1 Peter 2 commentary

Evil-speaking is a sign of malice and guile in the heart; and hinders our profiting by the word of God. A new life needs suitable food. Infants desire milk, and make the best endeavours for it which they are able to do; such must be a Christian's desires after the word of God. Our Lord Jesus Christ is very merciful to us miserable sinners; and he has a fulness of grace. But even the best of God's servants, in this life, have only a taste of the consolations of God. Christ is called a Stone, to teach his servants that he is their protection and security, the foundation on which they are built. He is precious in the excellence of his nature, the dignity of his office, and the glory of his services. All true believers are a holy priesthood; sacred to God, serviceable to others, endowed with heavenly gifts and graces. But the most spiritual sacrifices of the best in prayer and praise are not acceptable, except through Jesus Christ. Christ is the chief Corner-stone, that unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabric. Elected, or chosen, for a foundation that is everlasting. Precious beyond compare, by all that can give worth. To be built on Christ means, to believe in him; but in this many deceive themselves, they consider not what it is, nor the necessity of it, to partake of the salvation he has wrought. Though the frame of the world were falling to pieces, that man who is built on this foundation may hear it without fear. He shall not be confounded. The believing soul makes haste to Christ, but it never finds cause to hasten from him. All true Christians are a chosen generation; they make one family, a people distinct from the world: of another spirit, principle, and practice; which they could never be, if they were not chosen in Christ to be such, and sanctified by his Spirit. Their first state is a state of gross darkness, but they are called out of darkness into a state of joy, pleasure, and prosperity; that they should show forth the praises of the Lord by their profession of his truth, and their good conduct. How vast their obligations to Him who has made them his people, and has shown mercy to them! To be without this mercy is a woful state, though a man have all worldly enjoyments. And there is nothing that so kindly works repentance, as right thoughts of the mercy and love of God. Let us not dare to abuse and affront the free grace of God, if we mean to be saved by it; but let all who would be found among those who obtain mercy, walk as his people.

Even the best of men, the chosen generation, the people of God, need to be exhorted to keep from the worst sins. And fleshly lusts are most destructive to man's soul. It is a sore judgment to be given up to them. There is a day of visitation coming, wherein God may call to repentance by his word and his grace; then many will glorify God, and the holy lives of his people will have promoted the happy change.

A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God.

Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.

After having taught the faithful that they had been regenerated by the word of God, he now exhorts them to lead a life corresponding with their birth. For if we live in the Spirit, we ought also to walk in the Spirit, as Paul says. (Galatians 5:25.) It is not, then, sufficient for us to have been once called by the Lord, except we live as new creatures. This is the meaning. But as to the words, the Apostle continues the same metaphor. For as we have been born again, he requires from us a life like that of infants; by which he intimates that we are to put off the old man and his works. Hence this verse agrees with what Christ says,

“Except ye become like this little child, ye shall not enter into the kingdom of God.” (Matthew 18:3.)

Infancy is here set by Peter in opposition to the ancientness of the flesh, which leads to corruption; and under the word milk, he includes all the feelings of spiritual life. For there is also in part a contrast between the vices which he enumerates and the sincere milk of the word; as though he had said, “Malice and hypocrisy belong to those who are habituated to the corruptions of the world; they have imbibed these vices: what pertains to infancy is sincere simplicity, free from all guile. Men, when grown up, become imbued with envy, they learn to slander one another, they are taught the arts of mischief; in short, they become hardened in every kind of evil: infants, owing to their age, do not yet know what it is to envy, to do mischief, or the like things.” He then compares the vices, in which the oldness of the flesh indulges, to strong food; and milk is called that way of living suitable to innocent nature and simple infancy.

1. All malice There is not here a complete enumeration of all those things which we ought to lay aside; but when the Apostles speak of the old man, they lay down as examples some of those vices which mark his whole character.

“Known,” says Paul, “are the works of the flesh, which are these,” (Galatians 5:19;)

and yet he does not enumerate them all; but in those few things, as in a mirror, we may see that immense mass of filth which proceeds from our flesh. So also in other passages, where he refers to the new life, he touches only on a few things, by which we may understand the whole character.

What, then, he says amounts to this, — “Having laid aside the works of your former life, such as malice, deceit, dissimulations, envyings, and other things of this kind, devote yourselves to things of an opposite character, cultivate kindness, honesty,” etc. He, in short, urges this, that new morals ought to follow a new life.

2. The sincere milk of the word This passage is commonly explained according to the rendering of Erasmus, “Milk not for the body but for the soul;” as though the Apostle reminded us by this expression that he spoke metaphorically. I rather think that this passage agrees with that saying of Paul,

“Be ye not children in understanding, but in malice.” (1 Corinthians 14:20.)

That no one might think that infancy, void of understanding and full of fatuity, was commended by him, he in due time meets this objection; so he bids them to desire milk free from guile, and yet mixed with right understanding. We now see for what purpose he joins these two words, rational and guileless, (λογικὸν καὶ ἄδολος.) For simplicity and quickness of understanding are two things apparently opposite; but they ought to be mixed together, lest simplicity should become insipid, and lest malicious craftiness should creep in for want of understanding. This mingling, well regulated, is according, to what Christ says,

“Be ye wise as serpents, and harmless as doves.” (Matthew 10:16.)

And thus is solved the question which might have been otherwise raised. Our version here seems to convey the most suitable meaning, by taking λογικὸν for τοῦ λόγου; see similar instances in ver. 13 and 1 Peter 3:7. It is the wordy milk, or milk made up of the word; the word is the milk. Then ἄδολον is to be taken in its secondary meaning: when applied to persons, it means undeceitful, or guileless; but when to things, genuine, pure, unadulterated, unmixed with anything deleterious. We may, therefore, render the words, “Desire the pure milk of the word.” It is a milk not adulterated by water or by anything poisonous. There is no contrast here between milk and strong food; but it includes all that is necessary as an aliment for the soul, when renewed. The Word had before been represented as the instrument of the new birth; it is now spoken of as the food and aliment of the new-born. — Ed.

Paul reproves the Corinthians because they were like children, and therefore they could not take strong food, but were fed with milk. (1 Corinthians 3:1.) Almost the same words are found in Hebrews 5:12. But in these passages those are compared to children who remain always novices and ignorant scholars in the doctrine of religion, who continued in the first elements, and never penetrated into the higher knowledge of God. Milk is called the simpler mode of teaching, and one suitable to children, when there is no progress made beyond the first rudiments. Justly, then, does Paul charge this as a fault, as well as the author of the Epistle to the Hebrews. But milk, here, is not elementary doctrine, which one perpetually learns; and never comes to the knowledge of the truth, but a mode of living which has the savor of the new birth, when we surrender ourselves to be brought up by God. In the same manner infancy is not set in opposition to manhood, or full age in Christ, as Paul calls it in Ephesians 4:13, but to the ancientness of the flesh and of former life. Moreover, as the infancy of the new life is perpetual, so Peter recommends milk as a perpetual aliment, for he would have those nourished by it to grow.

3 If so be that ye have tasted; or, If indeed ye have tasted. He alludes to Psalm 34:8,

“Taste and see that the Lord is good.”

But he says that this taste is to be had in Christ, as, doubtless, our souls can find no rest anywhere but in him. But he has drawn the ground of his exhortation from the goodness of God, because his kindness, which we perceive in Christ, ought to allure us; for what follows,

To whom coming, is not to be referred simply to God, but to him as he is revealed to us in the person of Christ. Now, it cannot be but that the grace of God must powerfully draw us to himself and inflame us with the love of him by whom we obtain a real perception of it. If Plato affirmed this of his Beautiful, of which a shadowy idea only he beheld afar off, much more true is this with regard to God.

Let it then be noticed, that Peter connects an access to God with the taste of his goodness. For as the human mind necessarily dreads and shuns God, as long as it regards him as rigid and severe; so, as soon as he makes known his paternal love to the faithful, it immediately follows that they disregard all things and even forget themselves and hasten to him. In short, he only makes progress in the Gospel, who in heart comes to God.

But he also shews for what end and to what purpose we ought to come to Christ, even that we may have him as our foundation. For since he is constituted a stone, he ought to be so to us, so that nothing should be appointed for him by the Father in vain or to no purpose. But he obviates an offense when he allows that Christ is rejected by men; for, as a great part of the world reject him, and even many abhor him, he might for this reason be despised by us; for we see that some of the ignorant are alienated from the Gospel, because it is not everywhere popular, nor does it conciliate favor to its professors. But Peter forbids us to esteem Christ the less, however despised he may be by the world, because he, notwithstanding, retains his own worth and honor before God.

5. Ye also, as lively or living stones, are built up The verb may be in the imperative as well as in the indicative mood, for the termination in Greek is ambiguous. But in whatever way it is taken, Peter no doubt meant to exhort the faithful to consecrate themselves as a spiritual temple to God; for he aptly infers from the design of our calling what our duty is. We must further observe, that he constructs one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that one temple may be made of us all. Then, as it is true that each one is a temple in which God dwells by his Spirit, so all ought to be so fitted together, that they may form one universal temple. This is the case when every one, content with his own measure, keeps himself within the limits of his own duty; all have, however, something to do with regard to others.

By calling us living stones and spiritual building, as he had before said that Christ is a living stone, he intimates a comparison between us and the ancient temple; and this serves to amplify divine grace. For the same purpose is what he adds as to spiritual sacrifices For by how much the more excellent is the reality than the types, by so much the more all things excel in the kingdom of Christ; for we have that heavenly exemplar, to which the ancient sanctuary was conformable, and everything instituted by Moses under the Law.

A holy priesthood It is a singular honor, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. But Peter mentions this double honor, in order to stimulate us more effectually to serve and worship God. Of the spiritual sacrifices, the first is the offering of ourselves, of which Paul speaks in Romans 12:1; for we can offer nothing, until we offer to him ourselves as a sacrifice; which is done by denying ourselves. Then, afterwards follow prayers, thanksgiving, almsdeeds, and all the duties of religion.

Acceptable to God. It ought also to add not a little to our alacrity, when we know that the worship we perform to God is pleasing o him, as doubt necessarily brings sloth with it. Here, then, is the third thing that enforces the exhortation; for he declares that what is required is acceptable to God, lest fear should make us slothful. Idolaters are indeed under the influence of great fervor in their fictitious forms of worship; but it is so, because Satan inebriates their minds, lest they should come to consider their works; but whenever their consciences are led to examine things, they begin to stagger. It is, indeed, certain that no one will seriously and from the heart devote himself to God, until he is fully persuaded that he shall not labor in vain.

But the Apostle adds, through Jesus Christ There is never found in our sacrifices such purity, that they are of themselves acceptable to God; our self-denial is never entire and complete, our prayers are never so sincere as they ought to be, we are never so zealous and so diligent in doing good, but that our works are imperfect, and mingled with many vices. Nevertheless, Christ procures favor for them. Then Peter here obviates that want of faith which we may have respecting the acceptableness of our works, when he says, that they are accepted, not for the merit of their own excellency, but through Christ. And it ought to kindle the more the ardor of our efforts, when we hear that God deals so indulgently with us, that in Christ he sets a value on our works, which in themselves deserve nothing. At the same time, the words, by or through Christ, may be fitly connected with offering; for a similar phrase is found in Hebrews 13:15,

“Through him let us offer the sacrifice of praise to God.”

The sense, however, will remain the same; for we offer sacrifices through Christ, that they may be acceptable to God.

1 Peter 2:6-8

6. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

6. Propterea etiam continet scriptura, Ecce pono in Sion lapidem angularem, electum, pretiosum, et qui crediderit in illo, non pudefiet.

7. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

7. Vobis ergo qui creditis, pretiosus; incredulis vero, Lapis quem reprobaverunt aedificantes, hic positus est in caput anguli;

8. And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

8. Et Lapis impactionis, et petra offendiculi iis qui impingunt in Sermonem, nec credunt; in quod etiam ordinati fuerant.

6 Wherefore also it is contained in Scripture; or, Wherefore also the Scripture contains Several copies have ἡ γραφὴ instead of ἐν τὣ γραφὴ; and this reading Calvin has followed. But the verb περιέχω is used by Josephus and others in a passive sense. — Ed. They who refer the verb “contain” (περιέχειν) to Christ, and render it “embrace,” because through him all these unite together, wholly depart from the meaning of the Apostle. No better is another exposition, that Christ excels others; for Peter simply intended to quote the testimony of Scripture. The quotation is not exactly either from the Hebrew or from the Sept. The Apostle seems to have taken what was suitable to his purpose. — Ed. He then shews what had been taught by the Holy Spirit in the Scriptures, or, which is the same thing, that what he adds is contained in them. Nor is it an unsuitable confirmation of the preceding verse. For we see for what slight reasons, and almost for none, many reject Christ, and some fall away from him; but this is a stumblingblock which above all other things stands in the way of some; they are drawn away, because not only the common people despise and reject Christ, but also those who are high in dignity and honor, and seem to excel others. This evil has almost ever prevailed in the world, and at this day it prevails much; for a great part of mankind judge of Christ according to the false opinion of the world. Moreover, such is the ingratitude and impiety of men, that Christ is everywhere despised. Thus it is, that while they regard one another, few pay him his due honor. Hence Peter reminds us of what had been foretold of Christ, lest the contempt or the rejection of him should move us from the faith.

Now, the first passage, which he adduces, is taken from Isaiah 28:16; where the Prophet, after having inveighed against the desperate wickedness of his own nation, at length adds,

“Your perfidy shall not prevent God from restoring his church, which now through you lies wholly in a ruinous state.” (Isaiah 28:16)

The manner of restoration he thus describes, “I will lay in Sion a stone.” We hence learn that there is no building up of the Church without Christ; for there is no other foundation but he, as Paul testifies, (1 Corinthians 3:11.) This is no matter of wonder, for all our salvation is found only in him. Whosoever, then, turns away from him in the least degree, will find his foundation a precipice.

Therefore the Prophet not only calls him a corner-stone, which connects the whole edifice, but also a stone of trial, according to which the building is to be measured and regulated; and farther, he calls him a solid foundation, which sustains the whole edifice. He is thus, then, a corner-stone, that he might be the rule of the building, as well as the only foundation. But Peter took from the words of the Prophet what was especially suitable to his argument, even that he was a chosen stone, and in the highest degree valuable and excellent, and also that on him we ought to build. This honor is ascribed to Christ, that how much soever he may be despised by the world, he may not be despised by us; for by God he is regarded as very precious. But when he calls him a corner-stone, he intimates that those have no concern for their salvation who do not recumb on Christ. What some have refined on the word “corner,” as though it meant that Christ joins together Jews and Gentiles, as two distinct walls, is not well founded. Let us, then, be content with a simple explanation, that he is so called, because the weight of the building rests on him.

We must further observe, that the Prophet introduces God as the speaker, for he alone forms and plans his own Church, as it is said in Psalm 78:69, that his hand had founded Sion. He, indeed, employs the labor and ministry of men in building it; but this is not inconsistent with the truth that it is his own work. Christ, then, is the foundation of our salvation, because he has been ordained for this end by the Father.

And he says in Sion, because there God’s spiritual temple was to have its beginning. That our faith, therefore, may firmly rest on Christ, we must come to the Law and to the Prophets. For though this stone extends to the extreme parts of the world, it was yet necessary for it to be located first in Sion, for there at that time was the seat of the Church. But it is said to have been then set, when the Father revealed him for the purpose of restoring his Church. In short, we must hold this, that those only rest on Christ, who keep the unity of the Church, for he is not set as a foundation-stone except in Sion. As from Sion the Church went forth, which is now everywhere spread, so also from Sion our faith has derived its beginning, as Isaiah says,

“From Sion shall go forth the law, and the word of the Lord from Jerusalem.” (Isaiah 2:3.)

Corresponding with this is what is said in the Psalms,

“The scepter of thy power will the Lord send forth from Sion.” (Psalm 110:2.)

He that believeth The Prophet does not say in him, but declares generally, “He that believeth shall not make haste.” As, however, there is no doubt but that God sets forth Christ there as the object of our faith, the faith of which the Prophet speaks must look on him alone. And, doubtless, no one can rightly believe, but he who is fully convinced that in Christ he ought wholly to trust.

But the words of the Prophet may be taken in two ways, either as a promise or as an exhortation. The future time is referred to, “He shall not make haste;” but in Hebrew the future is often to be taken for an imperative, “Let him not make haste.” Thus the meaning would be, “Be ye not moved in your minds, but quietly entertain your desires, and check your feelings, until the Lord will be pleased to fulfill his promise.” So he says in another place,

“In silence and in quietness shall be your strength,” (Isaiah 30:15.)

But as the other reading seems to come nearer to Peter’s interpretation, I give it the preference. Then the sense would not be unsuitable, “He who believeth shall not waver” or vacillate; for he has a firm and permanent foundation. And it is a valuable truth, that relying on Christ, we are beyond the danger of falling. Moreover, to be ashamed (pudefieri) means the same thing. Peter has retained the real sense of the Prophet, though he has followed the Greek version. As to this verb he has, but in the previous parts he comes nearer to the Hebrew than to the Sept. Paul quotes this sentence twice, Romans 9:33; 10:11, and follows the Sept. as Peter does. Indeed, the difference between יחיש he shall make haste, and יבש, he shall be ashamed, is very small; and further, the former verb admits of a similar meaning with the latter. — Ed.

7. Unto you therefore which believe God having pronounced Christ to be a precious and a chosen stone, Peter draws the inference that he is so to us. For, no doubt, Christ is there described such as we apprehend him by faith, and such as he proves himself to be by real evidences. We ought, then, carefully to notice this inference: Christ is a precious stone in the sight of God; then he is such to the faithful. It is faith alone which reveals to us the value and excellency of Christ.

But as the design of the Apostle was to obviate the offense which the multitude of the ungodly creates, he immediately adds another clause respecting the unbelieving, that by rejecting Christ, they do not take away the honor granted him by the Father. For this purpose a verse in Psalm 118:22, is quoted, that the stone which the builders rejected, is become, nevertheless, the head of the corner. It hence follows, that Christ, though opposed by his enemies, yet continues in that dignity to which he has been appointed by the Father. But we must take notice of the two things here said, — the first is, that Christ was rejected by those who bore rule in the Church of God; and the other, that their efforts were all in vain, because necessarily fulfilled must have been what God had decreed, that is, that he, as the corner-stone, should sustain the edifice.

Moreover, that this passage ought properly to be understood of Christ, not only the Holy Spirit is a witness, and Christ himself, who has thus explained it, (Matthew 21:42;) but it appears also evident from this, that it was thus commonly understood before Christ came into the world; nor is there a doubt but this exposition had been delivered as it were from hand to hand from the fathers. We hence see that this was, as it were, a common saying even among children respecting the Messiah. I shall, therefore, no longer discuss this point. We may take it as granted, that David was thus rejected by his own age, that he might typify Christ.

Let us now, then, return to the first clause: Christ was rejected by the builders. This was first shadowed forth in David; for they who were in power counted him as condemned and lost. The same was fulfilled in Christ; for they who ruled in the Church, rejected him as far as they could. It might have greatly disturbed the weak, when they saw that Christ’s enemies were so many, even the priests, the elders, and teachers, in whom alone the Church was conspicuously seen. In order to remove this offense, Peter reminded the faithful that this very thing had been predicted by David. He especially addressed the Jews, to whom this properly applied; at the same time, this admonition is very useful at this day. For they who arrogate to themselves the first place of authority in the Church, are Christ’s most inveterate enemies, and with diabolical fury persecute his Gospel.

The Pope calls himself the vicar of Christ, and yet we know how fiercely he opposes him. This spectacle frightens the simple and ignorant. Why is this? even because they consider not that what David has predicted happens now. Let us, then, remember that not those only were by this prophecy warned who saw Christ rejected by the Scribes and Pharisees; but that we are also by it fortified against daily offenses, which might otherwise upset our faith. Whenever then, we see those who glory in the title of prelates, rising up against Christ, let it come to our minds, that the stone is rejected by the builders, according to the prediction of David. And as the metaphor of building is common, when political or spiritual government is spoken of, so David calls them builders, to whom is committed the care and power of governing; not because they build rightly, but because they have the name of builders, and possess the ordinary power. It hence follows, that those in office are not always God’s true and faithful ministers. It is, therefore, extremely ridiculous in the Pope and his followers to arrogate to themselves supreme and indubitable authority on this sole pretense, that they are the ordinary governors of the Church. In the first place, their vocation to govern the Church is in no way more just or more legitimate than that of Heliogabalus to govern the empire. But though we should allow them what they unblushingly claim, that they are rightly called, yet we see what David declares respecting the ordinary rulers of the Church, that they rejected Christ, so that they built a stye for swine rather than a temple for God. The other part follows, that all the great, proud of their power and dignity, shall not prevail, so that Christ should not continue in his own place.

And a stone of stumbling After having comforted the faithful, that they would have in Christ a firm and permanent foundation, though the greater part, and even the chief men, allowed him no place in the building, he now denounces the punishment which awaits all the unbelieving, in order that they might be terrified by their example. For this purpose he quotes the testimony of Isaiah 8:14. The Prophet there declares that the Lord would be to the Jews a stone of stumbling and rock of offense. This properly refers to Christ, as it may be seen from the context; and Paul applies it to Christ, (Romans 9:32.) For in him the God of hosts has plainly manifested himself.

Here, then, the terrible vengeance of God is denounced on all the ungodly, because Christ would be to them an offense and a stumbling, inasmuch as they refused to make him their foundation. For as the firmness and stability of Christ is such that it can sustain all who by faith recumb on him; so his hardness is so great that it will break and tear in pieces all who resist him. For there is no medium between these two things, — we must either build on him, or be dashed against him. There are in this verse two quotations, one from Psalm 118:22, and the other from Isaiah 8:14. That from the Psalms is literally the Sept., and is the same as quoted in Matthew 21:42; Mark 12:10; and Luke 20:17. In all these instances it is λίθον, and not λίθος according to the Hebrew. It is therefore necessary to consider κατὰ as to, or, with respect to, as understood, a thing not uncommon in Greek. With regard to ἡ τιμὴ, a noun for an adjective, it refers to the stone, or to him, in the preceding verse; but as the metaphor of stone is still continued in this verse, it is better to retain it here, “it is precious,” that is, the stone; and especially as Christ is represented before, in verse 4, a stone “precious” in the sight of God. — Ed.

8 Which stumble at the word He points out here the manner in which Christ becomes a stumbling, even when men perversely oppose the word of God. This the Jews did; for though they professed themselves willing to receive the Messiah, yet they furiously rejected him when presented to them by God. The Papists do the same in the present day; they worship only the name of Christ, while they cannot endure the doctrine of the Gospel. Here Peter intimates that all who receive not Christ as revealed in the Gospel, are adversaries to God, and resist his word, and also that Christ is to none for destruction, but to those who, through headstrong wickedness and obstinacy, rush against the word of God.

And this is especially what deserves to be noticed, lest our fault should be imputed to Christ; for, as he has been given to us as a foundation, it is as it were an accidental thing that he becomes a rock of offense. In short, his proper office is to prepare us for a spiritual temple to God; but it is the fault of men that they stumble at him, even because unbelief leads men to contend with God. Hence Peter, in order to set forth the character of the conflict, said that they were the unbelieving.

Whereunto also they were appointed, or, to which they had been ordained. This passage may be explained in two ways. It is, indeed, certain that Peter spoke of the Jews; and the common interpretation is, that they were appointed to believe, for the promise of salvation was destined for them. But the other sense is equally suitable, that they had been appointed to unbelief; as Pharaoh is said to have been set up for this end, that he might resist God, and all the reprobate are destined for the same purpose. And what inclines me to this meaning is the particle καὶ (also) which is put in. The most obvious meaning is, to consider the phrase, “who stumble at the word,” as the antecedent to εἰς ὃ “to which:” they being disobedient or unbelieving were destined to stumble at the word, and thereby to fall and to be broken. (Isaiah 8:14,15.) To the believing it was precious, but to the unbelieving it became the stone of stumbling; and this stumbling is a judgment to which all the unpersuaded (literally) or the unbelieving, are destined. I would render the two verses thus, —

“To you then who believe it is precious; but to the unbelieving (with regard to the stone which the builders have rejected, the same which has become the head of the corner) even a stone of stumbling and rock of offense; that is, to those who stumble at the word, being unbelieving; to which also they have been appointed:” that is, according to the testimony of Scripture. — Ed. If, however, the first view be preferred, then it is a vehement upbraiding; for Peter does hence enhance the sin of unbelief in the people who had been chosen by God, because they rejected the salvation that had been peculiarly ordained for them. And no doubt this circumstance rendered them doubly inexcusable, that having been called in preference to others, they had refused to hear God. But, by saying that they were appointed to believe, he refers only to their outward call, even according to the covenant which God had made generally with the whole nation. At the same time their ingratitude, as it has been said, was sufficiently proved, when they rejected the word preached to them.

1 Peter 2:9-10

9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

9. Vos autem genus electum, regale sacerdotium, gens sancta, populus in acquisitionem, ut virtutes enarretis ejus qui vos ex tenebris vocavit in admirabile lumen suum:

10. Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

10. Qui aliquando non populus, nunc autem populus Dei, qui non consequuti eratis misericordiam, nunc misericordiam consequuti estis.

9 But ye are a chosen generation, or race. He again separates them from the unbelieving, lest driven by their example (as it is often the case) they should fall away from the faith. As, then, it is unreasonable that those whom God has separated from the world, should mix themselves with the ungodly, Peter here reminds the faithful to what great honor they had been raised, and also to what purpose they had been called. But with the same high titles which he confers on them, Moses honored the ancient people, (Exodus 19:6;) but the Apostle’s object was to shew that they had recovered again, through Christ, the great dignity and honor from which they had fallen. It is at the same time true, that God gave to the fathers an earthly taste only of these blessings, and that they are really given in Christ.

The meaning then is, as though he had said,

“Moses called formerly your fathers a holy nation, a priestly kingdom, and God’s peculiar people: all these high titles do now far more justly belong to you; therefore you ought to beware lest your unbelief should rob you of them.” (Exodus 19:6)

In the meantime, however, as the greater part of the nation was unbelieving, the Apostle indirectly sets the believing Jews in opposition to all the rest, though they exceeded them in number, as though he had said, that those only were the children of Abraham, who believed in Christ, and that they only retained possession of all the blessings which God had by a singular privilege bestowed on the whole nation.

He calls them a chosen race, because God, passing by others, adopted them as it were in a special manner. They were also a holy nation; for God had consecrated them to himself, and destined that they should lead a pure and holy life. He further calls them a peculiar people, or, a people for acquisition, that they might be to him a peculiar possession or inheritance; for I take the words simply in this sense, that the Lord hath called us, that he might possess us as his own, and devoted to him. This meaning is proved by the words of Moses,

“If ye keep my covenant, ye shall be to me a peculiar treasure beyond all other nations.” (Exodus 19:5.)

There is in the royal priesthood a striking inversion of the words of Moses; for he says, “a priestly kingdom,” but the same thing is meant. So what Peter intimated was this, “Moses called your fathers a sacred kingdom, because the whole people enjoyed as it were a royal liberty, and from their body were chosen the priests; both dignities were therefore joined together: but now ye are royal priests, and, indeed, in a more excellent way, because ye are, each of you, consecrated in Christ, that ye may be the associates of his kingdom, and partakers of his priesthood. Though, then, the fathers had something like to what you have; yet ye far excel them. For after the wall of partition has been pulled down by Christ, we are now gathered from every nation, and the Lord bestows these high titles on all whom he makes his people.”

There is further, as to these benefits, a contrast between us and the rest of mankind, to be considered: and hence it appears more fully how incomparable is God’s goodness towards us; for he sanctifies us, who are by nature polluted; he chose us, when he could find nothing in us but filth and vileness; he makes his peculiar possession from worthless dregs; he confers the honor of the priesthood on the profane; he brings the vassals of Satan, of sin, and of death, to the enjoyment of royal liberty.

That ye should shew forth, or declare. He carefully points out the end of our calling, that he might stimulate us to give the glory to God. And the sum of what he says is, that God has favored us with these immense benefits and constantly manifests them, that his glory might by us be made known: for by praises, or virtues, he understands wisdom, goodness, power, righteousness, and everything else, in which the glory of God shines forth. And further, it behoves us to declare these virtues or excellencies not only by our tongue, but also by our whole life. This doctrine ought to be a subject of daily meditation, and it ought to be continually remembered by us, that all God’s blessings with which he favors us are intended for this end, that his glory may be proclaimed by us.

We must also notice what he says, that we have been called out of darkness into God’s marvellous or wonderful light; for by these words he amplifies the greatness of divine grace. If the Lord had given us light while we were seeking it, it would have been a favor; but it was a much greater favor, to draw us out of the labyrinth of ignorance and the abyss of darkness. We ought hence to learn what is man’s condition, before he is translated into the kingdom of God. And this is what Isaiah says,

“Darkness shall cover the earth, and gross darkness the people; but over thee shall the Lord be seen, and his glory shall in thee shine forth.” (Isaiah 60:2.)

And truly we cannot be otherwise than sunk in darkness, after having departed from God, our only light. See more at large on this subject in the second chapter of the Epistle to the Ephesians.

10 Which in time past were not a people He brings for confirmation a passage from Hosea, and well accommodates it to his own purpose. For Hosea, after having in God’s name declared that the Jews were repudiated, gives them a hope of a future restoration. Peter reminds us that this was fulfilled in his own age; for the Jews were scattered here and there, as the torn members of a body; nay, they seemed to be no longer God’s people, no worship remained among them, they were become entangled in the corruptions of the heathens; it could not then be said otherwise of them, but that they were repudiated by the Lord. But when they are gathered in Christ, from no people they really become the people of God. Paul, in Romans 9:26, applies also this prophecy to the Gentiles, and not without reason; for from the time the Lord’s covenant was broken, from which alone the Jews derived their superiority, they were put on a level with the Gentiles. It hence follows, that what God had promised, to make a people of no people, belongs in common to both.

Which had not obtained mercy This was added by the Prophet, in order that the gratuitous covenant of God, by which he takes them to be his people, might be more clearly set forth; as though he had said, “There is no other reason why the Lord counts us his people, except that he, having mercy on us, graciously adopts us.” It is then God’s gratuitous goodness, which makes of no people a people to God, and reconciles the alienated. This verse is a quotation from Hosea 2:23, only the two clauses are inverted. The same is quoted by Paul in Romans 9:25, in the same inverted form, and with this difference, that Peter follows the Hebrew, and Paul the Septuagint. The Hebrew is, “I will have mercy upon her that had not obtained mercy;” but according to the Septuagint, “I will love her that had not been loved.” The meaning is the same, though the words are different. — Ed.

1 Peter 2:11-12

11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

11. Amici, adhortor vos tanquam inquilinos et peregrinos, ut abstineatis à carnalibus desideriis, que militant adversus animam;

12. Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

12. Conversationem vestram inter gentes bonam habentes, ut in quo detrahunt de vobis tanquam maleficis, ex bonis operibus aestimantes (vel, considerantes) glorificent Deum in die visitationis.

11 As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.

And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.

By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Romans 8:7.)

Which war against the soul Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in the seventh chapter of Romans, and in the fifth of the Galatians, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.

12 Your conversation The second part of the exhortation is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God; but a regard should also be had to men, lest we should become a hindrance to them. And he expressly says among the Gentiles; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have labored to wipe off the odium and infamy attached to their name by a holy life and a well-regulated conduct. Neither “conversation” nor “honest” are suitable words. It is difficult to find a proper word in English for ἀναστροπὴ which means deportment, behavior, carriage, conduct, manner of live: perhaps life would be the best word, “Having your life good among the Gentiles;” that is, morally good (καλὴν) right, or upright. — Ed. For that admonition of Paul ought to be attended to, “To give no occasion to those who seek occasion.” Therefore the evil speakings and the wicked insinuations of the ungodly ought to stimulate us to lead an upright life; for it is no time for living listlessly and securely, when they sharply watch us in order to find out whatever we do amiss.

That they — may glorify God He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own conversion give glory to him; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the wandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself.

1 Peter 2:13-16

13. Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;

13. Subditi ergo estote omni humanae ordinationi propter Dominum; sive regi tanquam supereminenti;

14. Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

14. Sive praesidibus, tanquam iis qui per ipsum mittuntur, in vindictam quidem maleficorum, laudem verò benè agentium.

15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

15. Sic enim est voluntas Dei, ut benefaciendo obstruatis ignorantiam stultorum hominum:

16. As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

16. Ut liberi, et non quasi praetextum habentes malitiae, libertatem; sed tanquam servi Dei.

13 Submit yourselves He now comes to particular exhortations: and as obedience with regard to magistrates is a part of honest or good conversation, he draws this inference as to their duty, “Submit yourselves,” or, Be ye subject; for by refusing the yoke of government, they would have given to the Gentiles no small occasion for reproaching them. And, indeed, the Jews were especially hated and counted infamous for this reason, because they were regarded on account of their perverseness as ungovernable. And as the commotions which they raised up in the provinces, were causes of great calamities, so that every one of a quiet and peaceable disposition dreaded them as the plague, — this was the reason that induced Peter to speak so strongly on subjection. Besides, many thought the gospel was a proclamation of such liberty, that every one might deem himself as free from servitude. It seemed an unworthy thing that God’s children should be servants, and that the heirs of the world should not have a free possession, no, not even of their own bodies. Then there was another trial, — All the magistrates were Christ’s adversaries; and they used their own authority, so that no representation of God, which secures the chief reverence, appeared in them. We now perceive the design of Peter: he exhorted the Jews, especially for these reasons, to shew respect to the civil power.

To every ordinance of man Some render the words, “to every creature;” and from a rendering so obscure and ambiguous, much labor has been taken to elicit some meaning. But I have no doubt but that Peter meant to point out the distinct manner in which God governs mankind: for the verb κτίζειν in Greek, from which κτίσις comes, means to form and to construct a building. Suitable, then, is the word “ordination;” by which Peter reminds us, that God the maker of the world has not left the human race in a state of confusion, that they might live after the manner of beasts, but as it were in a building regularly formed, and divided into several compartments. And it is called a human ordination, not because it has been invented by man, but because a mode of living, well arranged and duly ordered, is peculiar to men. The words literally are, “Submit ye to every human creation:” but, as Calvin says, the Greek verb means sometimes to form, to construct; and so does ברא to create, in Hebrew. The noun may hence be rendered “institution,” what is formed. As in the second verse, so here, the Apostle, in a way almost peculiar to himself, and the reverse of what is commonly done in Scripture, uses an adjective for a noun, “human” for “of man;” and he does the same in 1 Peter 3:7, “the womanish weaker vessel,” instead of “the woman (or wife) the weaker vessel.” We may then render the words, “Submit ye to every institution of man.” The reference is clearly to government. The ostensible agent in the formation of all governments is man; but God is the overruler of all things. — Ed.

Whether it be to the king So he calls Caesar, as I think, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though “king” was a name extremely hated by the Romans, yet it was in use among the Greeks. They, indeed, often called him autocrat, (αὐτοκράτορα) but sometimes he was also called by them king, (βασιλεὺς.) But as he subjoins a reason, that he ought to be obeyed because he excelled, or was eminent or supreme, there is no comparison made between Caesar and other magistrates. He held, indeed, the supreme power; but that eminence which Peter extols, is common to all who exercise public authority. And so Paul, in Romans 13:1, extends it to all magistrates. Now the meaning is, that obedience is due to all who rule, because they have been raised to that honor not by chance, but by God’s providence. For many are wont to inquire too scrupulously by what right power has been attained; but we ought to be satisfied with this alone, that power is possessed and exercised. And so Paul cuts off the handle of useless objections when he declares that there is no power but from God. And for this reason it is that Scripture so often says, that it is God who girds kings with a sword, who raises them on high, who transfers kingdoms as he pleases.

As Peter referred especially to the Roman Emperor, it was necessary to add this admonition; for it is certain that the Romans through unjust means rather than in a legitimate way penetrated into Asia and subdued these countries. Besides, the Caesars, who then reigned, had possessed themselves of the monarchy by tyrannical force. Hence Peter as it were forbids these things to be controverted, for he shews that subjects ought to obey their rulers without hesitation, because they are not made eminent, unless elevated by God’s hand.

14 Or unto governors, or, Whether to presidents. He designates every kind of magistrates, as though he had said, that there is no kind of government to which we ought not to submit. He confirms this by saying that they are God’s ministers; for they who apply him to the king, are greatly mistaken. There is then a common reason, which extols the authority of all magistrates, that they rule by the command of God, and are sent by him. It hence follows (as Paul also teaches us) that they resist God, who do not obediently submit to a power ordained by him.

For the punishment This is the second reason why it behoves us reverently to regard and to respect civil authority, and that is, because it has been appointed by the Lord for the common good of mankind; for we must be extremely barbarous and brutal, if the public good is not regarded by us. This, then, in short, is what Peter means, that since God keeps the world in order by the ministry of magistrates, all they who despise their authority are enemies to mankind.

Now he assumes these two things, which belong, as Plato says, to a commonwealth, that is, reward to the good and punishment to the wicked; for, in ancient times, not only punishment was allotted to evil-doers, but also rewards to the doers of good. But though it often happens that honors are not rightly distributed, nor rewards given to the deserving, yet it is an honor, not to be despised, that the good are at the least under the care and protection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a singular blessing of God, that the wicked are not allowed to do what they like.

It may, however, be objected here and said, that kings and magistrates often abuse their power, and exercise tyrannical cruelty rather than justice. Such were almost all the magistrates, when this Epistle was written. To this I answer, that tyrants and those like them, do not produce such effects by their abuse, but that the ordinance of God ever remains in force, as the institution of marriage is not subverted though the wife and the husband were to act in a way not becoming them. However, therefore, men may go astray, yet the end fixed by God cannot be changed.

Were any one again to object and say, that we ought not to obey princes who, as far as they can, pervert the holy ordinance of God, and thus become savage wild beasts, while magistrates ought to bear the image of God. My reply is this, that government established by God ought to be so highly valued by us, as to honor even tyrants when in power. There is yet another reply still more evident, — that there has never been a tyranny, (nor can one be imagined,) however cruel and unbridled, in which some portion of equity has not appeared; and further, some kind of government, however deformed and corrupt it may be, is still better and more beneficial than anarchy.

15 For so is the will of God He returns to his former doctrine, lest an occasion should be given to the unbelieving to speak evil, though he expresses less than what he had said before; for he says only that the mouths of the foolish ought to be stopped. The phrase which he adopts, “to stop up ignorance,” though it may seem harsh on account of its novelty, does not yet obscure the sense. The word properly means to muzzle; “that ye, by doing good, should muzzle the ignorance of foolish men;” according to what is done to savage animals, in order to prevent them to do harm. — Ed. For he not only calls the unbelieving foolish, but also points out the reason why they slandered, even because they were ignorant of God. But inasmuch as he makes the unbelieving to be without understanding and reason, we hence conclude, that a right understanding cannot exist without the knowledge of God. How much soever, then, the unbelieving may boast of their own acuteness, and may seem to themselves to be wise and prudent, yet the Spirit of God charges them with folly, in order that we may know that, apart from God, we cannot be really wise, as without him there is nothing perfect.

But he prescribes the way in which the evil-speaking of the unbelieving is to be restrained, even by well-doing, or, by doing good. In this expression he includes all the duties of humanity and kindness which we ought to perform towards our neighbors. And in these is included obedience to magistrates, without which concord among men cannot be cultivated. Were any one to object and say, that the faithful can never be so careful to do good, but that they will be evil-spoken of by the unbelieving: to this the obvious answer is, that the Apostle here does not in any degree exempt them from calumnies and reproaches; but he means that no occasion of slandering ought to be given to the unbelieving, however much they may desire it. And lest any one should further object and say, that the unbelieving are by no means worthy of so much regard that God’s children should form their life to please them, Peter expressly reminds us that we are bound by God’s command to shut up their mouths.

16 As free This is said by way of anticipation, that he might obviate those things which are usually objected to with regard to the liberty of God’s children. For as men are naturally ingenious in laying hold on what may be for their advantage, many, at the commencement of the Gospel, thought themselves free to live only for themselves. This doting opinion, then, is what Peter corrects; and he briefly shews how much the liberty of Christians differed from unbridled licentiousness. And, in the first place, he denies that there is any veil or pretext for wickedness, by which he intimates, that there is no liberty given us to hurt our neighbors, or to do any harm to others. True liberty, then, is that which harms or injures no one. To confirm this, he declares that those are free who serve God. It is obvious, hence, to conclude, that we obtain liberty, in order that we may more promptly and more readily render obedience to God; for it is no other than a freedom from sin; and dominion is taken away from sin, that men may become obedient to righteousness.

In short, it is a free servitude, and a serving freedom. For as we ought to be the servants of God, that we may enjoy this benefit, so moderation is required in the use of it. In this way, indeed, our consciences become free; but this prevents us not to serve God, who requires us also to be subject to men.

1 Peter 2:17

17. Honour all men. Love the brotherhood. Fear God. Honour the king.

17. Omnes honorate, fraternitatem diligite, Deum timete, regem honorate.

This is a summary of what is gone before; for he intimates that God is not feared, nor their just right rendered to men, except civil order prevails among us, and magistrates retain their authority. That he bids honor to be rendered to all, I explain thus, that none are to be neglected; for it is a general precept, which refers to the social intercourse of men. It is better to take it in this wide sense, than to limit it, as some have done, to rulers or magistrates, because honor to magistrates is included in the last clause, “Honour the king.” — Ed. The word honor has a wide meaning in Hebrew, and we know that the apostles, though they wrote in Greek, followed the meaning of words in the former language. Therefore, this word conveys no other idea to me, than that a regard ought to be had for all, since we ought to cultivate, as far as we can, peace and friendship with all; there is, indeed, nothing more adverse to concord than contempt.

What he adds respecting the love of brethren is special, as contrasted with the first clause; for he speaks of that particular love which we are bidden to have towards the household of faith, because we are connected with them by a closer relationship. And so Peter did not omit this connection; but yet he reminds us, that though brethren are to be specially regarded, yet this ought not to prevent our love from being extended to the whole human race. The word fraternity, or brotherhood, I take collectively for brethren.

Fear God I have already said that all these clauses are applied by Peter to the subject he was treating. For he means, that honor paid to kings proceeds from the fear of God and the love of man; and that, therefore, it ought to be connected with them, as though he had said, “Whosoever fears God, loves his brethren and the whole human race as he ought, and will also give honor to kings.” But, at the same time, he expressly mentions the king, because that form of government was more than any other disliked; and under it other forms are included.

1 Peter 2:18-20

18. Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

18. Famuli, subjecti sint cum omni timore dominis suis, non solum bonis et humanis, sed etiam pravis.

19. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully.

19. Haec enim est gratia, si propter conscientiam Dei quispiam molestias ferat patiens injustè.

20. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

20. Qualis enim gloria, si quum peccantes alapis caedemini, suffertis? sed si bene facientes et in aliis affecti suffertis, haec gratia apud Deum.

18 Servants, be subject Though this is a particular admonition, yet it is connected with what is gone before, as well as the other things which follow; for the obedience of servants to masters, and of wives also to their husbands, forms a part of civil or social subjection. The word for “servants,” οἰκέται properly means “domestics,” or household servants. They are mentioned as they came more in contact with their masters, and were more liable to be ill-treated. — Ed.

He first would have servants to be subject with all fear; by which expression he means that sincere and willing reverence, which they acknowledge by their office to be due. He then sets this fear in opposition to dissimulation as well as to forced subjection; for an eye-service (ὀφθαλμοδουλεία, Colossians 3:22,) as Paul calls it, is the opposite of this fear; and further, if servants clamor against severe treatment, being ready to throw off the yoke if they could, they cannot be said properly to fear. In short, fear arises from a right knowledge of duty. And though no exception is added in this place, yet, according to other places, it is to be understood. For subjection due to men is not to be so far extended as to lessen the authority of God. Then servants are to be subject to their masters, only as far as God permits, or as far as the altars, as they say. But as the word here is not δοῦλοι, slaves, but οἰκέται, domestics, we may understand the free as well as the bond servants to be meant, though it be a difference of little moment.

Not only to the good Though as to the duty of servants to obey their masters, it is wholly a matter of conscience; if, however, they are unjustly treated, as to themselves, they ought not to resist authority. Whatever, then, masters may be, there is no excuse for servants for not faithfully obeying them. For when a superior abuses his power, he must indeed hereafter render an account to God, yet he does not for the present lose his right. For this law is laid on servants, that they are to serve their masters, though they may be unworthy. For the froward he sets in opposition to the equitable or humane; and by this word he refers to the cruel and the perverse, or those who have no humanity and kindness. ”Good,” ἀγαθοῖς, the kind, benevolent; “gentle,” ἐπιεικέσιν, the yielding, mild, patient; “froward,” σκολιο̑ις the crooked, perverse, untoward, those of a cross disposition, self-willed, and hence cruel, being neither kind nor meek. — Ed.

It is a wonder what could have induced an interpreter to change one Greek word for another, and render it “wayward.” I should say nothing of the gross ignorance of the Sorbons, who commonly understand by wayward, (dyscolos,) the dissolute or dissipated, were it not that they seek by this absurd rendering to build up for us an article of faith, that we ought to obey the Pope and his horned wild beasts, however grievous and intolerable a tyranny they may exercise. This passage, then, shews how boldly they trifle with the Word of God.

19 For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and wrongs are worthy of praise and accepted by God. Literally, “this is favor,” that is, with God, as at the end of the next verse. To “find favor with God” is a similar phrase, Luke 1:30, which means to find acceptance with him. We may render the words, “This is acceptable:” with whom acceptable, is afterwards explained. So the word חז in Hebrew means a favorable acceptance, or approbation. See Genesis 6:8; 32:5 — Ed. To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time very necessary; for the condition of servants was very hard: they were counted no better than cattle. Such indignity might have driven them to despair; the only thing left for them was to look to God.

For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Matthew 6:16.) The same view is to be taken of other cases: When a son obeys his father in order to secure his favor and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that he has to do with God, must necessarily endeavor to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us.

It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively; for it is a small and slender praise to bear with submission a just punishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive; because they who suffer punishment for their faults, are influenced by the fear of men. But the reply already given is sufficient.

1 Peter 2:21-23

21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

21. In hoc enim vocati estis; quoniam Christus quoque passus est pro vobis, relinquens vobis exemplum, ut sequeremini vestigia ejus:

22. Who did no sin, neither was guile found in his mouth:

22. Qui quum peccatum non fecisset, nec inventus esset dolus in ore ejus;

23. Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

23. Quum probro afficeretur, non regerebat; quum pateretur, non comminabatur; causam vero commendabat ei qui juste judicat.

21 For even hereunto were ye called For though his discourse was respecting servants, yet this passage ought not to be confined to that subject. For the Apostle here reminds all the godly in common as to what the condition of Christianity is, as though he had said, that we are called by the Lord for this end, patiently to bear wrongs; and as he says in another place that we are appointed to this. Lest, however, this should seem grievous to us, he consoles us with the example of Christ. Nothing seems more unworthy, and therefore less tolerable, than undeservedly to suffer; but when we turn our eyes to the Son of God, this bitterness is mitigated; for who would refuse to follow him going before us?

But we must notice the words, Leaving us an example Calvin has “you” instead of “us,” and has also “you” after “suffered.” The authority as to MSS. is nearly equal; but the verse reads better with having “you” in both instances, as the verb “follow” is in the second person plural, “that ye may follow in his footsteps.” The word for “example” is ὑπογραμμὸν, a copy set before scholars to be imitated, and may be rendered “a pattern.” — Ed. For as he treats of imitation, it is necessary to know what in Christ is to be our example. He walked on the sea, he cleansed the leprous, he raised the dead, he restored sight to the blind: to try to imitate him in these things would be absurd. For when he gave these evidences of his power, it was not his object that we should thus imitate him. It has hence happened that his fasting for forty days has been made without reason an example; but what he had in view was far otherwise. We ought, therefore, to exercise in this respect a right judgment; as also Augustine somewhere reminds us, when explaining the following passage,

“Learn of me, for I am meek and lowly in heart.” (Matthew 11:29.)

And the same thing may be learnt from the words of Peter; for he marks the difference by saying that Christ’s patience is what we ought to follow. This subject is handled more at large by Paul in Romans 8:29, where he teaches us that all the children of God are foreordained to be made conformable to the image of Christ, in order that he might be the first-born among many brethren. Hence, that we may live with him, we must previously die with him.

22 Who did no sin This belongs to the present subject; for, if any one boasts of his own innocence, he must know that Christ did not suffer as a malefactor. He, at the same time, shews how far we come short of what Christ was, when he says, that there was no guile found in his mouth; for he who offends not by his tongue, says James, is a perfect man. (James 3:2.) He then declares that there was in Christ the highest perfection of innocency, such as no one of us can dare claim for himself. It hence appears more fully how unjustly he suffered beyond all others. There is, therefore, no reason why any one of us should refuse to suffer after his example, since no one is so conscious of having acted rightly, as not to know that he is imperfect.

23 When he was reviled, or, reproached. Here Peter points out what we are to imitate in Christ, even calmly to bear wrongs, and not to avenge wrongs. For such is our disposition, that when we receive injuries, our minds immediately boil over with revengeful feelings; but Christ abstained from every kind of retaliation. Our minds, therefore, ought to be bridled, lest we should seek to render evil for evil.

But committed himself, or, his cause. The word cause is not expressed, but it is obviously understood. And Peter adds this for the consolation of the godly, that is, that if they patiently endured the reproaches and violence of the wicked, they would have God as their defender. For it would be a very hard thing for us, to be subjected to the will of the ungodly, and not to have God caring for our wrongs. Peter, therefore, adorns God with this high attribute, that he judgeth righteously, as though he had said, “It behoves us calmly to bear evils; God in the meantime will not neglect what belongs to him, but will shew himself to be a righteous judge.” However wanton then the ungodly may be for a time, yet they shall not be unpunished for the wrongs done now to the children of God. Nor is there any cause for the godly to fear, as though they were without any protection; for since it belongs to God to defend them and to undertake their cause, they are to possess their souls in patience.

Moreover, as this doctrine brings no small consolation, so it avails to allay and subdue the inclinations of the flesh. For no one can recumb on the fidelity and protection of God, but he who in a meek spirit waits for his judgment; for he who leaps to take vengeance, intrudes into what belongs to God, and suffers not God to perform his own office. In reference to this Paul says, “Give place to wrath,” (Romans 12:19;) and thus he intimates that the way is closed up against God that he might not himself judge, when we anticipate him. He then confirms what he had said by the testimony of Moses, “Vengeance is mine.” (Deuteronomy 32:35.) Peter in short meant this, that we after the example of Christ shall be more prepared to endure injuries, if we give to God his own honor, that is, if we, believing him to be a righteous judge, refer our right and our cause to him.

It may however be asked, How did Christ commit his cause to the Father; for if he required vengeance from him, this he himself says is not lawful for us; for he bids us to do good to those who injure us, to pray for those who speak evil of us. (Matthew 5:44.) To this my reply is, that it appears evident from the gospel-history, that Christ did thus refer his judgment to God, and yet did not demand vengeance to be taken on his enemies, but that, on the contrary, he prayed for them, “Father,” he said, “forgive them.” (Luke 23:34.) And doubtless the feelings of our flesh are far from being in unison with the judgment of God. That any one then may commit his cause to him who judgeth righteously, it is necessary that he should first lay a check on himself, so that he may not ask anything inconsistent with the righteous judgment of God. For they who indulge themselves in looking for vengeance, concede not to God his office of a judge, but in a manner wish him to be an executioner. He then who is so calm in his spirit as to wish his adversaries to become his friends, and endeavors to bring them to the right way, rightly commits to God his own cause, and his prayer is, “Thou, O Lord, knowest my heart, how I wish them to be saved who seek to destroy me: were they converted, I should congratulate them; but if they continue obstinate in their wickedness, for I know that thou watchest over my safety, I commit my cause to thee.” This meekness was manifested by Christ; it is then the rule to be observed by us.

1 Peter 2:24-25

24. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

24. Qui peccata nostra ipse pertulit in corpore suo super lignum, ut peccatis mortui, justitiae vivamus: cujus livori sanati estis.

25. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

25. Eratis enim tanquam oves errantes; sed conversi estis nunc ad Pastorem et Episcopum animarum vestrarum.

Had he commended nothing in Christ’s death except as an example, it would have been very frigid: he therefore refers to a fruit much more excellent. There are then three things to be noticed in this passage. The first is, that Christ by his death has given us an example of patience; the second, that by his death he restored us to life; it hence follows, that we are so bound to him, that we ought cheerfully to follow his example. In the third place, he refers to the general design of his death, that we, being dead to sins, ought to live to righteousness. And all these things confirm his previous exhortation.

24 Who his own self bare our sins This form of speaking is fitted to set forth the efficacy of Christ’s death. For as under the Law, the sinner, that he might be released from guilt, substituted a victim in his own place; so Christ took on himself the curse due to our sins, that he might atone for them before God. And he expressly adds, on the tree, because he could not offer such an expiation except on the cross. Peter, therefore, well expresses the truth, that Christ’s death was a sacrifice for the expiation of our sins; for being fixed to the cross and offering himself a victim for us, he took on himself our sin and our punishment. Isaiah, from whom Peter has taken the substance of his doctrine, employs various forms of expression, — that he was smitten by God’s hand for our sins, that he was wounded for our iniquities, that he was afflicted and broken for our sake, that the chastisement of our peace was laid on him. But Peter intended to set forth the same thing by the words of this verse, even that we are reconciled to God on this condition, because Christ made himself before his tribunal a surety and as one guilty for us, that he might suffer the punishment due to us.

This great benefit the Sophists in their schools obscure as much as they can; for they prattle that by the sacrifice of the death of Christ we are only freed after baptism from guilt, but that punishment is redeemed by satisfactions. But Peter, when he says that he bore our sins, means that not only guilt was imputed to him, but that he also suffered its punishment, that he might thus be an expiatory victim, according to that saying of the Prophet, “The chastisement of our peace was upon him.” If they object and say, that this only avails before baptism, the context here disproves them, for the words are addressed to the faithful.

But this clause and that which follows, by whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us.

Being dead to sins Or, “Being freed from sins:” ἀπογενόμενοι, being away from, having departed from, or, being removed from. Beza renders it “being separated from.” Freedom from the power or dominion of sin seems more expressly to be intended, as the end of this freedom is, that we may live to righteousness; the end of forgiveness on the other hand is, that we may have peace with God. Beza, Estius, Grotis, and Scott, take this view of the sentence. The subject in hand is not the removal of guilt, but holiness of life, and Christ in his sufferings is set forth as the pattern to us. Then in what follows, our diseased state and our wandering from the right way, are the things referred to. Christ’s death was intended to answer two great ends, — to remove guilt and to remove or to destroy sin in us. The latter is the subject of this passage. — Ed. He had before pointed out another end, even an example of patience; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with troubles and adversities, that we might be conformed to the death of Christ, and also that the old man has been crucified in the death of Christ, that we might walk in newness of life. (Philippians 3:10; Romans 6:4.) At the same time, this end of which he speaks, differs from the former, not only as that which is general from what is particular; for in patience there is simply an example; but when he says that Christ suffered, that we being dead to sins should live to righteousness, he intimates that there is power in Christ’s death to mortify our flesh, as Paul explains more fully in the sixth chapter of the Epistle to the Romans. For he has not only brought this great benefit to us, that God justifies us freely, by not imputing to us our sins; but he also makes us to die to the world and to the flesh, that we may rise again to a new life: not that one day makes complete this death; but wherever it is, the death of Christ is efficacious for the expiation of sins, and also for the mortification of the flesh.

25 For ye were as sheep This also has Peter borrowed from Isaiah, except that the Prophet makes it a universal statement,

“All we like sheep have gone astray.” (Isaiah 53:6.)

But on the word sheep there is no particular stress; he indeed compares us to sheep, but the emphasis is on what the Prophet adds, when he says that every one had turned to his own way. The meaning then is, that we are all going astray from the way of salvation, and proceeding in the way of ruin, until Christ brings us back from this wandering.

And this appears still more evident from the clause which follows, but are now returned to the Shepherd, etc.; I would render the clause thus, “But you have been now restored,” that is, from your wandering, “to the shepherd and the bishop (or, overseer) of your souls.” Macknight thinks, that our Lord took the title of shepherd in order to shew that he is the person foretold in Ezekiel 34:23, and that Peter alludes, in calling him bishop or overseer, to the eleventh verse of that chapter, the latter clause of which, according to the Sept. is, “I will oversee them,” (ἐπισκέψομαι.) — Ed. for all who are not ruled by Christ, are wandering like lost sheep in the ways of error. Thus, then, is condemned the whole wisdom of the world, which does not submit to the government of Christ. But the two titles given here to Christ are remarkable, that he is the Shepherd and Bishop of souls There is then no cause to fear, but that he will faithfully watch over the safety of those who are in his fold and under his care. And it is his office to keep us safe both in body and soul; yet Peter mentions only souls, because this celestial Shepherd keeps us under his own spiritual protection unto eternal life.

CHAPTER 3

1 Peter 3:1-4

1. Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives;

1. Similiter mulieres subjectae sint propriis maritis; ut etiam siqui sunt increduli sermoni, per uxorum conversationem absque sermone lucrifiant;

2. While they behold your chaste conversation coupled with fear.

2. Considerantes puram (vel, castam) vestram in timore conversationem;

3. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel;

3. Quarum ornatus sit non externus, in plicatura capillorum et circumpositione auri, aut palliorum amictu;

4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.

4. Sed interior cordis homo, qui in incorruptione situs est placidi et quieti spiritus, qui spiritus coram Deo pretiosus est (vel, quod est coram Deo pretiosum.)

CHAPTER 2

1Pe 2:1-25. Exhortations.

To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.

1. laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Ep 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [Steiger]. The "therefore" resumes the exhortation begun in 1Pe 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [Theophylact]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (1Pe 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare 1Pe 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [Augustine].

2. new-born babes--altogether without "guile" (1Pe 2:1). As long as we are here we are "babes," in a specially tender relation to God (Is 40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1Co 3:2; He 5:12, 13; but in contrast to "guile, hypocrisies," &c. (1Pe 2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [Steiger]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Mt 11:25).

desire--Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (Psa 119:1-176). Compare Tatius' language as to Achilles.

sincere--Greek, "guileless." Compare 1Pe 2:1, "laying aside guile." Irenæus says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (1Pe 2:1).

of the word--Not as Alford, "spiritual," nor "reasonable," as English Version in Ro 12:1. The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word." Jas 1:21, "Lay apart all filthiness ... and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here.

grow--The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [Alford].

thereby--Greek, "in it"; fed on it; in its strength (Ac 11:14). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [Tertullian].

3. Peter alludes to Psa 34:8. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [Bengel].

gracious--Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (1Pe 2:4), we who are born again ought so to be good and kind to the brethren (1Pe 1:22). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [Luther].

4. coming--drawing near (same Greek as here, He 10:22) by faith continually; present tense: not having come once for all at conversion.

stone--Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON Christ, the true foundation-stone; compare his speech in Ac 4:11. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of Mt 16:18 (compare Mt 16:16, "Son of the Living God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore (Re 1:18) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare 1Co 10:4, and the type, Ex 17:6; Nu 20:11.

disallowed--rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, Is 8:14; Lu 2:34.

chosen of God--literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (1Pe 2:6). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.

5. Ye also, as lively stones--partaking of the name and life which is in "THE Living Stone" (1Pe 2:4; 1Co 3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE Son," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [Bengel].

are built up--Greek, "are being built up," as in Ep 2:22. Not as Alford, "Be ye built up." Peter grounds his exhortations, 1Pe 2:2, 11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit").

priesthood--Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (Re 1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare 1Pe 2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel.

holy--consecrated to God.

spiritual sacrifices--not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Is 56:7, which compare with "acceptable to God" here; Psa 4:5; 50:14; 51:17, 19; Ho 14:2; Php 4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (2Co 8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [Calvin]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on Jas 2:2, Greek, "synagogue"; Ac 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (1Pe 2:9, end).

by Jesus Christ--as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [Bengel]. As the temple, so also the priesthood, is built on Christ (1Pe 2:4, 5) [Beza]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH Christ. After extolling the dignity of Christians he goes back to Christ as the sole source of it.

6. Wherefore also--The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."

Behold--calling attention to the glorious announcement of His eternal counsel.

elect--so also believers (1Pe 2:9, "chosen," Greek, "elect generation").

precious--in Hebrew, Is 28:16, "a corner-stone of preciousness." See on Is 28:16. So in 1Pe 2:7, Christ is said to be, to believers, "precious," Greek, "preciousness."

confounded--same Greek as in Ro 9:33 (Peter here as elsewhere confirming Paul's teaching. See Introduction; also Ro 10:11), "ashamed." In Is 28:16, "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.

7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare Joh 9:39; 2Co 2:15, 16.

precious--Greek, "THE preciousness" (1Pe 2:6). To you believers belongs the preciousness of Christ just mentioned.

disobedient--to the faith, and so disobedient in practice.

the stone which ... head of ... corner--(Psa 118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.

8. stone of stumbling, &c.--quoted from Is 8:14. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in Jr 13:16; Da 11:19.

at the word--rather, join "being disobedient to the word"; so 1Pe 3:1; 4:17.

whereunto--to penal stumbling; to the judicial punishment of their unbelief. See above.

also--an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," 1Pe 2:6. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [Bengel]. God ordains the wicked to punishment, not to crime [J. Cappel]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.

9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.

chosen--"elect" of God, even as Christ your Lord is.

generation--implying the unity of spiritual origin and kindred of believers as a class distinct from the world.

royal--kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.

holy nation--antitypical to Israel.

peculiar people--literally, "a people for an acquisition," that is, whom God chose to be peculiarly His: Ac 20:28, "purchased," literally, "acquired." God's "peculiar treasure" above others.

show forth--publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.

praises--Greek, "virtues," "excellencies": His glory, mercy (1Pe 2:10), goodness (Greek, 1Pe 2:3; Nu 14:17, 18; Is 63:7). The same term is applied to believers, 2Pe 1:5.

of him who hath called you--(2Pe 1:3).

out of darkness--of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.

marvellous--Peter still has in mind Psa 118:23.

light--It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Is 45:7, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [Luther].

10. Adapted from Ho 1:9, 10; 2:23. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.

not obtained mercy--literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.

11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.

Dearly beloved--He gains their attention to his exhortation by assuring them of his love.

strangers and pilgrims--(1Pe 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.

fleshly lusts--enumerated in Ga 5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.

which--Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [Bengel].

the soul--that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.

12. conversation--"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (1Pe 2:13), servants (1Pe 2:18), wives (1Pe 3:1), husbands (1Pe 3:7), all persons under all circumstances (1Pe 2:8); (2) confession of the faith (1Pe 3:15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.

honest--honorable, becoming, proper (1Pe 3:16). Contrast "vain conversation," 1Pe 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther].

whereas they speak against you--now (1Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you ... that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger].

evildoers--Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).

by--owing to.

they shall behold--Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (1Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pe 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.

glorify--forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.

the day of visitation--of God's grace; when God shall visit them in mercy.

13. every ordinance of man--"every human institution" [Alford], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Ro 13:5, "Be subject for conscience' sake."

king--The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

14. governors--subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.

for the punishment--No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [Horneius]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.

praise of them that do well--Every government recognizes the excellence of truly Christian subjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1Pe 3:13).

15. Ground of his directing them to submit themselves (1Pe 2:13).

put to silence--literally, "to muzzle," "to stop the mouth."

ignorance--spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 1Pe 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.

16. As free--as "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.

not using--Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (1Pe 2:13) which is of God's appointment.

17. Honour all men--according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.

Love--present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.

Fear God ... the king--The king is to be honored; but God alone, in the highest sense, feared.

18. Servants--Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.

be subject--Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1Pe 2:11, 12, of which the first particular precept is given 1Pe 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pe 2:16; and so the participle 1Pe 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."

with--Greek, "in."

all--all possible: under all circumstances, such as are presently detailed.

fear--the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (1Pe 2:13), not merely slavish fear of masters.

good--kind.

gentle--indulgent towards errors: considerate: yielding, not exacting all which justice might demand.

froward--perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.

19. Reason for subjection even to froward masters.

thankworthy--(Lu 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pe 2:20).

for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men.

endure--Greek, "patiently bear up under": as a superimposed burden [Alford].

grief--Greek, "griefs."

20. what--Greek, "what kind of."

glory--what peculiar merit.

buffeted--the punishment of slaves, and suddenly inflicted [Bengel].

this is--Some oldest manuscripts read, "for." Then the translation is, "But if when ... ye take it patiently (it is a glory), for this is acceptable."

acceptable--Greek, "thankworthy," as in 1Pe 2:19.

21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.

hereunto--to the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant."

called--with a heavenly calling, though slaves.

for us--His dying for us is the highest exemplification of "doing well" (1Pe 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us ... us," read, "you ... for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.

leaving--behind: so the Greek: on His departure to the Father, to His glory.

an example--Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.

follow--close upon: so the Greek.

his steps--footsteps, namely, of His patience combined with innocence.

22. Illustrating Christ's well-doing (1Pe 2:20) though suffering.

did--Greek aorist. "Never in a single instance did" [Alford]. Quoted from Is 53:9, end, Septuagint.

neither--nor yet: not even [Alford]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [Calvin], yet He took it patiently (1Pe 2:20). On Christ's sinlessness, compare 2Co 5:21; He 7:26.

23. Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.

committed himself--or His cause, as man in His suffering. Compare the type, Jr 11:20. In this Peter seems to have before his mind Is 53:8. Compare Ro 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.

24. his own self--there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20).

bare--to sacrifice: carried and offered up: a sacrificial term. Is 53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5.

our sins--In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Is 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius].

on the tree--the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.

that we being dead to sins--the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Is 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [Steiger].

by whose stripes--Greek, "stripe."

ye were healed--a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pe 2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.

25. (Is 53:6.)

For--Assigning their natural need of healing (1Pe 2:24).

now--Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.

Shepherd and Bishop--The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (1Pe 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."

Wherefore, laying aside - This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse.

Laying aside all malice - See the notes on Eph 4:22-31 (note). These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such; they show the mind, not of Christ, but of the old murderer.

As new-born babes - In the preceding chapter, 1Pet 1:23, the apostle states that they had been born again; and as the new-born infant desires that aliment which nature has provided for it, so they, being born again - born from above, should as earnestly require that heavenly nourishment which is suited to their new nature; and this the apostle calls the sincere milk of the word, το λογικον αδολον γαλα, or, as some translate, the rational unadulterated milk; i.e. the pure doctrines of the Gospel, as delivered in the epistles and gospels, and as preached by the apostles and their successors. The rabbins frequently express learning to know the law, etc., by the term sucking, and their disciples are often denominated those that suck the breast. The figure is very expressive: as a child newly born shows an immediate desire for that nourishment, and that only, which is its most proper food; so they, being just born of God, should show that the incorruptible seed abides in them, and that they will receive nothing that is not suited to that new nature: and, indeed, they can have no spiritual growth but by the pure doctrines of the Gospel.

That ye may grow thereby - Εις σωτηριαν, Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, and several of the ancient fathers. The reading is undoubtedly genuine, and is very important. It shows why they were regenerated, and why they were to desire the unadulterated doctrines of the Gospel; viz.: that they might grow up unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end as continually receiving the pure truth of God, claiming the fulfillment of its promises, and acting under its dictates.

If so be ye have tasted - Ειπερ εγευσασθε· Seeing ye have tasted. There could be no doubt that they had tasted the goodness of Christ who were born again, of incorruptible seed, and whose hearts were purified by the truth, and who had like precious faith with the apostles themselves.

That the Lord is gracious - Ὁτι χρηστος ὁ Κυριος· From the similarity of the letters, many MSS. and several of the fathers have read, Χριστος ὁ κυριος, the Lord is Christ, or Christ is the Lord.

This seems to refer to Psa 34:8 : O taste and see that the Lord is good; Γευσασθε και ιδετε ὁτι χρηστος ὁ Κυριος, Sept. And there is still a reference to the sucking child that, having once tasted its mother's milk, ever after desires and longs for it. As they were born of God, and had tasted his goodness, they would naturally desire the same pure unadulterated milk of the word.

To whom coming, as unto a living stone - This is a reference to Isa 28:16 : Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. Jesus Christ is, in both the prophet and apostle, represented as the foundation on which the Christian Church is built, and on which it must continue to rest: and the stone or foundation is called here living, to intimate that he is the source of life to all his followers, and that it is in union with him that they live, and answer the end of their regeneration; as the stones of a building are of no use but as they occupy their proper places in a building, and rest on the foundation.

Disallowed indeed of men - That is, rejected by the Jews. This is a plain reference to the prophecy, Psa 118:22 : The stone which the builders refused is become the head stone of the corner.

Chosen of God - To be the Savior of the world, and the Founder of the Church, and the foundation on which it rests; As Christ is the choice of the Father, we need have no doubt of the efficacy and sufficiency of all that he has suffered and done for the salvation of a lost world. God can never be mistaken in his choice; therefore he that chooses Christ for his portion shall never be confounded.

Precious - Εντιμον· Honourable. Howsoever despised and rejected by men, Jesus, as the sacrifice for a lost world, is infinitely honorable in the sight of God; and those who are united by faith to him partake of the same honor, being members of that great and glorious body of which he is the head, and stones in that superb building of which he is the foundation.

Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, a living stone.

The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house, or rather household; and as a household or family must have a place of residence, hence, by a metonymy, the house itself, or material building, is put for the household or family which occupies it, the container being put for the contained. This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household (Psa 68:6) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה banah, he built, is common to all; for sons and daughters build up or constitute a family, as stones do a building. Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household, this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones, because this is the living house or spiritual family. As a building rests upon a foundation, and this foundation is its support; so a family or household rests on the father, who is properly considered the foundation or support of the building. But as every father is mortal and transitory, none can be called a living stone, foundation, or support, but He who liveth for ever, and has life independent; so none but Jesus, who hath life in himself, i.e. independently, and who is the Way, the Truth, and the Life, can be a permanent foundation or support to the whole spiritual house. And as all the stones - sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ Jesus, because he lives in them. Now, following the metaphor; these various living stones become one grand temple, in which God is worshipped, and in which he manifests himself as he did in the temple of old. Every stone - son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight.

This is the true metaphor, and which has not, as far as I know, ever been properly traced out. To talk of "stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein," is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing.

Behold, I lay in Sion - This intimates that the foundation of the Christian Church should be laid at Jerusalem; and there it was laid, for there Christ suffered, and there the preaching of the Gospel commenced.

A chief corner stone - This is the same as the foundation stone; and it is called here the chief corner stone because it is laid in the foundation, at an angle of the building where its two sides form the ground work of a side and end wall. And this might probably be designed to show that, in Jesus, both Jews and Gentiles were to be united; and this is probably the reason why it was called a stone of stumbling, and rock of offense; for nothing stumbled, nothing offended the Jews so much as the calling of the Gentiles into the Church of God, and admitting them to the same privileges which had been before peculiar to the Jews.

Elect, precious - Chosen and honorable. See on 1Pet 2:4.

Shall not be confounded - These words are quoted from Isa 28:16; but rather more from the Septuagint than from the Hebrew text. The latter we translate, He that believeth shall not make haste - he who comes to God, through Christ, for salvation, shall never be confounded; he need not haste to flee away, for no enemy shall ever be able to annoy him.

Unto you therefore which believe - You, both Jews and Gentiles.

He is precious - Ὑμιν ουν ἡ τιμη τοις πιστευουσιν· The honor is to you who believe; i.e. the honor of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty.

Them which be disobedient - The Jews, who continue to reject the Gospel; that very person whom they reject is head of the corner - is Lord over all, and has all power in the heavens and the earth.

A stone of stumbling - Because in him all Jews and Gentiles who believe are united; and because the latter were admitted into the Church, and called by the Gospel to enjoy the same privileges which the Jews, as the peculiar people of God, had enjoyed for two thousand years before; therefore they rejected the Christian religion, they would have no partakers with themselves in the salvation of God. This was the true cause why the Jews rejected the Gospel; and they rejected Christ because he did not come as a secular prince. In the one case he was a stone of stumbling - he was poor, and affected no worldly pomp; in the other he was a rock of offense, for his Gospel called the Gentiles to be a peculiar people whom the Jews believed to be everlastingly reprobated, and utterly incapable of any spiritual good.

Whereunto also they were appointed - Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offense: The disobedient stumble against the word, (or doctrine), to which verily they were appointed. - Macknight.

Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1Pet 2:7, 1Pet 2:8 thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι), it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savor of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief. The phrase τιθεναι τινα εις τι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isa 8:14, Isa 8:15; Mat 21:42, Mat 21:44; Luk 2:34; and Rom 9:32, Rom 9:33. Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isa 8:14, Isa 8:15 : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, etc. The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Mat 21:44. On the whole of these passages, see the notes on Mat 21:42-44 (note).

Ye are a chosen generation - The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost.

The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, Deu 7:6.

They were also a royal priesthood, or what Moses calls a kingdom of priests, Exo 19:6. For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal.

They were a holy nation, Exo 19:6; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world.

They were also a peculiar people, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, Deu 7:6; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness - idolatry, superstition, and ungodliness, into his marvellous light - the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; αρετας, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked.

Which in time past were not a people - This is a quotation from Hos 1:9, Hos 1:10; Hos 2:23, where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ.

As strangers and pilgrims - See the note on Heb 11:13. These were strangers and pilgrims in the most literal sense of the word, see 1Pet 1:1, for they were strangers scattered through Asia, Pontus, etc.

Abstain from fleshly lusts - As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls; they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts.

Which war against the soul - Αἱτινες στρατευονται κατα της ψυχης· Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!

Having your conversation honest - Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess.

That whereas they speak against you as evil doers - In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ.

In the day of visitation - I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isa 10:3 : And what will ye do in the Day of Visitation, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,

Submit yourselves to every ordinance of man - In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: "Genuine Christians have nothing to do with the laws but to obey them." Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on Rom 13:1, etc., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse.

The words παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human creature; yet κτιζειν signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor. Nep. "They created ten tribunes of the plebeians, by the high priest." Carthagine quotannis annui bini reges creabantur; Caesar. "They created two kings every year at Carthage." Consules creantur Caesar et Servilius; Sallust. "Caesar and Servilius are created consuls." Creare ducem gerendo bello. "To create a general to conduct the war." The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord's sake, δια τον Κυριον, on account of the Lord, whose will it was, and who commanded it.

Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire.

For the punishment of evil doers - This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

For so is the will of God - God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word φιμουν, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it.

As free - The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness - for a pretext of rebellion, and by it endeavored to vindicate their seditious and rebellious conduct.

But as the servants of God - These were free from sin and Satan, but they were the servants of God - bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord's sake.

Honour all men - That is, Give honor to whom honor is due, Rom 13:7. Respect every man as a fellow creature, and as one who may be a fellow heir with you of eternal life; and therefore be ready to give him every kind of succor in your power.

Love the brotherhood - All true Christians, who form one great family of which God is the head.

Fear God - Who gives you these commandments, lest he punish you for disobedience.

Honour the king - Pay that respect to the emperor which his high authority requires, knowing that civil power is of God; that the authority with which he, in the course of his providence, has invested him, must be respected in order to its being obeyed; and that if the man be even bad, and as a man be worthy of no reverence, yet he should be respected on account of his office. If respect be banished, subordination will flee with it, and anarchy and ruin will rise up in their place. Truly religious persons are never found in seditions. Hypocrites may join themselves with any class of the workers of iniquity, and say, Hail, brethren!

Servants, be subject - See the notes on Eph 6:5; Col 3:22 (note); and Tit 2:9 (note).

With all fear - With all submission and reverence.

The good and gentle - Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time.

The froward - Σκολιοις· The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

For this is thankworthy - If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.

For what glory is it - It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.

Hereunto were ye called - Ye were called to a state of suffering when ye were called to be Christians; for the world cannot endure the yoke of Christ, and they that will live godly in Christ must suffer persecution; they will meet with it in one form or other.

Christ also suffered for us - And left us the example of his meekness and gentleness; for when he was reviled, he reviled not again. Ye cannot expect to fare better than your master; imitate his example, and his Spirit shall comfort and sustain you. Many MSS. and most of the versions, instead of Christ also suffered for Us, leaving Us, etc., read, suffered for You, leaving You, etc. This reading, which I think is genuine, is noticed in the margin.

Who did no sin - He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from Isa 53:9.

But committed himself - Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right.

The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste; "He delivered himself to him who judged unrighteously;" meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine.

Who his own self - Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer.

Bare our sins in his own body - Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous.

That we, being dead to sins - Ἱνα ταις ἁμαρτιαις απογενομενοι· That we, being freed from sin - delivered out of its power, and from under its tyranny.

Should live unto righteousness - That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated.

By whose stripes ye were healed - The apostle refers here to Isa 53:4-6; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.

For ye were as sheep going astray - Formerly ye were not in a better moral condition than your oppressors; ye were like stray sheep, in the wilderness of ignorance and sin, till Christ, the true and merciful Shepherd, called you back from your wanderings, by sending you the Gospel of his grace.

Bishop of your souls - Unless we consider the word bishop as a corruption of the word επισκοπος episcopos, and that this literally signifies an overseer, an inspector, or one that has the oversight, it can convey to us no meaning of the original. Jesus Christ is the Overseer of souls; he has them continually under his eye; he knows their wants, wishes, dangers, etc., and provides for them. As their shepherd, he leads them to the best pastures, defends them from their enemies, and guides them by his eye. Jesus is the good Shepherd that laid down his life for his sheep. All human souls are inexpressibly dear to him, as they are the purchase of his blood. He is still supreme Bishop or Overseer in his Church. He alone is Episcopus episcoporum, "the Bishop of bishops;" a title which the Romish pontiffs have blasphemously usurped. But this is not the only attribute of Jesus on which they have laid sacrilegious hands. And besides this, with force and with cruelty have they ruled the sheep: but the Lord is breaking the staff of their pride, and delivering the nations from the bondage of their corruption. Lord, let thy kingdom come!

Wherefore laying aside - As inconsistent with that pure love. All dissimulation - Which is the outward expression of guile in the heart.

Desire - Always, as earnestly as new born babes do, 1Pet 1:3. The milk of the word - That word of God which nourishes the soul as milk does the body, and which is sincere, pure from all guile, so that none are deceived who cleave to it. That you may grow thereby - In faith, love, holiness, unto the full stature of Christ.

Since ye have tasted - Sweetly and experimentally known.

To whom coming - By faith. As unto a living stone - Living from eternity; alive from the dead. There is a wonderful beauty and energy in these expressions, which describe Christ as a spiritual foundation, solid, firm, durable; and believers as a building erected upon it, in preference to that temple which the Jews accounted their highest glory. And St. Peter speaking of him thus, shows he did not judge himself, but Christ, to be the rock on which the church was built. Rejected indeed by men - Even at this day, not only by Jews, Turks, heathens, infidels; but by all Christians, so called, who live in sin, or who hope to be saved by their own works. But chosen of God - From all eternity, to be the foundation of his church. And precious - In himself, in the sight of God, and in the eyes of all believers.

He that believeth shall not be confounded - In time or in eternity. Isaiah 28:16.

To them who believe, he is become the head of the corner - The chief corner stone, on which the whole building rests. Unbelievers too will at length find him such to their sorrow, Matt 21:44. Psalm 118:22.

Who stumble, whereunto also they were appointed - They who believe not, stumble, and fall, and perish for ever; God having appointed from all eternity, "he that believeth not shall be damned."

But ye - Who believe in Christ Are - In a higher sense than ever the Jews were. A chosen or elect race, a royal priesthood - "Kings and priests unto God," Rev 1:6. As princes, ye have power with God, and victory over sin, the world, and the devil: as priests, ye are consecrated to God, for offering spiritual sacrifices. Ye Christians are as one holy nation, under Christ your King. A purchased people - Who are his peculiar property. That ye may show forth - By your whole behaviour, to all mankind. The virtues - The excellent glory, the mercy, wisdom, and power of him, Christ, who hath called you out of the darkness of ignorance, error, sin, and misery.

Who in time past were not a people - Much less the people of God; but scattered individuals of many nations. The former part of the verse particularly respects the gentiles; the latter, the Jews.

Here begins the exhortation drawn from the second motive. Sojourners: pilgrims - The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

Honest - Not barely unblamable, but virtuous in every respect. But our language sinks under the force, beauty, and copiousness of the original expressions. That they by your good works which they shall behold - See with their own eyes. May glorify God - By owning his grace in you, and following your example. In the day of visitation - The time when he shall give them fresh offers of his mercy.

Submit yourselves to every ordinance of man - To every secular power. Instrumentally these are ordained by men; but originally all their power is from God.

Or to subordinate governors, or magistrates.

The ignorance - Of them who blame you, because they do not know you: a strong motive to pity them.

As free - Yet obeying governors, for God's sake.

Honour all men - As being made in the image of God, bought by his Son, and designed for his kingdom. Honour the king - Pay him all that regard both in affection and action which the laws of God and man require.

Servants - Literally, household servants. With all fear - Of offending them or God. Not only to the good - Tender, kind. And gentle - Mild, easily forgiving.

For conscience toward God - From a pure desire of pleasing him. Grief - Severe treatment.

Hereunto are ye - Christians. Called - To suffer wrongfully. Leaving you an example - When he went to God. That ye might follow his steps - Of innocence and patience.

In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power. He committed himself to him that judgeth righteously - The only solid ground of patience in affliction. Isaiah 53:4,6,7,9.

Who himself bore our sins - That is, the punishment due to them. In his afflicted, torn, dying body on the tree - The cross, whereon chiefly slaves or servants were wont to suffer. That we being dead to sin - Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power. Might live to righteousness - Which is one only. The sins we had committed, and he bore, were manifold.

The bishop - The kind observer, inspector, or overseer of your souls.

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

Having in the former Chapter mentioned the new Birth, v. 23. and exhorted to brotherly Love, as agreeable to it, v. 22. he begins this Chapter with a Dehortation, wherein he disswades them from those Vices which are contrary to the state of regenerate Men in the general, and brotherly Love in particular.

Or, put off; a Metaphor from an old over-worn Garment, fit only to be thrown away; See Ephes. 4.22. Col. 3.8, 9. Iames 1.21.

Malignity, when Men do evil to others voluntarily, and industriously, or delight in other Men's harms; See Rom. 1.29. Ephes. 4.31.

All Fraudulence and Impostures, and Circumventing of others in any kind.

All flattering, and counterfeiting Friendship, and shewing love in words, and outward Carriage, when the Heart is otherwise affected. So Matth. 22. Christ calls them Hypocrites that flattered him, v. 16, 18.

Grieving at other Men's Welfare.

All kind of Detraction.

Marginal references: Heb. 12.1.

2 As new-born babes desire the sincere milk of the word , that ye may grow thereby .

Pursuant to his Discourse, chap. 1.23. where he speaks of their new Birth, he here calls them new-born Babes; but that not in Opposition to those that are adult, or of full Age, as Hebr. 5.14. and 1 Corin. 3.1. but in Opopposition to their former corrupt and unregenerate state, in which they were destitute of all spiritual Life; and so this agrees, not only to young Converts, but generally to all regenerate Persons.

Being new-born Babes, act as such in earnestly desiring, and longing for that spiritual Nourishment, which is so needful for you, even as Children as soon as they come into the World, are lingring after the Breast.

The Greek may be rendred (and is by some) reasonable Milk, viz. such as is for the Soul, not for the Body; that whereby the Mind is nourished and strengthned; or wordy Milk, the Substantive from which it is derived properly, and first signifying Word, or Speech, and being used for the Word of God▪ Heb. 4.12. But this not being proper English, our Translation renders it best, the Milk of the Word, i. e. the Word which is Milk: The Apostle useth an Adjective for a Substantive, but that Adjective doth not signifie the quality of the Subject (Milk) as the other (Sincere) doth, but the Subject of it self. The like Phrase we have, chap. 3.7. Gr. Female, or wifish weaker Vessel, which we turn by the Substantive, Wise, who is said there to be the weaker Vessel. So that the Doctrine of the Gospel is here to be understood, as Isa. 55.1. and Believers are to be nourished by the same Word, as their Food, by which, as the seed, they are said to be begotten, ch. 1.23. This Milk of the Word is said to be sincere, i. e. pure, without mixture, or Adulteration, not blended, or diluted (as Vintners do by their Wine, to whose Practice Paul alludes, when he speaks of Men's corrupting the Word, 2 Cor. 2.17. and 4.2.) with human Fictions or Traditions. Infants love the Sweetness of their Mother's Milk, and desire it pure, as it is: Believers should desire the Word pure, as it is in it self, not mixed with any thing that may lessen its Sweetness, and hinder its Efficacy.

That by the Word, as your spiritual Nourishment, ye may grow more in spiritual Life and Strength, till ye come to be perfect Men, Ephes. 4.13.

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

This doth not imply a doubting, but a supposition, as was before observed, ch. 1.17.

Not lightly tasted by a bare ineffectual Knowledge, as Heb. 6.4. but experienced and perceived by the taste of your spiritual Palate; your spiritual Sense, and Ability to judge of spiritual things being restored to you, with your new Nature in your new Birth. He refers to Psalm 34.8. and possibly to Isa. 66.11.

The Lord Jesus Christ, as appears by the next Verse.

Good, kind, or rather sweet: The same word is applied to Wine, Luke 5.39. The sense of the whole, is, If ye have by Faith received the Gospel as glad Tidings, and worthy of all Acceptation, 1 Tim. 1.15. and therein perceived, and experienced the sweetness of those Consolations which are in Christ Jesus, Phil. 2.1. Or, (which is the same) how sweet he is, who, in the preaching of the Gospel, exhibits himself to your spiritual Senses, to be fed upon, and tasted by you.

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

To which Christ.

By Faith, q. d. in whom believing, Iohn 6.35.44, 45. The word is in the Present Tense, the Apostle describing here not their first Conversion to Christ, but their present state, that they being in Christ, were daily coming to him in the continued Exercise of their Faith.

Not only having Life in himself, but enlivening those that by Faith adhere to him.

Viz. A Corner-Stone, as v. 6. Being about to set forth the Church, as a spiritual Building, he first mentions Christ as the Foundation, and Corner-Stone.

Rejected, not only by the unbelieving Iews, and their Rulers formerly, but still by the unbelieving World.

Either chosen to be the Foundation of the Building, and then it is the same as fore-ordained, ch. 1.20. Or, chosen is the same as choice, excellent.

A different Expression of the same thing. Here seems to be an Allusion to those Stones which Men count precious, and have in great Esteem; and Christ's being precious in the sight of God, is set in Opposition to his being disallowed of Men, to intimate, that their Unbelief, and rejecting Christ doth not make him less valuable in himself, when his Father so much honours him.

Marginal references: Psal. 118.22.

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

Viz. as being enlivened by Christ. The word here translated, lively, and living in the former Verse, is the same, but being there spoken of Christ, it is to be understood actively, and here being applied to Believers, who receive their spiritual Life from Christ, it must be taken passively.

Each particular Believer is here called a Stone, as altogether an House or Temple, 2 Co. 6.16. Ephes. 2.21. and in respect of their Union among themselves, and with their Foundation; tho elsewhere in respect of God's Inhabitation, even particular Believers are called his Temple, 1 Cor. 3.16, 17, and 6.19.

Viz. Upon Christ the principal Corner-Stone, Ephes. 2.20. This may be understood, either, 1. Imparatively, q.d. be ye built up, and then it is an Exhortation, and relates not only to their continuing in Christ, but their being further built up on him by Faith, and is of the same Import as v. 2. that ye may grow: Or rather, 2. Indicatively; the Apostle as yet being engaged in shewing the Dignity and Priviledges of Believers, and not entring upon his Exhortation, till v. 11. The words being in the Present Tense, implies the Building to be still but going on, and not yet finished.

In distinction from the material one, relating to those Scriptures where the Tabernacle or Temple is called God's House, Exod. 23.19. and 34.26. Deut. 23.18. The material House built of dead Stones, was but a Type of the spiritual House made up of lively Stones, and built upon Christ the living Stone; and this he brings (the Truth being always more excellent than the Type) to heigthen the Priviledges of the Gospel-Church.

Either the Abstract is put for the Concrete, an holy Priesthood for holy Priests; or it may note the whole College or Society of Evangelical Priests, consisting of all particular Saints, to whom, in the New-Testament, this Title is given, but never appropriated to Gospel-Ministers: Christ being a Priest for ever after the Order of Melchisedec, had no Partner with him in his Priesthood, but was himself only to offer a Propitiatory Sacrifice to God for Sin. The immediate end of Gospel-Priests to offer, not bodily, but spiritual Sacrifices in general themselves, whom they are to consecrate to God, Rom. 12.1. particularly Prayer, Thanksgivings, Alms, and other Duties of Religion, Phil. 4.18. Heb. 13.15, 16.

By, and through whom alone, as the Persons, so the Performances of Believers (tho in themselves imperfect) are pleasing to God, Christ presenting them to his Father by his Intercession, and covering their Defects by his own most perfect Righteousness. Some refer this clause, by Iesus Christ, to the fore-going Verb to offer up, and then the words run thus, to offer up spiritual Sacrifices by Iesus Christ, acceptable to God; but the former seems most proper, and includes this latter: we are therefore to offer up spiritual Sacrifices to God by Christ, because they are acceptable only by him, Heb. 13.21. compare with 15, 16.

Marginal references: Or, be ye built.; Heb. 3.6.; Isa. 61.6. and 66.21. v. 9.; Hos. 14.2. Mal. 1.11. Rom. 12.1.

6 Wherefore also it is contained in the scripture, Behold , I lay in Sion a chief corner-stone , elect, precious : and he that believeth on him, shall not be confounded .

The Greek word being of an active form, makes great difference among Expositors about these words; not to trouble the Reader with variety, the plainest way of understanding them, seems to be, either, 1. That God be understood here, and supplied out of the former Verse, Wherefore God contains it in the Scripture: Or, 2ly. that the word, tho of an active Termination, be yet taken in a passive signification, contains, for is contained, so our Translators do; and this way of speaking is not unusual with other Writers.

I the Lord, not Man, Psalm 118.23.

Viz. By the Preaching of the Gospel, wherein Christ was declared to be the only Foundation of the Church, and whereby Faith was wrought in the Hearts of Men, who were thereby actually built on Christ, as their Foundation, and so the spiritual House, v. 5. erected.

Either by Synechdoche, Ierusalem, (whereof Sion was a part) where by the preaching of Christ first, and the Apostles after his Ascension, and sending the Spirit, this Foundation-Stone was first laid, and God's Temple begun to be built, Psalm 110.2. Isa. 2.3. Mich. 4.2. Luke 24.47. Or rather Zion here is to be understood of the Gospel-Church, whereof Zion was a Type.

Or, Head of the Corner, Psalm 118.22. that which both supports the Building, and unites the Parts; Christ being the Foundation not of a part only, but of the whole Church; all the parts of which, Gentile, as well as Iew, are jointly built on him, and upheld by him, Ephes. 2.20.

See v. 5.

Shall not be disappointed of his expected Salvation, and so shall have no cause to be ashamed of his Hope. This is according to the LXX, the Hebrew hath it, shall not make haste, i. e. he that believes in Christ shall not through haste, or Distrust, or Unwillingness to wait God's time and way, seek after any other way of Salvation than by Christ; and so (as before) not being disappointed, shall have no cause to be ashamed; whereas they that do not believe, but make haste, coming short▪ of their Expectation, are at last fill'd with Confusion. See the places in the Margin.

Marginal references: Isa. 28.16. Rom. 9.32.

7 Unto you therefore which believe he is precious : but unto them which be disobedient , the stone which the builders disallowed , the same is made the head of the corner ,

The Margin reads it according to the Greek, an Honour, either the Abstract is put for the Concrete, an Honour, for honourable, or precious (as the Text hath it) and then the sense is plain, that Christ, as he is precious in himself, and to his Father, so he is to them that believe: Or, Honour may be put for the cause of Honour, and then it is opposed to Shame and Confusion before-mentioned, and the sense is, Ye that believe, shall be so far from being ashamed, or having your Faith frustrated, that ye shall be honoured, and saved by Christ. And this agrees well with what follows in this and v. 8.

Unbelievers, who were disobedient to the great Command of the Gospel concerning Faith in the Lord Jesus Christ.

The High-Priests, Scribes, Pharisees, and Rulers of the Iews, whose Duty it was to build up the Church, as having not only the Name, but the Power then residing in them.

Rejected him, and would not acknowledge him for the promised Messiah, and the great Foundation upon which the Church of God was to be built.

Quest. How is Christ said to be made the Head of the Corner to them that reject him? Ans. Either, 1. something is here to be understood, viz. this is said, or spoken, which follows, the Stone which the Builders, &c. q.d. they despised him, but God hath honoured him; they would allow him no place in the Building, but God hath given him the best, made him the Head-stone of the Corner: Or, 2. Christ may be said to be made to the Disobedient in spite of their rejecting and opposing him, the Head of the Corner; i. e. a King and a Judge to restrain, and curb them in, seeing they would not be ruled by him.

Marginal references: Or, an honour.; Psal. 118.22. Mat. 21.42. Acts 4.11.

8 And a stone of stumbling, and a rock of offence , even to them which stumble at the word, being disobedient , whereunto also they were appointed.

i. e. A Stone at which they stumble, a Rock at which they are offended; and so it implies Christ not to be the cause of their stumbling, but the Object of it; they of their own accord, and through the pravity of their Nature, without any just occasion given by him, being offended, either because they find not that in him which they expected, viz. outward Encouragements; or find that in him, which they do not like, the Holiness of his Law, and Purity of his Doctrine, contrary to their Corruptions and Lusts, and especially his requiring of them Faith in him for the Justification of their Persons, which was so contrary to the Pride of their Hearts, and which was one great reason of the Iews stumbling at him, as seeking to establish their own Righteousness, and therefore not submitting to the Righteousness of God, Rom. 9.32, 33. comp. with 10.3. This stumbling includes not only their falling into Sin, but into Destruction too, the Punishment of Sin, Isa. 8.14, 15. whereof Christ can be no more than the inculpable occasion, but their own Unbelief the proper Cause.

These words may have a double reading, one according to our Translation, and then the sense is, that stumble at the Word of the Gospel, i. e. are disobedient to it, in rejecting Christ therein offered to them: Or, that stumble, being disobedient to the Word; i. e. stumble at Christ preached to them in the Word, and therefore will not obey it: they shew that they are offended at Christ, by their not receiving his Doctrine, nor accepting his offers.

Either this may refer, 1. to v. 6. where Christ is said to be laid (the same word in the Greek with that which is here translated, by appointed) in Zion, as a chief Corner-stone, elect and precious, on whom whosoever blieveth, shall not be confounded: The Apostle then adds, that even these Unbelievers were appointed (viz. in their external Vocation, as being taken into Covenant with God) to be built on Christ by Faith, but they stumbled, by their Unbelief, at the Word of the Gospel, and consequently at this stumbling-Stone. And then it is an high aggravating the Unbelief of the Iews, that they being God's peculiar People, should reject that Salvation which was sent to them, and to the first offer of which they were designed, Acts 13.26, 46, 47. Or, 2ly. to the words immediately going before, that stumble at the Word, being disobedient, and then the sense is (speaking concerning the reprobate Iews) that God appointed them to this stumbling, in his decreeing not to give them Faith in Christ, but to leave them to their Unbelief, and to punish them justly for it: See Rom. 9.17. and 1 Thess. 5.9. Iude 4. The Scope of the Apostle in this whole Verse seems to be, to keep weak Christians from being offended at the multitude of Unbelievers, and especially at their seeing Christ rejected by the Jewish Rulers and Doctors; and this he doth by pointing them to the Scripture, where all this was long since foretold, and therefore not to be wondred at now, nor be any occasion of offence to them. See the like, Iohn 16.1, 4.

Marginal references: Isa. 8.14. Rom. 9.33.; 1 Cor. 1.23.; Exod. 9.16. Rom. 9.22. Jude 4.

9 But ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people ; that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light :

Ye Believers, in opposition to those Reprobates that are disobedient to the Word. He shews that those Dignities and Priviledges, which were mentioned by Moses, as belonging to their Fore-fathers, did much more belong to them; and that they had the real Exhibition in Christ, of those good Things whereof their Fathers had but a taste, and which the rest of the Iews had lost by their Unbelief.

A People chosen of God, not only out of the World, but from among the rest of your own Nation, and not only to an external Adoption, and outward Priviledges, (as the whole Body of the Nation was) but to eternal Salvation.

Or, Kingdom of Priests. He called them an holy Priesthood, v. 5. now he calls them a Royal Priesthood, to shew that they were made not only spiritual Priests, but spiritual Kings; which Priviledge they had not as Iews, but as Believers, who are all of them as Priests in respect of God to whom they are consecrated, and to whom they offer up spiritual Sacrifices; so Kings in respect both of their Enemies over whom they are victorious, and of the Kingdom they are hereafter to inherit.

Moses calls your Fathers an holy Nation, Deut. 7.6. in respect of their Separation from the Impurities of the Gentiles, their Dedication to God, and the many Laws. God gave them, obliging them to external and ceremonial Purity, whereby they were admonished of internal and real Holiness; but ye are an holy Nation in respect of that true and inward Holiness it self, whereof that ceremonial Holiness was but a Signification. He seems particularly to allude to Isa. 62.12.

Eccles. 19.5. it is a peculiar Treasure; and so the same word is rendred, Exod. 19.5. and a special People, Deut. 7.6. a peculiar People, and 14.2. The word used by the LXX implying as much, but Mal. 3.17. where we render it, Iewels; the LXX use the same word which Peter doth here, which is as much as a People of Acquisition, or which God hath acquired to himself for his peculiar Possession or Treasure. God had rescued the Israelites from their Egyptian Bondage, and taken them to be his peculiar People above all others, and claimed a Right to them, and counted them precious, as having redeemed them with a strong Hand, and got Possession of them at the expence of so much Power, and so many Miracles. This Deliverance of theirs, was the Type of Christ's delivering the Church from the Tyranny of Satan, the spiritual Pharaoh, and the World, the spiritual Egypt, and a state of Sin, the worst Bondage; upon the account whereof, God's People are called a Peculiar People, or a People thus acquired, Tit. 2.14. and a purchased Possession, Ephes. 1.14. where the same word is likewise used.

This notes the end of all these Priviledges vouchsafed them, viz. That they should glorifie God in the Enjoyment of them. He seems to refer to Isa. 43.7, 21. This People have I formed for my self, (or acquired, as the LXX hath it) they shall shew forth my Praise.

Publish, and declare both in Words and Deeds, that others may be excited to glorifie God in the like manner.

Or, Virtues, that Wisdom, Power, Goodness, Righteousness, Truth, &c. which God haht manifested in his Vouchsafements to you, and in the Acknowledgment of which he may be glorified.

By an effectual Calling, according to his purpose, Rom. 8.28.

The Darkness of Ignorance, Unbelief, Sin, and Misery. The time before the Publication of the Gospel, was a time of Darkness, Matth. 4.16. Luke 1.79.

The Light of Knowledge, Faith, Holiness, Comfort. See Ephes. 5.8. It is called marvellous, because Men see what they never saw before; wonderful Things out of God's Law, Psalm 119.18. and because it is a marvellous thing that they who sate in so gross Darkness, should be translated into so glorious a Light.

Marginal references: Rev. 1.6. and 5.10.; Or, a purchased people.; Or, virtues.; Eph. 5.8. Col. 1.13.

10 Which in time past were not a people , but are now the people of God , which had not obtained mercy, but now have obtained mercy .

Either were not a People, i. e. a formed State, or Commonwealth, being dispersed in several Countries among other People, and not worth the Name of a People: Or, were not the People of God (supplying God out of the opposite clause) since he had given them a Bill of Divorce, and said, lo Ammi, and lo Ruhamah to them, Hos. 2. These were the Iews of the Dispersion, and such as had not returned out of the Babylonish Captivity, together with many of other Tribes mixed with them, who, before their Conversion to Christ, seemed cut off from the Body of that People, had no solemn Worship of God among them, and were tainted with the Corruptions of the Heathen, with whom they conversed.

Really God's People restored to their old Covenant-state, and Church-Priviledges, by their believing in Christ.

The Mercy of being God's People, and enjoying their Priviledges, being justified, at peace with God, &c. Lest they might any way abuse what he had said in the former Verse concerning their great Dignity and Priviledges, so as to ascribe any thing to themselves, the Apostle intimates here, that all they enjoyed, was meerly out of God's Mercy.

Marginal references: Hos. 1.9, 10. and 2.23. Rom. 9.25.

11 Dearly beloved, I beseech you as strangers and pilgrims , abstain from fleshly lusts , which war against the soul ;

Not only Strangers in the several Countries where ye inhabit, (being out of your own Land) but Strangers in the World, as all Believers are, Psalm 39.12. and 119.19. and 1 Chron. 29.15. Heb. 11.13, 14.

Not only sensual Desires, but all the Works of the Flesh, Gal. 5.19, 20, 21. the carnal Mind it self being Enmity against God, Rom. 8.7.

As Enemies, oppose, and fight against, Rom. 7.23. Iames 4.1.

The inner Man, or regenerate part, or Spirit, which is opposed to fleshly Lusts. See Gal. 5.17.

Marginal references: Rom. 13.14. Gal. 5.16.

12 Having your conversation honest among the Gentiles : that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation .

Irreprehensible, fruitful, such as may gain Men's Love, and commend the Religion you profess.

Who, by reason of their differing from your Religion, are the more like to observe you. This proves this Epistle to be written to the Iews.

Not only think more favourably of you, but of your Religion; acknowledge the Grace of God in you, and more readily subject themselves to him, (the best way of glorifying him) it being usual with God to make way for the Conversion of Sinners by the holy Conversation of Saints.

Viz. a gracious Visitation, when God calls them by the Gospel to the Knowledge of Christ, Luke 1.68, 78. and 7.16. and 1[illegible: 1 letter].44.

Marginal references: 2 Cor. 8.21. Chap. 3.16.; Or, wherein.; Mat. 5.16.

13 Submit your selves to every ordinance of man for the Lord's sake : whether it be to the king as supreme ;

Of all kinds, whether Supreme, or subordinate.

Gr. Human Creatures which may be understood, either as Mark 16.15. every Human Creature for every Man only restraining it to the present Subject whereof he treats, viz. Magistrates, and the sense is, to every Magistrate: Or rather, (though to the same effect) to every Human Ordinance; or, as we translate it, Ordinance of Man; the word, Creature, being taken for an Ordinance, or Constitution, and creating for ordaining, or appointing; so Oecumenius will have the word to signifie, Ephes. 2.15. to make of twain, one new Man. But this Creature, or Ordinance here is to be understood of the Magistrate (as appears by the following words) which is called Human, not as if Magistracy were not an Ordinance of God, (for Rom. 13.1. the Powers that are, are said to be ordained of God) but, either because it is only among Men, and proper to them; or because it is of Man secondarily, and instrumentally, tho of God primarily, and originally; God making use of the Ministry of Men in bringing them into the Magistracy; as tho Church-Officers are God's Ordinance, yet he makes use of Men to put them into Office.

For God's sake, who commands this Obedience, and gave them their Authority, and is represented by them, and honoured by that Obedience which is yielded to them in all things agreeable to his Will. The Phrase seems to be of the same import with that of being obedient in the Lord, Ephes. 6.1.

To Cesar the then Supreme Magistrate, under whose Jurisdiction the Jewish Christians were; and this being a general Command extending to all Christians, it follows, that Obedience is due from them to those Chief Magistrates, whose Subjects respectively they are.

Not only above the People, but above other Magistrates.

Marginal references: Rom. 13.1.

14 Or unto governours , as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

He seems immediately to intend the Governours of Provinces under the Roman Emperors, such as Pilate, Felix, Feslus, were in Iudea; Sergius Paulus in Cyprus, Acts 13.7. and other Places: See Luke 3.1. but so as to imply, under the Name of Governours, all inferior Magistrates, as under the Name of King, he doth all Supreme.

Either, 1. by the King, or Supreme Magistrate, and then the next words shew what should be his end in sending, or appointing Officers, or subordinate Rulers under him: Or, 2. rather sent by God, from whom all Rulers subordinate, as well as Supreme, have their Authority, and which is the great Motive on which they are to be obeyed; and then the following words shew what is God's end in appointing them, and another reason for yielding Obedience to them, viz. their being set up for the common Good of the Societies which they rule.

Praise is a kind of Reward, and is here to be taken by a Synechdoche for all sorts of Rewards given to those that do well, and are obedient to the Laws. See Rom. 13.3, 4.

Marginal references: Rom. 13.4.; Rom. 13.3.

15 For so is the will of God , that with well-doing ye may put to silence the ignorance of foolish men .

His Command.

All manner of Offices of Humanity, whereof Obedience to Magistrates is a principle one.

Gr. muzzle, stop the mouths, Tit. 1.11. viz. by taking away all ocsion of evil-speaking.

Either their Ignorance of the State, and Conversation of Believers, which may be the occasion of their speaking evil of them; or their Ignorance of God and his ways, to which Christ imputes the Fury of Perfecutors, Iohn 16.3. They that know not God themselves, are most ready to reproach and slander those that do.

True Wisdom consisting in the Knowledge of God; they that are destitute of that Knowledge, as Unbelievers are, are called foolish.

Marginal references: Tit. 2.8.

16 As free , and not using your liberty for a cloke of maliciousness , but as the servants of God .

He prevents an Objection; they might pretend they were a free People, as Iews, and therefore were not to obey Strangers, Deut. 17.15. Iohn 8.33. and made free by Christ. He answers, That they were free indeed, but it was from Sin, and not from Righteousness, not from Obedience to God's Law, which requires Subjection to Magistrates, for they were still the Servants of God.

Not using your Liberty to cover, or palliate your VVickedness, excusing your selves from Obedience to your Superiours by a pretence of Christian Liberty, when, tho ye be free from Sin, yet ye are not from Duty.

And so still bound to obey him, and your Rulers in him.

Marginal references: Gal. 5.1, 13.; Gr. or having.; 1 Cor. 7.22.

17 Honour all men : Love the brotherhood : Fear God : Honour the King .

Viz. according a[illegible: 1 letter] Honour is due to them, according to their Dignity, Powe[illegible: 1 letter], Gifts, &c. See Rom. 12.10. and 13.7. Phil. 2.3.

Tho all may challenge sutable▪ Respects, yet there is a more special affection owing to Believers, chap. 1.22. Gal. 6.10.

With a filial fear or reverence. This command is interposed, either to shew what is the true Spring and Fountain, from which all the Duties we perform to Men, are to proceed, viz. the Fear of God, because where that doth not prevail, no Duty to Men can be rightly performed, (they love the Brotherhood best, and honour the Kings most, that truly Fear God) or to shew the due bounds of all the Offices we perform to Men, that nothing is to be done for them which is inconsistent with the Fear of God.

With that honour which is peculiarly due to him above all others.

Marginal references: Or, esteem.; Mat. 22.21.

18 Servants be subject to your masters with all fear , not only to the good and gentle, but also to the froward .

Not only reverence of Masters, and fear of offending them is to be understood, but Fear of God, as appears by the parallel place, Col. 3.22. see Eph. 6.5, 6, 7.

By Good he means not gracious or holy, but, as the next word explains it, Gentle, Just, Equal.

Morose, Crabbed, Unjust, Unmerciful.

The word is not the same which Paul useth, Col. 3.22. but may well comprehend the Servants he speaks of, as implying not only Slaves, but those that were made free, yet continued still in the Family; and so signifies Servants of whatsoever condition.

Marginal references: Col. 3.22. Tit. 2.9.

19 For this is thank-worthy , if a man for conscience toward God endure grief, suffering wrongfully.

In the Greek (as in the Margin) the Substantive is put for the Adjective; the sence is either, this is acceptable to God, and will be graciously rewarded by him; or, this is praise-worthy, and will be your Glory, as v. 20.

Out of respect to God, and a desire of pleasing him.

Marginal references: Or, thank.; Mat. 5.10.

20 For what glory is it if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well and suffer for it, ye take it patiently, this is acceptable with God .

What praise or glory do ye get by it? Or, what great matter do you do? this Interrogation hath the force of a negation, but is to be understood comparatively; it is worthy of praise to suffer patiently, even when Men suffer justly, but worthy of little, in comparison of suffering patiently when unjustly.

This shews what is meant by thank-worthy, v. 19. and the Apostle adds what kind of thanks or praise he intends, viz. not that which is of Man (which many times may fail, even when Men patiently suffer injuries) but that which is of God, to which Believers should especially have respect.

Marginal references: Chap. 3.14. and 4.14, 15.; Or, thank.

21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps.

Viz. To patient bearing of Sufferings, even for well-doing.

Viz. to Christ and the fellowship of his Kingdom; q. d. your very Calling and Profession, as Christians, requires this of you.

There is an Emphasis in this particle, it is as much as if he had said, even Christ our Lord and Head hath suffered for us, and therefore we that are but his Servants and Members must not think to escape Sufferings.

Or, as in the Margin, for you, which agrees with the beginning and end of the Verse, where the second Person is used; but most read it as we do in the First Person, and the sence is still the same; only the Apostle from a general Proposition draws a particular Exhortation; Christ suffered for us (therein he comprehends the Saints to whom he writes) and left an Example for us all; do ye therefore to whom, as well as to others, he left this Example, follow his Steps, Iohn 13.15. and 1 Iohn 2.6.

As of other graces, so especially of Patience.

Marginal references: Matth. 16.24. 1 Thess. 3.3.; Chap. 3.18.; Some read for you.

22 Who did no sin, neither was guile found in his mouth .

This signifies Christ's absolute Perfection, in that he did not offend so much as with his mouth, Iam. 3.2. The sense is, Christ was free from all manner of Sin, and yet he suffered patiently; and therefore well may ye be content to suffer too, though wrongfully; seeing though ye may be innocent in your sufferings, yet you come so far short of Christ's perfection.

i. e. There was no guile in his mouth, it is an Hebraism, to be found is the same as to be, and not to be found, the same as not to be, Gen. 2.20. Isa. 39.2. see Rom. 7.10.

Marginal references: Isa. 53.9. 2 Cor. 5.21.

23 Who when he was reviled reviled net again , when he suffered he threatned not , but committed himself to him that judgeth righteously.

By Christ's being reviled, we are to understand all those injurious Words, Reproaches, Slanders, Blasphemies, which his Persecutors cast out against him.

Therefore when he told the Jews they were of their Father the Devil, Iohn 8.44. that was not a reviling them, but a just accusation of them, or reproof of their Devilish behaviour.

When he was affected not only with verbal but real injuries, buffeted, spit upon, crowned with Thorns, crucified.

He was so far from avenging himself, or recompencing Evil for Evil; that he did not so much as threaten what he would afterward do to them.

Or, his cause, as in the Margin; neither is in the Greek, but either may be well supplied, and to the same purpose the sence is, Christ did not retaliate, nor act any thing out of private Revenge, but so referr'd himself, and the judgment of his Cause to his Father's good Pleasure, as rather to desire Pardon for his Persecutors, than Vengeance on them, Luke 23.34. The Apostle adds this of God's judging righteously, for the comfort of Servants to whom he speaks, as Eph. 6.8, 9. Col. 3.24. and 4.1. and for the terror of Masters, that the former might learn patience, and the latter moderation.

Marginal references: Matth. 27.39. Joh. 8.48, 49.; Or, committed his cause.

24 Who his own self bare our sins in his own body on the tree , that we being dead unto sin should live unto righteousness, by whose stripes ye were healed .

Not by offering any other Sacrifice (as the Levitical Priests did) but by that of himself.

Or took up, or lifted up, in allusion to the Sacrifices of the Old Testament, the same word being used of them, Heb. 7.27. Iam. 2.21. As the Sins of the Offerer were typically laid upon the Sacrifice, which, being substituted in his place, was likewise slain in his stead; so Christ standing in our room, took upon him the guilt of our Sins, and bare their Punishment, Isa. 53.4. &c. The Lord laid on him our iniquities, and he willingly took them up; and by bearing their Curse, took away our guilt. Or, it may have respect to the Cross, on which Christ being lifted up (Iohn 3.14, 15. & 12.32.) took up our Sins with him, and expiated their guilt by undergoing that Death which was due to us for them.

This doth not exclude his Soul, but is rather to be understood, by a Synecdoche, of his whole human Nature, and we have the Sufferings of his Soul mentioned, Isa. 53.10, 12. Iohn 12.27.) but mention is made of his Body, because the Sufferings of that were most visible.

On the Cross.

Another end of Christ's Death, the mortification of Sin, and our being freed from the Dominion of it, Rom. 6.2, 6. and being reformed to a Life of Holiness.

Viz. of the Wound made in your Souls by Sin; this seems to relate to the Blows that Servants might receive of Cruel Masters, against which the Apostle comforts them, and to the patient bearing of which he exhorts them, because Christ by bearing Stripes (a servile punishment) under which may be comprehended all the Sufferings of his Death, had healed them of much worse Wounds, and Spiritual Diseases, the guilt of their Consciences, and the defilement of their Souls.

Marginal references: Matth. 8.17.; Or, to.; Rom. 6.2, 11. and 7.6.

25 For ye were as sheep going astray , but are now returned to the Shepherd , and Bishop of your Souls.

While ye continued in your Judaism, and had not yet received the Gospel.

From Christ the great Shepherd, and the Church of Believers his Flock, and the way of righteousness in which he leads them. Ye were alienated from the Life of God, bewildred and lost in the way of Sin, Isa. 53.6.

In your Conversion to the Faith.

Christ the good Shepherd, Ioh. 10. that takes care of Souls, as a Shepherd doth of his Sheep.

Superintendent, Inspector, or, as the Hebrews phrase it, Visitor, i. e. He that with Care looks to, inspects, and visits the Flock. This he adds for the Comfort (as of all Believers, so) particularly of Servants, that even they, as mean as they were, and as much exposed to injuries, yet were under the care and tuition of Christ.

Marginal references: Ezek. 37.24. Heb. 13.20.

Against Malice and Hypocrisy. (a. d. 66.)

1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord is gracious.

The holy apostle has been recommending mutual charity, and setting forth the excellences of the word of God, calling it an incorruptible seed, and saying that it liveth and abideth for ever. He pursues his discourse, and very properly comes in with this necessary advice, Wherefore laying aside all malice, &c. These are such sins as both destroy charity and hinder the efficacy of the word, and consequently they prevent our regeneration.

I. His advice is to lay aside or put off what is evil, as one would do an old rotten garment: "Cast it away with indignation, never put it on more."

1. The sins to be put off, or thrown aside, are, (1.) Malice, which may be taken more generally for all sorts of wickedness, as Jam. i. 21; 1 Cor. v. 8. But, in a more confined sense, malice is anger resting in the bosom of fools, settled overgrown anger, retained till it inflames a man to design mischief, to do mischief, or delight in any mischief that befals another. (2.) Guile, or deceit in words. So it comprehends flattery, falsehood, and delusion, which is a crafty imposing upon another's ignorance or weakness, to his damage. (3.) Hypocrisies. The word being plural comprehends all sorts of hypocrisies. In matters of religion hypocrisy is counterfeit piety. In civil conversation hypocrisy is counterfeit friendship, which is much practised by those who give high compliments, which they do not believe, make promises which they never intend to perform, or pretend friendship when mischief lies in their hearts. (4.) All envies; every thing that may be called envy, which is a grieving at the good and welfare of another, at their abilities, prosperity, fame, or successful labours. (5.) Evil speaking, which is detraction, speaking against another, or defaming him; it is rendered backbiting, 2 Cor. xii. 20; Rom. i. 30.

2. Hence learn, (1.) The best Christians have need to be cautioned and warned against the worst sins, such as malice, hypocrisy, envy. They are but sanctified in part, and are still liable to temptations. (2.) Our best services towards God will neither please him nor profit us if we be not conscientious in our duties to men. The sins here mentioned are offences against the second table. These must be laid aside, or else we cannot receive the word of God as we ought to do. (3.) Whereas it is said all malice, all guile, learn, That one sin, not laid aside, will hinder our spiritual profit and everlasting welfare. (4.) Malice, envy, hatred, hypocrisy, and evil-speaking, generally go together. Evil-speaking is a sign that malice and guile lie in the heart; and all of them combine to hinder our profiting by the word of God.

II. The apostle, like a wise physician, having prescribed the purging out of vicious humours, goes on to direct to wholesome and regular food, that they may grow thereby. The duty exhorted to is a strong and constant desire for the word of God, which word is here called reasonable milk, only, this phrase not being proper English, our translators rendered it the milk of the word, by which we are to understand food proper for the soul, or a reasonable creature, whereby the mind, not the body, is nourished and strengthened. This milk of the word must be sincere, not adulterated by the mixtures of men, who often corrupt the word of God, 2 Cor. ii. 17. The manner in which they are to desire this sincere milk of the word is stated thus: As new-born babes. He puts them in mind of their regeneration. A new life requires suitable food. They, being newly born, must desire the milk of the word. Infants desire common milk, and their desires towards it are fervent and frequent, arising from an impatient sense of hunger, and accompanied with the best endeavours of which the infant is capable. Such must Christians' desires be for the word of God: and that for this end, that they may grow thereby, that we may improve in grace and the knowledge of our Lord and Saviour, 2 Pet. iii. 18. Learn, 1. Strong desires and affections to the word of God are a sure evidence of a person's being born again. If they be such desires as the babe has for the milk, they prove that the person is new-born. They are the lowest evidence, but yet they are certain. 2. Growth and improvement in wisdom and grace are the design and desire of every Christian; all spiritual means are for edification and improvement. The word of God, rightly used, does not leave a man as it finds him, but improves and makes him better.

III. He adds an argument from their own experience: If so be, or since that, or forasmuch as, you have tasted that the Lord is gracious, v. 3. The apostle does not express a doubt, but affirms that these good Christians had tasted the goodness of God, and hence argues with them. "You ought to lay aside these vile sins (v. 1); you ought to desire the word of God; you ought to grow thereby, since you cannot deny but that you have tasted that the Lord is gracious." The next verse assures us that the Lord here spoken of is the Lord Jesus Christ. Hence learn, 1. Our Lord Jesus Christ is very gracious to his people. He is in himself infinitely good; he is very kind, free, and merciful to miserable sinners; he is pitiful and good to the undeserving; he has in him a fulness of grace. 2. The graciousness of our Redeemer is best discovered by an experimental taste of it. There must be an immediate application of the object to the organ of taste; we cannot taste at a distance, as we may see, and hear, and smell. To taste the graciousness of Christ experimentally supposes our being united to him by faith, and then we may taste his goodness in all his providences, in all our spiritual concerns, in all our fears and temptations, in his word and worship every day. 3. The best of God's servants have in this life but a taste of the grace of Christ. A taste is but a little; it is not a draught, nor does it satisfy. It is so with the consolations of God in this life. 4. The word of God is the great instrument whereby he discovers and communicates his grace to men. Those who feed upon the sincere milk of the word taste and experience most of his grace. In our converses with his word we should endeavour always to understand and experience more and more of his grace.

The Living Stone; Cautions against Sensuality. (a. d. 66.)

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone (Isa. viii. 14; xxviii. 16), it would appear very elegant and proper.

1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as ch. i. 20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Matt. xi. 27); by him we have access to the Father (John xiv. 6), and through him are made partakers of all spiritual blessings, Eph. i. 3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. liii. 3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace—an act of the soul, not of the body—a real endeavour, not a fruitless wish.

2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, v. 6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph. ii. 22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,—in the materials of it, spiritual persons,—in its furniture, the graces of the Spirit,—in its connection, being held together by the Spirit of God and by one common faith,—and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.

II. He confirms what he had asserted of Christ being a living stone, &c., from Isa. xxviii. 16. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Acts xiii. 33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor LXX., word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture—words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture—proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, &c. John calls for the like attention, John i. 29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all—disappointment, sin, and judgment. Faith has a remedy for each.

III. He deduces an important inference, v. 7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture—conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (v. 6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love—every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.

IV. The apostle adds a further description, still preserving the metaphor of a stone, v. 8. The words are taken from Isa. viii. 13, 14, Sanctify the Lord of hosts himself—and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe,

1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Matt. xii. 44, Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Rom. ix. 32. (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.

2. Those who received him were highly privileged, v. 9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel—constitution, we shall lose all this, and stand upon the same level with the Gentiles."

(1.) To this objection the apostle answers, that if they did not submit they were ruined (v. 7, 8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, &c. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.

(2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced (Jer. iii. 8; Hos. i. 6, 9); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained.

V. He warns them to beware of fleshly lusts, v. 11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: "They war against the soul; and therefore your souls ought to war against them." Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.

VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Luke i. 68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note, 1. A Christian profession should be attended with an honest conversation, Phil. iv. 8. 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers.

Submission to Magistrates; Various Exhortations; Christ's Example as a Sufferer. (a. d. 66.)

13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. 17 Honour all men. Love the brotherhood. Fear God. Honour the king. 18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: 24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. 25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.

I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,

1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

3. The reasons to enforce this duty are,

(1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom. xiii.), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.

(2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.

(3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, v. 15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.

(4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deut. xvii. 15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (John viii. 36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.

4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts:— (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Prov. xvii. 5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.

II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, v. 18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,

1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.

2. Having charged them to be subject, he condescends to reason with them about it.

(1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, v. 19, 20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.

(2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, v. 21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, v. 24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God-man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?

3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, v. 22. He had done no violence, no injustice or wrong to any one—he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa. liii. 9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (v. 23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.

4. Lest any should think, from what is said, v. 21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, &c., where note, (1.) The person suffering—Jesus Christ: His own self—in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb. i. 3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Matt. xxvi. 38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross—servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa. liii. 6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev. xvi. 21, 22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, John i. 29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.

5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, v. 25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.

CHAP. II. Verſe 1. All malice and all guile]

OUt with this leaven utterly, 1 Cor. 5.7. Howſoever we otherwiſe fail, let us not in theſe be found faulty at all. Theſe are not the ſpots of Gods children, Deut. 32.5.

Verſe 2. Deſire the ſincere] As in children, all ſpeaks and works at once, hands, feet, mouth, See Davids deſire, Pſa 42. [non-Latin text not transcribed].1 & 119.20, 40, 131.

The ſincere] Gr. Guileleſſe, unmixed milk, not ſugred or ſophiſticated with ſtrains of wit, excellency of ſpeech, &c. 1 Cor. 2.1.

That ye may grow thereby] After generation (1 Pet. 1.23.) Augmentation. That word which breeds us feeds us: As the ſame bloud of which the babe is bred and fed in the womb, ſtrikes up into the mothers breſts, and there, by a further concoction, bebecometh white, and nouriſhethe it. And as milk from the breſts is more effectually taken, then when it ha[illegible: 1 letter]h ſtood a while, and the ſpirits are gone out of it: So the word preached rather then read, furthereth the ſouls growth.

Verſe 3. If ſo be ye have tasted] As babes taſte the milk they take down, Iſa. 66.11. We are bid to ſuck and be ſatisfied with the breſts of conſolation, to preſſe and oppreſſe the promiſes, till we have expreſſed, and even wrung the ſweetneſſe out of them. This will make us even ſick of love, our ſleep will be pleaſant unto us, and our hearts filled with gladneſſe. The Saints taſte how good the Lord is, and thence they ſo long after him. Optima demonstratio est a ſenſibus, as he that feels fire hot, and that taſtes honey ſweet, can beſt ſay it is ſo.

Verſe 4. As unto a living ſtone[Living and all quickning, as Act. 7.38. Lively, that is life-giving oracles. He that hath the Son hath life, 1 Joh. 5.12.

Diſallowed indeed of men] for the Cock on the dung-hill knoweth not the price of this jewel.

And precious] In vita Apol. l 3. c. 14. Alſted. Chronel. p. [illegible: 1 letter]09. Far beyond that moſt orient and excellent ſtone Pantarbe. celebrated by Philoſtratus; or that precious adamant of Charls Duke of Burgundy, ſold for 20000 duckets, and ſet into the Popes triple-crown.

Verſe 5. Ye alſo as lively ſtones] Gods houſe is built of growing ſtones, of green timber, Cant. 1.

To offer up spirituall ſacrifices] Such as are praiers, Pſal. 141.2. Praiſes, Heb. 13.5. Alms, Heb. 13.16. Our ſelves, Rom. 12.1. Our Saviour, whom we preſent as a propitiation for our ſins, 1 Joh. 2.1. laying our hands on his head, ſeeing him bleed to death, and conſumed in the fire of his Fathers wrath for our ſins.

Verſe 6. [non-Latin text not transcribed]. Wherefore it is contained] The Jews were ſo well verſed in Scripture, that in quoting of texts, there was need to ſay no more to them then, It is Written, It is contained, &c. they could tell where to turn to the place preſently: And this was a great furtherance to the converſion of many of them, by the preaching of the Apoſtles.

Shall not be confounded] the Hebrew text hath it, Shall not make haſte, Iſa. 28.16. Haſte makes waſte, as we ſay, and oft brings confuſion. Children pull apples afore they are ripe, and have worms bred of them.

Verſe 7. [non-Latin text not transcribed]. He is precious] Gr. He is a price, or an honour. If you had not found all worth in him, you would never have ſold all for him.

Verſe 8. And a rock of offence] Like that rock, Judg. 6.21. out of which comes fire to conſume the reprobate.

Which ſtumble at the Word] An ill ſign, and yet an ordinary ſinne.

Verſe 9. But ye are a choſen generation] A pickt people, the dearly beloved of Gods ſoul: ſuch as he firſt choſe for his love, and then loves for his choice.

Aroiall Priesthood] Or (as Moſes hath it, Exod. 20.6.) kingdome of Prieſts. Prieſts Gods people are in reſpect of God Kings in reſpect of men. The righteous are Kings, M[illegible: 2 letters]ny righteous men have d fired, &c. ſaith Matthew, chap. 13.17. Many Kings, ſaith Luke, chap 10 24. Indeed they are ſomewhat obſcure Kings here, as was Melchiſedech in the Land of Canaan: but Princes they are in all lands, Pſal. 45.16. and more excellent then their neighbours, let them dwell where they will, Prov. 12.26.

A peculiar people] Gr. A people of purchaſe: ſuch as comprehend, as it were, all Gods gettings, [non-Latin text not transcribed]. his whole ſtock that he makes any great reckoning of.

Shew forth the praiſes] Gr. [non-Latin text not transcribed]. Preach forth the vertues by our ſuitable practice. the picture of a dear friend ſhould be hung up in a conſpicuous place of the houſe: ſo ſhould Gods holy image and grace in our hearts.

Verſe 10. Which in time paſt Were not] If Plato thought it ſuch a mercy to him that he was a man, and not a woman, a Grecian, and not a Barbarian, a ſcholar to Socrates, and not to any other Philoſopher, what exceeding great cauſe have we to praiſe God, that we are born Chriſtians, not Pagans, Proteſtants not Papiſts, in theſe bleſſed daies of Reformation, &c?

Verſe 11. As pilgrims and ſtrangers] Excellently doth Juſtin Martyr] deſcribe the Chriſtians of his time; [illegible: 1 letter]piſt [illegible: 2 letters] Ding. they inhabit their own countries, ſaith he, but as ſtrangers; they partake of all as Citizens, and yet ſuffer all, as forraigners; every ſtrange land is a Countrey to them, and every countrey a ſtrange land.

And ſtrangers abſtain] Thoughts of death will be a death to our luſts, Lam. 1.9. Her filthineſſe is in her skirts, and all becauſe ſhe remembreth not her laſt end. As the ſtroaking of a dead hand on the belly cureth a tympany, and as the aſhes of a viper applied to the part that is ſtung draws the venome out of it: ſo the thought of death is a death to ſin.

From fleſhly luſts] Thoſe parts in our bodies that are the chiefeſt and neareſt both ſubjects and objects of luſt and concupiſcence, are like unto the dung-gate, 1 Chron. 26 16. whereby all the fil[illegible: 1 letter]h was caſt out of the Temple. God hath placed them in our bodies like ſnakes creeping out of the bottome of a dung-hill, and abaſed them in our eyes, that we might make a baſe account and eſtimation of the deſires thereof, as one well obſerveth.

Which warre againſt the ſoul] Only man is in love with his own bane (beaſts are not ſo) and ſights for thoſe luſts, Ca[illegible: 1 letter]ell of temptation. that fight againſt the ſoul. And whereas ſome might ſay that other luſts fight againſt the ſoul, as well as fl[illegible: 1 letter]ſhly lusts, it is anſwered that other luſts fight againſt the graces, but theſe more againſt the peace of the ſoul.

Verſe 12. Having your converſation honest] Leading convincing lives, the beſt arguments againſt an Atheiſt adverſary. [non-Latin text not transcribed].

They speak evil of you See the Note on Mat. 5.11.

Which they ſhall behold] Whiles they pry and ſpie into your courſes (as the Greek word imports) to ſee what evil they can finde out and faſten on.

In the day of viſitation] When God ſhall effectally call and convert them. See the Note on Ma,. 5 16.

Verſe 13. Full. anſw. to D Fern. Submit to every ordinance] That is, Although the Ordinance or Government, in the manner of its conſtitution be from man, yet becauſe of the neceſſity of its inſtitution it is from God; ſubmit to it, though of man, for the Lords ſake.

Verſe 14. Or unto Governours] In the kingdome of Chriſt this is wonderfull,Miſeel [illegible: 1 letter]p ded ſaith Zanchy, that he wils and commands all Princes and Potentates to be ſubject to his Kingdome, and yet he wils and commands likewiſe that his Kingdome be ſubject to the Kingdoms of the world.

Verſe 15. [non-Latin text not transcribed]. Ye may put to ſilence] Gr. Muzzle, or halter up, button up their mouths, as we ſay. See the Note on Mat. 22.34.

Verſe 16, As free] See the Note on Gal. 5.13.

Verſe 17. Honour all men] As made in the image of God, as capable of heaven, and as having ſome ſpeciall talent to trade with.

Honour the King] i.e. The Roman Emperour, who diſclaimed the name of a King, to avoid the hatred of the people, and yet ſought the full right of Kings, and ſo to deſtroy the liberty of the people. But Kings that will be honoured muſt be juſt, Ruling in the fear of God. 2 Sam [illegible: 1 letter]3 3. Tortuoſis, curvis [non-Latin text not transcribed]

Verſe 18. To the froward] Croſſe, crooked, frample, fooliſh. The Greek word comes of an Hebrew word, that ſignifies, a fool.

Verſe 19. This is thank-worthy] God accounts himſelf hereby gratified, as it were, and even beholding to ſuch ſufferers: this being the loweſt ſubjection, and the higheſt honour men can yeeld unto their maker.

Verſe 20. For What glory is it] In peace-offerings there might be oil mixt, not ſo in ſin-offerings. In our ſufferings for Chriſt there is joy; not ſo when we ſuffer for our faults.

Verſe 21. Leaving us an example] Gr. A copy or patern. [non-Latin text not transcribed]. Chriſts actions were either morall, or mediatory. In both we muſt imitate him. In the former, by doing as he did. In the later, by ſimilitude, tranſlating that to our ſpirituall life, which he did as Mediatour; as to die to ſin, to riſe to righteouſneſſe, &c. and this not only by example (as Petrus Abeſardus held of old, and the Socinians at this day) but by vertue of Chriſts death and reſurrection working effectually in all his people;Anton. Tract. 17 cap 1 paragr 5. not as an exemplary cauſe only, or as a moral cauſe by way of meditation, but as having force obtained by it, and iſſuing out of it, even the Spirit that kils ſin, and quickens the ſoul to all holy practice.In vita ejus a [illegible: 1 letter]u[illegible: 1 letter] Su[illegible: 2 letters]um There is a ſtory of an Earl called Eleazar, a paſſionate Prince, that was cured of that diſordered affection by ſtudying of Chriſt and his patience. Crux pendentis, cathedra docentis, Chriſt upon the croſſe is a Doctour in his Chair, where he reads unto us all a lecture of patience. The Eunuch, Act 8.32. was converted by this praiſe in Chriſt. It is ſaid of Hierome, that having read the godly life and Chriſtian death of Hilarion, he folded up the book, and ſaid, Well, Hilarion ſhall be the Champion whom I will follow. Should we not much more ſay ſo of Chriſt?

Verſe 22. Who did no ſinne] S. Paul ſaith, He knew no ſinne, 2 Cor. 5.21. to wit, with a practicall knowledge (we know no more then we practiſe) with an intellectuall he did: for elſe he could not have reproved it.

Neither was guile found in his mouth] Which imports, that they ſought it. The wicked ſeek occaſion againſt that godly.

Verſe 23. But committed himſelf] Or, The Whole matter. We alſo ſhall do our ſelves no diſſervice, by making God our Chancellour, when no law elſe will relieve us. And indeed the leſſe a man ſtrives for himſelf, the more is God his Champion. He that ſaid, I ſeek not mine own glory, adds, but there is one that ſeeketh it, and judgeth. God takes his part ever; that fights not for himſelf.

Verſe 24. Who his own ſelf] Without any to help or uphold him, Iſa. 63.5. he had not ſo much as the benefit of the Sun-light, when in that three hours darkneſſe he was ſet upon by all the powers of darkneſſe.

Bar our ſins] Gr. Bare them aloft, viz. [non-Latin text not transcribed]. When he climbed up his Croſſe, and nailed them thereunto. Surely he hath borne our griefs, and carried our ſorrows, Iſa. 53 4 He taketh away the ſins of the world, Joh. 1.29.

That We being dead to ſinne] Or, [non-Latin text not transcribed]. Separated from ſinne, or unmade to it, cut off from it, the old frame being utterly diſſolved.

By Whoſe ſtripes] Or, Wales. This he mentioneth to comfort poor ſervants, whipt and abuſed by their froward Maſters. Sanguis medici fàctus eſt medicina phrenctici, The Phyſicians bloud became the ſick mans ſalve. We can hardly believe the power of ſword ſalve. But here is a myſtery that only Chriſtian religion can aſſure us of, that the wounding of one ſhould be the cure of another.

Verſe 25. As ſheep] Then the which no creature is more apt to ſtray, leſſe apt and able to return. The Oxe knoweth his owner, &c.

Wherefore laying aside. On the word rendered laying aside, see Rom 13:12, Eph 4:22,25, Col 3:8. The allusion is to putting off clothes; and the meaning is, that we are to cast off these things entirely; that is, we are no longer to practise them. The word wherefore (ουν) refers to the reasonings in the first chapter. In view of the considerations stated there, we should renounce all evil.

All malice. All evil, (κακιαν.) The word malice we commonly apply now to a particular kind of evil, denoting extreme enmity of heart, ill-will, a disposition to injure others without cause, from mere personal gratification, or from a spirit of revenge.---Webster. The Greek word, however, includes evil of all kinds. Rom 1:29. Comp. Acts 8:22, where it is rendered wickedness, and 1Cor 5:8, 14:20, Eph 4:31, Col 3:8, Tit 3:3.

And all guile. Deceit of all kinds. Rom 1:29; 2Cor 12:16; 1Thes 2:3.

And hypocrisies. 1Timm 4:2; Mt 23:28; Gal 2:13, on the word rendered dissimulation. The word means, feigning to be what we are not; assuming a false appearance of religion; cloking a wicked purpose under the appearance of piety:

And envies. Hatred of others on account of some excellency which they have, or something which they possess which we do not. Rom 1:29.

And all evil speaking. Greek, Speaking against others. This word (καταλαλια) occurs only here and in 2Cor 12:20, where it is rendered backbitings. It would include all unkind or slanderous speaking against others. This is by no means an uncommon fault in the world, and it is one of the designs of religion to guard against it. Religion teaches us to lay aside whatever guile, insincerity, and false appearances we may have acquired, and to put on the simple honesty and openness of children. We all acquire more or less of guile and insincerity ill the course of life, We learn to conceal our sentiments and feelings, and almost unconsciously come to appear different from what we really are. It is not so with children. In the child, every emotion of the bosom: appears as it is. Nature there work, well and beautifully. Every emotion is expressed; every feeling of the heart is developed; and in the cheeks, the open eye, the joyous or sad countenance, we know all that there is in the bosom, as certainly as we know all that there is in the rose by its colour and its fragrance. Now, it is one of the purposes of religion to bring us back to this state, and to strip off all the subterfuges which we may have acquired in life; and he in whom this effect is not accomplished has never been converted. A man that is characteristically deceitful, cunning, and crafty, cannot be a Christian. "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven," Mt 18:3.

(a) "laying aside all malice" Eph 4:22,31

As new-born babes. The phrase here used would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained 2Ti 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. Mt 18:3 for the reasons of this comparison. Comp. 1Cor 3:2 Heb 5:12,14.

Desire the sincere milk of the word. The pure milk of the word, On the meaning of the word sincere, Eph 6:24. The Greek word here (αδολον) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered "of the word," (λογικον,) means properly rational, pertaining to reason, or mind; and, in the connexion here with milk, means that which is adapted to sustain the soul. Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge.

That ye may grow thereby. As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper element, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment, from this verse we may see,

(1.) the reason of the injunction of the Saviour to Peter, to "feed his lambs," Jn 21:15, 1Pet 2:1,2. Young Christians strongly resemble children, babes; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement; and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see,

(2.) that it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel, It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse,

(3.) that the truths of the gospel which are best adapted to that state, are those which are simple and plain. Heb 5:12, seq. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which he at the foundation of all religion, and which can be comprehended by children: Religion makes every one docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God.

(b) "babes" Mt 18:3 (*) "sincere" "pure" (c) "milk" 1Cor 3:2

If so be ye have tasted that the Lord is gracious. Or rather, as Doddridge renders it, "Since you have tasted that the Lord is gracious." The apostle did not mean to express any doubt on the subject, but to state that, since they had had an experimental acquaintance with the grace of God, they should desire to increase more and more in the knowledge and love of him, On the use of the word taste, Heb 6:4.

(a) "tasted" Ps 34:8

To whom coming. To the Lord Jesus, for so the word "Lord" is to be understood in 1Pet 2:3. Acts 1:24. The idea here is, that they had come to him for salvation, while the great mass of men rejected him. Others "disallowed" him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as coming to Christ. See Mt 11:28.

As unto a living stone. The allusion in this passage is to Isa 28:16, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." Isa 28:16. There may be also possibly an allusion to Ps 118:22, "The stone which the builders disallowed, is become the head-stone of the corner." The reference is to Christ as the foundation on which the church is reared. He occupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Comp. Mt 7:24,25. Rom 9:33, Eph 2:20, seq. The phrase "living stone" is however unusual, and is not found, I think, except in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not difficult to be understood. The purpose was not to speak of a temple, like that at Jerusalem, made up of gold and costly stones; but of a temple made up of living materials--of redeemed men--in which God now resides. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corresponding to the whole edifice. It was all a living temple--a temple composed of living materials--from the foundation to the top. Compare the expression in Jn 4:10, "He would have given thee living water;" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation.

Disallowed indeed of men. Rejected by them, first by the Jews, in causing him to be put to death; and then by all men when he is offered to them as their Saviour. Isa 53:3. Ps 118:22: "Which the builders refused." Comp. Mt 21:42; Acts 4:11.

But chosen of God. Selected by him as the suitable foundation on which to rear his church.

And precious. Valuable. The universe had nothing more valuable on which to rear the spiritual temple.

(b) "disallowed" Ps 118:22 (*) "disallowed" "rejected"

Ye also, as lively stones. Gr., "living stones." The word should have been so rendered. The word lively with us now has a different meaning from living, and denotes active, quick, sprightly. The Greek word is the same as that used in the previous verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed, were living materials throughout. The foundation is a living foundation, and all the superstructure is composed of living materials. The purpose of the apostle here is to compare the church to a beautiful temple--such as the temple in Jerusalem, and to show that it is complete in all its parts, as that was. It has within itself what corresponds with everything that was valuable in that. It is a beautiful structure like that; and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church. The Jews prided themselves much on their temple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was supposed to dwell. It had an imposing service, and there was acceptable worship rendered there. As a new dispensation was introduced; as the tendency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably elsewhere as at Jerusalem, (Jn 4:21-23;) as Christianity did not inculcate the necessity of rearing splendid temples for the worship of God; and as in fact the temple at Jerusalem was about to be destroyed for ever, it was important to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem; that it had what corresponded to what was in fact most precious there, and that there was still a most magnificent and beautiful temple on the earth. Hence the sacred writers labour to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated by the erection of that splendid edifices, --the maintenance of the worship of God was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the peculiar dwelling-place of God on the earth. In that temple there was a holy priesthood--for every Christian was a priest. In that temple there were sacrifices offered, as acceptable to God as in the former--for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here illustrated by Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now converted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The peculiar abode of God on the earth was now removed from that temple to the Christian church, The first aspect in which this is illustrated here is, that the temple of God was made up of living stones;" that is, that the materials were not inanimate stones, but endued with life, and so much more valuable than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beautiful structure, and a more appropriate dwelling-place for God, than any edifice could be made of stone, however costly or valuable. A spiritual house.

A spiritual temple, not made of perishable materials, like that at Jerusalem; not composed of matter, as that was, but made up of redeemed souls--a temple more appropriate to be the residence of one who is a pure spirit. Eph 2:19, seq. and 1Cor 6:19,20. An holy priesthood. In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, an essential part of the arrangement. It was important, to show that this was not overlooked in the spiritual that God was raising. Accordingly, the apostle says that amply provided for, by constituting the whole body of Christians to be in fact a priesthood. Every one is engaged in offering sacrifice to God. The business is not intrusted to a particular class to be known as priests; there is not a particular portion to whom the name is to be peculiarly given; but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom 1:6 "And hath made us kings and priests unto God." The Great High Priest in this service is the Lord Jesus Christ, (see the Epistle to the Hebrews, passim;) but besides him there is no one who sustains this office, except as it is borne by all the Christian members. There are ministers, elders, pastors, evangelists in the church; but there is no one who is a priest, except in the general sense that all are priests---for the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore, should never be conferred on a minister of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice; but the ministers of the New Testament have no sacrifices to offer--the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To him, and him alone, under the New Testament dispensation, should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name priest to a minister of the gospel, but it is wrong to do it. It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is derogatory to the one perfect oblation which has been once made for the sins of the world, and in conferring on a class of men a degree of importance and of power to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike--that they" offer the sacrifice of prayer mid praise,"

To offer up spiritual sacrifices. Not bloody offerings, the blood of lambs and bullocks, but those which are the offerings of the heart--the sacrifices of prayer and praise. As there is a priest, there is also involved the notion of a sacrifice; but that which is offered is such as all Christians offer to God, proceeding from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because at makes an expiation for sin, but because it is of the nature of worship. Heb 13:15; Heb 10:14.

Acceptable to God by Jesus Christ. Rom 12:1. Through the merits of the great sacrifice made by the Redeemer on the cross. Our prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they can be acceptable only through him as our intercessor before the throne of God. Heb 9:24, Heb 9:25; Heb 10:19, seq.

(a) "scripture" Isa 28:16

Wherefore also it is contained in the scripture. Isa 28:16. The quotation is substantially as it is found in the Septuagint.

Behold, I lay in Sion. Isa 28:16, and Rom 9:33.

A chief corner-stone. The principal stone on which the corner of the edifice rests. A stone is selected for this which is large and solid, and, usually, one which is squared, and wrought with care; and as such a stone is commonly laid with solemn ceremonies, so, perhaps, in allusion to this, it is here said by God that he would lay his stone at the foundation. The solemnities attending this were those which accompanied the great work of the Redeemer. See the word explained in the Eph 2:20.

Elect. Chosen of God, or selected for this purpose, 1Pet 2:4.

And he that believeth on him shall not be confounded. Shall not be ashamed. The Hebrew is, "shall not make haste." See it explained Rom 9:33.

(a) "Behold" Isa 28:16

Unto you therefore which believe. Christians are often called simply believers, because faith in the Savour is one of the prominent characteristics by which they are distinguished from their fellowmen. It sufficiently describes any man, to say that he is a believer in the Lord Jesus.

He is precious. Marg., an honour. That is, according to the margin, it is an honour to believe on him, and should be so regarded. This is true, but it is very doubtful whether this is the idea of Peter. The Greek is ητιμη; literally, "esteem, honour, respect, reverence;" then "value or price." The noun is probably used in the place of the adjective, in the sense of honourable, valued, precious; and it is not incorrectly rendered in the text, "he is precious." The connexion demands this interpretation. The apostle was not showing that it was an honour to believe on Christ, but was stating the estimate which was put on him by those who believe, as contrasted with the view taken of him by the world. The truth which is taught is, that while the Lord Jesus is rejected by the great mass of men, he is regarded by all Christians as of inestimable value.

I. Of the fact there can be no doubt. Somehow, Christians perceive a value in him which is seen in nothing else. This is evidenced

(a.) in their avowed estimate of him as their best friend;

(b.) in their being willing so far to honour him as to commit to him the keeping of their souls, resting the whole question of their salvation on him alone;

(c.) in their readiness to keep his commands, and to serve him, while the mass of men disobey him; and

(d.) in their being willing to die for him.

II. The reasons why he is so precious to them are such as these:

(1.) They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Saviour, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Christian is brought to this condition; and in this state he can appreciate the worth of the Saviour. In this respect the condition of Christians is unlike that of the rest of mankind--for they are in no better state to appreciate the worth of the Saviour, than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food.

(2.) The Lord Jesus is in fact of more value to them than any other benefactor. We have had benefactors who have done us good, but none who have done us such good as he has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what he has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What he has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of his own life. How precious should the name and memory of one be who has laid down his own life to save us!

(3.) We owe all our hopes of heaven to him; and in proportion to the value of such a hope, he is precious to us. We have no hope of salvation but in him. Take that away--blot out the name and the work of the Redeemer--and we see no way in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Saviour precious: and the estimate which we form of him is in proportion to the value of such a hope.

(4.) There is an intrinsic value and excellency in the character of Christ, apart from his relation to us, which makes him precious to those who can appreciate his worth. In his character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more benevolence, more that was great in trying circumstances, more that was generous and self-denying, more that resembled God, than in any other one who ever appeared on earth. In the moral firmament, the character of Christ sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is PRECIOUS."

But unto them which be disobedient. Literally, unwilling to be persuaded, (απειθης;) that is, those who refused to believe; who were obstinate or contumacious, Lk 1:17, Rom 1:30. The meaning is, that to them he is made a stone against which they impinge, and ruin themselves. 1Pet 2:8. The stone which the builders disallowed. Which they rejected, or refused to make a corner-stone. The allusion here, by the word "builders," is primarily to the Jews, represented as raising a temple of salvation, or building with reference to eternal life. They refused to lay this stone, which God had appointed, as the foundation of their hopes, but preferred some other foundation. See this passage explained Mt 21:42; Acts 4:11; and Rom 9:33.

The same is made the head of the corner. That is, though it is rejected by the mass of men, yet God has in fact made it the corner-stone on which the whole spiritual temple rests, Acts 4:11,12. However men may regard it, there is, in fact, no other hope of heaven than that which is founded on the Lord Jesus. If men are not saved by him, he becomes to them a stone of stumbling, and a rock of offence.

(1) "precious" "an honour" (*) "disobedient" "believe not" (b) "stone" Mt 21:42 (+) "disallowed" "rejected"

And a stone of stumbling. A stone over which they stumble, or against Which they impinge. The idea seems to be that of a cornerstone which projects from the building, against which they dash themselves, and by which they are made to fall. Mt 21:44. The rejection of the Saviour becomes the means of their ruin. They refuse to build on him, and it is as if one should run against a solid projecting corner-stone of a house, that would certainly be the means of their destruction. Comp. Lk 1:34. An idea similar to this occurs in Mt 21:44: "Whosoever shall fall on this stone shall be broken." The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their ruin. It is not a matter of indifference whether they believe on him or not--whether they accept or reject him. They cannot reject him without the most fearful consequences to their souls.

And a rock of offence. This expresses substantially the same idea as the phrase "stone of stumbling." The word rendered "offence," σκανδαλον, means properly "a trap-stick--a crooked stick on which the bait is fastened, which the animal strikes against, and so springs the trap," (Robinson, Lex.;) then a trap, gin, snare; and then anything which one strikes or stumbles against; a stumbling block. It then denotes that which is the cause or occasion of ruin. This language would be strictly applicable to the Jews, who rejected the Saviour on account of his humble birth, and whose rejection of him was made the occasion of the destruction of their temple, city, and nation. But it is also applicable to all who reject him, from whatever cause; for their rejection of him will be followed with ruin to their souls. It is a crime for which God will judge them as certainly as he did the Jews who disowned him and crucified him, for the offence is substantially the same. What might have been, therefore, the means of their salvation, is made the cause of their deeper condemnation.

Even to them which stumble at the word. To all who do this. That is, they take the same kind of offence at the gospel which the Jews did at the Saviour himself. It is substantially the same thing, and the consequences must be the same. How does the conduct of the man who rejects the Saviour now, differ from that of him who rejected him when he was on the earth?

Being disobedient. 1Pet 2:7. The reason why they reject him is, that they are not disposed to obey. They are solemnly commanded to believe the gospel; and a refusal to do it, therefore, is as really an act of disobedience as to break any other command of God. Whereunto they were appointed. (ειςοκαιετεθησαν.) The word "whereunto" means unto which. But unto what? It cannot be supposed that it means that they were "appointed" to believe on him and be saved by him; for

(1.) this would involve all the difficulty which is ever felt in the doctrine of decrees or election; for it would then mean that he had eternally designated them to be saved, which is the doctrine of predestination; and

(2.) if this were the true interpretation, the consequence would follow that God had been foiled. In his plan--for the reference here is to those who would not be saved, that is, to those who "stumble at that stumbling-stone," and are destroyed. Calvin supposes that it means, "unto which rejection and destruction they were designated in the purpose of God." So Bloomfield renders it, "Unto which (disbelief) they were destined," (Crit. Digest;) meaning, as he supposes, that "into this stumbling and disobedience they were permitted by God to fall." Doddridge interprets it, "To which also they were appointed by the righteous sentence of God, long before, even as early as in his first purpose and decree he ordained his Son to be the great foundation of his church." Rosenmuller gives substantially the same interpretation. Clemens Romanus says it means that "they were appointed, not that they should sin, but that, sinning, they should be punished." See Wetstein. So Macknight, "To which punishment they were appointed." Whitby gives the same interpretation of it, that because they were disobedient, (referring, as he supposes, to the Jews who rejected the Messiah,) "they were appointed, for the punishment of that disobedience, to fall and perish." Dr. Clarke supposes that it means that they were prophesied of that they should, thus fall; or that, long before, it was predicted that they should thus stumble and fall. In reference to the meaning of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea of designation, appointment, purpose. There was some agency or intention by which they were put in that condition; some act of placing or appointing, (the word τιθημι meaning to set, put, lay, lay down, appoint, constitute,) by which this result was brought about. The fair sense, therefore, and one from which we cannot escape, is, that this did not happen by chance or accident, but that there was a Divine arrangement, appointment, or plan on the part of God in reference to this result, and that the result was in conformity with that. So it is said in Jude 1:4, of a similar class of men, "For there are certain men crept in unawares, who were before of old ordained to this condemnation." The facts were these:

(1.) That God appointed his Son to be the corner-stone of his church.

(2.) That there was a portion of the world which, from some cause, would embrace him and be saved.

(3.) That there was another portion who, it was certain, would not embrace him.

(4.) That it was known that the appointment of the Lord Jesus as a Saviour would be the occasion of their rejecting him, and of their deeper and more aggravated condemnation.

(5.) That the arrangement was nevertheless made, with the understanding that all this would be so, and because it was best on the whole that it should be so, even though this consequence would follow. That is, it was better that the arrangement should be made for the salvation of men even with this result, that a part would sink into deeper condemnation, than that no arrangement should be made to save any. The primary and originating arrangement, therefore, did not contemplate them or their destruction, but was made with reference to others, and notwithstanding they would reject him, and would fall. The expression whereunto (ειςο) refers to this plan, as involving, under the circumstances, the result which actually followed. Their stumbling and falling was not a matter of chance, or a result which was not contemplated, but entered into the original arrangement; and the whole, therefore, might be said to be in accordance with a wise plan and purpose. And,

(6.) it might be said in this sense, and in this connexion, that those who would reject him were appointed to this stumbling and falling. It was what was foreseen; what entered into the general arrangement; what was involved in the purpose to save any. It was not a matter that was unforeseen, that the consequence of giving a Saviour would result in the condemnation of those who should crucify and reject him; but the whole thing, as it actually occurred, entered into the Divine arrangement. It may be added, that as, in the facts in the case, nothing wrong has been done by God, and no one has been deprived of any rights, or punished more than he deserves, it was not wrong in him to make the arrangement. It was better that the arrangement should be made as it is, even with this consequence, than that none at all should be made for human salvation. Rom 9:5, seq. Jn 12:39, Jn 12:40. This is just a statement, in accordance with what everywhere occurs in the Bible, that all things enter into the eternal plans of God; that nothing happens by chance; that there is nothing that was not foreseen; and that the plan is such as, on the whole, God saw to be best and wise, and therefore adopted it. If there is nothing unjust and wrong in the actual developement of the plan, there was nothing in forming it. At the same time, no man who disbelieves and rejects the gospel should take refuge in this as an excuse. He was "appointed" to it no otherwise than as it actually occurs; and as they know that they are voluntary in rejecting him, they cannot lay the blame of this on the purposes of God. They are not forced or compelled to do it; but it was seen that this consequence would follow, and the plan was laid to send the Saviour notwithstanding.

(a) "whereunto" Jude 1:4

But ye are a chosen generation. In contradistinction from those who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. 1Pet 1:2.

A royal priesthood. 1Pet 2:2%. The meaning of this is, probably, that they "at once bore the dignity of kings, and the sanctity of priests."--Doddridge. Comp. Rev 1:6: "And hath made us kings and priests unto God." See also Isa 61:6: "But ye shall be named priests of the Lord; men shall call you ministers of our God." It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests--a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Ex 19:6--"And ye shall be unto me a kingdom of priests"--and is such language as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God.

An holy nation. This is also taken from Ex 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were east off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place --the Christian church.

A peculiar people. Comp. Tit 2:14, The margin here is purchased. The word peculiar, in its common acceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek (λαοςειςπεριποιησιν) means, "a people for a possession;" that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are peculiar as being his; and, being such, it may be inferred that they should be peculiar in the sense of being unlike others in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Ex 19:5: "Ye shall be a peculiar treasure with me (Sept. λαοςπεριουσιος) above all people."

That ye should shew forth the praises of him. Marg., virtues. The Greek word (αρετη) means properly good quality, excellence of any kind. It means here the excellences of God--his goodness, his wondrous deeds, or those things which make it proper to praise him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of his wondrous deeds in the earth. This is to be done

(a.) by proper ascriptions of praise to him in public, family, and social worship;

(b.) by being always the avowed friends of God, ready ever to vindicate his government and ways;

(c.) by endeavouring to make known his excellences to all those who are ignorant of him; and

(d.) by such a life as shall constantly proclaim his praise--as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved.

Who hath called you out of darkness into his marvellous light. On the word called, Eph 4:1. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. Acts 26:18. The word marvellous means wonderful; and the idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been heathens, and to the great change which had been produced by their having been brought to the knowledge of the truth as revealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the heathen. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fulness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear.

(1) "peculiar" "purchased" (b) "people" De 4:20 (2) "the praises" "virtues" (c) "darkness" Acts 26:18

Which in time past were not a people. That is, who formerly were not regarded as the people of God. There is an allusion here to the passage in Hoss 2:23, "And I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." It is, however, a mere allusion, such as one makes who uses the language of another to express his ideas, without meaning to say that both refer to the same subject. In Hosea, the passage refers evidently to the reception of one portion of the Israelites into favour after their rejection; in Peter, it refers mainly to those who had been Gentiles, and who had never been recognised as the people of God. The language of the prophet would exactly express his idea, and he therefore uses it without intending to say that this was its original application. See it explained Rom 9:25. Comp. Eph 2:11, seq.

Which had not obtained mercy. That is, who had been living unpardoned, having no knowledge of the way by which sinners might be forgiven, and no evidence that your sins were forgiven. They were then in the condition of the whole heathen world, and they had not then been acquainted with the glorious method by which God forgives iniquity.

(a) "which in past" Rom 9:25

Dearly beloved, I beseech you as strangers and pilgrims. On the word rendered strangers, (παροικους,) Eph 2:19, where it is rendered foreigners. It means, properly, one dwelling near, neighbouring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. Php 3:20. For our conversation [citizenship] is in heaven." On the word rendered pilgrims, (παρεπιδημους,) 1Pet 1:1; Heb 11:13. A pilgrim, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveller, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travellers do. They should not

(a.) regard the earth as their home.

(b.) They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travellers do, who merely seek a temporary lodging, without expecting permanently to reside in a place.

(c.) They should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey.

(d.) Even while engaged here in the necessary callings of life--their studies, their farming, their merchandize--their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.

(e.) We should not encumber ourselves with much of this world's goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveller would, and they make no progress. A traveller takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.

Abstain from freshly lusts. Such desires and passions as the carnal appetites prompt to. Gal 5:19, seq., a sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design. Comp. Rom 13:4, Gal 5:24, 2Ti 2:22, Tit 2:12, 1Pet 1:14.

Which war against the soul. Rom 8:12, Rom 8:13. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Comp. Gal 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice pre-eminently, which prevails all over the heathen world, (Comp. Rom 1:27, seq.) and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart, and sends a withering influence through all the faculties of the soul. "The soul grows clotted by contagion, Embodies, and embrutes, till she quite lose The divine property of her first being," Of this passion, Burns beautifully and truly said- "But oh ! it hardens a' within, And petrifies the feeling."

From all these passions the Christian pilgrim is to abstain.

(b) "strangers" Ps 119:19 (c) "lusts" Gal 5:16-21 (d) "war" Rom 8:13, Jas 4:1

Having your conversation honest. Your conduct. Php 1:27. That is, lead upright and consistent lives. Comp. Php 4:8.

Among the Gentiles. The heathen by whom you are surrounded, and who will certainly observe your conduct. 1Thes 4:12, "That ye may walk honestly towards them that are without." Comp. Rom 13:13.

That, whereas they speak against you as evil doers,. Marg., wherein. Gr., ενω--in what; either referring to time, and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning in respect to which--that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.

They may, by your good works, which they shall behold. Gr., "which they shall closely or narrowly inspect." The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the heathen were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction; that we are upright and honest. This may be done by every Christian; this his religion solemnly requires him to do.

Glorify God. Honour God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him. Mt 5:16.

In the day of visitation. Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word visitation (επισκοπη,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favours. Comp. Mt 25:36,43, Lk 1:68,78, 7:16, 19:44. In the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Heb. , (pakad,) though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The "visitation" here referred to is undoubtedly that of God; and the reference is to some time when he would make a "visitation" to men for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honour him. The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the "visitation" referred to was designed to confer favours rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God's coming to men to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among men to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honour him by giving up their hearts to him; that is, their consistent lives would be the means of the revival and extension of true religion.

And is it not always so? Is not the pure and holy walk of Christians an occasion of his bending his footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Comp. 1Cor 14:24, 1Cor 14:25.

(1) "whereas" "wherein" (e) "good works" Mt 5:16

Submit yourselves to every ordinance of man. Gr., "to every creation of man," (ανθρωπινηκτισει.) The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. Acts 4:19. On the general duty here enjoined of subjection to civil authority, Rom 13:1-7. For the Lord's sake. Because he has required it, and has intrusted this power to civil rulers. Rom 13:6. Comp. Eph 6:7. Whether it be to the king. It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, αυτοκρατωρ, and among the Romans themselves, imperator, (emperor;) but the title king was also given to the sovereign. Jn 19:15, "We have no king but Cesar." Acts 17:7, "And these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus." Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.

As supreme. Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.

(a) "yourselves" Mt 22:21, Rom 13:1-7

Or unto governors. Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.

As unto them that are sent by him. By the king, or the Roman emperor. They represent the supreme power.

For the punishment of evil doers. One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in 1Pet 1:1. --Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish every one according to their guilt." Again, "They who govern whole provinces, have the power of sending to the mines." And again, "The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner's Credibility, (Works, i. 77, edit. 8vo., Lond. 1829.)

And for the praise of them that do well. Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honours and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked.

For so is the will of God. That is, it is in accordance with the Divine will that in this way you should put them to silence.

That with well doing. By a life of uprightness and benevolence. Ye may put to silence the ignorance of foolish men. Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as "to live them down." One of the best ways o meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.

(b) "that with" Tit 2:8

As free. That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom and regarded it as a birthright privilege that they were free, Jn 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not, Mt 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and every thing in Christianity tended to inspire them with the love of liberty, They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God "had made of one blood all nations of men, for to dwell on all the face of the earth," (Acts 17:26;) and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Jn 8:32,36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom. They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make men everywhere free. It is the essential right of every man who is a Christian to be a freeman--to be free to worship God; to read the Bible; to enjoy the avails of his own labour; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal right of others--and every system which prevents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour.

And not using your liberty for a cloke of maliciousness. Marg., as in Greek, having. Not making your freedom a mere pretext under which to practise all kinds of evil. The word rendered maliciousness κακια--means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of those who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse.

But as the servants of God. Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonour him. See this sentiment explained 1Cor 7:22; 1Cor 9:21.

(c) "As free" Gal 5:1,13 (1) "not using" "having"

Honour all men. That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain. Rom 13:7.

Love the brotherhood. The whole fraternity of Christians, regarded as a band of brothers. The word here used occurs only in this place and in 1Pet 5:9, where it is rendered brethren. The idea expressed here occurs often in the New Testament. Jn 13:34, Jn 13:35.

Fear God, A duty everywhere enjoined in the Bible, as one of the first duties of religion. Comp. Lev 25:17, 24:7, 25:14; Prov 1:7, 3:13, 9:10, 23:17; Rom 3:18; 2Cor 7:1. The word fear, when used to express our duty to God, means that we are to reverence and honour him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering at the dread of doing wrong.

Honour the king. Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. Rom 13:1-7. The doctrine taught in these verses 1Pet 2:13-17 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honoured by our faithful performance of our duty to ourselves, is more openly honoured by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value.

(1) "Honour all men" "Esteem" (a) "men" Rom 12:10 (b) "Love" Jn 13:35 (c) "Fear" Ps 111:10 (d) "king" Prov 24:21

Servants, be subject to your masters. On the duty here enjoined, Eph 6:5, seq. The Greek word here used (οικεται) is not the same which is employed in Ephesians, (δουλοι). The word here means properly domestics--those employed about a house, or living in the same house--from οικος, house. These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of "going out to service" for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered masters (δεσποταις) is not the same which is used in Eph 6:5, (κυριοις.) Neither of these words necessarily implies that those who were under them were slaves. The word here used is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσποτης, or master, are slaves. Lk 2:29; Acts 4:24, 2Ti 2:21, 2Pet 2:1, Jude 1:4, Rev 6:10. The word, indeed, is one that "might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear. That is, with all proper reverence and respect. Eph 6:6. Not only to the good and gentle, but also to the froward. The word rendered froward (σκολιοις) means properly crooked, bent; then perverse, wicked, unjust, peevish. Any one who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

(e) "Servants" Eph 6:5

For this is thank-worthy. Marg., thank. Gr., "This is grace," (χαρις.) Doddridge renders the expression, "This is graceful indeed." Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (1Pet 2:20, "this is acceptable to God "χαριςπαραθεω-) that is, this will be regarded by him with favour. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (comp. Lk 17:9,10;) but that such conduct would meet with his approbation.

If a man for conscience toward God. If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.

Endure grief. That is, endure that which is fitted to produce grief, or that which is wrong.

Suffering wrongfully. Suffering injury, or where there is injustice, (πασχωναδικως.) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark,

(1.) that if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.

(2.) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue, which they who are in it are required to exercise, is patience under wrongs. Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.

(3.) It is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honour the gospel; and the slave and the martyr may do more to honour the gospel than if they were both permitted to enjoy liberty and life undisturbed.

(1) "this is thank-worthy" "thank" Lk 6:32 (*) "thank-worthy" "well-pleasing"

For what glory is it. What honour or credit would it be.

If, when ye be buffeted for your faults. That is, if you are punished when you deserve it, The word buffet (κολαφιζω) means, to strike with the fist; and then to strike in any way; to maltreat, Mt 26:67, Mk 14:65, 1Cor 4:11, 2Cor 12:7, Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of punishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible, The word rendered "for your faults," is sinning, (αμαρτανοντες,) That is, "if being guilty of an offence, or having done wrong." The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honour in it,

Ye shall take it patiently. "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honour. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other ease, but there would be the feeling that you deleted all that you received, and the spirit evinced in that ease could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done:" The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and murmuring; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong. This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connexion with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God. Marg., as in 1Pet 2:19, thank. It is that which is agreeable to him, or with which he is pleased.

(a) "this" Mt 5:10-12 (2) "is acceptable" or "thank" Lk 6:32

For even hereunto were ye called. Such a spirit is required by the very nature of your Christian vocation; you were called into the church in order that you might evince it. 1Thes 3:3.

Because Christ also suffered for us. Marg., "Some read, for you." The latest editions of the Greek Testament adopt the reading "for you." The sense, however, is not essentially varied. The object is, to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear their trials in the same spirit that he evinced in his. Php 3:10.

Leaving us an example. The apostle does not say that this was the only object for which Christ suffered, but that it was an object, and an important one. The word rendered example (υπογραμμον) occurs nowhere else in the New Testament. It means properly a writing copy, such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation.

That ye should follow his steps. That we should follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses.

(b) "hereunto" Mt 16:24 (3) "suffered for us" "Some copies read for you" (c) "follow his steps" 1Jn 3:16, Rev 12:11

Who did no sin. Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connexion the meaning is, that we are to be careful that, if we suffer, it should be without committing any crime, We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression here used, Isa 53:9; Heb 7:26.

Neither was guile found in his mouth. There was no deceit, hypocrisy, or insincerity, he was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion.

(1) "committed himself" "his cause" (a) "judgeth" Lk 23:46

Who, when he was reviled, reviled not again. He did not use harsh and opprobrious words in return for those which he received.

(1.) He was reviled, he was accused of being a seditious man; spoken of as a deceiver; charged with being in league with Beelzebub, the "prince of the devils ;" and condemned as a blasphemer against God. This was done

(a.) by the great and the influential of the land;

(b.) in the most public manner;

(c.) with a design to alienate his friends from him;

(d.) with most cutting and severe sarcasm and irony; and

(e.) in reference to everything that would most affect a man of delicate and tender sensibility.

(2.) He did not revile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language, He showed no anger. He called for no revenge. He prayed that they might be forgiven, He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins.

When he suffered, he threatened not. That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be.

But committed himself to him that judgeth righteously. Marg., his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously" here is, that God would do him exact justice. Though wronged by men, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honour in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Comp Lk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points:

(1.) We should see to it that we ourselves are guiltless in the matter: for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such. as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellowmen. (2.) When we are reproached and reviled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the gay, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who reviles us, yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" 2Sam 16:10.

(3.) When this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly fed that God win give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day," Ps 37:5,6. The Latin Vulgate has here, "But he committed himself to him who judged him unjustly," judieanti se injuste; that is, to Pontius pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.

(1) "committed himself" "his cause"

Who his own self. Heb 1:3, on the phrase "when he had by himself purged our sins." The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice.

Bare our sins. There is an allusion here undoubtedly to Isa 53:4,12. See the meaning of the phrase "to bear sins" fully considered in the Notes on those places. As this cannot mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the Divine displeasure against sin, or would have been a proper punishment for sin. 2Cor 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself.

In his own body. This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a malefactor; crucified as those most guilty were; endured the same kind of bodily pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling --as much so as the case admitted of--what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly, innocent being could be.

On the tree. Marg., "to the tree. Gr., επιτοξυλον. The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree," literally "on the wood," means the cross. The same Greek word is used in Acts 5:30, 10:39, 13:29, Gal 3:13, as applicable to the cross, in all of which places it is rendered tree.

That we, being dead to sins. In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase "being dead to sins" is, in the original, ταιςαμαρτιαις απογενομενοι, literally, "to be absent from sins." The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world, This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin--that is, being so that it no longer influences us--should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. Rom 6:2-7. The means by which this is brought about is the death of Christ, Rom 6:8; for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new and holy lives.

Should live unto righteousness. Though dead in respect to sin, yet we have real life in another, respect. We are made alive unto God, to righteousness, to true holiness. Rom 6:11; Gal 2:20.

By whose stripes. This is taken from Isa 53:5. See it explained in the Notes on that verse. The word rendered stripes (μωλωπι) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression "black and blue." It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us.

Ye were healed. Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the Isa 53:5.

(b) "bare" Isa 53:4 (2) "on" "to" (c) "unto righteousness" Rom 6:11 (d) "stripes" Isa 53:5,6

For ye were as sheep going astray. Here also is an allusion to Isa 53:6, "All we like sheep have gone astray." See Notes on that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers men by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the true fold by the great Shepherd.

But are now returned unto the Shepherd and Bishop of your souls. To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. Jn 10:1, seq. The word rendered bishop, (επισκοπος) means overseer. It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to any one who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of Universal Bishop belongs to him alone.

(a) "astray" Ps 119:176 (b) "Shepherd" Eze 34:22, Jn 10:11-16 (*) "Bishop" "Overseer" -------------------------------------------------------------------------

REMARKS

In the conclusion of this chapter we may remark:--

(1.) That there is something very beautiful in the expression, "Bishop of souls." It implies that the soul is the peculiar care of the Saviour; that it is the object of his special interest; and that it is of great value--so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has especial reference to the soul.

(2.) It follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Comp. 2Ti 1:12.

(3.) As, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone farther in our wanderings, we should have gone certainly to destruction. He has sought us out; he has led us back; he has taken us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure.

(4.) We may learn from this chapter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. We may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let us in all these circumstances look to Him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross," (Php 2:7,8;) and let us remember that it is "enough for the disciple that he be as his master, and the servant as his lord," Mt 10:25. In view of the example of our Master, and of all the promises of support in the Bible, let us bear with patience all the trims of life, whether arising: from poverty, an humble condition, or the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the "Shepherd and Bishop of souls," we shall be brought to a world where trials and sorrows are unknown.

(5.) In our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. 2Pet 2:19-22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was "holy, harmless, undefiled," 1Pet 2:23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged any one. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offence, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to men. Then, if trials come, we shall feel that, we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously," assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day," Ps 37:6.

Here we are first directed what to lay aside, in order to our fruitful and profitable entertainment of the word of God, namely, these five sins, malice, guile, hypocrisy, envy, and evil-speaking.

Whence note in general, That if any sin, much more if many sins, be kept close and lie dormant within us, they will certainly hinder the efficacy of the word upon us. As the foulness of the stomach hinders the natural digestion: till it be purged out, nothing can nourish within; in like manner, our apostle here advises to purge out these pestilent lusts of malice and guile, of hypocrisy and envy, &c., before we hear the word of God, as ever we expect to be nourished with it, and grow thereby.

As sin hinders good from coming to us, so it hinders the word from working good in us; particularly

malice, or invetrate anger harboured in the heart; guile, or deceit in words or actions; hypocrisy, or an appearance of friendship, when the heart is otherwise affected; envy, or grieving at another's good; and evil-speaking of all kinds, by lying, by slandering, by back-biting, by detracting, all which are contrary to the great command of love, and abstructive of the word of truth, by which we are born again;

but it is observable, particularly concerning malice, and guile, and evil-speaking, that our apostle puts the note of universality to them, Lay aside all malice, and all guile, and all evil-speaking; importing, that though some other sins will stick close unto us, yet not a jot of malice or guile should be found in us, at least prevailing in us, of any kind, or in any degree or measure, for one drop of this deadly poison may destroy us; therefore lay aside all malice, and all guile, and all evil-speaking, &c.

St. Peter having directed us, in our preparation before we come to hear the word, and shown the necessity of laying aside an evil frame of spirit, he now directs us what we are to do when under the word, namely, that there be found with us a spiritual appetite to it, and that we have the same longing desires after it that the child has after the breast: As new-born babes desire the sincere milk, so desire you the uncorrupted word of God, that you may grow thereby.

Quest. How does the newborn infant desire its natural nourishment, its mother's milk?

Ans. These four ways: first, it covets it with vehement desire, nothing will content and satisfy him, neither gold nor silver, in the absence of the word of God.

Secondly, The new-born infant desires the milk from a deep sense of its inward wants, it is pinched with hunger, and parched with thirst, and therefore cries for the breast; so is the Christian sensible of his wants, of his want of knowledge, want of grace; "It is little," says he, "that I know of myself, less of God, least of Jesus Christ: Oh! that by conversing with his word, I might know him more, and serve him better."

Thirdly, The infant desires its mother's milk unmixed, as nature has prepared it, without any artificial sweetening of it. Some little regard the wholesomeness of the food, but only admire the dexterity of the cook: they applaud the parts of the preacher, when the word flows from the golden mouth of a celebrated orator: but the new-born Christian desires the sincere milk of the word without any composition of error, and without any such mixture of wit and eloquence as is inconsistent with the gravity and simplicity of the word they hear. Plain truths, without art or varnish, may be conveyed with more warmth and vigour to the conscience, than all the charms of human eloquence from the most fluent and popular tongue; yet always remembering, that though the ministers of God must come in plainness, yet not in rudeness of speech.

Fourthly, This desire of the babe after the sincere, unmixed, and uncompounded milk, is always accompanied with endeavour; it hunts for the breast, and is not satisfied that the breast is in its eye, but is impatient till it sucks and draws, that nourishment may be conveyed, and it grow thereby: thus active and operate are the desires and endeavours of a sincere Christian after the word of God: that which was seed to beget, they find food to strengthen, they can never be satisfied without it, they cannot be satisfied with a little of it.

In these words our apostle declares the condition whereon our profiting, growing, and thriving, by the word, doth depend, namely, upon our tasting and experiencing its power, as it is the great instrumental cause both of our spiritual birth and growth. This taste is a spiritual sense of the goodness, power, and efficacy, of the word, in conveying the grace of God unto our souls; in a taste there is sweetness and refreshment, but not fulness and satisfaction.

Learn hence, 1. That God doth graciously sweeten the word to such a soul as doth desire sincerely to taste the sweetness of it.

2. That it is but a taste of the sweetness of God and his word which a Christian partakes of in this life; satiety and satisfaction are reserved for another state.

Observe here, 1. The denomination, or title, given to Christ, he is styled a living stone, and the chief corner-stone.

1. A living stone, that is, a lively stone, no dead foundation; a life-giving stone, having not only life in himself essentially but communicatively, imparting spiritual life to the whole building. Christ is not only an head of authority, but an head of vital influence to all his members; because he lives, they shall live also.

2. He is styled also the chief corner-stone, both in regard of sustentation; the corner-stone supports the whole building, the church's grace, the church's peace, the church's consolation, the church's salvation, are all upheld and maintained by him: and in regard of union, the corner-stone unites, ties, and knits the other stones together, that they should not drop out of the building. Christ alone unites the several stones of the spiritual building to himself, and one another. And this corner-stone is of God's own immediate laying, Behold, I lay in Sion a corner-stone. Christ was first manifested and offered to the church of the Jews, and then to the rest of the world.

Observe, 2. The titles given to believers; 1. They of lively stones are built a spiritual house. Believers are God's temple, dedicated to, and set apart for, his special service, and also enjoying his gracious and special presence. "This is my rest for ever," says God concerning the believer's heart; "here will I dwell, for I have a delight therein."

2. They are an holy priesthood, to offer up spiritual sacrifices, acceptable through Christ.

Learn hence, that every Christian in this life is a priest, and ought to offer up himself a sacrifice or oblation unto God. In a sacrifice there was a separation of the thing sacrificed from common use; the beast was separated from the rest of the flock, so must the Christian be set apart from the rest of the world. There was an addiction, or dedication, or solemn consecration, of the thing set apart to some holy and special use and purpose: thus the Christian, that presents himself a living sacrifice unto God, does not only separate himself from the sin, the world, and the flesh, but does addict, and devote himself to God, to serve and please him, to honour and glorify him.

Observe, 3. The application which believers make to Christ, in order to their being his spiritual temple, and a royal priesthood. To whom coming as unto a living stone! the particle denotes a continual motion, by which the soul gains ground, and gets nearer and nearer to Christ; they are daily coming by faith to him, and gradually advancing in the knowledge of him, and love unto him.

Observe lastly, The sweet fruit and blessed effect of their faith, Whosoever believeth in him shall not be confounded: that is, not ashamed, as a person who is disappointed of his hopes and expectations; he shall not be ashamed of his choice, he shall not be ashamed of his profession, he shall never be ashamed of the cause and interest of Christ, which he has espoused, and at all times appeared for; nor of the work and service of Christ, nor of the time and pains expended in their work and service: nor shall he ever be ashamed hereafter that he never was ashamed here.

To you belongs the honour of being built a spiritual house upon Christ, the chief corner-stone, which renders him deservedly precious to you, and of a very high estimation with you; whatever mean, low, and undervaluing thoughts, the wicked world have of Jesus Christ, yet he is highly esteemed by, and deservedly precious to, every believing soul: he is precious in the several relations he stands in to them, precious in regard of the great things he has done for them, precious in the rich supplies of grace he bestows upon them, and will be eternally precious to them, upon the account of those glorious mansions he has purchased and prepared for them.

These words discover the great sin and danger of those who slight and neglect our Lord Jesus Christ, who stumble and take offence at him, either at the meanness of his person, or at the ignominy of his cross, or at the holiness and strictness of his doctrine, or at the freeness of his grace: whatever the occasion of their contempt may be, Christ will prove to them a burdensome stone, a rock against which they will split, to their utter confusion; they will in the close bring ruin upon themselves, as a madman does that dashes himself against a stone.

Observe next, How this contempt of Christ has prevailed in the world, ever since his first coming into the world: how did the Jewish rulers, called here the builders, set him at nought, the stone which the builders disallowed and stumbled at: that is, the high rulers, whose office and duty it was to build up the church, having power in their hand to do it, but instead of building upon this corner-stone, they stumbled, and took offence at him, and accordingly Christ is called a stone of stumbling, and a rock of offence; yet this does not imply that Christ was the cause of their stumbling, but only the occasion of it, the object at which they stumbled, without any cause but their own wickedness: for though it be said in the next words, that they were appointed thereunto, the meaning is not, that God ordained them to disobedience, for then their obedience had been impossible, and their disobedience had been no sin: but God in his just decree appointed that destruction and eternal perdition should be the punishment of such obstinate and disobedient persons.

Learn hence, That Christians have no reason to be offended at the great number of unbelievers that are in the world, and at the sight of Christ's being rejected by multitudes in the world, it having been long ago foretold in scripture that thus it would be, and consequently it ought to be no occasion of offence that thus it is; Did ye never read in the scriptures, The stone which the builders rejected, is become the head of the corner. Matt 21:42

In these words our apostle acquaints these believing Jews, who were built upon Christ, the foundation-stone, that the same titles did now belong to them in a more excellent manner as Christians, which were formerly given to their ancestors of the Jewish nation by God himself, Deut 7:6,7

As the Jews of old were a chosen generation, a kingdom of priests, an holy nation, a peculiar people; that is, they were a people chosen by God before all other people whatsoever, to bear his name, and to bear witness to his truth; they were a people in covenant with him, and so inexpressibly dear unto him, that he that hurt them touched the apple of God's eye: in like manner these Jews, and proselyted Gentiles of the dispersion, who were converted to Christianity, have all the forecited titles belonging to them.

A chosen generation, by effectual vocation separated from the world to the service of Christ, whose name they bear.

A royal priesthood, that is, kings and priests; kings to reign with him, and priests to offer spiritual sacrifices to him.

An holy nation; so are all the professors of Christianity federally holy, and for that reason all the Christian churches called out of the world, and dedicated to the service of Christ, are styled saints in all St. Paul's epistles.

A peculiar people, in covenant with God, purchased by the blood of Christ.

Next the apostle declares the end of all these distinguished favours being granted to them; namely, that they might show forth the virtues, that is, publish and proclaim the wisdom, power, goodness, and mercy, the righteousness and truth, of God, who had called them out of the darkness of sin, ignorance, and misery, into the marvellous light of knowledge, faith, holiness, and comfort.

Lastly, To enhance their thankfulness for all these distinguishing favours, he puts them in mind of what they were before their conversion to Christianity; in times past they were not a people, that is, not a people beloved of God, and in covenant with him; the Lord having given the Jews a bill of divorce, and said to them, Lo-ammi, Ye are not my people, Hos 1:9 but now upon their believing in Christ they were restored to all their church-privileges, by the special mercy and grace of God.

Learn hence, That till persons subject themselves to the government of Christ, and become obedient to the gospel, they are in God's account no people: to live without Christ in the world, is a life worse than death.

Learn, 2. That when a people are brought near to God by Jesus Christ, and partake of all the rich and invaluable blessings and privileges of the gospel, they are exceedingly indebted for all the rich mercy and free grace of God; Which had not obtained mercy, but now have obtained mercy.

Observe here, 1. A dehortation, Abstain from fleshly lusts.

Quest. What is here meant by lusts?

Ans. Lust is either habitual or actual: habitual or original lust is the corruption and depravation of the faculties of the soul, an aversion to every thing that is good, and a proneness to all evil: actual lust is original sin put in motion: by fleshly lusts, understand in particular those lusts which are conversant about sensual and fleshly objects.

Quest. But what is it to abstain from fleshly lusts?

Ans. It implies a total forbearance of all wilful sins: and at all times there is a great difference between temperance and abstinence; the temperate man eats little, the abstinent nothing at all: every one then that would be accounted a Christian, is to account it his great duty and interest to abstain from all fleshly lusts.

Observe, 2. The arguments which our apostle here makes use of to persuade Christians to abstain from all fleshly lusts: the first is implied or included in the compellation, dearly beloved, not of the apostle only, or chiefly, but of God, 'Agapeytoi, the same word that Almighty God makes use of in expressing his love to his dear Son: as if he had said, "You that are so dearly beloved of God, look you to it that you abstain from what you know will be displeasing to him."

The second argument is drawn from their present state and conditon in the world; ye are strangers and pilgrims in the world, and therefore should act as strangers, who ae not wont to be overmuch affected with objects that they see abroad in their travels, no more should you.

The third argument is taken from the peril and danger of these fleshly lusts to our precious souls, they war against the soul: that is, they war against the purity of the soul; they war against the dignity of the soul; against the peace of the soul; against the liberty of the soul; yea, against the life of the soul.

From the apostle's dehortaton in the former verse, he comes to an exhortation in this, and the duty exhorted to is strict godliness or holiness in all manner of conversation, Having your conversation honest; it is not a single action, but our general course and conversation, that denotes us either good or bad; and the word translated honest, signifies fair and amiable, beautiful and adorning, the doing nothing that is unseemly or a blemish either to our person or profession; Christians should not only live free from evil, but as much as may be from the very suspicion of evil: it is added, among the Gentiles, that is, amongst the idolatrous nations and people, who had not received the Christian faith; great care must be always taken by the professors of Christianity, that they do nothing which may increase the prejudices of the wicked world against religion and the ways of godliness, but remember that they are our watchful observers and bold censurers; and accordingly endeavour, that, by a regular piety, a strict sobriety, a diffusive and extensive charity, we may render religion venerable to the world, and stop the mouth of slander as much as in us lies, by cutting off occasion from them that seek occasion.

Observe farther, The apostle exhorts them to have their conversation honest amongst the Gentiles; he doth not say religious, though that be included, but outwardly square, strictly just, and honest; this is that which the world judges us by; vain are all our pretences to piety, if we fail in honesty; we must make conscience of the duties of the second table, as an argument of our sincerity, and as an ornament to our profession.

Observe next, What was then, and is now, the lot and portion of good men, namely, to be evil spoken of as evildoers: Whereas they speak evil of you as evildoers. Christ himself did not escape the scourge of the tongue; he was charged with gluttony, blasphemy, imposture, with having a devil, and with working miracles by the power of the devil; and it is sufficient for the disciple to be as his master was.

Yet mark, they speak evil of you, says the apostle, as evil doers: to be an evil-doer is miserable, but not to be spoken of as an evil-doer Nemo miser sensu alieno, no man is miserable in another man's evil opinion of him: a bad report, much less a bad opinion, makes no body a bad man; if it be enough to censure and accuse, who can be innocent?

Observe again, The apostle exhorts these believing Jews to a conspicuous fruitfulness in good works: That they may by your good works which they shall behold: implying, that Christianity sets men to work, (though we shall never be saved for our works, yet without working we can never be saved,) and that good works may and ought to be so done, that men may behold them; though we must not do good works to be seen of men, yet we ought to do good works that may be seen of men, Matt 5:16 how else can men be patterns of good works, as they are required, Titus 2:7 if their good works be not conspicuous, and exposed to the world?

Observe lastly, The blessed fruit and effect of good works: they cause such as behold them to glorify God in the day of visitation. This may be understood two ways.

1. With respect to believers: your good works will cause the wicked world to glorify God in the day of your visitation,, that is, in the day of your persecution and affliction; though they afflict and persecute you, yet they shall glorify God when they behold your faith, your patience, your constancy in and under sufferings, in the day of your visitation.

2. With respect to the wicked; and so the day of visitation is the day of their conversion; and then the exhortation is, to be so conspicuous in good works, that their adversaries may praise and glorify God, when he shall visit them with his grace, and draw them by his gospel, to believe in his Son: the day of saving conversion is a day of gracious visitation.

Our apostle having exhorted them in general to take care that their conversation be honest among the Gentiles, he now decends to particular duties, which he advises them to be very exemplary in the performance of.

And the first is, in their subjection to governors and government; submit yourselves, says he, to every civil ruler, both supreme and subordinate.

Where observe, 1. How the apostle calls magistracy and civil government, though originally of divine institution, an ordinance of man.

First, As to the end of it, it being appointed and ordained for the good and benefit of man.

Secondly, In reference to the kind of it, every nation having a liberty to choose what kind and form of government human prudence shall direct them to, as most agreeable to, and commodious for, the people.

Observe, 2. The quality of that obedience and subjection which is to be given unto magistrates, it must be for the Lord's sake, that is, in obedience to the command of God, and with an eye at the honour and glory of God. Christianity is no enemy to the civil right of princes, it requires subjection for conscience, Prov 8:15

By me, says God, kings reign; some read it, for me kings reign; both are true: princes then hold not their crowns either from the pope or from the people, to be kicked off by the one, or to be plucked off by the other, at their pleasure: Submit yourselves, says our apostle, to every ordinance of man for the Lord's sake.

Observe, 3. The reasons assigned why magistrates should be thus subjected and submitted to; namely,

1. Because they are sent by God for the punishment of evil-doers, and the praise of them that do well; the magistrate's office is to punish evil-doers; the fear of the magistrate's sword awes many men more than the fear of God's hand. If some men were not gods among men, many men would be devils among men; there would be no living among those who fear not the invisible God in heaven, if there were not some visible gods on earth to fear.

2. Because God will, by this their subjection given to magistrates and governors, silence, or, as the word signifies, put a muzzle upon the mouth of, foolish and unreasonable men, who rage against his people, as if they were enemies to order and government: by this kind of well-doing in particular, namely, by subjection and obedience to rulers in the Lord, and for the Lord's sake, we put to silence the foolishness of wicked men.

Here our apostle answers an objection, which he foresaw the Christian Jews ready to make against this duty of subjection, namely, "that they were a free people, as Jews, and ought to preserve their liberty, and own no governors that were not of their own nation: and as Christians they looked upon themselves as Christ's freemen:" whereas Christian liberty exempts no man from the duty of civil subjection: the liberty Christ has purchased for believers is a freedom from sin and Satan, from sinful servitude: Christ makes all his subjects free, but it is with a freedom from spirtual bondage, and not from civil subjection; consequently, to plead our Christian liberty in bar to that obedience which we owe our superiors and governors, either civil or ecclesiastical, is to use our liberty for a cloak of maliciousness, and as a covering for that disobedience which is hateful to God, and injurious to mankind, as being destructive of order and government, which is the beauty and the bond of human society.

Here are four very important duties recommended to us in this short verse.

1. To honour all men; no man is to be despised by us, but every man duly respected according to his place and station. There is a common honour, and a tribute of civil respect, payable to every man; though some men forfeit it by acting below men; a vile person is contemptible, though great; bare greatness is no guard against contempt; but the rags of a good man cannot obscure is worth, nor hinder him from true honour in the hearts and from the tongues of wise men: honour all men, but especially good men.

2. Love the brotherhood; as there is general respect due to all men, so there is a special love due to the brethren, to all the saints, of what nation and country soever, of what estate and condition soever, high and low, rich and poor, of what judgment and opinion soever; therefore the apostle calls upon us to love the brotherhood, the whole fraternity and society of Christians, by what unhappy means and characters of reproach soever distinguished: there is no better evidence of the life of grace in ourselves, than the love of grace in another.

3. Fear God; that is, live in a religious dread of his name, as a glorious God, and a gracious Father; have a reverential awe and fear of his majesty immoveably fixed and implanted in your souls; to the production of which a double apprehension is necessary, namely, the inconceivable majesty of God, and the miserable vileness of the sinner.

4. Honour the King; this duty consists in reverencing their persons, in obeying their lawful commands, in a cheerful payment of their dues, in praying affectionately for them, and in praising God for the blessing of their government. Nero, the worst of kings, and the persecutor of Christians, was now on the throne, yet the command is express to honour him.

And if we consider the words in their connexion and conjunction one with another, Fear God, and honour the king, we learn, That religion and the fear of God do best qualify persons to be good subjects, this is the true and steady principle of loyalty; that obedience to governors that is lasting, is for conscience-sake to the command of God: where there is no fear of God in the heart, there will be no regard to the command of God in the life.

Lastly, These words may be considered, as in their conjunction, so in their order in which they stand; first, fear God, and then honour the king; intimating that the fear of God must be the rule and guide of our subjection unto governors; it is no disparagement to our superiors to be under God, and so to be looked upon by their subjects; let such as pretend to fear God, show it by being loyal subjects, evidence it by their awful and religious fear of God.

Observe here, 1. The order and method of our apostle in the exhortations given to Christians in this epistle: he first excites them in the general practice of their duty, and to be holy in all manner of conversation, and next binds upon them the performance of relative and particular duties. In the foregoing verses he insisted upon the duties of subjects towards magistrates and governors; in this verse he propounds the duty of servants towards their masters. Thus let Christian servants be subject to their masters, whether Christian or heathen, giving due reverence and respect, not only to such as are kind and gentle, but to such as froward and wrathful.

Learn hence, That such as are in the lowest condition, being servants, yea, the meanest of servants, may glorify God in that condition.

Learn, 2. That servants, to the end that they may glorify God in there servile condition, must be subject to their masters with all fear; yea, even to wicked and froward masters; because the ground of their obedience is the will and command of God, which binds them to their duty to their masters; though their masters fail and fall short in their duty to them.

Observe, 2. The several arguments made use of by St. Peter to enforce this duty upon servants.

1. This is highly acceptable and well-pleasing unto God, and will procure a gracious reward. We shall certainly receive a glorious reward from God for what we suffer wrongfully and unjustly from men. This is thank-worthy, and this is acceptable with God.

2. From the indecency of the contrary; because it is no virtue, but a just punishment for evil doers, to suffer patiently when we suffer justly is praise-worthy, yet not comparible with the praise of suffering patiently when we suffer patiently, as for ill-doing, will meet with a gracious, yea, with a glorious reward. What glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently; this is acceptable with God.

Observe here, two farther arguments to excite and move Christians to patience under unjust sufferings.

1. Hereunto, says the apostle, were ye called, that is, by your profession of Christianity: religion obliges you to suffer with patience; you must bear the cross, before you wear the crown; to this you are called, and with this you have been acquainted.

2. You should not think much to suffer patiently, when you suffer unjustly, because Christ, your captain and guide, did so freely before you; he was the most meek and patient endurer that ever was, of the greatest and most wrongful sufferings that ever were.

Note here, That although the example of our Saviour be here propounded to us with a special regard to the particular virtue of patience under unjust sufferings, yet ought it to be extended to all graces and duties, and improved as a pattern for the love and practice of universal holiness: Leaving us an example, that ye should follow his steps.

The practice and example of the holy Jesus, in all the ordinary acts of his obedience, ought to be propounded by all his disciples and followers as the grand pattern of our imitation; it being a safe and unerring example, an easy familiar example, a powerful and encouraging example, and the most instructive and universal example that ever was given to the world, being a most absolute and perfect pattern of holiness.

Our apostle proceeds to represent and recommend our Lord Jesus Christ as the mirror and perfect pattern of patience under the sharpest sufferings; he acquaints us,

1. With his pure and spotless innocency; he did no sin, therefore could not suffer for doing evil; no guile was found in his mouth neither in his expressions, nor in his actions; he never did ill either in word or deed, but was a perfect pattern of unblamable holiness.

Next, our apostle recommends to us his invincible patience under all his sufferings, telling us, that although Christ was most shamefully reviled, having the dirt of a thousand scandals, slanders, reproaches, and blasphemies, cast upon him, yet he reviled not again not giving them one ill word for all.

And when he suffered all manner of injuries and indignities at once, being buffeted, spit upon, crowned with thorns, and crucified, though he had power sufficient to look them into nothing, to frown them into hell, yet he threatened them not with the least revenge, but prayed for his murderers, and committed his cause to a just and righteous God: He threatened not, but committed himself to him that judgeth righteously.

Blessed Jesus! help us to imitate thy patience under sufferings, and reproaches, and never let us be found rendering to any, evil for evil, or railing for railing, but contrariwise, blessing for cursing, courtesies for injuries, affability for affronts; let us at no time be overcome of evil, but labour at all times to overcome evil with good.

Note, lastly, How our apostle takes notice, that the sufferings of Christ were not only exemplary, but satisfactory; he did not only suffer patiently, but meritoriously; He his own self bare our sins in his own body upon the tree.

Note here, 1. What was borne, our sin, that is, the guilt and punishment of our sin.

2. Who bare it, Christ his own self.

This imports, 1. The singularity of his sufferings, he had no partner or sharer with him in what he bare, he trod the wine-press alone.

2. The sufficiency of his sufferings, he himself bare our sins; he who was God-man, the Lamb of God, and as such took away the sin of the world.

3. How he bare it, in his own body upon the tree; that is, in his human nature upon the cross. Christ suffered in his soul as well as in his body, and both were satisfactory to divine justice, but his bodily sufferings are only mentioned, because these were most visible.

4. The great ends of his sufferings, namely, expiation of sin, and mortification of sin; our sins were expiated on the tree by Christ's suffering for us in his own body; and by his death he also purchased virtue for mortifying sin in us, and for quickening us unto holiness of life, that, as he died for sin, we should die unto sin; and as he rose again and revived, never to die more, so should we, being dead unto sin, live no longer therein: He himself bare our sins in his own body upon the tree, that we, being dead to sin, should live unto righteousness, by whose stripes, that is, by whose expiatory sufferings, we are healed; the wounds made in our souls by the guilt and power of sin, are mercifully and meritoriously healed; the guilt of sin is pardoned, the power of sin subdued, and all the invaluable fruits and benefits of the Redeemer's death obtained. Thanks be to God for Jesus Christ.

Observe here, 1. The state and condition in which both Jews and Gentiles were found before their conversion to Christianity; they were like sheep going astray and lost; wandering in the ways of sin and unbelief, to their threatened ruin and destruction.

Observe, 2. The tender care of Christ, that great and good Shepherd, in bringing home these lost sheep upon his shoulders, Isa 40:11 into his fold the church: Ye are now returned to the Shepherd, to him that will feed you in green pastures, and preserve you to his heavenly kingdom. The Shepherd gives life to his sheep, and also lays down his life for his sheep.

Observe, 3. The additional title given to Christ, he is styled the Bishop of our souls; he that with tenderness, care, and diligence, doth inspect and visit all his charge, he is the universal Bishop, the Bishop of bishops, who has the charge of all the flocks, and of the shepherds must become accountable. God Almighty give them all such grace to be faithful, such wisdom to be prudent, that love to himself, that zeal for Christ, that tenderness for souls, such meekness and humility, such patience and charity, such mortification and self-denial, as become persons of their holy character and profession; always remembering, that the salvation of one precious soul, for which the great Shepherd died, is infinitely worth the most indefatigable labours of their whole lives: that, when the chief Shepherd shall appear, they may receive a crown of glory that fadeth not away. Amen.

The ſeconde Chapter.

HEre beginneth he to teache vs, the right works of a Chriſtiā life & the true fruites of the ſame. Wee haue oftentymes afore ſhewed that in theſe two thinges, Faithe towardes God, and Loue towarde our neighbour, doeth conſiſt and is contained the whole life of a Chriſtian. Alſo, that this Faith of Chriſte is not giuen to any, but that there remaine (neuertheleſſe) in our fleſhe (ſo long as wee here liue) many naughtie concupiſcences, luſtes and deſires: ſithins that none here in this worlde can be ſo holie, but that he liueth in the fleſhe, and whatſoeuer is in the fleſh, the ſame can not be perfectly cleane. Therefore ſaieth ſainct Peter, be ye ſo inſtructed that ye may abſtaine frō the Sinnes which as yet adhere, and cleaue vnto you, and againſt them ſee that ye continually fight: for thoſe be the moſt daūgerous and moſt pernicious enemies that we haue, which lye within our owne boſomes: and in the middeſt of our fleſhe and bloud dooe watche, ſleepe and liue with vs, as it were ſome troubleſome Gueſt, of whom (when a man hath once harboured and taken hym into his houſe) he can not againe be ridde. Wherefore, ſeeing that Chriſt through Faith is all and wholly yours, and that you bee now poſſeſſed of his ſauyng healthe and all other his benefites and graces, knowe ye now that this charge and duetie lyeth vppon you, that you laie aſide all maliciouſneſſe, or whatſoeuer is euill, & all guile, that is, that none deale with an other vnfaithfullie and diſſemblinglie, let there not bee ſeene any falſhood in fellowſhippe amōg you (as the prouerbe is) neither any craft and treacherie, whiche (God hee knoweth) is now adaies too riſe. But as it becommeth vs that bee Chriſtians, in all poinctes towarde God to deale, not feinedly and crookedly, but directly, ſincerely and with a pure harte: ſo alſo towardes men, it is our partes to deale plainly, ſimply and iuſtly, that no man ouerreache or vndermyne an other, in buying, ſelling, or ſuche like.

So ſaieth ſainct Paule, Epheſ. 4. Put awaie liyng, and let euery man ſpeake truthe vnto his neighbour. The truthe is this, that your ſpeeche bee, yea yea, and naye naye. Diſſembling is, when one ſheweth him ſelf an other maner of man outwardly, then he is inwardly in minde affected. It behoueth therefore and is required of euery man, that he beare and ſhew hym ſelf ſuche outwardlie, as hee is in deede and in harte inwardlie.

A Chriſtian ought ſo to liue, that he maie not care though all men ſee and knowe what he thinketh in his harte: as he that in all his conuerſation and life ſeeketh nothyng els but to glorifie God, and to be ſeruiceable vnto his neighbour: not fearing any man at all. For euery one ought to ſhewe hymſelf ſuche an one in the verie ſecretes of his minde, as he is outwardly accoumpted: and not vnder the viſor of honeſtie to deceiue and bleare the eyes of the people.

Sainct Peter further ſaieth, that wee muſt alſo laye aſide Enuie, and euill ſpeakinges. Wherein hee doeth very aptlie and well reproue thoſe vices that among men are vſuall and common in their mutuall traffiques and dealinges. This vice of euill ſpeakyng, is a ſinne now adaies very common, and rife, quickly ſlipped into, and ſooner committed then a man would weene. Therefore take heede to your ſelues (ſaieth he) of this fault, yea although ye haue the Spirite: to the intent that ye maie by proofe know what be the fruictes of the Spirite.

As newe borne Babes deſire the ſincere milke of the worde, that ye maie growe thereby.

HEre hee bryngeth in a ſimilitude, and his meaning thereby is this: ye now are newe borne by the worde of God, and therefore ſo behaue your ſelues, as newe borne Babes are wont to doe: that is: thei deſire and couet after nothyng but Milke. As thei therefore deſire the Dugge and Milke, euen ſo ought ye to deſire the Woorde, and to haue your whole delight in the ſame: accoumpting that all delicacies and dainties are therein readie for you, ſo lōg as you may ſucke that Milke whiche is ſincere and without deceipt.

Againe, theſe wordes bee figuratiue. For he ſpeaketh neither of bodily Milke, neither of any corporal kinde of ſucking, nor yet of any naturall birthe and natiuitie. But hee ſpeaketh here of an other kinde of Milke, whiche is Spirituall, whiche is drawen by the Soule, & ſucked with the Hart. This Milke ought to bee without deceipte, and not guilefull, as it many tymes nowadaies happeneth yt much paltring and deceiptfull wares are retailed and vttered in ſale. Truly it is moſte neceſſarie that Chriſtians beyng new Borne and yet Infantes, ſhould be nouriſhed with ſincere, pure, and perfect good milke. Now, this Milke is nothyng els then the Goſpell, whiche is the Seede whereof we be conceiued and newe borne, as afore we declared: theſame alſo is our meate, wherwith (after we be come to growth, we are fedde: it is alſo our Armor wherwith we bee fenced, cladde and armed: and to ſpeake all at once, the ſelf ſame Goſpell is all thynges vnto vs. Now, whatſoeuer is thereunto myngled or corrupteth and infecteth the ſinceritie thereof, is the doctrine of men. Therefore doth the holie Ghoſt here warne vs, that euery one of them whiche bee regenerate and newe borne in Chriſt, ſhould carefullie looke about hym, and take heede what Milke he ſucketh, and learne to bee able to iudge of euery doctrine.

The Dugges or Teates, diſtilling and draynyng out this milke, and out of whom Infantes doe ſucke, are thei whiche preache and teache the pure Worde in the Churche of Chriſt. So ſpeaketh the Bridegroome to his Spouſe in the Cantic. Chapter. 4. Thy two Breaſtes are like two twinnes of yong Roes. Betwene theſe ought there to hang a būdell of Myrrhe, as the Spouſe there ſaieth Canti. 1. A bundell of Myrrhe is thy Louer vnto mee, whiche lyeth betweene my breaſtes. The meanyng whereof is, that Chriſt onely is alwaies to be preached. This Bridegrome alwaies ought to lye in the middle betweene our breaſtes. Otherwiſe, if Chriſt be not purely preached, the Milke is corrupted, and al thinges are prepoſterous, noyſome and contagious.

Purely preached I call that, when it is firſt taught, how that Chriſte hath dyed for vs, and by his death hath reſcued and deliuered vs from Synne, Death and Hell: this doctrine is in hearyng very pleaſant, and like as it were ſweete Milke. But withall, anone after muſt the Croſſe alſo bee preached, to wit, that wee muſt euen ſo ſuffer as he hymſelf hath ſuffred: this is a vehement ſtrong drinke and mightie Wine. Therefore to ſuche as are but newly wonne and begotten in Chriſte, gentle meate (that is to ſaie) Milke muſt bee firſt giuen: whiche can no waie be ſo conueniently doen, as firſt and formoſt by preachyng and ſhewyng vnto them Chriſte: who is nothyng at all ſharpe and bitter, but rather euen ſweeteneſſe it ſelf: both pleaſaunt in reliſhe and toothſome in taſte, without any maner of harſhneſſe or harme. And this is that very ſincere and Spirituall Milke, without all deceiptfulneſſe.

And here againe hath ſainct Peter by Milke, comprehended and glaunced at other places of Scripture, as his order and cuſtome is often and very plenteouſly to doe: namely that in the 23. of Exod. and Deut. 14: The Lorde gaue this commaundement, ſaiyng: See that thou ſeeth not a Kidde in his mothers Milke. For what purpoſe I praie you, willed God this to be written? what matter is there in it, that a Kidd muſt not bee killed, ſo long as it ſucketh? Doubtleſſe, for none other cauſe, but to ſignifie the ſame thyng whiche ſainct Peter here teacheth. For it is nothyng els, then if hee ſhould ſaie. Looke that ye preache gently and ſoftlie to thoſe Chriſtians that bee as yet Infantes and Weakelinges, let them be well fedd, and fatted in the knowledge of Chriſte, ouercharge them not with ſtrong learnyng, for their weakeneſſe and age can not awaie with it, nor yet digeſt it. But after that thei bee growen and waxen ſtrong, then ſee them to bee killed and ſacrificed with the Croſſe.

The ſame ſenſe and meanyng hath that Lawe whiche we reade Deuter. 24. That a man takyng a newe wife, ſhall not be compelled to goe a warfare the firſt yeare, leaſt he ſhould be ſlaine, but ſhall be free at home and reioyce with his new wife whiche he hath taken. Whereby aſſuredly there is none oth[illegible: 2 letters] thyng ment, but that wee are to allowe and graunt vnto thoſe that as yet be children in the Schole and faith of Chriſt, their conuenient tyme and ſpace to grow vp: and in the meane ſeaſon that we ought to deale with them and handle them gētlie and curteouſly: whom afterwarde being waxed ſtrong, and of ſufficient growth, the Lorde will bryng to the Croſſe, and make to be ſlaine as he doth other Chriſtians. And then is the Kidde killed.

Whereby ye maie growe, if ſo bee ye haue taſted how bountifull the Lorde is.

IT ſufficeth not once onely to haue heard the Goſpell. It muſt continually bee inculked, that we may daiely thereby grow, & accordyngly as we ſee one endued with ſtrongneſſe of faithe, ſo ought he to be prouided for, and ſo to bee fedde. Now, do not thinke that this is ſpoken or ment, to ſuch as yet haue not heard of the Goſpel: for thei neither know what Milk is, nor what Wine meaneth. Therefore added he theſe woordes, If ſo bee you haue taſted how bountifull and gracious the Lorde is, As though he ſhould ſaie: He that hath not taſted this geare, to hym is it neither perceiued with the harte, neither hath it any pleaſaunt or ſweete ſauour. But thei that haue taſted it, doe long after it, and are euer deſirous of this meate: to theim the Woorde reliſheth and ſauoureth, euen as it is in deede, and of theim is it with wonderfull ſweeteneſſe receiued and taken.

And this I call Taſtyng, when I dooe with my very harte beleeue, that Chriſte hath giuen hymſelf vnto me, and that I haue my full intereſt in hym, that he beareth and aunſwereth for all my Sinnes, trangreſſions and harmes, and that his life is my life. When this perſwaſion is throughly ſettled in my hearte, it yeeldeth wonderfull and incredible good taſte. For how ſhould not I herewith bee euen rauiſhed with ioye and pleaſure, ſeeyng I am ſo glad and ſo ioyfull of a ſmall temporall commoditie, as if a freende ſhould giue vnto me but onely an hundreth peeces of gold? But he that feeleth no taſt of this thing in his harte, can not hereof conceiue and take any ioye or pleaſure. Furthermore, thei beſte taſte theſe thynges, that are drawyng neere to the agonies of Death, or are any waie diſquieted with remorſe of conſcience. In thoſe caſes, hunger is (as the Prouerbe ſaieth) the beſte ſauce, thoſe pinches maketh this meate meruailous ſauorie. For the harte and conſcience, when thei once beginne to haue feelyng of their miſerie, and wretched ſtate, can heare nothyng that is ſo pleaſaunte as the Goſpell: thei whollie rely vnto it, thei ſmell afarre of the delicacie and toothſomneſſe thereof, and can not bee fullie ſatiſfied therewith. So was the ſong of the bleſſed virgine Marie, He hath filled the hongrie with good thinges: In the meane ſeaſon, thoſe ſtiffe mynded perſones, that truſt to their owne holineſſe, and leaue to their owne woorkes and righteouſneſſe, haue neither any feelyng of their Synnes and wickedneſſe, neither enioye any taſt of theſe thynges here ſpoken of. As for example: when any that is hungrie ſitteth at a table, eche kinde of meate ſauoureth well, and hath a good reliſhe in his mouth: whereas to hym that is full ſtomacked, nothing ſauoreth well, but all meates, yea the beſte and daintieſt diſhes ſeeme loathſome. Therefore vſeth the Apoſtle theſe woordes, If ſo be that you haue taſted how bountifull the Lorde is, as though he ſhould ſaie, If you haue not as yet taſted this, my preachyng to you is but in vaine.

To whom comyng as vnto a liuyng ſtone.

HEre againe, taketh he holde of Scriptures afore tyme written, and bryngeth in the xxviii. of Eſaie, ſaiyng thus: Heare the woorde of the Lorde, ye mockers, becauſe ye haue ſaied: wee haue made a couenant with Death, and with Hell are wee at an agreement, and haue made falſhood your refuge: Therefore thus ſaieth the Lorde: Beholde I will laie in Zion a Stone, a tried Stone, a precious corner Stone, a ſure foundation &c. This place doeth ſaincte Paule alſo alledge, and it is one of the principalleſt places of the Scripture. For Chriſte is that precious Stone, whom God hath laied for the foundation, and vppon whom wee are to bee builded. And here beholde how S. Peter taketh theſe wordes and interpreteth them of Chriſt. Again, that which Eſaie calleth Truſtyng in hym, that ſaieth S. Peter to be the ſame, that to bee builded vpon hym, is: And this is, truely and aptly to expounde the Scriptures. Thei that builde, laie their foundation in ſuche a place, where it maie continue faſte and remaine firme, ſo that it may beare vp the whole houſe and frame that is builded vpō it: And euen ſo doth this liuyng Stone, which is Chriſt, vphold and beare all this ſpirituall buildyng. And to be builded vpon hym, is nothyng els, but that we all together repoſe our truſt, confidence and hope whiche wee haue in our ſelues, whollie vpon hym.

Diſalowed of men, but choſen of God & precious.

HEre againe he alledgeth a place out of the Cxviij. Pſalme of the Prophete Dauid: The ſame Stone whiche the builders refuſed, is become the hedde Stone of the corner, and it is merueilous in our eyes. Whiche place Chriſt hymſelf alſo citeth in the xxj. of Matthewes Goſpell: and is repeted in the fourth of the Actes: The Stone whiche you builders reiected and ſet nought by: You (ſaieth he) are the builders. For thei taught the people, preached many thynges, enacted ſondrie ordinaunces and Lawes, but thei made men nothyng thereby but Meritemangers & Hypocrites. Wherevpon Chriſte pronouncyng ſentence vppon them, calleth them plaine Hypocrites, and the generation of Vipers, and pronounceth many terrible ſentences vpon theim, reckonyng theim among Synners, and not for ſuche greate holie men, as thei would faine haue ſemed. This can thei not abide, but reiect hym and ſaie, Hereticke, forbiddeſt thou to doe good woorkes? Thou ſhalte dye the death for thy ſo ſaiyng. And therefore ſaieth ſaincte Peter here: This ſame corner Stone, vpon whiche you muſt be builded, is euen likewiſe refuſed and ſet at naught. This (as the Prophet ſaieth) appeareth merueilous in our eyes, and ſeemeth verie ſtraunge, and ſo wonderfull, that vnleſſe the Spirite did teache it vs, no man by reaſon could conceiue in. Therefore (ſaith he) before God this Stone is choſen and precious, and of ſo high price and value, that it taketh awaie Death, recompenſeth for Synnes, deliuereth from Hell, and laſte of all, giueth alſo vnto vs the Kyngdome of Heauen.

Ye alſo as liuelie Stones, be made a ſpirituall houſe.

HOw and by what meanes are wee builded? Euen by the Goſpell and preaching of the Woorde. The Builders are thei that preache: Thei that are builded, are ſuche Chriſtians which heare the Goſpell: & thei are the Stones whiche muſt be laied and couched vpon this corner Stone ſo, that wee repoſe our whole truſte vppon hym, and that out harte leane onely vpon hym, and ſo bee at reſte. Now it followeth, that wee muſt ſo directe and frame our ſelues, that wee maie expreſſe, ſhewe forthe and imitate that courſe of life that he ledd, For it is verie meete, that I who am builded and laied vpon hym by faithe, ſhould freme my ſelf to the ſame workes that he did, and ſhewe forth the ſame conuerſation: Which order all menne generally and ioyntly, ought and are bounde, to reſemble. And this iſſueth forth and proceedeth frō Faithe, and is the woorke of Loue, that we ſhould mutuallie bee morteiſed and ioyned out into an other, that we all together maie make one buildyng. The ſame reaſon hath ſainct Paule alſo, j. Cor. iij. Howbeeit not altogether after the ſame maner that this is. You are (ſaieth he) the Temple of God. It is not the materiall houſe, made of woodd and ſtone, which is his Houſe: a Spirituall houſe is that whiche he requireth, whiche is the Churche of Chriſte, in whiche wee are all through one Faithe equall: That whiche one is, an other is: all builded together within our ſelues mutuallie, and emong our ſelues cemented, couched, framed, and knitte together by Loue, without al maliciouſneſſe, guile, hypocriſie, enuie, and euill ſpeakyng, as afore hath been declared.

An holie Prieſthood.

HEere taketh he awaie that outwarde and corporall Prieſthood, whiche was in the old Teſtament, as alſo that outward Temple: all whiche he quite remooueth, and ſaieth thus: That outwarde and externall pampe of Prieſthoode is now cleane ceaſſed: now therefore beginne yea newe Prieſthood? and offer other Sacrifices, but ſo, that all thynges be Spirituall. Here haue we had ſomewhat adoe, for that wee haue mainteined and affirmed, that theſe perſones whiche commonlie of late yeres haue been called, and tearmed by ye name of Prieſtes, are not Prieſtes before God at all: and that aſſertion prooued we cheeflie out of this place. And therefore vnderſtande it aright, and beare it well in mynde. That if any ſhould bee ſo wilfull in ſuche ſorte, to wreſte and teare in peeces (for I will not call it expounde) this place, as that the ſame were to be meant of a double Prieſthoode (whiche ſome bluſteryngly and boldly haue auouched) that is to witte, bothe of a Spirituall and alſo of a Corporall Prieſthoode, will hym to cleare his eyeſight, and a little better to awake his ſenſes. For ſainct Peter ſaieth thus. Be ye builded into a Spirituall or holie Prieſthood. Now, demaunde of theſe corporall Prieſtes, whether thei be holie. That ſhall their life quickly declare, as it is alreadie openly knowen to all the worlde, how miſerably and deſperately this leuderable of thē, is euen drouned in Couetouſneſſe, in Luſte, and in al other greate en[illegible: 1 letter]rmities. He that is inueſted in this Prieſthood, whereof is here ſpoken, he needes muſte bee holie: and be that is not holie, hath nothyng leſſe then this Prieſthood. Thereby is appeareth that Sainct Peter in this place ſpeaketh of one onely and the ſame a true and ſpirituall Prieſthood.

Againe, we will aſke theim this queſtion, whether in this place, S. Peter make any diſtinction or difference, betweene perſons Spirituall & perſons prophane: as commonly now adaies the Prieſtes, are tearmed Spiritual, & the reſt of Chriſtians called prophane. And thei ſhal euen (will thei, nill thei) be driuen to confeſſe, that ſainct Peter here in this place, ſpeaketh vnto all Chriſtians, and namely to them whiche ought to laie aſide all Maliciouſneſſe, Guile, Diſſimulation, Enuie and euill Speakyng: and to be as newe borne Babes, and to ſucke this ſame ſincere Milke. Behold, how a lye doeth rightly and featly conuince it ſelf. The caſe therefore ſtandeth very cleare, for ſomuche as ſainct Peter ſpeaketh vnto all that be Chriſtians, and the truthe is manifeſtly ſhewed forthe by it ſelf, how that theſe maſkyng Prieſtes doe vtterly lye: and that Sainct Peter ſpeaketh not ſo muche as one worde of that Prieſthood of theirs, whiche thei them ſelues haue frames and deuiſed, and afterward, accordyng to their accuſtomed violence and tyrannie, haue deriued and drawen vnto them ſelues.

Therefore, the whole route of this counterfait Prelacie is in deede nothyng els, then as it were a ſorte of Idolles and light perſones: euen ſuch Prelates and Biſhoppes as children make among them ſelues at ſainct Nicolas tyde. And as is their Prieſthood, ſo alſo are their Lawes, their Sacrifices, and all their workes, directed to mere ſuperſtitiō and for the belly.

Thei therfore onely are an holie and ſpirituall Prieſthood, whiche are the true Chriſtians and are built vpon this corner Stone. For ſith that Chriſte is the Bridegroome, we are his Spouſe: and the Spouſe or wife hath all thinges that bee her hoaſbandes, yea euen his owne bodie. For when hee giueth himſelf to his Spouſe or wife, he can not but withall alſo giue himſelf wholly vnto her, and al that he hath whatſoeuer. Likewiſe the wife doth giue, and dedicate herſelf wholly vnto him. Now, is Chriſt an high Prieſt, and chiefe of all Prieſtes, annoynted by God himſelf, who for vs hath offered vp his owne bodie, which is the firſt and chiefeſt office of a Prieſt. Secondlie, he, he praied for vs vpon the Croſſe, whiche is an other office that appertaineth to a Prieſt. And laſtly, he preached alſo the Goſpell, and taught men bothe how to knowe God and them ſelues. Theſe thres offices therefore, he beſtowed and bequeathed vnto vs. And ſith yt he himſelf is thus a Prieſt, and we his Brethren, all wee that are Chriſtians haue not onely power and authoritie, but alſo a commaundement and charge: yea it is our partes and dueties, and neceſſarilie behooueth vs to ſet out and preache the glorie of God, to praie and make interceſſion one of vs for an other vnto GOD, and finallie to offer vp our ſelues vnto God. All theſe conſidered, let hym come forth that dare or cā preſume truelie to preach or declare the Word of God, vnleſſe he bee a Prieſt after this maner and faſhion.

To offer vp ſpirituall Sacrifices acceptable to God, by Ieſus Chriſt.

SPirituall Sacrifices are not the money that men are enforced and muſt paſe to the Pope, neither the Sacrifices that in the olde Teſtament were wont to bee offred, when thei were commaunded of all thinges which thei had and poſſeſſed, to offer vp the tenthe. Theſe and ſuche like outwarde actions both Sacrifices and Prieſthoodes are ceaſſed, and are now newe and ſpirituall. Chriſt is a Prieſt, and ſo alſo are all wee: and as he offered his bodie, ſo alſo ought wee to offer vp ours. Then are al thoſe thinges performed and fulfilled, whiche by the Sacrifices of the olde Teſtament were prefigured and ſignified, after whatſoeuer maners thei were doen. And to knit vp all in a woorde, all theſe thinges are nothyng els, but to preache and embrace the Goſpell.

Hee that preacheth this, and in his harte embraceth the ſame, he it is that doeth and perfecteth al theſe thinges: killeth the Calfe, to wit, the motions and concupiſcences of the fleſh, and crucifieth the olde Adā. For that ſame brute Beaſt that is in our fleſhe and bloud, muſt by the Goſpell bee ſlaine: whiche is as muche to ſaie, as that wee muſt bee offred and killed as a crucified ſacrifice. Then (I ſay) is the office of a Prieſt by vs duely and rightly executed, when wee ſacrifice vnto God, this fame pernicious, naughtie, ſloughfull and olde Aſſe of our fleſh. If the world doe it not, we our ſelues muſt needes doe it. For aboliſhed and killed muſt al that be, whatſoeuer it is that we haue of the olde Adam, as afore out of the firſt Chapter we heard more at large. And this is that onely ſacrifice, whiche is pleaſing and acceptable vnto GOD. Hereby now, maie wee clerely ſee, how farre wide from truth, thoſe doltiſhe and blind guides of the blinde haue drawen vs, and how ſhamefullie thei haue hitherto miſtaken this place.

But here now, maie a queſtion ariſe: If the caſe to ſtande, that we bee all of vs Prieſtes, and that all haue power and authoritie to preache, what ſhall wee then ſaie? Shall there bee no difference among men? Muſt women alſo execute the partes of Prieſtes? I aunſwere, that in the newe Teſtament it was vtterly vnmeete that any Prieſte ſhould haue a ſhauen Croune, not for that the thyng of it ſelf is euill, (ſithē a man maie if he will haue al his bodie ſhauen) but leaſt, there ſhould bee any difference at all betweene them and any other of the common ſorte of the Chriſtians, whiche thyng in deede our faith can not ſuffer: ſo that thoſe which be now called Prieſtes, are no otherwiſe in that reſpect, then others of the people whō their al the Laitie. Onely this thei vſed to appoinct ſome, vnto whom being elected and choſen by the Churche or Congregation, the office and charge of preachyng was committed. And therefore, there is none other difference among Chriſtians, but onely in reſpect of Office, vnto whiche a man is by the Churche lawfullie to be called. Before God there is no differēce at all. For therfore are ſome choſen and ſelected out of the Church, to the intent that in the name and behalf of the whole Congregation, they maie beare and execute that office and function: which office (neuertheleſſe) all haue: and not, that one ſhould haue more power (abſolutely) then the reſt. Therefore ought no man to intrude hymſelf & take vpon him to preach to the Congregation, but it behooueth, that he bee choſen by the Churche, and bee thereto appoints to and [illegible: 1 word] admitted: whom againe, vpon iuſt occaſion the ſame Churche maie diſplace. Now, theſe ſhauelyng Prieſtes haue erected and [illegible: 1 word] among themſelues a certaine proper ſtate and condition, as though they were ſo appoincted and conſtituted by GOD by meanes whereof thei haue gotten here ſuche large priuiledges, that now adaies euen among vs our ſelues here in the middeſt of Chriſtendome there is more diuerſitie and greater difference, then is betweene vs and the Turkes. When thou wilte conſider and looke into thē that beare the name of Chriſtians, thou oughteſt not to make of them any reſpect or difference: as that thou ſhouldeſt ſaie, this is a man and that is a woman: this is the maiſter and that is the ſeruaunt: this is a young man and that is an olde man, as ſainct Paule ſaieth to the Gala. Chap. iij. For thei are all one, and a ſpirituall people: and therefore thei are all Prieſtes together, and all bothe may and ought to ſhewe forthe the Worde of God. Sauyng that, in the Church, women ought not to ſpeake, but to referre that to men to teache and preache there, becauſe of the commaundement of God, who hath commaunded that women ought to bee ſubiect to their houſbandes, as Sainct Paule teacheth j▪ Cor. xiiij. This order doeth God in deede permit and allowe of. But for this, he dooeth not admit any difference of power. But in places where none are allowed to be but women, and no men, as in Nunneries, there might a woman well bee appoincted to preache to the reſt.

Therefore this is the two Prieſthood, which (as we haue ſaied) conſiſteth in theſe three poinctes▪ namely, in ſpirituall oblation: in praiyng for the Churche or Congregation: and in teachyng and inſtructyng the ſame with the pure Woorde of God. He that can do this, is a Prieſt: and whoſoeuer are ſuch, vpon them alſo lyeth the charge to preache the Word: to pray for the Congregation: and to ſacrifice themſelues vnto God. Forſake therefore and renounce the opinion of thoſe Doltes, which call the common raſkall ſorte of Clergie men, or Clerkes (as thei terme them) onely Prieſtes: whiche kinde of perſons, you euidently ſée to execute no other office, but to bragge out their lewdneſſe with a ſhauen croune, and greaſie fingers. If this ſhauyng and anoyntying dooe make Priſtes, then truly can I aſwell make an Aſſe to bee a Prieſt, by ſhauyng and clippyng of certaine of his haires, and by annointyng and beeſmearing his hoofes.

Laſt of all, ſainct Peter wiſſeth vs to offer vp ſpirituall ſacrifices, acceptable vnto God by Ieſus Chriſt. Now, if Chriſt bee that corner Stone vppon whom wee are builded, it muſt needes bee, that all our cogitations to Godward, ought to bée furthered, adminiſtred and doen by and through him alone, as hath afore been ſufficiently declared. For God (although I ſhould pine awaie and conſinne my ſelf euen to death) would neuer a whit regard or reſpect my death: but he reſpecteth and regardeth Chriſte, by whom it cōmeth to paſſe, that my workes are regarded and had in price with God, which otherwiſe, he would not accoumpt worth a ruſhe. Greate cauſe therfore there is why the Scripture tearmeth Chriſte, a precious corner Stone, ſeeyng that he communicateth and imparteth his vertue and power vnto all them that by Faithe are built vpon him. Therefore teacheth S. Peter in this place, how Chriſte is that liuyng Stone: whereby plainly appeareth, what alſo Chriſte is to vs. For it is a very apt ſimilitude, whereby wee maie eaſily vnderſtande, how and in what ſorte wee ought to beleeue in Chriſte.

Wherefore alſo it is contained in the Scripture, Beholde, I put in Sion a chiefe corner ſtone, elect and precious: and hee that beleeueth therein, ſhall not be aſhamed. Vnto you therefore whiche beleeue, it is precious: but vnto them whiche bee diſobedient, the ſtone whiche the builders diſalowed, the ſame is made the head of the corner, And a ſtone to ſtumble at, and a rocke of offence, euen to them whiche ſtumble at the worde beyng diſobedient, vnto the which thing they were euen ordeined. But ye are a choſen generation, a royall Prieſthood, an holy nation, a people ſet at libertie, that ye ſhoulde ſhewe forthe the vertues of hym tha[illegible: 1 letter] hath called you out of darkeneſſe into his merueilous light, Whiche in tyme paſt were not a people, yet are now the people of God: whiche in tyme paſt were not vnder mercie, but now haue obtained mercie.

I Haue tolde you afore, how notably S. Peter hath confirmed and fortified this his Epiſtle with Scriptures: at whiche marke, all preachers generallie ought to aime and leuell, to wit, that thei ſettle and grounde all their ſpeeches vpon the Worde of God. So doeth he here in this place inferre and bryng fower or fiue places of the Scripture together. The firſt whereof, he hath taken worde for worde out of the Prophete Iſaiah: to wit, that Chriſte is that precious fundamentall or Corner ſtone. Whiche place is the very ſame, that wee euen laſt of all entreated of, and accordyng to our abilitie expounded. The firſte and chiefe place is, the Doctrine of Faithe, whiche ought to bee firſt ſet downe as the Foundation, if a man were to preache in any place where Chriſt aforetyme had not been preached. For here and hence muſt we take our beginnyng, that Chriſt is that Stone, vpon whom Faith ought to be builded & to reſt. That the Prophete ſpeaketh not of any corporall or materiall Stone, it is moſt plainly proued by that which next followeth: He that beleeueth in him, ſhall not bee aſhamed. If I ought to beleeue in him, then it followeth, that he muſt needes hee a Spirituall Stone. For how or why ſhould I beleeue in Stones or Woodd? Againe, hee muſt needes bee the true God, for becauſe in the firſte Commaundement of the firſt Table, wee are expreſſely forbidden to beleeue in any other thyng, ſauyng in him. Seyng therefore that ſuche a Stone is couched and ſaied in the foundation, vppon whom wee ought to beleeue, it conſequentlie followeth, that he the ſame is God. Againe, he can not onely be God, but he muſt alſo bee Man withall: becauſe he is to bee partaker of the building, and not onely partaker, but alſo the head thereof. Now, where any houſe or building is ſet vp or reared, there it behooueth that one Stone bee agreable to an other, that eche one maie frame and bee couched and ſquared in the ſame condition, nature and forme that the other ſtones are. Therefore, ſeeyng that wee ought to bee builded vppon Chriſte, it muſt needes bee that he bee like vnto vs, and altogether of the ſame nature that other ſtones are of, whiche are builded and laied vpon him, that is to ſaie, very perfect, and true Man as we are.

After this ſorte, in plaine and common wordes the Scripture expreſſeth ſuche high Myſteries and waightie matters: to wit, the Summe of our Faithe: and in ſuche ſhort and brief ſentences comprehendeth more then by any mortall man can poſſiblie by vttered.

What Buildyng or edification is, wee haue alſo declared, to witte, It is that Faithe, by whiche we are ſtaied and builte vpon Chriſt, repoſyng our whole truſt and confidence in him, by whiche meanes wee be come like vnto hym: and this muſt therfore ſo be, that the whole diuiding maie cōſiſt of all his partes aptly agreing together, and mutually ioined & framed one into an other. For it is of neceſſitie, that all the other Stones muſt be placed and couched orderly, accordyng to this firſt foū damentall Stone. And this is Charitie, the fruite of Faithe.

But why dooeth the Prophete call hym, a Fundamentall Stone? Truly for none other cauſe, but that, as nothyng can be builded, vnleſſe the foundation Stone bee firſt ſaied (for except all the other Stones teſt and ſtate vpon that Stone, thei can not ſtande) ſo muſt we leane and ſtare vppon Chriſte, and acknowledge him as our foundation. From whom deyng our ſtate and Buttre[illegible: 2 letters]e, we receiu[illegible: 1 letter] all benefites. For wee doe not ſupport and beare hym, but he vs: and vpon hym, lieth Sinne, Death, Hell, and all that we haue [illegible: 1 word] that, beyng thus ſupported by hym, nothyng is able any whit to hurte vs. For ſo long as we reſt and ſtaie vppon hym, as naturall ſtones doe vppon their foundation, and put our truſt in hym, we muſt neede be where he is.

Furthermore, the Prophete alſo calleth hym, a Corner Stone. The maner of the holie Ghoſt, is to cōclude and ſpeake muche in fewe woordes. Now, Chriſte is the Corner Stone, for that, he conioyned bothe Gentiſes and Iewes, who afore were at mortall enemitie, and of them gathered together one Churche: of whiche matter and argument Sainct Paule writeth at large. The Iewes gloried muche, that thei had the law of God, vauntyng them ſelues to bee the people of God, in reſpect whereof thei contemned the Gentiles. But when Chriſt came, he tooke awaie theſe glorious boaſtes of the Iewes, by callyng the Gentiles alſo vnto God. Therefore of bothe of vs, the Iewes (I meane) and the Gentiles he hath made one people, by Faithe: and hath ſo bountifully dealt with vs, that bothe of vs can not but needes confeſſe, that of our ſelues wee haue no goodneſſe at all, but that we be all Synners, and that bothe of vs ioyntly together, ought to looke for our righteouſneſſe and for heauen, not elſwhere, but from hym alone: and that we beyng the Gētiles, haue our aſſuraunce of Faithe, that Chriſt is come for our auaile, helpe, relief, and ſuccour, aſwell as for the Iewes. And therefore is he the Corner Stone, for that he hath ioyned together theſe twoo walles, knittyng theim faſte one to an other, to witte, the Iewes and the Gentiles, that thereby we might be made one buildyng and one houſe.

Laſte of all the Prophete thus concludeth, He that beleeueth in hym, ſhall neuer bee aſhamed. In that, the Prophete ſaieth, that thei ſhall not be aſhamed, whiche beleeue in Chriſt, he plainly ſheweth vnto vs, what God hath in his owne counſell decreed, namely, that the whole worlde, ſhall one daie bee confounded and aſhamed: But yet that he will deliuer ſome out of that companie and number, ſo that none ſhall be able to auoide and eſcape that confuſion, ſauyng onely ſuche as ſhall firmely beleeue in Chriſt. In this ſorte doeth Chriſt alſo hym ſelf, expounde and interprete theſe thynges in the laſte Chapter of Marke, where he ſaieth thus, He that ſhall beleeue and is Baptized, ſhall be ſaued, but he that will not beleeue, ſhall bee damned. In whiche woordes ſoothly he alluded vnto this Prophete. And therefore verie well to this purpoſe ſpake S. Peter afore in his firſt Chapter, where he ſaied, That the Prophetes haue enquired of the tyme and ſearched of the ſaluation, and Prophecied of the grace that ſhould come vnto vs. And after this maner now ought Chriſt to bee preached, that it is he whiche hath ridde and deliuered vs from this confuſion and ſhame, wherevnto we did al lye open & were endaūgered.

Let theſe ſtoute Champions, and braggyng mainteiners of Freewill, and of any ableneſſe and power in man, come forth and anſwere this place if thei can. When ſoeuer thou art minded at once and with one reaſon, vtterly to ouerthrowe all humaine woorkes, all humaine doctrines, and all whatſoeuer els can, or maie proceede from man, this one place ſhall abundantly furniſhe thee with ſufficient matter to confute the ſame, that thei ſhall not bee able to ſtande, but to fall doune euen like drie leaues from a Tree.

Wee conclude therefore, that whatſoeuer dooeth not ſtaie and leaue vpon this Stone, the ſame to bee in a deſperate and forlorne caſe. This quite debarreth thee from attributyng any thyng at all, vnto thyne owne woorkes. The holie Ghoſte and Diuine Maieſtie ſpeaketh in ſuche familier phraſes, that any man maie perceiue the ſame and againe, vttereth all ſo mightily, that nothyng is able to ſtande againſte it. Who therefore dare oppoſe hymſelf, or again ſaie this? Naie, who is he that will not therewith be daunted and terrified? God therefore requireth at our hādes, that we ſhould vtterly diſtruſt our owne ſelues, and relye onely and wholly vpon his goodneſſe, beeyng builded vpon that foundation, which no creature can be able to ouerthrowe, or caſte doune: whiche is as muche to ſaie, as that no manne ſhould truſt to his owne righteouſneſſe, but depende and ſtaie vpon the righteouſneſſe of Chriſte, and the benefites that he hath purchaſed for hym. But what is it, to ſtaie, depende, and relye vppon his righteouſneſſe? It is nothyng els, but that I ſhould altogether deſpaire of all help in my ſelf, and enter into this cogitation: all righteouſneſſe, all truthe, and all whatſoeuer is myne, muſt needes quaile, and bee renounced: And I am wholly to put my truſt in this, that the Righteouſneſſe, Truthe, and Life of Chriſte, and all his goodneſſe and benefites, whiche I doubt not but are frankly, and freely giuē vnto me, ſhall continue for euer. The foundation is alreadie laied, wherein I firmely ſtande: And ſure I am that whatſoeuer is not ſtaied on it, can not but altogether fall doune. But he that leaneth vppon this foundation, ſhall not onely not bee confounded and aſhamed, but ſhall for euer ſtande ſo faſte, that no power ſhalbe able euer to hurt him. Therefore muſt Chriſt not onely be a Stone, but a Stone of foūdation: whiche thing ought to make vs chearfull and bolde. For it is God that hath ſpoken it, who can not lye.

Finallie this Stone ſerueth not for it ſelf, but ſuffereth it ſelf to bee troden doune, and digged ſo deepe into the ground, that it can not be ſeen: but the Stones whiche be couched and laied vppon it, are ſeene. For therefore was he giuen vnto vs, that we ſhould receiue giftes of hym, that we ſhould reſte our ſelues vppon hym, ſtaie on hym, and ſtedfaſtly beleeue that whatſoeuer he is, the ſame to be wholie ours: And whatſoeuer he can doe, the ſame maketh to our ſaluation, in ſo muche that I dare boldly ſaie, Thei are myne owne proper Goodes, and my Treaſure, wherevpon my Conſcience is firmelie ſtayed, and whereto I ſtedfaſtly truſt.

Vnto you therefore whiche beleeue, it is precious: but vnto them whiche bee diſobedient, the Stone whiche the builders diſalowe, theſame is made the heade of the Corner. And a Stone to ſtumble at, and a Rocke of offence,

THis moſte excellent and precious Stone, is vnto ſome precious and moſte highlie regarded: Againe, vnto no fewe, it is not precious at all, but rather a Stone of Offence, and a Stone whereat many doe ſtumble. And how commeth this geare to paſſe? Forſooth, the Scripture ſpeaketh of the ſame, in twoo ſortes: namelie, there bee ſome that doe beleeue on hym: And againe, there bee many that dooe not beleeue on hym. Now, vnto them that doe beleue on hym, he is precious: and it can not be, but their hartes (hauyng ſtill their hope, truſt and confidence in hym) muſte needes bee excedyngly cheared, and made ioyfull. And therefore it is, that he ſaieth: Vnto you whiche beleeue on hym, he is precious: that is to ſaie, he is of you highlie eſteemed. For, although he bee neuer ſo precious and excellēt of hymſelf and by himſelf, yet would that without more nothyng at all auaile vs: and therefore it behooueth that he muſte bee precious vnto vs: to the ende it maie enriche vs with many ſinguler good thynges: Like vnto ſome precious Pearle or Gemme, whiche keepeth and retaineth not his vertue to it ſelf, but vttereth and ſheweth it foorthe to others: and ſo totallie manifeſteth hee his whole powers and vertues, that we maie now both enioye and poſſeſſe, whatſoeuer theſame is.

But vnto them whiche beleeue not, this Stone is nothing precious, for thei diſalowe and caſte it awaie, and take offence and ſtumble at it▪ whereby it falleth out, that thei repoſe no aſſuraunce or truſt in it, and ſo vnto them it turneth vnto a greater detriment, and maketh them worſe: albeit the ſame of his owne nature is wont rather to ſtirre vp in men a more ſtrong hope and perfect truſt. Thei that thus ſtumble, are not onely ſuche as are chained and clogged in thoſe groſſe and manifeſt ſynnes: but ſuche hypocrites rather whiche heare themſelues bold vpō their vizured ſanctimonie and fained holineſſe, which truſt vnto their owne Freewill, to their owne Workes & their owne Righteouſneſſe. Theſe fellowes can not chooſe but ſtū ble and bee offended at this Stone▪ Here now doeth God definitiuely ſet it downe, that thei whiche come without workes, muſt come by Faithe onely, for their righteouſneſſe: and that thei whiche come otherwiſe then by Faithe, ſhall neuer ſpeede of their purpoſe: becauſe thei goe about (as ſainct Peter ſaieth Rom. x.) To ſtabliſhe their ſaluation by their owne righteouſneſſe. And therefore ſaieth Sainct Peter here, That he is made the Stone which the Builders diſalowed and refuſed: and here he conferreth certaine places of the Scripture together, eftſoones cityng that text out of the 118. Pſalme: wherevnto he afore alluded: The Stone which the Builders refuſed, is the head of the Corner. Who theſe builders bee, wee haue afore ſufficiently declared: namely, thei that teache and preach the Law, and go about to iuſtifie men by their Works. Theſe Iuſticiaries agree aſwell with Chriſt, as Winter with Sō mer, and therefore it muſt neceſſarilie followe, that theſe? Meritemongers bee euen thei, that reiect and refuſe this Stone.

He further bringeth in an other place out of Eſay Chap. viij wherein the Prophete foretelleth that the ſame thyng ſhould come to paſſe, whiche ſainct Peter here in this place telleth is come to paſſe alreadie, and is daily doen and put in practiſe. His wordes are theſe: Sanctifie the Lorde of Hoſtes, and let hym bee your feare, and let hym be your dread, and he ſhall bee to you as a Sanctuarie: but a ſtumblyng ſtone, and as a Rocke to fall vppon, to bothe the houſes of Iſraell. The meanyng of the Prophete is as though he ſhould ſaie: The Lorde ſhall be vnto you a Sanctification, that is, he ought to be ſanctified in your heartes: other Sanctification you neede none, neither is there any other thyng required of you, but that you beleeue in hym. To all others, he ſhall bee a Stone of offence and ſtumblyng.

And what is the ſenſe and meanyng of heſe wordes, Offence and Stumbling? Truely this: when Chriſt is preached, and that thou heareſt theſe wordes, Beholde, he is the Stone that is laied for a foundation: then art thou vtterly to diſpaire, diſtruſt and renounce al helpe in thy ſelf, and to condemne and accoumpt as deteſtable, all thine owne woorkes and all thyne owne Righteouſneſſe: and onely to repoſe thy confidence vpō hym, firmelie beleuyng that Chriſtes righteouſneſſe is thine: At theſe and ſuche like wordes theſe fellowes ſtand agaſt, are offended, and become worſe then afore. What (ſaie thei) dareſt thou auouche & ſaie that Virginitie, Single life, Maſſing and ſuche like, are nothyng worthe? Thou ſpeakeſt thus through the very inſtinct of the Deuill. For nothyng but mere good deedes are accepted before GOD. Yea thei are not (as they think) without ſome ſtrong places of Scripture, for the maintenaunce of their aſſertion: hauyng ſtill in their mouthes, that God hath commaunded vs to doe good Workes. Therefore when wee reiect the ſame, ſtraightwaies wee heare at their handes, Heretike, Heretike, to the Fier with him, to the Fier with him. And thus thei can not abide this Stone, thei violently ruſhe and puſh at it, and doe all thei can to pull it doune, and are therein themſelues ſo cruſhed and bruiſed, that by the ſame very Stone thei are vtterly daſhed in pieces. Euen as in the xxj. of Mathewes Goſpell, Chriſte himſelf ſaieth: Haue you not read in the Scriptures, The Stone whiche the Builders refuſed, the ſame is made the head of the Corner? And anone after it followeth: Whoſoeuer ſhall fall on this Stone, he ſhall bee broken, but on whomſoeuer it ſhall fall, it will grinde hym to powder. Take heede therefore what ye doe, it is no game nor plaiyng matter that is ſpokē concernyng this Stone. It is laied and ſhall for euer remaine in his place: hee that wil ruſhe and bruiſe himſelf vpon it, can not better eſcape but be daſhed in peeces and grounde into pouder.

This is the ſtumblyng and offence taking at this Stone, whereof the Scriptures ſpeake muche. Therefore the Iewes euen to this daie doe ſtumble at this Stone, and ſtill will continue till the ende of the worlde: for then ſhall this Stone fall vppon all Infidelles and faithleſſe Miſcreauntes, and grinde them vtterly to pouder. And thus it commeth to paſſe, that Chriſte (albeit hee bee an elect and precious Stone) is called without any fault of his owne, a Stone of Offence and Stumblyng. And as the Iewes did, ſo alſo dooe wee and that continually. For as thei greatly boaſted of the name of GOD, and vaunted themſelues to bee the peculier people of God: euen ſo fareth it now with vs: for vnder the pretext of Chriſte, and of the Churche of Chriſte, wee renounce and renye the name of Chriſte, and flatly refuſe this precious Stone. Hee came into the worlde among them, to the intent thei ſhould reiect and renounce their owne workes which thei not abiding, reiected and refuſed hym.

Euen to them whiche ſtumble at the Woorde, beyng diſobedient, vnto the whiche thyng thei were euen ordeined.

WHen it is ſaied that their workes are not good, nor any thyng accoumpted of with God, thei neither can, neither will abide the hearing therof, Now, God hath put Chriſt for a foundatiō, vpon whom thei ought to bee laied and placed, and by hym attaine al their Saluation. For to thende that thei ſhould bee founded and laied vpon hym, he hath cauſed hym by preachyng of the Goſpell to bee notified, and declared vnto the whole Worlde. Hym will not thei receiue but reiect, & ſo perſiſte in their owne fleſhlie ſenſe and woorkes. For if thei could abide themſelues to be placed and couched vpon Chriſt, their high pompe, dignitie, wealthe and power would ſoone quaile, and be abated.

But ye are a choſen generation, a royall Prieſthood a holie Nation, a people ſet at libertie.

HEre hath he dignified them that bee Chriſtians, with their true titles: and this place hath he takē out of the vij. of Deuter. Where it is thus ſaied to the Iewes: Thou art an holie people vnto the Lorde thy God: the Lord thy GOD hath choſen thee to bee a precious people vnto hymſelf, aboue all people that are vpon the Earth. And in the xix. of Exod. he ſaieth. Ye ſhalbee my cheef treaſure aboue all people ye ſhalbee vnto me alſo a kyngdome of Prieſtes and an holie Nation. Here thou ſeeſt of whom Peter ſpeaketh. As I ſaied afore, ſo ſaie I ſtill, that wee muſt acquaint our ſelues ſo to ſpeake of Prieſtes, as the Scripture ſpeaketh of theim. Let it not trouble thee, who thei bee that the vulgar and common ſorte tearmeth Prieſtes. Let euery man in Gods name, tearme them as he liſte, but cleaue thou faſte vnto the woorde of God, and whomſoeuer thou ſeeſt by hym▪ to be tearmed and called Prieſt, lette the ſame alſo bee likewiſe tearmed and called by thee. We giue good leaue to the greaſie Rable of thoſe (whom the Biſſhoppes and Pope do conſecrate and annoint) to tearme theim ſelues Prieſtes, or by what other name thei will, ſo that thei call not themſelues the Prieſtes of God. For thei are not able by one woorde out of the Scriptures to approoue theim ſelues ſo. But when thei will ſtiffely mainteine, that this place alſo is to be vnderſtoode, as ſpoken of them: anſwere thou vnto theim, as afore I haue taught thee, and aſke them, to whom Saincte Peter here ſpeaketh, and thou ſhalte quicklie ſee theim laye theim ſelues open vnto ſhame and impudencie. For it is moſte manifeſt and plaine, that he ſpeaketh to all the people of Chriſte, and the whole Congregation of Chriſtians, when as he ſaieth, You are a choſen generation, and an holie people. Againe, hitherto he hath ſpoken of none other perſones, their of them that are builte vppon that Corner ſtone, and doe beleeue. And therefore it euidently and certainly followeth, that he whiche doeth beleeue, is no Prieſt. Again, when as thei ſhall ſaie, that theſe woordes are ſo to bee taken, as the auncient Fathers haue interpreted and expounded thē. Therevnto make thou this aunſwere: Lette the Fathers or any other whatſoeuer, interprete what thei will: but ſainct Peter dooeth thus ſpeake vnto me, who hath a farre better teſtimonie and warrant from God, then thei haue: and alſo is elder then thei, and therefore I will ſubſcribe and yeelde vnto hym. Finallie, this place needeth no interpretation at all, ſ[illegible: 3 letters]e it in ſuche plaine tearmes and woordes, ſpeaketh of theim that beleeue. Now, who is he that ſeeth not, how monſtruouſly theſe Polleſhorne greaſie Popelynges erre, and faile in the Article of Faithe. And therefore wee entrie not the name that thei call themſelues by, whether it be Prieſtes or otherwiſe. For wee make not any care, what, and how thei call theim ſelues, but herein ſtandeth the queſtion, whether in the Scriptures thei be called Prieſtes, and whether God doe ſo name and call thē. There maie ſome bee choſen and appoincted by the Churche, to execute the charge and office of Miniſters of the Worde: to feede the Congregation by preachyng, and to adminiſter the Sacramentes: and yet neuertheleſſe wee are all Prieſtes, as many of vs as are Chriſtians. For ſeeyng that we be founded and couched vppon that Stone, whiche is the higheſt Prieſte before GOD: wee alſo muſt needes be Prieſtes alſo, for that whatſoeuer he hath, we haue, and theſame is ours.

Wherefore I would wiſhe that this worde Prieſt, as well as this name Chriſtian, ſhould bee common to all. For theſe names, Prieſte, Chriſtian, and Baptized are all one. Now, as I can not abide, that theſe Popiſhe Shauelynges ſhould thus preſume and take vpon them, onely to be good Chriſtians, or onely Baptized: So neither ought I to ſuffer this, that thei would onely haue them ſelues to bee Prieſtes. Although notwithſtandyng, thei haue violently haled and pulled this worde, as pertinently and properlie ſpoken vnto theim, euen with the like preſumption and brainleſſe boldneſſe, as thei haue called that onely the Churche, whiche the Pope with his Mured Crewe hath hitherto concluded and decreed. But the Scripture teacheth vs an other maner of leſſon. And therefore diligentlie note and marke theſe thynges, to the ende thou maieſt throughly diſcerne betweene theim whom▪ God calleth Prieſtes, and theim that ſo call theim ſelues. For by this meanes, (after a long miſtakyng of it) wee muſt at length recouer and reduce this woorde Prieſte, to his right ſenſe and proper meanyng, that it maie bee as common a name, as the name of Chriſtian. For to bee a Prieſt, is not the name of any outward or externall office, but it is ſuche as is exerciſed onely towarde God, and that in Spirite.

And euen after the ſelf ſame maner it is, that wee are all indifferently called Kinges. For euen as Prieſts, ſo alſo Kinges are in this place, Spirituall vocables or woordes, like as alſo theſe names are, Chriſtian, Holie, and Churche. And euen as thou doeſt not cal any man a Chriſtian, becauſe he hath muche money and wealthe, but becauſe, he beeyng builte vpon the aforeſaied Stone, beleeueth in Chriſte: So likewiſe art thou not therefore called Prieſte, becauſe thou haſte a ſhauen Croune, and ietteſt the ſtreates in a long Goune, but becauſe thou dareſt appeare and ſhewe thy ſelf in the ſight of God, offryng vp thy ſelf vnto hym: and praiyng for the whole Churche: vnto whom thou bothe canſt and vſeſt to preache Chriſte. And after the verie ſame maner altogether, thou arte not therefore a Kyng, becauſe thou weareſt a Croune of golde, and haſt large Dominions, and many people vnder thee in ſubiection, but becauſe thou art Lorde of all thinges, yea, ouer Death, Sinne and Hell. For thou art aſwell a Kyng, as Chriſt hymſelf is a Kyng, if ſo bee that thou beleeue on hym. Now, he is not a Kyng in ſuche ſorte, as the Kynges of the worlde are: For he neither weareth any Croune of golde, neither rideth he pompouſlie abroade with any glitteryng traine, and gallaunt horſes. But yet neuertheleſſe, he is the Kyng of all Kynges, and hath all Kynges vnder his power and iuriſdiction: and to ſpeake all at once, all thynges muſt be ſubiect vnder his feete. Behold, euen ſo greate and ſuche a Lorde art thou, if thou beleeue on hym: for what ſoeuer he hath, the ſame is alſo thyne.

Here might ſome peraduenture obiecte thus vnto me and ſaie: Saincte Peter by this thy aſſertion called Chriſtians, Kynges: and yet all the worlde well knoweth, that we are not all Kynges: and therefore (ſaie thei) this place is not to bee vnderſtoode, as ſpoken of all ſortes of Chriſtians. For he that is a Chriſtian, is not therevppon ſtraightwaies the Kyng of Fraunce, or that Prieſte of Rome. But here now will I demaunde this queſtion of theim: whether the Kyng of Fraunce be a Kyng in the ſight of God or no? Whiche thyng no man dare vpon warrant affirme.

For GOD will not Iudge accordyng to the dignitie of a Croune. In Earth (in deede) and before the worlde he is a Kyng: but when Death hath once ſeized vpon hym, then ſhall his Kyngdome ceaſſe and haue an ende, and then ſhall he (vnleſſe he beleeue aright) be ſubiecte vnder the feete of them that truely beleeue. Wee in this place ſpeake of an eternall Kyngdome and Prieſthoode: of the whiche ſorte is euery one before God, whiche beleeueth: and is bothe a true Prieſte, and a true Kyng. Now, who is ſo ignoraunte that knoweth not, that all the table of the greaſie Shauelynges, bee nothyng leſſe then Prieſtes? And as theſe aforeſaied Polleſhorne Shauelynges, are not therefore to be reputed Prieſtes afore GOD, becauſe of their crounes, ſo neither before God are Kynges accoumpted as Kynges, becauſe thei weare Crounes. Crouned Kynges and anointed Prieſtes are of this worlde, and are eſtabliſhed and conſtituted by Men. The Pope may at his holie pleaſure, make as many ſuche prollyng Prieſtes as hym liſteth, to ſerue his turne, but let him not preſume to conſtitute and make a Prieſt, that boldlie maie bee accoumpted for a Prieſte before God: for, ſuche doeth God himſelf make and appoinct. Therefore, in that, Sainct Peter here in this place ſaieth: You bee a royall Prieſthood, it is as muche as if he ſhould ſaie, You are Chriſtians. If thou wouldeſt knowe, what title, what power, prerogatiue and glorie, true Chriſtians haue, thou ſeeſt that thei bee, Kynges, Prieſtes, and a choſen people. Now, what this Prieſthood is, doeth here ſtraightwaies enſue.

That you ſhould ſhewe forth the vertues of hym that hath called you out of darkneſſe into his merueilous light.

THis office eſpecially appertaineth vnto the Prieſt, that hee ſhould bee the Ambaſſadour or meſſenger of God, and according to that Commiſſion which he hath from God, ſincerely preach and declare his Worde. The vertues (ſaieth ſainct Peter) that is to wit, thoſe wonders whiche God hath doen for you, in bringyng you out of darkeneſſe into light, your partes and office is, to preache and tel forth: for therein chiefly conſiſteth the office of a Prieſt. Thus therefore and to this ende ought your preachyng to tende, that one Brother ſhould declare and ſhewe forthe vnto an other, that greate, and wonderfull worke of Gods admirable vertue: how Chriſt hath deliuered vs from Sinne, Death and Hell, and all other miſeries, and hath called vs vnto eternall life.

Hereof you ought to admoniſhe others alſo, that thei in like ſort maie attaine and come vnto this Light. For vnto this ende ought all your driftes to be directed: firſt to acknowledge and knowe what God hath doen for you: and next, with all diligent care and ſtudie, to notifie, preache and openly make knowen this benefite of God towarde you, and this wonderfull worke of his in you: and alſo to drawe and call all men indifferentlie into this Light. Where you ſee any men that are as yet ignoraunt hereof, thoſe ought you to inſtruct, and to teache theſe thinges, in whiche you your ſelues haue been enſtructed and taught: to wit, that by the vertue and power of God, thei muſt obteine ſaluation, and attaine this merueilous Light.

Here thou ſeeſt how ſainct Peter plainly ſaieth, that there is but one onely Light: wherein he maketh it moſt apparaunt, that all our Reaſon (ſeeme it neuer ſo ſharpely to vnderſtande and perceiue) is nothyng els then mere darkeneſſe. For albeit, that Reaſon be able and hath the ſkill to coumpt, one, two, three &c. and likewiſe to ſee, diſcerne and knowe, blacke from white, and greate from ſmall, and ſo of other externall and outwarde thinges, yet is it not able to ſee what Faithe is. Here is it altogether blinde, inſomuche that if all the wiſedome of al men in the worlde were gathered and incorporated into one, yet were it not able to comprehende or reache ſo muche as vnto one letter of the wiſedome of God. Wherefore, S. Peter here ſpeaketh of an other Light and that a merueilous Light, and flatlie alſo telleth euery one of us, that we grope in darkneſſe and vtter blindneſſe, if God dooe not call vs into his true Light.

Experience alſo teacheth vs the ſame thing. For when we heare it preached, that by our workes we can not obteine any thyng at Gods handes, and therefore that wee haue neede of a Mediator, to make interceſſion vnto God for vs, and to reconcile vs vnto hym: heere (doubtleſſe) muſt reaſon needes confeſſe, that of it ſelf it was neuer able to vnderſtande and know theſe thinges, and therefore had neede of an other Light and an other knowledge, to teache it to vnderſtande the ſame. Therefore whatſoeuer is not the Worde of God and Faithe, the ſame is nothyng els then blinde darkeneſſe. For without theſe two (the Worde of God (I meane) and Faithe) Reaſon iumbleth at randon, and groapeth after his waie like a blinde man in the darke, catchyng holde firſt of one thyng and then of an other, and neuer knoweth what it ſhould dooe. But when theſe thinges are tolde to the greate learned and wiſe men of this world, thei can not abide to heare it, thei ſtamp and ſtare, thei fret, fume and merueilouſly rage at it. And therefore, S. Peter ſheweth himſelf here, an Apoſtle of a ſinguler vndaunted boldneſſe, in that, he dared to call that Darkneſſe, whiche the whole worlde in a maner doeth euen generallie almoſte, adore and reuerence as Light.

Now, therefore wee ſee that the chiefeſt and eſpecialleſt office of all others, appertainyng vnto vs Chriſtians, is, that wee ſhould ſhewe forthe and declare the vertues and wonderful workes of our God. Theſe Vertues and notable workes, by God for vs doen, are thoſe which ſomewhat afore we haue ſpoken of: namely, how that Chriſt by the vertue of God hath ſwallowed vp Death, deuoured Hell, conſumed Sinne, and placed vs into an eternal life. Theſe Vertues are ſo great and wonderfull, that no man is able to comprehende the ſame, muche leſſe to perfourme them. And therefore it is to little purpoſe, that ſome in this poynt obiect and preach to vs Chriſtians, the doctrines of men: they ought rather to preache vnto vs this Vertue, whiche ouercometh both Deuill, Synne and Death. And here againe, alludeth ſainct Peter to ſundrie places of the ſacred Scripture, as in all the reſt of his Epiſtle almoſte, he ſtill conioyneth and knitteth one place of Scripture to confirme and proue an other. For of this, doe all the Prophetes foretell and propheſie, that it ſhould come to paſſe, that all men euery where ſhould worſhip & preache forth the name and glorie of God, and the power of his mightie arme: and that he ſhould worke ſuche a worke, whereof the whole world ſhould both ſpeake and make reporte. Of this, the Prophetes are euerywhere very plentifull: and to theſe places doeth S. Peter here allude. Thei haue alſo ſpoken muche of Light and of Darkeneſſe, and that it is neceſſarie for vs to bee illumined with the Light of God: wherby (vndoubtedly) thei ſhewed and ſignified, that all humaine Reaſon is nothyng els then very Darkeneſſe it ſelf.

Whiche in tyme paſt were not a people, yet are now the people of God: whiche in tyme paſt were not vnder mercie, but now haue obtained mercie.

THis place worde for word is taken out of the Prophet Oſee in his ij. Chap. and is cited alſo by ſainct Paule in the ix. to the Romanes. I will call them my people whiche were not my people. Al which ſaiyngs belong to this place. God peculierly chooſe the people of Iſraell, and beſtowed on them greate honour: he gaue vnto them many Prophetes, and did for theim many merueilous things: becauſe he had decreed, that out of this people the man Chriſt ſhould be borne.

For this Childes ſake, were all theſe thinges doen for thē, and for this cauſe, are thei in the Scriptures called the people of God. Whiche the Prophetes more at large expounded, and foretolde, that this promiſe of Chriſte ſhould ſtretche further and reache alſo vnto the Gentiles. Therefore ſaieth S. Peter in this place, You are now the people of God, which in time paſt were not a people. And by this it euidentlie appeareth, that he wrate this Epiſtle vnto the Gentiles, and not vnto the Iewes. And hereby his meanyng is to proue and ſhewe, that the ſaiyng of the Prophete is now fulfilled, ſith thei whiche once were Idolatrous Nations and blaſphemous Gentiles, and thereby no People, are now made and become an holie nation, a peculier people, a royall Prieſthood and a Kyngdome: and haue all thynges that Chriſte hath: ſo that in the meane tyme thei haue onely a ſtedfaſt beliefe.

Dearely beloued, I beſeche you, as ſtraungers and pilgrimes, abſtaine from fleſhly luſtes, which fight againſt the ſoule, And haue your conuerſation honeſt among the Gentiles, that they whiche ſpeake euill of you as of euill doers, maie by your good woorkes which thei ſhall ſee, glorifie God in the day of viſitation.

SAinct Peter here vſeth a Style ſomewhat differyng from the phraze of Sainct Paule. For Sainct Paules methode is not after this ſorte, as anone wee ſhall heare: but euery man hath a ſeuerall and peculier kinde of ſpeakyng: as alſo in the Prophetes wee maie eaſily perceiue and ſee. Hitherto hath hee very aptlie and orderlie planted the foundation of the Chriſtian Faith, whiche is his chiefeſt drift: Now proceedeth he to teache vs, how we ought to demeane and behaue our ſelues generallie towardes all Men. And this is truely the verie right courſe and order of true preachyng. Namely, firſt to ſet out the dignitie, excellencie and effect of Faith: how it is to be knowen, how and what it worketh, what vertue, ſtrength, efficacie, and nature it hath, how it yeeldeth and bringeth vnto vs all thinges euen aboundantlie, whiche are appertinent and needful to Godlineſſe or Saluation: how that no good Work can bee doen by any man, but onely by Faithe, and finally how that by this faithe, all that whiche God hath, is made ours. If God now haue thus dealt with vs, and hath giuen and beſtowed all his riche gifes vpon vs, it followeth, that he himſelf alſo is ours: inſomuche that by Faithe, we are poſſeſſed of all his goodneſſe, whereby wee can lacke nothyng. What a greate charge therefore lyeth there now vpon vs, to doe in lieu of this ſo ſurpaſſyng bountie? Shall wee giue our ſelues to idleneſſe? God forbid. It were beſt (in deede) euen ſtraight waies to dye, that we might preſently haue the fruition and poſſeſſion of all theſe his gracious goodneſſe. But ſo long as wee liue here, it is our partes and dueties, ſo to deale and ſo to ſhew our ſelues in euery reſpect towardes our neighbours, as God hath dealt and ſhewed himſelf towardes vs. Therefore it is Faithe onely that ſaueth vs: & Loue requireth of vs, that we ſhould ſerue our neighbours and bee carefull ouer them. For that whiche Faithe receiueth from God, Loue beſtoweth vpon our neighbour. That which was ſpoken in one word, maie now largely be expounded and declared in many, as S. Peter doeth in this place. The meanyng therefore of the Apoſtle where he ſaieth, Dearely beloued, I beſeche you as Straungers and Pilgrims, is this: You that are now one with Chriſte, are growen (as it were) into one maſſe or lumpe with him, inſomuche that his goodneſſe is yours, and your hurtes be his hurtes: who as he is carefull bothe for you and for all ſuche thinges as maie happā vnto you, ſo alſo ought you to imitate herein this your ſo louing a Sauiour, and ſo to frame and direct your liues, that you maie ſeeme nothing leſſe then to bee Citizens of this World, ſith you bee adopted and enfraunchiſed Citizens in heauen, where al good thinges are laied vp for you. That if you ſhould once looſe all theſe tranſitorie and momentanie goodes of the worlde: yet hauing ſtill Chriſte, who is infinitely more worth then all theſe brittle and temporall traſh, you ſhall receiue and ſuſtaine no damage, no loſſe, no hinderaunce at all.

The Deuill is Prince of this Worlde, and gouerneth the ſame: and his Citezens are the men of the World: Therefore ſeyng that you are not of this Worlde, ſo vſe and behaue your ſelues, as Straungers and Paſſingers dooe in their Inne: who hauing not there their full wealth and Subſtaunce, make ſhifte to buye for their money onely ſuche thinges as be needefull and neceſſarie, and ſtraightwaies addreſſe themſelues forward to the diſpatch of their iourney. So alſo we, vnto whom this life is nothyng then a certaine paſſage to an other place, (for here wee haue no abidyng place, but muſte paſſe to an other) ought not to rake vnto our ſelues, nor vſurpe more of theſe worldlie pelfe and gooddes, then maie competentlie ſupplie our wantes for meate, drincke and raimente. All other thynges muſte bee ſo rekoned and accoumpted of, as that thei maie not bee any hindrance or impechement, vnto that ſpeedie iourney whiche wee make into an other Countrey. In Heauen wee are Citezens, on Earth wee are but Pilgrimes and Straungers.

Abſteine from fleſhly luſtes, whiche fight againſte the Soule.

I Will not here define, whether in this place S. Peter ſpeake of an outwarde Incontinencie or no: or whether he doe (as Sainct Paules order is) call all thoſe thynges Fleſhly, whiche a man yet liuyng in this bodie and carnall life, committeth and dooeth without Faithe. But I am of opinion that S. Peter in this place, vſeth an other maner of reaſon. Neither doe I thinke that he taketh this worde Soule, in ſuche a ſenſe, as Sainct Paule doeth, who taketh it for Spirite: But that he ſomewhat more déepely (as I ſuppoſe) conſidered the proprietie of the Greeke. Howebeit, it is not greatly materiall, whether a man vnderſtande this place, as meant of all carnall affections, or els onely of an externall and outwarde intemperaunce.

This profitable leſſon (notwithſtanding) is hereby taught vs, that no man in this life can be perfectly holie, and throughly pure from ſinnes. This place the Schoole men haue groſſely miſtaken, rouyng farre wide from the true meanyng thereof. For thei thinke it to bee onely ſpoken and meant of theim that bee Sinners: As though the holie ones were cleare without all euill luſtes, and carnall affections.

But he that will profitablie ſearche and read the Scriptures, muſt with iudgement and diſcretion waigh and throughly ſifte, the nature, ſenſe, and ſignification of euery woorde: for the Prophetes vſe ſometymes ſo to ſpeake of them that be holie, as that thei ſeme to pronounce theim pure, and altogether cleare from all maner of Sinnes: Againe, ſometymes thei ſo ſpeake of theim, as that thei confeſſe theim yet to haue euill affections, corrupt motions, and to fight againſt Synne.

This diuerſitie and varietie, that in apparaunce ſeemeth to bee in theim, marueilouſlie grauelleth and offendeth theſe greate Rabbines, and wonderfullie blindeth their Senſes from rightlie vnderſtandyng the true meanyng of the Scriptures. Thus therefore ſtaye thou thy ſelf, and for thy ſure conceiuyng of this and ſuche like places, bee at this reſolution. Thou oughteſt to conſider Chriſtians, after twoo ſortes, namely, accordyng to their inwarde and hidden life, (to witte, Faithe): and alſo accordyng to their outwarde and open life, that is to ſaie, the Fleſhe. Now, if thou conſider and reſpecte a Chriſtian, accordyng to Faithe, he is all pure, and without all filthe and vncleanneſſe: but after the fleſh, he is not ſo.

For the woorde of GOD, can abide no vncleane thyng, to reſte in that harte where it is throughlie and faithfullie receiued: ſo that the harte whiche faſte cleaueth vnto the Woorde, can not but thereby bee throughlie purged, and entirely cleanſed. Therefore in faithe all thynges are perfecte, accordyng to that ſaiyng afore, wherein wee are ſayed to hee Kynges, Prieſtes, and the peculier People of GOD. But for ſo muche as wee hauyng Faithe, are as yet cladde in this fleſhe, and dwell on this Earth, it can not bee but that now and then wee feele within our ſelues, ſundrie corrupt and Earthly affections, as Impacience, feare of Deathe, &c. And theſe bee the diſeaſes remainyng yet of the old Manne: For Faithe hath not yet here raught to hir perfection, nor gotten a full power ouer the fleſhe.

This maieſt thou plainlie and euidentlie vnderſtande by the Parable, Luke. x. of a certaine man, Who goyng doune from Hieruſalem to Hiericho, fell among Theeues, who robbed hym of his raimente, and wounded hym verie ſore and departyng lefte hym halfe dead: on whom in the ende a certaine Samaritane tooke compaſsion, boūd vp his woundes, powred in Oile and Wine, ſett hym on his owne beaſte, and brought hym to an Inne, and made prouiſion for hym. Here thou ſeeſt, that this man was cared for, & his cure prouided for, anone after he was wounded: and now beeyng out of daunger of Death, was lefte ſicke in deede, but not vnto Death, howbeeit he was not as yet fullie healed and cured. His life is preſerued, and he left aliue, but yet is he not come to his perfecte healthe, he is lefte in the charge of the Phiſitious to bee cured and dreſſed afterward. Euen ſo wee that beleeue, haue Chriſt all and entire, and are aſſured of eternall life: but our perfecte and conſummate healthe wee haue not yet obteined: for ſome reliques of the old Adam remaineth yet ſtill within vs.

To the ſame purpoſe, ſerueth that other Parable, mentioned by Chriſte Matth. xiij. The Kyngdome of heauen is like vnto Leauen, whiche a woman taketh and hideth in three Peckes of Meale, till all bee leauened. For when the Meale is begonne to bee kneaded, the Leauen is all there, but it hath not yet ſowred and pearced the whole lumpe of Dowe, the mixture is not yet fullie perfected: & yet the Meale is therein ſtill, till it bee fullie Leauened, and more Leauen maie not bee put vnto it. So alſo, whatſoeuer thou oughteſt to haue, thou haſte it alreadie by Faithe, whereby thou haſte taken holde of the Worde and embraced it: but it hath not yet throughlie ſoaked and pearced into thee, and therefore it needes muſt bee ſo long in woorkyng, vntill thou be whollie renewed. And in this ſort, oughteſt thou to diſcerne and interprete the Scripture: And not ſo to Iumble and mangle the textes thereof, as dooe the Papiſtes. Therefore when in the Scriptures thou readeſt of holie meime, that are ſaied to bee perfecte: thou muſt thus vnderſtande it, that accordyng to Faithe thei were altogether pure and without ſynne: But all the reſte was fleſhe, and therfore could not bee entierly cleane. Wherevpon, Chriſtians in their praiers, deſire to bee diſſolued and ridde of this bodie or fleſhe, that thei maie whollie attaine to an entire puritie. Thei that other wiſe teache, neither haue any feelyng, nor yet any ſounde taſte of the ſame. And therevpon it commeth to paſſe, that thei ſpeake euen as thei thinke within themſelues, and as thei can comprehende by their owne reaſon, and therefore thei can not chooſe but bee deceiued. This hath been a ſtumblyng blocke to many, yea, of them that haue been accoumpted worthie and famous for their holineſſe and ſanctimonie, and who haue taught and written verie muche. Origene ſpeaketh not one worde hereof in his Bookes. Hierome neuer vnderſtoode thē. Auguſtine alſo would haue had ſmall knowledge thereof, if he had not ſo much buckled with the Pelagians. Some, whē thei ſpeake of holie men, thei ſo muche extol and dignifie them, as though either thei had been of ſome higher degree and excellencie then other Chriſtians: or els as though thei had had no feelyng of this Fleſh: or as though thei had not complained thereof, aſwel and as muche as wee. Therefore ſaieth Sainct Peter: You are all cleane, and haue your full righteouſneſſe, there now remaineth nothyng for you, but yt you ſtoutly fight againſte theſe wicked and naughtie affections. And ſo alſo ſpeaketh Chriſte, Iohn xiij. He that is waſhed, needeth not, ſauyng onely to waſhe his feete. For it is not enough, that the heade and handes bee cleane: and therefore albeeit he ſaie, that thei are all cleane, yet neuertheleſſe he requireth theim to waſhe their feete.

But what meanyng hath Saincte Peter, in ſaiyng Abſtaine ye from fleſhlie luſtes, whiche fight againſt the Soule? Forſoothe, euen this. Thinke not that your life is a game or a ſportyng paſtyme, or that you maie Iulle your ſelues in eaſe, without takyng any further care. Your ſynne is (in deede) taken awaie by Faithe: But yet neuertheleſſe ye carie fleſhe ſtill about with you: whiche fleſhe is giuen to many outragious luſtes and diſordered affections: and therefore ye muſt endeuor and applie your ſelues to ſuppreſſe, ful[illegible: 1 letter]ue and gette the maiſtrie ouer it. Here haue you neede of a greate ſtrength, that ye maie be able to vnquiſhe and extinguiſh your concupiſcence: for the ſtronger and greater that our Faithe is, the fiercer and ſharper ſhall your aſſaultes and temptations bee. It behoueth you therefore, to ſtande ſtoutlie on your garde, and to bee well furniſhed and armed; and to acquaint your ſelues to fight ſtill without intermiſſions: For, your aſſaultes, will bee greeuous and terrible, and will ruſhe vppon you by lumpes and heapes, and nothyng will be left vnattempted, to carie you awaie captiue.

Herevpon alſo it is, that Sainct Paule Roma, vii ſaieth I delight in the Lawe of God, concernyng the inner Man: but I ſee an other Lawe in my members, rebellyng againſte the Lawe of my minde, & leading me captiue, vnto the Lawe of ſinne whiche is in my mēbers. As though he would ſaie: I reſiſt what I maie: but mine Enemy will neuer ſuffer me to reſt be can neuer bee throughlie and wholly ouercome. Therefore willyngly would I bee deliuered from it, but it can not bee: My wiſhē therein auaileth nothing. What ſhall I then doe? O wretche that I am (ſaieth he) who ſhall deliuer me from the body of this ſinne? After the ſame maner, crie all ye holie. But them that are without Faithe, the Deuill leadeth, and is verie glad to ſee continue ſtill in their Synnes, to frequent and take delite in their looſeneſſe, and not to care a whit, for entring into conflict or cōbate againſt their Iniquities. As touching ſuche perſons, the Deuill thinketh thus: well, I haue theſe faithleſſe people through infidelitie, now my captiues and Bondſtaues: I will ſo ſuffer theim to proceede and continue in their owne imaginations and counſaites, that thei ſhall not committe any groſſe or notorious Sinne, neither will I aſſaulte them with any vehemente temptation: and by th[illegible: 2 letters] meanes, I ſhall counyngly hide their old feſtered botch, and correctly ſ[illegible: 1 letter]roude their old naturall, and ſecretly luckyng Adam. Now, thei that beleeue, haue euer temptation in greate abundaunce, and neuer are free from continuall cōflict. Thei that are without Faithe either feele not temptations at all, or els thei willyngly yeelde vnto theim, breakyng out into outragious wickedneſſe, and yeldyng them ſelues to the ſeruice of their owne vntemperate affections. But aſſoone as the Spirits and Faithe haue ſeized vpō the hart man ſtraight waies ſeemeth to himſelf ſo weake, ſo fraile, and ſo vnhable, that he feareth hymſelf not to bee able to quenche the leaſt cogitation and ſparke of Temptatiō that can bee: He feeth in hymſelf nothyng but Synne, from the croune of his head, to the ſoale of his Foote. For, afore he walked as he liſte, but now ſince the Spirite hath appeared and ſhined, whiche ſeeketh to cleanſe and purifie hym, then there quicklie ariſeth a ſkirmiſhe. The Deuill, the Fleſhe, and the Worlde, bidde battaile all at once vnto Faithe. And of this do all the Prophetes, in many and ſundrie places of the Scriptures complaine. And therefore the meanyng of ſainct Peter is, that this couflicte is not made by Sinners, but by Beleeuers onely. Againe, it conforteth, in that it hath in it an hope, to expell and baniſhe all concupiſcence, if a man doe but reſiſte and ſtriue againſt it. If thou bee accumbred with naughtie cogitations and thoughtes, yet bee not there with diſmaied, neither deſpaire for the ſame, but beware at any hande that thei carie thee not captiue. The remedie which our Teachers and Doctours haue hitherto taught vs, wherwith to preuent and mete with this inconuenence is: that a Manne afflict and puniſhe hymſelf ſo long, till he foete no moe ill thoughtes within hym: whiche deuiſe many Do[illegible: 2 letters]ſhe, naie rather brainleſſe perſones haue and doe vſe to put in practiſe. But learne thou this leſſon: that thou beyng a Chriſtian, ſhalt (doubtleſſe) feele in thy fleſh diuers inordina[illegible: 1 letter]e luſtes, and wicked motiōs For, when thou are once throughly ſettled in Fhithe, thou ſhalt be aſſured to be aſſaulted with a thouſande wilfull cogitations, and a thouſand tēptations, more then thou were afore. But ſtande thou ſtouttly to thy ankerhol[illegible: 2 letters] and plaie the man: ſuffer not thy ſelf to be therewith rapri[illegible: 2 letters], but ſtraight waies [illegible: 2 letters]ie but againſte their ſomm[illegible: 1 letter]n[illegible: 1 letter]e, and replie vnto theim with a flatte deniall. For the caſe herein it ſtandeth▪ as it doeth betweene as chur[illegible: 1 letter]ſhe waiward houſebande, and an vnquiet ſcouldyng wife: who are euer iarryng and murmuryng, one againſte the other, ſo that whatſoeuer liketh the one, diſliketh the other.

For thus is a ſure note of true Chriſtianiſme, when thou ſeeſt thy ſelf neuer to liue in quiet: neither muſt thou thinke to be ſo exempted and priuiledged, as that thou ſhouldſt not feele Siunes within thee: for feele theim ſurely thou ſhalte: But yet thou muſt haue ſuche a feeling of thē, as that thou do not withall yeeld thy conſent vnto them. And in this reſpect thou muſt bothe faſte, praie and labour, that thou maieſt the better extinguiſhe and ſubdue thy concupiſcences. And therefore thinke nothyng leſſe, then that thou canſt bee ſo holie and perfecte, as theſe aforeſaied doatying Doctours ſurmize, to wicte, ſuche a one, as is without any feelyng of Sinne within hym. For ſo long as we be cladd with this fleſhe and this blood, ſo long remaineth this Synne within vs. And therefore we muſte euer and continuallie ſtriue and reſiſte. Who ſoeuer hath not this feelyng in hymſelf, that man in vaine maie boaſte himſelf to be a Chriſtian.

Thei hitherto haue taught vs, that whoſoeuer is once profeſſed a Monke, is cleare and free from all Sinnes, and that, ſuche an one hath no neede to fight and ſtriue againſt Sinnes. Alſo thei affirme, yt Baptiſme doth ſo, ent[illegible: 1 letter]erly cleanſe & waſh awaie all Sinnes, that no remnaunt thereof at all remaineth, and therevpon haue thought thus with them ſelues: well, now ſhall I bee ſure to enioye reſte and quietneſſe. The Deuill ſtraight waies chargyng vpon them, caried them hedlong into farre worſe then afore thei were. Learne therefore here, how the caſe in truth ſtandeth. When thou confeſſeſt thy Synnes, and craueſt mercie for the ſame, thou muſte thinke with thy ſelf ſo to deale, as Souldiours are wont: who a little before the Battaile, raunge themſelues into order and Martiall arrayes but when the tyme commeth that the matter is to bee tried by dent of ſworde and handyblowes, then (as though all that had been doen afore, had beene but preludes and ſportinges) they buckle themſelues to their tooles, drawe their Blades, and coragiouſly ſlaſhe at the face of the enemie: and ſo long as the conflict endureth, are moſte diligently buſied in gettyng the cōqueſt ouer the Enemie. Euen ſo like wiſe and after the ſame maner, after thou art Baptized, thou muſt carefully and warily looke to thy ſelf, and promiſe not to thy ſelf ſomuche as one houres truce or reſpite from the Deuill and Synne, or that thou ſhoulde it liue in any ſecuritie: naie rather thinke that now from hence forthe thou ſhalt neuer bee at any reſte. And therefore the life of a Chriſtian is nothyng els but a Battaile or a warfare, as the Scripture ſaieth: and therefore the Lorde our God is called the Lorde God of Sabaoth, that is, of Hoſtes: and in other places, he is named, the Lorde mightie in Battell. And by this he declareth, what a mightie Lorde he is, whiche maketh his people wage battaile, and to ſtande euer preſt in warlike araye and readineſſe, whenſoeuer the Trumpet ſhall ſounde: to the ende, thei ſhould ſtill thus conſider and thinke with themſelues: ſtande here, ſtoppe there: ſtrike heere, vndermine there &c. So that heere is nothyng but a certaine perpetuall combat, wherein all thinges muſt bee aſſaied, and nothyng that thou art able to dooe, bee left vnattempted, but that thou maieſt with the Worde of God, ouerthrowe and diſcomforte the Deuill. So long therefore as thou liueſt heere, thou muſt manfully reſiſt, and inceſſantly praie vnto God, and vtterly deſpaire of all humaine power or worldly ſtrength.

And haue your conuerſation honeſt among the Gentiles, that thei whiche ſpeake euill of you, as of euill doers, maie by your good workes which thei ſhall ſee glorifie God in the day of viſitation.

HEre wee maie ſee what a preciſe and exquiſite order S. Peter obſerueth. Hitherto he taught vs, what we ſhould doe, to quenche and ſubdue the fleſhe with al the luſtes and concupiſcences thereof. Now hee yeeldeth a cauſe, why wee ought ſo to doe. Wherefore then muſt I bridle my fleſhe? Is it becauſe I ſhould thereby obtaine Saluation? No: but it is, to the ende I maye haue an honeſte conuerſation before the Worlde. Neither are wee made iuſt through our honeſt conuerſation, but wee muſt firſt bee iuſt and beleeue, before wee beginne any honeſt and good conuerſation. And I am bounde to ſhewe forthe an honeſt conuerſation, not for mine own ſake and commoditie, but that the Gentiles maie thereby bee drawen and prouoked to amendement, and (as it were) bee euen thereby wonne and allured to come vnto Chriſt. Whiche is a worke of true loue in deede: for wee knowe, how that thei both ſlaunder, raile and backbite vs, and accoumpt of vs no better then of very leude and naughtie perſons: and therefore it ſtandeth vs vpon, to behaue our ſelues ſo orderly, honeſtlie and decentlie in our conuerſation, that thei beyng enforced and ouercome by the truth, maie reporte and ſaie: Surely theſe fellowes can not be worthily charged with any notorious wickedneſſe.

We read, that when the Emperours perſecuted the Chriſtians, thei could burden them with no odious crime, nor laie any other thing to their charge, but onely this, that thei worſhipped Chriſt and honoured hym as a God, as maie appeare by certain letters thereof written by Plinie vnto Traiane then Emperor: wherein hee ſpecifieth that hee could perceiue no harme nor ill behauiour in the Chriſtians, ſauyng onely that euery mornyng before daylight, thei aſſembled together and ſong Pſalmes vnto their God Chriſte, and that thei did eate together, (to wit) the holie Communion or Euchariſte: But from any other miſdemeanours, he cōfeſſeth them to be cleare and vnaccuſable. And therfore (ſaieth ſainct Peter here in this place) you muſt paciently beare, though thei raile and backbite you as euill doers: but you therefore ſo much the rather ought narowlie to looke to your conuerſation, and ſo vnblameablie to liue, that ye giue cauſe of offence to none. And by this meanes ſhall you at length, bring them (thus ſeeyng your honeſt behauiour) to abandon their former naughtie life, and frame themſelues to a better.

In the daie of viſitation.

YOu ought ſo long to ſuffer thē to ſlaunder and ſpeake euill of you, vntill the truth of all thinges burſt for the and come to light: when thei ſhall openly beholde the ſinceritie of all your dealinges, and ſhall plainly ſee that they haue ſlaundered you, and ſhall therby beginne to glorifie God in you.

Submitt you ſelues vnto all maner ordinaunce of man for the Lordes ſake, whether it bee vnto the King, as vnto the ſuperiour, Or vnto gouernours, as vnto them that are ſent of him, for the puniſhment of euill doers, and for the praiſe of them that doe well. For ſo is the will of God, that by well doyng ye maie put to ſilence the ignorance of the fooliſhe men, As free, and not as hauyng the libertie for a cloake of maliciouſneſſe, but as the ſeruantes of God. Honor al men: loue brotherly fellowſhippe: feare God: honour the Kyng.

AFter this ſort proceedeth ſainct Peter in his orderly methode of teachyng vs, how and what maner of perſones wee ought to ſhewe our ſelues in eche reſpect. Hitherto he hath reaſoned in a generalitie, how in euery ſeuerall condition of life, wee ſhould frame our ſelues and direct our conuerſations: now he inſtructeth and teacheth vs, how wee ſhould behaue our ſelues towarde the ciuile Magiſtrate. For, ſeyng he hath alreadie afore declared, firſt what we are to dooe to God: Secondly, how wee are to deale with our ſelues, that is to ſaie, our Fleſhe: now laſtly he alſo teacheth vs what we are to doe and performe to all other Men in generall. This therefore is his meanyng: Firſt of all, when you haue performed theſe vniuerſall and generall dueties, whiche I haue afore layed downe vnto you, to wit, of walkyng in true Faithe towarde God, and of bridelyng and chaſtiſing your Bodie, for waxyng too wanton and laſciuious: the next and chiefeſt poinct, whiche I will and require you vnfeinedly and hartily to performe, is this, that you be obedient vnto the Magiſtrate, & vnto the Lawes ſet doune by him. For, as the Laws and Statutes by GOD enacted, are of vs in all humbleneſſe and reuerence by faith to be obeied: ſo alſo there be certaine humaine and worldlie Ordinaunces and decrees (conſiſtyng in Lawes and Proclamations) for the quiet & politique gouernance of the Common wealthe: vnto whiche Statutes wee alſo ought to bee obedient.

Submitt your ſelues vnto all maner ordinaunce of man, for the Lordes ſake, whether it bee vnto the Kyng, as vnto the Superiour, Or vnto Gouernours, as vnto them that are ſent of hym, for the puniſhment of euill doers, and for the praiſe of them that doe well.

THE obedience whiche wee in duetie owe vnto the ciuile Magiſtrate, is not (ſaieth ſainct Peter) for their owne ſakes, but for Gods ſake whoſe childrē we bee. Whiche obedience vnto Magiſtrates we are dutifully to exhibite, and that without hope of any merite or rewarde. For, whatſoeuer I doe for Gods ſake, that ought I to doe freely for his ſake: inſomuche that there ſhould be nothyng whiche I knowe to bee agreeable and conſonant to his wil, but yt I am deſirous and moſt willing both to allowe and doe the ſame. And why ought we to abene the Magiſtrate for Gods ſake? Forſooth, becauſe it is the good wil of God by him to puniſh the wicked and euill doers, & to defende, protect and maintaine the good and vertuous, that therby Concorde may bee eſtabliſhed in the worlde: whiche publicke peace and concorde, wee for our partes and abilities are bounde too further as muche as we maie. For, ſithens we doe not yet all beleeue, but the greater moitie of the worlde ſtill wāteth Faithe, therfore hath God ordeined and appointed the Magiſtrate to beare the Sworde: thereby to curbe and reſtraine the wicked, compellyng them (euen maugre their willes) to keepe peace: leaſt otherwiſe, men ſhould deuoure, conſume and ſpoyle one an other. This office (I ſaie) of Magiſtracie he executeth, to the entent the worlde maie in eche parte bee well and quietlie gouerned. Heere wee ſee, that if there were none euill men, wee ſhould haue no neede of the Magiſtrate: for hee is (ſaieth ſainct Peter) for the puniſhment of euill doers, and for the praiſe of them that doe well. Thei therefore that doe well and liue orderlie and honeſtlie, ought at the Magiſtrates handes to receiue praiſe: and them ought the Magiſtrate to commende, preferre and gracifie: that others by their example maie bee prouoked, drawē and allured to the like vertue and integritie: not that thou ſhouldeſt thinke to reape vnto thy ſelf any merde at Gods handes for the ſame. For ſo ſaieth S Paule Rom. xiij. Power is not to bee feared for good woorkes, but for euill: and therefore if thou wilt bee without feare of the Power, doe well.

For ſo is the will of GOD, that by well doyng ye may put to ſilence the ignoraunce of fooliſh men,

IN theſe wordes ſainct Peter ſchooleth and reprehendeth thoſe vaine talkatiue perſons, that bragge and thinke themſelues ſufficiently furniſhed, euen with the bare name and title of Chriſtianitie: and alſo herein he prenēteth and anſwereth aforehande to an obiection which (perchaunce) thei might alledge, ſaiyng: If Faith onely bee ſufficient to a Chriſtian; and Workes do not iuſtifie, why then and for what purpoſe ſhould we neede to be ſubiect vnto the Magiſtrate, & paie Tribute? To this he ſaieth thus muche. Although wee ſhould receiue from thē no good or commoditie at all, (yet neuertheleſſe) wee are bounde euen for Gods ſake, freely to performe, and willingly to yeeld our obedience vnto them, that the mouthes of the Enemies of God (whiche diffame and ſlaunder vs) maie be ſtopped, & that thei maie not be able to ſpeake againſt it: But bee compelled to confeſſe that wee are perſones harmeleſſe, dutifull and obedient. After this ſort we reade that many holie men warrefared vnder Heathen Princes, vāquiſhed and ſubdued their Enemies, and in all thinges were ſubiect and ſeruiceable vnto theim, no leſſe then wee now are bounde to yeeld obedience vnto Chriſtian Magiſtrates. Howbeit, it is now thought of ſome, that we could not bee Chriſtians, if we liued in Turkie in ſubiection to the Turke. Here now againe, maie ariſe an other doubt or allegation, thus: Chriſt hath commaunded that wee ſhould not reſiſt euill: but to hym that ſtriketh vs on the one Cheeke, wee ſhould turne the other: and how then (will thei ſaie) can it bee lawfull for vs to ſtrike and kill other men? I anſwere: This was an old obiection, which the Ethnickes in tymes paſt alledged againſt the Chriſtians, ſaiyng: that if thei ſhould liue in ſuche order, their Countries and Commonweales would ſoone bee brought to ruine, and bee quickly ouerrunne. But wee now vnto theſe thinges aunſwere thus: It is true that Chriſtians ought not to reſiſt euil, neither to reuenge them ſelues, but rather to ſuffer violence and wrong, which alſo is a cauſe why thei maie not be chargeable, burdenous and troubleſome to Ethnikes. But by this, the Magiſtrate is not inhibited the Sworde, nor iudiciall tryalles, for although thei liue ſo orderly that no mā hath any iuſt cauſe to complaine vppon them, becauſe thei offer wrong to no man, but deſerue well of all men, and paciently beare whatſoeuer is doen to them by others: yet becauſe of falſe and connterfaite Chriſtians, and them that knowe not Chriſte, theſe thinges (the Sworde and Iudgement) muſte bee in vſe, that thei whiche doe hurte and wrong to others, maie be puniſhed, whereby publicke tranquillitie maie bee maintained, and the Godly maie liue in peace and ſafetie. God therefore, ouer and beſide his worde, hath inſtituted and appoincted this prophane or ciuile power, to repreſſe them, which of their owne accorde will not refraine from doyng and offryng harme and iniurie to others.

It plainly therefore appeareth, that God hath appoincted and inſtituted the Magiſtrate, becauſe of them that doe not beleeue: And that therefore Chriſtians whiche adminiſter that function, not onely maie, but alſo ought to vſe the Sworde: namely, thereby to releeue their neighbours, in repellyng and puniſhyng malefactours, and in defendyng and mainteinyng the peace, tranquillitie, and ſafetie of theim that bee good and vertuous: and yet neuertheleſſe the ſaiyng of Chriſte ſtandeth ſure, of not reſiſtyng euill.

For although a Chriſtian man beare the Sworde, whether he be a Prince, or any other Magiſtrate, yet ſhould he neuer vſe it for hymſelf, neither ſhould he therewith reuenge hymſelf for any priuate quarell of his owne: But muſt execute his place and office for the behoofe of others, and this is the woorke of Chriſtian loue, with the Sworde to defende the whole Commonwealthe, and not to ſuffer good men vniuſtlie to be moleſted and trodendoune. Chriſt gaue and bequeathed his doctrine to theim onely, that beleeue and haue Loue: And ſuche dooe ſhewe forth and expreſſe the ſame in their workes. But ſeyng that the greater parte of the worlde beleeueth not, neither obſerueth this precepte and Commaundement, therefore it is moſte expedient to ouerrule and gouerne theim, not as Chriſtiās (for ſuche thei are not) but as Ethnikes and Panims: and to ſtaie and repreſſe their ſenſuall and wilfull outrages: For otherwiſe, if thei ſhould bee ſuffered to runne hedlong at their owne pleaſures, in their diſordred looſeneſſe, and lawleſſe violence, no man ſhould bee able to liue in quietneſſe, and ſafetie.

Therefore, there bee twoo ſortes of Rule and Dominion in the worlde as there bee alſo menne of twoo ſortes: to witte, Chriſtians, and not Chriſtians. Chriſtians are gouerned by the Worde of GOD, and thoſe neede not in reſpecte of them ſelues any prophane Magiſtrate. But thei that be not Chriſtians, haue neede to bee vnder an other power and rule, namelie the Sworde: becauſe thei can not abide to be obedient vnto the Worde of God. But if wee were all Chriſtians, and obedient to the Goſpell, wee ſhould not haue any neede at all of the Sworde, or any Ciuile power. For where there are no miſſeli[illegible: 1 letter]ers and malefactours, what vſe can there be of puniſhment▪ Sithe therefore it can not be, that we ſhould all bee godlie and vertuous, Chriſte hath committed the euill vnder the rule of Ciuill and Prophane power, that thei maie bee ſo gouerned, as thei are and ought to bee gouerned. But the Beleeuers he hath reſerued vnto hymſelf, whom he gouerneth with his onelie Woorde.

Therefore, a Chriſtian Empire is not againſt the Principalitie and Empire of the worlde: Neither is Ciuile and Prophane power againſt Chriſt: but yet it properlie appertaineth not to the office of Chriſt, for yt it is an externall and outward thinge, as alſo all other offices, conditions, and ſtates of men bee. And as theſe are beſide the mere office of Chriſte, (in ſo muche that an Infidell and Miſcreaunt maie aſwell beare the Office, as a Chriſtian) ſo is alſo the office of the Sworde: For it neither maketh nor vnmaketh a Chriſtian. But hereof wee haue ſpoken elſwhere oftentymes more at large.

As free and not as hauing the Libertie for a Cloke of maliciouſneſſe, but as the Seruauntes of God.

THis is peculiarlie ſpoken vnto vs, that haue heard of Chriſtian libertie, and yet dooe not abuſe the ſame: that is, that vnder the colour and name of Chriſt and Chriſtian libertie, we dooe not commit and dooe, what beſte liketh our ſelues: or that our libertie ſhould breake out into licencious wantonneſſe, and carnall looſeneſſe. As wee ſee come to paſſe now in our daies, and read to haue happened in the tyme of the Apoſtles themſelues, as by the Epiſtles bothe of Sainct Peter and Sainct Paule, wee maie manifeſtlie gather: for the ſame was then dooen and practized, whiche now adaies the greater ſorte of Men vſually committeth. Wee now through the good gifte and greate fauour of GOD, dooe againe vnderſtande and knowe the truthe: And plainly ſee that all is nothyng but mere deceipte and iugglyng, whiche hitherto by the Pope and his Chergie hath been taught, eſtabliſhed and doen. Our conſciences now (thankes bee vnto God) are deliuered out of the ſnares of humaine Traditions, and freed from that violence, wherein thei had before entrapped vs: And now are wee made free, and not tyed vnder paine of damnation to doe ſuche thynges, as thei enioyned and commaunded vs. In this libertie we ought to ſtande, and to maintaine it, neither to ſuffer our ſelues to be drawen from it: but withall, we are to take heede, that wee make not this libertie, a Cloake and pretext of wicked life. And therefore ſhamefullie and verie vngodlie hath the Pope dealt in this behalfe, in preſumyng to compell and enforce menne by his Lawes: for in a Chriſtian people there neither ought neither can bee a compulſion of any good thyng. For ſtraightwaies decaieth and falleth doune Faithe and all Chriſtianitie, when the Conſcience is bounde with externall Rites, and outward Conſtitutions. For, Chriſtians muſt be ledde and gouerned by the Spirite, that thei maie knowe firſt, how that by Faithe thei alreadie poſſeſſe all thynges neceſſarie, and appertainyng to their ſaluation, and haue neede of nothyng els for the obtainyng thereof: and nexte, to knowe, that thei ought to employe and addicte their induſtries and endeuours to nothing els, but to helpe, ſerue, & relieue their neighbours with all that thei can or maie, euen as Chriſte hath holpen, ſuccoured, and relieued theim. And that whatſoeuer good thei thus ſhewe vnto thē, thei doe it freely, freendly, and without compulſion: And that all thynges maie flowe and ſpryng from a wel willyng and chearfull harte, that humblie thanketh God, and praiſeth his holie name, for all his gracious giftes, ſo largely and bountifully powred vpon them. Vnto this purpoſe ſerueth that ſaiyng of ſainct Paule, j. Timoth j. where he thus writeth: The Lawe is not giuen to the righteous: For thei that be ſuche, doe all thyng es freely, willyngly, and without either conſtraint or commaundemente, that thei knowe to bee allowed and agreable vnto the good will and pleaſure of God. Now, theſe carnall, irreligious, faithleſſe, and counterfaict Chriſtians, knowing the bondes of humaine Traditions to bee broken, and hearyng true Chriſtian libertie preached, come ſteppyng in, and vaunte themſelues for iollie Chriſtians, in that thei profeſſe themſelues not to obſerue and keepe the Popes lawes, pretendyng for their excuſe, Chriſtian libertie, and that thei not herevnto tied and bound: and yet in the meant ſeaſon omitte, and leaue vndoen thoſe thynges, whiche true Chriſtian libertie requireth, to witte, chearfull and vnconſtrained helpyng of their neighbor in all thynges to the vttermoſte of their abilitie, without reſpecte of any Commaundement: whiche to doe, all true Chriſtians endeuour themſelues: therefore, thei makyng Chriſtian libertie onely a Cloake for their filthie and wicked impuritie, doe diſgrace and pollute the precious name and excellente title of Libertie, whiche agreeth onely to true Chriſtians.

This doeth ſainct Peter in this place forbid vs to doe: and this is the effecte and meanyng of his ſpeeches, as though he ſhould ſaie thus: Although in all outward and externall thynges ye be free, becauſe you are Chriſtians, and ought not to be compelled by the lawe to obey the Magiſtrate, for that, the law is not made for the righteous and iuſte, as before is declared: yet ought you (neuertheleſſe) to doe it, willyngly, vnconſtrained, and not as by neceſſitie enforced, but euen for the loue that you beare to GOD, and for the benefite of your neighbours. This we read, Matth. vij. that Chriſt hymſelf did, when as he beeyng free, and Lorde of all, did (notwithſtandyng) paie Tribute or Polle money. So alſo obeyed he Pilate, and ſuffered hymſelf to bee Iudged of hym, whereas (notwithſtandyng) he in the verie ſame place teſtified and ſaied vnto him. Thou couldeſt haue no power at all againſte me, excepte it were giuen thee from aboue: by whiche wordes he expreſſely and flattly confirmeth Magiſtracie and Power: But he yet ſubmitted hymſelf therevnto, becauſe it ſo pleaſed his heauenly Father: and that not forcedlie or by compulſion.

We ſee by this, that theſe peeuiſhe counterfaites, contemnyng aſwell the thynges that pleaſe GOD, as the thynges whiche the worlde requireth, and ſtill perſiſtyng in their wilfull waies and corrupte Iudgementes, haue no right vnderſtāding nor knowledge what Chriſtiā libertie meaneth, brag thei neuer ſo much of their Religiō, & vaunt thei thēſelues neuer ſo gloriouſlie vnder the ſhewes and titles of the Goſpell. Wee are (in deede) freed from all Lawes, howbeeit it is of vs neceſſarily required, that withall wee helpe and relieue the weake and vnſkilfull Chriſtians, our brethren: whiche is the verie office of Loue. Wherevppon Sainct Paule Roma. xiij. ſaieth thus: Owe nothyng to any man, but this, that ye Loue one an other. He therefore that would boaſte of Chriſtan Libertie, muſte firſte performe and doe the partes and office of a Chriſtian to witte, to loue and helpe his neighbour: and then afterward vſe Chriſtian Libertie after this ſorte. If Pope or any other whatſoeuer, would compell and tye hym vnto their Lawes, and to enioyne hym by commaundement to dooe this or that, he maie ſaie againe: Sir, I will not dooe that whiche you giue vnto me in commaundement to doe, and for none other cauſe, but for that you would binde me therevnto by commaundement: and by taking awaie from me Chriſtian Libertie, to impoſe a neceſſitie on me: wee muſt deale and doe freely as the Seruauntes of GOD, and not as the Seruauntes of Men, as here in this place ſainct Peter teacheth vs. But if any man whom I might therby benefite, ſhould require any ſuche thyng at my handes, I am (willyngly and of myne owne accorde) to doe it: not reſpectyng, whether it bee a commaundement or no: But onely conſideryng and waighyng, that Brotherlie loue requireth the ſame at my handes, and aſſuring my ſelf, that it is a thyng right acceptable and pleaſaunte to Almightie GOD, by ſuche ſeruice and dueties to helpe my brother. By the ſame reaſon, and for the ſame cauſes I will not bee compelled and enforced, to obaie ciuile and prophane Magiſtrates, but yet I will willynglie and of myne owne accord obeye thē: not becauſe thei themſelues ſo exact and demaunde it, but becauſe it tendeth and ſerueth to the commoditie and benefite of my neighbour. To this ende ought all our woorkes to be framed, that thei maie iſſue and proceede from a willyng and louyng mynde, and that thei maie bee profitable and auaileable to our Neighbours.

Honour all men.

THis is no Commaundemente, but an Exhortation. For wee owe honour vnto all men, although wee bee free, becauſe this Libertie ought to bee readily benie alwaies to doe good, and not to doe euill. Afore wee ſhewed in many places, that euery Chriſtian by and through Faithe, is poſſeſſed of all thoſe thynges, whiche are Chriſtes: and is alſo made and become his Brother: and therefore euen as I owe all maner of honour vnto Chriſte, ſo likewiſe muſte I honour my Neighbour. But thou maieſt not thinke, that this honour cōſiſteth in outward geſtures, as bowyng doune thy bodie, or vncoueryng thy heade before him: but rather in thy harte, with all vnfained ſinceritie to reuerence hym, loue hym, and highly eſteeme hym: euen as Chriſt hymſelf is to bee reuerenced, loued, and highly eſteemed of the. Moreouer, wee are the Temple of God, as ſainct Paule ſaieth. j. Cor iij. Becauſe the holie Ghoſt dwelleth in vs. Wee therefore that haue been ſo eaſilie caried and leadde to a ſuperſtitious bowyng of the knee before the Idolatrous Hoaſt (as thei tearme it) or before the Image of a woodden Croſſe, why ſhould wee not muche more fall doune and ſhewe obeiſaunce before hym that is the liuely Tē ple of God?

After the ſelf ſame maner S. Paule Rom. xij. exhorteth vs, that in giuyng honour, one ſhould goe before an other, ſo that euery one ſhould be ſubiect and humble himſelf vnto an other, and preferre an other before himſelf. The giftes that are giuen vnto vs of God, are vnequall, ſo that one ſurmounteth an other in dignitie and preeminence of place and callyng, yet no man knoweth who is the higheſt in the ſight of God. For he is able to raiſe vp hym whiche in this world is the abiecteſt: and from a moſte ſeely eſtate, to aduaunce hym to the higheſt degree. And therefore euery one (though here in this worlde he bee placed in neuer ſo high callyng) ought to deiect and humble himſelf, and to yeeld honour vnto his Neighbour.

Loue brotherly fellowſhippe,

WEE declared afore, how the Apoſtles make a greate difference betweene Common loue and Brotherly loue. Our duetie is, to loue euen our Enemies, and this belongeth to Cōmon loue. But Brotherly loue is that, whereby we Chriſtians loue one an other, euen as Brethren, ſeekyng one an oother commodities, and not our owne: becauſe wee haue all alike good giftes giuen vnto vs from God. And this Loue is that, whiche Sainct Peter here in this place peculiarly requireth.

Feare God, Honour the Kyng.

HE biddeth vs not onely to make greate accoumpt of, and highly to eſteeme the Kynges and Rulers of the Earth, but withall alſo to honour them, y[illegible: 1 letter]a although thei bee Ethnickes and Heathen. Whiche thing bothe Chriſt hymſelf did, and the Prophetes alſo, who proſtrated themſelues at the feete of the Kynges of Babylon. Here might one ſaie to mee: Loe, thou ſeeſt, that by this place, wee ought to obey the Pope, and euery one ought to fall downe and proſtrate himſelf at his feete. I aunſwere. True it is, that if he vſurped and tooke vpon hym a ciuile or prophane power, or did execute the place of any Temporall Magiſtrate or worldly Prince, he were (doubtleſſe) to bee obeyed. As for example, if hee ſhould thus ſaie: I commaunde thee to weare a Hood, or to ſhaue thy Croune of thy head, or vpon this or that daie to faſte: not that thou ſhouldeſt beleeue that God any whitt regarded or cared for the ſame, or that any parte thereof were neceſſarie to thy Saluation, but therefore doe I commaunde thee to doe it, becauſe I beyng the Ciuile Magiſtrate and Prophane Prince, am ſo mynded to haue it dooen. But then as hee ſhall (as hee doeth) plaie the Tyraunt after this ſore: I being Gods Vicar here on Earth, and his onely Vicegerent, commaunde thee to obſerue, keepe and embrace this my Commaundement, no otherwiſe then as if God himſelf by expreſſe woordes did commaunde it, and this vnder paine of Excommunication and deadly Sinne: Then maieſt thou ſaie: Bee fauourable to mee Sir Pope: hold me excuſed: for truely, I meane nothyng leſſe then to performe and dooe that whiche thus thou proudely and preſumptuouſly commaundeſt.

Wee are bounden to bee ſubiect vnto the higher Powers and to obeye their ordinaunces, ſo long as thei binde not our conſciences: I meane, ſo long as thei impoſe any thyng vppon vs concernyng outwarde and worldlie thinges, yea although thei plaied the partes of very Tyrauntes towardes vs. For, to him that taketh awaie our Coate, wee are commaunded to let hym haue our Cloake alſo. But when thei entermeddle and take vpon them to raigne ouer the Spirite, and to leade awa[illegible: 1 letter] our Conſciences captiue, wherein God alone ought to ſit and raigne, then ought we rather to offer our heades to the block, then any whit to obeye them in ſuche poyntes. The ciuill Magiſtrate and this externall Empier, hath power ouer no further but erternall and corporall thinges. But the Pope hath not onely violently challenged vnto hym and forcibly intruded vpon this externall power and outwarde Iuriſdiction▪ but alſo goeth about to rake, catche and chalenge vnto him, the Spirituall alſo: whereas in deede he hath right to neither of them bothe. He keepeth a greate coyle, and ſetteth doune his Lordly commaundements, Rules, Lawes and Ordinaunces for Apparell, for choiſe of meates, for Colleges, Abbayes, Priories, Biſhoprikes, and Benefices? He ſtaieth not here, but goeth on further, and coyneth out of theſe, bothe Synnes, and good woorkes: and therefore Chriſt can not abide ſuche a monſtruous Empier and meane Domination. But this externall or outwarde Gouernement, whereby the Worlde is ruled, hee bothe liketh and alloweth: for that, it neither vſurpeth nor entermedleth any thyng with Sinnes, or good Workes and other ſpirituall dealinges, but dealeth altogether in externall and outwarde Policies: as the maintenaunce, defence, and fortification of Cities, building and making of Bridges, appointyng and aſſeſſyng of Tributes, Receite of Reuenues, mainteinyng and continuyng of peace, defendyng their Territories, Landes and Dominions, and ſettyng order for puniſhement of Malefactours and Offendours. Therfore, eche Chriſtian maie without daunger (naie, willingly and of his owne accord, not compulſiuely and forciblie) ought to yeelde his obedience vnto ſuche a Prince, ſithens he chalengeth no authoritie ouer his Conſcience.

Therefore now, if either Emperour, Kyng or Prince ſhould aſke mee what my Faithe is, I ought plainly to confeſſe and proteſt the ſame vnto him: not for any his commaundement: but for that, I otherwiſe am bounde to confeſſe my Faithe openly before all men, as often as occaſion is offered. Now, if he ſhould proceede further with me, commaundyng me to beleeue this waie or that waie: then muſte I ſaie after this ſorte vnto hym. Noble Prince, your charge is in reſpect of an externall Principalitie and Empire, looke well to that: your authoritie reacheth not to encermeddle with the Kyngdome of God, it is not lawfull for you to eueroache vppon the ſanie, nor to vſurpe vnto your ſelf that which belongeth to him alone, and therefore herein I maie not obeye you. You can not well abide, that any other ſhould chalenge any right vnto him ſelf within any of your Dominions: yea, if he ſhould but onely paſſe through the rankes of your Watchmen, ſetting them at naught, as though thei had not to deale with hym, you would I ſaie (I am ſure) purſue ſuch a one with Gūnes, Glaues, and other ſtore of Partiall prouiſion. And how then can you think, that GOD will ſuffer you, to attempt to pull him out of his Seate, and to ſet your ſelf in his place? Sainct Peter calleth here the ciuile Magiſtrate, onely the Ordinaunce of man: and therfore their authoritie ſtretcheth not (as of themſelues) to enact and commaunde any thing vppon the Statutes of God and poinctes of our Faithe.

Seruants, be ſubiect to your maiſters with al feare, not onely to the good & courteous, but alſo to the froward. For this is thankeworthie, if a man for conſcience towarde God endure griefe, ſufferyng wrongfully. For what praiſe is it, if when ye bee buffeted for your faultes, ye take it paciently? but and if when ye doe well, ye ſuffer wrong and take it paciently, this is acceptable to God.

SAinct Peter hitherto hath taught vs, how wee ſhould be ſubiect vnto the ciuil Magiſtrate, and what honour wee ought to giue vnto the ſame. In the diſcourſe whereof wee haue declared, how farre it extendeth, and how the ſame Magiſtrates are not to ſtretche their authoritie further then their limited Commiſſion, neither to ouerrule matters of Faithe. All whiche is ſpoken of Magiſtrates in generall, and therfore this doctrine appertaineth vnto all. Now, he ſpeaketh of ſuche Magiſtracie as appertaineth not to the whole Cōmonwealth, but to certaine priuate perſones: And firſt of all, how a Familie ought to bee gouerned, and how Seruauntes in an houſeholde ought to demeane and behaue themſelues towarde their Maiſters. The meanyng of all whiche his wordes, in effect is this.

Seruauntes both men and women, are Chriſtians aſwell as others, hauyng one and the ſame Worde, one Faithe one Baptiſme, & all other benefites beſides, aſwell as any others: and therefore in the ſight of God are nothyng inferiour to any other. Onely here in this worlde, in this externall and tēporall life there is ſome difference, for in that reſpecte thei are of leſſe accoumpt and eſtimation, and therein beeyng inferiours and vnderlinges, they are bounde to waite and obeye. Therefore, ſeeyng that God hath called them to that eſtate, thei ought ſo to frame and enure themſelues in their dueties, that thei ſhew their ſubiection and teſtifie their ſubmiſſion vnto their Maiſters, honour them, reuerence them, be ſeruiceable vnto them, and carefullie looke to their dealinges and buſineſſe. Wherevppon the Prophete Dauid Pſalm. Cxxiij. borowyng from them a very apt and proper ſimilitude, ſignifieth thereby how diligently thei ought to attende vnto their Maiſters and Maiſtreſſes. As the eyes of the Seruauntes looke vnto the handes of their Maiſters: and as the eyes of a Maiden vnto the handes of her Maiſtreſſe, ſo do our eyes waite vpō the Lord our God: whiche is as muche to ſaie, as Seruauntes and waiting Maidens ought with ſubmiſſion and feare to doe whatſoeuer maie pleaſe their Maiſter and Maiſtreſſe. God requireth it, and therefore thei ought with cherefull and willyng myndes to doe it. That which thou thus doeſt accordyng to the Word of God and Faithe, bee aſſured is acceptable and allowed of God: And therefore theſe are the beſt workes of al others that a man can woorke: ſo that a man maie here perceiue that hee needeth not to got farre to dooe other Woorkes. What thy Maiſter commaundeth his Seruaunt, or the Maiſtreſſe her Maide, that hath God commaunded to be doen of thee. Think it not to bee the bare commaundement of man, although it be vttered and doen by man. And therefore thou oughteſt not to conſider and reſpect, what maner a Maiſter he is, whom thou ſerueſt, whether he be good or badd, gentle and curteous, waiwarde and churliſh: but thinke this rather what maner a Maiſter ſoeuer he bee, yet is it my duetie truely and faithfullie to ſerue hym, and diligently to applie my ſelf in his buſineſſe, and that for Gods ſake, who requireth the ſame at my handes: remembryng alſo that my Lorde Ieſus Chriſte for the redemption and freedome of me, became a Seruaunt.

This is the true doctrine of life, whiche ought continually to bee inculked and beaten into the heades of all men: but alas, the blindneſſe of our age is ſo greate, that it is nowadaies almoſte quight aboliſhed and vtterlie extincte. And this doctrine is of ſuche ſorte, that none can well embrace and like of it, ſauyng onely true Chriſtians, who haue their leſſon for the ſame, out of the Goſpell. And therefore if thou wilt be the true child of God, frame thy mynde ſo to ſerue thy maiſter, as if Chriſte hymſelf were preſent, and commaunded thee euery particuler charge to doe. For ſo writeth ſaincte Paule Ephe. vj. Seruauntes, bee obediente vnto theim that are your Maiſters, accordyng to the fleſhe, with feare and tremblyng, in ſingleneſſe of your hartes, as vnto Chriſte, not with ſeruice to the eye, as men pleaſers, but as the ſeruauntes of Chriſt, doyng the will of GOD from the harte, with good will ſeruyng the Lorde and not men. And againe, Coloſs. iij. For ye ſerue the Lorde Chriſte. Oh that our Monkes and Nunnes now adaies were in that ſtate, that theſe poore Seruaūtes are, what ioye might thei haue in their conſciences, and to giue God thankes for his benefites: There is neuer a one of theim that can truely ſaie: God hath commaunded me to heare a Maſſe, to ſing Mattins, to mumble vp the Seuen houres, or ſuche like Trumperies: For there is not ſo muche as one woorde thereof ſpoken in all the Scriptures. And therefore if thei ſhould bee aſked, whether thei bee aſſured and out of all doubte, that their profeſſion and condition bee allowed of GOD: thei will aunſwere, No. But if a man ſhould aſke any poore moilyng Kitchin drudge, why ſhe waſheth Diſſhes and Platters, or why the Milketh Kine, ſhe can yeelde reaſon and ſaie. Sir, I knowe that the thyng whiche I doe, is acceptable and allowed of God: For I haue the woorde of God, and his expreſſe commaundemente for my warraunte, that I ought to doe theſe thinges. This is ſurelie a ſinguler comforte, an excellente benefite, and a right precious treaſure, of the whiche no man can well thinke hymſelf worthie. The Prince maie thinke hymſelf an happie man, and highlie in Gods fauour, if vpon like confidence and truſte of a ſure commaundement of God, he can throughly diſcharge and execute his waightie Office and Function. And truelie he maie in his high callyng doe that, whiche God hath commaunded: Namelie, if he puniſhe tranſgreſſours and malefactours. But when alas, yea, how ſeldome happeneth it, that he rightly and lawfullie is able throughlie to execute this his chargeable office? But in this condition and ſtate of ſeruage, all thynges are in that ſorte, that poore Seruauntes certainly knowe and are throughlie aſſured that all the thinges, whiche thei doe at their Maiſters commaundementes, are allowed and accepted before God. For God reſpecteth not the baſeneſſe and vileneſſe of the woorke, but regardeth the harte, that in ſuche vile dradging labours is obedient vnto him. But it happeneth and falleth out in this caſe, as in al other matters it vſuallie doeth: For, looke what God commaundeth, that is no man willyng to dooe: But that whiche men eſtabliſhe and commaunde and not God: that (I ſaie) euery one ſeeketh after and followeth.

But here will ſome peraduenture ſaie: what if I haue ſuche a frowarde, teſtie, waiwarde, and angrie Maiſter, whom no manne can pleaſe, nor any ſeruice can content, of whiche ſorte there are not a fewe euerywhere? Sainct Peter herevnto [illegible: 2 letters] [illegible: 1 letter]eth a plaine aunſwere, in effecte as if he ſhould ſaie thus: If thou bee a Chriſtian, and bee deſirous to pleaſe GOD, thou muſt not reſpecte how waiward and churliſhe thy Maiſter is: But conſider rather and euer beare in mynde, what the Lorde thy God commaundeth thee. Therefore thinke this with thy ſelf: well, in this my ſeruice I ſhall ſerue my Lorde Chriſte: he requireth at my handes, that I ſhould bee obedient, ſeruiceable, and in eche reſpecte duetifull to my Maiſter, bee he neuer ſo frowarde, ſullen, and vnquiete. If God ſhould commaunde thee to wipe the Shoes of the erranteſt verlett, or Deueliſheſt Rakehell in the worlde, thou oughteſt with a chearfull harte, and willyng mynde to doe it: and this woorke of thyne ſhould bee bothe good and laudable before GOD, and ſo is any other woorke whatſoeuer, of the like ſorte, to bee accoumpted right excellent and commendable: for that, God hath commaunded it. And therefore in this caſe reſpecte not the perſone, but conſider onely the good will and pleaſure of GOD, and what he willeth to bee doen. Thy duetie and ſeruice in this ſort, truely and faithfullie performed, ſhall before God farre ſurpaſſe and excell all the woorkes and merites of all Shauelyng Prieſtes and mumblyng Monkes in the worlde, if thei were all layed together on one heape. If there bee any that thinketh not this ſufficiente, in that, it is ſo pleaſaunte and acceptable a woorke before God: it ſhall not muche auaile to vſe any further reaſons to perſwade hym. For there is nothing better, if thou doe it: nothyng worſe if thou forſlowe and omite it. And therefore (ſaieth ſaincte Peter) this muſt with all feare bee performed, and all thynges muſte orderly and duely bee executed, ſeeyng that it is the cōmaundement not of man, but of God hymſelf.

And ſainct Peter doubtleſſe in this place, peculierly ſpeaketh of ſuche Seruauntes, as many were in his tyme, to wit, Slaues, ſuche as in ſome Countries yet to this daie, are bought and ſolde, like brute Beaſtes. Theſe were euill entreated, and oftentymes whipped and beaten by their Maiſters, who ſafely and without any daunger of law, when thei liſted, might kill and put them to death. And therefore it was needefull, that ſuch Apoſtles as S. Peter was, ſhould diligently admoniſhe and comfort them, to be contented duetifullie to ſerue their frounyng and waiward Maiſters, and to beare thoſe iniuries, where with thei were rigorouſlie handeled. For euery one that is a Chriſtian, muſt needes beare his Croſſe: and the more that he is pinched with iniuries, the better fareth his caſe. Therefore take vp this kinde of Croſſe willyngly, hartely thankyng God for the ſame: for this is that verie true affliction that pleaſeth GOD. For what ſhould it profite or auaile thee, if when thou arte buffered, and ſhreudlie beaten for thy deſertes, thou ſhouldeſt boaſte and bragge of ſufferyng the Croſſe? And therevpon it is, that ſaincte Peter here ſaieth: If when ye doe well, ye ſuffer wrong and take it paciently, this is thanke worthie and acceptable to God, that is a true obedience vnto God, and a pleaſyng worſhip. Behold here plainly deſcribed and ſet out vnto thee, thoſe true and excellent woorkes, whiche thou oughteſt to doe, and yet we fooliſhemen haue ſet at naught, and troden vnder our feete this good and wholeſome doctrine, and in ſteede thereof haue deuiſed, and founde out for our ſelues other good woorkes, inuented by our owne braines and phantaſies, of whiche wee make ſuche ſpeciall accoumpt, that we thinke we can neuer ſufficientlie and enough, extoll, praiſe, and dignifie thē. Wee therefore that are now deliuered out of this blindneſſe, and are taught againe, whiche be the true and right woorkes, that pleaſe God, let vs with handes holden vp to heauen, yeelde moſte humble thankes vnto God for this ſo greate a benefite, and let vs hartily and entirely reioyce in the Lorde for the ſame.

For herevnto ye are called: for Chriſte alſo ſuffered for vs, leauyng vs an example, that ye ſhould followe his ſteppes. Who did no ſynne, neither was there guile founde in his mouthe. Who when he was reuiled, reuiled not again: whē he ſuffered, he threatened not, but committed it to hym that iudgeth righteouſlie. Who his owne ſelf bare our Synnes in his bodie on the Tree, that wee beyng deliuered from ſinne, ſhould liue in righteouſneſſe: by whoſe ſtripes ye were healed. For ye were as ſheepe goyng aſtraie: but are now retourned vnto the Shepeheard and Biſſhoppe of your Soules.

HErevnto (ſaieth Saincte Peter) ye are called. Vnto what is that? Forſoothe to ſuffer perſecution, trouble and wrong, euen as Chriſt him ſelf afore you hath dooen. As though he ſhould thus further ſaie. If thou wilte bee a true follower of Chriſte, it is not fitte, decent, nor agreeable to thy profeſſion, when thou arte iniuried, to brabble muche, and repine thereat, but pacientlie to beare it, and to take it well in worth: conſideryng how innocentlie Chriſte ſuffered all thynges for our ſakes. He did neither exclame, neither cried out for vengeaunce, neither curſed, when he giltleſlie was brought before the Iudge: and therfore thou muſt alſo not here looke alwaies to bee iuſtlie dealt withall, but as it were whollie to neglecte, and not to care, how indifferentlie and rightlie Iuſtice in this reſpect is miniſtred vnto thee: but when thou haſte wrong offred thee, ſaie rather to thy wrong: I thanke GOD, herevnto am I called, that I ſhould ſuffer wrong. For why ſhould I complaine, ſithe Chriſte my Lorde and Sauiour (who was guiltleſſe and innocent euery waie) complained not? And here hath Saincte Peter alledged certaine woordes, out of the liij. Chapter of Eſaie the Prophete, where it is thus ſaied that He had committed no wickedneſſe, neither was any guile founde in his mouthe. And theſe woordes By whoſe ſtripes ye were healed, mentioned alſo in the ſame Chapter. verſ. v. Chriſte was ſo pure, that there was not ſo muche as one euill woorde in his tongue; he was worthie to haue had all honoure at their handes, he deſerued to bee kneeled vnto, and (as it were) to bee caried in the armes of all menne. Finallie, he had power and aucthoritie enough to haue reuenged hymſelf, if it had ſo pleaſed hym: but he ſuffered hymſelf rather to bee reuiled, mocked, blaſphemed, and laſte of all, put to death, and yet not once opened he his mouthe. Why therefore ſhouldeſt thou bee any whitte vnwillyng to ſuffer perſecution and wrong, ſith thou art nothyng but Synne? Thou ſhouldeſt rather hartilie thanke God, and highlie extoll his gracious goodneſſe, who hath accoumpted thee worthie to bee like to his Chriſte: and not to repine and mutter, nor to bee vnpacient when thou art wronged, ſeeyng that the Lorde hymſelf, neither reuiled nor threatened againe, but earneſtly praied for his Enemies. But thou wilte peraduenture ſaie: Sall I allowe and thinke well of them that deale Iniuriouſly with me, and ſaie that therein thei doe well? I aunſwere: No. But ſaie rather thus in thine harte: although I haue not deſerued this hard dealing, nor to bee thus wrongfully entreated, yet will I willyngly ſuffer theſe thynges for my Lorde God his ſake, who beeyng moſte innocente, was for my ſake euill entreated, and moſte wrongfully dealte withall. Commit thy cauſe to God, who is a righteous Iudge, and he will abundauntly recompence all thy ſufferynges: euen as Chriſt committed his cauſe vnto his Father in heauen. Who his owne ſelf (ſaieth Saincte Peter) offered vp our Synnes in his bodie on the Tree, that is, he ſuffered death not for any cauſe of his owne, but for our ſake, and for our Saluation, whom wee through our Synnes, crucified and nailed on the Croſſe. But alas, wee are yet verie farre from ſuche kinde of ſufferyng wrong. And therefore if thou be a ſincere and a true Chriſtian, thou muſte imitate Chriſte in this poincte, and bee hartily ſorie for them that hurte thee, praiyng earneſtly for thē vnto almightie God, that it maie pleaſe hym to forgiue theim, and not to puniſhe theim for the ſame. For (alas) thei doe more hurte thereby to them ſelues in their Soule, then thei doe harme to thee in thy Bodie. This if thou throughly conſider, and in harte rightly waigh, thou canſt not chooſe but be preſently eaſed of all inward grief, and willyngly ſuffer all thynges with pacience. And finallie wee are to remember, that wee our ſelues aſwell as thei, a little afore ledde a wicked life, but are now at length tourned vnto Chriſte, as ſainct Peter in the knittyng vp of this Chapter ſaieth.

For ye were as ſheepe goyng aſtraye: but are now returned vnto the ſheepherde and biſhop of your ſoules.

AND this place alſo hath hee taken out of Eſay. Chapter. liij. Where he ſaieth thus: All wee like ſheepe haue gone aſtraie: wee haue tourned euery one to his owne waie. But now ſaieth ſainct Peter, wee haue gotten a Sheepeheard. The Sonne of God is come doune for our ſakes, to bee our Sheepeheard and our Biſhoppe: hee by giuyng vnto vs his Spirite, feedeth vs, and ſo guideth & leadeth vs by his Word, that wee are now certaine and ſure of our Saluation. Therefore, if thou acknowledge and confeſſe that thy Sinnes are cleane waſhed and taken awaie by him, thou art his Sheepe, and hee is thy Sheepeheard, and thy Biſhoppe. This is the greateſt comfort that all Chriſtians haue.

Thus haue wee fullie finiſhed two Chapters of this Epiſtle: wherein Sainct Peter hath firſte laied doune and plainlie taught the ſinceritie of Faith: and ſecondarily the ſincere workes of Loue: and herein alſo hath hee treated of twoo ſortes of Workes: namely aſwell of thoſe woorkes whiche wee are all bounde in generalitie to ſhewe vnto the Magiſtrate, as alſo thoſe dueties that Seruauntes owe vnto their Maiſters. And what ſainct Peter here ſpeaketh of Seruaunts, theſame alſo appertaineth vnto certaine other ſortes of men: namely, Artificers, Hirelinges, and all ſortes of mercenarie ſeruantes whatſoeuer. Now, next he laieth downe leſſons, how man and wife ſhoulde Chriſtianly liue together.