. (3.) It is the honour and practice of a Christian to be useful to others, in many cases, rather than to himself. The prophets ministered to others, not unto themselves. None of us liveth to himself, Rom. xiv. 7. Nothing is more contrary to man's nature nor to Christian principles than for a man to make himself his own end, and live to himself. (4.) The revelations of God to his church, though gradual, and given by parcels, are all perfectly consistent; the doctrine of the prophets and that of the apostles exactly agree, as coming from the same Spirit of God. (5.) The efficacy of the evangelical ministry depends upon the Holy Ghost sent down from heaven. The gospel is the ministration of the Spirit; the success of it depends upon his operation and blessing. (6.) The mysteries of the gospel, and the methods of man's salvation, are so glorious that the blessed angels earnestly desire to look into them; they are curious, accurate, and industrious in prying into them; they consider the whole scheme of man's redemption with deep attention and admiration, particularly the points the apostle had been discoursing of: Which things the angels desire to stoop down and look into, as the cherubim did continually towards the mercy-seat.

Sobriety and Holiness; Exhortation to Brotherly Love. (a. d. 66.)

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better.

I. He exhorts them to sobriety and holiness.

1. Wherefore gird up the loins of your mind, &c., v. 13. As if he had said, "Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop (1 Tim. iii. 2), of aged men (Tit. ii. 2), the young women are to be taught it, and the young men are directed to be sober-minded, Tit. ii. 4, 6. (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.

2. As obedient children, &c., v. 14. These words may be taken as a rule of holy living, which is both positive—"You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative—"You must not fashion yourselves according to the former lusts, in your ignorance." Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance.

3. But as he who hath called you, &c., v. 15, 16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,—from his command, it is written,—and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.

4. If you call on the Father, &c., v. 17. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Ps. xxxix. 12; Heb. xi. 13. (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not.

5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds (v. 18) a second argument: Because or forasmuch as you were not redeemed with corruptible things, &c. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Ps. xxxix. 4. [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Acts xx. 28. [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so."

6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, v. 20, 21.

(1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Acts ii. 23. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom. i. 4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was.

(2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "You do by him believe in God—by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator."

(3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Acts ii. 23. God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts—these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.

II. He exhorts them to brotherly love.

1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, v. 22. Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, &c. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, John xvii. 17. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith (Acts xv. 9), hope (1 John iii. 3), the fear of God (Ps. xxxiv. 9), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.

2. He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, &c. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam. i. 18. The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb. iv. 12. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.

Vanity of the Natural Man. (a. d. 66.)

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

The apostle having given an account of the excellency of the renewed spiritual man as born again, not of corruptible but incorruptible seed, he now sets before us the vanity of the natural man, taking him with all his ornaments and advantages about him: For all flesh is as grass, and all the glory of man as the flower of grass; and nothing can make him a solid substantial being, but the being born again of the incorruptible seed, the word of God, which will transform him into a most excellent creature, whose glory will not fade like a flower, but shine like an angel; and this word is daily set before you in the preaching of the gospel. Learn, 1. Man, in his utmost flourish and glory, is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is similar to grass, Job xiv. 2; Isa. xl. 6, 7. Take him in all his glory, even this is as the flower of grass; his wit, beauty, strength, vigour, wealth, honour—these are but as the flower of grass, which soon withers and dies away. 2. The only way to render this perishing creature solid and incorruptible is for him to entertain and receive the word of God; for this remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever. 3. The prophets and apostles preached the same doctrine. This word which Isaiah and others delivered in the Old Testament is the same which the apostles preached in the New.

CHAP. I. Verſe 1. To the ſtranger[illegible: 1 letter]]

THat is, To the provinciall Jew. See the Note on Jam. 1.1.

Verſe 2. Through ſanctification unto obedience] To the means as well as to the end [illegible: 1 word] ſanctification as well as to ſalvation. Some there be (ſaith Mr Philpot in an Epiſtle of his to the Congregation) that for an extream refuge in their evil doings, run to Gods election, ſaying, If I be elected I ſhall be ſaved, whatever I do.Act, and Mon[illegible: 1 letter] fol, 1663. But ſuch be great tempters of God, and abominable bl[illegible: 1 letter]ſphemers of his holy election: Theſe caſt themſelves down from the pinatle of the Temple in preſumption, that God may preſerve them by his angels thorow predeſtination. Gods election ought to be with a ſimple eye conſidered, to make us more warily walk according to his Word, and not ſet cock in the hoop, and put all on Gods back, to do wickedly at large. Thus he.

Verſe 3. Bleſſed be the God] A ſtately proeme, and ſuch as can hardly be matched again, unleſſe it be that of S. Paul to the Epheſians, chap. 1.3.

Ʋnto a lively hope] Sure and ſolid, clearing the conſcience, and cheating the ſpirit.

Verſe 4. Ʋndefiled, and that fadeth not] The two Greek words here uſed are alſo Latine: Amiantus is a precious ſtone (ſaith D.Iſidor E[illegible: 1 letter]ym. 1.16.[illegible: 1 letter].4. Playfire out of Iſidore) which though it be never ſo much ſoiled, yet it cannot be blemiſhed. And Amarantus is the name of a flower, Paedagog. l.1. c 8. which being a long time hung up in the houſe, yet ſtill is freſh and green, as Clemens writeth. To both theſe poſſibly the Apoſtle might here allude. And it is as if he ſhould ſay, the crown that you ſhall receive, ſhall be ſtudded with the ſtone Amiantus, which cannot be defiled: and it is garniſhed, with the flower Amarantus which is freſh and green, &c.

Verſe 5. [non-Latin text not transcribed]. Who are kept] As with a guard, or as in a gariſon, that is well fenced with walls and works, and ſo is made impregnable.

By the power of God] Much ſeen in the Saints perſeverance. My father is ſtronger then all: none therefore can take you out of my hand[illegible: 1 letter], ſith I and the Father am one, Joh. 10.

Verſe 6. If need be, ye are in heavineſſe] When our hearts grow a grain too light, God ſeeth it but needfull to make us heavy through manifold temptations. When our water (as it were) looks but a little too high, our heavenly father, a Phyſitian no leſſe cunning then loving (ſaith one) doth diſcern it, and quickly ſits us,Baynes letters whom he moſt tendereth, with that which will reduce all to the health ſome temper of a broken ſpirit.

Verſe 7. that the triall of your faith] If affliction (which is the triall of our faith) be ſo exceeding precious, what is faith then, and the promiſes whereon faith laies hold? There are that by the triall of faith underſtand here a well-tried faith, which is called gold tried in the fire, Rev. 3.18.

Verſe 8.Parae[illegible: 2 letters]. Whom having not ſeen] They had not been, belike, at the feaſt of the Paſſeover (at which time our Saviour ſuffered) but came up to the feaſt of Pentecoſt, and were converted, Act. 2.

And full of glory] [non-Latin text not transcribed]. Gr. Glorified already; a piece of Gods Kingdome and heavens happineſſe afore-hand. O the joy! the joy! the inexpreſſible joy that I finde in my ſoul, ſaid a dying Saint.

Verſe 9. The end of your faith] The period and perfection, the reward and meed of it, in all fulneſſe. See Pſal. 19.12. Prov. 22.4.

Verſe 10. The Prophets have enquired] This highly ſets forth the weight and worth of it, ſith ſuch men took ſuch pains about it. Baſe ſpirits are buſied about light matters;Numb. 14.24. as Domitian ſpent his time in catching flies, Artaxerxes in making knive-hafts: Not ſo Caleb, who had another spirit, and followed God Wholly: So did the ancient Prophets, as Iſaiah: whiles the merry Greeks were taken up at their Olympick games in the year 1540.Buchol. Chron. from the floud, the Prophet Iſaiah ſeeth that heavenly viſion of Chriſt ſitting on his throne, and heareth that thrice happy Triſagion, Iſa. 6.1, 2, 3.

Verſe 11. Searching What, &c.] [non-Latin text not transcribed]. With greateſt ſagacity and induſtry, as hunters ſeek for game, and as men ſeek for gold in the very mines of the earth.

The ſufferings of Chriſt, &c.] Macarius was utterly out, in ſaying that the prophets knew that Chriſt ſhould be born for mens redemption, but that they knew nothing of his death and ſufferings. Iſaiah writes of them more like an Evangeliſt then a Prophet, and is therefore called the Evangelicall Prophet.

Verſe 12. Not unto themſelves] In regard of the accompliſh-of thoſe oracles that they uttered: And yet to themſelves, in regard of their right and intereſt therein.

They did miniſter] None muſt hold themſelves too good to ſerve the Saints.

The Angels deſire to look into] To look wiſhly and intently, as the Cherubims of old looked into the Mercy-ſeat, [non-Latin text not transcribed] Prono capite, & propenſo collo accura[illegible: 1 letter]e [illegible: 2 letters]roſpicere. Exod. 25.18, 19.

Verſe 13. Wherefore gird up, &c.] We are ſeldome comforted, but we have need to be exhorted. So apt are our hearts to ſecurity, and ſo apt is Satan to interrupt our joyes, with his baſe injections.

Gird up the loins of your minde] Gird your ſelves and ſerve God, Luk 17.8. A looſe diſcinct and diffluent minde is unfit for Gods ſervice. Girding implies, 1. Readineſſe. 2. Nimbleneſſe, handineſſe, handſomeneſſe.

Hope to the end] Gr. Hope perfectly or entirely, q. d, Do not [illegible: 1 letter]y halves, [non-Latin text not transcribed]. let there not be any odde reckonings between God and you; but work out your ſalvation, Phil. 2.12. See the Note th[illegible: 2 letters]e.

For the grace] That is, for the glory.

That is to be brought unto you] It muſt be brought unto us (ſuch is out duines) we will ſcarce go ſeek it, hardly be perſwaded to live happily, raign everlaſtingly.

Verſe 14. [non-Latin text not transcribed]. Not faſhioning your ſelves] As a plaier is faſhioned to the o[illegible: 1 letter] ſeene ſpeeches and carriages of him, whom he perſonateth.

In your ignorance] Men may remain groſſely ignorant amidſt abundance of means, as theſe Jews did. Who is blinde but my ſervant? or deaf as my meſſenger &c? Iſa. 42.19, 20.

Verſe 15. In all manner of converſation] Our very civilities muſt favour of ſanctity, and our common converſation relliſh of religion. [non-Latin text not transcribed]. S. Pauls civil converſation was in heaven, Phil. 3.20. Holines muſt be written upon our bridles when we war, upon our cups when we drink Zach. 14.20, 21. It is ſaid of a certain Scotch-Divine, that he did even eat, and drink, and ſleep eternall life.

Verſe 16. Be ye holy] i.e. Separate from ſin and dedicated to God; in conformity to whom ſtands our happineſſe. See the Note on Mat 5 48.

Verſe 17. [non-Latin text not transcribed] Inco[illegible: 2 letters]tus, con[illegible: 2 letters] [illegible: 1 letter]oratio. Of your ſojourning] Having your commoration on earth, but your converſation in heaven. Fugiamus ad coeleſtem patriam, &c. could a Heathen ſay.

In fear] Thoſe that fear of all others are likely to hold out, Jer. 32.4[illegible: 1 letter].

Verſe 18. Received by tradition] Children are very apt to follow their parents example, whether of good or evil. Me ex ea opinione quam amajoribus accepi de cultu deorum, nullius unquam movebit oratio, ſaith Tully. I will never for ſake that way of divine ſervice, that I have received from my fore fathers.

Verſe 19. Without blemiſh] Of originall pollution.

And without spot] Of actuall ſin.

Verſe 20. Who verily, &c.] So carefull was God to make all ſure concerning our redemption in Chriſt, ſaith one here.

Verſe 21. Might be in God] And ſo in a ſafer hand then cur own. He hath laid help upon one that is mighty.

Verſe 22. Ye have purified] Animabus veſtris caſtificatis, &c. A metaphor from the legall purifications.

Verſe 23. Born again] A man ſhall never have occaſion to curſe the day of his new birth.

Verſe 24. A[illegible: 2 letters]fl[illegible: 2 letters]ſh is graſſe] To live is but to lie a dying. Can a picture continue that is drawn upon the ice?

Verſe 25. The Word of the Lord, &c.] This ſentence is the Motto of the Dukes of Saxony. See Pſal. 119.89.Manl[illegible: 2 letters]ee co[illegible: 1 letter]. 4 19.

Elect. That is, chosen. The meaning here is, that they were in fact chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by God as his people. It is a word commonly applied to the people of God as being chosen out of the world, and called to be his. The use of the word does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the mere use of the term. This word has reference to the act of selecting them, without throwing any light on the question why it was done. See Mt 24:22,24,31, Mk 13:20, Lk 18:7, Rom 8:33; Col 3:12. Comp. Jn 15:16. The meaning is, that God had, on some account, a preference for them above others as his people, and had chosen them from the midst of others to be heirs of salvation. The word should be properly understood as applied to the act of choosing them, not to the purpose to choose them; the fact of his selecting them to be his, not the doctrine that he would choose them; and is a word, therefore, which should be freely and gratefully used by all Christians, for it is a word in frequent use in the Bible, and there is nothing for which men should be more grateful than the fact that God has chosen them to salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason of it was his own good pleasure. Eph 1:4,5. We are here also informed that it was in accordance with "the foreknowledge of God the Father."

According to the foreknowledge of God the Father. The Father is regarded, in the Scriptures, as the Author of the plan of salvation, and as having chosen his people to life, and given them to his Son to redeem and save, Jn 6:37,65, 17:2,6,11. It is affirmed here that the fact that they were elect was in some sense in accordance with the "foreknowledge of God." On the meaning of the phrase, Rom 8:29. The passage does not affirm that the thing which God "foreknew," and which was the reason of their being chosen, was, that they would of themselves be disposed to embrace the offer of salvation. The foreknowledge referred to might have been of many other things as constituting the reason which operated in the case; and it is not proper to assume that it could have been of this alone. It may mean that God foreknew all the events which would ever occur, and that he saw reasons why they should be selected rather than others; or that he foreknew all that could be made to bear on their salvation; or that he foreknew all that he would himself do to secure their salvation; or that he foreknew them as having been designated by his own eternal counsels; or that he foreknew all that could be accomplished by their instrumentality; or that he saw that they would believe; but it should not be assumed that the word means necessarily any one of these things. The simple fact here affirmed, which no one can deny, is, that there was foreknowledge in the case on the part of God. It was not the result of ignorance or of blind chance that they were selected. But if foreknown, must it not be certain? How could a thing which is foreknown be contingent or doubtful? The essential idea here is, that the original choice was on the part of God, and not on their part, and that this choice was founded on what he before knew to be best. He undoubtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why he did it are revealed, or that they could be fully comprehended by us if they were. I am quite certain that it is not stated that it is because they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, what every regenerated person feels to be true, that the fact that we are disposed to embrace the Saviour is to be traced to a Divine influence on our hearts, and not to ourselves. See Jn 6:65, Rom 9:16, Tit 3:5, Ps 110:2,3.

Through sanctification of the Spirit. The Holy Spirit, the third person of the Trinity. The Greek is, "by (εν) sanctification of the Spirit;" that is, it was by this influence or agency. The election that was purposed by the Father was carried into effect by the agency of the Spirit in making them holy. The word rendered sanctification (αγιασμος) is not used here in its usual and technical sense to denote the progressive holiness of believers, but in its more primitive and usual sense of holiness. 1Cor 1:30. It means here the being made holy; and the idea is, that we become in fact the chosen or elect of God by a work of the Spirit on our hearts making us holy; that is, renewing us in the Divine image. We are chosen by the Father, but it is necessary that the heart should be renewed and made holy by a work of grace, in order that we may actually become his chosen people. Though we are sinners, he proposes to save us; but we are not saved in our sins, nor can we regard ourselves as the children of God until we have evidence that we are born again. The purpose of God to save us found us unholy, and we become in fact his friends by being renewed in the temper of our mind. A man has reason to think that he is one of the elect of God, just so far as he has evidence that he has been renewed by the Holy Spirit, and so far as he has holiness of heart and life, AND NO FARTHER.

Unto obedience and sprinkling of the blood of Jesus Christ. This expresses the design for which they had been chosen by the Father, and renewed by the Spirit. It was that they might obey God, and lead holy lives. On the phrase "unto obedience," Rom 1:5. The phrase "unto sprinkling of the blood of Jesus Christ," means to cleansing from sin, or to holiness, since it was by the sprinkling of that blood that they were to be made holy. See it explained Heb 9:18, seq. Heb 12:24.

Grace unto you, and peace, be multiplied. Rom 1:7. The phrase "be multiplied" means, "may it abound," or "may it be conferred abundantly on you." From this verse we may learn that they who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that he has chosen them to be holy; and, in fact, all the evidence which any man can have that he is among the elect, is that he is practically a holy man, and desires to become more and more so. No man can penetrate the secret counsels of the Almighty. No one can go up to heaven, and inspect the book of life to see if his name be there. No one should presume that his name is there without evidence. No one should depend on dreams, or raptures, or visions, as proof that his name is there. No one should expect a new revelation declaring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God, is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case. If any one, then, wishes to settle the question whether he is among the elect or not, the way is plain. Let him become a true Christian, and the whole matter is determined, for that is all the proof which any one has that he is chosen to salvation. Till a man is willing to do that, he should not complain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God.

(a) "elect" Eph 1:4 (b) "foreknowledge" Rom 8:29 (*) "foreknowledge" "preordination" (c) "sanctification" 2Thes 2:13 (d) "unto obedience" Rom 16:26 (e) "sprinkling" Heb 12:24 (f) "multiplied" Jude 1:2

Blessed be the God and Father of our Lord Jesus Christ. 2Cor 1:3.

Which according to his abundant mercy. Marg., as in the Greek, much. The idea is, that there was great mercy shown them in the fact that they were renewed. They had no claim to the favour, and the favour was great. Men are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for him to withhold the favour. Eph 2:4.

Hath begotten us again. The meaning is, that as God is the Author of our life in a natural sense, so he is the Author of our second life by regeneration. The Saviour said, (Jn 3:3,) that "except a man be born again" or begotten again, ηεννηθηανωθεν, he cannot see the kingdom of God." Peter here affirms that that change had occurred in regard to himself and those whom he was addressing. The word used here as a compound (αναγενναω) does not elsewhere occur in the New Testament, though it corresponds entirely with the words used by the Saviour in Jn 3:3,5,7. Perhaps the phrase "begotten again" would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.

Unto a lively hope. The word lively we now use commonly in the sense of active, animated, quick; the word here used, however, means living, in contradistinction from that which is dead. The hope which they had, had living power. It was not cold, inoperative, dead. It was not a mere form--or a mere speculation--or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, Rom 8:24. Comp. Eph 2:12.

By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what he declared as truth when he lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to him will be raised up. 1Cor 15:1, seq. 2Ti 1:10; 1Thes 4:14. On this verse we may remark, that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Every man should rejoice that any of the race may be saved, and the world should be thankful for every new instance of Divine favour in granting to any one a hope of eternal life. Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if he had had no purpose of mercy towards them, they would never have been saved. Assuredly, if there is anything for which a man should be grateful, it is that God has so loved him as to give him the hope of eternal life; and if he has had an eternal purpose to do this, our gratitude should be proportionably increased.

(g) "Blessed" 2Cor 1:3 (1) "abundant" "much" (h) "abundant mercy" Eph 2:4 (i) "again" Jn 3:3,5 (k) "resurrection" 1Cor 15:20

To an inheritance. Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, Acts 20:32; Eph 1:11, Eph 1:14, Eph 1:18; Col 1:12. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance--as what their Father will bestow on them as the proof of his love.

Incorruptible. It will not fade away and vanish, as that which we inherit in this world does. See the word explained 1Cor 9:25. The meaning here is, that the inheritance will be imperishable, or will endure for ever. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.

And undefiled. Heb 7:26; Heb 13:4; Jas 1:27. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. "How many estates," says Benson, "have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbours, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it." Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed for ever, and the soul continually advance in, knowledge, holiness, and the active service of God.

And that fadeth not away. Gr. αμαραντον. This word occurs nowhere else in the New Testament, though the word αμαραντινος (amarantine) occurs in @1Pe 5:4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendour, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word "incorruptible." Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their lustre; the flowers that bloom on the banks of the river of life will always be as rich in colour, and as fragrant, as when we first beheld them.

Reserved in heaven for you. Marg., us. The difference in the text margin arises from the various readings in MSS. The common reading is "for you." The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Mt 25:34; Jn 14:2; Col 1:5.

(a) "inheritance" Heb 9:15 (b) "fadeth" 1Pet 5:4 (c) "reserved" Col 1:5

Who are kept by the power of God. That is, "kept" or preserved in the faith and hope of the gospel; who are preserved from apostasy, or so kept that you will finally obtain salvation. The word which is here used and rendered kept, (φρουρεω--phroureo,) is rendered in 2Cor 11:32, kept with a garrison; in Gal 3:23, and here, kept; in Php 4:7, shall keep. It does not elsewhere occur in the New Testament. It means to keep, as in a garrison or fortress; or as with a military watch. The idea is, that there was a faithful guardianship exercised over them to save them from danger, as a castle or garrison is watched to guard it against the approach of an enemy. The meaning is, that they were weak in themselves, and were surrounded by temptations; and that the only reason why they were preserved was, that God exerted his power to keep them. The only reason which any Christians have to suppose they will ever reach heaven, is the fact that God keeps them by his own power. Comp. Php 1:6; 2Ti 1:12; 2Ti 4:18. If it were left to the will of man; to the strength of his own resolutions; to his power to meet temptations, and to any probability that he would of himself continue to walk in the path of life, there would be no certainty that any one would be saved.

Through faith. That is, he does not keep us by the mere exertion of power, but he excites faith in our hearts, and makes that the means of keeping us. As long as we have faith in God, and in his promises, we are safe. When that fails, we are weak; and if it should fail altogether, we could not be saved. Eph 2:8.

Unto salvation. Not preserved for a little period, and then suffered to fall away, but so kept as to be saved. We may remark here that Peter, as well as Paul, believed in the doctrine of the perseverance of the saints. If he did not, how could he have addressed these Christians in this manner, and said that they were "kept by the power of God unto salvation". What evidence could he have had that they would obtain salvation, unless he believed in the general truth that it was the purpose of God to keep all who were truly converted?

Ready to be revealed in the last time. That is, when the world shall close. Then it shall be made manifest to assembled worlds that such an inheritance was "reserved" for you, and that you were "kept" in order to inherit it. Mt 25:34. This verse, then, teaches that the doctrine that the saints will persevere and be saved, is true. They are "kept by the power of God to salvation;" and as God has all power, and guards them with reference to this end, it cannot be but that they will be saved. It may be added,

(a.) that it is very desirable that the doctrine should be true. Man is so weak and feeble, so liable to fall, and so exposed to temptation, that it is in itself every way a thing to be wished that his salvation should be in some safer hands than his own.

(b.) If it is desirable that it should be true, it is fair to infer that it is true, for God has made all the arrangements for the salvation of his people which are really desirable and proper.

(c.) The only security for the salvation of any one is founded on that doctrine. If it were left entirely to the hands of men, even the best of men, what assurance could there be that any one could be saved Did not Adam fall? Did not holy angels fall? Have not some of the best of men fallen into sin? And who has such a strength of holiness that he could certainly confide in it to make his own salvation sure? Any man must know little of himself, and of the human heart, who supposes that he has such a strength of virtue that he would never fall away if left to himself. But if this be so, then his only hope of salvation is in the fact that God intends to "keep his people by his own power through faith unto salvation"

(d) "kept" Jude 1:24 (e) "faith" Eph 2:8

Wherein ye greatly rejoice. In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, Rom 5:1, Rom 5:2; Php 3:1; Php 4:4; 1Thes 5:16. 1Pet 1:8. The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions and trials. It not only sustained them, but it made them happy. That must be a valuable religion which will make men happy in the midst of persecutions and heavy calamities.

Though now for a season. A short period--ολιγον. It would be in fact only for a brief period, even if it should continue through the whole of life. 2Cor 4:17: "Our light affliction which is but for a moment." It is possible, however, that Peter supposed that the trials which they then experienced would soon pass over. They may have been suffering persecutions which he hoped would not long continue.

If need be. This phrase seems to have been thrown in here to intimate that there was a necessity for their afflictions, or that there was "need" that they should pass through these trials. There was some good to be accomplished by them, which made it desirable and proper that they should be thus afflicted. The sense is, "since there is need;" though the apostle expresses it more delicately by suggesting the possibility that there might be need of it, instead of saying absolutely that there was need. It is the kind of language which we would use in respect to one who was greatly afflicted, by suggesting to him, in the most tender manner, that there might be things in his character which God designed to correct by trials, instead of saying roughly and bluntly that such was undoubtedly the fact. We would not say to such a person, "you certainly needed this affliction to lead you to amend your life:" but, it may be that there is something in your character which makes it desirable, or that God intends that some good results shall come from it which will show that it is wisely ordered."

Ye are in heaviness. Gr., "Ye are sorrowing," λυπηθεντες; you are sad, or grieved, Mt 14:9, 17:23.

Through manifold temptations. Through many kinds of trials, for so the word rendered temptation (πειρασμος) means, Jas 1:2,12. Mt 4:1, 6:13. The meaning here is, that they now endured many things which were fitted to try or test their faith. These might have consisted of poverty, persecution, sickness, or the efforts of others to lead them to renounce their religion, and to go back to their former state of unbelief. Any one or all of these would try them, and would show whether their religion was genuine. On the various ways which God has of trying his people, Isa 28:23, seq.

(f) "if need be" Heb 12:7-11 (*) "heaviness" "Ye are grieved" (+) "temptations" "various trials"

That the trial of your faith. The putting of your religion to the test, and showing what is its real nature. Jas 1:3,12.

Being much more precious than of gold. This does not mean that their faith was much more precious than gold, but that the testing of it, (δοκιμιον,) the process of showing whether it was or was not genuine, was a much more important and valuable process than that of testing gold in the fire. More important results were to be arrived at by it, and it was more desirable that it should be done.

That perisheth. Not that gold perishes by the process of being tried in the fire, for this is not the fact, and the connexion does not demand this interpretation. The idea is, that gold, however valuable it is, is a perishable thing. It is not an enduring, imperishable, indestructible thing, like religion. It may not perish in the fire, but it will in some way, for it will not endure for ever.

Though it be tried with fire. This refers to the gold. See the Greek. The meaning is, that gold, though it will bear the action of fire, is yet a destructible thing, and will not endure for ever. It is more desirable to test religion than it is gold, because it is more valuable. It pertains to that which is eternal and indestructible, and it is therefore of more importance to show its true quality, and to free it from every improper mixture.

Might be found unto praise. That is, might be found to be genuine, and such as to meet the praise or commendation of the final Judge.

And honour. That honour might be done to it before assembled worlds.

And glory. That it might be rewarded with that glory which will be then conferred on all who have shown, in the various trials of life, that they had true religion.

At the appearing of Jesus Christ. To judge the world. Comp. Mt 25:31, Acts 1:11, 1Thes 4:16, 2Thes 2:8, 1Timm 6:14, 2Ti 4:1,8, Tit 2:13. From these two verses (1Pet 1:6,7) we may learn:

I. That it is desirable that the faith of Christians should be tried.

(a.) It is desirable to know whether that which appears to be religion is genuine, as it is desirable to know whether that which appears to be gold is genuine. To gold we apply the action of intense heat, that we may know whether it is what it appears to be; and as religion is of more value than gold, so it is more desirable that it should be subjected to the proper tests, that its nature may be ascertained. There is much which appears to be gold, which is of no value, as there is much which appears to be religion, which is no value. The one is worth no more than the other, unless it is genuine.

(b.) It is desirable in order to show its true value. It is of great importance to know what that which is claimed to be gold is worth for the purposes to which gold is usually applied; and so it is in regard to religion. Religion claims to be of more value to man than anything else. It asserts its power to do that for the intellect and the heart which nothing else can do; to impart consolation in the various trials of life which nothing else can impart; and to give a support which nothing else can on the bed of death. It is very desirable, therefore, that in these various situations it should show its power; that is, that its friends should be in these various conditions, in order that they may illustrate the true value of religion.

(c.) It is desirable that true religion should be separated from all alloy. There is often much alloy in gold, and it is desirable that it should be separated from it, in order that it may be pure. So it is in religion. It is often combined with much that is unholy and impure; much that dims its lustre and mars its beauty; much that prevents its producing the effect which it would otherwise produce. Gold is, indeed, often better, for some purposes, for having some alloy mixed with it; but not so with religion. It is never better for having a little pride, or vanity, or selfishness, or meanness, or worldliness, or sensuality mingled with it; and that which will remove these things from our religion will be a favour to us.

II. God takes various methods of trying his people, with a design to test the value of their piety, and to separate it from all impure mixtures.

(1.) He tries his people by prosperity--often as decisive a test of piety as can be applied to it. There is much pretended piety, which will bear adversity, but which will not bear prosperity. The piety of a man is decisively tested by popularity; by the flatteries of the world; by a sudden increase of property; and in such circumstances it is often conclusively shown that there is no true religion in the soul.

(2.) He tries his people in adversity. He lays his hand on them heavily, to show

(a.) whether they will bear up under their trials, and persevere in his service;

(b.) to show whether their religion will keep them from murmuring or complaining;

(c.) to show whether it is adapted to comfort and sustain the soul.

(3.) He tries his people by sudden transition from one to the other. We get accustomed to a uniform course of life, whether it be joy or sorrow; and the religion which is adapted to a uniform course may be little fitted to transitions from one condition of life to another. In prosperity we may have shown that we were grateful, and benevolent, and disposed to serve God; but our religion will be subjected to a new test, if we are suddenly reduced to poverty. In sickness and poverty, we learn to be patient and resigned, and perhaps even happy. But the religion which we then cultivated may be little adapted to a sudden transition to prosperity; and in such a transition, there would be a new trial of our faith. That piety which shone so much on a bed of sickness, might be little fitted to shine in circumstances of sudden prosperity. The human frame may become accustomed either to the intense cold of the polar regions, or to the burning heats of the equator; but in neither case might it bear a transition from one to the other. It is such a transition that is a more decisive test of its powers of endurance than either intense heat or cold, if steadily prolonged.

III. Religion will bear any trial which may be applied to it, as gold will bear the action of fare.

IV. Religion is imperishable in its nature. Even the most fine gold will perish. Time will corrode it, or it will be worn away by use, or it will be destroyed at the universal conflagration; but time and use will not wear out religion, and it will live on through the fires that will consume everything else.

V. Christians should be willing to pass through trials.

(a.) They will purify their religion, as the fire will remove dross from gold.

(b.) They will make it shine more brightly, as gold does when it comes out of the furnace.

(c.) They disclose more fully its value.

(d.) They will furnish an evidence that we shall be saved; for that religion which will bear the tests that God applies to it in the present life, will bear the test of the final trial.

(a) "trial" Jas 1:3,12 (*) "trial" "proof" (+) "tried" "proved" (b) "with fire" 1Cor 3:13 (c) "praise and honour" Rom 2:7,10 (d) "appearing" Rev 1:7

Whom having not seen, ye love. This epistle was addressed to those who were "strangers scattered abroad," 1Pet 1:1, and it is evident that they had not personally seen the Lord Jesus. Yet they had heard of his character, his preaching, his sacrifice for sin, and his resurrection and ascension, and they had learned to love him.

(1.) It is possible to love one whom we have not seen. Thus we may love God, whom no "eye hath seen," 1Jn 4:20; and thus we may love a benefactor, from whom we have received important benefits, whom we have never beheld.

(2.) We may love the character of one whom we have never seen, and from whom we may never have received any particular favours. We may love his uprightness, his patriotism, his benignity, as represented to us. We might love him the more if we should become personally acquainted with him, and if we should receive important favours from him; but it is possible to feel a sense of strong admiration for such a character in itself.

(3.) That may be a very pure love which we have for one whom we have never seen. It may be based on simple excellence of character; and in such a case there is the least chance for any intermingling of selfishness, or any improper emotion of any kind.

(4.) We may love a friend as really and as strongly when he is absent, as when he is with us. The wide ocean that rolls between us and a child, does not diminish the ardour of our affection for him; and the Christian friend that has gone to heaven, we may love no less than when he sat with us at the fireside.

(5.) Millions, and hundreds of millions, have been led to love the Saviour, who have never seen him. They have seen--not with the bodily eye, but with the eye of faith--the inimitable beauty of his character, and have been brought to love him with an ardour of affection which they never had for any other one.

(6.) There is every reason why we should love him.

(a.) His character is infinitely lovely.

(b.) He has done more for us than any other one who ever lived among men. He died for us, to redeem our souls, he rose, and brought life and immortality to light. He ever lives to intercede for us in heaven. He is employed in preparing mansions of rest for us in the skies, and he will come and take us to himself, that we may be with him for ever. Such a Saviour ought to be loved, is loved, and will be loved. The strongest attachments which have ever existed on earth have been for this unseen Saviour. There has been a love for him stronger than that for father, or mother, or wife, or sister, or home, or country. It has been so strong, that thousands have been willing, on account of it, to bear the torture of the rack or the stake. It has been so strong, that thousands of youth of the finest minds, and the most flattering prospects of distinction, have been willing to leave the comforts of a civilized land, and to go among the benighted heathen, to tell them the story of a Saviour's life and death. It has been so strong, that unnumbered multitudes have longed, more than they have for all other things, that they might see him, and be with him, and abide with him for ever and ever. Php 1:23.

In whom, though now ye see him not, yet believing. He is now in heaven, and to mortal eyes now invisible, like his Father. Faith in him is the source and fountain of our joy. It makes invisible things real, and enables us to feel and act, in view of them, with the same degree of certainty if we saw them. Indeed, the conviction to the mind of a true believer that there is a Saviour, is as certain and as strong as if he saw him; and the same may be said of his conviction of the existence of heaven, and of eternal realities. If it should be said that filth may deceive us, we may reply,

(1.) May not our bodily senses also deceive us? Does the eye never deceive? Are there no optical illusions? Does the ear never deceive? Are there no sounds which are mistaken? Do the taste and the smell never deceive? Are we never mistaken in the report which they bring to us? And does the sense of feeling never deceive? Are we never mistaken in the size, the hardness, the figure of objects which we handle? But,

(2.) for all the practical purposes of life, the senses are correct guides, and do not in general lead us astray. So,

(3.) there are objects of faith about which we are never deceived, and where we do act and must act with the same confidence as if we had personally seen them. Are we deceived about the existence of London, or Paris, or Canton, though we may never have seen either? May not a merchant embark with perfect propriety in a commercial enterprise, on the supposition that there is such a place as London or Canton, though he has never seen them? Would he not be reputed mad, if he should refuse to do it on this ground? And so, may not a man, in believing that there is a heaven, and in forming his plans for it, though he has not yet seen it, act as rationally and as wisely as he who forms his plans on the supposition that there is such a place as Canton?

Ye rejoice. Ye do rejoice; not merely ye ought to rejoice. It may be said of Christians that they do in fact rejoice; they are happy. The people of the world often suppose that religion makes its professors sad and melancholy. That there are those who have not great comfort in their religion, no one indeed can doubt; but this arises from several causes entirely independent of their religion. Some have melancholy temperaments, and are not happy in anything. Some have little evidence that they are Christians, and their sadness arises not from religion, but from the want of it. But that true religion does make its possessors happy, any one may easily satisfy himself by asking any number of sincere Christians, of any denomination, whom he may meet. With one accord they will say to him that they have a happiness which they never found before; that however much they may have possessed of the wealth, the honours, and the pleasures of the world--and they who are now Christians have not all of them been strangers to these things--they never knew solid and substantial peace till they found it in religion. And why should they not be believed? The world would believe them in other things; why will they not when they declare that religion does not make them gloomy, but happy.

With joy unspeakable. A very strong expression, and yet verified in thousands of cases among young converts, and among those in the maturer days of piety. There are thousands who can say that their happiness when they first had evidence that their sins were forgiven, that the burden of guilt was rolled away, and that they were the children of God, was unspeakable. They had no words to express it, it was so full and so new. "Tongue can never express The sweet comfort and peace of a soul in its earliest love."

And so there have been thousands of mature Christians who can adopt the same language, and who could find no words to express the peace and joy which they have found in the love of Christ, and the hope of heaven. And why are not all Christians enabled to say constantly that they "rejoice with joy unspeakable?" Is it not a privilege which they might possess? Is there anything in the nature of religion which forbids it? Why should not one be filled with constant joy who has the hope of dwelling in a world of glory for ever? Comp. Jn 14:27, 16:22.

And full of glory.

(1.) Of anticipated glory--of the prospect of enjoying the glory of heaven.

(2.) Of present glory--with a joy even now which is of the same nature as that in heaven; a happiness the same in kind, though not in degree, as that which will be ours in a brighter world. The saints on earth partake of the same kind of joy which they will have in heaven; for the happiness of heaven will be but an expansion, a prolongation, and a purifying of that which they have here. Eph 1:14.

(e) "not seen" 1Jn 4:20 (a) "joy" Jn 16:22

Receiving the end of your faith, even the salvation of your souls. The result or object of your faith; that is, what your faith is designed and adapted to secure. Rom 10:4. The word rendered receiving is used here as indicating that they would surely obtain that. They even now had such peace and joy in believing, that it furnished undoubted evidence that they would be saved; and such that it might be said that even now they were saved. The condition of one who is a true Christian here is so secure that it may even now be called salvation.

Of which salvation. Of the certainty that this system of religion, securing the salvation of the soul, would be revealed. The object of this reference to the prophets seems to be to lead them to value the religion which they professed more highly, and to encourage them to bear their trials with patience. They were in a condition, in many respects, far superior to that of the prophets. They had the full light of the gospel. The prophets saw it only at a distance and but dimly, and were obliged to search anxiously that they might understand the nature of that system of which they were appointed to furnish the comparatively obscure prophetic intimations.

The prophets. This language would imply that this had been a common and prevalent wish of the prophets. Have enquired. This word is intensive. It means that they sought out, or scrutinized with care the revelations made to them, that they might understand exactly what was implied in that which they were appointed to record in respect to the salvation which was to be made known through the Messiah. See the following places where the same word is used which occurs here: Lk 11:50,51, Acts 15:17, Rom 3:11, Heb 11:6, 12:17.

And searched diligently. εξερευναω Comp. Dan 9:2,3. The word here used means to search out, to trace out, to explore. It is not elsewhere used in the New Testament, though one of the words from which this is compounded (ερευναω) occurs. Jn 5:39, Jn 8:52, Rom 8:27, 1Cor 2:10, Rev 2:23. The idea is, that they perceived that in their communications there were some great and glorious truths which they did not fully comprehend, and that they diligently employed their natural faculties to understand that which they were appointed to impart to succeeding generations. They thus became students and interpreters for themselves of their own predictions. They were not only prophets, but men. They had souls to be saved in the same way as others. They had hearts to be sanctified by the truth; and it was needful, in order to this, that truth should be applied to their own hearts in the same way as to others. The mere fact that they were the channels or organs for imparting truth to others would not save them, any more than the fact that a man now preaches truth to others will save himself, or than the fact that a sutler delivers bread to an army will nourish and support his own body.

Who prophesied of the grace that should come unto you. Of the favour that should be shown to you in the gospel. Though the predictions which they uttered appeared to the men of their own times, and perhaps to themselves, obscures yet they were in fact prophecies of what was to come, and of the favours which, under another dispensation, would be bestowed upon the people of God. The apostle does not mean to say that they prophesied particularly of those persons to whom he was then writing, but that their prophecies were in fact for their benefit, for the things which they predicted had actually terminated on them, The benefit was as real as though the predictions had been solely on their account.

(b) "enquired" Dan 9:3

Searching what. That is, examining their own predictions with care, to ascertain what they meant. They studied them as we do the predictions which others have made; and though the prophets were the medium through which the truth was made known, yet their own predictions became a subject of careful investigation to themselves. The expression here used in the original, rendered "what," (ειςτινα,) literally, "unto what," may mean, so far as the Greek is concerned, either "what time," or "what people," or "what person;" that is, with reference to what person the prophecies were really uttered. The latter, it seems to me, is the correct interpretation, meaning that they inquired in regard to him, who he would be, what would be his character, and what would be the nature of the work which he would perform. There can be no doubt that they understood that their predictions related to the Messiah; but till it is not improper to suppose that it was with them an interesting inquiry what sort of a person he would be, and what would be the nature of the work which he would perform. This interpretation of the phrase ειςτινα, (unto what or whom,) it should be observed, however, is not that which is commonly given of the passage. Bloomfield, Rosenmuller, Doddridge, Whitby, Benson, and Grotius suppose it to refer to time, meaning that they inquired at what time, or when these things would occur. Macknight thinks it refers to people, (λαον,) meaning that they diligently inquired what people would put him to death. But the most obvious interpretation in that which I have suggested above, meaning that they made particular inquiry to whom their prophecies related--what was his rank and character, and what was to be the nature of his work. What would be a more natural inquiry for them than this? What would be more important? And how interesting is the thought that when Isaiah, for example, had given utterance to the sublime predictions which we now have of the Messiah, in his prophecies, he sat himself down with the spirit of a little child, to learn by prayer and study, what was fully implied in the amazing words which the Spirit had taught him to record! How much of mystery might seem still to hang around the subject! And how intent would such a mind be to know what was the full import of those words!

Or what manner of time. This phrase, in Greek, (ποιονκαιρον,) would properly relate, not to the exact time when these things would occur, but to the character or condition of the age when they would take place; perhaps referring to the state of the world at that period, the preparation to receive the gospel, and the probable manner in which the great message-would be received. Perhaps, however, the inquiry in their minds pertained to the time when the predictions would be fulfilled, as well as to the condition of the world when the event takes place. The meaning of the Greek phrase would not exclude this latter sense. There are not unfrequent indications of time in the prophets, (comp. Dan 9:24, seq.;) and these indications were of so clear a character, that when the Saviour actually appeared there was a general expectation that the event would then occur. Mt 2:2.

The Spirit of Christ which was in them. This does not prove that they knew that this was the Spirit of Christ, but is only a declaration of Peter that it was actually so. It is not probable that the prophets distinctly understood that the Spirit of inspiration, by which they were led to foretell future events, was peculiarly the Spirit of Christ. They understood that they were inspired; but there is no intimation, with which I am acquainted, in their writings, that they regarded themselves as inspired by the Messiah. It was not improper, however, for Peter to say that the Spirit by which they were influenced was in fact the Spirit of Christ, so called because that Spirit which suggested these future events to them was given as the great Medium of all revealed truth to the world. Comp. Heb 1:3, Jn 1:9, 14:16,26, 16:7, Isa 49:6. It is clear from this passage,

(1.) that Christ must have had an existence before his incarnation; and,

(2.) that he must have understood then what would occur to him when he should become incarnate; that is, it must have been arranged or determined beforehand.

Did signify. Meant to intimate or manifest to them, (εδηλου;) or what was implied in the communications made to them.

When it testified beforehand the sufferings of Christ. As Isaiah, Isa 53; Dan 9:25-27. They saw clearly that the Messiah was to suffer; and doubtless this was the common doctrine of the prophets, and the common expectation of the pious part of the Jewish nation. Yet it is not necessary to suppose that they had clear apprehensions of his sufferings, or were able to reconcile all that was said on that subject with what was said of his glory and his triumphs. There was much about those sufferings which they wished to learn, as there is much still which we desire to know. We have no reason to suppose that there were any views of the sufferings of the Messiah communicated to the prophets except what we now have in the Old Testament; and to see the force of what Peter says, we ought to imagine what would be our views of him if all that we have known of Christ as history were obliterated, and we had only the knowledge which we could derive from the Old Testament. As has been already intimated, it is probable that they studied their own predictions, just as we would study them if we had not the advantage of applying to them the facts which have actually occurred.

And the glory that should follow. That is, they saw that there would be glory which would be the result of his sufferings, but they did not clearly see what it would be. They had some knowledge that he would be raised from the dead, Ps 16:8-11; comp. Acts 2:25-28; they knew that he would "see of the travail of his soul, and would be satisfied," (Isa 53:11;) they had some large views of the effects of the gospel on the nations of the earth, Isa 11; Isa 25:7,8; Isa 60; Isa 66. But there were many things respecting his glorification which it cannot be supposed they clearly understood; and it is reasonable to presume that they made the comparatively few and obscure intimations in their own writings in relation to this, the subject of profound and prayerful inquiry.

(a) "Spirit of Christ" 2Pet 1:21

Unto whom it was revealed. They were not permitted to know fully the import of the predictions which they were made the instruments of communicating to mankind, but they understood that they were intended for the benefit of future ages. That not unto themselves. We are not to suppose that they derived no benefit from their own predictions; for, as far as they understood the truth, it was as much adapted to sanctify and comfort them as it is us now: but the meaning is, that their messages had reference mainly to future times, and that the full benefit of them would be experienced only in distant ages. Heb 11:39,40.

Unto us they did minister the things, which are now reported unto you. Not unto us by name, but their ministrations had reference to the times of the Messiah; and those to whom Peter wrote, in common with all Christians, were those who were to enjoy the fruits of the communications which they made. The word reported means announced, or made known. By them that have preached the gospel unto you. The apostles, who have made known unto you, in their true sense, the things which the prophets predicted, the import of which they themselves were so desirous of understanding.

With the Holy Ghost sent down from heaven. Accompanied by the influences of the Holy Ghost bearing those truths to tile heart, and confirming them to the soul. It was the same Spirit which inspired the prophets which conveyed those truths to the souls of the early Christians, and which discloses them to true believers in every age. Comp. Jn 16:13,14, Acts 2:4, 10:44,45. The object of Peter by thus referring to the prophets, and to the interest which they took in the things which those to whom he wrote now enjoyed, seems to have been, to impress on them a deep sense of the value of the gospel, and of the great privileges which they enjoyed. They were reaping the benefit of all the labours of the prophets. They were permitted to see truth clearly, which the prophets themselves saw only obscurely. They were, in many respects, more favoured than even those holy men had been. It was for them that the prophets had spoken the word of the Lord; for them and their salvation that a long line of the most holy men that the world ever saw, had lived, and toiled, and suffered; and while they themselves had not been allowed to understand the full import of their own predictions, the most humble believer was permitted to see what the most distinguished prophet never saw. See Mt 13:17.

Which things the angels desire to look into. The object of this reference to the angels is the same as that to the prophets. It is to impress on Christians a sense of the value of that gospel which they had received, and to show them the greatness of their privileges in being, made partakers of it. It had excited the deepest interest among the most holy men on earth, and even among the inhabitants of the skies. They were enjoying the full revelation of what even the angels had desired more fully to understand, and to comprehend which they had employed their great powers of investigation. The things which are here referred to, ειςα -unto which, are those which the prophets were so desirous to understand--the great truths respecting the sufferings of Christ, the glory which would follow, and the nature and effects of the gospel. In all the events pertaining to the redemption of a world they felt a deep interest. The word which is rendered "to look," (παρακυψαι,) is rendered stooping down, and stooped down, in Lk 24:12, Jn 20:5,11; looketh, in Jas 1:25; and look, in the place before us. It does not elsewhere occur in the New Testament. It properly means, to stoop down near by anything; to bend forward near, in order to look at anything more closely.--Robinson, Lex. It would denote that state where one, who was before at so great a distance that he could not dearly see an object, should draw nearer, stooping down in order that he might observe it more distinctly. It is possible, as Grotius supposes, that there may be an allusion here to the posture of the cherubim over the mercy-seat, represented as looking down with an intense gaze, as if to behold what was in the ark. But it is not necessary to suppose that this is the allusion, nor is it absolutely certain that that was the posture of the cherubim. Heb 9:5. All that is necessarily implied in the language is, that the angels had an intense desire to look into these things; that they contemplated them with interest and fixed attention, like one who comes near to an object, and looks narrowly upon it. In illustration of this sentiment, we may make the following suggestions:

I. The angels, doubtless, desire to look into all the manifestations of the character of God, wherever those manifestations are made.

(1.) It is not unreasonable to suppose that, to a great degree, they acquire the knowledge of God as all other creatures do. They are not omniscient, and cannot be supposed to comprehend at glance all his doings.

(2.) They doubtless employ their faculties, substantially as we do, in the investigation of truth; that is, from things known they seek to learn those that are even unknown.

(3.) It is not unreasonable to suppose that there are many things in relation to the Divine character and plans, which they do not yet understand. They know, undoubtedly, much more than we do; but there are plans and purposes of God which are yet made known to none of his creatures. No one can doubt that these plans and purposes must be the object of the attentive study of all holy created minds.

(4.) They doubtless feel a great interest in the welfare of other beings--of their fellow-creatures, wherever they are. There is in the universe one great brotherhood, embracing all the creatures of God.

(5.) They cannot but feel a deep interest in man--a fallen creature, tempted, suffering, dying, and exposed to eternal death. This they have shown in every period of the world's history. Heb 1:14.

II. It is probable, that in each one of the worlds which God has made, there is some peculiar manifestation of his glory and character; something which is not to be found at all in any other world, or, if found, not in so great perfection; and that the angels would feel a deep interest in all these manifestations, and would desire to look into them.

(1.) This is probable from the nature of the case, and from the variety which we see in the form, size, movements, and glory of the heavenly orbs. There is no reason to suppose, that on any one of those worlds all the glory of the Divine character would be manifest, which he intends to make known to the universe.

(2.) This is probable from what we can now see of the worlds which he has made. We know as yet comparatively little of the heavenly bodies, and of the manifestations of the Deity; and yet, as far as we can see, there must be far more striking exhibitions of the power, and wisdom, and glory of God, in many or of those worlds that roll above us, than there are on our earth. On the body of the sun--on the planets Jupiter and Saturn, so vast in comparison with the earth--there must be far more impressive exhibitions of the glory of the Creator, than there is on our little planet. Saturn, for example, is 82,000 miles in diameter, 1100 times as large as our earth; it moves at the rate of 22,000 miles an hour; it is encircled by two magnificent rings, 5000 miles apart, the innermost of which is 21,000 miles from the body of the planet, and 22,000 miles in breadth, forming a vast illuminated arch over the above the brightness of our moon, and giving a most beautiful to the heavens there. It is also, doubtless, true of all which God has made, that in each one of them there may some peculiar manifestation of the glory of the Deity.

(3.) The universe therefore, seems fitted up to give eternal employment to mind in contemplating it; and, in the worlds which God has made, is enough to employ the study of his creatures for ever. On our own world, the most diligent and pious student of the works of God might spend many thousand years, and then leave much, very much, which he did not comprehend; and it may yet be the eternal employment of holy minds to range from world to world, and in each new world to find much to study and to admire; much that shall proclaim the wisdom, power, love, and goodness of God, which had not elsewhere been seen.

(4.) Our world, therefore, though small, a mere speck in creation, may have something to manifest the glory of the Creator which may not exist in any other. It cannot be its magnitude; for, in that respect, it is among the smallest which God has made. It may not be the height and the majesty of our mountains, or the length and beauty of our rivers, or the fragrance of our flowers, or the clearness of our sky; for, in these respects, there may be much more to admire in other worlds: it is the exhibition of the character of God in the work of redemption; the illustration of the way in which a sinner may be forgiven; the manifestation of the Deity as incarnate, assuming permanently a union with one of his own creatures. This, so far as we know, is seen in no other part of the universe; and this is honour enough for one world. To see this, the angels may be attracted down to earth. When they come, they come not to contemplate our works of art, our painting and our sculpture, or to read our books of science or poetry: they come to gather around the cross, to minister to the Saviour, to attend on his steps while living, and to watch over his body when dead; to witness his resurrection and ascension, and to bless, with their offices of kindness, those whom he died to redeem, Heb 1:4.

III. What, then, is there in our world which we may suppose would attract their attention? What is there which they would not see in other worlds? I answer, that the manifestation of the Divine character in the plan of redemption, is that which would peculiarly attract their attention here, and lead them from heaven down to earth.

(1.) The mystery of the incarnation of the Son of God would be to them an object of the deepest interest. This, so far as we know, or have reason to suppose, has occurred nowhere else. There is no evidence that in any other world God has taken upon himself the form of one of his own creatures dwelling there, and stooped to live and act like one of them; to mingle with them; to share their feelings; and to submit to toil, and want, and sacrifice, for their welfare.

(2.) The fact that the guilty could be pardoned would attract their attention, for

(a.) it is elsewhere unknown, no inhabitant of heaven having the need of pardon, and no offer of pardon having been made to a rebel angel.

(b.) There are great and difficult questions about the whole subject of forgiveness, which an angel could easily see, but which he could not so easily solve. How could it be done consistently with the justice and truth of God? How could he forgive, and yet maintain the honour of his own law, and the stability of his own throne. There is no more difficult subject in a human administration than that of pardon; and there is none which so much perplexes those who are intrusted with executive power.

(3.) The way in which pardon has been shown to the guilty here would excite their deep attention. It has been in a manner entirely consistent with justice and truth; showing, through the great sacrifice made on the cross, that the attributes of justice and mercy may both be exercised: that, while God may pardon to any extent, he does it in no instance the expense of justice and truth. This blending of the attributes of the Almighty in beautiful harmony; this manifesting of mercy to the guilty and the lost; this raising up a fallen and rebellious race to the favour and friendship of God; and this opening before a dying creature the hope of immortality, was what could be seen by the angels nowhere else: and hence it is no wonder that they hasten with such interest to our world, to learn the mysteries of redeeming love. Every step in the process of recovering a sinner must be new to them, for it is unseen elsewhere; and the whole work, the atonement, the pardon and renovation of the sinner, the conflict of the child of God with his spiritual foes, the supports of religion in the time of sickness and temptation, the bed of death, the sleep in the tomb, the separate flight of the soul to its final abode, the resurrection of the body, and the solemn scenes of the judgment, all must open new fields of thought to an angelic mind, and attract the heavenly inhabitants to our world, to learn here what they cannot learn in their own abodes, however otherwise bright, where sin, and suffering, and death, and redemption are unknown. In view of these truths we may add:

(1.) The work of redemption is worthy of the study of the profoundest minds. Higher talent than any earthly talent has been employed in studying it; for, to the most exalted intellects of heaven, it has been a theme of the deepest interest. No mind on earth is too exalted to be engaged in this study; no intellect here is so profound that it would not find in this study a range of inquiry worthy of itself.

(2.) This is a study that peculiarly appropriate to man. The angels have no other interest in it than that which arises from a desire to know God, and from a benevolent regard for the welfare of others; we have a personal interest in it of the highest kind. It pertains primarily to us. The plan was formed for us. Our eternal all depends upon it. The angels would be safe and happy if they did not fully understand it; if we do not understand it, we are lost for ever. It has claims to their attention as a wonderful exhibition of the character and purposes of God, and as they are interested in the welfare of others; it claims our attention because our eternal welfare depends on our accepting the offer of mercy made through a Saviour's blood.

(3.) How amazing, then, how wonderful, is the indifference of man to this and glorious work! How wonderful, that neither as a matter of speculation, nor of personal concern, he can be induced to look into these things! "How wonderful that all other subjects engross his attention, and excite inquiry; but that for this he feels no concern, and that here he finds nothing to interest him! It is not unreasonable to suppose, that amidst all the other topics of wonder in this plan as seen by angels, this is not the least--that man by nature takes no interest in it; that in so stupendous a work, performed in his own world, he feels no concern; that he is unmoved when he is told that even God became incarnate, and appeared on the earth where he himself dwells; and that, busy and interested as he is in other things, often of a most trifling nature, he has no concern for that on which is suspended his own eternal happiness. If heaven was held in mute astonishment when the Son of God left the courts of glory to be poor, to be persecuted, to bleed, to die, not less must be the astonishment than when, from those lofty heights, the angelic hosts look down upon a race unconcerned amidst wonders such as those of the incarnation and the atonement!

(b) "not unto themselves" Heb 11:39,40 (c) "Holy Ghost" Acts 2:4, 2Cor 1:22 (*) "Ghost" "Spirit" (d) "angels" Eph 3:10

Wherefore gird up the loins of your mind. The allusion here is to the manner in which the Orientals were accustomed to dress. They wear loose, flowing robes, so that, when they wished to run, or to fight, or to apply themselves to any business, they are obliged to bind their garments close around them. Mt 5:38, seq. The meaning here is, that they were to have their minds in constant preparation to discharge the duties, or to endure the trials of life--like those who were prepared for labour, for a race, or for a conflict.

Be sober. 1Timm 3:2; Tit 1:8.

And hope to the end. Marg., perfectly. The translation in the text is the most correct. It means, that they were not to become faint or weary in their trials. They were not to abandon the hopes of the gospel, but were to cherish those hopes to the end of life, whatever opposition they might meet with, and however much might be done by others to induce them to apostatize. Comp. Heb 10:35. Heb 10:36.

For the grace that is to be brought unto you. For the favour that shall then be bestowed upon you; to wit, salvation. The word brought here means, that this great favour which they hoped for would be borne to them by the Saviour on his return from heaven.

At the revelation of Jesus Christ. When the Lord Jesus shall be revealed from heaven in his glory; that is, when he comes to judge the world. 2Thes 1:7.

(a) "gird up" Lk 12:35 (b) "sober" Lk 21:34 (1) "hope" "perfectly" (*) "revelation" "manifestation"

As obedient children. That is, conduct yourselves as becomes the children of God, by obeying his commands; by submitting to his will; and by manifesting unwavering confidence in him as your Father, at all times.

Not fashioning yourselves. Not forming or modelling your life. Comp. Rom 12:2. The idea is, that they were to have some model or example, in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Christian is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. Before conversion, he was

(a.) supremely selfish;

(b.) he lived for personal gratification;

(c.) he gave free indulgence to his appetites and passions, restrained only by a respect for the decencies of life, and by a reference to his own health, property, or reputation, without regard to the will of God;

(d.) he conformed himself to the customs and opinions around him, rather than to the requirements of his Maker;

(e.) he lived for worldly aggrandizements, his supreme object being wealth or fame; or

(f.) in many cases, those who are now Christians, gave indulgence to every passion which they wished to gratify, regardless of reputation, health, property, or salvation. Now they are to be governed by a different rule, and their own former standard of morals and of opinions is no longer their guide, but the will of God.

According to the former lusts in your ignorance. When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.

(d) "fashioning" Rom 12:2 (+) "lusts" "desires"

But as he which hath called you is holy. On the word called, Eph 4:1. The meaning here is, that the model or example in accordance with which they were to frame their lives, should be the character of that God who had called them into his kingdom. They were to be like him. Comp. Mt 5:48.

So be ye holy in all manner of conversation. In all your conduct. On the word conversation, Php 1:27. The meaning is, that since God is holy, and we profess to be his followers, we ought also to be holy.

Because it is written, Be ye holy; for I am holy. Lev 11:44. This command was addressed at first to the Israelites, but it is with equal propriety addressed to Christians, as the professed people of compared. The foundation of the command is, that they professed to be his people, and that as his people they ought to be like their God. Mic 4:5. It is a great truth, that men everywhere will imitate the God whom they worship. They will form their character in accordance with his. They will regard what he does as right. They will attempt to rise no higher in virtue than the God whom they adore, and they will practise freely what he is supposed to do or approve. Hence, by knowing what are the characteristics of the gods which are worshipped by any people, we may form a correct estimate of the character of the people themselves; and hence, as the God who is the object of the Christian's worship is perfectly holy, the character of his worshippers should also be holy. And hence, also, we may see that the tendency of true religion is to make men pure. As the worship of the impure gods of the heathen moulds the character of the worshippers into their image, so the worship of Jehovah moulds the character of his professed friends into his image, and they become like him.

(e) "written" Lev 11:44

And if ye call on the Father. That is, if you are true Christians, or truly pious--piety being represented in the Scriptures as calling on God, or as the worship of God. Acts 9:11; Gen 4:26, 1Kgs 18:24, Ps 116:17, 2Kgs 5:11, 1Chr 16:8, Joel 2:32, Rom 10:13; Zeph 3:9, 1Cor 1:2, Acts 2:21. The word "Father" here is used evidently not to denote the Father in contradistinction to the Son, but as referring to God as the rather of the universe. 1Pet 1:14 "As obedient children." God is often spoken of as the Father of the intelligent beings whom he has made. Christians worship him as a Father--as one having all the feelings of a kind and tender parent towards them. Ps 103:13, seq.

Who without respect of persons. Impartiality. Who is not influenced in his treatment of men by a regard to rank, wealth, beauty, or any external distinction. Acts 10:34, Rom 2:11.

Judgeth according to every man's work. He judges each one according to his character; or to what he has done, Rev 22:12. 2Cor 5:10. The meaning is, "You worship a God who will judge every man according to his real character, and you should therefore lead such lives as he can approve."

Pass the time of your sojourning. "Of your temporary residence on earth. This is not your permanent home, but you are strangers and sojourners." Heb 11:13.

In fear. Php 2:12 Heb 12:28. With true reverence or veneration for God and his law. Religion is often represented as the reverent fear of God, De 6:2,13,24, Prov 1:7, 3:13, 14:26,27, et saepe al.

(f) "fear" Php 2:12

Forasmuch as ye know. This is an argument for a holy life, derived from the fact that they were redeemed, and from the manner in which their redemption had been effected. There is no more effectual way to induce true Christians to consecrate themselves entirely to God, than to refer them to the fact that they are not their own, but have been purchased by the blood of Christ. That ye were not redeemed. On the word rendered redeemed, (λυτροω lutroo,) Tit 2:14. The word occurs in the New Testament only in Lk 24:21, Tit 2:14, and in this place. The noun (λυτρον--lutron) is found in Mt 20:28, Mk 10:45, rendered ransom. For the meaning of the similar word, απολυτρωσις -- (apolutrosis,) Rom 3:24. This word occurs in Lk 21:28, Rom 3:24, 8:23, 1Cor 1:30, Eph 1:7,14, 4:30, Col 1:14; Heb 9:15, in all which places it is rendered redemption; and in Heb 11:35, where it is rendered deliverance. The word here means that they were rescued from sin and death by the blood of Christ, as the valuable consideration on account of which it was done; that is, the blood, or the life of Christ offered as a sacrifice, effected the same purpose in regard to justice and to the maintenance of the principles of moral government, which the punishment of the sinner himself would have done. It was that which God was pleased to accept in the place of the punishment of the sinner, as answering the same great ends in his administration. The principles of his truth and justice could as certainly be maintained in this way as by the punishment of the guilty themselves. If so, then there was no obstacle to their salvation; and they might, on repentance, be consistently pardoned and taken to heaven.

With corruptible things, as silver and gold. On the word corruptible, as applicable to gold, 1Pet 1:7. Silver and gold usually constitute the price or the valuable consideration paid for the redemption of captives. It is clear that the obligation of one who is redeemed, to love his benefactor, is in proportion to the price which is paid for his ransom. The idea here is, that a price far more valuable than any amount of silver or gold had been paid for the redemption of the people of God, and that they were under proportionate obligation to devote themselves to his service. They were redeemed by the life of the Son of God offered in their behalf; and between the value of that life and silver and gold there could be no comparison.

From your vain conversation. Your vain conduct, or manner of life. 1Pet 1:15. The word vain, applied to conduct, (ματαιας,) means properly empty, fruitless. It is a word often applied to the worship of idols, as being nothing, worthless, unable to help, (Acts 14:15, 1Kgs 16:13, 2Kgs 17:15, Jer 2:5,8,19); and is probably used in a similar sense in this place. The apostle refers to their former worship of idols, and to all the abominations connected with that service, as being vain and unprofitable; as the worship of nothing real, (comp. 1Cor 8:4), "We know that an idol is nothing in the world;" and as resulting in a course of life that answered none of the proper ends of living. From that they had been redeemed by the blood of Christ.

Received by tradition from your fathers. The mode of worship which had been handed down from father to son. The worship of idols depends on no better reason than that it is that which has been practised in ancient times; and it is kept up now in all lands, in a great degree, only by the fact that it has had the sanction of the venerated men of other generations.

(*) "from your fathers" "delivered down from"

But with the precious blood of Christ. On the use of the word blood, and the reason why the efficacy of the atonement is said to be in the blood, Rom 3:25. The word precious (τιμιος,) is a word which would be applied to that which is worth much; which is costly. Comp. for the use of the noun (τιμη) in this sense, Mt 27:6, "The price of blood;" Acts 4:34, 5:2,3, 7:16. See also for the use of the adjective, (τιμιος,) Rev 17:4, "gold and precious stones." Rev 18:12, "vessels of most precious wood." Rev 21:11, "a stone most precious." The meaning here is, that the blood of Christ had a value above silver and gold; it was worth more, to wit,

(1.) in itself--being a more valuable thing and

(2.) in effecting our redemption.

It accomplished what silver and gold could not do. The universe had nothing more valuable to offer, of which we can conceive, than the blood of the Son of God.

As of a lamb. That is, of Christ regarded as a lamb offered for sacrifice. Jn 1:29. Without blemish and without spot. Such a lamb only was allowed to be offered in sacrifice, Lev 22:20-24, Mal 1:8. This was required,

(1.) because it was proper that man should offer that which was regarded as perfect in its kind; and,

(2.) because only that would be a proper symbol of the great sacrifice which was to be made by the Son of God. The idea was thus kept up from age to age that he, of whom all these victims were the emblems, would be perfectly pure.

(a) "lamb" Jn 1:29,36, Rev 13:8

Who verily was foreordained before the foundation of the world. That is, it was foreordained, or predetermined, that he should be the great atoning Sacrifice for sin. On the meaning of the word foreordained, (προγινωσκω,) see Rom 8:29. The word is rendered which knew, Acts 26:5; foreknew and foreknow, Rom 8:29, 11:2; foreordainedin 1Pet 1:20; and know before, 2Pet 2:17. It does not elsewhere occur in the New Testament. The sense is, that the plan was formed, and the arrangements made for the atonement, before the world was created. Before the foundation of the world. That is, from eternity. It was before man was formed; before the earth was made; before any of the material universe was brought into being; before the angels were created. Mt 15:34, Jn 17:24, Eph 1:4.

But was manifest. Was revealed. 1Timm 3:16.

In these last times. In this, the last dispensation of things on the earth. Heb 1:2.

For you. For your benefit or advantage. 1Pet 1:12. It follows from what is said in this verse,

(1.) that the atonement was not an after-thought on the part of God. It entered into his plan when he made the world, and was revolved in his purposes from eternity.

(2.) It was not a device to supply a defect in the system; that is, it was not adopted because the system did not work well, or because God had been disappointed. It was arranged before man was created, and when none but God could know whether he would stand or fall.

(3.) The creation of the earth must have had some reference to this plan of redemption, and that plan must have been regarded as in itself so glorious, and so desirable, that it was deemed best to bring the world into existence that the plan might be developed, though it would involve the certainty that the race would fall, and that many would perish. It was, on the whole, more wise and benevolent that the race should be created with a certainty that they would apostatize, than it would be that the race should not be created, and the plan of salvation be unknown to distant worlds. 1Pet 1:12.

(+) "verily" "indeed" (b) "before" Rev 13:8

Who by him do believe in God. Faith is sometimes represented particularly as exercised in God, and sometimes in Christ. It is always a characteristic of true religion that a man has faith in God. Mk 11:22.

That raised him up from the dead. Acts 2:24; Acts 3:15, Acts 3:26; Acts 4:10; Acts 5:30; Acts 13:30; Rom 4:24; 1Cor 15:15. And gave him glory. By exalting him at his own right hand in heaven, Php 2:9, 1Timm 3:16, Eph 1:20,21. That your faith and hope might be in God. That is, by raising up the Lord Jesus, and exalting him to heaven, he has laid the foundation of confidence in his promises, and of the hope of eternal life. 1Pet 1:3. Comp. 1Cor 15; Col 1:27, 1Thes 1:3; 1Timm 1:1.

(c) "and gave" Mt 28:18, Php 2:9

Seeing ye have purified your souls. Greek, "Having purified your souls." The apostles were never afraid of referring to human agency as having an important part in saving the soul. Comp. 1Cor 4:15. No one is made pure without personal intention or effort--any more than one becomes accomplished or learned without personal exertion. One of the leading effects of the agency of the Holy Spirit is to excite us to make efforts for our own salvation; and there is no true piety which is not the fair result of culture, as really as the learning of a Porson or a Parr, or the harvest of the farmer. The amount of effort which we make "in purifying our souls" is usually also the measure of our attainments in religion. No one can expect to have any true piety beyond the amount of effort which he makes to be conformed to God, any more than one can expect wealth, or fame, or learning, without exertion.

In obeying the truth. That is, your yielding to the requirements of truth, and to its fair influence on your minds, has been the means of your becoming pure. The truth here referred to is, undoubtedly, that which is revealed in the gospel--the great system of truth respecting the redemption of the world.

Through the Spirit. By the agency of the Holy Spirit. It is his office to apply truth to the mind; and however precious the truth may be, and however adapted to secure certain results on the soul, it will never produce those effects without the influences of the Holy Spirit. compare Tit 3:5,6. Jn 3:5.

Unto unfeigned love of the brethren. The effect of the influence of the Holy Spirit in applying the truth has been to produce sincere love to all who are true Christians. Comp. Jn 13:34; 1Thes 4:9. See also 1Jn 3:14-18.

See that ye love one another with a pure heart fervently. Comp. Heb 13:1; Jnn 13:34; Jn 13:35; Eph 5:2. The phrase "with a pure heart fervently," means

(1.) that it should be genuine love, proceeding from a heart in which there is no guile or hypocrisy; and (2.) that it should be intense affection, (εκτενως;) not cold and formal, but ardent and strong. If there is any reason why we should love true Christians at all, there is the same reason why our attachment to them should be intense. This verse establishes the following points:

(1.) That truth was at the foundation of their piety. They had none of which this was not the proper basis; and in which the foundation was not as broad as the superstructure. There is no religion in the world which is not the fair developement of truth; which the truth is not fitted to produce.

(2.) They became Christians as the result of obeying the truth; or by yielding to its fair influence on the soul. Their own minds complied with its claims; their own hearts yielded; there was the exercise of their own volitions. This expresses a doctrine of great importance.

(a.) There is always the exercise of the powers of the mind in true religion; always a yielding to truth; always a voluntary reception of it into the soul.

(b.) Religion is always of the nature of obedience. It consists in yielding to what is true and right; in laying aside the feelings of opposition, and in allowing the mind to follow where truth and duty lead.

(c.) This would always take place when the truth is presented to the mind, if there were no voluntary resistance. If all men were ready to yield to the truth, they would become Christians. The only reason why all men do not love and serve God, is that they refuse to yield to what they know to be true and right.

(3.) The agency by which this was accomplished was that of the Holy Ghost. Truth is adapted in itself to a certain end or result, as seed is adapted to produce a harvest. But it will no more of itself produce its appropriate effects on the soul, than seed will produce a harvest without rains, and dews, and suns. In all cases, therefore, the proper effect of truth on the soul is to be traced to the influence of the Holy Spirit, as the germination of the seed in the earth is to the foreign cause that acts on it. No man was ever converted by the mere effect of truth without the agency of the Holy Ghost, any more than seed germinates when laid on a hard rock.

(4.) The effect of this influence of the Holy Spirit in applying the truth is to produce love to all who are Christians. Love to Christian brethren springs up in the soul of every one who is truly converted: and this love is just as certain evidence that the seed of truth has germinated in the soul, as the green and delicate blade that peeps up through the earth is evidence that the seed sown has been quickened into life. Comp. 1Thes 4:9; 1Jn 3:14. We may learn hence,

(a.) that truth is of inestimable value. It is as valuable as religion itself, for all the religion in the world is the result of it.

(b.) Error and falsehood are mischievous and evil in the same degree. There is no true religion which is the fair result of error; and all the pretended religion that is sustained by error is worthless.

(c.) If a system of religion, or a religious measure or doctrine, cannot be defended by truth, it should be at once abandoned. Comp. Job 13:7.

(d.) We should avoid the places where error is taught. Prov 19:27, "Cease, my son, to hear the instruction that causeth to err from the words of knowledge."

(e.) We should place ourselves under the teachings of truth, for there is truth enough in the world to occupy all our time and attention; and it is only by truth that our minds can be benefited.

(d) "truth" Jn 17:17,19 (e) "unfeigned love" 1Jn 3:14,18

Being born again. Jn 3:3. Not of corruptible seed. "Not by virtue of any descent from human parents." Doddridge. The result of such a birth, or of being begotten in this way--for so the word rendered born again more properly signifies is only corruption and decay. We are begotten only to die. There is no permanent, enduring life produced by that. It is in this sense that this is spoken of as "corruptible seed," because it results in decay and death. The word here rendered seed--σπορα--occurs nowhere else in the New Testament.

But of incorruptible. By truth, communicating a living principle to the soul which can never decay. Comp. 1Jn 3:9: "His seed remaineth in him; and he cannot sin, because he is born of God."

By the word of God. Jas 1:18: "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." Comp. Jn 1:13. It is the uniform doctrine of the Scriptures that Divine truth is made the instrument of quickening the soul into spiritual life.

Which liveth and abideth for ever. This expression may either refer to God, as living for ever, or to the word of God, as being for ever true. Critics are about equally divided in the interpretation. The Greek will bear either construction. Most of the recent critics incline to the latter opinion--that it refers to the word of God, or to his doctrine. So Rosenmuller, Doddridge, Bloomfield, Wolf, Macknight, Clarke. It seems to me, however, that the more natural construction of the Greek is to refer it to God, as ever-living or enduring; and this interpretation agrees well with the connexion. The idea then is, that as God is everliving, that which is produced directly by him in the human soul, by the instrumentality of truth, may be expected also to endure for ever. It will not be like the offspring of human parents, themselves mortal, liable to early and certain decay, but may be expected to be as enduring as its ever-living Creator.

(a) "born again" Jn 1:13 (b) "word" Jas 1:18

For all flesh is as grass. That is, all human beings, all men. The connexion here is this: The apostle, in the previous verse, had been contrasting that which is begotten by man with that which is begotten by God, in reference to its permanency. The former was corruptible and decaying; the latter abiding. The latter was produced by God, who lives for ever; the former by the agency of man, who is himself corruptible and dying. It was not unnatural, then, to dwell upon the feeble, frail, decaying nature of man, in contrast with God; and the apostle, therefore, says that "all flesh, every human being, is like grass. There is no stability in anything that man does or produces, lie himself resembles grass that soon fades and withers; but God and his word endure for ever the same." The comparison of a human being with grass, or with flowers, is very beautiful, and is quite common in the Scriptures. The comparison turns on the fact, that the grass or the flower, however green or beautiful it may be, soon loses its freshness; is withered; is cut down, and dies. Thus in Ps 103:15,16: "As for man, his days are as grass; As a flower of the field, so he flourisheth, For the wind passeth over it and it is gone, And the place thereof shall know it no more." So in Isa 40:6-8; a passage which is evidently referred to by Peter in this place:-- "The voice said, Cry. And he said, What shall I cry? All flesh is grass, And all the goodliness thereof is as the flower of the field. The grass withereth, The flower fadeth. When the wind of Jehovah bloweth upon it: Surely the people is grass, The grass withereth, The flower fadeth, But the word of our God shall stand for ever." Jas 1:10,11. This sentiment is beautifully imitated by the great dramatist in the speech of Wolsey:-- "This is the state of man: to-day he puts forth The tender leaves of hope, to-morrow blossoms, And bears his blushing honours thick upon him. The third day comes a frost, a killing frost. And--when he thinks, good easy man, full surely His greatness is a ripening--nips his root, And then he falls."

Comp. Isa 40:6-8.

And all the glory of man. All that man prides himself on--his wealth, rank, talents, beauty, learning, splendour of equipage or apparel.

As the flower of grass. The word rendered "grass," (χορτος,) properly denotes herbage; that which furnishes food for animals--pasture, hay. Probably the prophet Isaiah, from whom this passage is taken, referred rather to the appearance of a meadow or a field, with mingled grass and flowers, constituting a beautiful landscape, than to mere grass. In such a field, the grass soon withers with heat, and with the approach of winter; and the flowers soon fade and fall.

The grass withereth, and the flower thereof fadeth away. This is repeated, as is common in the Hebrew writings, for the sake of emphasis, or strong confirmation.

(1) "For" "For that" (c) "For all flesh" Isa 40:6-8

But the word of the Lord. In Isa 40:8, "the word of our God." The sense is not materially varied.

Endureth for ever. Is unmoved, fixed, permanent. Amidst all the revolutions on earth, the fading glories of natural objects, and the wasting strength of man, his truth remains unaffected. Its beauty never fades; its power is never enfeebled. The gospel system is as lovely now as it was when it was first revealed to man, and it has as much power to save as it had when first applied to a human heart. We see the grass wither at the coming on of autumn; we see the flower of the field decay; we see man, though confident in his strength, and rejoicing in the rigour of his frame, cut down in an instant; we see cities decline, and kingdoms lose their power: but the word of God is the same now that it was at first, and, amidst all the changes which may ever occur on the earth, that will remain the same.

And this is the word which by the gospel is preached unto you. That a is, this gospel is the "word" which was referred to by Isaiah in the passage which has been quoted, In view, then, of the affecting truth stated in the close of this chapter, 1Pet 1:24,25, let us learn habitually to reflect on our feebleness and frailty. "We all do fade as a leaf," Isa 64:6. Our glory is like the flower of the field. Our beauty fades, and our strength disappears, as easily as the beauty and rigour of the flower that grows up in the morning, and that in the evening is cut down, Ps 90:6. The rose that blossoms on the cheek of youth may wither as soon as any other rose; the brightness of the eye may become dim, as readily as the beauty of field covered with flowers; the darkness of death may come over the brow of manliness and intelligence, as readily as night settles down on the landscape; and our robes of adorning may be laid aside, as soon as beauty fades in a meadow full of flowers before the scythe of the mower. There is not an object of natural beauty on which we pride ourselves that will not decay; and soon all our pride and pomp will be laid low in the tomb. It is sad to look on a beautiful lily, a rose, a magnolia, and to think how soon all that beauty will disappear. It is more sad to look on a rosy cheek, a bright eye, a lovely form, an expressive brow, an open, serene, intelligent countenance, and to think how soon all that beauty and brilliancy will fade away. But amidst these changes which beauty undergoes, and the desolations which disease and death spread over the world, it is cheering to think that all is not so, There is that which does not change, which, never loses its beauty. "The word of the Lord" abides. His cheering promises, his assurances that there is brighter and better world, remain amidst all these changes the same. The traits which are drawn on the character by the religion of Christ, more lovely by far than the most delicate colouring of the lily, remain for ever. There they abide, augmenting in loveliness, when the rose fades from the cheek; when the brilliancy departs from the eye; when the body moulders away in the sepulchre. The beauty of religion is the only permanent beauty in the earth; and he that has that need not regret that that which in this mortal frame charms the eye shall fade away like the flower of the field.

(d) "this is the word" Jn 1:1,14, 2Pet 1:19

Observe here, 1. The penman of this epistle described by his name, Peter; by his office, an Apostle; by the author of his office, Jesus Christ. This name Peter was given him by our Saviour, and signifieth a stone, a rock, probably for his confession and acknowledgment of Christ, the rock upon whom the Christian church was built; his call to the office, first of a disciple, and then of an apostle, was from Christ himself. It is a singular support to the ministers of the gospel of Christ, under all their discouragements, to consider whose officers they are, and from whom they have both their mission and their message, their authority and their abilities, for the sacred function: Peter an apostle of Jesus Christ.

Observe, 2. The persons to whom the epistle is directed, to the strangers scattered abroad in Pontus, Galatia, &c. that is, to such of the converted Jews and proselyted Gentiles as were dispersed into several countries, exiled and banished from house and home, for the sake of Christ and his holy religion, which they made a faithful profession of.

Learn hence, That a state of exile and banishment from outward comforts and privileges, has been, and may be, the lot and portion of a people that are exceeding dear to Almighty God: To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.

Observe, 3. How he comforts them in this their persecuted condition, by declaring to them the great things which God had done for them in their election, vocation, and sanctification; assuring them that God had chosen them out of the world, according to his foreknowledge and unsearchable counsel, and effectually called them to the participation of his grace, sanctifying them by his Spirit that they should obey the truth, and by faith be sprinkled with the blood of Christ, and thereby be brought into a state of perfect peace and reconciliation with God.

Learn hence, 1. That God has certainly chosen some to happiness as the end, are also chosen to holiness as the mean: Elect through sanctification of the Spirit unto obedience. Sanctification is the fruit of our election, and obedience the end of our sanctification.

Learn, 2. That sanctification and justification always accompany one another; here is sanctification and sprinkling with the blood of Christ joined together: where note, Christ, as mediator, has blood, his blood was shed, his blood that was shed must be sprinkled, and by faith applied; and we can never discern our interest in the blood of Christ, till we are sanctified by the Spirit of Christ, and our hearts and lives wrought unto obedience. Justification and sanctification, though distinct in their nature, yet are inseparable in their subject.

Observe, lastly, The salutation here sent to these dispersed saints, Grace and peace be multiplied.

Where note, 1. The connexion, grace and peace. 2. The order, first grace, and then peace. 3. The option, be multiplied.

The blessings prayed for, are the choicest, the sweetest, and the best of blessings, grace and peace: together with the augmentation and abundant increase of both, Grace and peace be multiplied.

Learn, That there is nothing that the ministers of Christ do more passionately desire and more earnestly endeavour, than to see their people brought into, and preserved in, a state of favour and peace with God, and enjoying a multiplied increase of all spiritual and temporal blessings from him.

Observe here, 1. How our apostle breaks forth into gratulation and thankfulness to God, for those special blessings, which, by his ministry, were conferred upon these converted Christians, Blessed be the God and Father of our Lord Jesus Christ. Blessing and praise are due to God for the least mercies received from God, because we are less than the least, much more for spiritual and eternal blessings, which are the greatest mercies that either God can give, or we receive.

Observe, 2. The special mercy which he thus solemnly blesses, and gives thanks to God for, namely, their regeneration: for begetting them to a lively hope, by the resurrection of Christ, to an inheritance incorruptible, &c. according to his abundant mercy.

Where note, 1. The benefit declared, that they were begotten again to an hope of salvation: by means of sin, all influences of grace were suspended, and all hopes of salvation were cut off. Christ's interposure for us makes our condition hopeful, and the fallen angels hopeless.

Note, 2. The qualification of that hope which Christians are begotten to; it is a lively hope, in opposition to a dead hope, and to a languid and languishing hope: the Christian's hope is an effectual hope, which proceeds from faith and promotes holiness. A lively hope is an hope that makes us lively, joyful, and comfortable in our lives; an hope that puts life into us.

Note, 3. The means whereby we are begotten to this hope, and that is, by the resurrection of Christ from the dead; not by the bare act of his resurrection, but by the virtue and power of it, we are raised to a spiritual life by it, and our hopes of eternal life are thereby strengthened and confirmed. The justification of our persons, the regeneration of our natures, the resurrection of our bodies, the glorification of our souls and bodies, are singular fruits and benefits of Christ's resurrection. Well might the apostle then say, that we are begotten to a lively hope by the resurrection of Jesus Christ from the dead.

Note, 4. The moving and impulsive cause from which regeneration, and all other spiritual blessings, do proceed and flow; the mercy and goodness of God, According to his abundant mercy he hath begotten us again.

In the matters of salvation nothing is owing to our merit; for demerit cannot merit, but all is due to divine goodness, and undeserved mercy; that is the fontal cause of all our favours.

Note, 5. The nature of that happiness which believers are begotten to a lively hope and expection of; it is here styled an inheritance. Heaven is an inheritance, and as such it is given to children, to all God's children, to none but his children; it is an inheritance dearly purchased, yet freely given: Christ is the sole purchaser of it; no joint-purchaers; yet remember, that though we cannot purchase this inheritance in a way of merit, we may forfeit it by our demerit, and provoke our heavenly Father to disinherit us.

Note, 6. The properties and excellences of this inheritance which believers are raised by Christ to the expectation of: it is an inheritance incorruptible; an enduring possession; not subject to decay, having nothing in it that can corrupt it, or corrupt us in the enjoyment of it.

Undefiled, heaven is an holy habitation; the holiness of heaven is the most considerable part of its happiness; sinners therefore that despise holiness, despise the richest jewel in the crown of glory.

It fadeth not away, it withereth not; glory is a flower which will eternally retain its freshness and verdure.

Reserved in the heavens for us; heaven is the country where the saints' inheritance lies; here it is reserved or laid up safe, by the purpose and pleasure of God, by the purchase, possession, and intercession of Christ; and to be able to say, For us, and be particularly assured of heaven, is a special comfort.

Here our apostle seems to pre-occupate and prevent an objection. Some might say, "Though the saints' inheritance be safe in heaven, yet they are in danger here on earth:" Be it so, as if our apostle had said, yet they are and shall be kept by God's power, and their own faith, to eternal salvation.

Note here, 1. We are kept; it implies we are in danger, in great danger of missing salvation, by reason of the number, power, and policy, of our spiritual enemies, corruption and sin within, the devil and the world without; but we are kept as in a garrison; so the word signifies: saints are preserved like beseiged cities; the general whom they fight under, and hold out for, preserves them, by sending in fresh recruits, supplies from the Holy Spirit, and by cutting off such succours as our lusts and spiritual enemies would send forth against us, so that they starve, and shall not vanquish us, but we them. We are kept; eternal thanks for such a keeper!

Note, 2. What it is believers are kept and preserved to, namely, salvation: he does not say they are or shall be kept from trouble and affliction; that their fingers shall not ache in this world: he has made no such promise, and we must expect no such promise, and we must expect no such preservation, but the contrary: In the world ye shall have tribulation, says Christ, the captain of our salvation, Joh 16:1 But safety and rest, happiness and ease, shall be our portion in the coming world.

Note, 3. The means by which we are thus kept unto salvation.

1. On God's part, almighty power. If left one moment to ourselves, we become a prey to every temptation. How did the devil baffle and befool Adam in innocency, when he had his wits about him, by being left in the hand of his own counsels! Lord, in a worst hand thou canst not leave us than our own!

2. On our part we are kept through faith. Our own endeavour must accompany God's power, in order to our preservation. We are kept by the power of God through faith; by both jointly, by neither singly. God's power will not keep us without our care, neither can our care secure us without the help of his power. We and our faith must be kept by the power of God; what God does for us, he does by us; he requires the use of our faculties, and the concurrence of our own endeavours, in order to our salvation.

Note, 4. The time when the saints' complete salvation shall be revealed to them, and they have the full and final fruition of that;-- Ready to be revealed in the last time.

Mark, the saints' salvation in heaven is a mystery, an hidden mystery, not yet revealed; revealed only to saints on earth by faith, to saints in heaven by sight; but the full revelation is not to be expected and enjoyed by glorified saints before the day of judgment, called here the last time: Ready to be revealed in the last time.

Our apostle told us, verse 4, it was reserved in heaven for us, kept safe for us, but kept close in heaven: it is an inestimably rich treasure; they that are heirs of it on earth, yea, they that are possessed of it in heaven, do not as yet fully understand and know the transcendency of it, but it shall be revealed to them at the last day.

Wherein ye greatly rejoice: That is, in the belief and expectation of which glorious and incorruptible inheritance in heaven, ye now joy and rejoice here on earth; plainly intimating, that a believer may be assured of his title to the glorious inheritance above, and both may and ought to rejoice in it abundantly below.

Observe, farther, By what way and method God brings his people to heaven, it is by heaviness, by affliction, yea, by manifold afflictions. As if he had said, "you that are the present candidates for heaven, the heirs of salvation, must not think yourselves past the rod and the ferula; and that you are to expect nothing but comfort, and to do nothing but rejoice in the hopes of your salvation. But I tell you, you may have need of heaviness before you get to heaven, and of manifold temptations for the mortifying your corruptions, before you enter upon an inheritance incorruptible."

Observe, 3. The supposition made concerning the the necessity of a believer's afflictions: If need be.

Intimating, 1. That we should never feel any affliction from the hand of God, never be in heaviness, if there were not need.

And, 2. That there is need that the holiest in this world should sometimes be made heavy, and that heaviness should be upon them for a season. We should always have calms and fair weather, never any storms and tempests from God, did not our needs call for it. As we need our daily bread, so verily do we need a daily bread, so verily do we need a daily rod, both the rod of God's mouth to admonish and reprove us, and the rod of his hand to chasten and correct us: Ye are in heaviness for a season, if need be, through manifold temptations.

Hence learn, That the trials and afflictions which God exercises his children with, are many, yet they never feel them but when they need them, and then only for a season. As the coldness of the winter kills the weeds in our grounds, so the cold blasts of affliction (under the mortifying influences of the Holy Spirit) kill our corruptions in our souls. Perpetual shinings and fair seasons are reserved for heaven: cold blasts and nipping frosts are needful and useful here on earth: Ye are in heaviness for a season, if need be.

Learn farther, That as God doth not afflict us but when there is need, so he will not afflict us more than there is need. Ye are in heaviness for a season: we shall not be afflicted an hour longer, nor shall our cross be a drachm or a grain heavier, than God thinks needful.

Observe, 4. The happy effect and fruit of the saints' manifold temptations: they all work for their advantage; they receive good and not hurt by them; no more hurt than the gold receives by the fire.

That the trial of your faith: that is, that your tried faith, being more precious than gold. Faith is more precious than gold, because more pure, more durable, especially when purified in the furnace of affliction. A good man is no loser, but a great gainer, by being tried. He, who before had much dross in his, comes out of the furnace as gold, without losing any thing either of its weight or worth; nothing is consumed ut the dross and rubbish of his corruptions. O happy consumption! Grace is not only grace still, but more gracious, yea, glorious, after trial. That the trial of your faith being much more precious than that of Jesus Christ.

Learn hence, That the trial of a Christian's faith in their manifold afflictions and temptations now, will bring abundance of honour and glory to God in the day of Christ; yea, not only to God, but to ourselves. Our light afflictions, which are but for a moment now, will work for us a far more exceeding and eternal weight of glory then.

In these words our apostle commendeth the faith and love of those Jews to whom he wrote; that although they had never seen Christ in the flesh as others did, yet they did truly love him, and their faith caused them to triumph and rejoice in him.

Learn hence, That it is the property and practice of a believer to love an unseen Saviour, and to rejoice in him, and in the hopes of eternal life by him.

Inference, If such as never saw Christ but with a believing eye, do yet love him superlatively, and rejoice in him unspeakably, how will they love him and rejoice in him, who shall see him with a glorified eye, and behold him face to face!

Observe, 1. The end, that is, the reward, of a Christian's faith; it is the salvation of his soul; of his soul eminently, but not exclusively, of body and soul both. The complete salvation of soul and body both with Christ in heaven, shall be the end and reward of the believer's faith.

Observe, 2. The diligent search into, and enquiry after, the nature of this salvation, which was made by the prophets of the Old Testament: Of which salvation the prophets have enquired and searched diligently; that is, by prayer, meditation, and study, they searched after the farther and clearer knowledge of this great salvation, and the kingdom of the Messiah, when should be the time of his sufferings and humiliation, which were to precede his glory and exaltation.

Observe, 3. The success of this their enquiry and search: they were answered by God, and received this revelation from him, that they themselves were not the men that should see the Messiah, and his special kingdom; and that the things which they prophesied of, were not to be fulfilled in their own times, but in after-times; and accordingly the things foretold by the prophets, he assures them, were clearly manifested to them by the apostles, who were endowed with an extraordinary measure of the Holy Spirit, sent down upon them at the day of Pentecost: Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things now reported unto you.

Observe, lastly, The sublimity and transcendant excellency of those gospel mysteries which are now revealed; they are so ravishing and transporting, that the holy angels desire to pry into them: Which things the angels desire to look into.

Learn thence, That the glorious mystery of man's redemption and salvation, by the incarnation of our Lord Jesus Christ, is an object worthy of the adoring angels. They admire the person of the Redeemer, they admire the author and contriver of the work of redeemption, they admire the subjects redeemed, the admire the manner and method of our redemption, they admire the finally glorious state which the redeemed are brought into, and possessed of, and they pry into these things, as the cherubims looked upon the ark, with a curious and accurate inspection, with an earnest and affectionate inspection; they holily admire the wisdom of this glorious contrivance, though even their raised and enlarged capacities can never be able fully to comprehend it.

Our apostle having laid before them their high and glorious privileges in the foregoing verses, comes now to excite them to the practice of several needful and important duties in this and the following verses.

The first of which is vigilance and watchfulness, preparation and readiness of mind: Gird up the loins of your mind: an allusion both to runners and waiters; to such as run in a race, and to such as wait upon their master; who both gird up their clothes (which in those eastern countries they wear down to their heels) that they might not hinder or trouble them, either in running or waiting.

Next, to be sober, and keep up their hope steadfastly and perseveringly to the end, for that grace and salvation, for that perfection in holiness and glory, which God will certainly give us at the glorious appearing of Jesus Christ.

Here note, 1. The grace and duty which they are exhorted to be found in the exercise of, and that is, hope; to persevere in hope unto the end. That is a divine grace, and necessary duty, whereby a believer for Christ's sake expects and waits for all the great and good things which God has promised, but the Christian at present not received.

Note, 2. The direction given in order to the exercise of this grace and duty of hope, Gird up the loins of your mind. Habits of grace are altogether unprofitable to us, without they be excited by us, and stirred up in us. When we pray, when we hear, we must gird up our loins in praying and hearing; or in the prophet's phrase, Stir up yourselves to take hold on God. A man upon his sick bed must gird up the loins of his mind to bear his affliction, else he will not profit by it nor answer the end of God in it. No grace can be exercised, no duty can be performed, by a soul ungirded: Gird up the loins of your mind, that ye may hope, &c.

The next duty he exhorts them to, is to answer the engagements which their adoption laid them under; they were now the children of God, and as such must,

1. Be obedient to their heavenly Father, walking in the path of his commandments, and no longer according to the former lusts, which they were captivated by, and enslaved unto in the time of their ignorance, when they knew not God.

And, 2. They must, imitate their heavenly Father in the love and practice of universal holiness: As he which hath called you is holy, so be ye holy.

Observe, 1. Christians must make God the pattern of their holiness, and be holy as God is holy, though not as holy as God is; the command obliges to a conformity, not to an equality; as God is really holy, positively holy, strictly and exactly holy, universally holy, unchangeably holy, so must we labour to be holy both towards God and man, which is to be holy in all manner of conversation.

Observe, 2. Christians are here required not only to make God the pattern of their holiness, but the motive of their holiness; Be ye holy, for I am holy. Seeing our God is a holy God, therefore we that are his people must be holy also.

Our apostle here represents the holiness of God both as a rule and as a motive of that holiness which should be acted by us.

And whereas the apostle says, It is written, Be ye holy; it plainly intimates, that God has in all former ages obliged all persons, who pretended any relation to him as his children, to be holy as he is holy; though not as to equality, yet as to imitation; though not in measure and degree, yet in quality and kind. God is the original of all holiness, and the first man he created was after his own likeness; and every one that is renewed, is said to be created after God in righteousness and true holiness. What is godliness, but god- likeness? and what is holiness, but the conformity of our nature to the holy nature of God, and the conformity of our lives to the will of God?

If ye call on the Father; that is, If ye call God your Father, and call upon him by worshipping and owning of him, who without any respect of persons, or any regard had to nations, Jew or Gentile, judgeth of every man now, and will judge every man according to his works hereafter, see that you pass the time of your pilgrimage and sojourning in this world in holy and obedient fear.

Learn, 1. That such as call God Father ought to walk in obedience before him as his sons; If ye call on the Father.

Learn, 2. That he whom we call Father, is and will be our Judge, not a short-sighted, but a sharp-sighted, Judge, impartial in judgment, judging all persons according to their works, judging all works as they really are, and not as they outwardly appear to be.

Learn, 3. That Christians here in this world are but strangers, and their life upon earth a pilgrimage, which they are daily passing.

Learn, 4. That the whole time of a Christian's pilgrimage ought to be passed in a holy, cautious, reverential and obedient fear of God: pass the time of your sojourning here in fear.

Still our apostle is pressing Christians to the love and practice of holiness, and a reverential fear of God, by fresh arguments and motives, particularly from their redemption; saying, that they could not but be sensible that they were redeemed with a very costly price, not with silver and gold, which yet would ransom kings, but by the precious blood of Christ, whom the paschal lamb typified, and who was from eternity fore-ordained to the office of a mediator, though he was not manifested in the flesh till these last days, for the good and benefit of those who by him do believe in God that raised Christ from the dead, and gloriously exalted him at his right hand, upon which account their faith and hope may safely and comfortably rest in God.

Note here, 1. The thraldom, bondage, and slavery, of our sinful state before we were redeemed.

Note, 2. The impotency and inability of all outward things, be they never so rich, precious, and costly, to redeem and ransom an enslaved sinner. Ye were not redeemed with corruptible things as silver and gold. All the gold and silver in the world was no ransom for one soul, nay, the blood of all the creatures in the world offered up in sacrifice to the justice of God, could have been no sufficient compensation.

Note, 3. That the redemption of every soul cost no less than the precious blood of the Son of God, that spotless Lamb, who by the sacrifice of his death atoned divine displeasure.

Note, 4. That God the Father fore-ordained Jesus Christ his Son to this blessed office of a Redeemer before the foundation of the world, though he was not manifest in the flesh till these last times.

Note, 5. That by Christ the Redeemer we are taught to know God, and to believe in him who raised Christ from the dead.

Here observe, How the Socinians wrest and misapply this text, where we are said by Christ to believe in God. Thus they argue, "He by whom we believe in God, is not that God in whom we believe, because the means of faith can never be the object of faith; but Christ is he: the apostle says here, by whom we believe in God, therefore Christ is not God."

Ans. Christ, considered in his human nature, in which he died, and was raised for us, is he by whom we believe in God, that is, own him to be able to raise us from the dead; but this hinders not his being God according to his divine nature, by which he did actually raise himself from the dead, Joh 10:18.

The next duty which our apostle exhorts these Christians to, is the duty of brotherly love, to a gracious propensity of heart which a Christian bears for Christ's sake to his neighbours, whereby he wills, and to his power procures, all good for him; a brotherly affection which every true Christian chiefly bears to all his fellow-members in Christ for grace sake. This duty of brotherly love is often urged and enforced by Christ and his apostles.

St. Peter here tells them, that seeing, by the power of Christ's Spirit, and obedience of the gospel, they had purfied themselves in some measure from pride and self-love, they should now labour to grow in the fervency and sincerity of their love one towards another.

And the argument he uses to persuade them to love one another, is drawn from their relation to each other; they are all born again, and born alike; not brethern by corruptible generation only, but begotten of incorruptible seed, the word of God; therefore should they live in love together, as children of the same Father.

Note here, The commendation given go the word of God, not to any inward word infused, but the outward word preached, it is styled incorruptible seed; from whence it follows, that in the ministry of the word is the ordinary means of the new birth, and the instrumental cause of our regeneration: Being born again not of corruptible seed, but of incorruptible, the word of God.

Note farther, That such as are born of this incorruptible seed, ought to bear an incorruptible seed, ought to bear an incorruptible love to each other, as an evidence of their incorruptible and gracious nature: See that ye love one another with a pure heart fervently.

Our apostle closes the chapter, by setting before them the excellency of their spiritual regenerate state, compared with all other excellences and endowments whatsoever: All flesh, that is, flesh with all its glory, is a fading, dying, perishing thing; it flags like the grass, and fades like the flower: sweetness, which affects the smell; beauty, that affects the eye; softness and smoothness, which affect the touch; all these our apostle passes over, and speaks of the flower, not as flourishing, but as withering; not as springing up, but as falling away. The grass withereth the flower falleth away.

Learn hence, That man, when most flourishing, with all the ornaments of wit and wealth, beauty and honour, is fading, and near to withering.--Thus David describes them, As for man, his days are as grass; as the flower of the field so he flourishes; the wind passeth over it and it is gone. Ps 103:15-16 Though the flower be neither cut nor cropt, yet a breath of wind blasts it, and blows away the beauty of it: All flesh is as grass, and all the glory of man as the flower of grass.

That is, the word of God, the mind of Christ, contained in, and revealed by, the gospel, shall abide and last for ever, and never be abrogated; the word of God is everlasting truth, it is so in its nature, and also in its effects upon the regenerate, it abideth for ever, and so doth their estate who are begotten again by it. The word of God is the incorruptible seed, or principle of regeneration: it is called the word of eternal life, because it brings those that love and obey it to eternal life, Joh 6:68.

Observe lastly, That the same word of God is now preached unto us which was so highly commended by the prophets, apostles, and by Christ himself: This is that word, the same word, which by the gospel is preached unto you.

¶The first Chapter.

THis is bothe an inſcription and ſubſcription. Thou ſeeſt here in the verie beginnyng, that that whiche is here written, is the Goſpell. He ſaith that he is an Apoſtle, whiche ſignifieth a Legate or Meſſenger, that doeth by woorde of mouthe the buſineſſe whiche he hath receiued in charge: which name, beeing ſo engliſhed of the Greeke worde [non-Latin text not transcribed], becauſe it is now commonly knowne, what it ſignifieth, I haue not thought it good by any other phraze or terme, to expreſſe and tranſlate it. Howbeeit properly it ſignifieth hym, that declareth ſomething by worde of mouth: not a mere carier of letters, but a meſſenger that with liuely voice deliuereth his errand, and by wordes vttereth his commiſſion and charge: and ſuche in Latine we call Oratores, that is, Orators. Whereas thē he calleth himſelf the Apoſtle of Ieſus Chriſt, it is as much as if he had ſaied: I haue charge from Ieſus Chriſt, to preache of this ſame Ieſus Chriſte vnto you. Marke here how at the firſt thei are excluded & debarred whatſouer thei be, yt preache any of the dreggie and doatyng doctrines of ſeelie fooliſhe and vaine men: for he is a meſſenger of Ieſus Chriſt, whiche doeth that whiche Chriſt hath commaunded hym: If he preache any other thyng, he is not Chriſtes meſſenger, and therefore in no wiſe to bee heard. But if he preache that whiche Chriſte hath enioyned hym, then is he to bee heard: and to heare hym is as muche as to heare Chriſt hymſelf beyng preſent.

To the Straungers, Elect.

THe Apoſtle wrote this Epiſtle to thoſe Countries that are here mentioned. Thei were in tyme paſte Chriſtian, but are now in miſerable ſubiection and ſlauerie vnto the Turke, among whom thou maieſt perhaps euen at this daie finde ſome that faithfullie beleeue in Chriſte. Pontus is a greate and large countrie bordering vpon the ſea: next vnto it is Cappadocia, the borders and limites of whiche twoo countries are almoſte conioyned. On the hinder parte is Galatia, on the former toward the Sea Aſia, and Bithynia, all ſituate toward the Eaſte, greate and large Countries. Paule preached perſonallie in Galatia & Aſia, whether he did ye ſame alſo in Bithynia, I doe not certeinly know: But in the furthermoſt two, it is certain that he did not preache. Straūgers are thei whom we call Forreiners, namely ſuch as come frō ſome other place, and not borne in the Countrie wherein wee are. Now the Apoſtle calleth them ſo, becauſe thei had been Gentiles. Neither is it to be thought ſtraunge, that Peter beeyng the Apoſtle of the Iewes, did neuertheleſſe write alſo vnto the Gentiles. The Iewes call thoſe Proſelites, (that is, admitted to the ſtate of the Iewes) who beeyng not lineallie of their ſtocke, and of the blood of Abraham, had notwithſtandyng embraced Iudaiſme, and ſubmitted theim ſelues to the obſeruation of their lawe. To theſe therefore the Apoſtle writeth, who before had been Gentiles, and therefore no members of the common wealthe of Iſraell, but beeyng now conuerted to the faithe, had adioyned them ſelues to the faithfull Iewes. Wherefore he calleth them Straungers Elect, whom vndoubtedly hee none otherwiſe reputeth then true Chriſtians, and to theſe alone he writeth. Whiche maner of callyng theim, containeth in it no common doctrine, as wee ſhall hereafter more at large heare.

Accordyng to the foreknowledge of GOD the Father.

HE calleth thē Elect, but how? Surely not of them ſelues, but accordyng to the ordinance of GOD. For it lieth not in our owne powers, to bryng our ſelues vnto heauen, nor to haue faithe when wee liſte: neither will God receiue into heauen all whom ſo euer: Naie, hee will verie diligently and circumſpectly ſifte, examine, and trie all them that be his. Awaie therefore with all mannes doctrine of free will, and of all ſtrength in our ſelues: this thing dependeth not of our, but of Gods good will and election.

Vnto ſanctification of the Spirite.

God hath predeſtinate vs to be holie, and that ſpirituallie. Theſe woordes, holie and ſpirituall, the Belligods of the Romiſhe Cleargie, haue ſhameleſlie taken from the true profeſſors of the Goſpell, and entailed the ſame vnto their Maumetiſhe Monkerie, whiche ſtate thei doe now call holie and ſpirituall. Euen as thei haue doen by this name Churche, ſo that thei will haue none but the Pope and his mitred Biſhops, to bee the Churche, ſaiyng, that the Churche hath commaunded this and that: whereas thei in the meane tyme at their pleaſures, doe and determine what thei liſte. Holineſſe conſiſteth in nothyng leſſe then in this, that one bee a Monke, a Freere, or a Nunne, or to bee a Shauelyng and weare a Coule, or ſome peltyng religious habite.

The word, Spirit, ſignifieth that we ſhould be holie in hart, inwardly and in ſpirite before God. And this is ſaied eſpecially for this cauſe, to ſhewe that nothing is holie, but that whiche God maketh holie in vs. For at that tyme the Iewes had many outward ſanctifications, but the true ſanctification thei had not. This then is the meanyng of ſainct Peter: God hath predeſtinate you to this ende, that now at the laſte ye ſhould bee holie in deede, accordyng as ſainct Paule ſaieth in the fourthe to the Epheſians: In righteouſneſſe and true holineſſe, that is in holineſſe whiche is ſincere, and altogether entire. For ſuche outwarde holineſſe as the Iewes had, is nothyng eſteemed nor regarded before God. After this ſort doeth the Scripture call vs, holie and Sainctes, when wee beleeue, beeyng as yet liuyng here on earth. But our Rabbines the Papiſtes, haue taken this name from vs, ſaiyng that we are not Holie, but that thei onely are Holie, whiche are in heauen. We muſt therefore repoſſeſſe, and againe take this notable name vnto vs. Thou muſt needes be Holie, yet muſt thou not thinke that thou haſte this holineſſe of thy ſelf, or by thine owne merite, but that thou art therefore Holie for that thou haſte the worde of GOD: for that the kyngdome of heauen is thine, and for that thou art become entirely righteous and holy through Chriſt. Theſe thinges muſt thou confeſſe, if thou wilte bee a Chriſtian. For this were extreme ignominie, & blaſphemie to the name of Chriſt, if we ſhould ſo denie this honour to his blood, as not to beleeue that by it onely our ſynnes are cleane waſhed awaie, and wee ſanctified. Thou muſt beleeue therefore and confeſſe, that thou art holie, yet by the blood of Chriſte, not by thine owne righteouſneſſe: and this thou muſt doe with ſuche certaintie and conſtancie, that in this cauſe thou maieſt not ſticke (if neede be) to ſpende euen thy life, and boldly to abide and looke for whatſoeuer maie herevpon come vnto thee.

Through obedience and ſprincklyng of the blood of Ieſus Chriſte.

AFter this ſorte ſaieth the Apoſtle, commeth it to paſſe that wee bee holie, when wee beleeue and obey the Woorde of Chriſt, and are ſprinckled with his blood. And here ſainct Peter hath vſed ſomewhat an other maner of ſpeeche then ſainct Paule: Yet is it in effecte as muche as when S. Paule ſaieth, wee are ſaued through Faithe in Chriſte: becauſe it is Faithe whiche maketh that wee bee attentiue, and obediente to Chriſt and his holie Worde. Wherefore to obey the Word of God, is as muche as to bee ſubiect to Chriſt, to bee ſprinckled with his blood and to beleeue. For it is verie greeuous to Nature, to bee ſo wholie ſubiecte to Chriſte, as altogether to forſlowe and ceaſſe from our owne matters, altogether to neglect our owne cauſes, and to counte all that we doe to be ſynnes: Nature therefore ſtoutly reſiſteth, and ſtriueth againſte this doctrine, and yet neuertheleſſe it muſt at the laſte ſtoupe and yeeld it ſelf thereunto.

Of Sprincklyng we read in the 51. Pſalme. Sprinckle me with Hyſop, O Lorde, and I ſhalbe cleane. He alludeth to the Lawe of Moſes, from whence ſaincte Peter tooke this kinde of ſpeeche, thereby to reuele Moſes vnto vs, and as it were to bryng vs into the kynges highwaie of rightly vnderſtandyng the Scriptures. For whē Moſes had builded the Tabernacle, he tooke the blood of Goates, and therewith ſprinckled bothe the Tabernacle and all the people. Now this ſprincklyng did not inwardlie ſanctifie in ſpirite, but onely outwardlie and in externall thinges, and therefore is there neede of a Spirituall clenſyng, foraſmuche as that ſanctification was outward and carnall, whereof there is no regarde before God: yet did God thereby as it were, by a Type or figure, ſignifie this ſpirituall ſanctification. That then whiche S. Peter here ſaieth is thus muche in effecte: The Iewes pleaſe them ſelues in outwarde holineſſe, wherby thei are thought righteous, and of a good life before men, but thei counte you emong the reprobate: howbeit you haue a ſprincklyng farre better, for ye are ſprinckled in ſpirite, and are clenſed inwardlie. The Iewes ſprinckle them ſelues with the blood of Goates outwardlie, but ye are ſprinckled in your conſciences inwardly, ſo that your harte is cleane and therefore herein you haue greate cauſe to reioyce.

Hereof it is that the Gentiles bee no more Gentiles: euen as thoſe righteous Iewes are no more righteous by their ſprincklyng, for theſe thynges are now chaunged and altered. None other ſprinklyng is required, but that whiche maie conuert vs, and make vs Spirituall. Now to ſprinkle after this ſort, is nothyng els then to preache, that Chriſte hath for this cauſe ſhed his blood, onely to make interceſſion for vs vnto his Father, and to ſaie: Moſte deare Father, thou ſeeſt here my blood, whiche I haue ſhedde for this ſynner. Here, if thou doe beleeue, thou art truelie ſprinkled. And thus thou ſeeſt what is the true maner of ſprinklyng. Now if all the Popes, Monkes, and ſacrificyng Prieſtes ſhould at once iumble together and bryng all their traſhe, rifferaffe and baggage, thei are not able either to teache, or doe ſo muche as S. Peter doeth here in theſe fewe woordes. And this is the ſubſcription of the Epiſtle, wherein he declareth his office, what that is whiche he preacheth. Wherefore that whiche is here taught, is the onely Goſpell: all other kindes of doctrine (if men accoumpt theim any waie neceſſarie to ſaluation) whiche ſounde not after this ſorte, are to bee troden vnder our feete, reiected, forſaken, refuſed, and abandoned: Yea all thoſe bookes are to bee loathed, and miſliked, whiche hauyng gaie titles of good Woorkes, Praiers, Indulgences, Pardons and ſuche like, are not plainlie, directlie, and ſoundlie grounded vpon this foundation.

. Grace and peace be multiplied vnto you.

HEre S. Peter obſerueth that maner whiche the Apoſtle Paule in his ſalutyng vſeth, although not in euery reſpect. And that which he ſaith is in effect thus much: Ye haue now peace & grace, but not perfectly, therefore muſt ye continually profite, vntill that olde Adam bee wholy killed and mortified in you. Grace is the fauour of God: here hath it his beginnyng in vs, but needefull and requiſite is it that it alwaies become daily more and more effectuall in vs, and take encreaſe euen till our diyng daie. He that acknowledgeth, beleeueth and is fully perſwaded in his cōſcience, that God is fauourable vnto him, is aſſuredly poſſeſſed of this grace: and his hart comfortably enioyeth peace, ſo that he feareth neither the world nor Deuilles. For he knoweth that God, who hath power ouer al thinges, is fauourable and mercifull vnto him, and that he will deliuer him from death, hell, and al incommodities whatſoeuer: hereupon his conſcience is at peace within it ſelf and is ioyfull and glad. This doeth Sainct Peter here wiſhe vnto the faithfull, which is a true Chriſtian ſalutation, wherewith all Chriſtians ought to ſalute one an other. Thus haue wee the inſcription with the ſalutation, and now beginneth he the matter of his Epiſtle.

Bleſſed be God, euen the Father of our Lorde Ieſus Chriſt, whiche accordyng to his aboundant mercie hath begotten vs againe vnto a liuely hope by the reſurrection of Ieſus Chriſt from the dead, To an inheritance immortall and vndefiled, and that fadeth not awaie, reſerued in heauen for vs, Which are kept by the power of God through faith vnto ſaluation, whiche is prepared to be ſhewed in the laſt tyme: Wherein ye reioyce, though now for a ſeaſon (if neede require) ye are in heauines through manifolde tentations: That the triall of your faith, beyng much more precious then golde that periſheth (though it bee tryed with fire) might be founde vnto your praiſe and honour and glorie at the appearyng of Ieſus Chriſt: Whom ye haue not ſeen, and yet loue hym, in whom now though ye ſee him not, yet do you beleeue, and reioyce with ioye vnſpeakeable and glorious, Receiuing the ende of your faith, euen the ſaluation of your ſoules.

IN this Induction or Preface we ſee the wordes and nature of a true Apoſtolicall Paſtor: ſuche a beginnyng (I ſaie) wherein wee maie plainly perceiue and note that to be true, which was ſaid afore: namely that this Epiſtle amōg all the reſte is of moſte ſinguler excellencie. For, in the verie entraunce hee beginneth to declare what Chriſte is, and what benefite wee receiue by hym, when as hee ſaieth, that wee are begotten againe of God vnto a liuely hope by the reſurrection of Ieſus Chriſt. Alſo that all giftes are beſtowed vpon vs of the Father, of his mere mercie without any our deſerte. Theſe are in deede true and right Euangelicall phrazes, theſe are comfortable ſpeeches moſte meete to bee publiſhed and preached. But (alas) what ſmall ſtoare of ſuche kinde of preachyng is there to bee founde in the Bookes, euen of them that are accoūpted the beſt. The written workes euen of Hierome and Auguſtine, what ſmall conſonancie and agreement haue they with theſe wordes? And yet muſt Ieſus Chriſt bee thus preached, that he died and roſe againe, and why hee died and did riſe againe: that men beeyng throughly moued with this kinde of preachyng, maie beleeue in hym, and beleeuyng maie obtaine ſaluation. This it is to preache the true Goſpell in deede. Whatſoeuer is not preached after this ſorte, is not the Goſpell, whoſoeuer hee bee that preacheth it.

The very ſumme then and effect of theſe woordes is this: that Chriſt by his reſurrection hath brought vs to his father, and hereby alſo Sainct Peter goeth about euen by our Lorde Ieſus Chriſte to bring vs to the Father, and to ſet hym a mediator betweene GOD and vs. It hath bin hitherto preached that wee muſt call vpon Saincts, to bee our interceſſors with God. Hereupon wee haue runne to the holy Virgine Marie, and haue made her our Mediatour, leauyng Chriſte in the meane ſeaſon as an angrie Iudge. So doeth not the Scripture, it commeth and approcheth nerer: it giueth this glorie to Chriſt our Lord, that he is our onely mediator, by whom alone we muſt come vnto the Father. O ineſtimable treaſure which is giuen vs by Chriſte, namely that wee maie goe to the Father and aſke the inheritance wherof Sainct Peter here ſpeaketh.

Theſe wordes doe moreouer plainly ſhewe what mynde the Apoſtle had, why that ſo earneſtly and with ſuch vehement ardencie he began to praiſe the Father, and will haue vs alſo to praiſe and bleſſe hym, for the incomparable riches which he hath giuen vnto vs, in that he hath begotten vs againe, and that before we could euen ſo muche as thinke thereof, muche leſſe preuent hym, ſo that here is nothing remaining to preach and praiſe, but the onely mercie of God. And therefore can we boaſte of no workes at all, but muſt confeſſe that we haue all through his onely mercie, whatſoeuer wee haue. Here is now no more Lawe, no wrathe as in tyme paſt there was, when it made the Iewes to flée, beyng ſtriken with terror, ſo that they durſt not goe vnto the Mount. God doeth not now ſtill vrge and ſtrike vs, but handleth vs as fauourably as maie be, faſhionyng and makyng vs anewe: neither giueth hee vs grace to doe one good woorke or twoo, but frameth in vs a newe creature and a newe life, ſo that wee bee now an other thyng then wee were before when wee were the ſonnes of Adam: namely wee are tranſlated from the inheritance of Adam to the inheritance of God, that hee maie bee our Father, and we his children, and therein his heires euen of all good thynges that he hath. See what excellent thinges are in the Scripture handled concernyng this matter. Now inaſmuche as wee are regenerate, and the ſonnes and heires of God, wee are equall in dignitie and honor with Sainct Paule, Sainct Peter, the holy Virgin Marie, and all the Saincts. For wee haue the ſame treaſure from God, and all good thynges as largely as they. They were no otherwiſe regenerate then we, wherefore they haue no more then all other Chriſtians.

Vnto a liuely hope.

OUr life here vpō the earth, is for none other cauſe, but that we ſhould help others, otherwiſe it were beſt that God ſhould euen ſtraight after our baptiſme, and the receiuyng of faith, ende our daies, and ſuffer vs to dye. Howbeit he permitteth vs to liue here to this ende, that we maie bring others alſo vnto the faith, which he him ſelf hath doen to vs before. Nowe while wee liue here on the earth, wee liue in hope. For albeit wee be certaine that through faithe wee haue all the good thinges of God (for faith as it aſſuredly bringeth with it regeneration, ſo doeth it bring alſo adoption and inheritance) howbeit we ſee not this as yet, and therefore doeth it as yet conſiſt in hope, beyng ſomewhat remoued from our ſight that wee can not ſee and beholde it. Now this the Apoſtle calleth the hope of life: which is an Hebrewe kinde of ſpeeche, as is this, The man of ſinne. Wee call that a liuely hope, wherby we certeinly hope & aſſuredly looke for eternall life, whiche is now hid as it were with a veile, that it can not bee ſeene, neither is it preſently perceiued but in the harte through faith, as Iohn in his firſt Epiſtle Chap. 3. writeth: Now are wee the ſonnes of God, and yet doeth it not appeare what wee ſhalbe: but we knowe that when he ſhal appeare, we ſhalbe like hym: for we ſhall ſee hym as he is.

Becauſe the life preſent, and the life to come can not be together, neither can it bee that wee ſhould eate, drinke, ſleepe, watche, and doe other workes of Nature which this life bringeth with it, and bee therewith alſo bleſſed: therefore can wee not attaine vnto this, to liue for euer, vnleſſe wee firſt dye, and forgoe this preſent life. Wherefore while wee here liue, wee muſt ſtill ſtande in hope vntill it pleaſe God to call vs hence to beholde and ſee, thoſe good thinges which we now hope after. And how maie we come vnto this liuely hope? By the reſurrection, (ſaieth the Apoſtle of Ieſus Chriſt) from the dead. I haue oftentymes ſaied, that none can rightly beleeue in God, and come vnto hym without a meane, for aſmuche as wee are all the children of wrathe, and of our ſelues can doe nothyng that is acceptable before God: wee haue therefore neede of an other, by whom we maie appeare before hym, who may make interceſſion for vs, and reconcile vs vnto hym. Now there is none other mediator then the Lord Chriſt, who is the Sonne of God. It is therefore no true faithe whiche the Turkes and Iewes haue, who ſaie and beleeue that GOD is the maker bothe of heauen and earth: for thus doeth the Deuill alſo beleeue, and yet doeth this beleefe nothyng at all profite hym. Thei preſume to come into the ſight of God without Chriſte the mediator. Thus ſaieth Sainct Paule in the fift to the Romanes: Wee haue acceſſe vnto God through faithe, (not by our ſelues, but) by Chriſt. Wherefore wee muſt haue Chriſte with vs, wee muſt come with hym, wee muſt ſatiſfie God by hym, and doe all thinges with God by hym and in his name. The ſame is this in effect whiche Sainct Peter ſaieth in this place: for it is aſmuche as if he had ſaied: we certeinly looke for eternall life although wee liue here on the earth: yet no otherwiſe then by the reſurrection of Chriſte, that is to ſaie, euen therefore, becauſe he is riſen againe, aſcended into heauen, and ſitteth on the right hande of his Father. For this cauſe did hee aſcende, that he might giue vnto vs his ſpirit, whereby beyng regenerate we might bee bolde to goe to the Father and ſaie: Behold I come before thee O mercifull father, and praie vnto thee, not that I putte any truſt or confidence in any praier of myne owne, but for that my Lorde Chriſt doeth make interceſſion for me, and is myne Aduocate. All theſe wordes carie an ardent efficacie and fierie force, where there is a harte that beleeueth: where the harte beleeueth not, there all ſuche words are colde, neither doeth the conſcience feele any comfort thereby.

Wee maie here alſo iudge and knowe, whiche is ſyncere doctrine and true Chriſtian preaching and which is not. For, hee that is a Preacher of the Goſpell, muſt moſte zelouſly and diligently preache forthe the reſurrection of Chriſt: whiche he that doeth not, is no Apoſtle. For this is the Summe of our faithe. And thoſe Bookes of all other are the beſt and the excellenteſt, whiche teache and treate vpon this poincte principally and chiefly, as before hath beene declared. This article of our Faith is of moſt waightie importaunce. For if Chriſt had not riſen againe, all our comforte and hope were in vaine: and all whatſoeuer Chriſt hath either done or ſuffred, ſhould be to vs in no ſteede. And therefore this maner of teaching is moſte requiſite. Beholde, Chriſt hath dyed for vs, and taken vpon him to ſatiſfie for vs to the iuſtice of his Father, againſt Sinne, Death and Hell, with whom he had a moſte ſharpe and bitter encountrie, yet could none of them ouercome hym, but were by hym all conquered and ſubdued, for that he was the ſtronger. He roſe again (mawgre the forces of them all) & brought them in ſubiection to himſelf, and that for none other cauſe, but to ſet vs free and at libertie, out of the daunger and thraldome of them. This if wee ſtedfaſtlie beleeue, wee haue a perfect aſſuraunce and full poſſeſſion of all theſe benefites: whiche beyng eche waie impoſſible to bee brought to paſſe by our ſelues or any ſtrength that is in vs, it behoued that Chriſt ſhould performe the ſame. Otherwiſe, there had been no cauſe, why he ſhould haue deſcended from heauen hither among vs, vile wretched and ſinfull men.

And therefore when men in preachyng attribute any of theſe thinges to our woorkes, thei doe nothyng els but cauſe that theſe ſo neceſſarie pointes of doctrine cannot afterwards take any place in the hartes of the hearers, nor be rightly vnderſtood of them. O, how well ought theſe thinges to be knowen to vs Chriſtians? how throughly ought this Epiſtle to be vnderſtoode of vs?

To an inheritaunce immortall and vndefiled, and that fadeth not awaie.

WEE hope not for ſuche a ſubſtaunce and inheritaunce, as is not preſent: but wee liue in hope of an inheritaunce whiche is preſent in deede, and is immortall, is alſo vndefiled, and fadeth not awaie. This inheritaunce wee haue perpetually, and without ende: howbeit wee doe not as yet [illegible: 1 letter]ee the ſame. Theſe are wordes forcible, and of wonderfull efficacie: and he in whoſe minde thei are firmely fixed, will be (as I thinke) little mooued with deſire of riches, and pleaſures of this worlde. For how can it bee, that one ſhould ſo ſet his minde vpon theſe tranſitorie riches and delightes, if he beleeue thoſe thynges, whiche bee here ſpoken? For when worldlie wealthe, and terrene treaſures bee compared to theſe thinges, it appeareth ſtraight, how thoſe thinges of the worlde endure but a ſmall tyme, and doe ſone paſſe awaie: but theſe thinges continue for euer, and doe neuer faile nor fade. Moreouer, all the thynges of the worlde are vnpure, and doe defile vs, for there is no man here ſo godly, but in one reſpect or other he is caried away, and defiled with the vanities and pleaſaunt thinges of this life: but this inheritaunce is vndefiled and pure, and he that poſſeſſeth the ſame, remaineth for euer immaculate. Finally, this inheritance doeth not fade, doeth not decaie, neither is euer ſubiect to any corruption: but euery yearthly thyng, although it bée as hard as Iron and Stones, is neuertheleſſe chaunged, and continueth not ſtill. As ſoone as man alſo becommeth old, his beautie is gone, and he becommeth lothſome and vnamiable. Howbeit, this inheritance is farre from mutation or chaunge, it alwaies remaineth, it is alwaies freſhe and flooriſhyng. There is no pleaſure ſo greate on the yearth, whiche will not by continuance become lothſome and tedious, as we ſee there is at the laſte a tediouſneſſe in all thynges: but our good thynges here ſpoken of, are otherwiſe, whereof there is not ſacietie for euer. All whiche we obtaine in Chriſt, through the mercie of GOD, when we firmely beleeue, that thei are freely giuen vnto vs. For how ſhould we miſerable men by our owne workes merite thoſe ſo greate good thynges, whiche no reaſon or vnderſtandyng of man is able ſo muche as to comprehende, or by imagination of harte once to conceiue?

Reſerued in heauen for you.

THis inheritaunce immortall, vndefiled, and that fadeth not awaie is vndoubtedly ours: it is onely for a little while remoued and kepte from our ſight, vntill theſe eyes bee cloſed vpp, and this mortall life ended: Then ſhall we certainly finde and ſee the ſame, vnleſſe wee bee vnbeleeuyng. And becauſe wee ſhould not doubte of the certaintie thereof, the Apoſtle here addeth that this inheritaunce, whereunto no corruption can cleaue, is reſerued for vs in heauen.

Whiche are kepte by the power of God through faithe vnto ſaluation.

WE in hope (ſaieth the Apoſtle) looke for this excellent inheritance, whereunto wee come by faithe. For theſe doe in this ſorte followe one an other: By the Woorde is wrought in vs Faithe: by faithe that newe birth, and by this newe birthe wee come vnto hope, ſo that wee certainly looke for theſe thynges, and are throughlie aſſured thereof. Wherefore ſainct Peter fitly here ſaieth that theſe thynges muſt be doen by faithe, and not by our workes.

The Apoſtle here expreſſely ſaieth: Ye are by the power of God kepte vnto ſaluation. There are many who hauyng heard the Goſpell, how that faithe onely doeth iuſtifie without woorkes, doe by and by burſt forthe and ſaie: Wee alſo doe beleeue: thinkyng that that bare opinion, whiche thei feine vnto theim ſelues, is right faithe. Wee haue alreadie taught, and that out of the Scriptures, that it is not in our power to dooe euen the leaſt good woorke that is, without the eſpeciall aſſiſtaunce of Gods Spirite, how then ſhall wee by our owne ſtrength arrogate that, whiche of all other is moſte excellent, namely to beleeue? Theſe cogitations therefore are a mere dreame, and thinges vaine and fonde: Gods power muſt bee preſent to woorke in vs, as Sainct Paule writeth, Epheſ. 1.17. God giue vnto you the Spirite of wiſedome, that yee maie knowe what is the exceadyng greatneſſe of his power to vs warde whiche beleeue, accordyng to the woorkyng of his mightie power. &c. For it is not onely by the will of God, but alſo by a certaine Power of his, that we doe beleue: wherby wee are to learne, that it is no leſſe matter to make faithe in one, then it is to create againe heauen and earth.

Wee maie euidently perceiue therefore, that thei little knowe what thei ſaie, whiche vſe ſuche woordes as theſe: how can onely faithe doe all, ſeeyng many beleeue whiche doe no good woorkes at all? For thei thinke their owne imagination to bee faithe, and that faithe alſo maie bee without good woorkes. But wee ſaie with ſaincte Peter, that faithe is the power of GOD: In whom ſoeuer God woorketh thus, the ſame is a regenerate and a new borne creature, ſo that then of faith there can not but naturally followe good woorkes. Wherefore, it ſhalbe needeleſſe to ſaie to a Chriſtiā: doe this or doe that good woorke: foraſmuche as of his owne accorde, vnbidden, he worketh nothyng but good woorkes. Howbeit he is to bee hereof admoniſhed, that he dooe not deceiue hym ſelf with any falſe, counterfaite, and ſuppoſed faithe. Doe not therefore take any regarde to thoſe vaine talkers, that can prattle muche of theſe thynges, whoſe woordes notwithſtandyng, are but as winde & me[illegible: 1 letter]e trifles. Of ſuch, Paule ſpeaketh, 1. Cor. 4. I will come vnto you, and will knowe, not the wordes of them that are puffed vp, but ſpirituall power. For the kyngdome of GOD conſiſteth not in woordes, but in power. Where this power of GOD is not, there is neither true faithe, nor good woorkes. Wherefore thei vndoubtedly are liers, whiche boaſte themſelues of the name and faith of Chriſt, and doe (notwithſtanding) leade a leude and wicked life. For aſſuredly if the power of God bee preſent, thei can not but become other maner of men then ſuche.

But what meaneth that, whereas S. Peter ſaith: By the power of God ye are kepte vnto ſaluation: ſurely euen this: Faithe (whiche the power of God beeyng in vs, and wherewith wee are repleniſhed) doeth woorke in vs, is a thing ſo noble and excellente, that by it wee haue certaine and manifeſte knowledge of all thynges, that pertaine to ſaluation: beeyng now able to iudge, and freely pronounce of all thinges, whiche are in the yearth, as for example: This doctrine is ſincere, and ſounde, that is corrupt and falſe: this life is good, that is euill: this was well dooen, that otherwiſe. And what ſoeuer ſuche a man doeth define, and determine, is ſo in deede. For hee can not bee deceiued, but is preſerued and kepte by the power of God, & remaineth iudge of all doctrines. Contrariwiſe, where faithe and the power of God is not, there is nothyng but error and blindneſſe: there reaſon is caried away hither and thither, from one woorke to an other, in aſmuche as it ſtriueth by her owne woorkes to come vnto heauen, and therefore alwaies thinketh: Behold, this will bryng me to heauen, let me worke this, and I ſhall bee partaker of eternall felicitie and bleſſedneſſe. Hereupon haue ouerſpread the worlde ſuche rabbles and ſwarmes of Monaſteries, Altars, ſacrificyng Prieſtes, Monkes, Friers, and Votaries. Into ſuche greate blindneſſe doth God ſuffer them to fall, whiche doe not beleeue: but to vs that beleeue hee preſerueth and affordeth a right vnderſtandyng in all thynges, that wee maie not bee condemned through this blindneſſe, but through his mercie attaine ſaluation.

Which is prepared to be ſhewed in the laſte tyme.

THat is, the inheritaunce whereunto ye are appoincted, is alreadie purchaſed, and from the beginnyng of the worlde prepared, but now it is hid, it is as yet couered, and as it were cloſed and ſealed vp: but after a while it ſhall in a moment be opened and reueiled, that we maie plainly ſée it.

Wherein ye reioyce, though now for a ſeaſon (if neede require) ye are in heauineſſe, through manifolde tentations.

IF thou bee a Chriſtian, and lookeſt for this inheritaunce or ſaluation, thou muſt needes wholy depende vppon it, and vtterly conteinne all earthly thynges: thou muſt alſo confeſſe, and openly affirme, that all the vnderſtandyng, wiſedome, & holineſſe of this worlde is altogether nothing. Wherfore thou muſt looke for no other, but that the worlde will condemne and perſecute thee: And therefore hath Sainct Peter rightlie ioyned together theſe three, Faithe, Hope, and the croſſe or affliction, for aſmuche as one of theſe proceedeth out of an other. Howbeit, he giueth no ſmall comfort to them that ſuffer perſecution: for his woordes dooe ſounde thus: This heauineſſe ſhall endure but a little while, afterward ye ſhall for euer reioyce. For ſaluation is alreadie prepared for you, wherfore bee in the meane ſeaſon pacient in afflictions, whiche ye ſuffer. This is a right and Chriſtian conſolation, not as the doctrines of men doe comfort, whiche haue relation no further but to bee ridde and deliuered from outward diſcommodities. The Apoſtle ſpeaketh not here of any ſuche corporall comfort. It is no diſcommoditie, if outward troubles come: with a good courage ſuſtaine & ſuffer ye thē: thinke not how ye maie ſhake theim of, and bee deliuerd from theim, but rather thinke thus with your ſelues: Mine inheritance is alreadie prepared, theſe afflictions ſhall ſhortly ceaſe. So ſhall that temporall comfort bée taken awaie, and that eternall conſolation whiche wee haue in God, ſupplie the place thereof. Moreouer theſe words are diligently to be noted, whiche the Apoſtle addeth, when he ſaieth (If neede require) whiche in effect he vttereth alſo afterward Chapter 3. in theſe woordes: If the will of God bee ſo. There be many men which (as it were), with a certaine force ſtriue to come vnto heauen, and euen by and by to chruſte in: and therefore laye vpon them ſelues a croſſe, and an affliction accordyng to their owne opinion and iudgement: ſo fondlie is reaſon giuen to extoll her owne woorkes. But God vtterlie diſalloweth all ſuche dealyng. For our owne woorkes whiche wee make choiſe of, are not of any force before hym, we muſt looke what he will laie vppon vs, and what he will ſende vnto vs: that we maie walke and followe whither he doeth lead and guide vs. Wherefore there is no neede why thou ſhouldeſt ſeeke or procure to thy ſelf affliction: If neede ſo require, that is, if it bee the will of God that thou ſhalte ſuffer, then chearefullie take the Croſſe vppon thee, and comforte thy ſelf with hope, and expectation of that ſaluation, whiche is not temporall, but eternall.

That the triall of your faith, being much more precious then golde that periſheth (though it be tried with fire) might be founde &c.

THis is the effect of the croſſe and of thoſe manifolde affictions whiche wee ſuffer in this life, that ſyncere faith maie bee knowne from that whiche is falſe and counterfait. And for this cauſe doeth the Lord ſo afflict vs, that our faith maie be tried, exercyſed and made manifeſt to the world, that others alſo maie bee inuited and wonne to the ſame faithe by our example, and wee at the laſt maie attaine vnto glorie. For as wee praiſe God: ſo will he againe alſo praiſe, glorifie, and honour vs: when as thoſe counterfait and liyng Hipocrites, who haue contemned the right waie, ſhall be ſubiect to ſhame and confuſion. The Scripture doeth often compare the croſſe vnto fire: ſo here Sainct Peter compareth gold which is tried with fire, to the triall of faith whiche is made by the croſſe and afflictions. The fire doeth not diminiſhe Golde, but clenſeth and purifieth it, that whatſoeuer droſſie ſubſtaunce is mixed with it, maie be ſeparated from it. After the ſame ſorte layeth God the croſſe vpon all Chriſtians, whereby thei maie be (as it were) ſcoured and poliſhed. And it was well ſaied of the Apoſtle: That the trial of your faith &c. That is your faith muſt be tried and purified, euen as the Worde is pure, whereunto alone ye muſt ſticke, and truſt vnto nothyng els. Now, this purgyng, ſcouryng and poliſhyng of vs by the croſſe, is daily very neceſſary for vs, becauſe otherwiſe that olde and dull Adam would ſtill to muche hang vppon vs, and dull the ſpirite, and make our faith vnpure.

Suche then is the life of a true Chriſtian, that it continually becōmeth better and purer. For when through the worde of the Goſpell wee doe beleeue, wee are iuſtified and beginne to be purged: yet as long as we are in the fleſhe, we can not be altogither cleane and pure. And therefore doeth God caſt vs into the middeſt of the fire, that is, into affliction, ignominie and trouble, whereby wee are daily more and more purged, vntill ſuche tyme as wee dye. This purgyng wee can attaine vnto by no workes of our owne: for how ſhould the outwarde worke purifie the harte within? Now, when faith is after this ſorte tried, whatſoeuer was mixed with it, or was feined and counterfait, muſt needes bee remoued and ſeparated from it. Hereupon at the laſt when Chriſte ſhall appeare, ſhall followe magnificent honour, praiſe, and glorie.

And reioyce with ioye vnſpeakeable & glorious: Receiuyng the ende of your faith, euen the ſaluation of your ſoules.

THE Apoſtle ſaieth they haue vnſpeakeable and glorious gladneſſe and ioye, becauſe it bringeth with it honour and glorie, when as the worlde hath ſuche ioye, whereof cometh ignominie and ſhame. Sainct Peter ſpeaketh here of true ſpirituall ioye more plainly then thou ſhalt reade almoſt in the whole Scripture: yet could he not fully vtter & declare the ſame. Now, theſe things which haue bin ſaied are part of the preface, wherein the Apoſtle ſheweth both what faith in Chriſt is, and alſo how the ſame muſt be proued and purged by aduerſities and afflictions whiche God doth ſende. It now followeth that this faith is contained and promiſed in the Scriptures.

Of the whiche ſaluation the Prophets haue inquired and ſearched, whiche propheſied of the grace that ſhould come vnto you, Searchyng when or what tyme the Spirite whiche teſtified before of Chriſte whiche was in them, ſhould declare the ſuffrynges that ſhould come vnto Chriſt, and the glorie that ſhould followe. Vnto whom it was reueiled, that not vnto them ſelues, but vnto vs they ſhould miniſter the thinges whiche are now ſhewed vnto you by thē whiche haue preached vnto you the Goſpell by the holy Ghoſt ſent downe frō heauen, the which thinges the Angels deſire to beholde.

HEre Sainct Peter calleth vs to the Scriptures, wherein wee may ſee that God of his onely grace, and by no merit of ours performeth thoſe thynges whiche he hath before promiſed. For hereunto tendeth the whole Scripture, that withdrawyng vs from al confidence in our own works, it maie bryng vs to faith: and very needfull it is that we he very diligent in learnyng the Scriptures, whereby wee maie bee certein and throughly confirmed in faith. After the ſame ſorte doeth Sainct Paule alſo call vs to the Scriptures, when as in the firſt Chapter to the Romanes, he ſaieth that God had promiſed his Goſpel afore by his Prophets in the holy Scriptures. Alſo when as he ſaieth Rom. 3. that the faith whereby wee are iuſtified, was witneſſed before in the Lawe and the Prophets. We reade alſo in the 17. of the Acts that he did the ſame when he preached of faith to them of Theſſalonica, whō he called to the Scriptures and expounded the ſame vnto thē: who alſo on the other ſide ſearched the Scriptures daily, whether thoſe thynges were ſo or no which ſainct Paule did teach. This it behoueth vs to doe alſo, that thoſe thynges whiche we reade in the newe Teſtament, wee maie learne to confirme out of the olde. Wherein wee ſhall ſee thoſe promiſes concernyng Chriſt, whereof Chriſt himſelf alſo hath admoniſhed vs Iohn. 5. Searche, ſaieth he, the Scriptures, for they beare witneſſe of mee. And againe: If ye did beleeue Moſes ye would alſo beleeue me, for he wrote of mee. Thoſe vaine ianglers therefore are not to bee regarded, whiche contemne the olde Teſtament, and preſumptuouſly ſaie that wee haue no more neede thereof: when as notwithſtandyng out of it alone muſt be taken the foundation and grounde of our faith. For to this ende God ſent his Prophets to the Iewes, that thei might teſtifie vnto them of Chriſte that was to come. Wherefore the Apoſtles did euery where conuince and refell the Iewes out of their owne Scriptures, prouyng Ieſus to be Chriſt. And for this cauſe the bookes of Moſes and the Prophets are Goſpels, foraſmuche as in them we reade the ſame thinges foretolde concernyng Chriſte, whiche afterwarde beyng doeu and accompliſhed, the Apoſtles did preache and write. This difference onely there is, that whereas the bookes of bothe were committed to writing, yet is it (not withſtanding) not ſo much requiſite that the Goſpel or new Teſtament ſhould be contained in writyng, as preached by the voyce, whiche maie openly publiſhe and ſounde it forth, that it maie be heard euery where in the worlde. Now, whereas it was alſo written, that was more then neceſſary. For whereas the olde Teſtament doeth ſpeake onely of Chriſt to come, the Goſpel is that liuely word and vocall preachyng of Chriſte who is alreadie come. Betweene the bookes of the olde Teſtament, moreouer this difference there is: firſt the fiue bookes of Moſes are the ſumme of the whole Scripture, and are peculiarly called the olde Teſtament. Then are there Hiſtories alſo and Bookes, wherein are deſcribed the deedes and diuers examples of them whiche obſerued Moſes lawe, and alſo of them which tranſgreſſed the ſame. Laſtly there are Prophets, whiche haue plaine relation to the writyngs of Moſes, and haue more largely and in plainer wordes expreſſed the ſame. Howbeit there is one and the ſame meaning both of Moſes and of al the Prophetes. Now, whereas it is wont to be ſaied that the olde Teſtament is abrogated and reiected, it is thus to bee vnderſtoode. Firſt, this difference there is betwéene the olde and newe Teſtament, as wee haue ſaied, that the olde ſignifieth Chriſte to come, and the newe doeth performe and exhibite preſent, thoſe thynges which in the old were promiſed and by figures ſhadowed forth and ſignified. Wherfore thoſe types or figures doe now ceaſe, foraſmuche as that is accompliſhed and performed whiche thei did ſignifie, and that fulfilled which thei did promiſe. Neither ought there to bee obſerued hereafter any choyce of meates, apparell, places, and tymes: thei are all in and by Chriſte (to whom thei were referred) made of an indifferent vſe. For theſe obſeruaunces did not ſaue the Iewes, neither were they giuen them to this ende, that thei ſhould thereby bee iuſtified: but that thei ſhould by them (as it were) ſet forth Chriſt, who was to come.

Furthermore, in the old Teſtament God had a double rule or gouermente: the one inward, the other outward: For he gouerned his people bothe inwardly in harte, and outwardly in bodie and externall affaires. Therefore did he giue vnto theim ſo many Lawes, and ſo mingled one with an other. As where the houſehande might giue a bill of diuorcement to the wife, if he would not keepe her, but put her awaie from hym, it pertained to outward rule or regiment. But it belonged to Spirituall gouerment, whereas God commaunded theim to loue their neighbour as themſelues. Howbeit, now he ruleth onely Spiritually ouer vs by Chriſt: corporally & outwardly by the ciuill Magiſtrate. Wherefore, when Chriſte was come, that externall or outward gouernment was taken awaie: he doeth not commaunde vs to putte any more difference betweene the outward perſones, tymes, or places, but doeth ſo gouerne vs ſpiritually by his woorde, that wee are Lordes of all thynges that are without vs, and are bounde and tyed to no corporall thynges. But thoſe thynges whiche pertaine to ſpirituall adminiſtration or gouernment, are not taken awaie, but are ſtill in force, as are thoſe thynges whiche thou readeſt in Moſes, concernyng the loue of God and thy neighbour. Theſe GOD will haue duely obſerued: for by the Lawe he will condemne all thoſe that doe not beleue. The figures alſo haue their place and ſenſe Spiritually, that is, thei were Spirituall thynges which were ſignified by theſe outwarde figures: Whiche outward thynges are now taken awaie▪ as where the houſebande did refuſe his wife for adulteries ſake, and put her awaie from hym: whiche was a figure, and had a certaine ſpirituall ſignification, whiche was afterward ſpiritually fulfilled. For God did after the ſame ſorte refuſe the obſtinate Iewes, whiche would not beleeue in Chriſte, and choſe the Gentiles, whiche he dooeth euen yet alſo: prouidyng that when any refuſeth to liue in the faithe, he bee caſte out of the Churche of Chriſt, that he maie repente. After the ſame ſorte is that conſtitution alſo, wherein it was ordeined, that a woman ſhould bee maried to the brother of her houſebande beyng deade, and to bryng forthe children by hym, who muſt bee called by the name of hym that was deade, and poſſeſſe his ſubſtaunce. Albeeit this bee now aboliſhed, yet is it neuertheleſſe a figure, whiche ſignifieth ſomethyng concernyng Chriſte. For he is our brother, who hath died for vs, and before his Aſcention into heauen commaūded vs, that we ſhould by the Goſpel make ſoules (which are his ſpouſes) as it were pregnant and fruitefull: hereuppon wee retaine his name, and are named of hym, to whoſe moſte excellent riches we ſucceede. Yet muſt we not boaſte and ſaie, that we haue conuerted and wonne men: for all ſuche effectes muſt be onely attributed vnto Chriſt. The ſame maie be ſaied alſo of other figures of the old Teſtament, whiche it were too long and tedious ſeuerally to rehearſe.

Whatſoeuer then in the olde Teſtament, is not externall or outwarde, is yet in force and efficacie, as are all the ſaiynges of the Prophetes, concernyng Faithe and Loue. Whiche Chriſt confirmeth, Matth. 7. Where he ſaieth: Whatſoeuer ye would that menne ſhould doe to you, euen ſo doe ye to [illegible: 1 letter]hem: for this is the Lawe and the Prophets. Moreouer Moſes and the Prophetes are witneſſes of Chriſt beyng to come: So that if I at any tyme preache of Chriſt, that he is our onely Sauiour, I ſhall doe very conueniently, if takyng that place which is in the 22. Chapter of Geneſis, namely: In thy ſeede ſhall all the Nations of the yearth bee bleſſed, I dooe therevppon with a liuely voice inferre, that by Chriſte, who is that ſeede of Abraham, all men muſt bee bleſſed. Hereof now it followeth, that in Adam we are all curſed and damnable, and that therefore it is neceſſarie, if wee deſire to bee deliuered from damnation, that we beleeue in that Seede. Vpon ſuche ſeiynges as theſe, wee muſte grounde our Faithe, wherefore wee ought duely to regard, and reuerentlie to eſteeme theim, in as muche as thei teſtifie and beare witneſſe of Chriſt, ſo that our Faithe maie bee eſtabliſhed and confirmed by them. And this is that whiche S. Peter doeth in the woordes followyng.

Of whiche ſaluation the Prophetes haue enquited and ſearched, whiche Propheſied of the grace that ſhould come vnto you.

AFter the ſame ſort ſainct Paule alſo ſpeaketh in the laſt Chapter of his Epiſtle to the Romanes By the reuelation of the myſterie, whiche was kept ſecret ſince the worlde beganne, but now is opened and publiſhed among all Nations, by the Scriptures of the Prophetes: Many ſaiynges thou maieſt read in the newe Teſtament, taken out of the Prophetes, whereby the Apoſtles haue proued, that all thynges were ſo dooen and accompliſhed, as thet were foretolde by the Prophetes. For Chriſte Matth 11. rehearſeth that ſaiyng out of Eſaie: The blinde ſee, the halt goe, &c. None otherwiſe, then if he would ſaie: Thoſe things which ye there read written, ye ſee here truely dooen, and in verie deede performed. The ſame we read alſo of ſainct Paule, Actes 9. and of Apolios Act. 18. How thei cōuinced the Iewes, and preued by the Scriptures that Ieſus was Chriſte: in whom whatſoeuer the Prophetes had foretolde, was now accompliſhed and fulfilled. More euill Actes 15. the Apoſtles did after the ſame ſorte ſhewe, that the Goſpell muſt be preached to the Gentiles, that thei alſo might bee brought to the Faithe. Bee aſſured that all theſe thinges, were therefore dooen by the common endeuour of all, that the Iewes might be conuinced, and as it were compelled to acknowledge, that all thynges were then ſo dooen, as thei reade them foretolde in the Scriptures.

Searchyng when or what tyme the Spirite, whiche teſtified before of Chriſte whiche was in theim, ſhould declare the ſufferynges that ſhould come vnto Chriſt.

THe meanyng of ſainct Peter is this: Albeit the Prophetes did not plainly knowe any certaine and definite tyme, yet generally thei did all ſignifie the circumſtances, bothe of tyme and place, as how Chriſte ſhould ſuffer, what death he ſhould dye, and how the Gentiles ſhould beleeue in hym, ſo that by the ſignes whiche thei foretold, it might bee certainly knowne, that the ſame time was come. The Prophet Daniel came verie nere the matter, neuertheleſſe, he ſpake thereof obſcurely and darckly, namely at what tyme Chriſt ſhould ſuffer and dye, and when this or that thing ſhould come to paſſe. So thei had an undoubted Prophecie, that the Kyngdome of the Iewes ſhould ceaſſe before Chriſte did come, but the daie and certaine tyme, when the ſame ſhould bee fulfilled, was not expreſſed, foraſmuche as it was ſufficiente to knowe, that when that tyme was come, the commyng of Chriſte was not then farre of. So Ioel in the ſecond Chapter of his Prophecie, fore ſhewed the time, when the holie Ghoſt ſhould come: In the laſt daies I will powre out my Spirite vppon all fleſhe. Whiche Prophecie Sainct Peter in the ſeconde Chapter of the Actes rehearſeth, and thereby proueth, that it was foretold of that his tyme, and thoſe his brethren whiche then liued.

Hereby thou ſeeſt with what diligence, alwaies the Apoſtles rendered reaſons of thoſe thynges, whiche thei preached and taught, approuing thē ſame by the Scriptures: but Coū cels and the Pope would doe all thynges with vs, without the Scriptures, cōmaundyng vs by the obedience of the Churche and vnder paine of excommunication to beleue thē. The Apoſtles were repleniſhed with the holie Ghoſte, & were certaine bothe that thei were ſent of Chriſt, & alſo that thei did preache the true and vndoubted Goſpell: yet did thei humble and ſubmit them ſelues thus farre, that thei required to be beleeued in nothyng, whiche thei did not proue ſoundlie out of the Scriptures, to bee ſo as thei affirmed: that the mouthes of Infidels might be ſtopped, and be able to ſaie nothyng againſt thē with reaſon. And ſhall wee beleeue theſe groſſe and vnlearned Lubbers, whiche neither preache the Woorde of God, neither can doe any thyng but iangle and prate, bauie and reuile? It could not be yt the Fathers ſhould thus erre, ſo long is it ſince it was ſo concluded, wherefore of theſe thinges there ought now, no reaſon to be giuen to any man. Wee are able to proue certainly out of the Scriptures, that none ſhalbee ſaued, but he that beleeueth in Chriſte, ſo that theſe men are not able to ſpeake any thyng there againſte. And alſo thei ſhall neuer bee able to proue vnto vs their childiſhe trifles by the Scriptures: as namely, that he is in a damnable eaſe, whiche faſteth not this or that daie, and ſuche like: wherefore it is not meete, neither ought wee at any hande to beleeue them. Sainete Peter now ſaieth moreouer.

And the glorie that ſhould followe.

That whiche is here ſpoken of the Apoſtle, maie bee vnderſtoode bothe of the afflictions whiche Chriſt him ſelf ſuffered, and alſo of thoſe which wee Chriſtians being his members doe ſuffer. For ſainct Paule calleth that the ſufferyng of Chriſte, whiche euery Chriſtian doeth ſuffer. As the affiance, name, worde and woorkes of Chriſte are myne (foraſmuche as I firmely beleeue in him) ſo are my afflictions alſo his, in aſmuche as I am afflicted for his ſake. Wherefore the afflictions of Chriſt are daily accompliſhed in Chriſtians, euen vnto the ende of the worlde. This now is no ſmall comfort vnto vs, that howſoeuer thinges fall out, wee are certaine, that all our afflictions are ſo common togither with Chriſte and vs, that he counteth them no otherwiſe then his owne. This alſo maie not a little encreaſe our comforte, that glorie ſhall vndoubtedly followe theſe afflictions. Howbeit wee muſt knowe this alſo, that as Chriſt came not vnto glorie before hee had ſuffered, ſo wee alſo muſt firſt beare the croſſe with hym, that we maie afterwardes reioyce togither with him. All thinges therefore, ſaieth the Apoſtle in effect, whiche wee dode now preache, the Prophetes haue long ſince manifeſtly declared and foretolde that thei ſhould come to paſſe, the holie Ghoſte reuellyng the ſame vnto them. Now whereas wee doe ſo little vnderſtande the Prophetes, the cauſe is for that wee are ignorant of the tongue wherin thei did write: for thei haue written very plainly and manifeſtly. Wherefore to them that are ſkilfull of the tongue and haue the Spirite of God, whiche vndoubtedly all that beleeue haue, it is not harde to vnderſtande them, for as muche as thei know where unto the whole Scripture tendeth. But where bothe the tongue is not vnderſtood, and the ſpirite is wantyng, it appeareth no otherwiſe then if the Prophetes were madde or dronken. Howbeit, if wee ſhould want either of theſe, it were farre better to haue the Spirite without the tongue, then the tongue without the Spirit. The Prophetes ſpake after an other ſorte then did the Apoſtles; yet did they ſignifie the ſame thinges which afterward the Apoſtles preached. For bothe ſhewe many thinges of the afflictions aſwell of Chriſte as of thoſe that beleeue in his, and alſo of the glorie that followeth the ſame▪ So Dauid, Pſal. 22. when hee ſpeaketh of Chriſt in this ſorte: I am a wo[illegible: 2 letters]e and no man, [illegible: 1 word] doth he els declare but his exceeding debaſing and [illegible: 1 word] whiche in his paſſion hee ſuffered? Alſo Pſal. 44. he writeth of the afflictions of Chriſtians, ſayng Wee are counted as ſheepe appoincted to be ſlaine &c.

Vnto whom it was alſo reueiled, that not vnto them ſelues, but vnto vs they ſhould miniſter the thynges whiche are now ſhewed vnto you by them whiche haue preached vnto you the, Goſpell by the holy Ghoſte ſent downe from heauen.

IT was ſufficient for the Prophetes that they knewe theſe thynges, but in that they left the ſame behinde them in writyng, it was for out ſakes, makyng themſelues herein as it were Miniſters, to [illegible: 1 word] as to the [illegible: 1 span], and vnderſtandyng hereof, and that wee might learne the ſame of them as of our maiſters. And thus haue wee a ſure helpe and ſtrengthenyng of our faithe for our further and better inſtruction, whereby wee maie bee able to defende our ſelues againſt all falſe doctrines.

Whiche thinges the Angels deſire to beholde.

SO greate thinges haue the Apoſtles delared vnto vs by the holy Ghoſte, whiche came downe vppon them from heauen, that euen the very Angels doe deſire to beholde and ſee them. Here wee muſte with greate attention ſhut our eyes, and ſee what the Goſpell is, wherein ſurely we can not but haue exceedyng delight, ioye and conſolation. We can not yet ſee theſe thynges with our bodily eyes, but wee muſt beleeue, that wee are made partakers of righteouſneſſe, truth, ſaluation, and of all good thinges which God hath. For inaſmuche as he hath giuen vnto vs Chriſte his onely begotten Sonne, the fountaine and head of all good thinges, how ſhould hee not through and with hym giue vs alſo all his good thynges, riches and treaſures, whereat the Angels in heauen doe take merueilous ioye and delight? All theſe thynges are offered vnto vs by the Goſpell: ſo that if we beleeue, we muſt needes likewiſe take merueilous delight and pleaſure therein: howbeit, our delight and pleaſure while wee liue on the earth, cā not be ſo perfect as that of the Angels is. For here it beginneth in vs, ſo that by faith wee haue a certein feelyng thereof: but in heauen it ſhall bee ſo greate, that the harte of man is not able to comprehende it, yet ſhall we enioye the ſame when we come thither. Thus thou ſeeſt how Saincte Peter teacheth vs to arme and prepare our ſelues by the Scriptures. For hitherto hath he deſcribed what it is to preache the Goſpell: and how it was foretolde by the Prophetes, that it ſhould bee after this ſorte preached and taught. Now hee proceedeth and hereafter exhorteth vs by faithe to embrace, and by loue to followe ſuche preachyng of the Goſpell, ſaiyng:

Wherfore girde vp the loynes of your mind: bee ſober, and truſt perfectly on the grace that is brought vnto you, by the reuelatiō of Ieſus Chriſt: As obedient children, not faſhioning your ſelues vnto the former luſtes of your ignorance: But as he whiche hath called you, is holy, ſo be ye holy in all maner of conuerſation, Becauſe it is written: Bee ye holy, for I am holy.

THis is an exhortation to faith, the meaning wherof is this: Foraſmuche then as ſo greate thynges are preached and giuen vnto you by the Goſpell, whiche euen the Angels doe deſire with pleaſure to beholde, ſee that ye faithfully cleaue vnto them, and with an aſſured truſt and affiance repoſe your hope therein, that your faithe maie bee ſincere and ſounde, and not any fained opinion or dreame.

Girde vp the loynes of your mynde.

SAinct Peter ſpeaketh here of the ſpirituall girdyng of the mynde, like as if a man ſhould corporally girde a ſworde vppon his loynes. Of which girdyng Chriſt maketh mention Luke 12. where he ſaieth Let your loynes be girded about. In ſome places of the Scripture, Loynes ſignifie carnall luſt or concupiſcence. But ſainct Peter ſpeaketh here of Spirituall Loynes. Whereas the Scripture ſpeaketh of the bodie, and calleth that part the Loynes, from whence from the Father proceedeth naturall generation, according as we read Gen. 46. that Chriſt ſhould ſpring out of the Loynes of Iuda. Wherefore corporally to girde the Loynes ſignifieth nothing els then chaſtitie, as it is in Eſay Chap. 11. Righteouſneſſe ſhall be the girdle of his Loynes, and faithfulneſſe the girdle of his reynes: that is, by onely faithe, filthie and vnlawfull luſt is reſtrained and brideled. But the ſpirituall girdyng whereof the Apoſtle here ſpeaketh, is after this ſorte. As a Virgin is in bodie chaſt and entire, ſo the mynde through faithe whereby it is eſpouſed to Chriſt, is ſpiritually ſounde and ſincere Howbeit, as ſone as it reuolteth from faithe to falſe and erroneous doctrine, it is violate and corrupted, wherevppon the Scripture commonly calleth Infidelitie and Idolatrie, by the names of adulterie and fornication, namely when the mynde ſticketh to the doctrines of mē, and forſaketh faithe in Chriſt. From this Sainct Peter here dehorteth, when hee biddeth to Girde vp the loynes of the mynde, which in effect is aſmuche as if he ſhould ſaie: Ye haue now heard the Goſpell, & attained vnto faithe: ſee then that ye perſiſt therein, and ſuffer not your ſelues to be defiled & corrupted with falſe doctrine, waueryng in vncertentie, now this waie, now that waie. The Apoſtle ſainct Peter vſeth here a certen peculiar and proper kinde of ſpeeche, (not ſuche as ſainct Paule vſeth) when he ſaith: Gird vp the loynes of your mynde. Hee calleth that the Mynde which we otherwiſe call the thought: as when I ſaie, I thinke thus, that this is right, and as ſainct Paule ſaieth, ſo dooe wee thinke, ſuche is our opinion, ſo it ſeemes vnto vs. And by this meanes doeth the Apoſtle here moſte properly ſignifie Faith, meanyng thus much in effect: Ye haue now attained to a true thought, and are ſetled in a right perſwaſion, that wee are iuſtified by faithe onely: perſiſt ſtrongly herein, girde it faſt vnto you and valiauntly ſticke thereunto, let no man pull theſe ſounde opinions out of your hartes, and then ſhall yee proſperouſly perſener and ſtande.

There will many falſe teachers ariſe, who will forge doctrines of men, thereby to corrupte your mynde, and looze this girdle of Faithe, wherefore in harte receiue this admonition, whiche I giue you aforehande, that the Doctrine of Truthe maie be well fixed in your mynde, and that you maie valiauntly perſiſte therein. Thoſe Hypocrites whiche truſte to their woorkes, and liue an honeſt and vertuous life, as it appeareth outwardly, dooe verily thinke, and are fully perſwaded, that God muſte needes receiue theim into heauen, becauſe of their woorkes. This maketh them proude, preſumptuous and glorious in their owne conceiptes: As that Phariſey mentioned in the 18. of Luke, and whereof alſo Marie maketh mention in her ſong, commonly called Magnificat, where ſhe vſeth the ſame woorde, whiche thou readeſt here in Sainct Peter: He hath ſcattered the proude in the imagination of their hartes, that is, he hath ouerthrowne and brought them to confuſion, in the deuiſes of their owne myndes and thoughtes.

. Bee ſober.

THis Sobrietie perteineth outwardly to the bodie, and is an eſpeciall woorke of Faithe. For although manne bee iuſtified, yet is he not free from euill deſires. In deede Faithe hath begonne to reſtraine and bridle the fleſhe, notwithſtandyng the ſame doeth continually ſtriue againſt it, and aſſaulteth it with ſondrie ſortes of deſires, whiche goe aboute accordyng to the concupiſcence thereof, againe to burſt forthe and preuaile. Wherefore the Spirite hath daiely muche adoe, to bridle and reſtraine them: and it muſt therefore without intermiſſion, haue continuall fight with them, and alwaies take greate heede of the fleſhe, leaſt that at any tyme, (ſuche is the craftineſſe thereof) it vndermine and ſupplant Faithe. By the premiſſes it appeareth, how farre thei deceiue theim ſelues, whiche boſte that thei haue Faithe, and coumpt that ſufficient: liuyng in the meane ſeaſon, according to their owne luſtes and deſires. For where true Faithe is, there muſte needes bee an earneſt endeuour to keepe the bodie vnder, and to holde it as it were with a bridle from outragyng and doyng what it liſteth: herevpon it is that ſainct Peter here exhorteth vs to bee ſober. Howbeit, he biddeth vs not as it were to deſtroye our bodie, or to weaken it more then is meete, as ſome haue doen whiche haue made them ſelues mad by ouer muche faſtyng, yea ſome haue quite pined and conſumed themſelues a waie. In this fonde error for a tyme was ſainct Bernard, although he was otherwiſe an holy man. For he afflicted his bodie with ſo great abſtinence, that by reaſon of noyſome breathe whiche hee gott thereby, no man could abide to ſtande neere hym, or bee in his companie. But hee was at length deliuered from this error, and willed his brethren that thei ſhould not too much pine and pinche their bodies. For he well ſawe that by that vndue abſtinence, he had made himſelf vnfit to ſerue his brethren. Wherefore Sainct Peter requireth no more, then that wee be ſober, that is, that wee doe ſo muche and ſo farre reſtraine the fleſhe, as wee feele the wantonneſſe and vnrulineſſe thereof to require. Hee appointeth no certen tyme, as the Pope hath doen, how long wee muſt faſte, but leaueth it to euery ones iudgement, ſo to faſt that hee bee alwaies ſober, that hee doe not ſo ſurcharge his bodie with ouermuche eatyng and drinking, but that he maie haue the perfect vſe of reaſon, and knowe how to vſe his ſenſes aright, and how to liue profitably and beneficially to others in his vocation. For it is a very prepoſterous, abſurde, and vnprofitable thyng, to giue a generall precept hereof vnto the whole people, or to the Churche: for aſmuche as wee are vnlike among our ſelues, one hath a ſtrong bodie, another a weake, ſo that it is needefull for one to abſteine muche, for an other to abſteine little, that the bodie maie neuertheleſſe remaine in health, and bee fit to doe good workes.

Againe, there bee ſome that deale cleane contrarily, and thinke thei doe very well in faſtyng nothyng at all: ſuppoſyng that thei maie without reſpecte of tyme, eate what thei will. But herein thei doe not well, for albeit thei haue ſomewhat taſted of the Goſpell, yet haue thei profited little or nothyng, like vnto the former. For thei haue profited no further, but onely to contemne the Lawes of the Pope: Thei will not girde vp their mynde and ſenſes, as Peter here biddeth, neither do thei bridle the deſires of their bodie, that the ſluggiſhneſſe and laſciuiouſneſſe thereof maie bee repreſſed. It is good to faſte, howbeit the right Faſte in deede is, to giue the bodie no more nouriſhmente, then is needefull to preſerue it in healthe: alſo to exerciſe it with labours and watchynges, leaſt this old Aſſe of ours, become more wanton and laſciuious then is meete. Let hym bee reſtrained and bridled, and obedient to the Spirite, whiche Saincte Peter calleth here to bee ſober. Not as ſome are wont to faſte, who ſo exceſſiuely engorge and pamper them ſelues with fiſhe, and the beſte ſortes of wine at one diner, that thei make their beallies like a Taber or Drumme, with ſtuffyng and crammyng them ſo full.

Truſte perfectly on the grace that is brought vnto you.

SVche is Chriſtian Faithe, that with all affiaunce it wholie truſteth to the woorde of God, quietly committeth it ſelf vnto it, and confidently attempteth whatſoeuer it teacheth. Whereupon S. Peter ſaith, then are the loynes of the mynde girded vp, then is your faith ſincere and ſounde, when ye doe quietly and confidently commit your ſelues to the Worde of God, and be bolde vpon truſt therein: hauyng no regarde whatſoeuer thyng of yours commeth into perill, whether it bee riches or good name, bodie or euen the life it ſelf. Excellently therefore hath he in theſe wordes deſcribed a ſincere and vnfeined Faithe. For Faithe muſt not be ſluggiſhe and ſleepie, whiche is rather a dreame then a Faithe, but it muſt bee liuely and effectuall, ſo that one would with all confidence offer him ſelf to all afflictions and troubles whatſoeuer, and depende wholy on the Woorde, eſteemyng indifferently whatſoeuer ſtate God ſendeth, that wee maie patiently ſuſteine aduerſitie, as well as enioye proſperitie. As for examples ſake: when I muſt dye, I muſt confidently commit my ſelf to Chriſte, I muſte quietly offer my life for his ſake, and truſtyng to the Woorde whiche can not deceiue, I muſte boldly and couragiouſly triumpht ouer myne aduerſaries. It is needfull moreouer that Faith ſhould paſſe through, without declinyng any waie, and that it ſuffer it ſelf to be hindered and terrified by no meanes, that it remoue frō the eyes whatſoeuer it ſeeth, heareth or feeleth. Suche a faithe doeth Sainct Peter require, whiche conſiſteth not in thinkyng and woordes, but in mightie power, and effectuall vertue.

Further ſaieth ſainct Peter: Truſt perfectlie on the grace that is brought vnto you, that is to ſaie, You haue not deſerued this exceadyng greate grace, but it is euen freelie offered and brought vnto you. For, the Goſpell whiche declareth and publiſheth this grace vnto vs, wée our ſelues haue neither deuiſed nor found out, but the holie Ghoſt hath ſent it frō heauen into the worlde. And what thyng is it that is brought vnto vs? Forſooth euen the thinges whiche wee haue afore mentioned. Namelie, that whoſoeuer beleeueth in Chriſte, and cleaueth faſte vnto his woorde, hath together with hym, all the benefites and bleſſynges whiche bee his▪ in ſo muche that he is thereby, euen a Lorde ouer Synne, Death, Deuill, and Helle: and is moſte certainly aſſured of euerlaſtyng life. This ſo greate a treaſure is brought home to vs, (as it were) to our owne doores, and laied vp in our boſomes, without any our owne helpe, merite or deſeruyng, yea, euen vnhoped and vnlooked for, when we neither knewe of it, nor ſo muche as once thought of any ſuche matter▪ And therefore the Apoſtle exhorteth vs, that wee ſhould boldlie and vndoubtedlie looke for this Grace, becauſe that God, whiche offereth and beſtoweth the ſame vpon vs, can not in any wiſe lye.

By the reuelation of Ieſu Chriſte.

GOD offereth his Grace to none, but by Chriſt: and therefore without this Mediatour, lette no mā preſume to come into his ſight, as we haue afore admoniſhed. For he will heare no manne, but hym that bryngeth with hym Chriſte, his moſte deare Sonne, to bee his Aduocate and Spokeſman: as one, whom he onely hath reſpecte vnto, and for his ſake, to all thoſe that by Faithe cleaue faſte vnto hym. And therefore he requireth at our handes, that we acknowledge his Sonne, as the perſone by whoſe blood wée are at one with hym, and now dare to preſent our ſelues before hym. For to this ende, came our Lord Chriſt, who taking fleſh and blood vnto him, ioyned hymſelf with vs, that hee might obtaine pardon, and purchaſe Grace for vs at yt hādes of his Father. By this faith in Chriſt were all the Prophetes and Patriarches ſaued. For it behooued all menne generally to beleeue this promiſe made vnto Abraham: In thy ſeede ſhall all Nations bee bleſſed. And therefore the Iewes, Turkes, and all thei that repoſe any truſte in their owne workes, hopyng thereby to winne heauen, haue no Faithe at all in them. And therefore dooeth Peter ſaie: Grace is brought to you, but yet by the reuelation of Ieſu Chriſte, or (to ſpeake it more plainly) by this, that Ieſus Chriſte is reuealed vnto you. In the Goſpell it is ſhewed vnto vs what Chriſte is, that we maie throughly knowe hym, namely that he is our Sauiour, that he taketh awaie our Sinnes, that he deliuereth vs out of all miſeries, that he reconcileth vs vnto his Father, and that without any our workes, he doeth iuſtifie and ſaue vs. Who ſoeuer doeth not thus acknowledge Chriſt, is altogether deceiued. For albeit thou knowe hym to bee the Sonne of GOD, who died, roſe againe and ſitteth now at the right hande of his Father, yet haſt thou not thereby throughly knowne Chriſt, neither ſhall this knowyng of hym any whitt auaile thee: vnleſſe thou proceede a ſteppe further, and bothe knowe and alſo beleeue, that he did all theſe thynges for thee, to helpe, relieue and comfort thee. Vaine therefore are al thoſe thynges, whiche hitherto haue been obtruded, and preached vnto vs by the Schoolemen, inſomuche as thei were without this knowledge of Chriſt: and entred commonly no further in conſideration thereof, but onely to thinke how muche ſorrowe and greef our Lorde Chriſt ſuſtained in his paſſion: as though that now he ſitteth idle in heauen, takyng no further care for vs, but ioiyng with hym ſelf, whereby the peoples hartes remaine vtterly drie, without the right vſe of that heauenly dew, and water of their ſoules, ſo that no liuely faithe can growe or take roote in them. Now, Chriſte ought not thus to bee preached, as that he liueth and raigneth for hym ſelf, but that he is ours. For other wiſe, what neede was it for hym to deſcende into the worlde, and to ſhedde his precious blood? Sith then he was ſent into the worlde, that by hym the worlde might bee ſaued, as be hymſelf in the third of Ihon declareth, needefull it was, that he ſhould accompliſhe and performe that ſelfſame thyng, for the whiche he was ſent of his Father. For this woorde (ſent or commyng) is not to be vnderſtoode of the diuine Nature of Chriſte onely, but rather of his humaine Nature, and office whiche he bore and executed. Immediately after he was Baptized, he beganne to deale in this his office, and to doe that wherevnto he was ſent, and for whiche he came into the worlde: Namely, to ſhewe and declare the truthe vnto menne, that as many as beleeued in hym ſhould bee ſaued. After this ſorte therefore, hee openly publiſhed hymſelf, woorkyng the meanes that he might be knowne, and offring Grace by his owne ſelf vnto vs.

As obedient children.

SO behaue your ſelues, as becommeth obedient children. Obedience in the Scriptures, ſignifieth Faithe: but the Pope with his Doctorlie Schoolemen, and Cloiſtered Diuines, hath with their Gloſes mangled this woorde, and wreſted it to the maintenaunce of their lyes and trifles, as thei haue dooen whatſoeuer els is reade in the Scriptures concernyng this obedience. As namely, that notable ſaiyng. 1. Reg. 15. Obedience is better then Sacrifice: after that thei ſawe, how highlie Obedience was commended in the Scriptures, thei haled and forced the ſame, as proper vnto theim ſelues, thereby to blinde the worlde, and to bryng menne into this errour, to thinke that the Obedience ſo greatly commended in Scriptures, is nothyng els, then to embrace and allowe what ſoeuer thei ſhould enioyne and laie vppon theim. And by this meanes doe thei drawe vs from the Woorde of God, to their liyng Legendaries, and Deueliſhe obedience. Whereas in deede, he is the obedient child of God that heareth the Goſpell and woorde of GOD, and with Faithe embraceth the ſame. Therefore whatſoeuer is not the Woorde, giue no eare vnto it, but rather ſtampe and tread it vnder thy feete.

Not faſhionyng your ſelues vnto the former luſtes of your ignoraunce.

BEE not of thoſe maners that you were of before, neither haue you ſuche conuerſation as aforetyme you haue had: let no man ſee that life in you, whiche heretofore you haue ledde and liued. Heretofore you were Idolaters, and liued in luſte, Surphette, Drunkenneſſe Couetouſneſſe, Pride, Wrathe, Enuie and Hatred, whiche was an euill and Heathenniſhe life, yea rather mere infidelitie: and in this deſperate and forlorne conuerſation you walked, as blinde and ignoraunt, not wottyng what you did. Now therefore put ye awaie theſe euil deſires. Here thou ſeeſt how he imputeth all theſe miſcheeues vnto Ignoraunce, as vnto the Spring, out of whom thei procede and flowe. For where perfect faithe and true knowledge of Chriſt is lackyng, there can be nothing els then Errour and blindneſſe: ſo that menne liue vtterly ignoraunt what is right or what is wrong, and thereby runne headlong without ſtoppe or ſtaie, into all miſcheeues and inconueniences.

After this ſort hitherto haue wee been dealt withall, when as Chriſte was darkened, and almoſte aboliſhed and baniſhed out of the worlde: when in ſteede of truthe, wee were nozzeled in Errour, and in place of the ſincere knowledge of the Truth wee were faſt chained and clogged in Ignorance: in ſo muche that within a while this queſtion was mooued and debated all the worlde ouer, how and by what meanes wee might attaine felicitie. This was an infallible ſigne of Blindneſſe and ignoraunce, and that the ſincere knowledge of Faithe, was extinct and taken awaie. Herevpon it grewe that the worlde was peſtered with ſuche a number of Sectes, and all thynges torne a ſonder and diſordered, while euery manne framed after his owne imagination, a peculier and ſeuerall waie for hymſelf to heauen. And out of this Euill (ſith wee are not able any waie to helpe our ſelues) wee can not chooſe but alwaies bee drowned deeper and deeper, in the gapyng gulphe of vtter blindeneſſe. And therefore ſainct Peters woordes here are, as if he ſhould ſaie: You haue long inough walked in fooliſhneſſe, now caſte the ſame awaie from you, as beeyng wiſe, and hauyng raught vnto the true knowledge.

But as he whiche hath called you is holie, euen ſo bee ye holie, in all maner of conuerſation: Becauſe it is witten, Bee ye holie, for I am holie.

HEre doeth Sainct Peter alledge a place out of the old Teſtament, in the 19. of Leuitie: where the Lorde ſaieth, Bee ye holie, for I am holie: that is to ſaie: Becauſe I am your Lorde and God, and you my people, meete it is, that you ſhould bee as I am. For he that rightly and throughly plaieth the parte of a Lorde in deede, bendeth his care to make his people like vnto hymſelf, dutifully in eche reſpect to behaue them ſelues towardes hym, and frame theim ſelues ſeruiceable to his will. Herevpon it falleth out, that as our Lorde and God is holie, ſo alſo ſhould his people bee holie, and that is, when we walke in faithe. Verie little mention is made in the Scriptures, of any Sainctes or holie men departed out of this life, but alwaies in a maner it ſpeaketh of thoſe holie menne, that as yet were aliue: as the Prophet Dauid pronounceth himſelf holie in the 86. Pſalme, ſaiyng. Preſerue thou my Soule Lorde, for I am holie.

But our ſmatteryng doctorlie Diuines and Schoolemen haue alſo miſconſtrued, & peruerted the true ſenſe of this place ſaiyng: that the Prophete hath a peculier reuelation, in that he calleth himſelf Holie: Wherein thei flatly bewraie themſelues bothe to lacke Faithe, and alſo to be vtterly vnacquainted with this reuelation of Chriſt: for if thei had any, thei might eaſely by the effect feele in them ſelues the power therof. For he that is a Chriſtian, hath a feelyng of ſuche reuelation in his conſcience: and he that hath no feelyng of it, the ſame is no Chriſtiā. For he that is a Chriſtian, commeth into a Communion with Chriſt, and is partaker with him of all his goodneſſe: and therfore ſeyng that Chriſt is holie, his members muſt alſo needes be holie, or els deny that Chriſte is holie. For if thou bee Baptized, thou haſte put on the garment of holineſſe, whiche is Chriſte, as ſainct Paule teſtifieth.

This worde Holie, ſignifieth that whiche is onely proper vnto God himſelf, and to hym onely doeth it appertaine, the which we commonly doe call conſecrated. And therefore doth ſainct Peter now ſaie: You haue conſecrated your ſelues vnto God, and therefore it ſtandeth you vppon ſo to looke to it that ye ſuffer not your ſelues to bee caried awaie againe into the vaine luſtes and deſires of this worlde, but giue you place vnto God, that hee maie raigne, liue and woorke in you, and ſo ſhall ye bee holie euen as hee is holie.

Thus hath he hitherto deſcribed the Grace that is offered vnto vs by the Goſpell and preachyng of Chriſte, and hath taught vs how againe we ought to behaue our ſelues toward the ſame, namely to perſiſt and continue in a pure and ſincere perſwaſion of Faithe, being well aſſured that no worke whatſoeuer, that we either can doe or deuiſe, can any thing auaile vs toward our ſaluatiō: But where this doctrine is preached, then ſtraightwaies reaſon commeth in and inferreth thus: If the caſe ſo ſtande, what neede haue I to doe any good worke? Then doe theſe groſſeheads enter into this fonde opinion, or rather mere madneſſe, makyng of a right Chriſtian life a carnall licentiouſneſſe, deemyng it lawfull for euery man to dooe what him liſteth. With ſuche maner of perſones doeth ſainct Peter here in this place meete withall, and by preuention taketh aforehande from them that their fooliſhe imagination: teachyng vs that Chriſtian libertie, without dependyng vpon any good workes is to bee vſed towardes GOD, becauſe on hym we are onely to build our Faithe without any Workes: for hereby wee attribute vnto hym his due due honour, and acknowledge hym for our good God, who is bothe iuſt, true and mercifull. Suche a Faithe as this deliuereth and offereth vs frō our ſinnes and all other miſchéeues whatſoeuer. Now, after that we haue attributed this vnto God, al the reſidue of our liues that we haue to liue, we are to beſtowe to the benefite of our neighbor, to ſerue and doe good vnto hym. The very cheefeſt & principalleſt worke of all others proceeding and iſſuyng out of Faith is, with our mouthes be readie to confeſſe Chriſt, and with our bloud alſo to beare witneſſe vnto hym, and if the caſe ſo require to beſtowe our very liues alſo for his ſake. And yet hath not God any neede of this or any ſuch worke of ours: but therefore muſt wee doe it, that our Faithe beyng thereby throughly tried and manifeſted, maie alſo drawe and allure others to the like. Furthermore, there bee other Woorkes, which dooe generallie alſo ſerue to this ende, that wee maye thereby doe good vnto our neighbors: all whiche notwithſtandyng, not wee our ſelues but God is hee that muſt worke and bryng the ſame to paſſe in vs. Thus haue wee nothyng at all in the worlde of our owne, that wee can aſcribe in any reſpecte vnto our ſelues.

Hereby now it euidently appeareth, how farre of it is, that this preaching of the Goſpell doeth open any (yea neuer ſo little) a windowe to liue carnallie, or that euery man maie lawfullie doe what he liſteth. And therefore ſaieth Sainct Peter furthermore.

And if ye call him Father, whiche without reſpect of perſone iudgeth according to euery mans woorke, paſſe the tyme of your dwellyng here in feare: Knowyng that yee were not redeemed with corruptible thinges, as ſiluer and golde, from your vaine conuerſation, receiued by the traditions of the fathers, But with the precious bloud of Chriſt, as of a Lambe vndefiled, and without ſpot. Whiche was ordeined before the foundation of the worlde, but was declared in the laſte tymes for your ſakes, Whiche by his meanes dooe beleeue in God that raiſed him from the dead, and gaue him glorie, that your faithe and hope might be in God.

THE meanyng of ſainct Peter in this place is this: Ye are now by Faithe come to this poinct that ye are the Sonnes of God and he your Father. Ye haue attained an incorruptible inheritaunce, whereof hath beene ſpoken afore: now therefore there remaineth nothing behind, but that the veile being taken awaie, that may bee openly ſhewed which earſt was hidden. This muſt ye yet expect and looke for, till the tyme come that it bee giuen you to ſee it. You therefore are come to this good poinct, that you maie with boldneſſe and truſt, inuocate and call vppon God your Father, becauſe he is (neuertheleſſe) iuſt, as he that will render vnto euery one without reſpect of perſones accordyng to their workes. Let no man perſwade hym ſelf, for that he is dignified and entitled with this worthie name to bee called a Chriſtian or the Sonne of God, that therefore God will ſpare hym, if hee liue without his feare: and accoumpt it enough becauſe hee hath ſuche an excellent name. The worlde in deede iudgeth accordyng to reſpectes of perſones, not iudgyng all perſones equallie and indifferently, but ſpareth ſuche as bee their Freendes, wealthie, riche, fayre, learned, wiſe, mightie, and in high authoritie. But God reſpecteth none of all theſe, hee dealeth in all thynges with indefferencie, bee the perſones neuer ſo high of callyng. So did hee in Egipt ſlea the Childe aſwell of the kyng, as of the pooreſt Sheepeheard. Exod. 10. And therefore the Apoſtle here warneth vs that wee lookyng for the like iudgement ſhould ſtand in feare, and not ſo to vaſit our tytle becauſe wee are called Chriſtians, that therefore wée ſhould preſume that God will any whitt more ſpare vs then hee wil others. For this vaine perſwaſion long agoe deceiued the Iewes, who bragged them ſelues to bee the Seede of Abraham, and the people of GOD. The Scripture maketh no difference accordyng to the fleſhe, but according to the Spirit. Very true it is that God promiſed, that Chriſt ſhould be borne of the ſeede of Abraham, and that out of hym ſhould come an holie people: but it followeth not therevpon, that all they bee the children of God whiche deſcended from the ligne of Abraham. Hee alſo promiſed ſaluation to the Gentiles, but he ſaied not, that hee would ſaue all the Gentiles.

But here now ariſeth a queſtion. When we ſay that God doeth ſaue vs onely by faithe without reſpect of good workes, how happeneth it that Sainct Peter doeth here ſaie, that hee will not iudge accordyng to the perſon, but according to euery mans worke? I anſwere. Whatſoeuer wee haue taught concernyng faithe, how that it alone doeth iuſtifie vs before God, is without al doubt very true: foraſmuch as the Scripture declareth and witneſſeth the ſame more plainly then that it can bee denyed. Now, whereas ſainct Peter doeth here ſaie, that God iudgeth accordyng to workes, that alſo is as true. But this by the waie muſte vndoubtedly bee beleeued, that where Faithe is not, there neither can any good woorke bee: and againe, that there is no Faithe where there bee no good workes. Therefore thou muſte bryng bothe thy Faithe and thy good woorkes into one, as in the which being bothe together, is comprehended and contained the ſumme of a true Chriſtian life. As thou liueſt therefore, ſo ſhalt thou receiue, and ſo will God iudge thee. And therfore although God iudge vs accordyng to our woorkes, yet neuertheleſſe, this remaineth alſo alike true, that good workes are onely the fruictes of Faithe, whereby it ſhalbe eaſie to finde and trie where Faithe is, and where is Infidelitie. And therefore will God iudge thée accordyng to thy workes, and will thereby laie it face to face to thy charge whether thou haue Faithe or no. As no man can better confute a Lyer then by his owne woordes: And yet neuertheleſſe it is plaine that by thoſe words he is not made a Lior, but he was a Lyer afore that he vttered any lye, becauſe that a lye muſt needes proceede from the harte into the mouth.

Take therefore theſe ſame woordes of Sainct Peter in a moſte ſimple ſenſe, and in ſuch ſorte that you vnderſtande workes to be the fruictes and ſeales of Faithe, and that God doth iudge men according to theſe fruictes, whiche can not but enſue and followe a true and ſounde Faithe: to the intent it maye manifeſtly appeare, where Faithe remaineth in the harte, and alſo where Infidelitie lodgeth. God will not iudge accordyng to theſe interrogatories and queſtions: whether thou be called a Chriſtian or no: or whether thou bee baptized or not: but hee will thus queſtion with thee: Sirrha, if thou bee a Chriſtian, where bee thy fruictes, whereby thou art able to confirme and approue thy faithe.

And therefore ſaieth ſainct Peter, foraſmuche as you haue ſuche a father, which iudgeth not accordyng to any mans perſon, ſee that yee haue your conuerſation in the tyme of your dwelling here, in feare: that is to ſaie: Feare ye this Father, not in the feare of puniſhment and reuenge (for ſo the wicked reprobates and Deuilles dooe feare hym) but feare ye hym, leaſt he ſhould forſake you, or withdrawe his holie hande from you. Euen as an honeſt and good childe ſtandeth in feare leaſt hee ſhould offende his father or commit any thyng that ſhould not bee well liked of hym. Suche a feare doeth God require at our handes whereby wee maye loathe and abhorre ſinne, and diligently ſtudie to helpe out neighbour ſo long as we haue to liue in this worlde.

That Chriſtian that beleeueth well, is poſſeſſed of all the goodes and benefites of God, and is the childe of God, as wee haue heard afore declared: but the tyme that hee here hath to liue, is nothyng els then a kinde of Sequeſtration or Pilgrimage. For his Spirite by faithe is alreadie in heauen, by the whiche hee is euen a Lorde of all thynges. But God therefore ſuffreth hym yet for a tyme to liue in the fleſhe and to bee conuerſant in bodie vpon the earth, purpoſelie that he ſhould help others, and bryng them with him to heauen.

And therefore wee ought no otherwiſe to vſe this worlde, nor to make any other accompt thereof, but as Straungers or wayfaring men are wont to doe: who commyng into their Lodgyng or Inne, make no further reckoning, but to haue at their Hoſtes handes, meate, drincke and lodging for one night and no longer: thei doe not chalenge and laie claime vnto their Hoſtes whole ſubſtaunce.

After the ſame ſorte ought euery one to accoumpt of his wealth and richeſſe, euen as though thei were none of his: to take therof onely ſo much as is ſufficient, for the maintenance and nouriſhment of his bodie, and with the reſt to relieue and helpe his needie neighbours. Therefore the life of a Chriſtian man is no otherwiſe but as a manſion for one night. For wee haue here no permanent dwellyng place, wee muſt haue our deſire thither, where our Father is, namely heauen. And therfore, wee ought to abandon and laie aſide all laſciuiouſneſſe and diſſolute life, and to paſſe (as ſainct Peter ſaieth) the time of our dwellyng here in feare.

Knowyng that ye were not redeemed with corruptible thinges, as ſiluer and golde, from your vaine conuerſation, receiued by the traditions of the fathers, But with the precious bloud of Chriſt.

THis (ſaieth he) ought to prouoke and ſtirre you to employe your conuerſation in the feare of God, conſideryng how greate a price your redemption coſte. Heretofore ye were Citezins of the worlde, liuyng vnder the tyrannous rule of the Deuill: now hath God deliuered you from ſuche lamentable and deſperate conuerſation, and hath brought you into an other place, ſo that now you are Citezens in heauen, and but Straungers and Pilgrims on earth. But marke ye wel, how muche God hath beſtowed on you, and how vnvaluable and exceedyng greate that treaſure is wherewith you are redeemed, and brought into that happie caſe to become the children of God. Therefore paſſe your time and conuerſation in feare, and take ye good heede leaſt if ye ſhould contemne and neglect theſe thynges, ye looſe this ſo excellent and precious a treaſure.

And what treaſure is that whiche is ſo excellent and precious, wherewith wee are redeemed? Not theſe corruptible thinges, Golde or Siluer, but the moſte precious bloud of Chriſte the Sonne of God. This treaſure is ſo excellent and of price ſo ineſcimable, that no ſenſe or reaſon of man is able to comprehende it, inſomuche that one ſmall droppe of this moſt innocent Bloud, had been fullie ſufficient for the ſinnes of the whole worlde. But it pleaſed the eternall Father ſo aboundantly to poure out his Grace vpon vs, and with ſuche a price to procure and worke our Saluation, that he would haue his moſte deare Sonne Chriſt to ſhed all his bloud and to beſtow and giue vnto vs all his treaſures at once.

And therefore he requireth vs, that we doe not (as it were) caſt awaie into the ayre or make ſmall accoumpt of ſuche a greate Grace, but rather ſo to eſteeme of it, that wee maie bee ſtirred and mooued vnto feare: that liuyng therein, wee maie not deſerue eſt ſones to be depriued of this ſo ſurpaſſing a treaſure.

And this withall muſt diligently be noted and conſidered, how that ſainct Peter here doeth ſaie, that ye were redeemed from your vaine conuerſation which ye receiued by the traditions of the fathers.

For by this, hee vtterlie throweth downe that perſwaſion that wee are wont moſte commonly to leane vnto, thinkyng that all our dooinges ought to bee allowed and well liked of, becauſe the ſame of an olde cuſtome haue had lon[illegible: 1 letter] continuaunce, and becauſe our Aunceſtours and predeceſſors (a[illegible: 3 letters]ng whom there haue been many wiſe and good men) haue ſo obſerued them.

For thus hee ſaieth. Whatſoeuer our fathers haue either enacted or doen, all was ill: and conſequently, thoſe thinges that you haue learned of theim concernyng the worſhippe of God, are ſo corrupt and naught, that God muſte beſtowe the blond of his owne Sonne, to redeeme and free men from the ſame: Whatſoeuer now therefore is not waſhed awaie by his bloud, is altogether by the fleſhe infected and accuſed.

Wherevpon it followeth, that the more earneſtly that any man ſtriueth to attaine to righteouſneſſe without Chriſt, the further of is he from true righteouſneſſe, and the deeper is hee plunged and drouned in the gulphie dungeon of blindneſſe and iniquitie, makyng himſelf guiltie of this moſt precious bloud.

Other groſſe externall vices are in effect little to bee made accoumpt of, in compariſon of this odious Sinne, that teacheth vs to attaine our iuſtification and righteouſneſſe by workes, and whiche frameth a worſhipping of God according to the imagination of mans idle braine and phantaſie. For by this meanes that moſt innocent bloud of Chriſt is diſhonored, and moſte ſhamefully blaſphemed.

Euen as the Gentiles and Heathen people did farre more grieuouſly ſinne in honouryng the Sunne and Moone, whiche thei thought to bee the true worſhipping of God, then thei did in committyng any other faultes whiche thei were out of all doubt to be ſinfull and lewde. And therefore humane iuſtification and righteouſneſſe is nothyng els but a mere blaſphemie of GOD, and of all offences that man is able to commit, the moſte hainous. And ſo thoſe thinges that now the worlde embraceth and accoumpteth for the right worſhippe of God and for the perfect waie to iuſtification, are accoumpted greater Synne in the face of God then any other faultes whatſoeuer. Of the which ſort, are the profeſſed orders of religious Cloyſterers and Munkes, and whatſoeuer els hath any glorious glitteryng ſhew in the iudgement of the world, and yet neuertheleſſe are cleane without faithe.

And therefore whoſoeuer he bee, that by any other waie or meane, ſeeketh the grace of God, then by his Blood, better is were for hym neuer to come in the ſight of GOD: as he that with his owne beggerlie righteouſneſſe, doeth more and more diſpleaſe and offende his diuine Maieſtie.

As of a Lambe vndefiled and without ſpotte.

HErevpon againe doth Sainct Peter expounde and interprete the Scriptures. For this Epiſtle (although breef and ſhort) is wonderfull effectuall, pithie, and riche. So a little afore, where he ſpeaketh of their vaine conuerſation, in purſuyng the traditions of their Fathers, he did (as it were) lightly touche ſundrie places of the Prophetes, as namelie, that place in the xvj. of Ieremie: The Gentiles ſhall come vnto thee from the endes of the worlde, and ſhall ſaie, Surelie, our Fathers haue inherited Lyes and Vanitie &c. As though he ſhould ſaie, euen the Prophetes foretolde that you ſhould be redeemed from the traditions of your Fathers.

After the ſame ſorte he here alſo leadeth vs into the Scriptures, where as he ſaieth: You were redeemed with the precious blood of Chriſt, as of a Lambe vndefiled and without ſpotte. For here dooeth he expounde that whiche is read in the Prophetes and Moſes: as that in the liij. of Eſaie, He was brought as a ſheepe to the ſlaughter: And the figure meante in the xij. of Exod. by the Paſchall Lambe. All theſe thynges dooeth he here interprete, and ſaieth: This Lambe is Chriſte, who as it behooued hym to bee without blemiſhe or ſpotte, ſo alſo was he vndefiled and without ſpotte, whoſe blood was ſhedde for vs.

Who was ordeined before the foundation of the worlde, but was declared in the laſte tymes.

WEE haue deſerued nothyng at all, ne yet ſo muche as euer deſired this thyng, that the precious blood of Chriſte ſhould bee ſhedde for vs: and therefore there is no cauſe or matter herein, whereof wee maie lawfullie of our ſelues glorie or make any bragge. All glorie apperteineth onely to GOD: who without any our [illegible: 3 letters]ites, promiſed, [illegible: 1 letter]eueiled, and manifeſted that, whiche from euerlaſting (euen before the foū dation of the worlde was laied) he had foreſeen and foreordeined. And in the Prophetes were theſe thynges promiſed, but yet couertlie, not plainlie and openlie, but now after the reſurrection of Chriſt, and ſendyng of the holie Ghoſte, are openlie preached, and plainly publiſhed throughout the worlde.

This is now the laſte tyme, (as Saincte Peter ſaieth) in whiche wee are: whiche from the tyme of Chriſtes Aſcenſion, continueth till the daie of the laſte Iudgement. For ſo doe the Apoſtles and Prophetes call it, and Chriſte hymſelf tearmeth it the laſte howre. Not that the daie of Iudgement ſhall ſhortly approche and come anone after the Aſcenſion of Chriſte, but becauſe that after this preachyng of the Goſpell of Chriſt, there ſhould bee none other: And that wee ſhould not looke for any further reuelation, or more manifeſtation of Grace, then is now alreadie reueiled and manifeſted. Heretofore, alwaies one reuelation was ſhewed after an other: Wherevpon in the vj. of Exod. the Lorde ſaieth: My name Adonai haue I not reueiled vnto them. For albeit the Patriarches knewe GOD, yet had thei not ſuche a manifeſt declaration and preachyng of God, as afterward was publiſhed and ſette out by Moſes and the Prophetes. Now, there was neuer any preachyng heard of in all the worlde, notabler or more manifeſt then the Goſpell: wherefore it is alſo the laſt, as the whiche (after the courſe of thoſe former tymes expired) is in this laſte age reueiled vnto vs.

Furthermore alſo, accordyng to the accoumpte and computacion of tyme, the ende of the worlde is not farre of, as S. Peter in his ſeconde Epiſtle and third Chapter declareth, ſaiyng: One daie is with the Lorde as a thouſande yeres, and a thouſande yeres as one daie. For his meanyng thereby is to call vs awaie from the earnall computation of this tyme, becauſe we ſhould eſteeme thereof, accordyng to the iudgemente of GOD. Wherein certainly the laſte time and finall ende is fullie come: For that ſmall tyme that is lefte behinde remainyng, is with GOD as nothyng. Saluation is now reueiled and throughlie perfected: onely God ſuffereth the worlde thus ſtill to ſtande and continue, to the intent he might be the more throughlie honored and glorified: albeit as touchyng hymſelf, he is ſo perfectly reueiled, that it is not to bee looked for, that he ſhalbe any perfectlyer manifeſted.

For your ſakes, whiche by his meanes doe beleeue in God, that raiſed hym from the deade, and gaue hym glorie, that your Faithe and Hope might bee in God.

FOr your ſakes (ſaieth he) is the Goſpell reueiled. For God & his Chriſt had no neede therof: it was doen for our healthe and ſaluation, to the ende that wee ſhould beleeue in hym: Neither haue we of our owneſelues ſtrength and power ſo to dooe, but through Chriſte who maketh interceſſion vnto his Father for vs: Who was raiſed from the deade, that he might raigne ouer all thynges, in ſomuche that he whiche beleeueth in hym, hath all the good thynges that bee his: and by hym aſcendeth vp to the Father. And by this meanes haue we faithe in God, and through this faithe, alſo hope. Onely faithe is it that muſt ſaue vs, but yet a ſure and firme faithe in God. For unleſſe God helpe thee, thou ſhalt be ſure euer to remaine helpleſſe, and therefore it is to no purpoſe, though all the men in the worlde doe neuer ſo muche fauour thee. The fauour of God is onely neceſſarie, wherein thou maieſt glorie, that he is thy Father, and thou his Sonne: in whom thou repoſed greater confidence and truſt then in thy [illegible: 2 letters]rnal father and mother and that he will in all thy neceſſitie bee readie to helpe thee▪ euen for Chriſtes ſake our onely Mediatoure and Sauiour. Suche a Faithe as this commeth not of any humaine power, but GOD planteth th[illegible: 1 letter] ſame in vs: for that Chriſte with his Blood deſerued and merited it, to whom therefore be hath giuen this glorie, that beyng ſet on his right hande, he by his diuine power might ſettle and ſtaie a ſure faithe in vs.

Hitherto therefore wee haue heard, how ſaincte Peter exhorteth vs firſt, to girde vp the loynes of our mynde, and alſo ſincerely to walke in a perfecte faithe. Then conſideryng how deare a price this hath co[illegible: 1 letter]te Chriſte, that wee ſhould haue our conuerſation in feare: not bearyng our ſelues hold vpon this, that we are named Chriſtiās, ſith God is ſuche a iudge as reſpecteth no maintes perſone, one more then an other: but iudgeth equally without any parcialitie. Now proceedeth he further, and endeth this firſt Chapter, ſaiyng:

Seeyng your Soules are purified in obeiyng the truthe through the Spirit, to loue brotherly without [illegible: 2 letters]inyng, Loue one an other with a pure harte feruently. Beeyng borne a newe, not of mortall ſeede, but of immortall, by the woorde of God, who liueth and indureth for euer. For all fleſhe is as graſſe, and all the glorie of man is as the flower of graſſe. The graſſe withereth, and the flower falleth awaie. But the worde of the Lorde endureth for euer and this is the worde whiche is preached among you.

SAinct Paule in the fifte to the Galath. rekoneth vp the fruites that followe faithe. The fruites of the Spirit (ſaieth he) are Loue, Ioye, Peace long ſuffering, Gentleneſſe, Goodneſſe, Faith Meekeneſſe, Temperance. So alſo here doeth ſaincte Peter teache vs, whiche bee the fruietes of faithe. To witte, to purifie our Soules in obeiyng the truthe through the Spirite: For where true Faithe is, it bryngeth the bodie vnder, and in ſubiection, and bridleth the luſtes of the fleſhe: and although it make not a cleare riddaunce and diſpatche thereof, ye[illegible: 1 letter] makers it the Bodie ſubiect to the Spirite, and [illegible: 1 letter]s with a bridle, qualifieth the wilde motions thereof. The ſame meanyng alſo hath ſainct Paule, where he ſpeaketh of the fruictes of the Spirite. It is a greate and buſie peece of woorke, to bryng the Spirite to Maiſter and beare rule ouer the Bodie, and to repreſſe the wilfull affections, and fleſhlie deſires naturally engraffed in vs from our parentes. For it is not poſſible for vs to liue well, no not in the ſtate of Wedlocke, without ſpeciall Grace: I ſaie nothyng, what wee can doe herein, beyng without Grace.

But why ſaieth he, Purifie (or make chaſte) your Soules, and not rather your Bodies? Surely he full well knewe, that the luſtes and concupiſcences of the fleſhe, accompainie vs to our Graues, and are neuer quenched in vs (although wee bee Baptized) till our diyng daie. Now, it is not inough for a manne to conteine hymſelf from the acte doyng, and to be outwardly chaſte and a virgine, his harte in the meane while boilyng in filthie deſires of fleſhly luſtes: but wee muſt earneſtly endeuour our ſelues with all diligence, that our Soules maie bee chaſte, ſo that this chaſtitie maie proceede, and come from the harte, and that the Soule maie bee at continuall enemitie and warre with all naughtie deſires, and ſtill fight againſte them, till it be cleare deliuered from them.

And it agreeth very well that is here added, that we muſt purifie our Soules in obeiyng the truthe through the Spirit. Muche hath been preached and ſpoken of Chaſtitie, and many Bookes haue been written concernyng it. The Aucthours whereof haue taught vs, with long Faſtyng, abſtinence from fleſhe, wine and ſuche like, to quenche theſe filthie motions of concupiſcence and luſte. Whiche although ſome what thei helpen therevnto, yet could thei not be ſufficient, neither could thei beate doune the inordinate deſires of the fleſh. Sainct Hierom writeth of hymſelf, that he ſo puniſhed and pinched his Bodie, that he was euen like an Ethiopian ▪ yet neuertheleſſe, he ſo little therewith profited, that he many tymes dreamed he was in Rome, in companie of Gentle women and faire Maiders. S. Bernard alſo ſo puniſhed, and with ſuche abſtinence almoſte ſo ſpoiled his bodie, yt it ſtonke loathſomely, as afore I haue declared. Theſe holy men were greeuouſly tēpted: for with thoſe outward thinges thei thought thei could reſtraine and quench their temptations: but becauſe the remedies whiche thei vſed were externall and outwarde, and were applied outwardlie and not inwardly (where in deede the diſeaſe was harboured) thei could not ſerue as ſufficient and able to maiſter and kill thoſe deſires of the mynde, with whiche thei warred. But S. Peter in this place ſheweth vs a moſte true and Soueraigne remedie wherewith to cure this euill, to witte, Obedience to the truthe through the Spirite. Whiche the Scripture in other places alſo ſetteth doune, as in the 11. of Eſaie: Faithfulneſſe ſhalbe the girdle of his reynes. This is the true Cataplaſme, wherewith the Reynes are to be girded: whoſe ſoundneſſe muſt proceede from the inner thinges to the outwarde, and not contrariwiſe from the outwarde to the inner. For the Soare whiche we would cure lieth, not outwardlie in the kerther, or clothes, but deeyng bredde inwardlie, ragingly raigneth and lyeth in the Bloud, Fleſhe, Marrowe and Veines. Therefore it is not the beſte waie, with outwarde thinges to goe aboute to repreſſe and quenche fleſhly concupiſcence: the bodie with faſting and labours may be brought into greate debility and weakeneſſe, and at lēgth thereby be vtterly marred, ſpoyled and brought vnto death, but to bee caſed from euill deſires it can not. But Faithe is able to quenche them, and ſo to keepe them vnder, that thei ſhall bee brought to giue place and yeeld vnto the Spirite.

So alſo ſpeaketh the Prophete Zacharie in his 9. Chapter, of wine, whereof Chriſte firſt drinketh, whiche maketh them maydens, to whom hee drinketh and forecaſteth. Then arare of other wine is wont to enkindle and ſtirre vp naughtie deſires: but this wine, to wit, the Goſpell, repreſſeth the ſame and maketh the harte chaſt. And this is it that S. Peter here meaneth, when hee ſaieth, where Truthe is bolden faſt in the harte, and obedience thereunto giuen through the ſpirite, that that and none but that, is the trueſt cure & preſenteſt remedy againſt this daungerous euil and miſchiefe▪ beſide which, there is none other that can be found ſo able to driue awaie and qualifie theſe euill cogitations and vaine thoughtes. For whē this remedie (the Goſpell I meane) is entered and taken poſſeſſiō within the harte, all naughtie leude motions do ſtraightways giue place and vaniſhe awaie. Let hym that wil, trie this matter, and hee ſhall duely finde it ſo to bee, as all they that haue made triall thereof, doe very well know. But the Deuill doth not eaſely ſuffer any man to come to that poinct, as in harte ſo to embrace the Worde of God, that he maie feele what a good taſte and ſauour it hath: becauſe hee knoweth full well, what great power and mightie efficacie is in it, to ſubdue and beate downe all naughtie deſires and euill thoughtes. Therefore, that whiche ſainct Peter here ſpeaketh, is as though he ſhould thus ſaie: If you bee deſirous to remaine and continue chaſt, it ſtandeth you in hande, to embrace and ſhewe your obedience to the truthe through the Spirite: that is to ſaie, It neceſſarily behooueth you not onely to reade and heare the Worde of God, but to embrace the ſame in your hartes. And therefore, it is not enough, that the Goſpell bee once preached or once heard, but thou muſt continuallie cleaue vnto it and followe it. For, this grace hath the Worde, that the oftner a man taſteth it, the ſweeter it ſtill wareth, and the pleaſaunter it reliſheth. For albeit it alwaies teacheth one and the ſame doctrine concernyng Faithe, yet can it neuer bee to the godlie and well diſpoſed mindes ſufficiently and enough heard. Now addeth the Apoſtle further.

To loue brotherly without fainyng.

TO what ende now muſt wee leade a chaſt life? to the ende thereby to attaine Saluation? No, forſooth. But to the ende and purpoſe that wee maie ſerue and doe good to our neighbors. What ſhall I doe that I maie reſtraine and keepe vnder my Sinnes? I muſt dutifullie obeye the truthe in the Spirite, that is to ſaie, the Faithe of the Woorde of God. And why doe I bridle and keepe vnder ſubiection, my Sinnes? Forſoothe, that I maie dooe good to others. For I muſt firſt bridle and ouermaiſter my bodie and fleſhe through the Spirite, and then ſhall I bee able to profite and doe good to others.

Loue one an other with a pure harte feruently:

THe holie Apoſtles Peter and Paule doe ſeparate and make a difference betwene brotherly Loue and commō Loue: a brotherhood is yt bond, wherein all Chriſtians ought to be among themſelues, euen as brothers, without any reſpect or difference: for why, we haue all in common, one Chriſte, one Baptiſme, one Faithe and one Treaſure: I can not bee more worthie then thou: that whiche thou haſte, I alſo haue: finallie I am euen as riche as thou. Wee haue one and the ſame treaſure, ſauyng that I peraduenture receiue it more worthily then thou doeſt, as if I ſhould laie it vpp in Gold, & thou ſhouldeſt kepe it in ſome filthy rag or viſe cloute. Therefore, as wee haue the grace of Chriſte and all ſpirituall bleſſynges common together, ſo alſo ought we to haue our bodies, liues, wealth and dignities common one to an other, that one maie ſerue an others turne and neceſſitie in all thinges.

Now, hee verie ſignificantlie ſaieth, To loue brotherly without fainyng, that is: without any gloſing, hypocriſie or diſſimulation: whiche terme and phraze the Apoſtles gladlie vſe, for that vndoubtedlie thei foreſawe, that wee would not ſticke to call one an other, Chriſtian or Brother, and yet would falſly, feinedly, diſſemblyngly and altogether hypocritically vndermine one an other. We haue erected in the world many Fraternities and Brotherhoodes, whiche in very deede are nothing els then ſtarke vanities and mere deceiptes: altogether deuiſed, inuented & brought into the world by the Deuill himſelf. All whiche are wholy and altogether repugnaunt and contrarie to the Faithe and ſincere loue of Brethren.

Chriſte is aſwell myne, as hee is ſainct Barnardes: thine no leſſe then he is S. Francis. When thou heareſt any therefore ſaie: I ſhall come to heauen, if I be one of the Brotherhood of this or that order, anſwere thou thus: It is mere paltrie and counterfaited hypocriſie that thou ſpeakeſt.

Chriſte can not abide any ſuche trumperie, he can brooke none other then a common Brotherhood, whiche we haue altogether: and wilt thou plaie the notorious foole by breakyng of that, to erecte and make to thy ſelf any newe vpſtart and peculier Brotherhood?

This truely could I well abide, that thou ſhouldeſt erecte one: but how? not whereby to make any peculier helpe to thy Soule: but for a certaine number to come together, to contribute and gather ſome treaſure, for the reliefe of them that bee in neceſſitie.

Therefore all we Chriſtiās haue one Brotherhood, which we tooke vpon vs in our Baptiſme, of the whiche brotherhood there is no Saincte that hath any more then thou or I. For looke with how greate a price he was redeemed, with ſo great am I alſo bought and redeemed. GOD beſtowed no leſſe for my ſake, then for the greateſt Saincte that is: ſauyng that he peraduenture embraced this treaſure better then I doe: That is to ſaie, hath a ſtedfaſter and ſtronger Faithe then I.

Furthermore this woorde (Loue) hath a larger ſignification then Brotherlineſſe: becauſe it reacheth alſo vnto our enemies, and thoſe eſpeciallie whiche are not worthie of Loue. For as Faithe ſheweth forthe her woorkyng where ſhe ſeeth nothyng: ſo alſo ought Loue to ſee nothing: and there eſpecially to exerciſe her operation, where there is in apparaunce nothyng worthy to bee loued, but rather all thynges odious, and ſuche as maie breede and procure loathſomneſſe. Where there is nothyng that can well be liked of, euen there ought the effectes of Loue to ſhewe forthe: yea, this ought alſo to be doen feruently (ſaieth Peter) and with the whole harte, euen as God loued vs, at ſuche time when wee were in euery reſpect moſte vnworthie of his loue.

Beeyng borne anewe.

THirdlie, al theſe thinges are therefore of you to be performed and doen, becauſe ye are not now as you were before: but you are (ſaieth he) borne anewe, and therefore newe Men. This was not brought to paſſe through any your owne workes, but you needed a newe Birthe. For a new man can not be brought forthe by any power of his owne into the worlde, but he muſt firſt be begotten and borne. What Carpenter is able by his owne Arte to make a Tree, but the ſame muſt needes of it ſelf firſt grow out of the groūd? Therfore euer. as we are not made, but borne the Sonnes and children of Adam, and haue naturally ſucked ſynne from our Parentes: ſo neither ſhall wee by our owne induſtrie and labour, euer become the children of God, but it behoueth vs by a kinde of newe Birth and regeneration ſo to be. This therefore is the meanyng of the Apoſtle in this place: Seeyng therefore that you are a newe Creature, it is verie meete and conueniente withall, that you demeane your ſelues after an other order, and practiſe a newe kinde of life. As heretofore ye liued in hatred, ſo now vſe your conuerſation in Loue, and let all thinges be tranſpoſed and tourned after an other ſorte. But how came this new Birthe to paſſe?

Not of mortall and corruptible ſeede, but of immortall and incorruptible, by the woorde of God, whiche liueth and endureth for euer.

OF a kinde of Seede wee are regenerated and newe borne: no otherwiſe then as we ſee, all other thynges to bee borne and generated of Seede in their kinde. If therefore the old birth proceeded and came of Seede, the newe Birth alſo muſt needes be of ſome Seede. But what Seede is this? Truely not fleſhe and blood. What then? Nothing that is corruptible and mortall, but euen the eternall and liuyng worde. This is all that, whereby we liue, whereby we are nouriſhed, and haue our beyng, and whereby ſpecially (as he here ſaieth) we are regenerated.

But how and by what meanes is this wont to bee dooen, and brought to paſſe? God ſendeth out this his Worde, to [illegible: 1 word], the Goſpell, whiche caſteth ſeede into the hartes of menne▪ [illegible: 1 letter]f this Seede abide and ſticke Faſt in the harte, then is there preſently readie the holie Ghoſte, who faſhioneth a newe manne, whiche becomneth altogether of an other fort their he was afore, hath other deuiſes, thoughtes and cogitations, other wordes, and other woorkes. And thus is he whollie and altogether altered. Whatſoeuer thou aforetyme diddeſt eſt huc and auoide, now thou purſueſt and ſeekeſt: what ſoeuer thou [illegible: 1 letter]a[illegible: 1 letter]ſte ſought, thou now fleeſt. The ſtate of Corporall generation is ſuche, that the Seede whiche is in manne hath his alteration, and remaineth not ſtill Seede: But the Seede of the Spirite can not bee chaunged, but remaineth one for euer: ſo entirely alteryng & chaungyng me, that I am tranſmitted and altered into it: and the corruption and euill whiche naturally dwelleth in me, is quite aboliſhed. And therefore this is a wonderfull kinde of Birthe, and of a merueilous Seede.

For all fleſhe is as graſſe, and all the glorie of man is as the flower of graſſe. The graſſe withereth, and the flower falleth awaie. But the word of the Lord endureth for euer:

THis place is takē out of the xl. Chap. of Eſai[illegible: 1 letter]. Where a voice ſaied vnto the Prophete, Crie. And he ſaied, what ſhall I crie? To whom the voice ſaied, Crie thus▪ All fleſhe is graſſe, and al the glorie thereof as the flower of the feeld, The graſſe withereth, and the flower fadeth a waie: but the word of the Lorde ſtandeth for euer. Theſe wordes hath S. Peter here brought in and alledged: For this Epiſtle is (as I ſaied) bothe riche, and grounded vpon the aucthoritie of ſondrie Scriptures. Now the meanyng of the Scripture here alledged, is this.

The woorde of the Lorde endureth for euer: But whatſoeuer is fleſhe and blood, the ſame is as corruptible graſſe. Bee a manne of neuer ſo flouriſhyng and gallant age, bee he neuer ſo riche and mightie, neuer ſo wiſe and iuſte, neuer ſo braue, freſhe and beautifull, all whiche appertaine to the flower: yet doeth the flower in the ende wither awaie, and that whiche in gallante age and beautie lately excelled, is waxed olde, and become ilfauoured: that whiche earſt was riche, is growne to be poore: and ſo forthe alſo all other thinges fade awaie, ſauyng onely the Woorde of God, Whiche Seede can neuer periſhe nor decaye.

And this is the Worde whiche is preached among you.

AS though he ſhould ſaie: you neede not to ſeeke farre, how to come to this Woorde, for behold you haue it euen before your eyes. It is that Worde whiche wee preache vnto you: by this you maie qualifie and reſtraine all wicked deſires. Thou needeſt not to ſeeke farre for it, onely looke to this, that thou gladly embrace it, when it is preached vnto thee. For it is ſo neere vnto thee, that it maie bee heard. As Moſes alſo ſaieth in the xxx. of Deuter. The worde which I commaunde thee this daie, is not farre of from thee, that thou ſhouldeſt neede to goe farre to ſeeke it: as either to goe vp to heauen, or to goe ouer the Sea to fetche it, but it is verie neere vnto thee, euen in thy mouthe, and in thy harte. It was ſtraightwaies preached and heard, but when it hath feaſed and take[illegible: 1 letter] full poſſeſſion of thy harte, it can not any more dye and vaniſhe awaie, neither dooeth it ſuffer thee to dye, but ſaueth thee, ſo long as thou ſtickeſt and cleaueſt faſte vnto it. As when I heare how that Ieſus Chriſt died for me, and bore all my ſynnes, and purchaſed heauen for me, and alſo how he, hath giuen all that he hath vnto me, now dooe I heare the Goſpell and glad thynges, I meane, the Worde of God beyng preached, whiche peraduenture quickly paſſeth awaie, and is forgotten[illegible: 1 letter] but if it bee effectually receiued with the harte, and that thou throughlie embrace hym in faithe, then can not he any more ſlippe from thee, nor be forgotten. This truthe no Creature whatſouer, is able to ouerthrowe, the Gates of hell ſhall neuer preuaile againſte it. Yea although I ſticke faſte in the Iawes of the Deuill, yet if I be able to take holde vpon, and to apprehende this Woorde, I muſte needes bee bailed and deliuered thence, and ſhall remaine where the Woorde remaineth. And therefore it is not without good cauſe, that the Apoſtle here in effect ſaieth, that there is none other Worde to bee looked for, then this whiche we haue preached vnto you.

To this purpoſe tendeth that, whiche Paule in the firſte to the Romaines ſaieth: I am not aſhamed of the Goſpell of Chriſte, for it is the power of God vnto ſaluation to all that beleeue. The Woorde is the Diuine and eternall power of God. For although the voice, ſounde, or ſpeeche, dooe quicklie vaniſhe and paſſe awaie, yet the kernell, that is to ſaie, the knowledge and truthe, contained in that voice, remaineth ſtil. As when I putt a Goblet or Iugge of wine to my mouthe, I drinke vp the Wine, the Goblet or Iugge remaining ſtill vnſpent: So alſo ye Word which being brought vnto vs by voice, deſcendeth into the harte, and there beginneth to haue life: the voice remainyng ſtill without, and vaniſhyng awaie. And therefore it is well tearmed the power of GOD, yea rather God hymſelf. For ſo he ſaied vnto Moſes, Exod. iiij. I will be in thy mouthe. And in the lxxxj. Pſalme: Open thy mouthe wide: that is, ſhewe forthe boldlie, ſpeake out, bee an hungred and I will fill it, I my ſelf beyng preſent with thee, will ſpeake enough. So alſo Chriſte in the xiiij. of Ihon ſaieth: I am the waie, the truthe and the life, he that cleaueth therevnto, the ſame is borne of God. Therefore this Seede is the Lorde our God hymſelf.

All which thinges ſerue to this end, to inſtruct and teache vs that wee can not poſſibly bee relieued and holpen by woorkes: and the Woorde (be it neuer ſo ſmall a thyng in ſhewe, when it is vttered out of the mouth, and in apparaunce ſeeme nothyng glorious and honorable) yet is there in it, a kinde of ſuche incomparable vertue and force, as maketh ſo many the children of God, as faithfully cleaue thereunto. Iohn. 1. Vpō ſuche an excellent ſtaie and goodneſſe, leaneth our ſaluation.

This is the firſt Chapter of this Epiſtle, wherein thou ſeeſt with what ſinguler Arte and cunnyng ſainct Peter handleth and preacheth Faithe. Whereby it manifeſtly appeareth that is Epiſtle is the very Goſpell or glad Tydynges it ſelf. Now followeth next the ſeconde Chapter wherein he teacheth vs how we ought to behaue our ſelues in our workes and dealinges towards our Neighbor.